The Bhagavadgîtâ, with the Sanatsugâtîya and the Anugîtâ — SBE Vol. 8 (trans. K. T. Telang, 1882)
The translator’s English as printed (K. T. Telang). The original-language text is not held; names are romanised as the translator printed them.
D Ne ee pape all liquid substances which are to be drunk, water is the best. And among all immovable entities, without distinction, the Plaksha, the ever holy field of Brahman², is stated to be the first. I, too, (am the first) among all the patriarchs*, there is no doubt of that. And the unthinkable, self-existent Vishṇu is stated to be my own self. Of all mountains, the great Meru is stated to be the first-born. And among all quarters and sub-quarters, likewise, _ the eastern quarter ‘is the first. Likewise the Ganga going in three paths is stated to be the first-born among rivers. And likewise of all wells and reservoirs of water, the ocean is the first-born. And of all gods, Danavas, Bhûtas, Piśâkas, snakes, and Rakshases, and of men, Kinnaras, and Yakshas, Isvara‘ is the lord. The great Vishṇu, who is full of the Brahman, and than whom there is no higher being in these three worlds, is the source of all the universe. Of all orders⁵, that of householders (is the first), there is no doubt of that. The unperceived is the source of the worlds; and the same is also the end of everything. Daysendwith (the sun’s)setting®; the night ends with (thesun’s)rising; the end of pleasure is ever grief; the end of grief ever pleasure. All accumulations end in exhaustion; all ascents end in falls; all associations end in dissociations ; and life ends in death. All action ends in destruction; death is certain for whatever is born!; (everything) movable or immovable in this world is ever transient. Sacrifice, gift, penance, study, observances, and regulations, all this ends in destruction?. There is no end for knowledge. Therefore one whose self is tranquil, whose senses are subjugated, who is devoid of (the idea that this or that is) mine, who is devoid of egoism, is released from all sins by pure knowledge.
1 I.e. the Creator ; his field means, I presume, his special seat.
2 Beings from whom all creatures were born. See inter alia Santi Parvan (Moksha Dharma), chap. 208, st. 5; Manu I, 34.
8 At p. 347 the north is mentioned. Arguna Misra has ‘ ordhva,’ or upward here, and yet ‘north’ before. Is the north the best as the seat of the higher world mentioned at Santi Parvan (Moksha Dharma), chap. 192, st. 8 seq.?
* J.e, Rudra, says Nîlakaṇṭha.
5 Viz. Brahmakârin, householder, forester, and Samnyâsin. Cf. Sânti Parvan(Moksha),ch. 1g1,st.10; Manu VI, 89; Gautama, p.190.
6 These stanzas also occur in the Santi Parvan, chap. 27, st. 31 seq. (Râgadharma). A part of them appears to be quoted in Sankhyasûtra V, 80. And the commentator Vigñâna Bhikshu introduces it with the expression ‘iti srfyate.’ But it is not a Vedic text.
Of all liquid substances that can be drunk, water is the best. Among all immovable entities without exception, the Plaksha, the ever holy field of Brahman², is said to be the first. I, too, am the first among all the patriarchs*, of that there is no doubt. And the unthinkable, self-existent Vishṇu is said to be my own self. Of all mountains, the great Meru is said to be the first-born. Among all quarters and sub-quarters likewise, the eastern quarter is the first. The Ganga going in three paths is likewise said to be the first-born among rivers. Of all wells and reservoirs of water likewise, the ocean is the first-born. And of all gods, Danavas, Bhûtas, Piśâkas, snakes, and Rakshases, and of men, Kinnaras, and Yakshas, Isvara' is the lord. The great Vishṇu, who is full of the Brahman and than whom there is no higher being in these three worlds, is the source of all the universe. Of all orders⁵, that of householders is the first, of that there is no doubt. The unperceived is the source of the worlds, and it is also the end of everything. Days end with the sun's setting⁶; the night ends with the sun's rising; the end of pleasure is ever grief; the end of grief ever pleasure. All accumulations end in exhaustion; all ascents end in falls; all associations end in dissociations; and life ends in death. All action ends in destruction; death is certain for whatever is born!; everything movable or immovable in this world is ever transient. Sacrifice, gift, penance, study, observances, and regulations — all this ends in destruction². There is no end for knowledge. Therefore one whose self is tranquil, whose senses are subjugated, who is devoid of the idea that this or that is mine, who is devoid of egoism, is released from all sins by pure knowledge.
1 I.e. the Creator; his field means, I presume, his special seat.
2 Beings from whom all creatures were born. See inter alia Santi Parvan (Moksha Dharma), chap. 208, st. 5; Manu I, 34.
8 At p. 347 the north is mentioned. Arjuna Misra reads 'ūrdhva,' meaning upward, here, yet reads 'north' earlier. Is the north the better reading, as the seat of the higher world mentioned in Śānti Parvan (Moksha Dharma), chapter 192, stanza 8 and following?
* That is, Rudra, says Nîlakaṇṭha.
5 Viz. Brahmakârin, householder, forester, and Samnyâsin. Cf. Sânti Parvan (Moksha), ch. 1g1, st. 10; Manu VI, 89; Gautama, p. 190.
6 These stanzas also occur in the Santi Parvan, chap. 27, st. 31 seq. (Râjadharma). Part of them appears to be quoted in Sankhyasûtra V, 80, where the commentator Vijñāna Bhikshu introduces the passage with the words 'iti śrūyate.' It is not, however, a Vedic text.