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.
own special one, so to say, and the four special ones of the others; the next is taste, the next colour, the next touch, and the last sound; each has one quality less than its predecessor. See Voga-sûtra, p. 106, and gloss; Sânkhya-sûtra I, 62; and Vedanta Paribhasha, pe 45
* These are mind and understanding ; the fruits and flowers are here of ‘undistinguished colours,’ as the text expresses it, since they include the colours of all the fruits of all the other five sets of trees; that is to say, the subject-matter of their operations is sound, taste, &c., the subject-matters of all the senses together. ‘Undistinguished colours ’ is, perhaps, more literally ‘of colours not clear,’ Arguna Misra paraphrases it by ‘of variegated colours,’ which is no doubt the true ultimate sense.
* The self, Nîlakaṇṭha. See p, 279, note 7 supra. $ Le., I presume, devoted to the Brahman. I.e. true knowledge, Arguna Misra. 5 See note 5, p. 285. 4 I.e. when the senses having worked, as unconnected with the self, 6 are finally absorbed into it. Cf. Sâñkhya-kârikâ 49 and Kaṭha, p.151.
own special one, so to say, and the four special ones of the others; the next has taste, the next colour, the next touch, and the last sound; each has one quality fewer than its predecessor. See Voga-sûtra, p. 106, and gloss; Sânkhya-sûtra I, 62; and Vedanta Paribhasha, p. 45.
* These are mind and understanding. Their fruits and flowers are described in the text as being of "undistinguished colours," because they encompass the colours of all the fruits of the other five sets of trees combined — that is, their subject-matter covers sound, taste, and so on, the subject-matters of all the senses together. "Undistinguished colours" is perhaps more literally rendered as "colours not clear." Arjuna Misra paraphrases it as "variegated colours," which is no doubt the true underlying sense.
* The self, Nîlakaṇṭha. See p. 279, note 7 supra. † That is, I presume, devoted to the Brahman. ‡ That is, true knowledge, Arjuna Misra. 5 See note 5, p. 285. 4 That is, when the senses, having worked as unconnected with the self, 6 are finally absorbed into it. Cf. Sâñkhya-kârikâ 49 and Kaṭha, p. 151.