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.
1 P. 374 supra. The relation is one of close connexion, coupled with some identity of nature (because, says Nîlakaṇṭha, an entirely extraneous thing could not get into the inside of the fruit, and the gnat’s body therefore must have come from the fruit itself), but still the elements are distinct. 2 See p. 371 supra, note 4.
3 Cf. Maitri, p. 108. 4 Cf. Gîtâ, pp. 105, 106.
5 Knowledge of the Kshetragña forms part of all real knowledge. Arguna Misra’s reading and interpretation are different. He says, ‘As he is seen coming to light everywhere alike, so,’ &c.
6 Cf. Gita, pp. 55-110. 7 Again the common simile.
8 The original is dravya, rendered ‘ matter’ in the next sentence. Arguna Misra paraphrases it by ‘upakarana,’ paraphernalia. ® So the original, the sense is not clear. Butsee Śvetâśvatara, p. 368.
10 Knowledge, which, says Nîlakaṇṭha, is a manifestation of nature. Arguna Misra says the knowledge of the truth which the
1 P. 374 above. The relation is one of close connection, coupled with some identity of nature (because, as Nîlakaṇṭha explains, something entirely extraneous could not get inside the fruit, and so the gnat's body must have come from the fruit itself), but the elements are still distinct. 2 See p. 371 above, note 4.
3 Cf. Maitri, p. 108. 4 Cf. Gîtâ, pp. 105, 106.
5 Knowledge of the Kshetrajña is part of all genuine knowledge. Arjuna Misra reads and interprets this differently. He says, 'Just as he is seen coming to light everywhere alike, so,' &c.
6 Cf. Gita, pp. 55-110. 7 Again the common simile.
8 The original is dravya, rendered 'matter' in the next sentence. Arjuna Misra paraphrases it by 'upakarana,' paraphernalia. 9 So the original; the sense is not clear. But see Śvetâśvatara, p. 368.
10 Knowledge, which, says Nīlakaṇṭha, is a manifestation of nature. Arjuna Miśra says the knowledge of the truth which the