[100]. IV, 14.
[101]. IX, 9.
[102]. III; 22-24.
[103]. This is Telang’s translation of two very difficult, yet very instructive phrases. In the Gītā the word prakriti is used, first for the primeval matter of the Sānkhya system (III, 27; 29; IX, 8, 10, 12; XIII, 19, 20, 23, 29), and secondly for the primeval matter of personal character, each man’s natural disposition (III, 33; VII, 20; XI, 51; XVIII, 59). There is then a third class of passages in which the word is used in the Sānkhyan sense, but, by the addition of a personal pronoun, prakriti is made to belong to Krishna personally (VII, 4, 5; IX, 7, 13). Here we have one of the devices our author employed to give the great old phrases a vivid personal colouring. Now such a phrase as “my prakriti” is already ambiguous; so we are not surprised to meet with two passages, in which it is impossible to tell whether the meaning is metaphysical or ethical (IV, 6; IX, 8). Probably the author intended to suggest both meanings. Most translators take the meaning to be metaphysical, but Telang may be right in taking it as ethical: Krishna is regarded as the ideal of Action Yoga. For a similar use of the personal pronoun compare sarvakarmāni mayi sannyasya (XVIII, 57) with sarvakarmāni sannyasya of the Paramahansopanishad. Pages 706, 708 and 709 of Jacob’s Concordance to the Principal Upanishads and Bhagavadgītā are peculiarly instructive in this connection.
[104]. IV, 14; IX, 9.
[105]. X, 12, 20.
[106]. III, 3; IV, 36-38; XII, 12.
[107]. XII, 12; XIII, 24.
[108]. II, 47-53; III, 7, 30; IV, 14-23; V, 2; VI, 1; XII, 12; XVIII, 1-11.
[109]. VII, 13-14; XII, 20.