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.
* So Arguna Misra, Nîlakaṇṭha‘a says it means ‘born from the change, or development, viz. Mahat.’ The Sânkhya-sâra, p. 17, however, shows it means ‘appertaining to the quality of goodness.’ See also Sânkhya-kârikâ 25, and commentary there, which is of great help here. The sense is this: Egoism is of three descriptions ; it appertains to the quality of goodness, and as such is the creator of the deities and mind, the deities being those presiding over the ten senses (cf. Sânkhya-sâra, p. 17); it is full of light, or appertains to the quality of passion (cf. ibid.), and as such imparts to the other two qualities their virtue of activity (cf. Sankhya-karika commentary, p. 91, Taranath’s ed.); it is also of the quality of darkness, and as such the producer of the triple world (see ibid.). See Sâhkhya-sûtra II, 17, 18, and comment, where a view somewhat different in one or two details is stated. ® Sânkhya-sâra, p. 16; Sankhya-karika 24, p. 89 (Taranath’s ed.).
* Arguna Misra says that the words Ahañkâra &c. are here explained ; qualities here means objects, as at Gita, p. 55. The meaning of the first clause is, that the feeling that the objects are for oneself, and therefore enjoying them, gives the name of Ahañkâra to the principle in question; its creation of all the elements gives it the name of Bhûtâdi. It is called Vaikârika, as the cause of the various activities and developments going on. The last clause seems to be an explanation of the epithet Taigasa, also applied to egoism.
* So Arjuna Misra, Nîlakaṇṭha'a says it means 'born from the change, or development, viz. Mahat.' The Sânkhya-sâra, p. 17, however, shows it means 'appertaining to the quality of goodness.' See also Sânkhya-kârikâ 25, and the commentary there, which is of great help here. The sense is this: Egoism falls into three kinds. In its aspect belonging to the quality of goodness, it creates the deities and the mind, the deities being those that preside over the ten senses (cf. Sânkhya-sâra, p. 17). In its aspect full of light, or belonging to the quality of passion (cf. ibid.), it lends to the other two qualities their power of activity (cf. Sânkhya-kârikâ commentary, p. 91, Taranath's ed.). In its aspect belonging to the quality of darkness, it produces the triple world (see ibid.). See Sâhkhya-sûtra II, 17, 18, and the commentary, where a view differing slightly in one or two details is given. ® Sânkhya-sâra, p. 16; Sânkhya-kârikâ 24, p. 89 (Taranath's ed.).
Arjuna Misra says that the words Ahañkâra and so on are explained here; "qualities" here means objects, as at Gita, p. 55. The first clause means that the feeling of treating objects as one's own, and thus enjoying them, is what gives this principle the name Ahañkâra; its production of all the elements gives it the name Bhûtâdi. It is called Vaikârika as the cause of the various activities and developments that take place. The last clause appears to be an explanation of the epithet Taigasa, also applied to egoism.