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 XXII.
Brahman said:
O best (of men)! I will explain to you accurately the quality of passion. Learn, O noble ones! the action of the quality of passion. Injuring (others), beauty’, toil, pleasure and pain, cold and heat, power*, war, peace, argument, repining⁴, endurance, strength, valour, frenzy, wrath, exercise and quarrel too, vindictiveness, desire, backbiting, battle, the thought (that this or that is) mine, preservation⁵, slaughter, bonds, affliction, buying and selling, touching* other people’s weak points, by cutting, breaking, piercing ; fierceness and cruelty, vilifying, pointing out others’ weaknesses, thinking of (this) world, harbouring evil thoughts, animosity, abuse, uttering falsehoods, bad* gifts, doubt, boasting, censure, praise, laudation⁸, prowess, defiance, attendance (on another), obedience*, service, harbouring desire, management, policy, heedlessness, contumely, belongings*, and the various decorations which prevail in this world, for men, for women, for living creatures, for articles, and for houses, vexation, and also want of faith, vows and regulations’, and actions with expectations, and the various acts of public charity’, the ceremony of Svaha, the ceremony of Svadha, the ceremony of Vashat §, salutation, both officiating at sacrifices and imparting instruction, and also sacrificing and study, gifts and acceptance of gifts, expiations, auspicious rites, the wish ‘this may be mine and that may be mine,’ affection generated by the qualities*, treachery and likewise deception, disrespect and respect, theft, slaughter, disgust, vexing (oneself), wakefulness, ostentation, haughtiness, and attachment also, devotion, pleasure and delight, gambling, common scandal, association with women, devotion to dancing, and instrumental or vocal music, all these qualities, O Brâhmaṇas! are described as passionate. The men who meditate on past, present, and future entities in this world*, who are always devoted to the triad—piety, wealth, and lust also*— who acting under (the impulse of) desires exult on the success of all their desires, these men, who are enveloped by passion, have (their) currents downwards*, Born again and again in this world, they rejoice‘, and wish for the fruit appertaining to the life after death* and that appertaining to this world also. They give and receive, and make Tarpaza‘, and also sacrifice. The qualities of passion have been described to you in many ways, and the action of the quality has also been stated accurately. The man who always understands these qualities, gets rid of all passionate qualities.
1 Generally and specifically, says Arguna Misra.
2 Arouna Misra says these mean pride of beauty and pride of power respectively. Cf. as to this list generally, Maitri, pp. 50, 51.
8 Cf. Sanatsugattya, p. 168.
4 I presume this means solicitude for preserving what one has got. Cf. Gita, p. 48.
5 Literally, piercing. ‘Cutting, breaking piercing,’ further on, seems to indicate the greater or less offensiveness of the operation of ‘touching others’ weak points.’
CHAPTER XXII.
Brahman said:
O best of men! I will explain to you exactly what the quality of passion consists in. Listen, O noble ones, to how the quality of passion operates. Injuring others, beauty, toil, pleasure and pain, cold and heat, power, war, peace, argument, repining⁴, endurance, strength, valour, frenzy, wrath, exercise and quarrel too, vindictiveness, desire, backbiting, battle, the thought that this or that is mine, preservation⁵, slaughter, bonds, affliction, buying and selling, touching other people's weak points by cutting, breaking, piercing; fierceness and cruelty, vilifying, pointing out others' weaknesses, thinking of this world, harbouring evil thoughts, animosity, abuse, uttering falsehoods, bad gifts, doubt, boasting, censure, praise, laudation⁸, prowess, defiance, attendance on another, obedience, service, harbouring desire, management, policy, heedlessness, contumely, belongings, and the various decorations that prevail in this world—for men, for women, for living creatures, for articles, and for houses—vexation and want of faith, vows and regulations, actions undertaken with expectations, and the various acts of public charity, the ceremony of Svaha, the ceremony of Svadha, the ceremony of Vashat, salutation, both officiating at sacrifices and imparting instruction, and sacrificing and study, gifts and acceptance of gifts, expiations, auspicious rites, the wish that this may be mine and that may be mine, affection generated by the qualities, treachery and likewise deception, disrespect and respect, theft, slaughter, disgust, vexing oneself, wakefulness, ostentation, haughtiness, and attachment also, devotion, pleasure and delight, gambling, common scandal, association with women, devotion to dancing and to instrumental or vocal music—all these qualities, O Brâhmaṇas, are described as passionate. The men who meditate on past, present, and future entities in this world, who are always devoted to the triad of piety, wealth, and lust also, who act under the impulse of desires and exult at the success of all their desires—these men, enveloped by passion, have their currents running downwards. Born again and again in this world, they rejoice and wish for the fruit that belongs to the life after death as well as for that belonging to this world. They give and receive, and make Tarpaza, and also sacrifice. The qualities of passion have now been described to you in many ways, and the operation of that quality has been stated accurately. The man who always understands these qualities frees himself from all passionate qualities.
1 Generally and specifically, says Arjuna Misra.
2 Arouna Misra says these mean pride of beauty and pride of power respectively. Cf. as to this list generally, Maitri, pp. 50, 51.
8 Cf. Sanatsujâtîya, p. 168.
4 I take this to mean solicitude for preserving what one has got. Cf. Gita, p. 48.
5 Literally, piercing. 'Cutting, breaking, piercing,' further on, seems to indicate the greater or lesser offensiveness of the operation of 'touching others' weak points.'