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 III.
Dhṛitarâshṭra said :
Who possesses this taciturnity⁵, and which of the two* is taciturnity ? Describe, O learned person! the condition of taciturnity here. Does a learned man reach taciturnity’ by taciturnity ? And how, O sage! do they practise taciturnity in this world?
* Le. they both follow on devotion to worldly life.
* Le. in the way to final emancipation.
* The enjoyment of supreme felicity, Brahmânanda (Śaṅkara); the greatness consisting of a knowledge of Rik, Yagus, SAman, and the substance of their teaching, which is worthy of a Brâhmaṇa (Nîlakaṇṭha). See, too, Anugîtâ, p. 232.
* Modesty=being ashamed of doing wrong; restraint (of senses) =mental restraint ; and purity is both internal and external,—Śaṅkara; knowledge is, of course, knowledge of the Brahman.
5 Le. that spoken of in the last chapter. ° Viz. mere silence, or the contemplation of the self after restraining all the senses. In the Bṛihadâraṇyaka-upanishad, Śaṅkara (p. 605) renders the original word, mauna, to mean, ‘ The fruit of the destruction of the consciousness of anything other than the self.’ And his commentator makes it clearer thus: ‘ The conviction in the mind that one is the self—the supreme Brahman—and that there is nothing else existing but oneself.’
7 Le. the highest seat—the Brahman; for mind, sense, &c. are all non-existent there. Cf. Kafka, p.151, and Maitri, p. 161.
CHAPTER III.
Dhṛitarâshṭra said:
Who possesses this taciturnity⁵, and which of the two* is taciturnity? Describe, O learned person, the condition of taciturnity here. Does a learned man reach taciturnity by taciturnity? And how, O sage, do they practise taciturnity in this world?
* That is, they both follow from devotion to worldly life.
* That is, on the path to final emancipation.
* The enjoyment of supreme felicity, Brahmânanda (Śaṅkara); the greatness consisting of a knowledge of Rik, Yajus, SAman, and the substance of their teaching, which is worthy of a Brâhmaṇa (Nîlakaṇṭha). See, too, Anugîtâ, p. 232.
* Modesty means being ashamed of doing wrong; restraint (of senses) means mental restraint; and purity is both internal and external—Śaṅkara; knowledge is, of course, knowledge of the Brahman.
5 That is, the one spoken of in the last chapter. Namely, mere silence, or the contemplation of the self after restraining all the senses. In the Bṛihadâraṇyaka-upanishad, Śaṅkara (p. 605) renders the original word, mauna, to mean "the fruit of the destruction of the consciousness of anything other than the self." His commentator makes this clearer: "the conviction in the mind that one is the self—the supreme Brahman—and that there is nothing else existing but oneself."
7 That is, the highest seat—the Brahman; for mind, sense, and so on have no existence there. Cf. Kaṭha, p. 151, and Maitrī, p. 161.