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.
being overcome with torments. All beings are constantly distracted with birth and death; and, O chief of the twice-born! are seen abandoning (their) bodies, or entering the womb on the exhaustion of (their previous) actions ®. Again, a man suffers similar torments, having his joints broken and suffering: from
1 The time of destruction, says Arguna Misra. ? Which, say the commentators, leads to death, even without any disease.
3 So I construe the original, having regard to the question, ‘how does the body perish?’ The other reading, which is in some respects better, is equivalent to ‘the life falls away from the body of that creature.’
4 This is different, as the commentators point out, from the ordinary life-winds.
5 The original here is Gîva, not 4tman, which we have rendered ‘self? This refers rather to the vital principle. As to the seats, cf. Vâgfavalkya Smṛiti IIT, 93 seq.
6 I adopt the reading karmazâm, which I find in one of the MSS. I consulted. I think it probable that that was the reading before the commentators. ‘The other reading is marmavam.
being overcome with torments. All beings are constantly distracted with birth and death; and, O chief of the twice-born! they are seen abandoning their bodies, or entering the womb when their previous actions are exhausted. Again, a man suffers similar torments, having his joints broken and suffering from
1 The time of destruction, says Arjuna Misra. ? Which, say the commentators, leads to death even without any disease.
3 That is how I read the original, given that the question being asked is 'how does the body perish?' The other reading, which is in some respects preferable, amounts to 'the life falls away from the body of that creature.'
4 As the commentators point out, these are distinct from the ordinary life-winds.
5 The original here is Gîva, not 4tman, which we render as 'self.' This refers rather to the vital principle. For the seats, cf. Vâgfavalkya Smṛiti IIT, 93 seq.
6 I adopt the reading karmazâm, which I find in one of the MSS. I consulted. I think it probable that that was the reading before the commentators. The other reading is marmavam.