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 XXVIII.
Brahman said:
Among men the royal Kshatriya is the middle¹ quality; among vehicles the elephant², and among denizens of the forest the lion; among all sacrificial animals the sheep, and among the dwellers in holes the snake; among cattle also the bull, and among females a male’. The Nyagrodha, the Gambu, the Pippala, and likewise the Salmali, the Sinsap4, and the Meshasvznga, and likewise the bamboo and willow?; these are the princes among trees in this world, there is no doubt of that. The Himavat, the Pâriyâtra, the Sahya, the Vindhya, the Trikûṭavat, the Sveta, the Nila, the Bhâsa, and the Kosh¢/avat mountain, the Mahendra, the Guruskandha, and likewise the Mâlyavat mountain, these are the princes among mountains’, Likewise the Maruts are (the princes) among the Gazas; the sun is the prince among the planets, and the moon‘ among the Nakshatras; Yama is the prince among the Pitṛis, and the ocean among rivers; Varuvza is the king of the waters, and Indra is said to be (the king) of the Maruts. Arka is the king of hot (bodies), and Indu is said to be (the king) of shining bodies. Fire is ever the lord of the elements’, and Bṛihaspati of Brâhmaṇas; Soma is the lord of herbs, Vishṇu is the chief among the strong ; Tvashṭṛi is the prince of the Rudras, and Siva is the ruler of (all) creatures; likewise, sacrifice of (all) initiatory ceremonies’, and Maghavat? likewise of the gods; the north among the quarters, and among all vipras the powerful king Soma*; Kubera (is lord) of all jewels, Purandara of (all) deities. Such is the highest creation among all entities. Pragdpati (is lord) of all peoples; and of all entities whatever I, who am full of the Brahman, and great, (am lord). There is no higher being than myself or Vishṇu. The great Vishṇu full of the Brahman is the king of kings over all Understand him to be the ruler, the creator, the uncreated Hari. For he is the ruler of men, Kinnaras, and Yakshas; of Gandharvas, snakes, and Rakshases; of gods, demons, and Nagas. Among all those who are followed by (men) full of desires, (the chief) is* the great goddess Mâhesvari, who has beautiful eyes. She is called Parvati. Know the goddess Uma’ to be the best and (most) holy of (all) females. Among women who are (a source ® of) happiness, likewise, the brilliant? Apsarases (are chief). Kings desire piety; and Brâhmaṇas are the bridges’ of piety. Therefore a king ‘should always endeavour to protect the twice-born? Those kings in whose dominions good men lie low, lose all their qualifications®, and go into wrong paths after death. But those high-souled kings in whose dominions good men are protected, rejoice in this world, and attain the infinite (seat) after death. Understand this, O chiefs of the twice-born! I shall now proceed to state the invariable characteristics of piety. Non-destruction is the highest piety*, and destruction is of the nature of impiety. Enlightenment? is the characteristic of gods; action® the characteristic of men; sound is the characteristic of space; {the sensation of) touch is the characteristic of air; colour is the characteristic of light; taste is the characteristic of water; the characteristic of earth, the supporter of all beings, is smell; words are the characteristic of speech? refined into vowels and consonants; the characteristic of mind is thought. Likewise as to what is described here as understanding, a determination is here formed by (that) understanding about objects which have been thought over by the mind!. And there is no doubt of this that determination is the characteristic of the understanding. The characteristic of mind is meditation?; and the characteristic of a good man is (living) unperceived®. The characteristic of devotion is action*; and knowledge the characteristic of renunciation. Therefore a man of understanding should practise renunciation, giving prominence to knowledge*®, The renouncer possessed of knowledge attains the highest goal. And crossing beyond darkness, and transcending death and old age, he repairs to that which has no second’. Thus have I duly spoken to you concerning the characteristic of piety. I will now proceed to explain properly the comprehension” of the qualities. As to the smell of the earth, verily, that is comprehended by the nose; and the wind® likewise residing in the nose is appointed? to the knowledge of smell. Taste”, v the essence of water, is always comprehended by the tongue. And the-moon likewise, who resides in the tongue, is appointed to the knowledge of taste. The quality.of light is colour, and that is comprehended by the eye; and the sun residing in the eye is appointed always to the knowledge of colour. The (sensation of) touch, belonging to the air, is perceived by the skin, and the wind! residing in the skin is always appointed to the knowledge of (the objects) of touch. The quality of space is sound, and that is comprehended by the ear. And all the quarters residing in the ear are celebrated as (being appointed) to the knowledge of sound. Thought is the quality of mind, and that is comprehended by the understanding. The supporter of consciousness? residing in the heart is appointed to the knowledge of mind?. The understanding (is comprehended in the form of) determination, and the Mahat# of knowledge. To (this) positive comprehension, the unperceived® (is appointed), there is no doubt of that. The Kshetragña, which is in its essence devoid of qualities and eternal, is not to be comprehended by any symbols. Therefore the characteristic of the Kshetragña, which is void of symbols}, is purely knowledge. The unperceived is stated to be the Kshetra? in . which the qualities are produced and absorbed. And I always see, know, and hear it, (though) concealed. The Purusha knows it, therefore is he called Kshetragña*. And the Kshetragña likewise perceives all the operations of the qualities*, The qualities created again and again, do not know themselvesÿ, being nonintelligent, to be created and tied down to a beginning, middle, and end®. Only the Kshetrag?a attains, no one (else) attains, to the truth, which is great, transcendent, and beyond the qualities and the entities (produced)? from the qualities. Hence a man who understands piety, abandoning qualities, and the creation’, in this world, and transcending the qualities, and having his sins destroyed, then enters into the Kshetragña. One who is free from the pairs of opposites, free from the ceremony of salutations, and from the svâhâ ceremony1, who is unmoving, and homeless ?, is the Kshetragña, he is the Supreme Lord.
by direct perception of the unity of the individual and supreme, and as various, i.e. in the all-comprehending form.’
1 Le, creating or acting, Arğuna Miśra. I think it probable that it was meant to go with the preceding words. See Gita, p. 83 note; but, for this, ‘changing’ must be in the accusative. It is in the nominative. As the original stands, and on Arğuna Miśra’s interpretation, the sense seems to be that when he is about to engage in the work of creation, he can obtain as many bodies as he likes. Nîlakaṇṭha compares Khândogya, p. 526. And see pp. 249, 324 supra. Can always perceive = invariably obtains when he wishes.
2 Cf, Gita, pp. 83, 93, and note 1 there.
3 Cf. Gita, pp. 85, 118.
4 I.e., passion—that quality is dominant in the Kshatriya, Nîlakaṇṭha. See p.329 supra.
5 Commenting on Gîtâ V, 18 (p. 65) Sankara calls the elephant atyantatâmasa, belonging entirely to the quality of darkness.
CHAPTER XXVIII.
Brahman said:
Among men the royal Kshatriya is the middle¹ quality; among vehicles the elephant², and among denizens of the forest the lion; among all sacrificial animals the sheep, and among the dwellers in holes the snake; among cattle also the bull, and among females a male³. The Nyagrodha, the Gambu, the Pippala, and likewise the Salmali, the Sinsap4, and the Meshasvznga, and likewise the bamboo and willow⁴; these are the princes among trees in this world, there is no doubt of that. The Himavat, the Pâriyâtra, the Sahya, the Vindhya, the Trikûṭavat, the Sveta, the Nila, the Bhâsa, and the Kosh¢/avat mountain, the Mahendra, the Guruskandha, and likewise the Mâlyavat mountain — these are the princes among mountains⁵. Likewise the Maruts are the princes among the Gazas; the sun is the prince among the planets, and the moon⁶ among the Nakshatras; Yama is the prince among the Pitṛis, and the ocean among rivers; Varuvza is the king of the waters, and Indra is said to be the king of the Maruts. Arka is the king of hot bodies, and Indu is said to be the king of shining bodies. Fire is ever the lord of the elements⁷, and Bṛihaspati of Brâhmaṇas; Soma is the lord of herbs, Vishṇu is the chief among the strong; Tvashṭṛi is the prince of the Rudras, and Siva is the ruler of all creatures; likewise, sacrifice of all initiatory ceremonies1, and Maghavat⁸ likewise of the gods; the north among the quarters, and among all vipras the powerful king Soma⁹; Kubera is lord of all jewels, Purandara of all deities. Such is the highest creation among all entities. Pragdpati is lord of all peoples; and of all entities whatever, I, who am full of the Brahman and great, am lord. There is no higher being than myself or Vishṇu. The great Vishṇu full of the Brahman is the king of kings over all. Understand him to be the ruler, the creator, the uncreated Hari. For he is the ruler of men, Kinnaras, and Yakshas; of Gandharvas, snakes, and Rakshases; of gods, demons, and Nagas. Among all those who are followed by men full of desires, the chief is¹⁰ the great goddess Mâhesvari, who has beautiful eyes. She is called Parvati. Know the goddess Uma¹¹ to be the best and most holy of all females. Among women who are a source¹² of happiness, likewise, the brilliant¹³ Apsarases are chief. Kings desire piety; and Brâhmaṇas are the bridges¹⁴ of piety. Therefore a king should always endeavour to protect the twice-born¹⁵. Those kings in whose dominions good men lie low lose all their qualifications¹⁶ and go into wrong paths after death. But those high-souled kings in whose dominions good men are protected rejoice in this world and attain the infinite seat after death. Understand this, O chiefs of the twice-born! I shall now proceed to state the invariable characteristics of piety. Non-destruction is the highest piety¹⁷, and destruction is of the nature of impiety. Enlightenment¹⁸ is the characteristic of gods; action¹⁹ the characteristic of men; sound is the characteristic of space; the sensation of touch is the characteristic of air; colour is the characteristic of light; taste is the characteristic of water; the characteristic of earth, the supporter of all beings, is smell; words are the characteristic of speech²⁰ refined into vowels and consonants; the characteristic of mind is thought. Likewise, as to what is described here as understanding, a determination is formed by that understanding about objects which have been thought over by the mind²¹. And there is no doubt that determination is the characteristic of the understanding. The characteristic of mind is meditation²²; and the characteristic of a good man is living unperceived²³. The characteristic of devotion is action²⁴; and knowledge the characteristic of renunciation. Therefore a man of understanding should practise renunciation, giving prominence to knowledge²⁵. The renouncer possessed of knowledge attains the highest goal. And crossing beyond darkness, and transcending death and old age, he repairs to that which has no second²⁶. Thus have I duly spoken to you concerning the characteristic of piety. I will now proceed to explain properly the comprehension²⁷ of the qualities. As to the smell of the earth, that is comprehended by the nose; and the wind²⁸ likewise residing in the nose is appointed²⁹ to the knowledge of smell. Taste³⁰, the essence of water, is always comprehended by the tongue. And the moon likewise, who resides in the tongue, is appointed to the knowledge of taste. The quality of light is colour, and that is comprehended by the eye; and the sun residing in the eye is appointed always to the knowledge of colour. The sensation of touch, belonging to the air, is perceived by the skin, and the wind³¹ residing in the skin is always appointed to the knowledge of the objects of touch. The quality of space is sound, and that is comprehended by the ear. And all the quarters residing in the ear are celebrated as being appointed to the knowledge of sound. Thought is the quality of mind, and that is comprehended by the understanding. The supporter of consciousness³² residing in the heart is appointed to the knowledge of mind³³. The understanding is comprehended in the form of determination, and the Mahat³⁴ of knowledge. To this positive comprehension the unperceived³⁵ is appointed, there is no doubt of that. The Kshetrajña, which is in its essence devoid of qualities and eternal, is not to be comprehended by any symbols. Therefore the characteristic of the Kshetrajña, which is void of symbols³⁶, is purely knowledge. The unperceived is stated to be the Kshetra³⁷ in which the qualities are produced and absorbed. And I always see, know, and hear it, though concealed. The Purusha knows it, and therefore is he called Kshetragza³⁸. And the Kshetrajña likewise perceives all the operations of the qualities³⁹. The qualities, created again and again, do not know themselvesÿ — being nonintelligent — to be created and tied down to a beginning, middle, and end⁴⁰. Only the Kshetrajña attains, no one else attains, to the truth, which is great, transcendent, and beyond the qualities and the entities produced⁴¹ from the qualities. Hence a man who understands piety, abandoning qualities and the creation⁴² in this world, and transcending the qualities, and having his sins destroyed, then enters into the Kshetrajña. One who is free from the pairs of opposites, free from the ceremony of salutations and from the svâhâ ceremony1, who is unmoving and homeless⁴³, is the Kshetrajña, he is the Supreme Lord.
by direct perception of the unity of the individual and supreme, and as various, i.e. in the all-comprehending form.'
1 Le., creating or acting, according to Arjuna Miśra. I think it probable that the word was meant to go with the preceding words. See Gita, p. 83 note; but for this to work, 'changing' must be in the accusative, whereas it is in fact in the nominative. As the original stands, and on Arjuna Miśra's interpretation, the sense seems to be that when he is about to engage in the work of creation, he can obtain as many bodies as he wishes. Nîlakaṇṭha compares Khândogya, p. 526. See also pp. 249, 324 supra. Can always perceive = invariably obtains when he wishes.
2 Cf. Gita, pp. 83, 93, and note 1 there.
3 Cf. Gita, pp. 85, 118.
4 I.e., passion—that quality is dominant in the Kshatriya, Nîlakaṇṭha. See p.329 supra.
5 Commenting on Gîtâ V, 18 (p. 65) Sankara calls the elephant atyantatâmasa, belonging entirely to the quality of darkness.