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.
There is, however, this difference, perhaps, to be noted between the Gita and the Sanatsugâtiya—namely, that the latter work seems to afford more certain indications of the recognition, at the date of its composition, of a Gñânakanda as distinguished from a Karmakânda in the Vedas, than, we have seen, are contained in the Bhagavadgîtâ*. The passage, for instance, which speaks of the Kândas as referring ‘of themselves’ to the Brahman, and the passage which refers to an understanding of the Brahman by means of the Vedas, according to the principle of the moon and the branch—these seem rather to point to a portion of the Vedas which was regarded as giving instruction in true knowledge, as distinguished from merely laying down various sacrifices and ceremonials for special purposes. In fact, in one passage we have the germ of the whole Vedantic theory as afterwards settled. For there we are told, that sacrifices and penances are laid down as the preliminary steps towards the acquisition of true knowledge. By those sacrifices one is purified of one’s sins, and then acquires a knowledge of the supreme self as described in the Vedas— which, I apprehend, must mean the Upanishads.
1 Cf. p. 16 supra. MOCPP 2520) AU
There is, however, one difference worth noting between the Gita and the Sanatsujâtîya: the latter work seems to offer clearer evidence that, at the time of its composition, a Jñânakâṇḍa was already recognized as distinct from a Karmakânda in the Vedas, than anything we have seen in the Bhagavadgîtâ*. The passage that speaks of the Kândas as referring 'of themselves' to the Brahman, and the passage that refers to understanding the Brahman by means of the Vedas according to the principle of the moon and the branch—these seem to point fairly plainly to a portion of the Vedas that was regarded as imparting true knowledge, as opposed to merely prescribing various sacrifices and ceremonies for particular ends. In fact, one passage contains the germ of the entire Vedantic theory as it was later settled. There we are told that sacrifices and penances are prescribed as preliminary steps toward the acquisition of true knowledge: through those sacrifices one is purified of one's sins and then attains a knowledge of the supreme self as described in the Vedas—which, I take it, must mean the Upanishads.
1 Cf. p. 16 supra. MOCPP 2520) AU