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.
CHAPTER II.
Vaisampâyana said :
Then the talented king, Dhṛitarâshṭra, bowed 1 to those words uttered by Vidura, and, in a secluded place, interrogated Sanatsugâta regarding the highest knowledge, wishing to become (a) highsouled (man)°.
Dhṛitarâshṭra said :
O Sanatsugâta! which of the two is correct, your teaching, about which I have heard, that death exists not, or that the gods and demons practised MU ee er et — the life of Brahmaẑârins1, for freedom from death ? f
1 Comp. Gita passim; disgust, scil. that resulting from a general dissatisfaction with everything. As to ‘ruin and prosperity,’ Nîlakaṇṭha adds, ‘and their causes, sin and merit.’
2 Literally ‘respected.’ Nîlakaṇṭha says it means ‘rejoiced over,’ for Dhṛitarâshṭra thought, that in spite of his treachery he was safe, as death was taught by Sanatsugâta to have no existence.
3 Le. free from the presence of ignorant and vulgar people. Cf. Gita, p. 68 supra.
4 I.e. knowledge concerning the supreme Self.
5 Sankara’s construction seems different, but is not quite clear. He says, ‘ wishing to become—Brahman—the meaning is wishing to acquire the self lost through ignorance.’ |
5 [i.e. imparted to your pupils, Sankara adds; ‘heard,’ scil. from Vidura.
7 The construction is imperfect, but the sense 1s clear. Is your
CHAPTER II.
Vaisampâyana said:
Then the gifted king, Dhṛitarâshṭra, bowed 1 to the words Vidura had spoken, and, in a secluded place, questioned Sanatsujâta about the highest knowledge, wishing to become a high-souled man.
Dhṛitarâshṭra said:
O Sanatsujâta! which of the two is correct — your teaching, about which I have heard, that death exists not, or that the gods and demons practised the life of Brahmaẑârins1 for freedom from death?
1 Comp. Gita passim; disgust, scil. that resulting from a general dissatisfaction with everything. As to 'ruin and prosperity,' Nîlakaṇṭha adds, 'and their causes, sin and merit.'
2 Literally 'respected.' Nîlakaṇṭha says it means 'rejoiced over,' for Dhṛitarâshṭra thought that, in spite of his treachery, he was safe, since Sanatsujâta had taught that death has no existence.
3 I.e. free from the presence of ignorant and vulgar people. Cf. Gita, p. 68 supra.
4 That is, knowledge concerning the supreme Self.
5 Sankara's reading seems different, but is not entirely clear. He says, 'wishing to become—Brahman—meaning, wishing to recover the self that was lost through ignorance.'
5 imparted to your pupils, heard from Vidura.
7 The construction is imperfect, but the sense is clear. Is your