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.
Vasudeva said:
That talented preceptor, who preserved (all) vows, O son of Pritha! O chief of the family of the Kauravas! O restrainer of foes! duly explained all those questions to that pupil, who had approached him (for instruction), who put (his) questions properly, who was possessed of (the necessary) qualifications, who was tranquil, who conducted himself in an agreeable manner, who was like (his) shadow”, and who was a self-restrained ascetic and a Brahmakârin.
The preceptor said:
All this, which is connected with the knowledge of the Vedas* and involves a consideration of the real entity, and which is cultivated by the chief sages, was declared by Brahman. We consider knowledge only as the highest thing; and renunciation * as the best penance. And he who understands determinately the true object of knowledge which is impregnable ’—the self abiding in all entities—and who can move about anywhere’, is esteemed highest. The learned man who perceives the abiding together’, and the severance also, and likewise unity and variety*, is released from misery. He who does not desire anything, and has no egoism about anything, becomes eligible for assimilation with the Brahman, even while dwelling in this world*. He who knows the truth about the qualities of nature, who understands the creation of all entities, who is devoid of (the thought that this or that is) mine, and who is devoid of egoism, is emancipated; there is no doubt of that. Accurately understanding the great (tree) of which the unperceived* is the sprout from the seed, which consists of the understanding as its trunk, the branches of which are the great egoism, in the holes of which are the sprouts, namely, the senses, of which the great elements are the flower-bunches*, the gross elements the smaller boughs, which is always possessed of leaves, always possessed of flowers, and from which pleasant fruits are always produced, on which all entities subsist, which is eternal, and the seed of which is the Brahman; and cutting it with that excellent sword—knowledge—one attains immortality, and casts off birth and death*. I will state to you to-day, O highly talented one! the true conclusion about the past, the present, the future, and so forth, and piety, desire, and wealth*, which is understood by the multitudes of Siddhas, which belongs to olden times, and is eternal, which ought to be apprehended, and understanding which talented men have here attained perfection. Formerly*, the sages, Bṛihaspati, Bharadvâga, Gautama, and likewise Bhârgava, Vasishṭha, and also Kasyapa, and Visvâmitra, and Atri also, desiring knowledge, met each other, after having travelled over all paths*, and becoming wearied of their own actions. And those twice-born (sages), giving the lead to the old sage Angirasa, saw Brahman, from whom (all) sin has departed, in Brahman’s mansion. Having saluted that high-souled one who was sitting at ease, the great sages, full of humility, asked him this momentous (question) concerning the highest good: ‘How should one perform good action? how is one released from sin ? what paths are happy for us? what is truth and what vice? By what action are the two paths southern and northern obtained*? (and what is) destruction and emancipation, the birth and death of entities*? What the grandsire said conformably to the scriptures 7, when thus spoken to by the sages, I will state to you. Listen (to that) O pupil!
* It is not easy to account for the change here from the singular to the plural.
* Le. always attended on the preceptor. Cf. generally, Muṇḍaka, p. 283.
* The question was not quite from his own imagination, says Nîlakaṇṭha‘ha. Arguna Misra has a different reading, which he interprets to mean ‘that on which the Vedas are all at one.’
* Of the fruit of action, Arguna Misra. > Le. not such as to require modification by any other knowledge, as knowledge of the world does. -° Nîlakaṇṭha compares Khândogya, PP. 523-553.
7 Like of vat and Gada, says Nīlakaṇṭha ; of Brahman and its ions, as alluded to, inter alia, at pp. 105, 106, IgI supra.
Vasudeva said:
That gifted teacher, a keeper of all his vows, O son of Pritha! O chief of the Kaurava line! O subduer of enemies! carefully answered all those questions for a pupil who had come to him for instruction, who asked well, who possessed the necessary qualities, who was calm, who conducted himself pleasantly, who was like his own shadow, and who was a self-restrained ascetic and a Brahmakârin.
The preceptor said:
All this—connected with the knowledge of the Vedas and involving a consideration of the real entity, and cultivated by the chief sages—was declared by Brahman. We hold knowledge alone to be the highest thing, and renunciation the best penance. He who understands with certainty the true object of knowledge, which is impregnable—the self abiding in all entities—and who can move about anywhere, is esteemed highest. The learned man who perceives the abiding together and the severance also, and likewise unity and variety, is released from misery. He who desires nothing and has no egoism about anything becomes eligible for assimilation with the Brahman even while dwelling in this world. He who knows the truth about the qualities of nature, who understands the creation of all entities, who is devoid of the sense of mine, and who is devoid of egoism, is emancipated—there is no doubt of that. One who accurately understands the great tree of which the unperceived is the sprout from the seed, whose trunk is the understanding, whose great branches are the egoism, in whose hollows are the sprouts that are the senses, whose flower-bunches are the great elements, whose smaller boughs are the gross elements, which is always in leaf, always in flower, and from which pleasant fruits are always produced, on which all entities subsist, which is eternal and has the Brahman for its seed—and who cuts it with that excellent sword, knowledge—attains immortality and casts off birth and death. I will declare to you today, O highly talented one, the true conclusion about the past, the present, the future, and so forth, and about piety, desire, and wealth: that which is understood by the multitudes of Siddhas, which belongs to olden times and is eternal, which ought to be apprehended, and understanding which talented men here have attained perfection. Formerly the sages Bṛhaspati, Bharadvâja, Gautama, and likewise Bhârgava, Vasishṭha, and also Kasyapa, and Visvâmitra, and Atri also, desiring knowledge, met one another after having travelled over all paths and grown wearied of their own actions. Those twice-born sages, giving the lead to the old sage Angirasa, went to Brahman's mansion and there saw Brahman, from whom all sin has departed. Having saluted that high-souled one who was sitting at ease, the great sages, full of humility, put to him this momentous question concerning the highest good: "How should one perform good action? How is one released from sin? What paths are happy for us? What is truth and what is vice? By what action are the two paths, southern and northern, obtained? What are the destruction and emancipation, the birth and death, of entities?" What the grandsire said conformably to the scriptures 7, when thus addressed by the sages, I will now set before you. Listen, O pupil!
* It is not easy to explain why the text shifts here from the singular to the plural.
* That is, always attended on the preceptor. Cf. generally, Muṇḍaka, p. 283.
* The question was not entirely from his own imagination, says Nîlakaṇṭha. Arjuna Misra has a different reading, which he interprets to mean 'that on which the Vedas are all at one.'
* Of the fruit of action, Arjuna Misra. > That is, not such as to require modification by any other knowledge, as knowledge of the world does. Nîlakaṇṭha compares Khândogya, PP. 523-553.
7 Like those of vat and Gada, says Nīlakaṇṭha; of Brahman and its manifestations, as alluded to, among other places, at pp. 105, 106, 191 above.