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.
This whole mystery I have declared to you, O best of Brâhmaṇas?! I will now take my leave, I will go away; and do you (too) go away, O Brâhmaṇa! according to your pleasure.’ Thus addressed by me, O Kṛishṇa! that pupil, possessed of great penance, —that Brâhmaṇa of rigid vows,—went away as he pleased.
Vasudeva said:
Having spoken to me, O son of Pṛithâ! these good words relating to the piety (required) for final emancipation, that best of Brâhmaṇas disappeared then and there. Have you listened to this, O son of Pṛitha! with a mind (fixed) on (this) one point only? For on that occasion, too, sitting in the chariot you heard this same (instruction). It is my belief, O son of Pṛithâ! that this is not easily understood by a man who is confused, or who has not acquired knowledge with his inmost soul purified 5. What I have spoken, O chief of the descendants of Bharata! is a great mystery (even) among the gods. And it has never yet been heard by any man in this world, O son of Pṛitha! For, O sinless one! there is no other man than you worthy to hear it. Nor is it easily to be understood by (one whose) internal self (is) confused. The world of the gods 4, O son of Kunti! is filled by those who perform le eel eel ee actions. And the gods are not pleased with a cessation of the mortal form! For as to that eternal Brahman, O son of Pṛithâ ! that is the highest goal, where one, forsaking the body, reaches immortality and is ever happy. Adopting this doctrine, even those who are of sinful birth, women, Vaisyas, and Sûdras likewise, attain the supreme goal. What then (need be said of) Brâhmaṇas, O son of Pṛitha?! or well-read Kshatriyas, who are constantly intent on their own duties, and whose highest goal is the world of the Brahman? This has been stated with reasons; and also the means for its acquisition; and the fruit of its full accomplishment, final emancipation, and determination regarding misery*. O chief of the descendants of Bharata! there can be no other happiness beyond this. The mortal, O son of Pâṇḍu! who, possessed of talents, full of faith, and energetic #, casts aside as unsubstantial the (whole) substance of this world5, he forthwith attains the highest goal by these means. This is all that is to be said, there is nothing further than this. Concentration of mind comes to him, O son of Pṛitha! who practises concentration of mind constantly throughout six months. |
* Arguna Misra says, the only questions among those stated above, which are of use for final emancipation, have been here answered. The others should be looked for elsewhere.
* The original words here are identical with those at Gita, p. 139. $ I adopt Nîlakaṇṭha’s reading here. Arguna Misra reads ‘vigagdhena,’ which he explains to mean ‘one who eats kinds of food incompatible with one another’ <A third reading is ‘kṛitaghnena,’ ungrateful !
* See Gita, p. 84.
All this mystery I have revealed to you, O best of Brâhmaṇas. Now I shall take my leave and depart; and you too, O Brâhmaṇa, go wherever you wish.' Addressed by me in these words, O Kṛishṇa, that pupil—a man of great penance, a Brâhmaṇa of rigid vows—went away as he pleased.
Vasudeva said:
Having said these good words to me about the piety required for final emancipation, O son of Pṛithâ, that best of Brâhmaṇas vanished on the spot. Have you listened to this, O son of Pṛitha, with your mind fixed on this one point alone? For on that occasion too, sitting in the chariot, you heard this same instruction. It is my belief, O son of Pṛithâ, that a man who is confused, or who has not acquired knowledge with his inmost soul purified 5, cannot easily understand this. What I have spoken, O chief of the descendants of Bharata, is a great mystery even among the gods. And no man in this world has ever yet heard it, O son of Pṛitha. For, O sinless one, there is no other man than you worthy to hear it. Nor can one whose internal self is confused easily understand it. The world of the gods 4, O son of Kunti, is filled by those who perform le eel eel ee actions. And the gods are not pleased with a cessation of the mortal form. For as to that eternal Brahman, O son of Pṛithâ, that is the highest goal, where one forsakes the body, reaches immortality, and is ever happy. Adopting this doctrine, even those who are of sinful birth—women, Vaisyas, and Sûdras likewise—attain the supreme goal. What then need be said of Brâhmaṇas, O son of Pṛitha, or of well-read Kshatriyas who are constantly intent on their own duties and whose highest goal is the world of the Brahman? This has been stated with reasons, and also the means for its acquisition, and the fruit of its full accomplishment—final emancipation and determination regarding misery*. O chief of the descendants of Bharata, there can be no other happiness beyond this. The mortal, O son of Pâṇḍu, who, possessed of talents, full of faith, and energetic #, casts aside as unsubstantial the whole substance of this world5, attains forthwith the highest goal by these means. This is all that is to be said; there is nothing further than this. Concentration of mind comes to him, O son of Pṛitha, who practises concentration of mind constantly throughout six months.
Arjuna Misra says that only those questions from the ones stated above which bear on final emancipation have been answered here, and that the rest should be sought elsewhere.
* The original words here are identical with those at Gita, p. 139. $ I adopt Nîlakaṇṭha's reading here. Arjuna Misra reads 'vigagdhena,' which he explains to mean 'one who eats kinds of food incompatible with one another.' A third reading is 'kṛitaghnena,' ungrateful!
* See Gita, p. 84.