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.
Sanatsugata said:
This Brahman, O king! about which you question me with such perseverance, is not to be attained by anybody who is in a hurry. When the mind is absorbed in the understanding,, then can that knowledge, which must be deeply pondered over, be attained by living the life of a Brahmakârins. For you are speaking of that primordial knowledge‘, which consists in the truth; which is obtained by the good by living the life of Brahmafarins 5; which being obtained, men cast off this mortal world; and which knowledge, verily, is to be invariably (found) in those who have been brought up under preceptors °.
Dhṛitarâshṭra said:
Since that knowledge is capable of being truly acquired by living the life of a Brahmakârin, therefore tell me, O Brâhmaṇa ! of what description the life of a Brahmakârin is’.
Sanatsugata said :
Those who entering (as it were) the womb* of a preceptor, and becoming (as it were) a foetus, practise the life of Brahmakârins, become even in this world authors of Sästras!, and they repair to the highest truth* after casting off (this) body. They subjugate desires here in this world, practising forbearance in pursuit of the Brahmic state*; and with courage, they even here remove the self out of the body 4, like the soft fibres from the Muñga. Father and mother, O descendant of Bharata! only form the body. But the birth* obtained from the preceptor, that verily is true*, and likewise immortal. He perfects’ (one), giving (one) immortality. Recognising what he has done (for one), one should not injure him. The disciple should always make obeisance to the preceptor’; and, free from heedlessness, should always desire sacred instruction. When the pure man obtains knowledge by this same course of discipleship*, that is the first quarter of his life as a Brahmaéarin. As (is) his conduct always towards his preceptor, so likewise should he behave towards the preceptor’s wife, and so likewise should he act towards the preceptor’s son—(that) is said to be the second quarter, What one, recognising what the preceptor has done for one, and understanding the matter* (taught), feels with a delighted heart regarding the preceptor —believing that one has been brought into existence* by him— that is the third quarter of life as a Brahmakârin. One should do what is agreeable to the preceptor, by means of one’s life and riches, and in deed, thought, and word*—that is said to be the fourth quarter. (A disciple) obtains a quarter by time, so likewise a quarter by associating. with the preceptor, he also obtains a quarter by means of his own energy; and then he attains to a quarter by means of the Sâstras. The life as a Brahmakârin of that man, whose beauty 5 consists in the twelve beginning with knowledge, and whose limbs are the other (qualifications mentioned), and who has strength, bears fruit, they say, by association with a preceptor, in (the shape of) contact with that entity —the Brahman. Whatever wealth may come to a man who lives in this way, he should even pay that over to the preceptor. He would thus be adopting the conduct of the good which is of many merit* ; and the same conduct is (to be adopted) towards the preceptor’s son. Living thus, he prospers greatly’ on all sides in this world; he obtains sons and position; the quarters* and sub-quarters shower (benefit* ‘) on him, and men pass their lives as Brahmakârins under him. By this life as a Brahma/#ârin, the divinities obtained their divinity. And the sages, too, became great by living the life of Brahmaéarins. By this same (means), too, the Apsarasas, together with the Gandharvas, achieved for themselves beautiful forms. And by this life as a Brahmafarin, the sun illuminates (the universe). That man of knowledge, O king! who practising penance, may by penance pierce through or tear off his body, crosses beyond childhood* by means of this (life as a Brahmakârin), and at the time of the termination (of life) overcomes death‘. Those who understand this (life as a Brahmakârin) attain to a ee eee ee , ‘” condition like that of those who ask (for what they want) from the wish-granting stone, when they obtain the thing desired. By performing action, O Kshatriya! people conquer (for themselves only) perishable worlds*. (But) the man of understanding attains by knowledge to the everlasting glory—for there is no other way to it*.
* In this material world, the highest knowledge is not to be got. Cf. Kasha, p. 96.
* Le. withdrawn from objects and fixed on the self only. Cf. Gita, p. 79, and Maitri, p. 179, where, however, we have hrzd for buddhi. # Virokana and Indra do so according to the Khândogya, p. 570. See also Muṇḍaka, p. 311.
* The object of which is the primal Brahman.
5 Cf. Khândogya, p. 534; and Gita, pp. 78, 79, and the passage from the Kaṭha there cited.
6 Khândogya, pp. 264-459. 7 See Khândogya, p. 553 seq.
§ J.e. attending closely upon him; foetus= pupil.
Sanatsujâta said:
This Brahman, O king, that you question me about with such perseverance, cannot be attained by anyone who is in a hurry. Only when the mind is absorbed in the understanding can that knowledge—which must be deeply pondered—be attained by living the life of a Brahmaärins. For you are speaking of that primordial knowledge which consists in the truth; which is obtained by the good through living the life of Brahmaärins 5; which, once obtained, causes men to cast off this mortal world; and which, truly, is invariably found in those who have been brought up under preceptors.
Dhṛitarâshṭra said:
Since that knowledge can truly be gained by living the life of a Brahmakârin, tell me, O Brâhmaṇa, what the life of a Brahmakârin is like.
Sanatsujâta said:
Those who enter, as it were, the womb of a preceptor, and become, as it were, a foetus, practising the life of Brahmakârins, become even in this world authors of Sästras, and after casting off this body they repair to the highest truth. They subjugate desires here in this world, practising forbearance in pursuit of the Brahmic state; and with courage they even here remove the self out of the body 4, like the soft fibres from the Muñga. Father and mother, O descendant of Bharata, only form the body. But the birth obtained from the preceptor—that verily is true, and likewise immortal. He perfects one, giving one immortality. Recognising what he has done for one, one should not injure him. The disciple should always make obeisance to the preceptor; and, free from heedlessness, should always desire sacred instruction. When the pure man obtains knowledge by this same course of discipleship, that is the first quarter of his life as a Brahmaéarin. As his conduct always is towards his preceptor, so likewise should he behave towards the preceptor's wife, and so likewise should he act towards the preceptor's son—that is said to be the second quarter. What one, recognising what the preceptor has done for one, and understanding the matter taught, feels with a delighted heart regarding the preceptor—believing that one has been brought into existence by him—that is the third quarter of life as a Brahmakârin. One should do what is agreeable to the preceptor, by means of one's life and riches, and in deed, thought, and word—that is said to be the fourth quarter. A disciple obtains a quarter by time, and likewise a quarter by associating with the preceptor; he also obtains a quarter by means of his own energy; and then he attains to a quarter by means of the Sâstras. The life as a Brahmaärin of that man whose beauty 5 consists in the twelve beginning with knowledge, and whose limbs are the other qualifications mentioned, and who has strength, bears fruit, they say, by association with a preceptor, in the shape of contact with that entity—the Brahman. Whatever wealth may come to a man who lives in this way, he should pay that over to the preceptor. He would thus be adopting the conduct of the good, which is of many merit; and the same conduct is to be adopted towards the preceptor's son. Living thus, he prospers greatly on all sides in this world; he obtains sons and position; the quarters and sub-quarters shower benefit on him, and men pass their lives as Brahmakârins under him. By this life as a Brahmakârin, the divinities obtained their divinity. And the sages, too, became great by living the life of Brahmaéarins. By this same means, too, the Apsarasas, together with the Gandharvas, achieved for themselves beautiful forms. And by this life as a Brahmaéarin, the sun illuminates the universe. That man of knowledge, O king, who practising penance may by penance pierce through or tear off his body, crosses beyond childhood by means of this life as a Brahmaärin, and at the time of the termination of life overcomes death. Those who understand this life as a Brahmaärin attain to a condition like that of those who ask for what they want from the wish-granting stone, when they obtain the thing desired. By performing action, O Kshatriya, people conquer for themselves only perishable worlds. But the man of understanding attains by knowledge to the everlasting glory—for there is no other way to it.
* In this material world, the highest knowledge cannot be obtained. Cf. Kasha, p. 96.
* That is, withdrawn from objects and fixed on the self alone. Cf. Gita, p. 79, and Maitri, p. 179, where, however, the word used is hṛd rather than buddhi. # Virokana and Indra do this according to the Khândogya, p. 570. See also Muṇḍaka, p. 311.
* The object of which is the primal Brahman.
5 Cf. Khândogya, p. 534; and Gita, pp. 78, 79, and the passage from the Kaṭha there cited.
6 Khândogya, pp. 264-459. 7 See Khândogya, p. 553 seq.
§ J.e. attending closely upon him; foetus= pupil.