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.
CHAPTER XIII.
The Brâhmaṇa said:
I do not smell smells, I perceive no tastes, I see no colour, and I do not touch, nor yet do I hear various sounds, nor even do I entertain any fancies*, Nature desires objects which are liked; nature hates all (objects) which are hateful*. Desire and hatred are born from nature”, as the upward and downward life-winds, after attaining to the bodies of living creatures. Apart from them, and as the constant entity underlying them, I see the individual self in the body. Dwelling in that (self), I am in no wise attached? (to anything) through desire or anger, or old age, or death. Not desiring any object of desire, not hating any evil, there is no taint on my natures?, as there is no (taint) of a drop of water on lotuses*, They are inconstant things appertaining to this constant (principle) which looks on various natures. Although actions are performed, the net of enjoyments does not attach itself to it, as the net of the sun’s rays does not attach itself to the sky‘. On this5, too, they relate an ancient story, (in the shape of) a dialogue between an Adhvaryu priest and an ascetic. Understand that, O glorious one! Seeing an animal being sprinkled $ at a sacrificial ceremony, an ascetic who was sitting (there) spoke to the Adhvaryu, censuring (the act) as destruction of life. The Adhvaryu answered him (saying), this goat will not be destroyed. (This) creature will obtain welfare, since the Vedic text is such. For that part of him which is of the.earth will go to the earth; whatever in him is produced from water, that will enter water. His eye (will enter) the sun, (his) ear the quarters, and his life-winds likewise the sky1. There is no offence on my part, adhering (as I do) to the scriptures ?, rivers is very sacred—here the meaning intended seems to be the absorption of all desires by contentment into the heart.
1 Literally, ‘lean * Le. the body in the soul, Arguna Misra.
* Knowledge is Brahman, which is described as a forest here, Arguna Misra.
* Cf. Gita, p. 70. ° This is the name for the operations of the mind.
* The sense is similar to that at Gita, p.55- The self has nothing to do with these feelings; the qualities deal with the qualities. MC hyGitG, p.68. {The meaning of nature here, as in the Gita, is in substance the result of all previous action with which the self has been associated, which result, of course, exists connected not with the self, but with the developments of nature, in the form of body,
CHAPTER XIII.
The Brâhmaṇa said:
I do not smell smells, I perceive no tastes, I see no colour, I do not touch, nor do I hear any sounds, nor do I entertain any fancies*. Nature desires objects that are liked; nature hates all objects that are hateful*. Desire and hatred are born from nature", just as the upward and downward life-winds are, once they have entered the bodies of living creatures. Apart from them, and as the constant entity underlying them, I see the individual self in the body. Dwelling in that self, I am in no way attached? to anything through desire or anger, or old age, or death. Not desiring any object of desire, not hating any evil, there is no taint on my natures?, just as there is no taint of a drop of water on lotuses*. They are inconstant things belonging to this constant principle, which looks on at the various natures. Although actions are performed, the net of enjoyments does not attach itself to it, just as the net of the sun's rays does not attach itself to the sky1. On this5 too, they tell an ancient story, in the form of a dialogue between an Adhvaryu priest and an ascetic. Hear it, O glorious one! An ascetic who was sitting at a sacrificial ceremony saw an animal being sprinkled$ there, and spoke to the Adhvaryu, censuring the act as the destruction of life. The Adhvaryu answered him, saying that this goat will not be destroyed. The creature will obtain welfare, since the Vedic text is such. For that part of him which is of the earth will go to the earth; whatever in him is produced from water will enter water. His eye will enter the sun, his ear the quarters, and his life-winds likewise the sky1. There is no offence on my part, adhering as I do to the scriptures?, rivers is very sacred—here the meaning intended seems to be the absorption of all desires by contentment into the heart.
1 Literally, 'lean * Le. the body in the soul, Arjuna Misra.
* Knowledge is Brahman, which is described here as a forest, Arjuna Misra.
* Cf. Gita, p. 70. ° This is the name for the operations of the mind.
* The sense is similar to that at Gita, p.55. The self has nothing to do with these feelings; the qualities deal with the qualities. Cf. Gita, p.68. The meaning of nature here, as in the Gita, is in substance the result of all previous action with which the self has been associated, which result, of course, exists connected not with the self, but with the developments of nature, in the form of body,