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 XXXIV.
The sages said:
Which (form of) piety is deemed to be the most worthy of being performed ? We observe the various modes of piety to be as it were contradictory. Some say (it 1 remains) after the body (is destroyed); some say that is not so. Some (say) everything? is doubtful ; and others that there is no doubt. Some say the permanent (principle) is impermanent, and others, too, that it exists, and (others) that it exists not. Some (say it is) of one form or twofold, and others (that it is) mixed Some Brâhmaṇas, too, who know the Brahman and perceive the truth, believe it to be one ; others distinct: and others again (that it is) manifold’. Some say both time and space (exist)°, and others that that is not so. Some have matted hair and skins ; and some (are) clean-shaven and without covering. Some people are for bathing ; some for the omission’ of bathing. Some are for taking food; others are intent on fasting. Some people extol action, and others tranquillity. Some extol final emancipation ; some various kinds of enjoyments; some wish for riches, and others indigence. Some (say) means? should. be resorted to; others that that is not so. Some are devoted to harmlessness, and some given up to destruction; some are for merit and glory; and others say that is not so. Some are devoted to goodness ; some are in the midst of doubts; some are for pleasure, and some for pain®. Some people (say) meditation 9, other Brâhmaṇas (say) sacrifice, and others, gifts; but others extol penance, and other persons sacred study; some knowledge, and renunciation’; and those who ponder on the elements‘, nature®, Some extol everything, and others nothing’.
1 Le. the piety, Arğuna Miśra; the self, Nîlakaṇṭha.
2 Le. such as piety, &c., Arğuna Miśra.
8 J follow Arğuna Miśra, who says ‘ permanent’ means soul, &c. The correct expression would seem to be ‘that which is called permanent by others is impermanent.’
4 This is the view of those who hold the theory of Parizama, or development, says Arğuna Miśra.
5 «To be one’=knowledge to be all of one description, ‘ distinct’=knowledge having various entities for its distinct objects ‘(this is the view of the holders of the Vigñânavâda, says Arğuna Miśra); manifold=that the selfs are numberless. The words here are nearly identical with those at Gita, p. 83, see note 4 there.
6 [i.e. help in action, Arğuna Miśra.
7 See Apastamba I, 1, 1, 2 (comment).
CHAPTER XXXIV.
The sages said:
Which form of piety is considered most worth practising? We see the various modes of piety as being, so to speak, contradictory. Some say 1 it persists after the body is destroyed; some say it does not. Some say everything is doubtful; others that there is no doubt. Some say the permanent principle is impermanent; others that it exists; and others that it does not exist. Some say it is of one form, or twofold; others that it is mixed. Some Brâhmaṇas, too, who know the Brahman and perceive the truth, hold it to be one; others hold it to be distinct; and others again that it is manifold. Some say both time and space exist, and others that they do not. Some have matted hair and skins; some are clean-shaven and without covering. Some are for bathing; some for the omission of bathing. Some are for taking food; others are intent on fasting. Some extol action, and others tranquillity. Some extol final emancipation; some various kinds of enjoyments; some wish for riches, and others for indigence. Some say means should be resorted to; others that they should not. Some are devoted to harmlessness, and some given up to destruction; some are for merit and glory, and others say that is not so. Some are devoted to goodness; some are in the midst of doubts; some are for pleasure, and some for pain. Some people say 9 meditation; other Brâhmaṇas say sacrifice, and others gifts; still others extol penance, and other persons sacred study; some knowledge, and renunciation; and those who ponder on the elements, nature. Some extol everything, and others nothing.
1 That is, the piety, according to Arjuna Miśra; the self, according to Nîlakaṇṭha.
2 That is, such as piety, etc., Arjuna Miśra.
8 I follow Arjuna Miśra, who says 'permanent' means soul, &c. The correct expression would seem to be 'that which is called permanent by others is impermanent.'
4 This is the view of those who hold the theory of Parizama, or development, says Arjuna Miśra.
5 'To be one' = knowledge being all of one description; 'distinct' = knowledge having various entities as its distinct objects (this is the view of the holders of the Vijñānavāda, says Arjuna Miśra); 'manifold' = that the selfs are numberless. The words here are nearly identical with those at Gita, p. 83; see note 4 there.
6 i.e. help in action, Arjuna Miśra.
7 See Apastamba I, 1, 1, 2 (comment).