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.
Veda, that the fire verily is all the deities’, and knowledge (of it) arises among Brâhmaṇas, being accompanied by intelligence². The smoke of that (fire), which is of excellent glory, (appears) in the shape of (the quality of) darkness; (its) ashes, (the quality of) passion; and (the quality of) goodness is that in connexion with it, in which the offering is thrown. Those who understand the sacrifice understand the Samâna and the Vyâna as the principal (offering). The Prâṇa and Apâna are portions² of the offering of clarified butter, and between them is the fire. That is the excellent seat of the Udana as understood by Brâhmaṇas*®. As to that which is distinct from these pairs⁴, hear me speak about that. Day and night are a pair, between them is the fire. That is the excellent seat of the Udâna as understood by Brâhmaṇas. That which exists and that which does not exist are a pair, between them is the fire. That is the excellent seat of the Udana as understood by Brâhmaṇas. The two— good and evil—are a pair, between them is the fire. That is the excellent seat of the Udana as understood by Brâhmaṇas. First⁵, the Samana and Vyâna, their function’ is performed: then, secondly, the Samana comes into operation again. Then the Vâmadevya* for tranquillity, and tranquillity is the eternal Brahman. This is the excellent seat of the Udana as understood by Brâhmaṇas.
1 Cf. inter alia, Aitareya-brâhmaṇa (Haug’s ed.), p. 1.
2 Arguna Misra says intelligence means ‘discussion, or argument.’ The connexion of this with what has gone before, according to Arguna Misra, is this, that the author Having first stated the five Hotrzs fully, now explains in what the Prâṇa and Apâna are to be offered up for acquiring the Prâṇayama. The fire he takes to mean the self. Cf. what has been said about Vaisvanara above, p. 259.
8 That is to say, the flame, I take it. He is drawing out here the figure of the fire.
4 These are only a subordinate part of the offering, called Agyabhâga. They are called subordinate, I suppose, as the operations of the Samana and Vyâna are more practically important for vitality. The fire is the self. The place of the principal offering is between the Agyabhagas, as stated by Arguna Misra.
5 The Udana is here treated as the life-wind into which the others are to be offered up. See p. 258, and note 8 there. $ The next three sentences seem to indicate what is to be destroyed in common with the life-winds. One has to get rid of all notions about day and night, good and evil, existence and nonexistence, and then final emancipation is reached. The fire, which is common to all the passages, stands for the self; into that apparently all the ideas of time, and good and evil, and so forth, are to _be offered as the life-winds are ; and that fire stands in the place of the Udana, for this purpose, as into the last all the other life-winds
Veda, that fire is indeed all the deities, and knowledge of it arises among Brâhmaṇas, accompanied by intelligence². The smoke of that fire, which is of excellent glory, appears in the form of the quality of darkness; its ashes are the quality of passion; and the quality of goodness belongs to that aspect of it into which the offering is thrown. Those who understand the sacrifice understand Samâna and Vyâna as the principal offering. Prâṇa and Apâna are portions² of the offering of clarified butter, and between them is the fire. That is the excellent seat of Udâna as understood by Brâhmaṇas*®. Now hear me speak of what is distinct from these pairs⁴. Day and night are a pair, and between them is the fire. That is the excellent seat of Udâna as understood by Brâhmaṇas. That which exists and that which does not exist are a pair, and between them is the fire. That is the excellent seat of Udâna as understood by Brâhmaṇas. The two—good and evil—are a pair, and between them is the fire. That is the excellent seat of Udâna as understood by Brâhmaṇas. First⁵, Samâna and Vyâna perform their function'; then, secondly, Samâna comes into operation again. Then the Vâmadevya* for tranquillity—and tranquillity is the eternal Brahman. This is the excellent seat of Udâna as understood by Brâhmaṇas.
1 Cf. inter alia, Aitareya-brâhmaṇa (Haug's ed.), p. 1.
2 Arjuna Misra takes intelligence to mean "discussion, or argument." He explains the connection with what precedes as follows: the author, having first set out the five Hotrzs in full, now explains what the Prâṇa and Apâna are to be offered into in order to attain Prâṇayama. The fire he understands as the self. Cf. what has been said about Vaisvanara above, p. 259.
8 That is to say, the flame, I take it. He is developing the image of the fire here.
4 These are only a subordinate part of the offering, called Agyabhâga. They are called subordinate, I suppose, because the operations of the Samana and Vyâna are more practically important for vitality. The fire is the self. The place of the principal offering is between the Agyabhâgas, as Arjuna Misra states.
5 The Udana is here treated as the life-wind into which the others are to be offered up. See p. 258, and note 8 there. $ The next three sentences seem to indicate what is to be destroyed in common with the life-winds. One has to get rid of all notions about day and night, good and evil, existence and nonexistence, and then final emancipation is reached. The fire, which is common to all the passages, stands for the self; into that apparently all the ideas of time, and good and evil, and so forth, are to be offered as the life-winds are; and that fire stands in the place of the Udana for this purpose, as into the last all the other life-winds