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.
284 ANUGÎTÀ. Brahman*. Such is this subtle life as a Brahmakârin understood by the wise. Understanding it they practised it, being instructed by the Kshetrag?a ?.
CHAPTER XII.
The Brâhmaṇa said:
I have crossed beyond that very impassable place, in which fancies are the gadflies and mosquitoes , in which grief and joy are cold and heat, in which delusion is the blinding darkness, in which avarice is the beasts of prey and reptiles, in which desire and anger are the obstructors, the way to which consists in worldly objects, and is to be crossed by one singly‘. And I have entered the great forest’.
The Brâhmaṇa’s wife said:
Where is that forest, O very intelligent person! what are the trees (there), and what the rivers, and the hills and mountains; and at what distance is that forest ? Ee ee aS Se eee
* Cf. Gita, p. 61. The water is that required for the sacrifice. The words ‘ the Brahman is his origin’ are not quite clear, as being not connected with the figure employed. Perhaps it might be taken otherwise thus, ‘the Brahman (is) the fire produced from the Brahman,’ this last standing for the arami.
* Le. one who understands the truth, Nîlakaṇṭha ; God, Arguna Misra. The same sentence winds up two of the following chapters ; and at p. 310 Kṛishṇa says the Kshetragña signifies the supreme self. See Gita, p. 102 seq.
* Cf. Lalita Vistara, p. 44.
* Le. not with the help of son, wealth, &c., says Nîlakaṇṭha, as each man’s salvation after having got into the course of worldly life depends on himself. Cf. Sânti Parvan (Moksha Dharma), chap. 193, st. 32, and Manu IV, 240; obstructor, thief, Arguna Misra. ° Ie. the Brahman. Nîlakaṇṭha compares a text from the Sruti, ‘Kim svid vanam ka u sa vṛiksha âsa ;’ see Rig-veda X, 31, 7.
284 ANUGÎTÀ. Brahman. Such is this subtle life as a Brahmakârin, understood by the wise. They understood it and practised it, having been instructed by the Kshetrajña.
CHAPTER XII.
The Brâhmaṇa said:
I have crossed beyond that utterly impassable place where fancies are the gadflies and mosquitoes, where grief and joy are the cold and heat, where delusion is the blinding darkness, where avarice is the beasts of prey and reptiles, where desire and anger are the obstructors, whose road is made of worldly objects and must be travelled alone. And I have entered the great forest.
The Brâhmaṇa’s wife said:
Where is that forest, O very intelligent one? What trees grow there, what rivers, what hills and mountains — and how far away is it?
* Cf. Gita, p. 61. The water is that required for the sacrifice. The words 'the Brahman is his origin' are not quite clear, as they have no connection with the figure being used. They might perhaps be read differently: 'the Brahman (is) the fire produced from the Brahman,' this last word standing for the arami.
* That is, one who understands the truth, according to Nîlakaṇṭha; God, according to Arjuna Misra. The same sentence closes two of the following chapters; and at p. 310 Kṛishṇa says that Kshetrajña signifies the supreme self. See Gita, p. 102 seq.
* Cf. Lalita Vistara, p. 44.
* I.e. not with the help of son, wealth, etc., says Nîlakaṇṭha, as each man's salvation, once he has entered the course of worldly life, depends on himself alone. Cf. Sânti Parvan (Moksha Dharma), chap. 193, st. 32, and Manu IV, 240; obstructor, thief, Arjuna Misra. ° I.e. the Brahman. Nîlakaṇṭha compares a text from the Sruti, 'Kim svid vanam ka u sa vṛiksha âsa;' see Rig-veda X, 31, 7.