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.
* Le. for the acquisition of anything desirable, Arguna Misra, who adds, ‘ by those who wish for piety.” Nîlakaṇṭha says means= ‘meditation and so forth;’ as to ‘that is not so’ he cites what he calls a Sruti, which is however one of the Kärikâs of Gauḍapâda on the Mâṇḍûkya; see p. 432.
* This, too, is not quite clear, but Nîlakaṇṭha says, ‘meditation should be practised for release from pain, and for acquisition of pleasure ;’ ‘and others say not so, it should be done without desire.’ *- That is to say, they hold that meditation should be practised.
* Arguna Misra seems to take this to mean ‘renunciation of knowledge,’ i.e. a blank, and says this was the view of the Madhyamikas,—I suppose the Mâdhyamika Bauddhas. ° Ie. the Kârvâkas, Arguna Misra.
* Śvetâśvatara, p. 276, and Sañkara’s commentary there. © Were there optimists and Pessimists at the time of the Anugita in India? This verse, however, does not occur in some MSS. Nîlakaṇṭha’s note on this passage may be of some interest. He says, ‘Some hold that the self exists after the body is lost ; others, that is the Lokâyatas or Kârvakas, hold the contrary. Everything doubtful is the view of the Syâdvâdins ; nothing doubtful that of the Tairthikas, the great teachers (I presume, about their own respective doctrines). Everything impermanent, Târkikas ; permanent, Mimamsakas; nothing exists, the Sûnyavâdins; something exists, but only momentarily,
* That is, for the acquisition of anything desirable. Arjuna Misra, who adds "by those who wish for piety," and Nîlakaṇṭha, who takes the word to mean "meditation and so forth," both comment on this phrase. On the point "that is not so," Nîlakaṇṭha cites what he calls a Śruti, which is however one of the Kärikâs of Gauḍapâda on the Mâṇḍûkya; see p. 432.
* This, too, is not quite clear, but Nîlakaṇṭha says, 'meditation should be practised for release from pain, and for acquisition of pleasure;' 'and others say not so, it should be done without desire.' * — That is to say, they hold that meditation should be practised.
* Arjuna Misra seems to take this to mean 'renunciation of knowledge,' i.e. a blank, and says this was the view of the Mâdhyamika Bauddhas—I suppose the Mâdhyamika Bauddhas. ° I.e. the Kârvâkas, Arjuna Misra.
Śvetâśvatara, p. 276, and Sañkara's commentary there. © Were there optimists and Pessimists at the time of the Anugita in India? This verse, however, does not occur in some MSS. Nîlakaṇṭha's note on this passage may be of some interest. He says, 'Some hold that the self exists after the body is lost; others — that is, the Lokâyatas or Kârvakas — hold the contrary. Everything doubtful is the view of the Syâdvâdins; nothing doubtful, that of the Tairthikas, the great teachers (I presume, about their own respective doctrines). Everything impermanent, Târkikas; permanent, Mimamsakas; nothing exists, the Sûnyavâdins; something exists, but only momentarily,