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.
(are satisfied) and with his speech restrained, having a mind free from envy’, eating little, and depending on the deities. Restraining the external senses, kind, full of forgiveness, preserving his hair and moustache, performing sacrifices, addicted to sacred study, and devoted to veracity and piety, pure in body,*, always dexterous,*, always in forests, and concentrated in mind,—a forester whose senses are subdued and who is thus devoted‘ conquers the worlds.
A householder, or a Brahmakârin, or again a forester, who wishes to apply himself to final emancipation should adopt the best (line of) conduct*. Offering safety to all beings, the sage should become free from all action‘, and be agreeable to all beings, kind, and restrained in all his senses. He should make a fire’ and feed on the alms (obtained) without asking and without trouble’, and which have come spontaneously’, in a place free from smoke and where people have already* eaten. One who understands final emancipation should seek to obtain alms after the cleaning* of the vessels (used for cooking), and should not rejoice if he obtains, and should not be dejected if he does not obtain (alms). Nor should he beg for too much alms*, seeking merely to sustain life. Eating only a little, he should go about for alms with a concentrated mind, looking out for the (proper) time. He should not wish for earnings in common with another, nor should he eat when honoured ; for an ascetic should be averse from all earnings (accompanied) with honour*. When eating, he should not taste any articles of food which have been eaten by others‘ or which are pungent, astringent, or bitter, and likewise no sweet juices. He should eat just enough for his livelihood—for the support of life. One who understands final emancipation should seek for a livelihood without obstructing (other) creatures ; and when he goes about for alms, he should not go following after another*. He should not parade (his) piety, he should move about in a secluded place, free from passion. He should resort for shelter to an empty house, or a forest, or the foot of a tree, or a river likewise, or the cavern of a mountain. In summer, (he should pass) but a single night* in a town; and in the rains, he may dwell in one place. He should move about the world like a worm’, his path being pointed out by the sun, and he should walk with circumspection over the earth out of compassion to all beings*. He should not make any accumulations; and should eschew dwelling with friends*. And the man who understands final emancipation should verily do all acts which he has to do, always with clean water. A man should always bathe in clean water. And with his senses restrained, he should devote himself to these eight observances 4, —harmlessness, life as a Brahmakârin, veracity, and also straightforwardness, freedom from anger, freedom from (the habit of) carping, restraint of the external organs, and habitual freedom from (the habit of) backbiting. He should always practise a sinless (mode of) conduct, not deceptive and not crooked; and free from attachment should always make one who comes (as a guest) take a morsel of food. He should eat just enough for livelihood—for the support of life. And he should eat (only) what has been obtained with piety*, and should not follow his own (mere) desire*. He should not accept anything at all other than food and clothing. And he should accept as much
* Le. of others for obtaining more, and so forth. Arğuna Misra’s reading is different, and he renders it to mean, ‘one by whom the rule of life as a Brahmakârin has not been violated” ? Arğuna Misra’s reading, ‘one who has cast away (all attachment to) the body.’ Compare as to hair and moustache, Manu VI,
6 seq. ° See Gita, p. 127. Here the meaning is probably assiduous in the performance of duties, vows, and so forth.
* Le. applies himself to his duties. ° Arğuna Misra says this means ânandâsramam, but there must be some bad copying here. I take the word as it stands to mean something like the ‘ godlike endowments’ at Gita, p. 114.
* See Gita, pp. 54, 127. The meaning here is probably that of action without egoism. See Gita, p. g Bi
7 Le. Arğuna Misra says, ‘not at night” The readings are unsatisfactory. I read krztvâ vahnim, but diffidently. Is the allusion to the rule at Apastamba II, 9,21, 10? Cf. Gautama III, 2e $ Cf. Kaushitaki, p. 32. ° Le. to the giver. Cf. Gîtâ, p. 120. 2° See Gîtâ, p. 10. " Cf. Manu VI, 56; Gautama EL xs,
(are satisfied) and with his speech restrained, having a mind free from envy, eating little, and depending on the deities. Restraining the external senses, kind, full of forgiveness, preserving his hair and moustache, performing sacrifices, addicted to sacred study, and devoted to veracity and piety, pure in body, always dexterous, always in forests, and concentrated in mind—a forester whose senses are subdued and who is thus devoted conquers the worlds.
A householder, a Brahmakârin, or a forester who wishes to devote himself to final emancipation should adopt the best line of conduct. Offering safety to all beings, the sage should free himself from all action, be agreeable to all beings, kind, and restrained in every sense. He should tend a fire and live on alms obtained without asking and without trouble, alms that come of their own accord, in a place free from smoke where people have already eaten. One who understands final emancipation should seek alms after the vessels used for cooking have been cleaned, and should neither rejoice when he obtains alms nor be dejected when he does not. Nor should he beg for more than he needs, seeking only to sustain life. Eating sparingly, he should go about for alms with a concentrated mind, watching for the right time. He should not wish to earn anything jointly with another, nor should he eat when he is honoured; an ascetic should be averse to all earnings accompanied by honour. When eating, he should not taste any food that has been eaten by others, or anything pungent, astringent, or bitter, nor any sweet juices. He should eat just enough for his livelihood—enough to support life. One who understands final emancipation should seek his livelihood without obstructing other creatures, and when he goes about for alms he should not follow in another's wake. He should not parade his piety; he should move about in a secluded place, free from passion. He should take shelter in an empty house, a forest, the foot of a tree, a river, or the cavern of a mountain. In summer he should spend no more than a single night in a town; during the rains he may stay in one place. He should move through the world like a worm, his path guided by the sun, and he should walk over the earth with care, out of compassion for all beings. He should make no accumulations and should avoid living with friends. The man who understands final emancipation should perform every act he has to perform, always with clean water. A man should always bathe in clean water. And with his senses restrained he should devote himself to these eight observances 4—harmlessness, life as a Brahmakârin, veracity, straightforwardness, freedom from anger, freedom from the habit of carping, restraint of the external organs, and habitual freedom from the habit of backbiting. He should always follow a sinless mode of conduct, neither deceptive nor crooked, and, free from attachment, should always offer a morsel of food to anyone who comes as a guest. He should eat just enough for his livelihood—enough to support life. He should eat only what has been obtained with piety and should not follow his own mere desire. He should accept nothing at all beyond food and clothing. And he should accept only as much
* That is, of others for obtaining more, and so forth. Arjuna Misra's reading is different, and he takes it to mean "one by whom the rule of life as a Brahmakârin has not been violated." Arjuna Misra's reading: "one who has cast away all attachment to the body." Compare Manu VI on hair and moustache,
6 seq. ° See Gita, p. 127. Here the meaning is probably assiduous in the performance of duties, vows, and so forth.
* I.e., applies himself to his duties. ° Arjuna Misra says this means ânandâsramam, but there must be some bad copying here. I take the word as it stands to mean something like the 'godlike endowments' at Gita, p. 114.
* See Gita, pp. 54, 127. The meaning here is probably that of action without egoism. See Gita, p. 981.
7 I.e. Arjuna Misra says, "not at night." The readings are unsatisfactory. I read krztvâ vahnim, but diffidently. Is the allusion to the rule at Apastamba II, 9, 21, 10? Cf. Gautama III, 2. § Cf. Kaushitaki, p. 32. ° I.e. to the giver. Cf. Gîtâ, p. 120. 2° See Gîtâ, p. 10. " Cf. Manu VI, 56; Gautama EL xs,