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 XXVI.
Brahman said:
That Mahat which was first produced, is (afterwards) called egoism ; when it is born as (the feeling itself) 7*, that is said to be the second creation. That egoism is stated to be the source of all entities®, that from which the changes take place’; it is full of light, the supporter of consciousness; it is that from which the people are produced, the Pragâpati. It is a deity, the producer of the deities, and of the mind; it is the creator of the three worlds. That which feels1 thus—‘I am all this’—is called (by) that (name). That eternal world is for those sages who are contented with knowledge relating to the self, who have pondered on the self, and who are perfected by sacred study and sacrifice. By2 consciousness of self one enjoys the qualities ; and thus that source of all entities, the producer of the entities, creates (them); and as that from which the changes take place, it causes all this to move; and by its own light, it likewise charms the world.
1 I.e., says Arguna Misra, the world of the understanding. Does this mean the world of Hiraṇyagarbha? The understanding is said to be the ‘subtle body’ of Hiraṇyagarbha (Vedanta Paribhasha, p- 46). Probably the reference spiritually interpreted is to the state in which egoism and all its products are non-existent.
2 Literally, ‘the high and holy passage to the great self”
3 The Mahat first manifests itself as Vishṇu before it manifests itself as Brahman or Siva (Sânkhya-sâra, p. 16), hence he is said to be the Lord in the primary creation. It may be added, that in the Sânkhya-sâra where this passage is quoted the original word rendered ‘cognition’ above (khyâti) does not occur, but in lieu of it occurs Brahman. The sentence ‘And the talented man’ &c. is also wanting there.
4 I.e. the understanding. See Sankara on Śvetâśvatara, p. 329 ; Kaṭha, p. 100.
5 Source of enlightenment, Arguna Misra. Cf. Muṇḍaka, pp. 303- 308 (gloss).
6 Le. attaching himself to the Purusha, as the never-changing reality, and rising above Prakṛiti and its manifestations.
7 J. e. when the Mahat develops into the feeling of self-consciousness—I—then it assumes the name of egoism.
8 See on this Sânkhya-sâra, Hall’s Introd. p. 31, note.
CHAPTER XXVI.
Brahman said:
That Mahat which was first produced is afterwards called egoism; when it is born as the feeling itself 7*, that is said to be the second creation. That egoism is stated to be the source of all entities®, that from which the changes take place'; it is full of light, the supporter of consciousness; it is that from which the people are produced, the Prajâpati. It is a deity, the producer of the deities and of the mind; it is the creator of the three worlds. That which feels1 thus—'I am all this'—is called by that name. That eternal world belongs to those sages who are contented with knowledge relating to the self, who have pondered on the self, and who are perfected by sacred study and sacrifice. By2 consciousness of self one enjoys the qualities; and so that source of all entities, the producer of the entities, creates them; and as that from which the changes take place, it causes all this to move; and by its own light, it likewise charms the world.
1 That is, says Arjuna Misra, the world of the understanding. Does this mean the world of Hiraṇyagarbha? The understanding is said to be the subtle body of Hiraṇyagarbha (Vedanta Paribhasha, p. 46). The reference, spiritually interpreted, is probably to the state in which egoism and all its products are non-existent.
2 Literally, 'the high and holy passage to the great self'
3 The Mahat manifests itself first as Vishṇu, before it manifests itself as Brahman or Siva (Sânkhya-sâra, p. 16); this is why he is said to be the Lord in the primary creation. It may be added that in the Sânkhya-sâra, where this passage is quoted, the original word rendered above as 'cognition' (khyâti) does not appear; in its place stands Brahman. The sentence beginning 'And the talented man' is also absent there.
4 I.e. the understanding. See Sankara on Śvetâśvatara, p. 329; Kaṭha, p. 100.
5 Source of enlightenment, Arjuna Misra. Cf. Muṇḍaka, pp. 303–308 (gloss).
6 That is, attaching himself to the Purusha as the never-changing reality, and rising above Prakṛiti and its manifestations.
7 That is, when the Mahat develops into the feeling of self-consciousness—I—it then takes on the name of egoism.
8 See on this Sânkhya-sâra, Hall's Introd. p. 31, note.