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 The original is sannyâsi, but Śrîdhara is probably right in taking it to mean one who has command of ‘abandonment.’ Śaṅkara and Madhusûdana, however, take the word in its ordinary sense of ‘ascetic.’ What follows explains, says Śrîdhara, why ‘the fruit does not accrue to renouncers.’
2 Śaṅkara and Madhusûdana say this means Vedânta-sâstra. Śrîdhara suggests also the alternative Sâṅkhya-śâstra. Substratum =the body, in which desire, aversion, &c. are manifested; agent= one who egoistically thinks himself the doer of actions; organs = senses of perception, action, &c.; movements=of the vital breaths in the body; deities=the deities which preside over the eye and other senses (as to this cf. Aitareya-upanishad, p. 45; Prasna, pp. 216,217; . Mundaka, p. 314; Aitareya-aranyaka, pp. 88-270; and Max Miiller’s Hibbert Lectures, p. 204, note). Ch pae1o6:
* Egoism=the feeling that he is the doer of the action; taint= the feeling that the fruit of the action must accrue to him.
5 Cf. p. 45, and Dhammapada, stanza 294.
5 Knowledge, i.e. that something is a means to what is desired ; object is the means; the knower is he who has this knowledge. When these co-exist we have action. ‘The instrument=senses, &c.
1 The original is sannyâsi, but Śrîdhara is probably right in taking it to mean one who has command of 'abandonment.' Śaṅkara and Madhusûdana, however, take the word in its ordinary sense of 'ascetic.' What follows explains, says Śrîdhara, why 'the fruit does not accrue to renouncers.'
2 Śaṅkara and Madhusûdana say this means Vedânta-sâstra. Śrîdhara also suggests Sâṅkhya-śâstra as an alternative. Substratum = the body, in which desire, aversion, and so on are manifested; agent = one who egoistically thinks himself the doer of actions; organs = the senses of perception, action, and so on; movements = of the vital breaths in the body; deities = the deities that preside over the eye and the other senses (on this point cf. Aitareya-upanishad, p. 45; Prasna, pp. 216, 217; Mundaka, p. 314; Aitareya-aranyaka, pp. 88-270; and Max Miiller's Hibbert Lectures, p. 204, note). Ch pae1o6:
* Egoism = the feeling that he is the doer of the action; taint = the feeling that the fruit of the action must accrue to him.
5 Cf. p. 45, and Dhammapada, stanza 294.
5 Knowledge—that is, knowing that something is a means to what one desires—is itself the knowledge; the object is the means; and the knower is the one who possesses this knowledge. When these three are present together, action follows. The instrument consists of the senses and so forth.