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.
The being which is the inner self, and which is of the size of a thumb,, is always migrating in consequence of the connexion with the subtle body®.. The deluded ones do not perceive that praiseworthy lord, primeval and radiant, and possessed of creative power*.. That eternal divine being is perceived by devotees. Leading mortals to destruction by their own action ‘, they conceal themselves like serpents in secret recesses®.. The deluded men then become more deluded*.. The enjoyments afforded by them cause delusion, and lead to worldly life⁷.. That eternal divine being® is perceived by devotees. pervading both worlds by knowledge’. Then the Agnihotra though not performed is (as good as) performed*. Your (knowledge) of the Brahman, therefore, will not lead you to littleness*.. Knowledge is (his)* name. To that the talented ones attain. That eternal divine being is perceived by devotees. The self of this description absorbing the material cause* becomes great. And the self of him who understands that being is not degraded here*.. That eternal divine being is perceived by devotees. One should ever and always be doing good. (There is) no death, whence (can there be) immortality’? The real and the unreal have both the same real (entity) as their basis. The source of the existent and the non-existent is but onef. That eternal divine being is perceived by devotees. The being who is the inner self, and who is of the size of a thumb, is not seen, being placed in the heart”. He is unborn, is moving about day and night, without sloth. Meditating on him, a wise man remains placid*.. That eternal divine being is perceived by devotees. From him comes the wind*;; in him, likewise, is (everything) dissolved. From him (come) the fire and the moon; and from him comes life’. That is the support (of the universe); that is immortal: that is all things perceptible*;; that is the Brahman, that glory. From that all entities were produced; and in that (they) are dissolvedf, That eternal divine being is perceived by devotees. The brilliant (Brahman) supports the two divine principles⁷ and the universe, earth and heaven, and the quarters. He from whom the rivers flow in (various) directions, from him were created the great oceans*.. That eternal divine being is perceived by devotees. Should one fly, even after furnishing oneself with thousands upon thousands of .wings, and even though one should have the velocity of thought*,, one would never reach the end of the (great) cause!’ That eternal divine ee eee ++ being is perceived by devotees. His form dwells in the unperceived*;; and those whose understandings are very well refined” perceive him. The talented man who has got rid (of affection and aversion) perceives (him) by the mind. Those who understand him* become immortal. When one sees this self in all beings stationed in various places‘, what should one grieve for after that*?? The Brâhmaṇa has (as much interest) in all beings, as in a big reservoir of water, to which waters flow from all sides*.. I alone am your mother’, father: and I too am the son. And I am the self of all this—that which exists and that which does not exist'. (I am) the aged grandfather of this, the father, and the son, O descendant of Bharata! You dwell in my self only2 You are not mine, nor I (yours). The self only is my seat*; the self too is (the source of) my birth*. I am woven through and through ® (everything). And my seat is free from (the attacks of) old age® I am unborn, moving about day and night, without sloth. Knowing (me), verily, a wise man remains placid’. More minute than an atom, possessed of a good mind®, I am stationed within all beings ™. (The wise) know the father of all beings to be placed in the lotus !(-like heart of every one).
This* seems to be common to all mankind— whether possessed of resources* or not possessed of resources—it is common to immortality and the other*.. Those who are possessed (of them)” attain there to the source of the honey 1%. That eternal divine being is perceived by devotees. They go,
1 Śvetâśvatara, pp. 330-355; Taitt. Âraṇ, p. 858, and comments there. ? The life-winds, the ten organs or senses, mind, and under- standing. See the same word similarly interpreted at Svetâsvatara, p. 306, and Sankhya-sitra III, 9.
* According to Sankara, he who makes the distinct entities, after entering into them; he alludes apparently to Khândogya, p. 407.
* Namely, that of giving the poison of sensuous objects. ° I.e. the eye, ear, &c., like the holes of serpents.
* Le. can appreciate nought but those sensuous objects.
7 One reading is, ‘lead to danger’=which means ‘to hell,’ according to Nîlakaṇṭha.
* Scil. delusion about whom leads to ‘ danger’ or ‘worldly life’ —
* The quality of being one with the Brahman in essence. *° Self-restraint, tranquillity, &c. ” Le. whether in the midst of worldly life, or in the state of perfect emancipation,* * Viz. the resources spoken of before.*
* Viz. the supreme Brahman. ‘There’ Sankara takes to mean ‘in the supreme abode of Vishṇu See Introduction.
The being that is the inner self, of the size of a thumb, is always migrating because of its connection with the subtle body®. The deluded ones do not perceive that praiseworthy lord—primeval, radiant, and possessed of creative power*. That eternal divine being is perceived by devotees. Leading mortals to destruction through their own action', they conceal themselves like serpents in secret recesses®. The deluded men then become more deluded*. The enjoyments they afford cause delusion and lead to worldly life⁷. That eternal divine being is perceived by devotees. Pervading both worlds by knowledge', then the Agnihotra, though not performed, is (as good as) performed*. Your (knowledge) of the Brahman, therefore, will not lead you to littleness*. Knowledge is (his)* name. To that the talented ones attain. That eternal divine being is perceived by devotees. The self of this description, absorbing the material cause*, becomes great. And the self of him who understands that being is not degraded here*. That eternal divine being is perceived by devotees. One should ever and always be doing good. (There is) no death—whence (can there be) immortality'? The real and the unreal have both the same real (entity) as their basis. The source of the existent and the non-existent is but onef. That eternal divine being is perceived by devotees. The being who is the inner self, of the size of a thumb, is not seen, being placed in the heart". He is unborn, moving about day and night, without sloth. Meditating on him, a wise man remains placid*. That eternal divine being is perceived by devotees. From him comes the wind*; in him, likewise, is (everything) dissolved. From him (come) the fire and the moon; and from him comes life'. That is the support (of the universe); that is immortal; that is all things perceptible*; that is the Brahman, that glory. From that all entities were produced, and in that (they) are dissolvedf. That eternal divine being is perceived by devotees. The brilliant (Brahman) supports the two divine principles⁷ and the universe, earth and heaven, and the quarters. He from whom the rivers flow in (various) directions—from him were created the great oceans*. That eternal divine being is perceived by devotees. Should one fly even after furnishing oneself with thousands upon thousands of wings, and even though one should have the velocity of thought*, one would never reach the end of the (great) cause!' That eternal divine being is perceived by devotees. His form dwells in the unperceived*; and those whose understandings are very well refined" perceive him. The talented man who has got rid (of affection and aversion) perceives (him) by the mind. Those who understand him* become immortal. When one sees this self stationed in various places within all beings', what should one grieve for after that*? The Brâhmaṇa has (as much interest) in all beings as in a big reservoir of water to which waters flow from all sides*. I alone am your mother', father; and I too am the son. And I am the self of all this—that which exists and that which does not exist'. (I am) the aged grandfather of this, the father, and the son, O descendant of Bharata! You dwell in my self only2. You are not mine, nor I (yours). The self only is my seat*; the self too is (the source of) my birth*. I am woven through and through® (everything). And my seat is free from (the attacks of) old age®. I am unborn, moving about day and night, without sloth. Knowing (me), verily, a wise man remains placid'. More minute than an atom, possessed of a good mind®, I am stationed within all beings™. (The wise) know the father of all beings to be placed in the lotus!(-like heart of every one).
This seems to be common to all mankind—whether possessed of resources or not possessed of resources—it is common to immortality and the other. Those who are possessed of them attain there to the source of the honey¹. That eternal divine being is perceived by devotees. They go,
1 Śvetâśvatara, pp. 330-355; Taitt. Âraṇ, p. 858, and comments there. 2 The life-winds, the ten organs or senses, mind, and understanding. See the same word interpreted in the same way at Svetâsvatara, p. 306, and Sankhya-sitra III, 9.
* According to Sankara, he who makes the distinct entities, after entering into them; he alludes apparently to Khândogya, p. 407.
* Namely, that of giving the poison of sensuous objects. ° I.e. the eye, ear, &c., like the holes of serpents.
* That is, can appreciate nothing but those sensuous objects.
7 One reading is, 'lead to danger' — which means 'to hell,' according to Nîlakaṇṭha.
* That is, delusion about whom leads to 'danger' or 'worldly life' —
* The quality of being one with the Brahman in essence. * Self-restraint, tranquillity, &c. * i.e. whether in the midst of worldly life, or in the state of perfect emancipation. * Viz. the resources spoken of before.
* That is, the supreme Brahman. Sankara takes 'there' to mean 'in the supreme abode of Vishṇu.' See Introduction.