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.
But owing to the helplessness of people, a wise man should always share (with others). He should not appropriate another's riches, and should not take (anything) unasked. Nor, verily, after enjoying any object should one become afterwards attached to it. One who has anything to do¹ should take earth, water, pebbles likewise, and leaves, flowers, and fruits which are not secured² (by anybody), as they come. One should not live by the occupation of an artisan‘, nor should one wish for gold. One should not hate, should not teach 5, and should be void of (all) belongings⁵. One should eat what is consecrated by faith’, and should avoid (all) controversies, should act without a purpose’, should be free from attachment, and without fixed appointments with people. One should not perform, or cause to be performed, any action involving expectation of fruit, or involving any destruction of life, or the assemblage of people. Rejecting all things, and being equable to all beings, moving and unmoving, one should become an ascetic with small belongings. One should not perturb any other (person), nor should one be perturbed by any other (person?). He who is trusted by all beings is said to be the foremost among those who understand final emancipation. One should not think of what is not come*, nor reflect on that which is past; one should disregard the present, being concentrated (in mind) and indifferent to time. He should not defile* anything by the eye, or the mind, or by speech, nor should he do anything wrong openly or in secret. One who draws in the senses from all sides as a tortoise (draws in) his limbs¹, and in whom the senses, mind, and understanding are absorbed 5, who is free from desires, who understands all truth, who is free from the pairs of opposites, and from the ceremony of svâha, and who is free from salutations 7, and who is free from (the thought that this or that is) mine, who is free from egoism, who is free from anxiety for new acquisitions or protection of old acquisitions, and self-controlled 8, who is free from ee See Pere ERT ne 7 expectations, who is free from attachments to any entity, and who is dependent on none!, who is attached to the self, and who understands the truth, is emancipated, there is no doubt of that. Those who perceive the self, which is without hands, foot, or back, without a head, without a stomach, which is free from the operations of the qualities ?, absolute, untainted, and stable, devoid of smell, devoid of taste or touch, devoid of colour, and also devoid of sound, which is to be understood *, which is unattached, and which is also devoid of flesh, which is free from anxiety‘, imperishable, divine, and though dwelling in a house’, always dwelling in all entities, they never die*. There the understanding reaches not, nor the senses, nor the deities, nor Vedas, sacrifices, nor worlds’, nor penance, nor valour®; the attainment to it of those who are possessed of knowledge is stated to be without comprehension of symbols*. Therefore the learned man who knows (the) property of being void of symbols, being devoted to pious conduct, and resorting to concealed! piety should adopt the mode of life (necessary) for experience*, Though undeluded, he should act in the manner of the deluded 3; not finding fault with piety*. He should perform piety, behaving so that others would always disrespect him5, and should not find fault with the ways of the good®. That sage is said to be the best who has adopted this (line of) conduct. The senses, and the objects of the senses, and tHe five great elements, and mind, understanding, egoism, the unperceived, and the Purusha likewise’, by an accurate determination about the truth, after understanding all these, one attains heaven*, being released from all bonds. One who knows the truth, understanding these same (entities) at the time of the termination (of his life), should meditate, exclusively pondering on one point®; and then, depending on none", he gets emancipation. Freed from all attachments, like the atmosphere dwelling in space", with his accumulations” exhausted, and free from distress, he attains to the highest seat.
1 Arguna Misra says that this means if he wants them for any particular purpose he should take the earth, &c.
2 I.e. apparently, taken possession of and preserved as one’s own by anybody.* Arguna Misra renders this by ‘which lead to action.’ Is it not rather the ‘spontaneous earnings’ at Gita, p. 60?
4 Cf. Manu III, 64; Apastamba I, 6, 18, 18; Gautama XVII, 7.
5 I.e. teach one who does not ask to be instructed. Cf. Manu Mi st10.
6 Cf. Gita, p. 60; the original word, however, is not the same.
7 See p. 360, note 3 supra; Manu II, 54-55; Gautama IX, 59. ‘Controversies ;’ the original is nimitta, and the interpretation is what appears to be Arguna Misra’s. It may also mean ‘omens.’ That this is the true sense appears from Manu VI, 50. -8 Cf, Gita, p. 48. ® Arguna Misra says, ‘e.g. I shall come to you to-morrow for alms,’ &c. Cf. Apastamba I, 6, 19, 12.
10 The words are the same as at Gita, p. 54, ‘keeping people (to
But because people are helpless, a wise man should always share with others. He should not take what belongs to someone else, and should not take anything without being asked. Nor, after enjoying any object, should one afterwards become attached to it. One who has anything to do¹ should take earth, water, pebbles, and leaves, flowers, and fruits that are not secured² by anyone, as they come. One should not live by the occupation of an artisan, nor wish for gold. One should not hate, should not teach5, and should be free of all belongings5. One should eat what is consecrated by faith, avoid all controversies, act without a purpose, be free from attachment, and make no fixed appointments with people. One should not perform, or cause to be performed, any action involving expectation of fruit, or involving any destruction of life, or the assembling of people. Rejecting all things, and being equable toward all beings, moving and unmoving, one should become an ascetic with few belongings. One should not disturb any other person, nor be disturbed by any other person. He who is trusted by all beings is said to be foremost among those who understand final emancipation. One should not think about what has not yet come, nor dwell on what is past; one should disregard the present, being concentrated in mind and indifferent to time. He should not defile anything by eye, mind, or speech, nor do anything wrong openly or in secret. One who draws the senses in from all sides as a tortoise draws in his limbs¹, in whom the senses, mind, and understanding are absorbed5, who is free from desires, who understands all truth, who is free from the pairs of opposites and from the ceremony of svâha, who is free from salutations7, free from the thought that this or that is mine, free from egoism, free from anxiety about acquiring new things or protecting old ones, and self-controlled8, free from expectations, free from attachment to any entity, dependent on none¹, attached to the self, and understanding the truth — such a one is emancipated, of that there is no doubt. Those who perceive the self, which is without hands, foot, or back, without a head, without a stomach, free from the operations of the qualities², absolute, untainted, and stable, devoid of smell, devoid of taste or touch, devoid of colour, and devoid of sound as well, which is to be understood³, which is unattached and devoid of flesh, which is free from anxiety5, imperishable, divine, and though dwelling in a house7 always dwelling in all entities — they never die8. There the understanding does not reach, nor the senses, nor the deities, nor Vedas, sacrifices, nor worlds7, nor penance, nor valour8; the attainment of it by those who possess knowledge is said to be without comprehension of symbols. Therefore the learned man who knows the property of being void of symbols, being devoted to pious conduct and resorting to concealed piety, should adopt the mode of life necessary for experience. Though undeluded, he should act in the manner of the deluded3, not finding fault with piety4. He should perform piety, behaving so that others would always disrespect him5, and should not find fault with the ways of the good6. That sage who has adopted this line of conduct is said to be the best. The senses and the objects of the senses, the five great elements, mind, understanding, egoism, the unperceived, and the Purusha likewise7 — by an accurate determination of the truth, after understanding all of these, one attains heaven8, being released from all bonds. One who knows the truth, understanding these same entities at the time of the termination of his life, should meditate, exclusively pondering on one point9; and then, depending on none10, he attains emancipation. Freed from all attachments, like the atmosphere dwelling in space, with his accumulations exhausted and free from distress, he attains to the highest seat.
1 Arjuna Misra says that this means if he wants them for any particular purpose he should take the earth, &c.
2 That is, apparently, taken possession of and preserved as one's own by anybody. Arjuna Misra renders this as "which lead to action." Is it not rather the "spontaneous earnings" at Gita, p. 60?
4 Cf. Manu III, 64; Apastamba I, 6, 18, 18; Gautama XVII, 7.
5 I.e. teach one who does not ask to be instructed. Cf. Manu Mi st10.
6 Cf. Gita, p. 60; the original word, however, is not the same.
7 See p. 360, note 3 supra; Manu II, 54-55; Gautama IX, 59. 'Controversies;' the original is nimitta, and the interpretation is what appears to be Arjuna Misra's. It may also mean 'omens.' That this is the true sense appears from Manu VI, 50. 8 Cf. Gita, p. 48. 9 Arjuna Misra says, 'e.g. I shall come to you to-morrow for alms,' &c. Cf. Apastamba I, 6, 19, 12.
10 The words are the same as at Gita, p. 54, 'keeping people (to