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.
as to which cf. p. 234 supra, but further on the phrase ‘having a tranquil self’ occurs, where the latter sense is not quite suitable. See Gita, p. 51, and Yoga-sûtra I, 33.
1 I.e. the specific modes which are mentioned of control of lifewinds, e. g. at Gita, p. 61, or Yoga-sûtra II, 49 seq.
2 Nîlakaṇṭha proposes two interpretations of this. He says the ten are the eight mentioned in Yoga-sûtra II, 29, and in addition tarka and vairâgya (as to which see Yoga-sûtra I, 15 and 17). To make up the twelve he substitutes for the last two the four named at Yoga-sûtra I, 33. He also suggests that ‘ten or twelve’ may mean twenty-two, which he makes up thus. The five modes of yama (Yoga-sûtra II, 30), five of niyama (ibid. 32), the remaining six in Yoga-sûtra II, 29, the four in Yoga-sûtra I, 33, and tarka and vairâgya as before. ’ The twenty-four are the elements according to the Sankhya system. See Sânkhya-sâra, p. 11, and p. 368 supra. That which is beyond them is Purusha.
4 The unperceived, it should be noted, is made up of the three qualities ; the predominance of goodness indicates enlightenment or knowledge. Cf. Gita, p. 108.
5 The middle term in the inference being, says Arguna Misra, the enlightening effect of the quality in question.
6 Cf. p. 167 supra.
7 The original is tyâga, which Arguna Misra renders by ‘abandonment of all belongings;’ renunciation, scil. of fruit. Cf. Gita, p. 121, and p. 114.
as to which cf. p. 234 supra, but further on the phrase 'having a tranquil self' occurs, where the latter sense is not quite suitable. See Gita, p. 51, and Yoga-sûtra I, 33.
1 I.e. the specific modes of controlling the lifewinds mentioned, for example, at Gita, p. 61, or Yoga-sûtra II, 49 seq.
2 Nîlakaṇṭha offers two interpretations of this. He says the ten are the eight mentioned in Yoga-sûtra II, 29, plus tarka and vairâgya (on which see Yoga-sûtra I, 15 and 17). To arrive at twelve he substitutes the four named at Yoga-sûtra I, 33 for the last two. He also suggests that 'ten or twelve' may mean twenty-two, which he arrives at as follows: the five modes of yama (Yoga-sûtra II, 30), five of niyama (ibid. 32), the remaining six in Yoga-sûtra II, 29, the four in Yoga-sûtra I, 33, and tarka and vairâgya as before. The twenty-four are the elements according to the Sankhya system. See Sânkhya-sâra, p. 11, and p. 368 supra. That which lies beyond them is Purusha.
4 The unperceived consists of the three qualities; when goodness predominates, the result is enlightenment or knowledge. Cf. Gita, p. 108.
5 The middle term in the inference is, says Arjuna Misra, the enlightening effect of the quality in question.
6 Cf. p. 167 supra.
7 The original is tyâga, which Arjuna Misra renders by 'abandonment of all belongings'; renunciation, that is, of fruit. Cf. Gita, p. 121, and p. 114.