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.
Supreme Brahman, tranquil, unmoving, constant, indestructible. After this I shall explain the science of concentration of mind, than which there is nothing higher, (and which teaches) how devotees concentrating (their minds) perceive the perfect self2. I will impart instruction regarding it accurately. Learn from me the paths* by which one directing the self within the self perceives the eternal + (principle). Restraining the senses, one should fix the mind on the self; and having first performed rigorous penance 5, he should practise concentration of mind for final emancipation. Then the talented Brâhmaṇa, who has practised penance, who is constantly practising concentration of mind, should act on (the precepts of) the science of concentration of mind 6; seeing the self in the self by means of the mind”. If such a good man is able to concentrate the self on the self, then he, being habituated to exclusive meditation #, perceives the self in the self. Being Pe ee TON RS self-restrained and self-possessed 1, and always concentrating his mind, and having his senses subjugated, he who has achieved proper concentration of mind? sees the self in the self. As a person having seen one in a dream, recognises him (afterwards), saying, ‘ This is he;’ so does one who has achieved proper concentration of mind perceive the self? And as one may show the soft fibres, after extracting them from the Muñga, so does a devotee see the self extracted from the body. The body is called the Muñga; the soft fibres stand for the self. This is the excellent illustration propounded by those who understand concentration of mind. When an embodied (self) properly perceives the self concentrated *, then there is no ruler over him, since he is the lord of the triple world®. He obtains various bodies as he pleases; and casting aside old age and death, he grieves not and exults not. The man who has acquired concentration of mind, and who is selfrestrained, creates for himself even the divinity of the gods1; and abandoning the transient body, he attains to the inexhaustible Brahman. When (all) beings are destroyed, he has no fear; when (all) beings are afflicted, he is not afflicted by anything ?. He whose self is concentrated, who is free from attachment, and of a tranquil mind, is not shaken by the fearful effects of attachment and affection ?, which consist in pain and grief*. Weapons do not pierce him*; there is no death for him; nothing can be seen anywhere in the world happier than he. Properly concentrating his self, he remains steady to the self; and freed from old age and grief, he sleeps at ease. Leaving this human frame, he assumes bodies at pleasure. But one who is practising concentration should never become despondent °. When one who has properly achieved concentration perceives the self in the self, then he forthwith ceases to feel any attachment to Indra himself’.
man in question lets his senses work, but does not permit himself to be in any way identified with their operations. Cf. Gita, p. 64.
* Cf. the expressions at Gita, p. 45. ‘ Unmoving,’ which occurs at Îsa, p.10, is there explained by Sankara to mean ‘always the same.’ The same sense is given by Mahîdhara. Weber’s Satapatha, p. 980. ? *Perfect’ would seem to mean here free from all bonds or taints, the absolute.
* Le. sources of knowledge, says Arguna Misra.
* Cf. as to ‘ directing the self within the self,’ Gita, p. 69. Nîlakaṇṭha says, ‘paths, means of mental restraint, the self, mind ; in the self, in the body’
5 See p. 247, note rr. Nîlakaṇṭha’s note there referred to occurs on this passage. See also P. 166, note x supra.
* It is not easy to say what this science is. Is it Patañgali’s system that is meant? No details occur to enable one to identify the ‘science.’ But, probably, no system is alluded to.
7 See note 4 above.
* Nîlakaṇṭha‘ha has a very forced explanation of the original word,
Supreme Brahman, tranquil, unmoving, constant, indestructible. After this I shall explain the science of concentration of mind, than which there is nothing higher, and which teaches how devotees concentrating their minds perceive the perfect self2. I will impart instruction regarding it accurately. Learn from me the paths* by which one directing the self within the self perceives the eternal + principle. Restraining the senses, one should fix the mind on the self; and having first performed rigorous penance 5, he should practise concentration of mind for final emancipation. Then the talented Brâhmaṇa, who has practised penance, who is constantly practising concentration of mind, should act on the precepts of the science of concentration of mind 6; seeing the self in the self by means of the mind. If such a good man is able to concentrate the self on the self, then he, being habituated to exclusive meditation #, perceives the self in the self. Being self-restrained and self-possessed 1, and always concentrating his mind, and having his senses subjugated, he who has achieved proper concentration of mind2 sees the self in the self. As a person having seen one in a dream recognises him afterwards, saying, 'This is he;' so does one who has achieved proper concentration of mind perceive the self2. And as one may show the soft fibres after extracting them from the Muñga, so does a devotee see the self extracted from the body. The body is called the Muñga; the soft fibres stand for the self. This is the excellent illustration propounded by those who understand concentration of mind. When an embodied self properly perceives the self concentrated *, then there is no ruler over him, since he is the lord of the triple world®. He obtains various bodies as he pleases; and casting aside old age and death, he grieves not and exults not. The man who has acquired concentration of mind, and who is self-restrained, creates for himself even the divinity of the gods1; and abandoning the transient body, he attains to the inexhaustible Brahman. When all beings are destroyed, he has no fear; when all beings are afflicted, he is not afflicted by anything2. He whose self is concentrated, who is free from attachment, and of a tranquil mind, is not shaken by the fearful effects of attachment and affection2, which consist in pain and grief*. Weapons do not pierce him*; there is no death for him; nothing can be seen anywhere in the world happier than he. Properly concentrating his self, he remains steady to the self; and freed from old age and grief, he sleeps at ease. Leaving this human frame, he assumes bodies at pleasure. But one who is practising concentration should never become despondent °. When one who has properly achieved concentration perceives the self in the self, then he forthwith ceases to feel any attachment to Indra himself2.
The man in question lets his senses work, but does not permit himself to be in any way identified with their operations. Cf. Gita, p. 64.
* Cf. the expressions at Gita, p. 45. 'Unmoving,' which occurs at Îsa, p. 10, is there explained by Sankara to mean 'always the same.' Mahîdhara gives the same sense. Weber's Satapatha, p. 980. 'Perfect' would seem to mean here free from all bonds or taints, the absolute.
* That is, sources of knowledge, says Arjuna Misra.
* Cf. as to 'directing the self within the self,' Gita, p. 69. Nîlakaṇṭha says, 'paths, means of mental restraint, the self, mind; in the self, in the body'
5 See p. 247, note rr. Nīlakaṇṭha's note there referred to occurs on this passage. See also p. 166, note x supra.
* It is not easy to say what this science is. Is it Patañjali's system that is meant? No details occur to enable one to identify the 'science.' But, probably, no system is alluded to.
7 See note 4 above.
* Nîlakaṇṭha'ha has a very forced explanation of the original word,