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.
© Nîlakaṇṭha cites numerous passages from works of the Yoga philosophy in illustration of this. He takes ‘heart' to mean the Brahman seated in the heart (cf. Khândogya, p. 528), and ‘the seat of the heart’ to mean the one hundred and one passages of the heart. The latter expression Arguna Misra seems to render by ‘mind.’ See also generally on this passage, Maitrî-upanishad, p. 133, and Yoga-sûtra III, r and 28 seq., and commentary there. ? Literally, ‘those which are void of strength. I adopt Arguna Misra’s reading. The other reading literally means ‘obstructions.’
* The self here means the body, I take it. See p. 248 supra.
* The reply does not appear here. Nîlakaṇṭha says that the succeeding chapters contain it. Arguna Misra seems to say that the answer has been already given. The context here is obscure.
Nîlakaṇṭha cites numerous passages from works of the Yoga philosophy in illustration of this. He takes 'heart' to mean the Brahman seated in the heart (cf. Khândogya, p. 528), and 'the seat of the heart' to mean the one hundred and one passages of the heart. Arjuna Misra seems to render the latter expression as 'mind.' See also, on this passage generally, Maitrî-upanishad, p. 133, and Yoga-sûtra III, 1 and 28 seq., with the commentary there. Literally, 'those which are void of strength.' I adopt Arjuna Misra's reading. The other reading literally means 'obstructions.'
* The self here means the body, I take it. See p. 248 supra.
* The reply does not appear here. Nîlakaṇṭha says that the succeeding chapters contain it. Arjuna Misra seems to say that the answer has already been given. The context here is obscure.