all dispute here by grouping them as warlike instru ments. V. 15. The conch shell is the favorite instrument of the Hindus, both in war and sacrifice. In the Mahabharat, we find every hero provided with his conch, and in general it bears a distinct appellation :-in this place several are enumerated, and we mention it to show how well the Latin Language translates these denominations, and how dexterously Schlegel has adapted the terms: thus Pánchajanyam, () once the shell of Panchajanya a giant, he renders Gigantea: Devadatta, (4) Theodotes: Paundram () from its being of the colour of sugar cane, Arundinea: Anantavijaya, (H¬fa¬¿) Triumphatrix: and Sughosha (सुघेोषः) and Manipushpaka, (मणिपुष्पकः ) literally Dulcisona and Jemmiflorea. V. 30. Bhramatíva cha me manas, (Q¤fqaÀ 898) is rendered mens mea quasi titubat-this translation is scarcely correct, for titubo does not signify to wander or whirl round, the sense of bhramati: perhaps torquet or vagatur would have been preferable, or perturbatur would have been closer to the purport, if not to the letter of the expression. V. 38. Lobha, (H) is rendered Libido but we think cupiditas would have been less ambiguous: Arjuna's remark is that the minds of the opposite party are distracted by the desire of supremacy and wealth, or as Wilkins expresses it, by the lust of power. V. 40. Some indistinctness pervades the translation in this, and the following verses with regard to the term Kuladherma, (:) rendered by sacra gentilitia, and Játidherma, (f) by familiarum sacra. Dherma is not merely sacred or religious, but moral and social duty,* the obligation contracted by birth, * Derma is so named from upholding, preser ving mankind, and the universe.-Haradatta on Gautama's aphorisms. and station: in this sense Kula Dherma,should be rather familiarum munera or officia. Jatidherma rendered familiarum sacra, is a positive mistake, for Jati is the same as Verna-caste; and officia tribuum would have been therefore the preferable expression, Wilkins renders these terms "family virtue, and virtue of a tribe,” but virtue is too general a term. The service of Brahmans is the Dherma, the duty, of Sudras, for instance, but it could scarcely be called either piety or virtue: the sense of the original would be tolerably well conveyed by the ritus familiæ patrumque of the old Roman Law. In the same passage the term kula-striyah, (af) is rendered fæminæ nobiles, by Schlegel; women of a family, by Wilkins; neither is quite correct, as kulastri means a woman of character, a chaste and respectable woman; one who preserves a family, attends to its duties, and adds to its reputation; being explained, kula rakshikà, (f) atyantakula dherná, (अत्यन्तकुलघमी) and kulakirtikará, (कुलकोर्त्ति ) by different commentators on the Amera Cosha, where the term occurs as synonimous with kula páliká, (f) the preserver of a race. V. 47. Sankhyé; () in acie, is more accurately rendered by Wilkins, in the war." the last member of this verse is omitted, visrijya sa-saram chápam; ( विस्सृज्य सशरचापं ) having abandoned his bow and ar rows. In the second Lecture Krishna, undertakes to prove the unreasonableness of Arjuna's reluctance to combat with his relations in the Kuru ranks, and draws his arguments chiefly from the Sankhya philosophy, hence the section is denominated Sankhya Yoga; Spiritual union according to the Sankhya doctrines. Wilkins has translated it, "Of the nature of the soul, and speculative doctrines; but the principles of the Sankhya, are no more speculative than those of any as the ether school. Schlegel as observed, avoids translating these titles, but in the body of the text, when the term Sankhya occurs, he renders it Ratiocinium, and Scientia rationalis; terms as little applicable as specific designations, as speculative, and founded probably upon the previous employment of that word. It is true that it is not easy to render the meaning of the original. Sridhara Swámí defines it etymologically,* real nature of spirit made manifest by perfect knowledge. Sankara explains it, discrimination between matter and spirit or Prakriti and Purusha: and it is elsewhere defined as the doctrine of enumeration, or in which the sage proceeds by regularly enumerated steps, to perfection sankhya meaning, number, enumeration.† It had better therefore we think, have been left untranslated, in the same way as we use the denominations of the Greek schools, Stoic, Platonic, &c. with little or no modification. As employed in the Gita, the followers of the Sánkhya doctrines, mean those who disclaim works, and as opposed to those who observe them, who are called Yogis, a term which is likewise calculated to create some perplexity: thus Sankara says the Sankhyas are those who are possessed of knowledge, arising from discrimination between that which is spirit and that which is not; who abandoning works from the period of studentship, have acquired certainty in the understanding of the Vedanta; who are known as mendicants and hermits, and stand firm in Brahme. The Yogis as mentioned in the text of the Gita, he contents himself with calling Kermis, those performing kerma or acts. It might have been preferable, therefore when speaking of the disciples of these systems to have distinguished them as Contemplationem colentes, * सम्यक् ख्यायते प्रकाश्यते वस्तुत्वमनयेति संख्या सम्यक्ज्ञानं तस्मिन् प्रकाशमानमात्मानत्त्वं सङ्ख् ॥ † egiaà afazaà nnḤiæi || and Ritus asservantes, instead of Scientiæ rationales and Operum devoti. V. 2. Kasmalam (H) is translated Debilitas, following probably Wilkins; unmanly weakness:' it is most ordinarily stain or soil, but is here employed for Moha ( error, infatuation; that want of discrimination which has induced Arjuna to lament the combat he is engaged in. V. 5. Bhunjíya bhogán, (a) is translated much too literally,' vescar dapibus,'as it implies, 'I should enjoy enjoyments:' the preferable reading attaches the epithet Arthakamán, (1) to Bhogán, signi(अर्थकामान् fying the enjoyments arising from pleasure and wealth; hence Wilkins renders it, "I should partake of possessions, wealth and pleasures." Schlegel has added the epithet to Gurun, () the elders of the Kurus, desirous of wealth, Magistris opum avidis, and this is allowable. V. 7. Dherma sammurha chetá, () Arjuna, says of himself, his mind is bewildered as to his duty; that is whether as a warrior, he ought to fight the enemy, or whether as of kin to them he ought to avoid the combat! this idea is far from being correctly conveyed by the expression, religione mentem attonitus. Wilkins has preserved the thought though he has not expressed it very happily; "my understanding is confounded by the dictates of my duty:" the note he adds however, shews that he perfectly understood it. V. 14. Mátrá spersá, (:) elementorum contactus; is a palpable mistake: committed too in the face of the more correct translation of Wilkins, "sensibility of the faculties," at least with regard to the first of the two terms: Mátra is explained by both Sankara and Sridhara as he renders it, Faculties: the Matras they say, are those, by which the objects of sense are measured or perceived; they constitute the Vritti, the peculiar practice or faculty of the organs of perception. Spersa again, though literally, touch or contact, has not that limited. sense here it is the exercise of the faculties or their being acted upon.† by the objects of their exercise so far Wilkins's translation of the word by sensibility, is objectionable, as it is not ability, but action, that is intended. V. 34. Akirrtimaranád atirichyate, (3äîìƒàågTMf) Infamia ultra obitum porrigitur; is wrong. Schlegel has been misled probably by the English translation. "The fame of one, &c. is extended even beyond the dissolution of the body." The correct translation however is "disgrace surpasses death" that is death is more tolerable than disgrace. V. 39. Krishna having exposed the folly of Arjuna's regret by arguments drawn from the Sánkhya doctrine of the eternity, and imperishableness of both matter and spirit, now proceeds to combat his sentiments, with the doctrines of the Yoga School. "This knowledge thus expounded to you, is derived from the Sánkhya,-now hear what the Yoga declares, being possessed of which knowledge, you shall laugh at the bonds of action." Yoga in the Gita most usually implies the performance of works, as subsequently explained, being only so far modified thatthe absence of all desire of benefit, is indispensable * मात्रा आभिर्मीयन्ते शब्दादयः Sankara Bháshya. + मात्राणांस्पर्शः शब्दादिभिः संयेोगाः || + सिद्ध्यसिद्ध्या समाभूत्वा समत्वं योग उच्यते Boing alike indif ferent to the attainment or non attainment (of the object of the act) that equality (or indifference) is termed Yoga, v. 48. Yoga is also said to be the absence of pain दुःखसंयोग वियोगं 6, 23. Sejunctionem a doloris conjugio sciat devotionis notwine designari. Again Sankara calls Yoga आत्मनो घटनं योग |