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.
1 The five gross elements of which the body is composed (cf. Mahabharata, Santi Parvan, Moksha Dharma, chap. 183, st. 1 seq.)) are developments of the unperceived principle, the Prakriti. Cf. Gita, p. 112, where the words ‘which remain (absorbed) in nature’ have been inadvertently omitted after ‘with the mind as the sixth.’ As to the nine portals cf. Gita, p. 65.
2 The five active organs, the five perceptive senses, and the mind.
8 This Arguna Misra takes to mean ‘egoism.’ Nîlakaṇṭha takes the usual meaning, and adds, objects are produced from mental operations ; ‘ distinguishing,’ that is, manifesting as distinct entities.
4 The eleven are, according to Arguna Misra, the three qualities, the five gross elements, the group of organs and senses as one, egoism, and understanding.
5 Viz. the nâdis, Idâ, Pingala, and Sushumyâ, Arguna Misra, who adds that they are respectively of the quality of darkness, passion, and goodness.
6 The three nâdîs, says Arguna Misra, support the life-winds. Nîlakaṇṭha takes the three currents to be the threefold inclination of the mind, viz. towards a pure piety, towards injuring other living creatures, and towards that mixed piety which requires the destruction of life for its performance. Nîlakaṇṭha also has a different reading from Arguna Misra, which means ‘are replenished’ instead of ‘support.’ And the three channels are, according to Nîlakaṇṭha, the Samskâras, or effects of previous actions of piety or impiety.
7 Coupled=always existing in association with one another; serving =being necessary to the operations of one another ; depending=supporting one another like three staves, says Nîlakaṇṭha;
1 The five gross elements that make up the body (cf. Mahabharata, Santi Parvan, Moksha Dharma, chap. 183, st. 1 seq.) are developments of the unperceived principle, the Prakriti. Cf. Gita, p. 112, where the words 'which remain (absorbed) in nature' were inadvertently omitted after 'with the mind as the sixth.' On the nine portals cf. Gita, p. 65.
2 The five active organs, the five perceptive senses, and the mind.
8 Arjuna Misra takes this to mean 'egoism.' Nîlakaṇṭha takes the usual meaning and adds that objects are produced from mental operations; 'distinguishing,' that is, manifesting as distinct entities.
4 The eleven are, according to Arjuna Misra, the three qualities, the five gross elements, the organs and senses taken together as one, egoism, and understanding.
5 Namely, the nâdis Idâ, Pingala, and Sushumyâ, according to Arjuna Misra, who adds that they are respectively of the quality of darkness, passion, and goodness.
6 The three nâdîs, says Arjuna Misra, support the life-winds. Nîlakaṇṭha takes the three currents to be the mind's threefold inclination: toward pure piety, toward harming other living creatures, and toward that mixed piety which requires the destruction of life for its performance. Nîlakaṇṭha also reads the relevant word differently from Arjuna Misra, giving it the sense of 'are replenished' rather than 'support.' The three channels are, according to Nîlakaṇṭha, the Samskâras, that is, the effects of previous actions of piety or impiety.
7 Coupled = always existing in association with one another; serving = being necessary to the operations of one another; depending = supporting one another like three staves, says Nîlakaṇṭha;