Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* Cf. p. 56. * Cf. p. 121; the evil appears to be the quality of ‘fettering’ the soul. * Sttdhara compares p. 65 (V, 13) and distinguishes this from p. 64 (V, 8 seq.) Sankara says the perfection here spoken of is emancipation, and it is obtained by true knowledge. 128 BHAGAVADGITA. affection and aversion ; who frequents clean places, who eats little, whose speech, body, and mind are restrained, who is always intent on meditation and mental abstraction !, and has recourse to unconcern, who abandoning egoism *%, stubbornness, arrogance, desire, anger, and (all) belongings, has no (thought that this or that is) mine, and who is tranquil, becomes fit for assimilation with the Brahman. Thus reaching the Brahman, and with a tranquil self, he grieves * not, wishes not; but being alike to all beings, obtains . the highest devotion to me. By (that) devotion he truly understands who I am and how great. And then understanding me truly, he forthwith enters into my (essence). Even performing all actions, always depending on me, he, through my favour, obtains the imperishable and eternal seat. Dedicating in thought‘ all actions to me, be constantly given up to me, (placing) your thoughts on me, through recourse to mental abstraction. (Placing) your thoughts on me, you will cross over all difficulties by my favour. But if you will not listen through egotism, you will be ruined. If entertaining egotism, you think that you may not fight, vain, indeed, is that resolution of yours. Nature®* will constrain you. That, O son of Kuntt! which through delusion you do not wish to do, you will do involuntarily, ‘ Abstraction is concentrated and exclusive meditation, Sankara. The other commentators take dhydnayoga as meditation simply,— as treated of in chapter VI, says Nflakantha. * See p. 52. 5 I.e. comprehending his identity with the Brahman. * Cf. p. 58. * Pride of learning and cleverness, or of piety. See p. 124, note 5. * The nature of a Kshatriya, Sankara. CHAPTER XVIII, 69. 129
2* See p. 52. 5 I.e. comprehending his identity with the Brahman. * Cf. p. 58. * Pride of learning and cleverness, or of piety. See p. 124, note 5. * The nature of a Kshatriya, Sankara. CHAPTER XVIII, 69. 129 tied down by your own duty, flowing from your nature. The lord, O Arguna! is seated in the region of the heart? of all beings, turning round all beings (as though) mounted on a machine, by his delusion. With him, O descendant of Bharata! seek shelter in every way*; by his favour you will obtain the highest tranquillity, the eternal seat. Thus have I declared to you the knowledge more mysterious than any mystery. Ponder over it thoroughly, and then act as you like. Once more, listen to my excellent words—most mysterious of all. Strongly | like you, therefore I will declare what is for your welfare. On me (place) your mind, become my devotee, sacrifice to me, reverence me, and you will certainly come to me. I declare to you truly, you are dear to me. Forsaking all duties *, come to me as (your) sole refuge. I will release you from all sins. Be not grieved. This‘ you should never declare to one who performs no penance‘, who is not a devotee *, nor to one who does not wait on (some preceptor)’, nor yet to one who calumniates me. He who, with the highest devotion® to me, will | proclaim this supreme mystery among my devotees, will come to me, freed from (all) doubts. No one * Svet4svatara-upanishad, pp. 333-345; Kashopanishad, p. 157. * Cf. p.114; by thought, word, and deed. * Of caste or order, such as Agnihotra and so forth. * All that has been taught in the Gfté. * Sridhara renders this to mean, ‘who performs no pious acts.’ * Le. of God and a preceptor. Cf. last stanza of Svetasvataropanishad. * Cf. p. 62. Sankara says all these elements must co-exist to give eligibility. ® I. ¢. belief that in disseminating it, he is serving me. Cf. Kashopanishad, p. 120, (8) K 120 BHAGAVADGITA. v amongst men is superior to him in doing what is dear to me. And there will never be another on earth dearer to me than he. And he who will study this holy dialogue of ours, will, such is my opinion, have offered to me the sacrifice of knowledge '. And the man, also, who with faith and without carping will listen (to this), will be freed (from sin), and attain to the holy regions of those who perform pious acts*. Have you listened to this, O son of Prithé ! with a mind (fixed) on (this) one point only ? Has your delusion (caused) by ignorance been destroyed, O Dhanazigaya ? Arguna said : Destroyed is my delusion ; by your favour, O un- degraded one! I (now) recollect * myself. I stand freed from doubts *. I will do your bidding. Sajigaya said :
3with a mind (fixed) on (this) one point only ? Has your delusion (caused) by ignorance been destroyed, O Dhanazigaya ? Arguna said : Destroyed is my delusion ; by your favour, O un- degraded one! I (now) recollect * myself. I stand freed from doubts *. I will do your bidding. Sajigaya said : Thus did I hear this dialogue between Vasudeva and the high-minded son of Prtha, (a dialogue) wonderful and causing the hair to standon end. By the favour of Vy4sa, I heard this highest mystery, (this) devotion ®, from Kvishva himself, the lord of the possessors of mystic power, who proclaimed it in person. O king! remembering and (again) remembering this wonderful and holy dialogue of Kesava and Arguna, I rejoice over and over again. And remembering and (again) remembering that ' Which is the best of sacrifices; see p. 62. * Cf. p. 72. * Ie. understand my real essence, what I am, &c. * As to whether the battle was right or not. * The work is so called, as it refers to devotion. CHAPTER XVIII, 78. 131 excessively wonderful form of Hari also, great is my amazement, O king! and I rejoice over and over again. Wherever (is) Krishua, the lord of the possessors of mystic power, wherever (is) the (great) archer, the son of Pyvztha, there in my opinion (are) fortune, victory, prosperity’, and eternal justice. * Prosperity is the greater development of fortune. Digitized by Google SANATSUGATIYA. Digitized by Google INTRODUCTION TO SANATSUGATIYA. THE Sanatsugattya is, like the Bhagavadgit4, one of the numerous episodes of the Mahabharata’. It is true, that it has never commanded anything like that unbounded veneration which has always been paid in India to the Bhagavadgita. Still it is sometimes studied even in our days, and it has had the high distinction of being commented on by the great leader of the modern Vedantic school-—Sankaratarya*, The Sanatsugatiya purports to be a dialogue mainly between Sanatsugata on the one side and Dhritard4shfra on the other. Sanatsugdta, from whom it takes its name, is said to be identical with Sanatkumara, a name not unfamiliar to students of our Upanishad literature. And Dhritarashfra is the old father of those Kauravas who formed one of the belligerent parties in the bellum plusquam civile which is recorded in the Mahabharata. The connexion of this particular episode with the main current of the narrative of that epos is one of the loosest possible character—much looser, for instance, than that of the Bhagavadgita. As regards the latter, it can fairly be contended that it is in accordance with poetical justice for Arguna to feel despondent and unwilling to engage in battle, after actual sight of ‘teachers, fathers, sons,’ and all the rest of them, arrayed in opposition to him; and that therefore it was necessary for the poet to adduce some specific explanation as to how Arguna was ultimately enabled to get over such natural scruples. But as regards the Sanatsugattya, even such a contention as this
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* Cf. p. 56. * Cf. p. 121; the evil appears to be the quality of ‘fettering’ the soul. * Sttdhara compares p. 65 (V, 13) and distinguishes this from p. 64 (V, 8 seq.) Sankara says the perfection here spoken of is emancipation, and it is obtained by true knowledge. 128 BHAGAVADGITA. affection and aversion ; who frequents clean places, who eats little, whose speech, body, and mind are restrained, who is always intent on meditation and mental abstraction !, and has recourse to unconcern, who abandoning egoism *%, stubbornness, arrogance, desire, anger, and (all) belongings, has no (thought that this or that is) mine, and who is tranquil, becomes fit for assimilation with the Brahman. Thus reaching the Brahman, and with a tranquil self, he grieves * not, wishes not; but being alike to all beings, obtains . the highest devotion to me. By (that) devotion he truly understands who I am and how great. And then understanding me truly, he forthwith enters into my (essence). Even performing all actions, always depending on me, he, through my favour, obtains the imperishable and eternal seat. Dedicating in thought‘ all actions to me, be constantly given up to me, (placing) your thoughts on me, through recourse to mental abstraction. (Placing) your thoughts on me, you will cross over all difficulties by my favour. But if you will not listen through egotism, you will be ruined. If entertaining egotism, you think that you may not fight, vain, indeed, is that resolution of yours. Nature®* will constrain you. That, O son of Kuntt! which through delusion you do not wish to do, you will do involuntarily, ‘ Abstraction is concentrated and exclusive meditation, Sankara. The other commentators take dhydnayoga as meditation simply,— as treated of in chapter VI, says Nflakantha. * See p. 52. 5 I.e. comprehending his identity with the Brahman. * Cf. p. 58. * Pride of learning and cleverness, or of piety. See p. 124, note 5. * The nature of a Kshatriya, Sankara. CHAPTER XVIII, 69. 129
2* See p. 52. 5 I.e. comprehending his identity with the Brahman. * Cf. p. 58. * Pride of learning and cleverness, or of piety. See p. 124, note 5. * The nature of a Kshatriya, Sankara. CHAPTER XVIII, 69. 129 tied down by your own duty, flowing from your nature. The lord, O Arguna! is seated in the region of the heart? of all beings, turning round all beings (as though) mounted on a machine, by his delusion. With him, O descendant of Bharata! seek shelter in every way*; by his favour you will obtain the highest tranquillity, the eternal seat. Thus have I declared to you the knowledge more mysterious than any mystery. Ponder over it thoroughly, and then act as you like. Once more, listen to my excellent words—most mysterious of all. Strongly | like you, therefore I will declare what is for your welfare. On me (place) your mind, become my devotee, sacrifice to me, reverence me, and you will certainly come to me. I declare to you truly, you are dear to me. Forsaking all duties *, come to me as (your) sole refuge. I will release you from all sins. Be not grieved. This‘ you should never declare to one who performs no penance‘, who is not a devotee *, nor to one who does not wait on (some preceptor)’, nor yet to one who calumniates me. He who, with the highest devotion® to me, will | proclaim this supreme mystery among my devotees, will come to me, freed from (all) doubts. No one * Svet4svatara-upanishad, pp. 333-345; Kashopanishad, p. 157. * Cf. p.114; by thought, word, and deed. * Of caste or order, such as Agnihotra and so forth. * All that has been taught in the Gfté. * Sridhara renders this to mean, ‘who performs no pious acts.’ * Le. of God and a preceptor. Cf. last stanza of Svetasvataropanishad. * Cf. p. 62. Sankara says all these elements must co-exist to give eligibility. ® I. ¢. belief that in disseminating it, he is serving me. Cf. Kashopanishad, p. 120, (8) K 120 BHAGAVADGITA. v amongst men is superior to him in doing what is dear to me. And there will never be another on earth dearer to me than he. And he who will study this holy dialogue of ours, will, such is my opinion, have offered to me the sacrifice of knowledge '. And the man, also, who with faith and without carping will listen (to this), will be freed (from sin), and attain to the holy regions of those who perform pious acts*. Have you listened to this, O son of Prithé ! with a mind (fixed) on (this) one point only ? Has your delusion (caused) by ignorance been destroyed, O Dhanazigaya ? Arguna said : Destroyed is my delusion ; by your favour, O un- degraded one! I (now) recollect * myself. I stand freed from doubts *. I will do your bidding. Sajigaya said :
3with a mind (fixed) on (this) one point only ? Has your delusion (caused) by ignorance been destroyed, O Dhanazigaya ? Arguna said : Destroyed is my delusion ; by your favour, O un- degraded one! I (now) recollect * myself. I stand freed from doubts *. I will do your bidding. Sajigaya said : Thus did I hear this dialogue between Vasudeva and the high-minded son of Prtha, (a dialogue) wonderful and causing the hair to standon end. By the favour of Vy4sa, I heard this highest mystery, (this) devotion ®, from Kvishva himself, the lord of the possessors of mystic power, who proclaimed it in person. O king! remembering and (again) remembering this wonderful and holy dialogue of Kesava and Arguna, I rejoice over and over again. And remembering and (again) remembering that ' Which is the best of sacrifices; see p. 62. * Cf. p. 72. * Ie. understand my real essence, what I am, &c. * As to whether the battle was right or not. * The work is so called, as it refers to devotion. CHAPTER XVIII, 78. 131 excessively wonderful form of Hari also, great is my amazement, O king! and I rejoice over and over again. Wherever (is) Krishua, the lord of the possessors of mystic power, wherever (is) the (great) archer, the son of Pyvztha, there in my opinion (are) fortune, victory, prosperity’, and eternal justice. * Prosperity is the greater development of fortune. Digitized by Google SANATSUGATIYA. Digitized by Google INTRODUCTION TO SANATSUGATIYA. THE Sanatsugattya is, like the Bhagavadgit4, one of the numerous episodes of the Mahabharata’. It is true, that it has never commanded anything like that unbounded veneration which has always been paid in India to the Bhagavadgita. Still it is sometimes studied even in our days, and it has had the high distinction of being commented on by the great leader of the modern Vedantic school-—Sankaratarya*, The Sanatsugatiya purports to be a dialogue mainly between Sanatsugata on the one side and Dhritard4shfra on the other. Sanatsugdta, from whom it takes its name, is said to be identical with Sanatkumara, a name not unfamiliar to students of our Upanishad literature. And Dhritarashfra is the old father of those Kauravas who formed one of the belligerent parties in the bellum plusquam civile which is recorded in the Mahabharata. The connexion of this particular episode with the main current of the narrative of that epos is one of the loosest possible character—much looser, for instance, than that of the Bhagavadgita. As regards the latter, it can fairly be contended that it is in accordance with poetical justice for Arguna to feel despondent and unwilling to engage in battle, after actual sight of ‘teachers, fathers, sons,’ and all the rest of them, arrayed in opposition to him; and that therefore it was necessary for the poet to adduce some specific explanation as to how Arguna was ultimately enabled to get over such natural scruples. But as regards the Sanatsugattya, even such a contention as this
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
No commentary for this page.