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.
As connected with the self, the feet are mentioned by Brâhmaṇas, who perceive the truth; as connected with objects it is motion; the presiding deity there is Vishvu. The Apâna wind, the motion of which is downward, as connected with the self, is called the organ of excretion; as connected with objects it is excretion*; and the presiding deity there is Mitra. As connected with the self the generative organ is mentioned, the producer of all beings; as connected with objects it is the semen; and the presiding deity there is Pragâpati. Men who understand the Adhyatma speak of the two hands as connected with the self; as connected with objects it is actions; and the presiding deity there is Indra. Then first, as connected with the self, is speech which relates to all the gods; as connected with objects it is what ‘is spoken; and the presiding deity there is fire. As connected with the self they mention the mind, which follows after the five entities*; as connected with objects it is the mental operation; the presiding deity there is the moon. Likewise (there is) egoism, the cause of the whole course of worldly life, as connected with the self; as connected with objects, self-consciousness ; the presiding deity there is Rudra. As connected with the self, they mention the understanding impelling the six senses; as connected with objects that which is to be understood; and the presiding deity there is Brahman. There are three seats for all entities—a fourth is not possible—land, water, and space. And the (mode of) birth is fourfold. Those born from eggs, those born from germs, those born from perspiration, and those born from wombs—such is the fourfold (mode of) birth of the group of living beings. Now there are the inferior beings and likewise those moving in the air. Those should be understood to be born from eggs, as also all reptiles. Insects are said to be born from perspiration; and worms of the like description. This is said to be the second (mode of) birth, and inferior. Those beings, however, which are born after the lapse of some time, bursting through the earth, are said to be born from germs, O best of the twice-born! Beings of two feet or more than two feet, and those which move crookedly, are the beings born from wombs. Understand about them also, O best of men! The eternal seat (where) the Brahman? (is to be attained) should be understood to be twofold — penance* and meritorious action. Such is the doctrine of the learned. Action should be understood to be of various quarters, Dik, are the deities presiding over the senses; as to this cf, Sankhya-sara, p. 17, and Vedanta Paribhâshä, p. 45, which show some discrepancies. The distinctions of Adhyâtma &c. are to be found in the Upanishads ; cf, inter alia, Khândogya, p. 2247, and cf. Gita, p. 77.
* As to the original word, cf. inter alia, Svetâsvatara, pp. 197-202. ? This probably means the five senses which can perceive only when associated with the mind. See p. 268 supra.
* The understanding is called the charioteer at Kaṭha, p. 111.
As connected with the self, the feet are mentioned by Brâhmaṇas who perceive the truth; as connected with objects, it is motion; and the presiding deity there is Vishvu. The Apâna wind, whose motion is downward, is called, as connected with the self, the organ of excretion; as connected with objects it is excretion*; and the presiding deity there is Mitra. As connected with the self the generative organ is mentioned, the producer of all beings; as connected with objects it is the semen; and the presiding deity there is Prajâpati. Men who understand the Adhyatma speak of the two hands as connected with the self; as connected with objects it is actions; and the presiding deity there is Indra. Then first, as connected with the self, is speech, which relates to all the gods; as connected with objects it is what is spoken; and the presiding deity there is fire. As connected with the self they mention the mind, which follows after the five entities*; as connected with objects it is the mental operation; and the presiding deity there is the moon. Likewise, as connected with the self, there is egoism, the cause of the whole course of worldly life; as connected with objects, self-consciousness; and the presiding deity there is Rudra. As connected with the self, they mention the understanding, which impels the six senses; as connected with objects, that which is to be understood; and the presiding deity there is Brahman. There are three seats for all entities — a fourth is not possible — land, water, and space. And the mode of birth is fourfold. Those born from eggs, those born from germs, those born from perspiration, and those born from wombs — such is the fourfold mode of birth of the group of living beings. Now there are the inferior beings and likewise those moving in the air. Those should be understood to be born from eggs, as also all reptiles. Insects are said to be born from perspiration, and worms of the like description. This is said to be the second mode of birth, and inferior. Those beings, however, which are born after the lapse of some time, bursting through the earth, are said to be born from germs, O best of the twice-born! Beings of two feet or more than two feet, and those which move crookedly, are the beings born from wombs. Understand about them also, O best of men! The eternal seat where the Brahman? is to be attained should be understood to be twofold — penance* and meritorious action. Such is the doctrine of the learned. Action should be understood to be of various Quarters, Dik, are the deities presiding over the senses; on this point see Sankhya-sara, p. 17, and Vedanta Paribhâshä, p. 45, which show some discrepancies. The distinctions of Adhyâtma and so on are found in the Upanishads; see, among other places, Khândogya, p. 2247, and cf. Gita, p. 77.
* On the original word, see, among other places, Svetâsvatara, pp. 197–202. † This probably refers to the five senses, which can perceive only when associated with the mind. See p. 268 above.
* The understanding is called the charioteer at Kaṭha, p. 111.