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 VIII.
Arguna said :
What is that Brahman, what the Adhyâtma, and what, O best of beings! is action? And what is called the Adhibhitta ? And who is the Adhiyagaa, and how in this body, O destroyer of Madhu? And how, too, are you to be known at the time of departure (from this world) by those who restrain their self ?
The Deity said :
The Brahman is the supreme, the indestructible. Its manifestation (as an individual self) is called the Adhyâtma. The offering (of an oblation to any divinity), which is the cause of the production and development of all things, is named action. The Adhibhata is all perishable things. The Adhidaivata is the (primal) being. And the Adhiyagña, O best of embodied (beings)! is I myself in this body¹.
1 Concerning the supreme principle and the mode of worshipping it.
2 Cf. infra, p. 109. 8 See the next chapter.
4 Adhyâtma where it occurs before (e.g. p. 55) has been rendered ‘the relation between the supreme and individual soul.’ As to
CHAPTER VIII.
Arjuna said:
What is Brahman, what is the Adhyâtma, and what, O best of beings, is action? What is called the Adhibhûta? And who is the Adhiyajña, and how, in this body, O destroyer of Madhu? And how, too, are you to be known at the moment of departure from this world by those who restrain themselves?
The Deity said:
The Brahman is the supreme, the indestructible. Its manifestation as an individual self is called the Adhyâtma. The offering of an oblation to any divinity, which is the cause of the production and development of all things, is named action. The Adhibhata is all perishable things. The Adhidaivata is the primal being. And the Adhiyajña, O best of embodied beings, is I myself in this body¹.
1 Concerning the supreme principle and the mode of worshipping it.
2 Cf. infra, p. 109. 8 See the next chapter.
4 Adhyâtma, where it occurs earlier (for example on p. 55), has been rendered as "the relation between the supreme and individual soul." As to