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 Le. ‘are not destroyed,’ Madhusûdana ; ‘do not fall,’ Śaṅkara ; ‘are not born,’ Srîdhara, and apparently Râmânuga.
2 I.e. the ‘nature’ spoken of before.
3 These constitute nature. We must understand nature, with Professor Bhandarkar, as the hypothetical cause of the soul’s feeling itself limited and conditioned. If nature is understood, as it usually is, to mean matter, its being made up of the qualities is inexplicable. Interpreted idealistically, as suggested by Professor Bhandarkar, the destruction of it spoken of at the close of the last chapter also becomes intelligible. By means of knowledge of the soul, the unreality of these manifestations is understood and nature is destroyed.
4 Pleasure and knowledge appertain to the mind, not the self, hence they are described as constituting bonds, when erroneously connected with the self, Śaṅkara and Śrîdhara. They constitute ‘bonds,’ because the self when brought into contact with them, strives to obtain them, Râmânuga.
1 That is, 'are not destroyed,' Madhusûdana; 'do not fall,' Śaṅkara; 'are not born,' Srîdhara, and apparently Râmânuja.
2 I.e. the 'nature' spoken of before.
3 These make up nature. We should understand nature, with Professor Bhandarkar, as the hypothetical cause of the soul's sense of being limited and conditioned. If nature is taken to mean matter, as it usually is, there is no explaining why it should be composed of the qualities. Interpreted idealistically, as Professor Bhandarkar suggests, the destruction of nature spoken of at the close of the last chapter also becomes intelligible: through knowledge of the soul, the unreality of these manifestations is understood, and nature is destroyed.
4 Pleasure and knowledge belong to the mind, not to the self, and so they are described as bonds when mistakenly attributed to the self, according to Śaṅkara and Śrîdhara. They constitute bonds because, once the self is brought into contact with them, it strives to obtain them, according to Râmânuja.