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.
(all) bonds. A man who is a friend of all, who endures all, who is devoted to tranquillity*, who has subdued his senses, and from whom fear and wrath have departed, and who is self-possessed *, is released. He who moves among all beings as if they were like himself *, who is self-controlled, pure, free from vanity* and egoism, he is, indeed, released from everything. And he, too, is released who is equable towards both life and death ⁵, and likewise pleasure and pain, and gain and loss, and (what is) agreeable and odioust. He who is not attached to any one, who contemns no one, who is free from the pairs of opposites, and whose self is free from affections’, he is, indeed, released in every way. He who has no enemy, who has no kinsmen, who has no child, who has abandoned piety, wealth, and lust altogether, and who has no desire, is released. He who is not pious and not impious *, who casts off (the merit or sin) previously accumulated, whose self is tranquillised by the exhaustion of the primary elements of the body *, and who is free from the pairs of opposites, is released. One who does no action Fe and who has no desire, looks on this universe as transient, like an Asvattha tree, always full of birth, death, and old age. Having his understanding always (fixed) upon indifference to worldly objects, searching for his own faults *, he procures the release of his self from bonds in no long time. Seeing the self void of smell‘, void of taste, void of touch, void of sound, void of belongings, void of colour, and unknowable, he is released. He who sees the enjoyer of the qualities,, devoid of qualities, devoid of the qualities of the five elements,, devoid of form, and having no cause, is released. Abandoning by the understanding’ all fancies bodily and mental,, he gradually obtains tranquillity,, like fire devoid of fuel. He who is free from all impressions,, free from the pairs of opposites, without belongings, and who moves among the collection of organs with penance,, he is indeed released. Then freed from all impressions, he attains to the eternal ee ee eee ae
' This, in the terminology of the Vedanta, means keeping the mind from everything save ‘hearing’ &c. about the Brahman.
* One who has his mind under his control. But see Gita, p. 63.
5 Cf. Gît, p. 71.
* Le. the desire to be honoured or respected, Arguna Miśra. Cf. Sanatsugâtîya, p. 161. ° Who does not care when death comes. ° Cf. p. 151 supra. " Cf. Gita for all this, pp. ror, 103,125, &c. * Cf. Kaka, p. 101.
* Nîlakaṇṭha says this means the constituents of the body. Arguna Miśra says, ‘Prâṇa or life-wind,’ &c. They are seven, See gloss on Khândogya-upanishad, p. 441, and p. 343 infra.
7 Because, says Arguna Miśra, he has no desire. Nîlakaṇṭha says this means an ascetic, sannyâsin. See p. 257 infra, note 1.
(all) bonds. A man who is a friend of all, who endures all, who is devoted to tranquillity, who has subdued his senses, from whom fear and wrath have departed, and who is self-possessed, is released. He who moves among all beings as if they were like himself, who is self-controlled, pure, free from vanity and egoism—he is indeed released from everything. He too is released who is equable towards both life and death⁵, and likewise pleasure and pain, and gain and loss, and what is agreeable and odious. He who is not attached to any one, who contemns no one, who is free from the pairs of opposites, and whose self is free from affections—he is indeed released in every way. He who has no enemy, who has no kinsmen, who has no child, who has abandoned piety, wealth, and lust altogether, and who has no desire, is released. He who is not pious and not impious, who casts off the merit or sin previously accumulated, whose self is tranquillised by the exhaustion of the primary elements of the body, and who is free from the pairs of opposites, is released. One who does no action and who has no desire looks on this universe as transient, like an Asvattha tree, always full of birth, death, and old age. With his understanding always fixed upon indifference to worldly objects, searching for his own faults, he procures the release of his self from bonds in no long time. Seeing the self void of smell, void of taste, void of touch, void of sound, void of belongings, void of colour, and unknowable, he is released. He who sees the enjoyer of the qualities, devoid of qualities, devoid of the qualities of the five elements, devoid of form, and having no cause, is released. Abandoning by the understanding all fancies bodily and mental, he gradually obtains tranquillity, like fire devoid of fuel. He who is free from all impressions, free from the pairs of opposites, without belongings, and who moves among the collection of organs with penance—he is indeed released. Then, freed from all impressions, he attains to the eternal.
This, in the terminology of the Vedanta, means keeping the mind from everything except 'hearing' and so on about the Brahman.
* One who has his mind under his control. But see Gita, p. 63.
5 Cf. Gît, p. 71.
* That is, the desire to be honoured or respected, Arjuna Miśra. Cf. Sanatsujâtîya, p. 161. ° One who does not care when death comes. ° Cf. p. 151 above. " Cf. Gita for all this, pp. 101, 103, 125, &c. * Cf. Kaka, p. 101.
* Nîlakaṇṭha takes this to mean the constituents of the body. Arjuna Miśra explains it as 'Prâṇa or life-wind,' etc. There are seven of them. See the gloss on the Khândogya-upanishad, p. 441, and p. 343 below.
7 Because, says Arjuna Miśra, he has no desire. Nîlakaṇṭha takes this to mean an ascetic, a sannyâsin. See p. 257 below, note 1.