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.
The Ascetic said:
The indestructible and the destructible, such is the double manifestation of the self. Of these the indestructible is the existent¹, the manifestation as an individual* (entity) is called the destructible*. The life-winds, the tongue, the mind, and (the quality of) goodness, together with (the quality of) passion“, (these make up) the manifestations as individual entities. And to one who is free from these manifestations, who is free from the pairs of opposites, who is devoid of expectations, who is alike to all beings, who is free from (the thought that this or that is) mine, who has subdued his self, and who is released on all hands”, there is no fear anywhere.
The Adhvaryu said:
O best of talented men! one should in this (world) dwell in company of good men only’. For having heard your opinion, my mind is enlightened. O venerable sir! I approach you, in the belief (that you are) the Lord; and I say (to you), O twice-born one! there is no fault (attaching) to me, performing (as I have done) the rites performed by others ?.
1 Arguna Misra takes it otherwise, ‘the true nature of the Sat, the self” Nîlakaṇṭha‘ha renders the original by sadrûpam without further explanation. This indestructible seems to correspond to that mentioned at Gita, p. 113, which should be considered in connection with Gita, pp. 73, 74. The note at the former page is, perhaps, not quite accurately expressed, as the word ‘material cause’ conveys some inadmissible associations. Perhaps ‘underlying principle’ might be a nearer approach to the correct idea. The existent will thus be that which really exists, as it is indestructible. a Ch Gi sp. 79: * See Santi Parvan (Moksha), ch. 240, st. 31.
* Arguna Misra says, ‘ The life-winds here are indicative of the operations of the organs of action (as to which see p. 290, note 5 supra), the tongue of the perceptive senses, the mind of the internal activities, the quality of goodness of all sources of pleasure, and passion of all sources of pain,’ the last two apparently covering the external world, the previous ones the human activities, internal and external.
* Released scil. from piety or impiety, &c..—Arguna Misra, who says ‘self’ in the phrase preceding means mind. - ° Because, says Arguna Misra, according to the very authority which says there is sin in slaughter, all sin is destroyed by knowledge. Cf. Gita, p. 64.
The Ascetic said:
The self has a twofold manifestation: the indestructible and the destructible. Of these, the indestructible is the existent¹; the manifestation as an individual* entity is called the destructible*. The life-winds, the tongue, the mind, and the quality of goodness together with the quality of passion" — these make up the manifestations as individual entities. And one who is free from these manifestations, free from the pairs of opposites, devoid of expectations, alike to all beings, free from any sense of mine, with his self subdued, and released on all sides" — such a one has no fear anywhere.
The Adhvaryu said:
O best of talented men! one should in this world dwell only in the company of good men. Having heard your opinion, my mind is enlightened. O venerable sir! I come to you believing you to be the Lord; and I say to you, O twice-born one, that no fault attaches to me, since I have performed the rites that others perform.
1 Arjuna Misra takes it differently: 'the true nature of the Sat, the self.' Nîlakaṇṭha'ha renders the original as sadrûpam without further explanation. This indestructible seems to correspond to the one mentioned at Gita, p. 113, which should be read in connection with Gita, pp. 73, 74. The note on the former page is perhaps not quite accurately expressed, since the phrase 'material cause' carries some inadmissible associations. 'Underlying principle' might come closer to the correct idea. The existent will thus be that which really exists, in that it is indestructible. a Ch Gi sp. 79: * See Santi Parvan (Moksha), ch. 240, st. 31.
Arjuna Misra says, 'The life-winds here stand for the operations of the organs of action (as to which see p. 290, note 5 supra), the tongue for the perceptive senses, the mind for the internal activities, the quality of goodness for all sources of pleasure, and passion for all sources of pain,' the last two apparently covering the external world, the previous ones the human activities, internal and external.
* Released, that is, from piety or impiety, and so on. — Arjuna Misra, who takes "self" in the preceding phrase to mean mind. — ° Because, as Arjuna Misra points out, according to the very authority that holds there to be sin in slaughter, all sin is destroyed by knowledge. Cf. Gita, p. 64.