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About Google Book Search Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web at|http: //books .google .com/I I YBDIC RELIGION A A ?K£ BMA^ATAB-SITA. a ,\. ^7 ^ On v\rt THE „BH AGAVAD-GiTA WITH THE COMMENTARY OF SRI SANKARACHARYA TRANSLATED INTO ENGLISH BY A. MAHADEVA SASTRI, b. a., Curator, Oovemment Oriental Library, Mysore. SECOND EDITION REVISED AND IMPROVED, WITH ADDITIONAL NOTES. MYSORE : 1901. [All Rights Reserved. ] 3G33 H22 901 PRINTED AT The G. T. A. Printing Works, MYSORE. TO THE MEMORY OF l.i. ^Fi IhamaFajendFaladaDaFlahaduF, l.l.§i., ¥he Late JVEahavaia of JUysove, WHO TOOK AN ACTIVE INTEREST IN THE REVIVAL OF OUR A NCIENT LITER A TURK A ND RELIGION. 164049 PREFACE TO THE FIRST EDITION. Under the designation " VEDIC RELIGION " it is proposed to publish in a series English translations of some of the most important Ancient Scriptures of the Aryans with such authoritative commentaries as may throw more light upon their teachings. The Bhagavad-Glt& justly heads the series, as embodying in a most popular form the essence of the whole Vedic Religion within a short compass. The publication of the present volume and the possibility of prosecuting the work— to me, of love — further on is altogether due to the kindness and liberality of Sir K. Seshadri Iyer, k.c. s. I., the Hon*ble Sir. S. Subrahmanya Iyer k. c. i. e., and Mr. A. Ramachandra Iyer (Judge, Chief Court, Bangalore). I have throughout attempted a literal translation of the Bh^shya, the text of the Bhagavad-Git& being also literally translated in the light of the BhiLshya. The BhiLshya has been translated in full except where a literal ^translation of the Bh&sbya of a whole verse or even of a considerable part of it would be a mere repetition of the translation of the corresponding portion of the text of the Gita ; in which case I have either altogether omitted the Bh^shya or trans- lated only those portions which rather explain the meaning of the text than merely show in what order the words in the text should be construed or merely give their synonymous equivalents. Wherever a mere literal translation of the Bhishya is not likely to bring out its full import or leaves any room for doubt as to its meaning, I have added, in the form of foot-notes, explanations mostly extracted from Anandagiri's Tik&, each such extract being marked(A)at the Vlll PREFACE. end. This TikA is always the clearest and most to the point and is almost indispensable for a proper understanding of some important portions of the Bhashya. An immediate disciple of 5rl-5ankarllich^rya as he is reputed to be, he should also be the safest guide. It has always been my special aim to make the Bh­a in its English garb as clearly intelligible to a general reader as I could, without unnecessarily departing from the original, even as regards the structure of sentences. With this end in view, I have introduced into the translation as few technical terms as possible, whether of the Eastern or of the Western philosophy and theology. Where necessary, original Sanskrit terms have been used along with their English equivalents. In some cases Sanskrit terms alone have been used, inasmuch as their English equivalents are found not to convey adequately the intended idea. The exact sense of every such Sanskrit term will be found ex- plained where it occurs for the first time in the Bhdishya or may be gathered from the context in which it occurs. Even if the translation be not quite clear when read by itself, I have no doubt that it will at least enable those who are even slightly acquainted with Sanskrit, to understand clearly the Bhashya in the original, especially as given in my edition above referred to. The Bhashya, written as it is in the author's peculiarly terse and archaic style, presents in several places difficulties — even as to the exact relation of the different parts which follow one another in the course of a discussion — which Sanskrit students who are not thoroughly conversant with the author's style and system PREFACE. IX of philosophy can scarcely overcome without the help of Anandagiri's Tlk^ or some such help as the present transla- tion affords. It is, moreover, always a distinct gain to be thus able to study the original and avoid the errors into which commonplace readers may fall if they should confine themselves to the translation. * * :}c ^i ♦ * * :^ GONJUENJUS. INTRODUCTION. The twofold Vedic Religion. — The purpose of the Divine Incarnation. — The Git§. and the r.nTninentarYi — ]vina.^rr^cra CORBECTIOWS. "Page. I^ine. 38 23 41 '68 ^»5 466 473 tt 475 for 2 4 16 IX Foot-note «t 21 ■»» »» It tl ■»» XXIV 6 read No body of 5*i*3>j4^|»— SECOND DISCOURSE. SANKHYA YOGA. Arjuna*s weakness condemned by the Lord. 1. To him who was thus overcome with pity and afflicted, and whose eyes were full of tears and agitated, the destroyer of Madhu spoke as follows : The Lord said : 2. Whence in (this) perilous strait has come upon thee this weakness cherished by the unwor- thy, debarring from heaven and causing disgrace, O Arjuna ? 3. Yield not to unmanliness, O son of Pritha. It does not become thee. Cast off this base weak- ness of heart and arise, O tormentor of foes. Arjuna seeks instruction from the Lord. Arjuna said : 4. O slayer of Madhu, how shall I assail in battle with arrows Bhlshma and Drowa, who are worthy of worship, O slayer of enemies. 5. Better indeed in this world to live even upon alms than to slay the teachers of high honor. But, were I to slay these teachers, I should only in this world enjoy the pleasures of wealth, delights stained with blood. 6. And we know not which ^ is the better * Which of the two-^living upon almi without slaying others, or figbtUlg thtt gnemy which ia our duty.— M) J— xo.] Sankhya-yooa. ts alternative for us ; nor do we know whether we shall conquer them or they will conquer us. Even the sons of Dlmtar&sh/ra, after killing whom we do not wish to live, stand arrayed against us. 7 My heart contaminated by the taint of help- lessness, my mind confounded about Dharma, * I ask Thee: Tell me what is absolutely good. I am Thy pupil. Instruct me, who have sought Thy grace. 8 I do not indeed S23 what can dispel the grief which burns up my senses, even after attaining unrivalled and prosperous dominion on earth or even lordship over gods. Sawjaya said : 9 Having spoken thus to Hrishlkesa, Gud&keso., the tormenter of foes, said to Govinda, * I will not fight,' and verily remained silent. 10 To him who was grieving in the midst of the two armies, O descendant of Bharata, Hrishl- kesa, as if smiling, spoke these words : Self-knowledge alone eradicates misery. Now the portion from i. 2 to ii. 9 should be interpreted as showing whence arise those evils of grief, delusion, etc., which in sentient creatures cause the misery of samsira. — To explain: In ii. 4 et seq . Arjuna dispkyed grief and delusion caused- by his_^ttachment for^ and the sen^e of separation from, dominion, the elders, sons, friends, well- wishers, kinsmen, near and remote relations,--all this arising from his notion that " I am theirs and they are ♦ 'Dbarma' here means •Brahman' who supports all — (A) t< THE Bil^iiVAEf-atTA, [Drs; If. mine." Itw^is wben dfecriminaticto Wfts overpowered by grief and delusion that Arjuna, who had of himself been engaged in battle as the duty of the warrior caste, abstain- ed from fighting and proposed to lead a mendicant's life, which was the duty of a different caster's Accordingly, all creatures whose intelligence is swayed by grief and delusion and other evil influences naturally abandon their proper duties and resort to those which are prohibited. Even if they are engaged in their duties, their conduct m speech, thought and deed is egoistic and is prompted by a longing for reward. In their case, then, owing to an accumulation , of merit aiid denierif , of dharma arid a-dharma, the sa»ws^ra, which ionsisti in passing through good aind bad births, hap- piness and misery, becomes incessant. Grief and delusion are thus the cause of sams^ra; And seeing that their cessa* tidn codid Adi bs brought about except by Self-knowledge added t6 renunciation of all works. Lord V&siideva wished to teach that knowledge for the benefit of the whole world through Arjuna and began His teaching with ii. ii. Thk Aottvtdt thai knowledsre should be conjoined with works. Against the foregoing view some + say: — Moksha cannot at all be attained by mere A'tmaj;iana-nish^hdp, by '*' The br&hmanas alone are allowed to enter the fourth ^srama of samnydsa, which consists in ti^e renunciation of all formal religion and worldly possessions. f According to A'nandagiri, the Vritti- k&ra is the commentator here referred to. A Vrittik&ra's interpretaftion of the Brahma-si^tras I. i. ii — 19 is also referred to by Sahkar&charya in his commentary on that sieetion. It is very probai>le that one and the same person was the author of the two VHUls or commentaries. The Vrttti on the Gttli was evidently very ' voluminous, inasmuch as Sri Sankar&ch- Arya's bhashya is professedly very short in comparison with it. It is, therefore. ' HDt unlikely that the author of the Vritti , on the Gita was no other than Bodh&ya- na who is said to have written a volumin- ous commentary on ths Brahma-siktras, nearly a million slokas in extent^ and of which the 5ri-bh­a otSri R&m&nuj4- charys^ |s sai4 ^o be a iqere abstract, t^io] sAnkmya voga. 17 mere devotion to Self-knowledge preceded by the renuncia- tion of all works. — By what then ? — Absolute freedom can be attained by knowledge conjoined with works, such as the Agnih6tra, prescribed in the 6ruti and the smnti. This is the conclusive teaching of the whole GltSi. As support- ing this view may be cited — they say — the verses ii. 33, ii, 47, iv. 15, etc. It should not be supposed that the Vedic ritual is sinful because it involves cruelty, etc. ''' — Why ?. — For, our Lord says that, since fighting which is the profes- sion of the warrior caste is the proper duty (of the caste), it is not sinful though it involves cruelty to elders, brothers, sons and the like and is therefore very horrible ; and He further says that, in the case of a neglect of this duty, " abandoning thy duty and fame thou shalt incur sin. *' (ii. 33). This is clearly tantamount to asserting that those rites which are enjoined as life-long duties by the Vedas are sinless though they involve cruelty to animals. 5ankhya and Yoga distingfuished. This is wrong, since the Lord has made a distinction between Jw4na-nish^ha. and Karma-nish^hft, between the devotion of knowledge and the devotion of works, as based respectively upon two distinct standpoints. — The real nature of the Self as expounded here in ii. 11 — 30 by the Lord is called Sankhya ; an intellectual conviction of the truth produced by a study of that section, — that the Self is no doer, owing to the absence in Him of such changes as birth — forms the Sankhya standpoint (Sankhya-buddhi); and the en- lightened who hold this view are called Sankhyas. Yoga consists in the performance — before the rise of the foregoing • Such as the eating of uchchhish^a or what remains of the food of which another has already eaten.— (A). Xi THE BAGAvAD-gIta. [Dis. IL conviction— of works as a means to moksha, requiring a knowledge of virtue and sin, and presupposing that the Self is distinct from the body and is the doer and the enjoyer. Such conviction forms the Yoga standpoint (Yoga-buddhi), and the performers of works who hold this view are Yogins. Accordingly two distinct standpoints are referred to by the Lord in ii. 39. Of these, He will assign to the S&nkbyas the J«lina-yoga, or devotion to knowledge, based upon the Sstnkhya standpoint ; and so also He will assign to the Yogins the path of Karma-yoga, or devotion to works, based upon the Yoga standpoint (iii. 3). Thus with reference to the S^nkhya and the Yoga standpoints two distinct paths have been shown by the Lord, seeing the impossibility of Jnkna. and Karma being conjoined in one and the same person simultaneously, the one being based upon the idea of fton- agency atid unity , and the other on the idea of agency and nmlHpliciiy. The distinction made here is also referred to in the 5atapatha-BrAhma?ta. — Having enjoined renuncia- tion of all works in the words, **The brahmawas who, having no worldly attachments, wish only for this region of the Self, should give up all worldly concerns, " the Br^hma- na continues thus in explanation of the said injunction : " What have we to do with progeny, — we who live in this region, this Self?'* (Bnhad£^ra»yaka-Upa- nishad, iv. 4, 22), In the same Brahma/ia (ibid, i. 4, 17) we are told that, before marriage and after completing the investigation into the nature of the Dharma or Vedic injunctions, the man of the world * desired ' to acquire the means of attaining to the three regions (of man, of Pitns, and of Devas), namely, a son and the twofold wealth,— the one kind of wealth being 1— lO.] SANKHYA YOGA. I9 called * human (minusha)^ ' consisting of works and leading to the region of Pityis, and the other kind of wealth being called * ^odly (daiva),* consisting in wisdom (vidy^, upasana) 1/ and leading to the region of Devas. Thus the Vedic rites are intended for him only who has desires and has no knowledge of the Self. The renunciation of these is enjoin- ed on him who seeks only the region of the Self and is free from desire. This assigning of the two paths to two distinct classes of people would be unjustifiable if the Lord had intended a simultaneous conjunction of knowledge and Vedic rites. Conjunction inconsistent with tlie sequel. Neither could Arjuna's question with which the Third Discourse opens be satisfactorily explained (on that theory). How might Arjuna falsely impute to the Lord — as he did in iii. I — that which is alleged (by the opponent) to have not been taught before by the Lord and to hjive not been heard by Arjuna, — namely, the impossibility of both knowledge and works being followed by one and the same person, as well as the superiority of knowledge to works ? Mereover, if conjunction of knowledge and works be intended for all, it must have been intended for Arjuna as well. In that case how might Arjuna ask about only one of the two, < Tell me conclusively that which is the better of the two ' (v. i) ? If a physician has prescribed a mixture composed of both sweet and cooling articles for a man who wishes to reduce bilious heat (in the system) , there cannot arise the question, * which one alone of the two ingredients can alleviate bilious beat ? ' 20 THE BHAGAVAD-GItA. [DiS. II. Arjuna's question, it might be alleged on the other side, was due to his not having understood aright the teaching of the Lord. Even then, the reply of the Lord should have been given in accordance with the question and in the following form : ** I meant a conjunction of knowledge and works ; why are you thus mistaken ?** It would not, on the other hand, be proper to answer in the words " A twofold path was taught by Me " (iii. 3), — an answer which is not in accordance with the question and is altogether beside it. If it be held that knowledge is to be conjoined with such works only as are enjoined in the smnti, even then the assigning of the two paths to two distinct classes of people respectively and other statements in that connection would be equally inexplicable. Moreover, Arjuna's blame of the Lord as conveyed by his words " why dost Thou command me to do this horrible deed ?" (iii, i) would be inexplicable, since he knew that fighting was enjoined in the smnti as a kshatriya's duty. It is not, therefore, possible for anybody to show that the Gita-5a,stra teaches a conjunction of knowledge with any work whatever, enjoined in the sruti or in the smriti. Some cases of apparent conjunction explained. Now a person who, having been first engaged in works owing to ignorance and worldly attachment and other evil tendencies, and having since attained purity of mind by sacrificial rites, gifts, austerity, etc., arrives at the knowledge of the grand truth that "all this i^i QUg, the Brahman, the Absolute, the non-agent," may continue performing works in the same manner as before with a yievy to set an example to the masses, though neither works I — lO] SANKHYA YOGA. 21 nor their results attract him any longer. This semblance of active life on his part cannot constitute that course of action with which knowledge is sought to be conjoined as a means of attaining moksha, any more than Lord Vasudeva's activity in His discharge of the duty of the military caste can constitute the action that is to be conjoined with His knowledge as a means to moksha, or that conduces to the attainment of any specific end of His; egotism and hope of reward being absent in both alike. He who knows the truth does not think *I act, ' nor does he long for the results. Or to take another example : suppose a man seeking svarga or other such objects of desire goes through the ceremony of the Agni-adhana as a preliminary to the per- formance of sacrificial rites such as the Agnihotra whereby to attain his desire, and then commences the Agnihotra, which has thus became a kamya (interested) rite; and suppose further that the desire vanishes when the sacrifice is half completed, but that the man goes on with it all the same : the Agnihotra can no longer be regarded as an inter- ested rite. Accordingly our Lord says "though doing, he is not tainted," (v. 7), and **The Self neither acts nor is tainted. " (xiii. 31). Now as regards the passages, ** Do thou also perform action as did the ancients in the olden time*' (iv. 15), and " By action alone, indeed, did Janaka and others aim at perfection" (iii. 20), we must distinguish two cases and in- terpret the passages thus : First, suppose that Janaka and the rest were engaged in works though they knew the truth. Then, they did so lest people at large might go astray ; whereas they were sincerely convinced that *the senses' — but not the Self — were engaged / «2 THE BHAGAVAD-g!tA. [DIS. II. ia the objects (iii. 28). Thus they reached perfection by knowledge alone. Though the stage of renunciation had been reached, they attained perfection without abandoning works; that is to say, they did not formally renounce works. Secondly, suppose that they had not known the truth. Then the passages should be interpreted thus : — By means of works dedicated to tsvara, Janaka and the rest attained perfection, — * perfection ' meaning here either « purity of mind' or * the dawn of true knowledge.' It is to this doctrine that the Lord refers when he says ** The Yogin performs action for the purification of the self. " (v. 11). Elsewhere, after having said that * man attains perfedlion by worship- ping Him with his own duty' (xviii. 46) , the Lord again recommends the path of knowledge, to him who has attained perfecflion, in the following words : ** How he who has attained perfecflion reaches Brahman, that do thou learn from Me. "(xviii. 50) . The conclusion, therefore, of the Bhagavad-glt4 is that salvation is attained by knowledge alone, not by knowledge conjoined with works. That such is the teaching of the ^v^ Glt^ we shall shew here and there in the following sections iccording to the context. The Self is immortal. Now finding no meaiis other than Self-knowledge for the deliverance of Arjutia who was thus confounded as to his duty and was deeply plunged in the mighty ocean of grief, Lord VAsudeva who wished to help him out of it introduced him to Self-knowledge in the following words : — The Lord said : 1 1 . For those who deserve no grief thou bast grieved, 1^12] SANKHVA VOCA. n and words of wisdom thou speakest. For the living and for the dead the wise grieve not. * Such people as Bhishma and Dro»a deserve no grief t> for they are men of good condu(5t and are eternal in their real nature. You have grieved for them saying ** I am the cause of their death; of what avail are pleasures of dominion and other things to me left alone without th^m ? " And you also speak the words J of wise men. Thus you exhibit inconsistency in yourself, — foolishness and wisdom, — like a maniac. For § , the wise ( paitdit&,h ) — those who know the Self — grieve neither for the living nor for the dead. They alone are wise who know the Self. For, the sruti says : ** Having obtained wisdom {pa;«rfitya, i. ^., know- ledge of the Self) in its entirety..." (Bn. Up. III. 5» I-) That is, you grieve for those who are really eternal and who really deserve no grief ; wherefore you are foolish. (Question) : — Why do they deserve no grief ? (Answer) : — For, they are eternal. {Question) : — How ? {Answer) : — The Lord says : * He who knows not the Self is subject to illusion. He who is subject to illusion will obtain right knowledge by devoutly listening to the words of the Scripture and the spiritual teacher, and by investi- gating into the nature of things as they are with a view to clearly understand such teachings. This shews to what class of persons this teaching is addressed. f Whether you regard their present personalities or their real nature. Perso- nally they are men of good conduct ; in their real nature (as identical with the Absolute) they are eternal. : Referring to what Arjuna said in i. 43 et seq.—iA.) § The second half of the verse is intend- ed to show that Arjuna's delusion was due to his ignorance of the true nature of the Self.— (A.) 24 THE jbMagAVad-gItA. [Dis. II. 12. Never did I not exist, nor thou, nor these rulers of men; and no one of us will ever hereafter cease to exist. Never did I cease to exist ; on the other hand, I always did exist ; that is, through the past bodily births and deaths, I always existed. So also, never did you cease to exist ; on the other hand, you always did exist. So, never did these rulers of men cease to exist ; on the other hand, they always did exist. So, neither shall we ever cease to exist ; on the other hand, we shall all certainly continue to exist even after the death of these bodies. As the Self, the Atman, we are eternal in all the three periods of time (past, present and future). The plural * us ' is used with reference to the bodies that are different ; it does not mean that there are more than one Self. (Question) : — Now, how is the Self eternal ? {Answer) : — Here follows an illustration : 13. Just as in this body the embodied (Self) passes into childhood and youth and old age, so does He pass into another body. There the wise man is not distressed. We see how the embodied Self passes unchanged in the present body into the three stages (avasth^s) of childhood, youth or the middle age, and old age or the age of decay, all distinct from one another. At the close of the first of these stages the Self is not dead, nor is He born again at the com- mencement of the second ; on the other hand, we see the Self passing unchanged into the second and third stages. Just so 13 — 14] sAnkfIya -YO GA. ^5 does the Self pass unchanged into another body. Such being the case, the wise man is not troubled (in mind) about it. Endurance is a condition of wisdom. Now Arjuna might argue as follows : It is true that when one knows the Self to be eternal there is no room for the distressful delusion that the Self will die. But quite common among people, as we see, is the distressful delusion that the Self is subject to heat and cold, pleasure and pain, as also to grief due to the loss of pleasure or to the suffering of pain. As against the foregoing, the Lord says : 14. The sense-contacts it . is, O son of Kuntt, which cause heat and cold, pleasure and pain ; they come and go, they are impermanent. Them endure bravely, O descendant of Bharata.* The senses are those of hearing and the like, by which sound and other things are perceived. It is the contacts of the senses with their objects such as sound — or, according to another interpretation, it is the senses and the contacts — i. e., the sense-objects, such as sound, which are contacted by the senses, — which produce heat and cold, pleasure and pain. Cold is pleasant at one time and painful at another. So also heat is of an inconstant nature, t But pleasure and * Here Arjuna is addressed as the ' son implies that the subjective feelings of of Kuntr and again as the 'descendant of harmony and discord are the immediate Bharata,' to show that he alone is fit to antecedents of pleasure and pain. The receive the teaching who is well descen- external objects first produce subjective ded on the father's as well as on the changes, such as the sensations of heat mother's side. — (A.) and cold or the feelings of harmony and + The separate mention of heat and discord, and then produce pleasure and cold which should properly be included pain.— (A.) under the gategory of objects (vishayas) 26 THE BHAGAVAD-GITA. [Dis. 11. pain are constant in their respective natures as pleasure and pain. Wherefore heat and cold are mentioned separately from pleasure and pain. Because '^' these sense-contacts, etc., have, by nature, a beginning and an end, therefore they are not permanent. Wherefore do thou bravely endure t them, heat and cold &c. ; i. e., give not thyself up to joy or gi ief on their account. (Question) : — What good will accrue to him who bears heat and cold and the like ? (Answer) : — Listen. 15. That wise man whom, verily, these afiflict not, O chief of men, to whom pleasure and pain -^ are same, he for immortality is fit. That person to whom pleasure and pain are alike, — who neither exults in pleasure nor feels dejected in pain, — who is a man of wisdom, whom heat and cold and other things such as those mentioned above do not affect in virtue of his vision of the eternal Self, — that man, firm in his vision of the eternal Self and bearing calmly the pairs of opposites (such as heat and cold), is able to attain immortality (moksha). J ♦ Some MSS. of tha BhAshya hare add: "It may be objected that it the objects of the senses or their contacts give plea- sure and pain, the wheel of mundane existence will be endless, since those ob- jects and thsir contacts with the senses are endless. This objection does not apply here, for these...', + Here is laid down a second condi- tion of right knowledge, viz., calm endu- rance in pleasure and pain.— (A). 4 Though by endurance alone one may not be able to secure the highest human end, still, when coupled with discrimina- tion and indifierence to worldy objects and pleasures, it becomes a means to the right knowledge, which leads to deliver- ance. He who has satisfied all the conditions laid down can realize the nature of his own eternal Sell, and then only is he fit for the final teaching that leads to deliverance.— (A), 15 — 16] SANKHYA-YOGA. 27 The Real and the Unreal. For the following reason also it is proper that thou shouldst abandon grief and distressful delusion and calmly endure heat and cold, etc. For, . i6. Of the unreal no being there is ; there is no non-being of the real. Of both these is the truth seen by the ssers of the Essence. There is no bhava — no being, no existence — of the unreal (asat) such as heat and cold as well as their causes. Heat, cold, etc., and the causes thereof, which are (no doubt) perceived through the organs of perception, are not absolute- ly real (vastu-sat) ; for, they are effects or changes (vikara), and every change is temporary. For instance, no objective form, such as an earthen pot, presented to consciousness / by the eye, proves to be real, because it is not perceived apart from clay. Thus every effect is unreal, because it is not perceived as distinct from its cause. Every effect, such as a pot, is unreal, also because it is not perceived before its production and after its destruction.'^' And likewise the cause, such as clay, is unreal because it is not perceived apart from its cause, t (Objection): — Then it comes to this: nothing at all exists. § [Answer) : — No (such objection applies here). For, every fact of experience involves twofold consciousness (buddhij. ♦ Cp. 'Whatever exists not in the be- fore ths perception of the series of causes ginning OF in the end exists not really in and effects must be illusory.— (A), the present.' (Gaudap4dakdrik4s on the § The objector evidently thinks that Mandiikya-upanishad. IV, 31).— (A). there cannot be a thing which is neither + This implies that the Absolute Reality a cause nor an eflect- is not conditioned by causality ; and there- 28 THE bhagavad-gItA. [Dis.II. the consciousness of the real (sat) and the consciousness of the unreal (asat). Now that is (said to be) real, of which our consciousness never fails ; and that to be unreal, of which our consciousness fails. * Thus the distinction of reality and unreality depends on our consciousness. Now, in all our experience, twofold consciousness arises "with reference to one and the same substratum (samA.nidhikarawa), as, * a cloth existent,' * a pot existent,' * an elephant existent ' — not as in the expression * a blue lotus ' §— and so on everywhere. Of the two, the consciousness of pot, &c., is temporary as was already pointed out, but not the consciousness of existence. Thus, the object corres- ponding to our consciousness of pot, &c., is unreal, because the consciousness is temporary ; but what corresponds to our consciousness of existence is not unreal, because the consciousness is unfailing. (Objection) : — When the pot is absent and the conscious- ness of it fails, the consciousness of existence also fails. ♦ There must be an Absolute Reality not two distinct realities, related to each which is neither a cause nor an effect. other as the universal and the particulars, For, what is fleeting must be unreal, and or as a substance and its attribute. If what is constant must be real. In the the pot, &c., were as real as existence case of our illusory perception of a rope we should be at a loss to explain why, mistaken for ?i snake, we hold that the with reference to one and the same sub- snake is unreal because our conscious- stratum, the two — existence and the pot ness of it fails, whereas what corresponds ©r the like— should always present them- to " this" in the perception " this is a selves together to our consciousness any snake," — viz., the rope, — Is real, because more than a pot and a cloth. Illusion, our consciousness of it is constant on the other hand, can account for the through all its illusory manifestations. twofold consciousness of existence and The reality and the unreality of things the >ot and so on, arising with reference are thus to be inferred from our own jq o^q ^nd ths same substratum, there experience. being only on 3 Reality— namely, that § blue and lotus being two realities. which corresponds to existence — and all Existence and the pot refer — as in the the rest being unreal, as in the case of sentence ' this is the man we saw' — to a rope mistaken for various other things only one thing really existing. They are which J^re unreal,— (A), l6] SANKHYA-YOGA. 2g (Answer) : — No * (such objection applies here). For the consciousness of existence still arises with reference to other objects such as cloth. The consciousness of existence corresponds indeed only to the attributive (viseshawa). {Objection) i^hike the consciousness of existence, the consciousness of the pot also arises with reference to another pot (present). (Answer) : — You cannot say so, for the consciousness of the pot does not arise with reference to a cloth. (Objection) : — Neither does the consciousness of existence arise in the case of the pot that has disappeared. (Answer) : — You cannot say so, for there is no substantive (viseshya) present. The consciousness of existence corres- ponds to the attributive ; and as there can be no conscious- ness of the attributive without that of the corresponding substantive, how can the consciousness of the attributive arise in the absence of the substantive ? — Not that there is no objective reality present, corresponding to the conscious- ness of existence. (Objection) : — If the substantive such as the pot be unreal, twofold consciousness arising with reference to one and the same substratum is inexplicable. § (Answer): — No; for, we find the twofold consciousness arising with reference to one and the same substratum, even though one of the two objects corresponding to the twofold consciousness is unreal, as for instance in the case of a * The consciousness of existence still § The objector means this : In all our arises in conjunction with the absence of experience, we find both substantive the pot. When we say ' here is no pot,' and the attributive to be real. So, here, existence is signified by reference to the the pot must be as real as existence, — (A) place where the pot is said (o be absent. 30 THE BHAGAVAD-GtTA. [DiS.II. mirage, where oi>r consciousness takes the form " this is water." Therefore, there is no existence of the unreal, the fictitious — such as the body and the pairs of opposites — or of their causes. Neither does the real — the Self (Atman) — ever cease to exist ; for, as already pointed out, our consciousness of the Self never fails. This conclusion — that the real is ever existent and the unreal is never existent — regarding the two, the Self and the non-Self, the real and the unreal, is always present before the minds of those who attend only to truth, to the real nature of the Brahman, the Absolute, the All, * That'. Thou hadst therefore better follow the view of such truth-seers, shake off grief and delusion, and, being assured that all phenomena (vikaras) are really non-existent and are, like the mirage, mere fasle appearances, do thou calmly bear heat and cold and other pairs of opposites, of which some are constant and others inconstant in their nature as productive of pleasure or pain. What, then, is that which is ever real ? Listen : — 17. But know that to be imperishable by which all this is pervaded. None can cause the destruction of That, the Inexhaustible. Unlike the unreal, That — you must understand — does not vanish ; That, the Brahman, the *Sat', the Real, by which all this world, including the ik^sa, is pervaded, just as pots and other objects are pervaded by the ^k&sa or space. Brahman does not undergo increase or diminution and is therefore inexhaustible. This Brahman, the * Sat ', is not exhausted in Itself ; for, unhke the body It has no parts. Nor does It diminish by (loss of) anything belonging to It ; for, nothing i6— 18] sankhVa-yoCa. 31 belongs to the Self. Devadatta, for instance, is ruined by loss of wealth ; but Brahman does not suffer loss in that way. Wherefore, nobody can bring about the disappear- ance or destruction of the inexhaustible Brahman. No- body— not even the Isvara, the Supreme Lord — can destroy the Self. For, the Self is Brahman Itself, and one cannot act upon oneself. What, then, is the unreal (asat), whose existence is not constant ? Listen : 18. These bodies of the embodied (Self) who is ^^^^ eternal, indestructible and unknowable, are said to have an end. Do fight, therefore, O descendant of Bharata. It is said by the enlightened that these bodies of the Self, who is eternal, indestructible and unknowable, have an end, like those seen in dreams or produced by a juggler. — The end of such objects as the mirage consists in the cessation — as the result of investigation into their nature by proper tests of truth — of the idea of reality which has been associated with them. So also these bodies have an end. [No tautology is involved in the use of both * eternal ' and * indestructible ;' for, two kinds of eternality and of destruc- tion are met with in our experience. The physical body, for instance, entirely disappearing when reduced to ashes, is said to have been destroyed. The physical body, while exist- ing as such, may be transformed owing to sickness or such other causes, and it is then said to have ceased to be (some- thing) and to have become (something else). " Eternal *' and * indestructible ' here imply that the Self is subject to neither sort of destruction. Otherwise, the eternality of 3^ tHE BHAGAVAD-GiTA [DlS. !!• A Atman, the Self, might perhaps be understood to be hke that of clay or other material objects. It is the denial of this which is conveyed by the two epithets.] The Self is unknowable, — not determinable by the senses (pratyaksha) or any other means of knowledge. (Objection) : — The Self is determined by the Agama or Revelation, and by perception &c. prior to Revelation. (Answer): — The objection is untenable, for the Self is self-determind (svatas-siddha). When the Self, the knower (pramatn), has been determined, then only is possible a search for proper authorities on the part of the knower with a view to obtain right knowledge. In fact, without deter- mining the Self — * I am I * — none seeks to determine the knov/able objects. Indeed the Self is unknown (aprasiddha) to nobody. And the Scripture (5^stra) which is the final "^^ authority obtains its authoritativeness regarding the Self, as serving only to eliminate the adhy£iropa«a or superimposi- tion (on the Self) of the attributes § alien to Him, but not as revealing what has been altogether unknown. The sruti also describes the Self thus : — ** That which is the Immediate, the Unremote, the Brahman, which is the Self, which is within all." (Bn. Up. ii. 4. i). Because the Self is thus eternal (nitya) and immutable y (avikriya), therefore, do thou fight, — do not abstain from fighting. * i. e., the last. The SruU teaches that realisation of this truth taught by the the Self is the only real thing and that all sruti.— (A) others are illusory and non-existent. ^ Such as humanity and agency- No pramana or authority can survive the l8— ag] SANKHYA-YOGA. 33 Here the duty of fighting is not enjoined. Arjuna had already been engaged in fighting. But overpowered by grief and dehision he abstained from fighting. It is only the removal of obstructive causes (pratibandha, viz., grief and delusion) that is here attempted by the Lord. Where- fore in the words * do thou fight ' the Lord issues here no new command (vidhi) ; He only refers to what is commonly known already. * The Self is unconcerned in action. The Lord now quotes two Vedic verses to confirm the view that the Git^-sastra is intended to remove the cause of sa/»s^ra, such as grief and delusion, but not to enjoin works. It is only a false notion of yours, says the Lord, that you think thus : ** Bhishma and others will be killed by me in the battle ; I will be their slayer." — How ? — 19. Whoever looks upon Him as the slayer, and whoever looks upon Him as the slain, both . these know not aright. He slays not, nor is He slain. He who understands the Self — of whom we are speak- ing— as the agent in the act of slaying, and he who regards Him as the sufferer in the act of slaying when the body is slain, neither of these two has understood the Self aright, for want of discrimination. Those who think * I slay ' or * I am slain ' when the body is slain, and thus identify the Self with the object of the consciousness of * I,' the ego (aham), — they do not understand the real nature of the Self. * That is to say, the Lord does not here had no reason to desist from the fighting mean that fighting is absolutely neces- In which he had engaged of himself. sary. He has simply shewn that Arjuna 34 THE BHAGAVAD-GiTA. [DlS« !!♦ Being immutable (avikriya), the Self is neither the agent nor the object of the action of slaying. The Self is immutable. How is the Self immutable ? — This is answered by the n3xt verse : 20. He is not born, nor does He ever die ; after having been, He again ceases not to be ; nor the re- verse. Unborn, eternal, unchangeable and primeval, He is not slain when the body is slain. He is not born ; no such change of condition as birth takes place in the Self. Nor does He die : this denies the last change of condition called death. — * Ever * should be construed with the denial of every change, thus : He is never born, never dies, and so on. — For, the Self, having once ex- isted, does not afterwards cease to be any more. In ordinary parlance he is said to die who, having once existed, after- wards ceases to be. Neither does the Self come into existence, like the body, having not existed before. Where- fore He is unborn. For, he is said to be born who, having not existed, comes into existence. Not so is the Self. Wherefore He is unborn. And because He does not die, He is eternal. [Though, by the denial of the first and the last changes, all changes have been denied, yet it is thought necessary to directly deny the intermediate changes, in the words * unchangeable,' &c., so as to imply the absence of all such changes of condition as motion, though not specified here.] He is unchangeable : He is constant, not subject to the change of condition known as decline ( apakshaya ). Having no parts, He does not diminish in His own sub- ig — 2i] sAnkhya-yoga. 35 stance. As devoid of qualities, He does not diminish by loss of a quality. He is primeval, not subject to the change known as growth (vriddhi) as opposed to decline. For, that which increases in size by the accretion of parts is said to grow and to be renewed. As devoid of parts, the Self was as fresh in the past (as He is now or will be in future ; i, e,j He is ever the same) ; He never grows. And He is not slain when the body is slain : He is not transformed when the body is transformed. — To avoid tautology, slaying is mterpreted to mean transformation : the Self is not subject to transformation. This verse teaches the absence in the Self of the six '*' bhilva-vikA-ras, — of the six vihdras or changes of condition to which all bhavas or beings in the world are subject. The passage, on the whole, means that the Self is devoid of all sorts of change. Hence the words in the previous vervSe, " both these know not aright.'' The enlightenei man has to renounce works. Having started (in ii. 19) the proposition that the Self is neither the agent nor the object of the action of slaying, and having stated in the next verse the immutability of the Self as the reason for that statement, the Lord concludes the proposition as follows : — 21. Whoso knows Him as indestructible, eter- nal, unborn and inexhaustible, — How, O son of Pnth«L, and whom, does such a man cause to slay, and whom does he slav ? ♦ Such as birth," existence, growth, transformation, decline, and destruction. 36 THE BHAGAVAD-gItA. [DiS. II. He who knows the Self (described in the last verse) as indestructible, *.^., devoid of the final change called death, as eternal, i,e,, devoid of change called transformation, as unborn and inexhaustible, i,e,, devoid of birth and decline, — how does an enlightened man of this description do the act of slaying, or how does he cause another to slay ? He slays nobody at all, nor does he at all cause another to slay. — In both the places, denial is meant, since no question can have been asked.* The reason t for the denial of slaying apply- ing to all actions alike, what the Lord means to teach in this section appears to be the denial of all action whatso- ever in the case of the enlightened ; the denial, however, of the specific act of slaying being only meant as an example. (Objection) : — What special reason for the absence of action in the case of an enlightened man does the Lord see when denying actions in the words *' how does such a man slay ? " \j {Answer) : — The immutability of the Self has already been given as the reason for the absence of all actions. {Objection) : — True, it has been given ; but that cannot be a sufficient reason, since the enlightened man is distinct from the immutable Self. We cannot indeed say that a man who has known an immovable pillar can have no action to do. {Answer) : — This objection does not apply. For, the enlightened man is identical with the Self. Enlightenment (vidvatta) does not pertain to the aggregate of the body, etc. Therefore, as the only other alternative, the enlightened man should be identical with the Self, who is not included ♦ BecausefTio reply follows, t vix., the immutability of the Self. 2l] SANKHYA-YOGA. 37 in the aggregate and is immutable. No action being possible in the case of an enlightened man, it is but just to deny all action in the words ** how does such a man slay ?*' Now, for instance, the Self, while remaining immutable, is, by reason of His not being distinguished from intellectual states (buddhi-vrittis), imagined, through ignorance, to be the percipient of objects, such as sound, perceived by the intellect and other means. Similarly, the Self is imagined to be enlightened, merely because of avidya associating Him with that intellectual perception — which is unreal — which takes the form of discrimination between the Self and the not-Self, while in reality the Self has undergone no change whatever. From this assertion of impossibility of action in the case of an enlightened man, the conclusion of the Lord is evident, that those acts which are enjoined by the scripture are intended for the unenlightened. Works are meant for the unenlightened. {Objection) : — Even knowledge is intended for the unen- lightened only, as it would be useless — like grinding the flour over again — to impart knowledge to these who already possess it. Wherefore, it is hard to explain the distinction that works are meant for the unenlightened, and not for the enlightened. (Answer) : — This objection does not apply. For, the distinction can be explained by the existence or non-exis- tence of something to be performed in the two cases respec- tively. (To explain) : There remains something for the un- enlightened man to do, on understanding the meaning of the injunctions regarding the Agnihotra &c. He thinks that the Agnihotra and other sacrificial rites are to be 38 THE BHAGAVAD-GITA. [DiS. II. performed, and that the many necessary accessories thereto should be acquired. He thinks further, ** I am the agent, * this is my duty.'* Nothing, on the contrary, remains to be performed subsequent to the realization of the truth of such teachings as are contained in ii. 20 etc., regarding the real nature of the Self. No other conviction arises except that the Self is one and non -agent. Wherefore, the distinc- tion referred to can be accounted for. In the case of him who thinks that the Self is the doer of actions, there will necessarily arise the idea that he has this or that thing to do. A man who possesses this sort of knowledge is qualified for actions, and on him actions are enjoined. Such a man is unenlightened, for it is said that **both these know not aright'* (ii. 19). In ii. 21, the enlighten- ed man is specified, and with reference to him actions are denied in the words ** how does such a man slay ?" There- fore the enlightened man who has seen the immutable Self and the man who is eager for emancipation have only to renounce all works. '•' Hence it is that Lord N^rayawa distinguishes the enlightened Sinkhyas from the unenlight- ened followers of works, and teaches to them respectively two distinct paths (iii. 3). Accordingly, Vyasa said to his son, "Now there are two paths." (Mokshadharma, xxiv. 6). In the same connection, Vyasa said that the path, of works is the first, and that renunciation comes next. Our Lord will refer to this distinction again and again in this work. {vide iii. 27, 28 ; v. 13, &c.) * The latter^ i. e., he who is eager for the acts enjoined on him, these acts Moksha, but who does not yet possess being not prejudicial to his devotion to Siflf-knowledge, has no doubt to perform knowledge. 2l] . SANKHYA-YOGA. 35 Knowledge of the Immutable Self is possible. (Objection) : — In this connection some conceited pedants say : To no man can arise the conviction * I am the immutable Self, the One, the non-agent, devoid of the six changes, such as birth, to which all things in the world are subject ; ' which conviction arising, renunciation of all works is enjoined. (Answer): — This objection does not apply here. For, in vain then would be the Scriptural teaching, such as "th6 Self is not born," &c. (ii. 20). They (the objectors) may be asked why knowledge of the immutability, non-agency, unity, &c., of the Self cannot be produced by the Scripture in the same way as knowledge of the existence of dharma and a-dharma QXi^ oi XheAoQV passing through other births is produced by the teaching of the Scripture ? (Opponent) : — Because the Self is inaccessible to any of the senses. (Answer) : — Not so. For, the Scripture says '* It can be seen by the mrnd alone.'* (Bn. Up. iv, 4, 19). The mind, refined by Sama and Dama — i, e,^ by the subjugation of / the body, the mind and the senses — and equipped with the / teachings of the Scripture and the Teacher, constitutes the sense by which the Self may be seen. Thus, while the Scripture and inference * (anumAna) teach the immuta- bility of the Self, it is mere temerity to hold that no such knowledge can arise. * The inference may be thus stated : more than infancy, youth and old age are such changes as birth, death, agency and inherent in Him. the like are not inherent in the Sclf.any v^ 40 THE BHAGAVAD-gItA. [DiS. II. The enlightened should resort to Jnnna-Yo^a. It must be granted that the knowledge which thus arises necessarily dispels ignorance, its opposite. This ignorance has been already indicated in ii. 19. It is there taught that the notion that the Self is the agent or the object of the action of slaying is a product of ignorance. That the agency, &c., of the Self is a product of ignorance holds good in the case of all actions alike, since the Self is immu- table. It is only the agent, subject to variations of condition, that causes another person, who can be acted on by him, to do an action. This agency — direct and causative with respect to all actions alike—Lord V^sudeva denies in ii. 21 in the case of an enlightened man, with a view to show that the enlightened man has nothing to do with any action whatsoever. • {Question) : — What, then, has he to do ? (Answer) : — This has been already answered in iii. 3, that the Sslnkhyas should resort to Jwana-Yoga or devotion to knowledge. So also, the Lord will teach renunciation of all works in the words, "Renouncing all actions by thought, the self-controlled man rests happily in the nine-gated city, — in the body — neither acting nor causing to act " (v. 13). (Objection) : — Here the word * thought * implies that there is no renunciation of the acts of speech and body. (Answer): — No, for there is the qualification, *all actions.' (Objection): — The renunciation of all mental acts only is meant. (Answer) : — No. Since all acts of speech and body are preceded by mental activity, they cannot exist when the mind is inactive. 21] SANKHYA-YOGA. 4^ [Objection) :— Then, let him renounce all other acts of mind except such as are necessary for those acts of speech and body which are enjoined by the Scripture. [Answer) '.—^o, for, there is the qualification, "neither acting nor causing to act." [Objection) :— Then, the renunciation of all actions, here taught by the Lord, may be meant for the dying man, not for the living man. [Answer):— ^o\ for, then, the qualification * rests in the nine-gated city— in the body * would have no meaning. No man who is dying can by giving up all activity be said to rest in the body. [Objection): — Let us then construe the passage thus: Neither acting nor causing another to act, he, the disembodi- ed soul of the enlightened man, deposits ( saw -f nyas ) all activity in the body [i, e,, knows that all activity belongs to the body, not to the Self) and rests happily. Let us not, on the contrary, construe, as you have done, * he rests in the body,* &c. [Answer) : — No. Everywhere (in thesruti and in the smnti) is emphatically asserted that the Self is immutable. '•' Moreover, the act of resting presupposes a place to rest in, whereas the act of renunciation does not presuppose it. And the Sanskrit verb * saw -f nya3 ' means * to renounce,* not *to deposit.' Therefore, the Glta-Sastra teaches that he who has acquired a knowledge of the Self should resort to renuncia- tion only, not to works. This W3 shall show here and there in the following sections, wherever they treat of the Self. -k Wherefore the Self cannot be the agent of an action. 42 THE BHAGAVAD-gItA. [DiS. IL How the Self is immutable. To return to the immediate subject. It has been stated that the Self is indestructible. Like what is He indestructi- ble ? Here follows the answer : 22. Just as a man casts off worn-out clothes and puts on others which are new, so the embodi- ed (Self) casts off worn-out bodies and enters others which are new. Just as, in this world, a man casts off the clothes that have been worn-out and puts on others which are new, in the same manner, like the man (of the world), the embodied Self abandons old bodies, and, without undergoing any change, enters others which are new. Why is the Self quite changeless ? The Lord says : 23. Him, weapons cut not ; Him, fire burns not, and Him, water wets not; Him, wind dries not. Him, i. e., the embodied Self of whom we are speaking, weapons, such as swords, do not cut. As He has no parts, they can effect no division of Him into parts. So, fire does not burn Him : even fire cannot reduce Him to ashes. Neither does water wet Him ; for, the power of water lies in disjoining the parts of a thing which is made up of parts, by wetting it ; and this cannot take place in the partless Self. So, wind destroys an object containing moisture, by drying it up ; but even wind cannot dry up the Self. Wherefore, 24. He cannot be cut, nor burnt, nor wetted, nor dried up. He is everlasting, all-pervading, stable, firm, and eternal. 23—35] SANKHYA-YOGA. 43 Because the mutually destructive objects — namely, swords and the like — cannot destroy the Self, therefore He is everlasting. Because everlasting. He is all-pervading. Because all-pervading, He is stable like a pillar. Because stable, the Self is firm. Wherefore He is eternal, not produced out of any cause, not new. No charge of tautology can be brought against the verses (ii. 21-24) on the ground that in ii. 20 the eternality and the immutability of the Self have been taught and that what has been said regarding the Self in these verses (ii. 21-24) ^^^s nothing to what was taught in that one verse, — something being repeated verbatim, and something more being repeated in idea. Since the Self is a thing very difficult to understand. Lord V^sudeva again and again introduces the subject and describes the same thing in other words, so that in some way or other the truth may be grasped by the intellect of the mortals (sa;;zsarins) and thus the cessation of their saws^ra may be brought about. No room for grief. Moreover, 25. He, it is said, is unmanifest, unthinkable and unchangeable. Wherefore, knowing Him to be such, thou hadst better grieve not. As the Self is inaccessible to any of the senses, He is not manifest. Wherefore, He is unthinkable. For, that alone which is perceived by the senses becomes an object of thought. Verily, the Self is unthinkable, because He is inaccessible to the senses. He is unchangeable. The Self isquite unlike milk, which, mixed with butter- milk, can be made to change its form. He is changeless, also because 44 THE bhagavad-gIta. [Dis.II. He has no parts ; for, whatever has no parts is never found to undergo change. Because the Self is changeless, He is unchangeable. Therefore, thus understanding the Self, thou hadst better not grieve, nor think that thou art their slayer and that they are slain by thee. Granting that the Self is not everlasting, the Lord pro- ceeds : 26. But even if thou thinkest of Him as ever being born and ever dying, even then, O mighty- armed, thou oughtst not to grieve thus. Granting that the Self — of whom we are speaking — is, according to the popular view, again and again born when- ever a body comes into existence, and again and again dead whenever the body dies, — even if the Self were so, as you think, O mighty-armed, you ought not to grieve thus*; for, death is inevitable to what is born ; and birth is in- evitable to what is dead. Accordingly, 27. To that which is born, death is indeed certain ; and to that which is dead, birth is cer- tain. Wherefore, about the unavoidable thing, thou oughtst not to grieve. To that which has had birth, death happens without failure, and birth is sure to happen to that which is dead. Since birth and death are unavoidable, therefore you ought not to grieve regarding such an unavoidable thing. If death is natural to that which has had birth, and if birth is natural to that which has had death, the thing is unavoid- able. Regarding such an unavoidable thing you ought not to grieve. 25 — 29] SAN KHYA- YOGA. 45 Neither is it proper to grieve regarding beings which are mere combinations of (material) causes and effects ; for, 28. Beings have their beginning unseen, their middle seen, and their end unseen again. Why* any lamentation regarding them ? The origin — prior to manifestation — of beings such as sons and friends, who are mere combinations of material elements correlated as causes and effects, is non-perception (avyakta). And having come into existence, their middle state — previous to death — is perceived^ Again their end is non-perception : after death, they become unperceived again. Thus it is said : ** He has come from non -perception (the unseen) and has gone back to non-perception (the unseen). He is not thine, nor thou his. What is this vain lamentation for ?" (Mahrtbh. Strt'parva, 2-13) About these mere illusions — first unseen, then seen, and again unseen — what occasion is there for any lamentation? The Self just spoken of is very difficult to realise. Why am 1 to blame you alone while the cause, viz,, illusion, is common to all ? One may ask : how is it that the Self is difficult to realise ? The Lord says : 29. One sees Him as a wonder ; and so also another speaks of Him as a wonder ; and as a wonder another hears of Him ; and though hear- ing, none understands Him at all. One sees the Self as a wonder, as a thing unseen, as something strange, as seen all on a sudden. And so, another speaks of Him as a wonder ; and another hears 46 THB BHAGAVAD'GItA. [DiS. II. of Him as a wonder. Though seeing Him, hearing and spet^Jng of Him, none reaHses Him at all. Or (as otherwise interpreted) : He that sees the Self is something like a wonder. He that speaks and he that hears of Him is only one among many thousands. Thus the Self is hard to understand. Now the Lord concludes the subject of this section thus: 30. He, the embodied (Self) in every one's body, can never be killed, O descendant of Bha- fata. Wherefore thou oughtst not to grieve about any creature. Though the body of any creature whatever is killed, the Self cannot be killed ; wherefore, you ought not to grieve regarding any creature whatever, Bhishma or anybody el^e. A warrior should fight. Here (in ii. 30) it has been shown that from the stand- point of absolute truth there is no occasion for grief and attachment. Not only from the standpoint of absolute truth, but also, 31. Having regard to thine own duty also, thou oughtst not to waver. For, to a Kshatriya, there is nothing more wholesome than a lawful battle. Having regard also to the fact that fighting is a Kshatri- ya*s duty, you ought not to swerve from that duty, which is natural to a Kshatriya, — from that which is natural to you {i.e,, becoming the caste and the order to which you beloAg). This fighting is a supreme duty, not opposed to %M^, since It is conducive, through conquest of dominion, 29^14] SANKHVA-VOGA. 47 « to the interests of Law and popular well-being ; and to a Kshatriya nothing else is more wholesome than such a law- ful battle. And why also should the battle be fought ? The Lord says : 32. Happy Kshatriyas, O son of Prithft, find such a battle as this, come of itself, an open door to heaven. Are not those Kshatriyas happy who find a battle like this presenting itself unsought, an open door to heaven ? Though found to be your duty, 33. Now if thou wouldst not fight this lawful battle, then, having abandoned thine own duty and fame, thou shalt incur sin. If, on the other hand, you will not fight this battle which is enjoined on you as a duty, and which is not opposed to Law, you will, by neglecting this battle, have abandoned your duty and lost the fame that you acquired by your encounter with such persons as Mahd.deva.'^' Thus you will only incur sin. Not only will you have given up your duty and fame, but also, 34. People, too, will recount thy everlasting' infamy ; and, to one who has been esteemed, infamy is niore than death. ♦ When YudhisWhira lost his kingdom appeared in the guise of a mountaineer by gambling, Arjuna went on a pilgri- ( KirAta ), and, havitig £6uDd the true mage to the Himalayas to propitiate the character of his adversary, he worshipped gods and obtain from them celesiial wea- Him and obtained the Pasupata-astra pons. There he fought with 5iva who a celestial missile. 48 THE BHAGAVAD-gItA [DiS. II. People, too, will recount your infamy, which will survive you long. To him who has been esteemed as a hero and as a righteous man and as one possessing other such noble qualities, death is preferable to infamy. Moreover, 35 The great car-warriors will think thou hast withdrawn from the battle through fear; and, having been (hitherto) highly esteemsd by them, thou wilt incur their contempt . Duryodhana and others — warriors fighting in great cars — will think that you have withdrawn from the battle through fear of Karwa and others, but not through compassion. — Who are they that will think so? — The very persons, DuryodhanSi and others, by whom you have been esteemed as possessed of many noble qualities. Ha^ng been thus esteemed, you will again grow very small (in their estimation). Moreover, 36 Thy enemies, too, scorning thy power, will talk many abusive words. What is more painful than that ? There is no pain more unbearable than that of scorn thus incurred. Now, when you fight with Karwa and others, 37. Killed, thou wilt reach heaven ; victorious, thou wilt enjoy the earth. Wherefore, O son of Kuntl, arise, resolved to fight. Victorious : that is, having defeated Karwa and other heroes. In either case you will have an advantage only. Wherefore rise, with the resolution ** I will conquer the enemy or die." 34 — 39] SANKHYA-YOGA. 49 Now listen to the advice I offer to you, while you fight the battle regarding it as a duty : 38. Then, treating alike pleasure and pain, gain and loss, success and defeat, prepare for the battle, and thus wilt thou not incur sin, Treating alike pleasure and pain: i.e., without liking the one and disliking the other. Thus fighting, you will not incur sin. [This injunction as to fighting is only incidental.] Yoga. Worldly considerations have been adduced (ii. 31 — 38) to dispel grief and attachment ; but they do not form the main subject of teaching. On the other hand, it is the realisation of the Supreme Reality that forms the main subject of this portion (ii. 12, &c.) of the discourse; and this, which has been treated of already (ii. 20 et seq.), is concluded in ii, 39 with a view to exhibit the division of the whole subject of the sjlstra. For, by making such a division of the whole subject of the sAstra as has been shewn here, that portion of the work which will treat of the two paths later on (iii. 3) will proceed the more smoothly; and the hearers also will understand it the more easily for this division of the whole subject. Hence says the Lord : 39. This, which has been taught to thee, is wisdom concerning S&nkhya. Now, listen to wisdom concerning Yoga, which possessing thou shalt cast off the bond of action. This, which has been taught to you, constitutes wisdom (buddhi) concerning S^nkhya or the true nature of the Absolute Reality,-— that wisdom by which may be brought 7 50 THE bhagavad-gIta. [Dis. ir about the cassation of the evil * which is the cause of saws^ra,— of grief, attachment, and the like. Now, listen to the teaching (which follows presently) concerning Yoga, which is the means of attaining wisdom concerning San- khya : this Yoga, which constitutes the worship of tsvara, consists in practising samlidhi or in performing works with- out attachment, after killing all pairs of opposites (such as heat and coldj. Now He extols the wisdom concerning Yoga, in order to create an interest in it. — When possessed of wisdom concerning Yoga, O son of Pntha, you will cast off the bond of action (karma), of dharma and a-dharmay of virtue ' and sin, of merit and demerit, this severance of the bond being effected only on attaining to a knowledge of the Self through Divine Grace (Isvara-prasilda). Yoga, a safe course. Moreover, 40. There is no loss of effort here, there is no harm. Even a little of this devotion delivers one from great fear. Unlike agriculture, nothing that is attempted here — in this path to moksha, in this devotion by works— is entirely lost. That is, there is no uncertainty regarding the result of any effort in the path of Yoga. Neither is there any chance of harm resulting from it,' as it may sometimes result from medical treatment. — What is the result? — Anything done, however little it be, in this Path of Yoga, saves one from great fear, from the fear of sawsara, of birth and death. * Th^ ignorance of the true nature of ths Self, 39—44] SANKHYA-YOGA. 5I Wisdom is one. The wisdom concerning Sinkhya and Yoga thus far described is of the following nature : 41. Here, O son of Kuru, there is one thought of a resolute nature. Many-branched and endless are the thoughts of the irresolute. Here, O.son of Kuru, in this path to Bliss, there is only, one thought of a resolute nature, and it is subversive of all other many-branched thoughts opposed to it, — that thought having sprung from the right source of knowledge. Those other thoughts which are opposed to it are various. By acting up to these many-branched thoughts, sa///sara becomes endless and ever-spreading. But when, owing to discrimination produced by the right source of knowledge these thoughts of endless variety cease, sawsara also ceases. Owing to variety in each of their branches, the thoughts of the irresolute — of those who are not possess- ed of the discrimination produced by the right source of knowledge — are endless. No wisdom possible for the worldly-minded* As regards those who have no conviction of a resolute nature, 42-44. No conviction of a resolute nature is formed in the mind of those v^ho are attached to pleasures and power, and whose minds are drawn away by that flowery speech which the unwise — enamoured of Vedic utterances, declaring there is nothing else, full of desire, having svarga as theif 3^ TrtE BrtAGAVAD-GiTA. [t)lS. ll goal — utter, ( a speech ) which promises birth as the reward of actions and which abounds in speci- fic acts for the attainment of pleasure and power, O son of Pfithsl. They are unwise ; they are wanting in discrimination. They arc enamoured of the Vedic passages composed of many a praise (to gods) and unfolding various ends and means. They say that there is nothing else besides works which are the means of attaining svarga, cattle, and other such objects of desire. They are full of desires and are ever in pursuit of them. Their chief and final goal is svarga. They talk words, fine like a flowery tree, very pleasant to hear. Their speech holds out births as the reward of works, and treats of specific acts wherewith to secure svarga, cattle, progeny and the like, and wherewith to attain pleasures and power. Thus talking these foolish people wander in the saws^ra. They regard pleasure and power as necessary ; they are in love with them and have identified themselves with them. Their intelligence and wisdom are blinded ( as it were ) by this speech abounding in specific acts. In their mind — samddhi, the btlddhi, the antah-harana^ in which are gathered together all objects of enjoyment for the purusJia^ the individual soul — no conviction of a resolute nature, no wisdom concerning SAnkhya or Yoga will arise. Advice to the Yo£:in. The Lord now speaks of the result accruing to those lust- ful persons who are thus wanting in discrimination : 45. The Vedas treat of the triad of the gu«as. Be, O Arjuna, free from the triad of the guwas, free from pairs, free from acquisition and preserva- 44 — ^46] sAnkhya-yoga. S3 tion, ever remaining in the Sattva (Goodness), and self-possessed. The Vedas * treat of the triad of the gunas ; samslira + is their subject. You, on the other hand, had better be free from the triad of the guwas, *. e., be without desires. Be free from pairs ( dvandvas ), from all mutually opposed objects which are the causes of pleasure and pain. Take your stand ever in the Sattva : practise purity. To him who is anxious to acquire what has not been acquired and to preserve what has been already acquired, practice of virtue is impossible ; wherefore be not anxious about new acqui- sitions or about the preservation of the old ones. Be also self-possessed: be guarded.! This is the advice you have to follow when engaged in the performance of duty. Karma-Yo£:a. (Question) : — If all those endless advantages which are said to result from the Vedic rituals are not to be sought after,to what end are they to be performed and dedicated to the Isvara ? (Answer) : — Listen to what follows : 46. What utility there is in a reservoir (as compared) with an all-spreading flood of water, the same (utility) there is in all Vedas for an enlightened Br4hmana. ♦ I. «., the Karmak&nda, the ritualistic brought about by the Interaction of the portion of the Vedas. gunas. f which is made up of virtuous, Sinful, I Do not yield to the objects of the and mixed deeds and their results, all senses. 54 THE BHAGAVAD-GITA. [DiS. II* Whatever utility— of bathing, drinking, and the like — is served by a well, a tank, and many other small reservoirs of water &c., all that, utility is only as much as the utility which is served by an all-spreading flood of water ; that is, the former utility is comprehended in the latter. So also, whatever utility there is in all the Vedic ritual, all that is comprehended in the utility of the right knowledge possess- ed by a Brahma«a who has renounced the world and has completely realized the truth concerning the Absolute Rea- lity; this knowledge corresponding to the all-spreading flood of water/'' The sruti says : — ** Whatever good thing is done by people, all that is possessed by him who knows what he (Raikva) knew." (Chh. Up. 4-1-4). The same thing will also be said here (iv. 33). Whereforet, for a man who is qualified for works it is necessary to perform works (which stand in the place of wells and tanks ) before he becomes fit for the path of knowledge. . And as for you, 47. Thy concern is with action alone, never with results. Let not the fruit of action be thy motive, nor let thy attachment be for inaction. You are qualified for w^orks alone, not for the path of knowledge. And then, while doing works, let there be no desire for th3 results of works under any circumstances'^ whatever. If you should have a thirst for the results of * That is to say, all the pleasure which hended in the Infinite Bliss. Thus the results from the performance of all works Path of Karma-Yoga, which in the end enjoined in the Vedas is comprehended leads to the attainment of the infinite in the bliss which the man who has realis- bliss of the Self, cannot be futile, as the ed the Self finds as the essence of his questioner has been led to suppose.— (A) own Self; and every one must admit + Bocause the Path of Karraa-Yogi is that all kinds of limited bliss are comprc- not futile.— (A). J 46^-49] SANKHYA-YOGA. .55 works, you will have to reap those fruits. Therefore let not your motive bs the fruits of your action. When a person performs works thirsting for the results of those works, then hs will bs subject to rebirth as the result of action. Neither may you be attached to inaction, thinking " Of what avail are these painful works if their fruits should not bs desired ?" If a man should not perform works urged by a desire for their results, how then are they to be performed? The reply follows : 48. Steadfast in devotion do thy works, O Dhanawyaya, casting off attachment, being the same in success and failure. Evenness is called Yoga. Steadfast in devotion (Yoi^a) parform works merely for God's sake, casting off even ?uch attachment as this, *'May God be pleased," and being equanimous in success and failure. Success ( siddhi ) consists in the attainment of knowledge ( jwAiUa ) as the result of mind (Sattva) attaining purity when works are done by one without longing for their fruits ; and failure results from the opposite course. What is that devotion (Yoga) to which Arjuna has been exhorted to resort in performing works ? The reply is this: — Evenness of mind in success and failure is called dev'otion_ jYoga) . In comparison with action thus performed in the service of the tsvara with evenness of mind, 49. Verily action is far inferior to devotion in wisdom (buddhi-yoga^,,0 Dhanawtjaya. In \yisdom 56 THE bhagavad-gItA. [Dis. II. t (buddhi) seek thou shelter. Wretched are they whose motive is the fruit. Action done by a seeker of its reward is far inferior to devotion in wisdom, *.^., to actioti performed with evenness of mind ; for, the former is the cause of birth and death, O Dhanawjaya. Wherefore, seek shelter in the wisdom of Yoga, or rather in the wisdom of S^nkhya, which latter arises when Yoga attains maturity. That is, seek refuge in the knowledge of the Supreme Reality. For, wretched are they who resort to inferior action, who are incited to action by thirst for its fruit. The sruti says : " O GArgl, wretched is he who departs from this world without knowing the Akshara, the Imperish- able." (Bn. Up. 3-8-13). The merit of Wisdom. Now, learn as to what result lie attains who performs his own duty with evenness of mind : 50. He who is endued with wisdom casts off here both good deeds and bad deeds. Wherefore apply thyself to devotion. In regard to actions devotion is a power. The man th^ has evenness of mind casts off in this world both merit and sin (suknta and dushknta, pu«ya and p4pa) through attaining mental purity and knowledge. Wherefore apply yourself to devotion with equanimity. For devotion is a power, — devotion being the equanimity of mind in success and failure on the part of him who is engaged in the perform- ance of his own duties, his mind resting on the tsvara all the while. It is indeed a power, because works which are 49 — 5^J SANKHYA-YOGA. S7 of a binding nature lose that nature when done with even^ ness of mind. Wherefore be equanimous. . Results of Karma -Yoga. 51. For, men of wisdom cast off the fruit of action; possessed of knowledge (and) released from the bond of birth, they go to the place where there is no evil. For, men of wisdom, possessing evenness of mind, cast oif the fruit of works, i.e., escape from good and bad births. They then attain knowledge. While still alive, they are released from the bond of birth, and attain the supreme abode of Vishnu — the state of moksha or liberation — which is free from all turmoils. Or, the wisdom (buddhi) referred to in the three verses (ii. 49 — ^51) may be the S3.nkhya-(not the Yoga-) wisdom, the knowledge of the Absolute Reality, (corresponding to the wide- spread expanse of water), which arises when the mind is purified by Karma- Yoga ; for, it is said in ii. 50 that wisdom directly brings about the destruction of good and bad deeds. When is that conviction attained which (it is said) arises as soon as the mind is purified by Karma- Yoga or devo- tion through works ? The answer follows : 52. When thy mind shall cross beyond the mire of delusion, then wilt thou attain to a disgust of what is yet to be heard and what has been heard. When your intuition (buddhi) shall cross beyond the mire of delusion, by which the sense of discrimination between the Self and the not-Self is confounded and the mind (antaA- 8 5$ THE BHAGAVAD-GiXA. [DiS. If. fl karana) is turned towards the objects of the senses — i. e,, when your reason attains purity — then will you attain to a disgust of what is yet to be heard and what has already been heard * : they will appear to you to be of no use. You may now ask : " When shall I attain the true Yoga or conviction of the Supreme Truth, by crossing beyond the mire of delusion and obtaining wisdom by discrimina- tion of the Self?" Listen : 53. When thy mind, perplexed by what thou hast heard, shall stand firm and steady in the Self, then wilt thou attain Yoga. When your intuition (buddhi=anta/t-kara«a) which has been perplexed by what you have heard about the multifarious ends and means in all their relations — concern- ing the life of activity and the life of retirement — shall stand firm, without distraction (vikshepa=viparyaya) and doubt (vikalpa— sawsaya), in the Self (Samadhi, *.^, the objective point of your meditation), then you will attain Yoga, samk- dhi, i.e., the knowledge which arises from discrimination. The characteristic attributes of a perfect 5a^e. Having found an occasion for interrogation, Arjuna asks with a desire to know the characteristic marks of one who has attained wisdom in steady contemplation (sam^dhi- prajw-f): Arjuna said : 54. What, O Kesava ! , is the description of one of steady knowledge, w^ho is constant in con- * ^ • ■ '■ "^ ' ' ■ ■ — ■ ■ ■ — ■ • except, of course, the teachings of the scripture regarding the ^tman, the Self.— (A) 52—55] SANKHYA-YOGA. 59 templation ? How does one of steady knowledge speak, how sit, how move ? How is a man who has a firm conviction that he is the Supreme Brahman, and who is intent on contemplation (sam^dhi), — how is such a man spoken of by others ? How does the man of steady knowledege himself speak ? How does he sit ? How does he move ? — In this verse Arjuna asks in order to know what the characteristic attributes of a man of steady knowledge (sthitaprajwa) are. From ii. 55 to the end of the Discourse (adhy&ya), the characteristic attributes of a man of steady knowledge as well as the means of obtaining that knowledge are taught to him who, having from the very commencement renounced all works, has entered upon a course of Devotion to Know- ledge (j»ana-yoga-nish/ha), as well as to him who has reached that stage by means of Devotion to works (Karma- yoga). For, everywhere in spiritual science (adhyatma- sastra), the very characteristic attributes of the successful Yogin are taught as the means (of attaining that stage), since they are to be attained by effort. The Lord now points out those characteristic attributes which, as attain- able by effort, constitute the means as well. (i) Satisfaction it| the 5eif» The Lord said : 55. When a man, satisfied in the Self alone by himself, completely casts off all the desires of the mind, then is he said to be one of steady knowledge. When a man completely abandons all the various desires that enter the heart and is satisfied with the True Inner- 6#. THE BHAGAVAD'GITA. [pis-H-. most Self (Pratyagatman) in himself, without longing for external possessions, averse to everything else because of his acquisition of the immortal nectar, — *.^„ his realisation of the Supreme Truth, — then he is said to be a wise man (vidvan), one whose knowledge arising from the discrimination of the Self and the not-Self has been steadied. [If, on his abandon- ing of all desires, nothing should be found to cause satisfac- tion while the cause of the embodied state still operates, it. would follow that his behaviour would be like that of a, mad man or a maniac. Hence the words * satisfied in the Self * &c.] That is to say, he who has abandoned all desires connected with progeny, possessions and the world, who has renounced (all works), who delights in the Self and plays with the Self,— he is the man whose knowledge is steady. (2) Equanimity in pleasure and pain. Moreover, 56. He whose heart is not distressed in calami- ties, from whom all longing for pleasures has departed, who is free from attachment, fear and wrath, he is called a sage, a man of steady know- ledge. His heart is not distressed in calamities such as may arise from disorder in the body*, (adhyatmikaj, &c. Unlike ♦ Calamities are divided into the thre3 Adhidaivika, arising from the action of following classes according to their great, intelligent, cosmic farces such as sources : those which cause rain and storm or such Adhydtmika, arising from disorder in beings as Yaksha, R&kshasa and PisAcha. one's own body; Pleasures also are divided into the Adkibhautika, arising from external same three classes, objects such as a tiger; 55*^5^] sAnkhya-yoga. 6i fire, which increases as fuel is added, his longing for pleasures does not increase as more pleasures are attained. He is said to be a man of steady knowledge. He is called a sage, a SannyAsin, one who has renounced works. (3) Absence of attachment, delight and aversion. Moreover, 57. Whoso, without attachment anywhere, on meeting with anything good or bad, neither exults nor hates, his knowledge becomes steady. The sage has no attachment even for the life of the body.. He does not exult in pleasure, nor is he averse to pain that may befall him. When he is thus free from delight and distress, his knowledge arising from discrimination be- comes steady. (4) Complete withdrawal of senses from objects. Moreover, 58. When he completely withdraws the senses from sense-objects, as the tortoise (withdraws) its limbs from all sides, his knowledge is steady. He, i. €.f the devotee who strives in the path of know- ledge (jwana-nish^ha), withdraws his senses from all objects as the tortoise withdraws its limbs from all sides out of fear. {Question) : — Now, even the senses of a diseased man who is not able to partake of sensuous objects withdraw from sense-objegts, but the taste for them ceases not. How does that cease ? {Answer) :— Listen ; 62 THE bhagavad-g!tA. [Dis. II. 59. Objects withdraw from an abstinent man, but not the taste. On seeing the Supreme, his taste, too, ceases. The senses, — * vishayaA,* meaning literally sense-objects^ here stands for the senses^ — it is true, withdraw from objects even in the case of an ignorant person who, practising extremest austerity, abstains from all sensuous objects; but the taste or inclination (rasa) for those objects ceases not. [Rasa is used in the sense of taste or inclination in such expressions as * svarasena pravnttaA,' * rasika/^,* and ^ rasa-j«aA.'J Even that taste, that subtle attachment, vanishes in the case of the devotee who, having seen the Supreme Reality, the Brahman, thinks *I am myself That'; that is to say, his perception of sensuous objects becomes seedless (nir-blja), has lost all germ of evil. The meaning is this : In the absence of right knowledge, there can be no annihilation * of taste for sensuous objects ; wherefore, steadiness of right knowledge (prajw^) should be acquired. Unrestrained senses work mischief. He who would acquire steadiness of right knowledge (praj;*^) should first bring the senses under control. . For, if not controlled, they will do harm. So, the Lord says : 60. The dangerous senses, O son of Kuntl, forcibly carry away the mind of a wise man, even while striving (to control them). * It is no fiatllacy of mutual dependance For, desire in its grossest form disappears (anyony&sraya) to say that knowledge at the first dawn of knowledge, and, as arises on the killing of desires and that knowledge is steadied and perfected, even desires vanish when knowledge arises. the subtlest desires are Idlled out. 59 — 63] SANKHVA.-YOGA. 63 The senses are dangerous. They agitate the mind of the man who is inclined to sensuous objects. Having thus agitated the mind, they carry it away by force, while the man is wide awake* though the niind is posessed of discriminative knowlebge. (5) Devotion to the Lord. Wherefore, 61. Restraining them all, a man should remain steadfast, intent on Me. His knowledge is steady whose senses are under control. He should bring the senses under control and sit calm and intent on Me, Vd^sudeva, the Innermost Self of all ; *. e,y he should sit thinking ' I am no other than He.' The knowledge of that devotee is steady who, thus seated, has by practice brought the senses under his own control. Thous:ht of sense -objects is the source of evil. Now the Lord proceeds to point out the source of all evil in the case of the unsuccessful : 62. When a man thinks of objects, attachment for them arises. From attachment arises desire ; from desire arises wrath. Attachment for objects arises when a man thinks of them specifically § — Wrath arises when desire is frustrated by some cause or other. 63. From wrath arises delusion ; from delusion, failure of memory ; from failure of memory, loss * i.e. while repeatedly thinking of the § i. c, thinks of their beauty etc. evil nature of sensuous objects. 64 THE Brt>^GAVAD-GtTA [DiS, !!• of c6nscience; from loss of conscience he is utterly ruined. From wrath arises delusion, a lack of discrimination be- tween right and wrong. Verily, when a wrathful man gets infatuated, he is led to insult even the Guru. From in- fatuation follows failure of memory. Despite the presence of favourable conditions, no reminiscences arise of things already impressed upon the mind by the teachings of the 54stras and of the teacher (&ch&rya). From failure of memory follows loss of conscience (buddhi) — the inability of the inner sense (anta/^-kara«a) to discriminate between right and wrong (karya and a-kilrya). By loss of conscience he is utterly ruined. Man is man only so long as his antaA- karawa is competent to discriminate between right and wrong. When it is unable to do so, the man is utterly ruined. Thus, by loss of conscience (antaA-kara»a, buddhi) he is ruined, he is debarred from attainnig human aspirations. Sense-control leads to peace and happiness. The contemplation of sense-objects has been described as the source of all evil. Now the means of deliverance (moksha) is described as follows : 64. He attains peace, who, self-controlled, approaches objects with senses devoid of love and hatred and brought under his own control. The natural activity of the senses is characterised by love and hatred. He who longs for deliverance resorts only to unavoidable objects with senses — hearing, etc., — devoid of love and hatred and brought under his own control, his 53 — 66] SAN KHYA- YOGA. ^5 inner sense (atman = anta/^-karawa) being made obedient to his own will. Such a man attains peace, tranquillity, self- possession. (Question) : — What will happen when peace is attained ? {Answer) : — Listen : 65. In peace there is an end of all his miseries ; for, the reason of the tranquil-minded soon be- comes steady. On the attainment of peace there is an end of all the devotee's miseries such as pertain to the body and the mind. For, the reason (buddhi) of the pure-minded man soon becomes steady, pervading on all sides like the kkksa, ; i. e., it remains steadfast, in the form of the Self. The sense of the passage is this : — The man whose heart is pure and whose mind is steady has achieved his object. Wherefore the devout man should resort only to those sense-objects which are indispensable and not forbidden by the sastras, with the senses devoid of love and hatred. Tranquillity is thus extolled : 66. There is no wisdom to the unsteady, and no meditation to the unsteady, and to the un- meditative no peace ; to the peaceless, how can there be happiness ? To the unsteady (ayukta ^=: asamahita), to the man who cannot fix the mind in contemplation, there can be no wisdom (buddhi), no knowledge of the true nature of the Self. To the unsteady, there can be no meditation, no intense devotion to Self-knowledge. So, to him who is not devoted to Self-knowledge there can be no peace, no tran- 9 66 THE bhagavad-gIta. [DlS. 11. quillity. To the peaceless man, how can there be happi- ness? Verily, happiness consists in the freedom of the senses from thirst for sensual enjoyment, not in the thirst (tnshnk) for objects. This last is mere misery indeed. While there is thirst, there can be no trace of happiness ; we cannot so much as smell it. 5«n5e- restraint conduces to steady knowledge. {Question) : — Why is there no knowledge for the unsteady ? t (Answer) : — Listen : 67. For, the mind which yields to the roving senses carries away his knowledge, as the wind (carries away) a ship on water. For, the mind which yields to the senses engaged in their respectiM^ objects, i. e,, the mind which is altogether engrossed in the thought of the various objects of the senses, destroys the devotee's discriminative knowledge of the Self and the not-Self. — How? — As the wind carries away a ship from the intended course of the sailors and drives her astray, so the mind carries away the devotee's conscious- ness from the Self and turns it towards sense-objects. Having explained in several ways the proposition enun- ciated in ii. 60 — 61, the Lord concludes by reaffirming the same proposition : 68. Therefore, O mighty-armed, his knowledge is steady whose senses have been entirely restrain- ed from sense-objects. It has been shown that evil arises from the senses pursu- ing sense-objects. Wherefore, that devotee's knowledge is 66 — 69] SANKHYA-YOGA. 67 steady whose senses have been restrained from sense-objects (such as sound) in all forms, subjective and objective. (6) The Universe, a mere dream to the 5age. In the case of the man who possesses discriminative knowledge and whose knowledge has become steady, his experience of all matters, temporal and spiritual (laukika and vaidika, sensuous and supersensuous), ceases on the cessation of nescience (avidyA.) ; for, it is the effect of nescience ; and nescience ceases because it is opposed to knowledge. To make this clear, the Lord proceeds : 6g. What is • night to all beings, therein the self-controlled one is awake. Where all beings are awake, that is the night of the sage who sees. To all beings the Supreme Reality is night. Night is by nature t^masic, and, as such, causes confusion of things. The Reality is accessible only to a man of steady know- ledge. Just as what is day to others becomes night to night-wanderers, so, to all beings who are ignorant and who correspond to the night-wanderers, the Supreme Reality is dark, is like night ; for it is not accessible to those whose minds are not in It. With reference to that Supreme Rea- lity, the self-restrained Yogin who has subdued the senses, and who has shaken off the sleep of Avidy^ (nescience), is fully awake. When all beings are said to be awake, i. e,, when all beings, who in reality sleep in the night of Ignorance, imbued with the distinct notions of perceiver and things perceived, are as it were mere dreamers in sleep at night, — that state is night in the eye of the sage who knows the Supreme Reality ; for, it is nescience itself. 68 THE BHAGAVAD-GITA. [DlS. II. Works are not meant of the sage. Wherefore works are enjoined on the ignorant, not on the wise. Wisdom (Vidya) arising, nescience (Avidya) dis- appears as does the darkness of the night at sunrise. Before the dawn of wisdom, nescience presents itself in various forms — as actions, means and results, — is regard- ed as authoritative, and becomes the source of all action. When it is regarded as of no authority, it cannot induce action. A man engages in action regarding it as his duty — regarding that action is enjoined by such an authority as the Veda, — but not looking upon all this duality as mere illusion, as though it were night. When he has learnt to look upon all this dual world as a mere illusion, as though it were night, when he has realised the Self, his duty consists not in the psrformance of action, but in the renun- ciation of all action. Our Lord will accordingly show (v. ly et seq,) that such a man's duty consists in devotion to wisdom, in jwana-nish/ha. (Objection) : — In the absence of an injunction (pravartaka pramawa = vidhi) one cannot have recourse to that course either. ( A nswer ) : — This objection does not apply ; for, the A knowledge of Atman means the knowledge of one's own Self. There is indeed no need of an injunction impelling A one to devote oneself to one's Atman, for the very reason that Atman is one's own very Self. And all organs of knowledge (pramawas) are so called because they ultimately lead to a knowledge of the Self. When the knowledge of the true nature of the Self has been attained, neither organ's of knowledge nor objects of knowledge present themselves f . 69 — 70] SANKHYA-YOGA. 69 to consciousness any longer. For, the final authority, (viz., the Veda), teaches that the Self is in reality no perci- pient of objects, and while so denying, {i. c, as a result of that teaching), the Veda itself ceases to be an authority, just as the dream-perception (ceases to be an authority) in the waking state. In ordinary experience, too, we do not find any organ of knowledge necessitating further operation (on the part of the knower) when once the thing to be perceived by that organ has been perceived. (7) 5ubjug:ation of desire and personal self. The Lord proceeds to teach, by an illustration, that that devotee only who is wise, who has abandoned desires, and whose wisdom is steady, can attain moksha, but not he who, without renouncing, cherishes a desire for objects of pleasure. 70. He attains peace, into whom all desires enter as waters enter the ocean, which, filled from all sides, remains unaltered ; but not he who desires objects. The ocean is filled with waters flowing from all sides. Its state is unaltered, though waters flow into it from all sides ; it remains all the while within its bounds without change. That sage into whom in this manner desires of all sorts enter from all sides without affecting him — as waters enter into the ocean — even in the presence of objects;, in whose Self they are absorbed, and whom they do not enslave ; that sage attains peace (moksha), but not the other who has a longing for external objects. Because it is so, therefore. 70 THE bhagavad-gIta. [Dis. II. 71. That man attains peace, who, abandoning all desires, moves about without attachment, with- out selfishness, without vanity. That man of renunciation, who,entirely abandoning all desires, goes through life content with the bare neces- sities of life, who has no attachment even for those bare necessities of life, who regards not as his even those things which are needed for the mere bodily existence, who is not vain of his knowledge, — such a man of steady knowledge, that man who knows Brahman, attains peace (nirvana) , the end of all the misery of saws^ra (mundane existence). In short, he becomes the very Brahman. Knowledge leads to Divine Felicity. This devotion to knowledge is extolled as follows: 72. This is the Brjlhmic state, O son of Pntha. Attaining to this, none is deluded. Remaining in this state even at the last period of life, one at- tains to the felicity of Brahman. This foregoing state — to renounce all and to dwell in Brahman — is the Divine state, the state of Brahman. It pertains to and has its being in Brahman. On reaching this state, one is no longer deluded. Remaining in this state even at the last period of life, one attains moksha, the felicity of Brahman. And it needs no saying that he who renounces while yet a student and dwells in Brahman throughout life attains the Felicity of Brahman, the .Brahma-Nirvawa. THIRD DISCOURSE. KARMA-YOQA. Arjuna's perplexity. The two aspects of wisdom — relating respectively to Pravntti and Nivntti, i.e., to the Path of Works and the Path of Renunciation — with which the Git^-5^stra is con- cerned have been pointed out by the Lord in the Second Discourse, speaking of them as wisdom concerning S^n* khya and wisdom concerning Yoga, From ii. 55 to the end of the Discourse, He has recommended renunciation of action to those who hold to the Sankhya-buddhi (Sankhya aspect of wisdom) and has added in ii. 72 that their end can be achieved by being devoted to that alone. And as to Arjuna, He has declared in ii. 47 that he should resort to works (karma) alone as based on Yoga-buddhi (the Yoga aspect of wisdom), while it has not been said that the Highest Good can be attained by that alone. * Seeing this, Arjuna is troubled in mind and therefore puts a question to the Lord. (III. i, 2). This perplexity in Arjuna's mind is quite explicable. He thinks, "how might the Lord first describe to me — a devout seeker of Bliss — the direct means of attaining Bliss, namely adher^ice to the S&nkhya aspect of wisdom, and then com- mand me to do action which is fraught with many a tangible evil and which is but an indirect and uncertain means of at- taining Bliss ? Arjuna*s question, too points to this state of mind ; and the Lord's words in reply to the question are ♦ Vid€ ii. 49— (A) 72 THE BHAGAVAD-GiTA. [DiS. III. explicable only when the 5astra makes such a distinction (between Sankhya and Yoga) as has been described above. No conjunction of Knowledge and Action. A certain commentator* interprets the meaning of Arju- na's question differently and explains the Lord's reply as opposed (to the question) in meaning. So also, he sums up the teaching of the Glta-sastra in one way in the intro- ductory portion of his commentary, while he interprets the question and answer in this connection in a different way. — How ? — It is stated in the introduction that a simul- taneous conjunction of knowledge and action for men in all stages of religious life is inculcated in the Gita-sastra ; and moreover a specific statement is made amounting to an emphatic denial of the doctrine that moksha can be attained by knowledge alone, i, e., without those works which are enjoined by the scriptures as obligatory through- out life. But here, in the Third Discourse, he makes out that devotion to oniy one of the two paths is taught. This is tantamount to saying that the very works which are enjoined by the scriptures as obligatory throughout life have to be renounced. How is it possible either for the Lord to teach such contradictions or for the disciple to accept them ? That commentator may perhaps explain away the contra- diction thus : — It is only to the gnhasthas (to the order of married house-holders) — but not to other orders — that salvation by mere knowledge, preceded by the renunciation of works enjoined in the sruti and in the smnti, is denied. + * The Vrittikara is here referred to. mere knowledge is said to be possible in Vide ante note en p. i6. the case oi other orders. Thus, they hold, t In the iii. Discourse salvation by there is no contradiction. Introduction.] KARMA-YOGA. 73 This, too, involves a self-contradiction. For, after declar- ing (in the introduction) that a simultaneous conjunction of knowledge and action is meant for all religious orders by the Gita-5astra, how could he, in contradiction thereto, say here (in iii. Discourse) that salvation by mere knowledge is meant for some religious orders ? Then the commentator may explain away the contradiction thus : It is with reference to the srauta-karma ( action enjoined in the sruti) that the assertion is made that salva- tion by mere — i,e,, unconjoined with the srautakarma — knowledge is denied to the gnhasthas. The smarta-karma ( action enjoined in the smnti ) that is meant for a gn- hastha is ignored as if it were absent. '•' It is in this sense that sah^ation by mere knowledge is denied in the case of gnhasthas. l This also involves an absurdity. For, how is it possible for any intelligent man to believe that salvation by know- ledge conjoined only with the smarta-karma is denied to a gnhastha alone, but not to other orders ? On the other hand, if, as a means of obtaining salvation, the smArta- karma should be conjoined with knowledge in the case of the sai«nyasins— the fourth religious order, — then it follows * Becauss it is or secondary iniiwrt- ance to him. I It may be further explained thus :' The samnyasins have renounced only the 5rauta-karma, but they have yet to do certain acts and be bound by certain restrictions as enjoined in the smriti. Thus a conjunction of knowledge with action as a means of obtaining salvation holds good in the casa of samnyisins. On the other hand, the srauta-karma is binding on a gribastha ; that is to say, he cannot attain salvation by knowledge unconjoin- ed with the srauta-karma. The smdrta- karma which he is bound to do is only of secondary importance to him; and in the absence of the srauta-karma, which is of primary importance to him, the existence of the smarta-karma may be ignored in his case. Thus, while a samnyksin can at- tain salvation by knowledge conjoined with the sm&rta-karma, a grihastha can obtain it by knowledge conjoined with the srauta-karma. 10 74 THE BHAGAVAEKGlTA [DlS. III. that, for the gnhasthas also, knowledge should be conjoiiited only with the smArta-karma, not with the ^auta-karma. Then, he may explain away the contradiction thus : it is only in the case of a gnhastha that a conjunction (of know- ledge) with both the srauta-karma and^the smA-rta-karma — both being of equal importance to him — is necessary fot salvation, whereas the sawnyasins can attain moksha by knowledge conjoined with the sm&rta-karma only. If so, too much exertion in the shape of both the srauta- karma and the smarta-karma, very painful in themselves, falls to the lot of the grihastha. Renunciation enjoined in tlte scriptures. The commentator in question may now say : Because of this multiplicity of exertion, salvation is attained only by a gnhastha, but not by other religious orders who have not to do the nitya ox obligatory srauta-karma. * This, too, is wrong ; for, in all the Upanishads, in the Itihasas, in the Purd,»a, and in the Yoga-s^stra, renuncia- tion of all karma is enjoined on the seeker of moksha as an accessory J to knowledge. Both in the sruti § and in the * According to a certain ritualistic school of Mtmamsakas, renunciation of the srauta-karma is intended for those who are afflicted with physical disabilities, for the lame and the blind who cannot perform the complicated Vedic sacrifices accor(ling to prescribed rules. According to this view, the samny&sins cannot attain mdksha, as they have not performed the srauta-karma. J If sa»my&sa were meant for the lame and the blind only, it could i:ot have been meant as an accessory to know- edge. Hence that view is wrong. § "On the completion of the student- life one should become an house-holder; then, leaving home, he should become a forest-dweller and then retire from the world. Or he may retire from the world when he is yet a student, or retire from the house or from the forest, whether he is engaged in austerities or not,whcther he has completed or not the student's career, whether he has quenched the sacrificial fires or not. In short, the very day on which he may get disgusted with the world, the same day he should retire from it." Jdbdla-Upanishad,^, ta^tfioimtipn,] karma-yoga. • 75 snmtij a gradual passage (through the three orders to the foarth order) is enjoined, as well as a sudden jump (from any one of the three to the fourth order). If so — ^the commentator in question may retort — it follows that a conjunction of knowledge with action is necessa.ry for all religious orders. * No, (we reply). For, renunciation of all action is enjoined on the seek^ of moksha, as the following passages from the 5ruti show : " Having given up all desire for progeny, for wealth, and for the world, they lead a mendicant life." — (Bn. Up- 3-5-I-) '4- of affection and aversion. lOO THE bhagavad-gIta. [Dis. III. Arjuna said : 36. But by what dragged on, O V&rsh»eya, does a man, though reluctant, commit sin, as if constrained by force ? Dragged on and constrained : as a servant by the king. Vdrshneya : one born in the family of the Vnshms. The Lord says : Listen, I shall tell you who that enemy is, of whom you ask, — who the source of all evil is : [Vasudeva is here called the Lord ( Bhagavat ), because He is one in whom the six attributes of unimpeded domi- nion, &c., ever abide collectively and in perfection, and who possesses a complete knowledge of the origin of the uni- verse &c. Says the Vish»u-Pur&»a : " *Bhaga' means the six attributes—perfect dnmininn, might, glory, splendour, dispassion and salvation." (vi. 5-74). " He is called the Lord (Bhagavat), who knows the origin and the end, the coming and going of beings, what is wisdom and what is ignorance," (vi. 5-78.)] The Blessed Lord said : 37. It is Desire, it is Wrath, born of the energy of Rajas, all-devouring, all-sinful; that, know thou, is the foe here. The enemy of the whole world is desire, from which all the evil comes to living beings. When obstructed by some cause, desire is transformed into wrath. Whence wrath is desire itself. It is born of the energy of Rajas. — Or, desire itself is the cause of the energy of Rajas ; for, wlien desire arises, it rouses the Rajas and urges the person to 35 — 39] KARMA-YOGA. lOI action. We often hear the cry of miserable persons — who are engaged in servitude, &c., under the impulse of the Rajas, — saying * I have been led to act so by desire.' It is very sinful ; for it is only when urged by desire that a man commits sin. Wherefore, know that this desire is man's foe here in sawsara. Desire enshrouds wisdom. He now illustrates how it is our foe : 38. As fire is surrounded by smoke, as a mirror by rust, as the foetus is enclosed in the womb, so is this covered by it. As a bright fire is surrounded by dark smoke co-existent with it so this is covered with desire. ^^%aft^ &c thing jc^msd to bry 'this 'and wluch Is covered with desire ? — The answer fi^ows : 39. Covered, O son of Kuntl, is wisdom by this constant enemy of the wise, in the form of desire, which is greedy and insatiable. The wise man knows even before suffering the conse- quence, that he has been led by desire to evil ways, and therefore he feels ever miserable. Whence desire is a con- stant enemy of the wise, not of the ignorant. For, the latter regards desire as a friend at the time he thirsts for objects, and it is only when suffering results from it, — but not be- fore,— that he learns the truth that he has been rendered miserable by desire. Wherefore it is a constant enemy of the wise alone It is insatiable and greedy ; it never has enough, i.e,, At finds nothing enough for itself, i, e., there is no limit to its consuming power. 102 THE BHAGAVAD-GItA. [DiS* HI. The seat of desire. He now tells us where is seated desire which, by envelop- ing wisdom, forms the enemy of the whole world. The seat of the enemy being known, it is easy to kill it. 40. The senses, mind, and reason are said to be its seat ; veiling wisdom through these, it deludes the embodied. Its seat: the seat of desire. These : the senses, mind (manas), and reason (buddhi). How to kill out desire. Wherefore, 41. Therefore, O lord of the Bharatas, restrain the senses first, do thou cast off this sinful thing which is destructive of knowledge and wisdom. Jwana is the knowledge of the Self and other things acquired from the sastra (scripture) and from a teacher (fi,ch^rya). Vi-jndna is the personal experience of the things so taught. Do thou cast off from you the destroyer of jnana and vijnana which lead to the highest good. It has been taught, ** first m.aster the senses, and cast off desire, thy enemy." Now it may be asked, — Where should one take one's stand and cast off desire ? The answer follows : 42. They say that the senses are superior ; superior to the senses is mind ; superior to mind is reason ; one who is even superior to reason is He. 40 — ^43] KARMA- YOGA. IO3 The senses are five, the sense of hearing, etc. When compared with the physical body, which is gross, external, and limited, the senses are superior as they are comparative- ly more subtle and internal, and have a more extensive sphere of action. So say the wise. Superior to the senses is mind (manas, the impulsive nature) which is composed of thoughts and desires, of errors and doubts, (sawkalpa and vikalpa). Superior to mind is reason (buddhi) characterized by determination (nischaya). So, He who is behind all things visible, inclusive of reason, the Dweller in the body,whom — it has been said — desire, seated m the senses and other quarters, bewilders by enveloping wisdom, — He, the Self, the witness of reason, is superior to reason. 43. Thus knowing Him who is superior to reason, subduing the self by the self, slay thou, O mighty-armed, the enemy in the form of desire, hard to conquer. Thus understanding the Self who is superior to reason and subduing the self by the self, i, d., steadily composing the self by means of the self, '•' do thou slay desire. It is difficult to conquer desire, on account of its complex and incomprehensible nature. S^ ^ ' ^ ^r^. • ♦ The regenerated or purified mind self-couiposure (nianas-saiiiadhana)— (A), (self, mauds) is the means of attaining Vx FOURTH DISCOURSE. JNANA-YOQA. Tradition of Jnana-Yo^a. This Yoga of Devotion to knowledge taught in the last two Discourses, accompanied with renunciation and attain- ed by means of Karma- Yoga, — this Yoga in which the Vedic teaching regarding the life of activity and retirement (Praviitti and Nivntti) is comprehended, — it is this Yoga which forms the subject of the Lord's teaching throughout the Git§i. Thinking, therefore, that the Vedic Doctrine has been concluded, He extols it by relating its pedigree. The Blessed Lord said : I. I taught this imperishable Yoga to Vivasvat ; Vivasvat taught it to Manu ; Manu taught it to Ikshv&ku. This Yoga, treated of in the two preceding Discourses, I taught to the Sun (Vivasvat) at the commencement of Evolution in order to infuse strength into the kshatriyas, the rulers of the world. It is only when possessed of the strength of this Yoga, that they can protect the brllhmaf^as, the spiritual class. And when the spiritual and ruling classes are well maintained, it is possible to maintain the world. That Yoga is imperishable, because of its imperishable results. Indeed, Moksha, the fruit of this Yoga of complete devotion to right knowledge, never perishes. Vivasvat taught it to Manu ; and Mana taught it to his son Ikshv&ku the first ruler. 1—4] JNANA-YOGA. i I05 2. This, handed down thus in succession, the • King-sages learnt. This Yoga, by long lapse of time, has been lost, here, O harasser of foes. This Yoga, thus handed down in regular succession among the kshatriyas, the king-sages — men who were at once kings and sages — learnt. The tradition of this Yoga has now for a long time been broken here, O Arjuna, who harassest thy foes, like the sun, by the heat of thy prowess. Seeing that the Yoga has been lost by falling into the hands of the weak who could not control their senses, and seeing also that the people have not been able to attain the object of life, 3. That same ancient Yoga has been today ' taught to thee by Me, seeing that thou art My devotee and friend ; for, this is the Supreme Secret. . » This knowledge, this Yoga, is the Supreme Secret. Divine Incarnations. In order not to leave in anybody's mind an impression that an inconsistent statement has been made by the Lord, and with a view to avoid that impression, Arjuna asks as though he were to raise an objection : 4. Later is Thy birth, and prior the birth of . Vivasvat ; how am I to understand that Thou , taughtest this Yoga in the beginning ? Thy birth is later, in the house of Vasudeva ; Vivasvat's (Aditya's) birth is prior, in the beginning of evolution ; how, then, am I to reconcile the statements that Thou taughtest this Yoga in the beginning (to Vivasvat), and that Thou, the H Io6 tH^ BttAGAVAD-clTA. [t)lS. IV. self-same person, hast now taught it to me ? To remove — as was the aim of Arjuna's question — from the ignorant the impression that Vasudeva was not the Omnipotent and the Omniscient, the Blessed Lord says : The Blessed Lord said : 5. Many births of Mine have passed, as well as of thine, O Arjuna ; all these I know, thou know- est not, O harasser of foes. TJwu hnowest mti because thy power of vision is obstruct- ed by thy past action, good and bad (dharma and a-dharma). I, on the other hand, know them, because I am by nature eternal, pure, wise, unbound, and My power of vision is unobstructed. How, then, canst Thou, the eternal Lord, have a birth, in the absence of dharma and a^dharma ? — Listen : 6. Though I am unborn, of imperishable nature, and though I am the Lord of all beings, yet ruling over My own nature, I am born by My own Mftyft. Though I am unborn, though by nature my power of vision (j«ana-5akti) is undecaying, though I am by nature the Lord of all creatures from Brahm^ down to grass, yet ruling over My Nature — the Praknti, the MayA of Vishnu, which is made up of the three energies of Sattva, Rajas and Tamas, to which this whole universe is subject, and by which deluded the whole world knows not Vasudeva, its own Self, — I appear to be born and embodied, through my own Mkysi, but not in reality, unlike others. r 4— IjO.] JNANA-YOGA. IQ7 The purpose of Divine Incarnation. When and for what purpose is He so born ?— The answer 7. Whenever there is a decay of religion, O Bh&rata, and an ascendency of irreligion, then I manifest Myself. Religion: Dharma as embodied in the institution of castes (varwa) and religious orders (asrama) which are the means of attaining worldly prosperity and salvation. Whenever Ihere isa d^ay of religion (Dharma),... I manifest Myself through Maya. For what purpose ? 8. For the protection of the good, for the des- truction of evil-doers, for the firm establishment of religion, I am born in every age. The good : those who are in the right path. 9. Whoso knows thus My divine birth and action in truth is not born again on leaving this body; he comes to Me, O Arjuna. My birth is an illusion (Maya). It is Divine, peculiar to Isvara, not of ordinary nature (aprAknta). He comes to Me : He is liberated. Jnana-Yo^a is the sole means to moksha. This path of salvation is not recent, but it was in vogue even in ancient times : 10. Free from passion, fear and anger, absorbed in Me, taking refuge in Me, purified by the fire (tapas) of wisdom, many have reached My being. io8 THE bhagavad-gitA. [Dis. IV. Absorbed' in Me : knowing Brahman, i, e,, seeing their •identity with Is vara. Taking refuge in Me, Paramesvara, the Supreme Lord, i. e., firmly devoted to wisdom only. Jnana- tapas : . religious austerity (tapas) in the form of jwana or knowledge of the Highest Self, Paramat man. —This com- pound indicates that Devotion to knowledge is quite inde- pendent of all other austerities (tapases). — Having attained to highest purity by means of this fire of austerity {tapas), many have attained moksha. Divine dispensation of worldly benefits and salvation. Then, Thou cherishest the feelings of affection and aver- sion, since Thou awardest moksha. Thy Being (identity with Thy Self), to a few only, not to all ? — The answer follows : II Howsoever men approach Me, even so do I reward them ; My path do men follow in all things, O son of Pnth4. I reward men by granting them the things they desire, just in accordance with the way in which they seek Me and the motive with which they seek Me ; for, they do not seek for moksha. One cannot indeed pursue pleasure and at the same time seek for moksha. Wherefore, I reward seekers of fruits by securing to them their selfish ends ; I reward the unselfish, who do their prescribed duties and seek for moksha, by granting them knowledge ; I reward men of knowledge who have renounced the world and seek for moksha, by granting them moksha ; similarly, I reward men in distress by relieving them from distress. Thus do I reward all, just in the way they seek Me. But never do I reward any from affection or aversion, or from delusion. In ^11 things, men follow My path, the path of the tsvara who 10 — 12.] JNANA-YOGA. lOQ exists in all forms.* [Here *men' stands for all those + who are engaged in works prescribed according to their respective ends.] (Question) : — If Thou, Is vara, art free from affection and other evil passions, then, since Thou art gracious to all creatures alike and able to grant every desire, why do they not all desire moksha and seek Thee, with the knowledge that VIbsudeva is all ? {Answer) : — Listen why it is so : 12. They who long after success in actions sacrifice here to the Gods ; for, soon in this world of man accrues success from action. They who long after success in action sacrifice ^o the Gods, such as Indra and Agni. The sruti say3 : "He who, on the other hand, worships a separate God, thinking, * He is separate from me and I am separate from Him' — he knows not. He is to the Devas as cattle (to men).'* (Bri. Up. 1-4-10). For, quickly is the fruit of action reaped in this wotld of men by those who, with selfish ends in view, sacrifice to external Gods, performing the works enjoined on them according to their caste (varwa) and order (Asrama). It is for this world of men that Vedic injunctions are meant. — By the expression ** soon in this world of man " the Lord implies that even in other worlds actions produce results : the only difference being that it is only to this world of men that injunctions based upon eastes and religious orders apply. ♦ i. e., whether it be for a selfish end that abides as the Self in every form.— (A) or for moksha, eVery one should follow . xt ^ 11. .l ». . or lor liwivaxia, ' ^ ^ ,, + Not men only, but other beings as the Lord, hi the path of works or of know- ^gn _/aj ledge. It is the Supreme Lord Himself I IP THE .BHAGAVAD-GlTA. [DlS. IV. :Ca^t6rasl9r4iyin6\y ordered human institution. -" What IS tile foundation ojfthe law that the respective duties of the several castes and religious orders obtain only in:this .Jwiorld of men, but not in other worlds? — Or the questioainay be:put thus: It has been said that men, split tjfki into V the communities of several castes and orders ^yatj^as aiid^sramas), should follow Thy path in all things. Why should they necessarily follow Thy path only, but not that of any other ? — The answer follows : i^ni'3.:.: The fourfold caste has been created by Me kdcording: to the distribution of energies and ac- tions; though I ani the author thereof, know Me as J. npn-^agentar^d immutable. The four 'cas1:es (varwas, lit,, colours) have been created by M^v IsVata, accc«"ding to the distribution of energies (giiwas) and^oiaptions, i iThe energies ar-e Sattva (goodness), Rajas (foiilnessijactivity), and Tamas (darkness). The actions of a brahmawa ( priest ), in whom Sattva predominates, are €§renity,-S;^f -restraint, austerity, &c., (xviii. 42). The ac- tions of a kshatriya (warrior), in whom Rajas predominates ^(} 5^ttva is svibprdinate to. Rajas, are prowess^ daring, &c,j (xviii. 43). The actions of a vaisya (merchant), in .whom Rajas predominates . and Tamas is subordiniite to flajas,^re agriculture, etc. (x^viii. 44). The action of a sudra (§erv^nt), in whom Tamas predominates and Rajas is sub- ordinate -to Tamas, is only servitude. Thus have been created^ .the, four castes according to the distribution of energies and actions. This fourfold caste does not exist in other worlds. Hence the limitation ** in this world of mati/*^ (iv. 12). 12 — 15.] jNANA-VOGA.r : 111 {Objection) : — Oh ! then Thbu art t|re author 'pf th&a<:t of creating the four castes, and as such Thou, art ,boiiHd .by its effects; wherefore, Thou art not the eternal ..I^ord por the eternally unbound. '■ i V^» "v ' J J (Answer) :—Tho\jigh I Sivti the author of this act -When viewed from the standpoint of M^yd., still, know fhou^thiat P am in reality no agent and therefore Hot subject to i§tMskt2i4 Action without attachment does not bind the soul* Since I am not in reality the author of those actions of which you think Me to be the author, 14. Actions pollute Me not, nor have I a desire '■ for the fruit of actions. He who- knows Me thus is not bound by actions. ^ * ; ; • For want of egoism (ahawkara), these actions do not pollute Me by necessitating incarnation ; nor have I a desire for the fruit of these actions. On the other hand, it is but right that actions should pollute those men of the world (sawsara) who are attached to their actions, thinking themselves io'be the authors thereof, and longing for the fruits of such actions. As I have none of these, (viz., desire and ^at^ tachment), actions cannot pollute Me. Any other person,r too, who knows Me to be his Self, who thinks " I an^ no agent, I have no longing for the fruits of actions,'! — his actions too will not necessitate incarnation. Knowing that * I am no agent, I have no longing for the fruits of actions,' - 15. Thus knowing, men of old performed ac- tion in the hope of liberation ; therefore do thou 1X2 THE BHAGAVAD-gItA. [DiS. IV. also perform action as did the ancients in the olden time. As the ancients performed action, do thou also perform action ; do not sit quiet, nor renounce action. If thou art ignorant, do thou perform action to purify the self. If thou art wise and knowest tl^e truth, do thou perform action for the protection of the masses. It was performed by the ancients such as Janaka in the olden time : it is not a recent institution. The real nature of action and inaction. ^f action should be performed here (in this world of man) I shall perform it on the authority of Thy word. Why shouldst thou add that it was performed by the ancients in the oMen time? — (In reply the Lord says:) Listen. For there is a great difficulty in (understanding) action. — How ? • i6. What is action ? What is inaction ? — As to this, even the wise are deluded. I shall teach thee such action, by knowing which thou shalt be liberated from evil. Even the wise are deluded as to what is action and what' is ina(!:tion. Wherefore I will explain to you the nature of action and of inaction, knowing which thou shalt be released from the evil of saws^ra. Neither shouldst thou think thus: ** It is familiar to all that action means movement of the body, and inaction means absence of it, to sit quiet. What is there to be learnt about them ? " Wherefore ? The answer follows : 15 — 18.] JNANA-YOGA. II3 17. For, thou hast to know something even of action, something to know of unlawful action, and something to know of inaction ; hard to under- stand is the nature of action. For there is much to be learnt about the action which is enjoined by the scripture, about the action which is un- lawful, and about inaction. In fact, it is hard to understand the true nature of action (enjoined), of inaction, and of unlawful action. What, then, is the true nature of action and inaction, about which much has to be learnt, and which you have promised to teach ? — Listen : 18. He who can see inaction in action, who can also see action in inaction, he is wise among men, he is devout, he is the performer of all action. * Action ' means what is done, an act in general. Inaction can be seen in action, and action in inaction, since both inaction ( niv/itti ) and action (pravritti) presuppose an agent. "^^ In fact, all our experience of such things as action and agent is possible only in a state of avidy^, only when we have not yet attained to the Real (vastu). He who sees inaction in action and who sees action in inaction, — he is wise among men, he is devout (yiikta, yogin), and he has done all action. — Thus is he extolled who sees action in inaction and vice versa, * It has been said that action should be it presupposes no agency of the Self. For seen in inaction and vice versa because in action or inaction, Pravritti or Nivritti is both an agent is presupposed. This cannot resorted to only before obtaining a know- be objected to on the ground that nivntti ledge of the Real Self, as a means of or inaction is resorted to only when the attaining it.-T-(A.) One real Self is known, and that therefore 15 114 THE bhagavad-gIta. [Dis. IV. (Objection) : — What means this incongruity, ** who can see inaction in action and action in inaction"? Surely action can never be inaction, nor can inaction be action. How can one ever realize such an incongruity ? {Ansufer) : — This objection does not apply to our interpre- tation. To an ignorant man of the world, what in reality is inaction appears as action, and what in reality is action appears as inaction. With a view to teach what their real nature is, the Lord says, " He who can see inaction in action," &c. Hence no incongruity. It must be a bare truth that the Lord means to teach here, inasmuch as He has said that he who realizes this view of action and in- action is zvise, and has introduced the subject by saying that there is much to be learnt about action and inaction, (iv. 17). It has also been said that * by knowing which thou shalt be liberated from evil' (iv. 16) ; and certainly freedom from evil cannot be achieved by means of false knowledge. Wherefore, we should understand that action and inaction are misunderstood by all living beings and that the Lord, wishing to remove this false view of them, teaches ** He who can see inaction in action " &c. Moreover, inaction cannot be said to be located in action or contained in it, as jujube (badara) fruits in a vessel, nor can action be said to be located in inaction ; for, inaction is but the absence of action. Wherefore (the meaning of the Lord must be that) action and inaction are not rightly understood . by people and that the one is mistaken for the other, as the mirage is mistaken for water, or as the mother-of-pearl is mistaken for silver, {Objection) : — Action is ever action to all ; it never appears to be anything else ? l8j J NAN A- YOGA. IIS (Answer) : — Not so. When a ship is in motion, the motion- less trees on the shore appear, to a man on board the ship, to move in the opposite direction ; distant and moving bodies which are far away from our eye appear to be motionless. Similarly, here, (in the case of the Self ) in- action is mistaken for action, and action for inaction. Wherefore, to remove this false impression, the Lord says " He who can see inaction in action " &c. Though such an objection has been more than once answered, people who have long bsen subject to great mis- conceptions are deluded often and often, forget the truth though often and often taught, and often and often raise objections based on false premises. Wherefore, seeing how difficult the Real is for us to know, the Lord often answers such objections. The truth that the Self is actionless, so clearly taught by sruti, smnti, and reason, has been taught here also in ii. 20.-24 ; and it will also be taught hereafter. It is, how- ever, a deep-rooted habit of the mind to connect action with the actionless Self, though it is contrary to His real nature; wherefore, ** even the wise are deluded as to what is action and what is inaction" (v. 16). Action pertains to the physical body (deha) etc., but man falsely attributes action to the Self and imagines ** I am the agent, mine is action, by me shall the fruit of action be reaped.** Similarly, he falsely imputes to the Self the cessation of activity which really pertains to the body and the senses, as also the happiness which results from that cessation (of activity) ; he imagines * I shall b3 quiet, so that I may be happy, without worry and without action ; and I do nothing now, I ajn quiet and happy." To remove this fals^ ii6 THE bhagavad-gIta. [Dis. IV. impression, the Lord says " He who can see. inaction in action," &c. Now, action which belongs to the body and the senses, while yet retaining its own nature as action, is falsely imputed by all to the Self who is actionless and immutable ; whence even a learned man thinks ** I act." Hence the passage means : — He who sees inaction in action, i. e,, he who has the right knowledge that action, which is common- ly supposed by all to pertain to the Self, does not really belong to the Self, just as motion does not really pertain to the trees (on the shore of the river) which appear (to a man on board the ship) to move in the opposite direction ; and he who sees action in inaction, i, e,, he who knows that even inaction is action, — for, inaction is but a cessation of bodily and mental activities, and like action it is falsely attributed to the Self and causes the feeling of egoism as expressed in the words ** quiet and doing nothing, I sit happy ;" — he who can realize the nature of action and in- action as now explained is wise among men ; he is devout (Yogin), he is the performer of all actions. He is released from evil ; he has achieved all. This verse has been interpreted in a different way by some commentators. — How? — The obligatory duties (nitya- karma), performed for the sake of Is vara, do not produce any effect and may therefore bs figuratively termed inaction, i.e., they are equivalent to inaction; and neglect of those duties produces evil and may therefore, only figuratively, be termed action, i. e,, it is equivalent to action. Accordingly, they have interpreted the verse thus: — He who regards the obli- gatory duties (nityakarma) as inaction, since they do not produce any effect — ^just as a cow may be said to be no l8] JNANA-YOGA. II7 COW when she does not serve the purpose of yielding milk, — and he who regards the neglect of obligatory duties as an action, since it produces evil such as hell (naraka), he is wise among men, &c. This -interpretation cannnot hold good. As such knowledge cannot lead to liberation from evil, the Lord's statement that ** by knowing which thou shalt be liberated from evil " (iv. 16) would prove false. Even though it be grant- ed (for mere argument's sake) that liberation from evil accrues from the performance of obligatory duties (nitya- karma), it can never be granted that it will accrue from the mere knowledge that they do not produce any effect. Certain- ly it is nowhere revealed (in sruti) that liberation from evil accrues from the knowledge that obligatory duties do not produce effects or from a knowledge of those obligatory duties themselves. It cannot be urged that it has been taught here by the Lord.* The same argument holds good also against their view as to seeing action in inaction. Indeed, this precept enjoins, (they hold), not that neglect of obligatory duties (nitya-karma) should be regarded as action, but only that obligatory duties should be perform- ed. Moreover, no good can result from the knowledge that non-performance of obligatory duties leads to evil. Neither can non-performance (which is non-existent in itself) of obligatory duties be enjoined as an object on which to fix our thought.! Nor by a false knowledge which regards * For, in words "by knowing which + Just as we are to fix our idea of thou shalt be liberated from evil, " (v. 16) Vishna on a symbol such as an idol. The the Lord refers to knowledge of the things symbol alleged to be presented here to there, spoken of, but not to the particular fix our thought upon, is an abh^va or knowledge that obligatory duties pro- nonentity. duce no effects. ii8 THE bhagavad-gitA. [Dis. IV« inaction as action can a man be released from evil, or said to be wise and devout and to have performed all actions: and such a knowledge deserves no praise. False knowledge is itself the evil ; how can it release us from another evil ? Darkness does not expel darkness. {Objection) : — The knowledge that inaction is action or that action is inaction is not an illusion, but a figur- ative idea based upon the fact of productiveness or unpro- ductiveness of effects. (Answer) : — No. For, nowhere is it taught that even such a figurative idea regarding action and inaction is of any good. Neither is any purpose served by thus ignoring the immediate subject of discourse and speaking of something else. It is, moreover, possible to express more directly the fact that obligatory duties do not produce effects and that their omission leads to hell. What, then, might be the purpose served by such an ambiguous circumlocution as ** he who can see inaction in action, " &c. ? Such an explanation is tantamount to saying that the Lord wanted to confound others by these utterances. It is not necessary to mystify the doctrine (of obligatory duties) by means of symbolic language, nor is it possible to maintain that it can be easily understood if expressed often and often and in more ways than one. For, the same doctrine is more clearly expressed in ii. 47, and needs no reiteration. It is only what is high and worthy of our effort that is worth knowing, but not the worthless. No knowledge is worth acquiring ; nor is its object * — which is unreal — worth knowing. No evil can arise from non-performance ; no existence can arise from non-existence. It has been said here, ** Of the unreal no ♦ The object of illusory knowledge, such as action (karma). l8 — 19] JNANA-YOGA. IIQ bsing there is," (ii. 16), and in the sruti '* How can the existent arise from the non-existent?'* (ChhA. Up. 6-2-2J. To say that an existent object arises from the non-existent is tantamount to saying that non-existence itself becomes exist- ence and vice versa, which cannot be maintained as it is against all evidence. The scripture (s^stra) cannot enjoin an act which is productive of no good; for, such an act is painful in- its performance, and no pain would ever be deliberately incurred. Since it is admitted that omission of such duties leads to hell, it would simply amount to this, that Revela- tion (s^stra) is of no good, since performance as well as omis- sion of duties therein enjoined alike result in pain. More- over, he who admits that obligatory duties produce no effects and at the same time holds that they lead to salva- tion, lands himself in a self-contradiction. Wherefore, this verse admits only of a literal interpreta- tion, and we have interpreted it accordingly. Who is a sage ? The realization of inaction in action and vice versa is extolled as follov/s : ig. He whose engagements are all devoid of desires and purposes, and whose actions have been burnt by the fire of wisdom, him the wise call a sage. The man who has realized the truth described above, whose works are all free from desires and from purposes (sankalpa) which causs those desires, who performs mere deeds without any immediate purpose, — if he be engaged in worldly action, he does so with a view to set an example to the masses ; if he has renounced worldly life, he performs 120 THE BHAGAVAD-GItA. [DiS. IV. deeds only for bodily maintenance, — whose actions good and bad, are consumed in the fire of wisdom which consists in the realization of inaction in action and vice versa : him the wise who know Brahman call a real sage (paw^ita). The Sage's worldly action as an example to the masses. • He who can see action in inaction and vice versa, (i. e,, who has realized the true nature of action and inaction), is, by virtue of that very realization, free from action ; he re- nounces (the world) and engages in no action, — only doing what is required for the bare existence of his body, — even though he had been engaged in action before realizing the truth. On the other hand, there may be a person who, having started with action and having since obtained the right knowledge of the Self, really abandons action with all its accessories, as he finds action of no use; but who, finding that for some reason he cannot abandon action, may conti- nue doing action as before, with a view to set an example to the world at large, devoid of attachment to action and its result, and therefore having no selfish end in view ; such a man really does nothing. His action is equivalent to inaction, since all his actions are consumed in the fire of knowledge. To teach this, the Lord says : 20. Having abandoned attachment for the fruits of action, ever content, dependent on none, though engaged in actions, nothing at all does he do. He who has abandoned all concern for action and all attachment for its results in virtue of the knowledge of the truth explained above, who is always content, longing for no objects of senses ; who seeks nothing whereby to achieve 19 — 21.] J NANA- YOG A. 121 any end of his {i. e., to secure enjoyments in this birth or the next) ; who, for want of any selfish end in view, might give up action with its accessories ; but who, finding it impracticable to get away from action, engages in action as before with a view to set an example to the world or to avoid the displeasure of the orthodox, — such a man, though engaged in actions, really does nothing at all, since he is endued with knowledge of the actionless Self. The Sage's action for bodily maintenance. He who, unlike the one just spoken of, has, even before engaging in action, realized his identity with Brahman (the Absolute) abiding within all as the innermost actionless Self ( the Pratyag^tman ) ; who is free from desire for objects of pleasure, seen or unseen ; and who, therefore, find- ing no use in action which is intended to secure such objects of pleasure, renounces all action with accessories, except what is necessary for the bare bodily maintenance ; such a devotee, steady in his devotion to knowledge, is liberated. To teach this, the Lord says : 21. Free from desire, with the mind and the self controlled, having relinquished all possess- ions, doing mere bodily action, he incurs no sin. He from whom all desires have departed, by whom the mind and the body (the self, the external aggregate of causes and e£fects) have been controlled, by whom all property has been disowned, who does mere bodily action (action necessary for the bare existence of the body), without attachment even for that action, — he incurs no sin which will produce evil effects. Even dharma is a sin, — in the i6 122 THE BHAGAVAD-GITA. [DiS. IV. case of him who seeks liberation,— inasmuch as it causes bondage. He is liberated from both (dharma and a-dharma), i. e.y he is liberated from sawsara. Now, what does the phrase * mere bodily action ' (sarira- karma) mean ? Does it mean action which can be perform- ed by means of the body only ? Or does it mean action required for the bare existence of the body ? One may ask : What is the good of this enquiry ? What if * bodily action ' means * action done by means of the body ' or * action necessary for the bare existence of the body ' ? We reply as follows : ^ Firstly : If * mere bodily action ' means * action which can be performed by means of the body only', the words would imply that even he who, by means of the body, does an un- lawful action productive of some visible or invisible results, incurs no sin. Then this teaching would contradict the teaching of the sastra. And to say that he who does by means of the body a lawful action productive of some visible or invisible results incurs no sin is to deny something which even the opponent would never advance. Moreover, the qualifications * doing bodily action * and * mere ' would imply that sin accrues to him who in speech or thought performs actions enjoined or prohibited by the sastra, res- pectively called dharma and a-dharma. To say, then, that he who does a lawful act in speech or thought incurs sin would be to contradict the scripture ; and to say that he who does an unlawful act in speech or thought incurs sin is a useless reiteration of what is known. Secondly: If, on the other hand, ** bodily action" be interpreted to mean * action required for the bare existence 21 — 22.] JNANA-YOGA. I23 of the body,* then the teaching amounts to this : He who in deed, speech and thought does no other action, lawful or unlawful, productive of results here or hereafter ; who, in deed, speech or thought, performs in the eye of the world just those acts which are required for the bare existence of the body without even such attachment for those acts as is implied in the words ** I do,'* he does not incur sin. Since it cannot even be imagined that such a man can do any wrong which may be called sin, he is not subject to re- birth ; he is liberated without any let or hindrance, since all his actions have been consumed in the fire of knowledge. — Thus, there is here only a reiteration of the results of the right knowledge, which have b3en described already (in iv. 18). The phrase * mere bodily action ' thus understood gives no room to objection. Since an ascetic who has disowned all property does not own even the articles of food and other things required for the maintenance of the body, it would follow that the body should be maintained by begging or such other means Now the Lord points out such means of obtaining food and other things required for the maintenance of the . body as are sanctioned by the texts like the following : ** What is not begged for, not previously arranged for, what has been brought to him without his effort. .i** {Baudhdyana'Dharmasiltray 2-8-12). 22. Satisfied with what comes to him by chance, rising above the pairs of opposites, free from envy, equanimous in success and failure, though acting he is not bound. He who i§ satisfied with whs^teyer h^ may obtain by 124 THE bhagavad-gitA. [Dis. IV. chance, without his effort or request, who is not affected in mind by the attack of such pairs of opposites (dvandva) as heat and cold, who cherishes no feelings of envy and jea- lousy, who is calm whether he obtains or not such things as might come to him without effort, — such a devotee, feeling no pleasure or pain whether he obtains or not food and other things required for the maintenance of the body, seeing action in inaction and vice versa, ever steady in his knowledge of the true nature of the Self, always disowning agency — ** I do nothing at all, energies act upon energies," — in all acts of the body, etc., while begging or doing anything else for the bare existence of the body, — thus realizing the non- agency of the Self, he really does no act at all, not even the act of begging. But as he appears to act like the generali- ty of mankind, agency is imputed to him by people, and so far he is the agent in the act of begging and the like. From his own point of view, however, as based on the teaching of the scriptures which are the source of right knowledge, he is no agent at all. Thus, though he performs the act of begging and the like required for the bare existence of the body, and though with reference to these acts agency is imputed to him by others, he is not bound, since action and its cause, which are the source of bondage, have been burnt in the fire of wisdom. This is only a reiteration of what has bisen already said (iv, 19, 21). Tb^ 5age*s worldly action does not bind him. It has been shown in iv. 20 that that man does no action who, having started in life with action, has since realized the actionless Self as one with Brahman and has seen the non-existence pf agent; action and results, but who, though 22 — 24] JNANA-YOGA. 1 25 competent to renounce action, yet, on account of something preventing him from doing so, has continued in action as before. Of him who, as thus shown, does no action, the Lord Says : 23. Of the man whose attachment is gone, who is liberated, whose mind is established in know* ledge, who acts for the sake of sacrifice, — his whole action melts away. That man from whom all attachment is gone, from whom all cause of bondage, dharma and a-dharma, has fled away, whose mind is ever fixed in wisdom alone, who acts with a view to the performance of a sacrifice * — his action with its result is dissolved away, is reduced to nothing. Wisdom - sacrifice. For what reason, then, is all action which he does, entire- ly dissolved, without producing its natural result ? — Listen why. 24. Brahman is the offering. Brahman the obla- tion ; by Brahman is the oblation poured into the fire of Brahman ; Brahman verily shall be reached by him who always sees Brahman in action. The man who has realized Brahman sees that the instru- ment by which the oblation is poured in the fire is nothing but Brahm an ; that it has no existence apart from that of the Self, juist as silver has no existence apart from that of the mother-of-pearl (mistaken for silver). What (in the illustration^ appears as silver is nothing but the mother-of- pearl. WJaat people look upon as the instrument of offer- ^ y/ith a v; fc(^,toj>le3se Loi,-d, Nlir&yana (Yajna= Sacrifice, Vishwu).— (A), 126 THE bhagavad-gItA. [Dis. IV. ing is, to one who has realised Brahman, nothing but Brahman, Brahman is the oblation : i. e,, what is regarded as oblation is to him nothing but Brahman. So the fire wherein the oblation is offered is nothing but Brahman ; and it is by Brahman that the offering is made, i.e., the agent is none other than Brahman. The act of offering is nothing but Brahman ; and the result, the goal to be reached by him who always sees Brahman in action, is nothing but Brahman. Thus, the action performed by him who wishes to set an example to the world is in reality no action, as it has been destroyed by the realisation of Brahman in action. This representation as a sacrifice (Yajwa) of the right knowledge possessed by him who has given up all rites and has re- nounced all action is quite in its place, as serving to extol that right knowledge. For him who has realised the Supreme Reality, the instrument of offering and other ac- cessories connected with the actual sacrifice are nothing but Brahman, who is one with his own Self. Else, it would be to no purpose to speak specifically of the instrument and other accessories of a sacrificial rite as Brahman, when every- thing is Brahman. Wherefore, to one who realises that all is Brahman, there is no action. Moreover, all idea of the accessories of action is absent; and indeed, no act of sacri- fice is ever possible in the absence of such an idea. Every sacrificial rite, such as Agnihotra, is associated with an idea (derived from the revealed texts) of the accessories of action such as a particular God or Gods to whom the oblation should be offered, and with egoism on the part of the agent and his attachment for the results. No sacrificial rite is ever found unassociated with the idea of the accessories, of action 24-] J NAN A- YOGA. 127 and results, unaccompained with egoism and a longing for the results. But this (wisdom-sacrifice) is an action wherein all idea of the instrument and other various access- ories of action, all idea of action itself and of its results, has been replaced by the one idea of Brahman. Whence it is no action at all. This is shewn in iv i8, 20 ; iii. 28; v., 8^ Thus teaching, our Lord here and there tries also to remove all idea of duality, i, e,, of action, its result and its access- ories. It is admitted in the case of the Kamya-Agnihotra — the sacrifice of Agnihotra performed for some selfish pur- pose— that it ceases to be a Kamya-Agnihotra in the absence of that purpose. So also we are given to know that actions produce different results according as they are performed deliberately or otherwise. Accordingly, here too, in the case of the wise man in whom the idea of Brahman has replaced all idea of duality — such as, the instrument and other accessories of the act of offering, the act itself and its results — his action, though appearing as such externally, ceases to be action. Whence it is said ** the whole action melts away " (iv. 23). In interpreting this passage, some say : — What we call Brahman is the instrument of action and so on. And in fact it is Brahman that manifests Himself in the five forms, — such as action and its accessories, — and does the action. In this case, the idea of the instrument and other accessories of action does not cease to exist. On the other hand, it is taught that the idea of Brahman should be fixed upon action and its accessories in the same way that the idea of Vish«u is fixed upon an idol or the idea of Brahman is fixed upon * name.* {Vide Chh, Upanishad, 7-1-5). Indeed, even this view would be possible if this particu- 128 THE bhagavad-gIta. [JDis. IV. lar section of the discourse were not here concerned with the praise of the Wisdom-sacrifice (jnana-yajna). On the other hand, our Lord will here speak of the several acts of worship termed yajnas (sacrifices) and then praise wisdom, the right knowledge, in these terms : ** Superior is the wisdom- sacrifice to the sacrifice with objects.'* (iv. 33). And it has been shewn that the verse is intended to re- present wisdom as a sacrifice {vide p. 126). But, with those who maintain that the idea of Brahman should be fixed upon the sacrificial rite and all its accessories, just as the idea of Vishnu is fixed upon an idol or the idea of Brahman on * name * — the Brahma- vidy§. (knowledge of Brahman), which has been hitherto spoken of, cannot be the aim of the teaching here ; for, this verse would be mainly concerned, according to their interpretation, with the instrument, etc., connected with a sacrificial rite. Moreover, moksha cannot be obtained by that knowledge which consists in fixing the idea of Brahman on a symbol (such as a sacrificial rite). It has been here said that Brahman is the goal to be reached. It is indeed opposed to truth to maintain that moksha can be obtained without knowledge. Such interpretation is also opposed to the context. Right knowledge is the subject of which this Discourse treats {vide, iv. 18), and the concluding portion of the Discourse treats of the same subject, as shewn by the closing verses. The Discourse indeed concludes by extolling right know- ledge (iv. 33. 39). Accordingly it is not right to maintain that, all on a sudden, and without reference to the present topic, it is here taught that the idea of Brahman should be fixed on a sacrificial act just as the idea of Vishwu is fixed on an idol. 24-25] ! JlsTANA-YOGA. . I29 Wherefore this verse should be interpreted as has been done by us. Sacrifices effected by action. After representing the right knowledge as a sacrifice, the Lord proceeds to enumerate other kinds of sacrifice with a view to. extol the right knowledge : 25. Other yogins resort to sacrifices to Gods ; in the fire of Brahman others offer the Self by the Self. Some yogins, devotees to action, perform only sacrificial rites in devotion to the Gods, while others who know Brahman, the Absolute, sacrifice the Self by the Self in the fire ofl3rahman. The oblation (^huti) in this latter sacrifice is yajna, the Self, — for * yajna,' is enumerated among the terms synonymous with * atman * — who is in reality one with Brahman, but who is conditioned by the upadhis (such as buddhi) with all their attributes superimposed upon Him. This oblation of the Self is poured by the Self into Brahman, — here termed fire, the place into which that oblation is poured, — as described in the following texts: *• Brahman is the Real, Consciousness, the Infinite.'* (Tait. Up. 2-1). ** Brahman who is Consciousness and Bliss." (Bn. Up. 3-9-28). ** Brahman who is immediately cognised by all, and . who is the Innermost Self of all " (Bn. Up. 3-2-1). Brahman is devoid of all characteristics of mundane exis- tence (sawsara) such as hunger and thirst, inconceivable in any particular form or aspect, as taught by the Scripture in 7 i^o THE bhagavaB'gIta. [Dis. IV* the terms, ''It is not thus, it is not thus." (Bii. Up. 4-4-22). To know the conditioned Self as identical with the un- conditioned Brahman is to sacrifice the Self in Brahman. This is the sacrifice which is performed by those who, hav- ing renounced all action, are ever steady in their knowledge of the identity of the Self with Brahman. This Wisdom-Sacrifice ( described in iv. 24 ) is here enumerated along with the Gods-Sacrifice (Daiva-yajna) and others, with a view to extol it (iv. 33). 26. Others offer hearing and other senses in the fires of restraint ; others offer sound and other objects in the fires of the senses. Some yogins offer hearing and other senses in the fires of restraint (samyama) ; — the plural ' fires ' is used because the restraint differs with each sense ; — they are ever engrossed in restraining their senses; while others sacrifice the objects of senses in the fires of the several senses, i. ^., they regard it as a sacrifice to direct their senses only to the unforbidden objects of senses. 27. And others sacrifice all the functions of the senses and the functions of the vitality in the wisdom-kindled fire of the Yoga of Self-restraint. Wisdom 'kindled : kindled by discriminative wisdom, as a lamp is kindled by oil. The functions of prftna, the vital air in the individuars body, are expansion, contraction, etc. The functions of the senses and of the vital air are com- pletely dissolved while the yogin concentrates the mind on the Self. 28. Others are sacrificers by their wealth, 25 — 3^3 JNANA-YOGA. I3I sacriiicers by austerity, sacrificers by Yogas, sacri- ficers by reading and knowledge, ascetics of rigid vows. Of others, some sacrifice by way of giving away their wealth to the deserving ; some by austerity ; some by Yoga, comprising such practices as Pr&nAyftma (restraint of vital airs) and Praty&hdra (withdrawal of the mind from external objects) ; some by way of repeating Vedic texts such as the Rig-Yeda. according to prescribed rules ; some by way of studying the contents of the Scriptures (f&s(ra). 29. Others offer pr&na ( outgoing breath ) in ap&na (incoming breath), and ap&na in pr&na, restraining the passages of prina and ap&na, absorb- ed in pr&n&y&ma (restraint of breath). Some practise the kind of pr&M&3r&ma called PClraka (fiHing in) ; some practise the kind of Prdn&yftma called Rechaka (emptying) ; some are engaged in the practice of Prdndy&ma called Kumbhaka by impeding the outward passage of the air through nostrils and the mouth, and by impeding the inward passage of the air in the opposite direction. Moreover, 30. Others, with regulated food, offer life-breaths in life-breaths. All these are knowers of sacrifice, whose sins are destroyed by sacrifice. Regulated : limited. Whatever life-breath has been con- trolled, into it they sacrifice all other •4t{e-breaths ; these latter become, as it were, merged i^ the &^rmer. 31. Eating of ambrosia, the remnant of thjet ' 132 THE bhagavad-gIta. [Dis. IV. sacrifice, they go to Eternal Brahman. This world is not for the non-sacrificer ; whence the other ? — O best of Kurus. Performing the sacrifices mentioned above, they eat, at intervals, of prescribed food in a prescribed manner. Food so eaten is called ambrosia, amrita (immortal). If they wish for moksha, they go to Brahman in course of time, not at once, as we should understand for consistency's sake. Even this world, which is common .to all beings, is not for one who performs none of the sacrifices mentioned above. How can there be to him another world which can be secured only by superior means ? 32. Thus manifold sacrifices are spread at the mouth of Brahman. Know them all as born of action. Thus knowing, thou shalt be liberated. Thus various sacrifices, such as those mentioned above, are spread at the mouth of Brahman, i, c, are known from the Vedas through such passages as the following : ** We sacrifice prawa in speech." Know that they are all born of the not-Self, — of action in deed, speech and thought, — for the Self is actionless. If you realise that ** these are not my actions, I am actionless, I am unconcerned,'* you will be released, by this right knowledge, from evil, from the bond of sawsd.ra. Wisdom -sacrifice is superior to oilier sacrifices. Right knowledge has been represented as a sacrifice in iv. 24. Then several sacrifices were taught. Knowledge is now extolled as compared with these latter kinds of sacrifices which are all means of attaining the several objects of hu- man pursuit. 31-34] • JNANA-YOGA. 133 33, Superior is wisdom-sacrifice to the sacrifice with objects, O harasser of thy foes. All action, without exception, O son of Pritha, is compre- hended in wisdom. The sacrifice performed with material objects produces material effects, whereas wisdom-sacrifice does not. Where- fore wisdom-sacrifice is superior to the sacrifice performed with material objects. For, wisdom, which is the means to moksha, comprehends all action. So says the sruti : "Just as (in the game of four dice) the three dice are comprehended in the fourth termed knta, so whatever good people do, all that reaches him. Any other man who knows that which he knew (obtains the same result.) — (Chha. Up. 4-1-4). How and where one should seek wisdom. By what means is this grand wisdom to be obtained? 34, Know this : by long prostration, by enquiry, by service, those men of wisdom who have realis- ed the truth will teach thee wisdom. Know thou by what process it is obtained. Go to the teachers (Ach^ryas) and humbly prostrate thyself before them. Ask them what is the cause of bondage (bandha) and what the means of deliverance ; what is wisdom (vidya) and what nescience (avidydi). Do service to the Guru. Won over by these and other marks of respect, the teachers who, knowing the truth as well as realising it themselves, will impart to thee their wisdom, — that wisdom which has been described above. Some only, but not all, know as well as realise the truth. — By this the Lord means to say thai that knowledge alone which is imparted by those who 134 'THE bhagavad-gItA. [Djs, IV. have realised the truth — and no other knowledge— can prove effective. Then alone the following statement will hold good : 35. Knowing which, thou shalt not again thus fall into error, O P&wrfava ; and by which, thou wilt see all beings in thy Self and also in Me. Having obtained the wisdom imparted by them, you will not be again subject to confusion as you now are. By this wisdom you will also immediately perceive all beings, from Brahmd (the Creator) down to grass, in your own Self. You will then realise that "these beings exist in Me." You will also see them all in Me, Vdsudeva, thus : " And these beings exist in the Supreme Lord;" *.^., you will realise that unity of the individual Soul (Kshetrajwa) and the tsvara which is so clearly taught in all the Upanishads. Wisdom, a consumer of all sins and actions. Moreover, see how excellent knowledge is : 36. Even shouldst thou be the most sinful of all the sinful, thou shalt verily cross all sin by the bark of wisdom. With the boat of this knowledge, verily, you can cross the ocean of sin. For one who seeks liberation, even dharma proves to be a sin. How does wisdom destroy sin ? — Here is an example : 37. As kindled fire reduces fuel to ashes, O Arjuna, so does wisdom-fire reduce all actions to ashes. Just as a well-kindled fire reduces fuel to ashes, so does the fire of wisdom reduce all actions to ashes, *.^., it renders 34-39-] JNANA-YOGA. " I35 them impotent. The fire of wisdom cannot indeed literally reduce actions to ashes as fire reduces fuel to ashes. Accord- ingly we should understand that right knowledge is the cause which renders all actions impotent. But the actions by which this body has been brought into existence will come to an end only when their effects will have been fully work- ed out ; for, those actions have already commenced their effects. Thus wisdom can destroy only such actions as have not yet begun to produce their effects, whether they are actions done in this birth before the rise of knowledge and along with knowledge, or those done in the many previous births. Wherefore, 38. Verily, there exists here no purifier equal to wisdom. He who is perfected by Yoga finds it in time in himself by himself. The seeker of moksha who has perfected and regenerated himself by Yoga — by Karma- Yoga and by Samadhi-Yoga — will after a long practice, himself find spiritual wisdom in himself. The surest means to wisdom. The surest means of acquiring wisdom is taught as follows : 39. He obtains wisdom who is full of faith, who is devoted to it, and who has subdued the senses* Having obtained wisdom, he ere long attains to the Supreme Peace. A man full of faith obtains wisdom. But he may be slow; whence it is enjoined that he should ever be intently devot- 136 THE bhagavad-gIta. [Dfs. IV, ed to the means of obtaining wisdom, such as constant attendance on the Teachers (Gurus)*. A man of faith and devotion may not have mastery over the senses ; whence it is also enjoined that he should withdraw his senses away from their engrossment in objects. Such a man of faith, devotion and self-control is sure to obtain wisdom. Mere external acts (iv.34), such as long prostration before the Guru,' may fail to produce the required effect, since they may be tinged with hypocrisy. But hyprocisy is impossible when a man is full of faith and so on. Whence these are the certain means of acquiring wisdom. — What is the result of this acquisition of wisdom ? — The answer follows : Having obtained wisdom, he swiftly attains the Supreme Peace, called Moksha. That the right knowledge quickly leads to moksha is an established truth clearly taught by all ssLstras as well as reason. Wisdom the killer of doubt. Thou shalt not doubt this, for doubt is most sinful. — How ? — Listen : 40. The ignorant, the faithless, and one of doubting self, is ruined. There is neither this world, nor the othef, nor happiness, for one of doubting self. The man who knows not the Self is ruined, as also the man who has no faith in the teachings and the words of his Guru, and the man whose mind is full of doubts. No doubt the ignorant and the faithless are ruined, but not to the same extent as a man of doubting mind. He is the most sinful of all. — How ? — Even this world which is * And listening to their teachings. &c. 40—42.] JNANA-YOGA. I37 common to all men is not won by a sceptic, nor the other world, nor happiness ; for, even these things come within the sweep of his doubt. Wherefore thou shalt not doubt. Wherefore ? — For, 41. Him who has renounced actions by Yoga, whose doubts have been cloven asunder by wis- dom, who is self-possessed, actions bind not, O Dhanawjaya. He who sees the Supreme Being renounces all actions — dharma and a-dharma— by virtue of Yoga or knowledge of the Supreme Being. He attains this stage when his doubt has been cloven asunder by the realisation of the oneness of the Self with the Isvara. As he traces all actions to the interactions of the energies (guwas), actions do not bind him ; they do not produce any effects (good or bad) in the case of him who, in virtue of his Yoga, has renounced all actions and is ever watchful over his self. Since that man who, in virtue of the practice of karma- yoga, has all his doubts cut asunder by knowledge which arises as a result of all impurity having been washed away, is not bound by actions because they have been consumed in the fire of wisdom, and since that man is ruined who entertains doubts as to the practice of karma and knowledge, 42. Therefore with the sword of wisdom cleave asunder this doubt of the Self lying in the heart and born of ignorance, and resort to Yoga. Arise, O Bh&rata. Doubt is most sinful. It is born of ignorance and lies in 18 138 THE bhagavad-gItA. [Dis. IV the buddhi. Kill it by wisdom, by right knowledge of the Self. [The word " itmanaA " means * of the Self,' * concerning the Self,* but not * cherished by thyself.* Arjuna's doubt here is about the Self. If Arjuna could ever think that one man*s doubt is ever to be cut by another, then the Lord might say * kill thy doubt * as opposed to another's doubt. Even if Arjuna has been asked to kill the doubt concerning the Self, it implies also that the doubt is one cherished by Arjuna.] Knowledge is destructive of all evil, such as grief, folly, and the like. Having thus slain doubt, the cause of thy ruin, apply thyself to Karma- Yoga, the means of acquiring right knowledge. Now arise and fight, O descendant of Bharata. s, , , V FIFTH DISCOURSE. SAMNYASA-YOQA. Which is better for the is^norant, Karma -Yos^a or Samnyasa? In iv. i8, 19, 21, 22, 24, 32, 33, 37 and 41, the Lord has spoken of the renunciation of all actions ; and in iv. 42 He has exhorted Arjuna to engage in Yoga, in performance of action. Owing to the mutual opposition between perform- ance of action and renunciation thereof as between motion and rest, the two cannot be accomplished by an individual at one and the same time. Neither have two distinct peri- ods of time been prescribed for their respective observance. By inference, therefore, only one of them forms Arjuna*s duty ; so that thinking that, of the two, — performance of action and renunciation thereof, — he should resort to the better of the two to the exclusion of the other, Arjuna asks (v. i) of the Lord with a desire to know which is the better of the two. (Objection): — As going to speak of entire devotion to JwAna- yoga on the part of him who has realised the Self, the Lord has taught, in the passages quoted above, that such a man has to renounce action, but not he who has not realised the Self. Since performance of action and renunciation of action thus pertain to two distinct classes of people respect- ively, Arj Una's question with a view to know which of the two is better than the other is irrelevant. 140 THE bhagavad-gIta. [Dis. V, (Answery^Yes ; from your standpoint the question is irre- levant. But from the questioner's (Arjuna's) own standpoint, the question, we say, is quite relevant. — How ? — In the passages quoted above, the Lord enjoins renunciation as a duty (in the form ** Let the wise man renounce") ; and it cannot be enjoined as a duty unless it (the term 'renounce') is more important than the agent {i.e.y the term *wise') ; so that this injunction of renunciation should be extended so as to apply to that man also who has not realised the Self, because renunciation is elsewhere enjoined on him also.* It cannot be made out that renunciation of action is here intended for that man only who has realised the Self.f Thus arguing, Arjuna thinks that an ignorant man may either perform action or renounce it. But, owing to the mutual opposition of the two courses as shown above, only one of them can form the duty (of an individual at a time). And inasmuch as it is the better one of the two that should be followed, but not the other, the question with a view to know which of the two is the better is not irrelevant. The question is not with reference to the enlightened. That this is the meaning of Arjuna's question is also evident from an examination of the meaning of the words in reply. — How ?— The reply runs as follows : "Sawnyasa and Karma- Yoga both lead to the highest bliss ; but Karma- * When he is full of vairAgya or in- to enjoin renunciation, it cannot at the difference to all worldly concerns. — (A). same time enjoin that renunciation should + The Mimtlmsakas hold that a single be resorted to by the wise alone Else it proposition can embody but a single in- would involve the fallacy of a double in- junction. Accordingly, if the proposition junction in a single proposition. "The wise should renounce "be meant Introduction.] samnyasa-yoga. 141 Yoga is the better of the two" -(v.2). We should now ascer- tain: Is it in reference to the Karma- Yoga and the Karma- Sawnyasa resorted to by a man who has realised the Self that it is said that they lead to the highest bliss as their result, and that the Karma- Yoga is for some reason the better of the two ? Or is it in reference to those resorted to by a man who has not realised the Self that the statement is made ? — What then ?'•' — Listen: As a man who has reali- sed the Self resorts to neither . Karma- Yoga nor Sawnyasa, it is not right to speak of them as alike leading to the high- est bliss, or of the superiority of his Karma- Yoga to his Karma- Sawny^sa. If, for a man who has realised the Self, Karma- Sawny^sa and its opposite — Karma- Yoga (perform- ance of action) — were possible, then it would have been right to speak of them as alike leading to the highest bliss or to speak of the superiority of his Karma- Yoga to his Kar- ma-Sawnyasa. Inasmuch as, however, neither Karma-Sawi- nyasa nor Karma- Yoga is possible for a man who has realised the Self, it is not right to speak of them as alike leading to the highest bliss, or to say that Karma- Yoga is better than Karma- Sawny sisa. Karma- Yoga and Samnyasa inapplicable to the enlightened. (Question) : — Are both Karma- Yoga and Karma-Sawmyasa impossible, or is only one of them impossible, for a man who has realised the Self? If only one of them, is it Karma- Yoga or Karma-Sawmyasa ? What is the reason for the impossibility ? ♦ How is the former supposition liable suppositions are repeated in the BM- to objection ? or how is the latter reason- shya, but they have been omitted in the able ?— ( \nandagiri ) [ Here the two translation ] . 142 THE bhagavad-gIta. [Dis. V. {Answer) : — Since the man who has realised the Self is free from illusory knowledge, Karma- Yoga which is based upon illusion must be impossible for him. Here, in the Git&-5astra, in the sections treating of the real nature of the Self, it is said that a man who knows the Self, who knows himself to be the Self that is devoid of all changes of birth, &c., and is actionless, and whose illusory knowledge has been replaced by right knowledge, — that such a man has to renounce all actions, ever dwelling in the true actionless Self; and it is further said that, owing to the opposition between right knowledge and illusory knowledge as well as between their efifects, he has nothing to do with Karma- Yoga, the reverse of Karma-Samny^sa, presupposing an active Self and based on the idea of agency caused by illusory knowledge. Wherefore it is but right to say that, for him who has realised the Self and who is free from illusory knowledge, Karma- Yoga which is based upon illusory knowledge is impossible. (Question) : — What, then, are the sections treating of the real nature of the Self in which the man who knows the Self is said to have no action to do ? (Answer) : — Inii. 17, inii. 19 and ii. 21, and in other places here and there, the man who has realised the Self is said to have no action to do. (Objection) : — Karma- Yoga is also taught here and there in the sections treating of the real nature of the Self, e.g.f in ii. 18, 31, 47, &c. How, then, can Karma- Yoga be said to be impossible for a man who has realised the Self ? ( Answer ) :-*It is so, because there is an opposition between right knowledge and illusory knowledge as w^U as Introduction.] samnyAsa-yoga. 143 between their effects. In iii. 3 it is said that the S&nkhyas who have realised the true nature of the Self apply them- selves to devotion in the path of wisdom — ever dwelling in the actionless Self — as distinguished from devotion in the path of action which is intended for those who have not realised the Self. The man who has realised the Self has no longer any object to gain, since he has achieved all. In iii. 17 it is said that he has no more duties to perform. In such passages as iii. 4 and v. 6 Karma- Yoga is enjoined as an accessory to the acquisition of the knowledge of the Self, while in vi. 3 it is said that the man who has obtained right knowledge has no longer anything to do with Karma- Yoga. Further, in iv. 21 all action is denied to him except that which is required for bodily maintenance ; and even with reference to such acts of hearing and seeing as may be required for mere bodily maintenance, the man who knows the true nature of the Self is directed in v. 8 always to meditate with a concentrated mind on the idea that * it is not I that do it.' It is not possible to imagine even in a dream that the man who knows the Self can have anything to do with Karma- Yoga, so opposed to right knowledge and entirely based «pon illusory knowledge. Wherefore it is the Samnyd.sa and the Karma- Yoga of the man who has not realised the Self that are spoken of (in this connection) as lead- ing alike to moksha. This Sawnydsa, which consists in renouncing a few actions only while yet there is an idea of agency,'"' is different from the one already spoken of, from the ♦ He thinks that he has yet to learn the grthasthas or the second religious what the Ved^tas or the Upanishads order (ftsram^). This sort of renunciation teach, to reason about it and to meditate is thus partial and is meant to afford to upon it. He has renounced only those the aspirant greater leisure to apply him- actlons which are specially enjoined on self to the acquisition of spiritual wisdom* 144 THE bhagavad-gItA. [Dis. v. renunciation of all actions, — which is resorted to by the man who has realised the Self. The former becomes very difficult of performance as it is further associated with * yama ' and *ni-yama' and the like (which are the various forms of self-control). Karma- Yoga is comparatively easier ot per- formance and is therefore spoken of as the better of the two. Thus an examination of the meaning of the words in reply leads also to the same conclusion as has been arrived at before as regards the meaning of Arjuna's question. At the beginning of the Third Discourse, Arjuna, seeing that knowledge and action could not coexist in one man, asked the Lord ** tell me that which is the better of the two ;" and in reply the Lord declared decisively that devo- tion in the path of knowledge was meant for the Sankhyas — the renouncers, the Sawnydsins, — and that devotion in the path of action was meant for the Yogins. And from the statement ** nor by inere renunciation does he attain perfec- tion," (iii. 4) it is clear that, in the view of the Lord, renunciation with knowledge is a means of attaining perfec- tion. And Karma- Yoga, too, must lead to perfection, inas- much as it has been enjoined (iv. 42). Arjuna now asks with a view to know as to which one of them. Karma- Yoga or Sawnyasa, is better for a man who has no knowledge. Arjuna said : I. Renunciation of actions, O Krishna, Thou praisest, and again Yoga. Tell me conclusively that which is the better of the two. Thou teachest renunciation of those actions which are enjoined in the sastras, and Thou teachest also that p^er- formance of those very actions is necessary. I have, there- 1 — 2] SAMNYASA-YOGA. 145 fore, a doubt as to which of them is better, performance of (prescribed) actions or renunciation of those actions. It is the better course which must be followed. Wherefore tell me conclusively that one, — it being impossible for one man to resort to both at the same time, — be it performance of actions or renunciation of actions, by which you think I may attain to perfection. Karma- Yoga suits the ignorant better than Samnyasa. To state His own opinion with a view to clear the doubt, the Lord says : The Blessed Lord said : 2. Renunciation and Yoga through action both lead to the highest bliss; but, of the two, Yoga through action is esteemed more than renunciation of action. Sawnyasa and Karma- yoga, renunciation of actions and performance of actions, both lead to moksha, as giving rise to (spiritual) knowledge. Though both lead to moksha, yet, of the two means of attaining moksha, Karma- Yoga is better than mere — i. e., unaccompanied with knowledge — Karma- sawny^sa. Thus the Lord has praised Karma- Yoga. '•' Wherefore ? — The answer follows : 3. He should be known as a perpetual renouncer who neither hates nor desires ; for, free from the ♦ The Lord does not of course mean that is a for higher path than Karma- Yoga, Karma-Yoga is superior to true Karma- though t^e latter is easier than, and there- sawnyisa. True Karma-sawnyasa, that fore perferable to, that Karma-sawmyasa which is accompanied with knowledge, which is unaccompanied with knowledge. 19 146 THE BHAGAVAD-GiTA. [DiS. V. pairs of opposites, O mighty-armed, he is easily set free from bondage. The Karma- Yogin who neither hates pain and the ob- jects causing pain, nor desires pleasure and the objects causing pleasure, should be known as a perpetual renouncer (sawnyasin), though he is engaged in action. Sankhya and Yoga lead to the same goal. {Objection) : — Samnyasa and Karma- Yoga, which are meant for two distinct classes of people and are opposed to each other, should, properly speaking, be mutually opposed in their results also. They should not, on the other hand, both lead to moksha alike. {A nswey) : — the Lord says : 4. Children, not the wise, speak of Sankhya and Yoga as distinct. He who is rightly devoted to even one obtains the fruits of both. It is children who speak of Sankhya and Yoga as pro- ducing distinct and opposite results. But the wise, men of knowledge, believe that they produce but one harmo- nious result. He who rightly observes even one of them, Sankhya or Yoga, obtains the fruits of both. Both lead to the same result, viz,, moksha. Wherefore, there is no diversity in the result. (Objection) : — Having started with the words *Sawnyasa' and * Karma- Yoga', how is it that He speaks of Sankhya and Yoga — with which we are not at present concerned — as producing the same results ? (Answer) : — There is no fault here. Arjuna indeed asked 3 — 5-] SAMNYASA-YOGA. 147 the question with reference to simple Sawnyasa and simple Karma- Yoga. But the Lord, without leaving these, has added to them some additional conceptions of His own and has answered the question, speaking of them under other names, S§.nkhya and Yoga. In the opinion of the Lord, Sawnyasa and Karma- Yoga are themselves termed Sankhya and Yoga when knowledge of the Self (JM§,na) and equani- mity ( samabuddhitva ) are respectively added to them. Hence no irrelevant topic. How can a man obtain the results of both by the right observance of only one ? — The answer follows : 5. That state which is reached by S^nkhyas is reached by Yogins also. He sees, who sees Sankhya and Yoga as one. Sankhyas are those who are devoted to knowledge and have renounced the world. They reach the state called moksha. The same state is reached by Yogins also, — but indirectly, through the attainment of true knowledge and renunciation, — by those who perform their duties as a means of attaining knowledge, dedicating them to the Isvara, and having no selfish end in view. That man sees rightly who sees that Sankhya and Yoga are one, as leading to an identical result. (^Question) : — If so, Sawnyasa must be superior to Yoga. How then is it that it has been declared that Karma- Yoga is better than Karma-sawnyd.sa. (Answer) : — Listen why it is so. It is the simple Karma- sawny^sa and the simple Karma- Yoga with reference to which you have asked me " which one is the better of the two?** In accordance with the question, My answer has 148 THE BHAGAVAD-GiXA. [DiS. V. been given. — without having regard to knowledge — that Karma- Yoga is superior to Karma- sawnyasa. But that SsLmnyksa. which is based upon knowledge is regarded by Me as Sdnkhya, and S^nkhya itself is the true (paramartha) Yoga. It is only by a figure that the Yoga through Vedic rites is called Yoga or Sawmyasa, inasmuch as it conduces to that (true Yoga or Sawmyasa). Karma^Yoga is a means to Samnyasa. How is it that the aim of the Karma- Yoga is that (true Yoga or Sawny^sa) ? — Listen : 6. But renunciation, O mighty-armed, is hard to attain except by Yoga ; a sage equipped with Yoga ere long reaches Brahman. Renunciation (Sawmyasa) here spoken of is the true (paramarthika) Sawmyisa ; and Yoga is the Vedic Karma- Yoga (performance of Vedic ritual) dedicated to the Isvara and entirely free from motives. A sage (muni) is so called because of his meditation (manana) on the form of the tsvara. * Brahman ' here means renunciation (sawnyisa, which is now being spoken of), because renunciation consists in the knowledge of the Highest Self (Param^man) ; and the sruti says : What is called **Ny4sa'* is Brahman ; and Brahman is verily the Great." {Tait. Up, 4-78). A sage equipped with Yoga soon reaches Brahman, the true renunciation, which consists in steady devotion to right knowledge. Wherefore, I have said that Karma- Yoga is better, 5 — 9] SAMNYASA-YOGA. I49 A sage's actions do not affect him. When the devotee resorts to Yoga, as a means of attain- ing right knowledge : 7. He who is equipped with Yoga, whose mind is quite pure, by whom the self has been conquered, whose senses have been subdued, whose Self has become the Self of all beings, — though doing, he is not tainted. He who is equipped with Yoga, whose mind (^tman, sattva) has been purified, who has conquered the body (atman, the self) and the senses, who sees rightly, whose Inner Consciousness, the Self, has formed the Self of all beings from Brahma down to a clump of grass, — he will not be tainted, i.e., he will not be bound by actions, though he may continue to perform them for the protection of the masses, i. e., with a view to set an example to the masses. A sage's actions are really no actions. Neither does he really do anything. Wherefore, 8 — 9. 'I do nothing at all'; thus should the truth- knower think, steadfast, — though seeing, hearing, touching, smelling, eating, going, sleeping, breath- ing, speaking, letting go, seizing, opening and closing the eyes, — remembering that the senses move among sense-objects. The truth-knower is he who knows the true nature of the Self, who sees the Supreme Reality. — When and how should he think so, ever intent on the truth ? — The answer is given thus : * though seeing, &c.' The duty of the man who, thus knowing the truth and 150 THE BHAGAVAD-GiTA. [DiS. V. thinking rightly, sees only inaction in actions — in all the movements of the body and the senses — consists in renounc- ing all actions ; for, he sees the absence of action. The man, for instance, who thinks of quenching his thirst in a mirage, mistaking it for water, will not, even after knowing that it is no water, resort to the same place for the purpose of quenching his thirst. Karma- Yog:in is untainted by the results of his action. But as to the man who is not a truth-knower and is engag- ed in action : 10. He who does actions, offering them to Brahman, abandoning attachment, is not tainted by sin, as a lotus leaf by water. He offers all actions to the tsvara, in the faith that *I act for His sake', as a servant acts for the sake of the master. He has no attachment for the result, even for moksha. The result of actions so done is only purity of the mind, and nothing else. Because, II By the body, by the mind, by the intellect, by mere senses also, Yogins perform action, without attachment, for the purification of the self. Mere : free from egotism, resohite in the faith that * I act only for the sake of the Lord, not for my benefit.' *Mere' should be construed along with *body' &c., with each one of them separately. Yogins are those who are devoted to works, free from egotism in all their acts, without attach- 9 — 13] SAMNYASA-YOGA. i ^i c ment for their results. They act only for the purification of the mind, (sattva). Wherefore, as thy duty lies only there, do thou only perform action. Also because, 12. The steady-minded one, abandoning the fruit of action, attains the peace born of devotion. The unsteady one, attached to the fruit through the action of desire, is firmly bound. The steady-minded man who, resolved that ** I do actions for the sake of the Lord, not for my benefit," abandons the fruit of action attains the peace called moksha, as the result of devotion, through the following stages : first, purity of the mind ; then, attainment of knowledge ; then, renunci- ation of all actions ; and lastly, devotion to knowledge. But he who is unsteady is led by desire and is attached to the fruit, thinking * I do this act for my benefit.' He is firmly bound. Wherefore, be thou steady-minded. The blissful embodied life of a sage. But as to the man who sees the Supreme Being, 13. Renouncing all actions by thought, and Self-controlled, the embodied one rests happily in the nine-gated city, neither at all acting nor causing to act. Actions are either the obligatory duties (nitya-karmawi), or those arising on the occurrence of some special events (nai- mittika-karma/n), or those intended for securing some special ends, and which are only optional (kamya-karmd,wi), or those which are forbidden (pratishiddha-karma/n). The man who 152 THE BHAGAVAD-GltA. [DiS. V. has subdued the senses, renounces all actions in speech, thought, and deed, by discrimination, by seeing inaction in action, and rests happily. He rests happily because he has given up all action in speech, thought and deed, because he is without worry, because his mind is calm, because, excepting the Self, all interests ( foreign to the Self) have departed from his mind. — Where and how does he rest ? — In the body which has nine openings : seven in the head, be- ing the organs of sensation ; two nether ones for the passage of the urine and the dung. As having these nine open- ings, the body is said to be a nine-gated city. It is like a city, with the Self for its Monarch, inhabited by the citizens of the senses, mind, intellect, as well as their objects, — all working for the sole benefit of their Lord and producing consciousness of various objects. In such a nine-gated city the embodied one rests, having renounced all action. (Objection) : — Of what use is the qualification ** he rests in the body "? Every man, be he a sawny^sin or not, rests in the body only. So, the qualification is meaningless. [AnswevY—YiQ that is ignorant identifies himself with the mere aggregate of the body and the senses, and thinks : ** I rest in a house, on the ground, on a seat." Such a man, regarding the mere body as himself, cannot indeed cherish the idea that he rests in the body as in a house. But in the case of a man who regards the Self as distinct from the ag- gregate of the body, &c., the idea that he rests in the body is quite possible. And it is also right that he should renounce by thought — by knowledge, by discriminative wisdom — the action attributed to the Self through ignorace, but which really pertains to the not-Self. Though a man has attain- ed discriminative wisdom {i. e.^ has realised his true Self as I3---I4] SAMNYASA-YOGA. 1 53 distinguished from the not-Self) and has renounced all con- cern with action, still, it may be said that he rests in the nine-gated city of the body as in a house, inasmuch as his personal consciousness (of resting) arises only with reference to the body in virtue of the traces of the unspent portion of the prarabdha-karma— the karma which brought the present body into existence— still continuing to be felt. Thus the qualification * he rests in the body ' has a meaning, as pointing to a distinction between the respective standpoints of the wise and the ignorant. {Objection) : — It is true that he renounces the actions of the body and of the senses attributed falsely to the Self through ignorance ; still, the power of acting and of causing to act may be inherent in the Self and may remain in him who has renounced actions. {AHsw3y): — The Lord says : He nsicher acts himself, nor causes the body and the senses to act. (Question) : — Do you mean that the power of acting and of causing to act is inherent in the Self and that it ceases by renunciation, like the motion of a moving person ; or that the power is not inherent in the Self ? (Answsy) : — The pDwer of acting or of causing to act is not inherent in the Self; for, the Lord has taught that the Self is unchangeable (ii. 25), and '* though seated in the body, he acts not, nor is he tainted" (xiii. 31). Thesruti says, **lt thinks as it were and moves as it were." ( B/i. Up. 4-3-7). Nature is the source of activity. Moreover, 14. Neither agency nor objects does the Lord 20 154 '^^^ BHAGAVAD-GiTA. [DiS. V* create for the world, nor union with the fruits of actions. But it is the nature that acts. The Self, the Lord (of the body), does not create agency i.e.y does not of Himself urga any one to action, *do this.' Neither does the Self create cars, jars, mansions, and other objects of desire. Nor does the Self unite him who makes a car or the like with the fruit of the act. (Question): — If the Self in the body does not Himself act nor cause others to act, what then is it that acts and causes others to act ? {Answer) : — Listen. It is Nature, Svabhdva, Praknti, Maya, * the Divine Maya made up of guz/as ' '•' ( vii. 14 ). Wisdom and Unwisdom. In reality, 15. The Lord takes neither the evil nor even the good deed of any ; wisdom is enveloped by un- wisdom ; thereby mortals are deluded. Of any : even of His devotees. [Question) : — With what object then is done by devotees any m3ritorioa3 act, — an act of worship, sacrifice, or charity, the offering of an oblation into the fire, or the like ? [Answev): — The Lord says in reply: Discriminative knowledge is enveloped by ignorance. Thereby the ignorant mortal creatures in sawsara are deluded and think, ** I act, I cause to act, I shall enjoy, I cause to enjoy," and so on. 16. But to those whose unwisdom is destroyed by wisdom of the Self, like the sun wisdom illumi- nates that Supreme. * That is to say, A tman forms the agont, throuf^h avidya— (A), the enjoyer, and the Lord of Creation, .14 — 1 8.] SAMNYASA-YOGA. 155 When that unwisdom by which the mortals are envelop- ed and deluded is destroyed by wisdom or discriminative knowledge of the Self, then, as the sun illuminates all objects, so wisdom illuminates the whole of the Know- able, the Supreme Reality. The sage has no more births. The Supreme Reality having been illuminated by wisdom, 17. With their consciousness in That, their Self being That, intent on That, with That for their supreme goal, they go never again to return, thejr sins shaken off by means of wisdom. Fixing their consciousness in Brahman and realising that the very Supreme Brahman is their Self, they renounce all actions and dwell in Brahman alone, — the Supreme Brah- man being their highest goal, their delight being solely in the unconditioned Self. In the case of such men, all sins and other causes of mundane existence (saws^ra) are destroyed by wisdom described above, and they depart from here, never returning to embodied life. The sage sees the One in all beings. How do those wise men see truth whose ignorance of the Self has been removed by knowledge ? — Listen : 18. In a BrjLhmana endued with wisdom and humility, in a cow, in an elephant, as also in a dog and in a dog-eater,* the wise see the same. Humility is tranquillity, the condition of a well-disciplin- * A cban^&la, an outcaste. 156 THE bhagavad-gItA. [DlS. V. ed soul. Of the creatures mentioned, the highest is the brdhma«a who is spiritually regenerated and highly S^ttvic (i,e,, in whom the energy oi Sattva predominates). Next comes thecow, not spiritually regenerated, and Rajasic (».^., in which the energy of Rajas predominates). Last come the elephant, &c., which are purely Tamasic (the energy of Tamas predominating). In all of them the sages see the same, the One who is immutable in Himself and quite un- touched by Sattva and other energies, or by the tendencies born of those energies, whether Sattvic, Rajasic, or Tamasic. The sage is liberated while still on earth. (Objection) : — They (the sages just spoken of) are sinful persons, whose food should not be eaten by others. For, the Law says : ** Where one's equals are honored in a different manner, and where persons who are not one's equals are honor- ed in the same manner as oneself, a dinner must not be eaten." (Gautama's Institutes, xvii. 20.) (Answer) : — They are not sinful ; for, 19. Even here birth is overcome by them whose mind rests on equality. Spotless, indeed, and equal is Brahman; wherefore in Brahman they rest. Even while living here on earth, birth has been brought under control by those sages who see the One, and whose intuition (antaA-karawa) rests unwavering on the equality (i, e.f homogeneity) of Brahman in all creatures. Though, to the ignorant, Brahman in such impure bodies as those of r8— iQ.] SAMNYASA-YOGA. 157 dog-eaters and the like appears to be contaminated by their impurities, yet He is unaffected by them and is therefore spotless. Further, He is not heterogeneous either, owing to any heterogeneous attributes inherent in Himself ; for, consciousness (chaitanya) has no attributes. And the Lord speaks of desire and the like as the attributes of the Kshe- tra — of the body, of the not- Self (xiii 6), — and He speaks also of the Self as beginningless and without attributes (xiii. 31). Nor are there what are called * ultimate particu- lars (antyaviseshas) ' as the basis of individual distinctions in the Self, since no evidence can be adduced to prove their existence in relation to the several bodies.'*' Hence Brahman \s homogeneous and one. Wherefore they (the sages) rest in Brahman only. Not in the slightest can blemishes of bodies affect them, since they have no egotism and do not identify themselves with the aggregate of the body and the like. It is only to those who are egotistic and who identify the Self with the aggregate of the body and the like, that the institute quoted above is applicable, since it refers to persons who are the objects of honor. In honoring and giving gifts, some special qualifications are taken into account, such as a knowledge of Brahman, a knowledge of the six auxiliary sciences (awgas), a knowledge of the four Vedas and the like. But Brahman is free from all attributes, good ♦ According to the Vaiseshika system of philosophy ' antya-viseshd' is that in- definable peculiar attribute inherent in an eternal substance which distinguishes it from another eternal substance. It is that in an eternal substance which marks its individual identity. The existence of such an attribute is only inferred in order to account for a distinction which is other- wise perceived. The eternal substances are thus enumerated: — The atoms of Earth, of Water, of Light, ind of Air ; ^kasa (ether), Time, Space, /4tman (soul) and Manas (mind). The antya-viseshas in the Atman is only inferrible from a distinction in the Self, for which Veddnta sees no evidence. Distinctions in the body cannot certainly point to distinctions in the Self since a yogin can simultane- ously assume, various bodies. 158 THE bhagavad-gIta. [Dis. V. and bad. Hence the statement * they rest in Brahman.' Moreover, the institute quoted above is taken from a section which is concerned with works (Karma), whereas this portion of the Gltd' (from v. 13 to the end of the adhyiya) is a section treating of renunciation of ail works. The sage is free from grief and rejoicing. B3cause Brahman, the Self, is blemishless and homoge- neous, therefore, 20. He who knows Brahman can neither rejoice on obtaining the pleasant, nor grieve on obtaining the unpleasant, — steady-minded, undeluded, resting in Brahman. Pleasant and unpleasant objects can cause pleasure and pain to them only who regard the body as the Self, not to him who sees the pure Self, since the latter never comes by pleasant and unpleasant objects. He is undoubtirigly conscious that the Self is one, homogeneous, and spotless in all creatures. He is free from delusion. He rests in Brahman described above ; that is, he does no action, he has renounced all action. The sage's infinite joy. Moreover, resting in Brahman, 21. With the self unattached to external con- tacts, he finds the joy which is in the Self; with the Self engaged in the contemplation of Brahman he attains the endless joy. When his intuition (anta^-karawa) is uncontaminated by attachment to things contacted by the senses, to the sound 19 — 22.] SAMNYASA-YOGA. 159 and other sense-objects which are all external (to the Self), the sage realises the joy which there is in the Self. When his intuition ( antaA-kara;^a ) is engaged in Yoga, in Sam^dhi, in a deep and steady contemplation of Brahman, then the sage attains the imperishable bliss. Therefore, he who seeks for the endless joy of the Self should withdraw the senses from the momentary pleasure of external objects. For the following reason also he should withdraw (the senses from external objects) : — 22. For, those delights which are born of contacts are only generators of pain, having a beginning and an end, O son of Kuntl ; a wise man rejoices not in them. The pleasures that are caused by contacts of the senses with sense-objects are only generators of pain, since those delights are caused by nescience (avidya). We do find that all troubles arising in the body (adhy^tmika), etc., are tra- ceable to them (delights) only. As in this world, so in the other,-^-as the word *only* indicates. Seeing that there is no trace of joy in the ScLms'^ra., the devotee should withdraw the S3n333 from the mirage of senss-objects. Not only do the delights causci pain, but also they have a beginning and an end. The contact of a sense with its object marks the begin- ning of a pleasure, and their separation its end. Delights are temporary, occurring in the moment of interval (between the origin and the end). A man who possesses discrimina- tion and who has realised the Supeme Reality does not re- joice in them. It is only quite ignorant persons that are, like cattle and the like, found to rejoice in the sense-objects. l6o THE- BHAGAVAD-GiTA. [DiS. V. The path of Nirvana. And there is also a wicked thing, an enemy on the path to Bliss, a most difficult thing to deal with, the source of all evil, very difficult to w^ard off, so that, very mighty efforts should be made, says the Lord, to repel the enemy : 23. He that is able, v^hile still here, to with- stand, before liberation from the body, the impulse of desire and anger, he is a Yogin, he is a happy man. While still here : while yet living. Before liberation f}om the body : up to the point of death. By thus marking death as the limit, the Lord teaches that the impulse of desire and anger is unavoidable during life, since its causes are in- numerable, and that till the very moment of death it should not be trusted. Desire (K^ma) is the longing for a pleasure- giving agreeable object of our experience when coming with- in the ken of our senses, heard of, or remembered ; and anger (krodha) is the aversion for the disagreebale, for the cause of pain, when being seen, heard of, or remembered. The impulse of desire (k^ma) is the agitation of the mind (anta/t-karawa) as indicated by hairs standing on end and by a joyful countenance ; and the impulse of anger is the men- tal agitation indicated by the trembling of the body, by perspiration, lip-biting, fiery eyes, and the like. He who can withstand the impulses of desire and anger is a Yogin, and he is a happy man here on earth. What sort of a man resting in Brahman attains Brah- man?— The Lord says : 24. Whoso has his joy within and his pastime within, and whoso has his light within only, that «3' — 26] samnyAsa-yoga.' ^61- Yogin attains Brahman's bliss, himself becoming Brahman. Withm: in the Self. He attains the bliss (nirv^Ma) in Brahman, — i, ^., he attains moksha, — whilei still living here on earth. Moreover, 25. The sages attain Brahman's bliss, — they whose sins have been destroyed and doubts remov- ed, who are self-controlled and intent on the welfare of all beings. Sages (^ishis) : men of right knowledge and renuncia- tion. Intent, &c. : injuring none. Moreover, 26. To the devotees who are free from desire and anger, who have controlled their thought, and who have known the Self, Brahman's bliss exists everywhere. Those who have renounced all actions and attained right knowledge are liberated, whether living or dead. Realisation of the Lord by Dhyana-Yoga. It has been said that those who, renouncing all actions, remain steady in right knowledge obtain instant liberation. It has often been and will be declared by the Lord that Karma- Yoga, which is performed in complete devotion to the Lord and dedicated to Him, leads to moksha step by step : first the purification of the mind, then knowledge, then renunciation of all actions, and lastly moksha. And now, with a view to propound at length the Dhygbna-Yoga, the proximate means to right knowledge, the Lord teaches the ;2i i6a THE bhagavad-gItA. [Dis. V< Dhy&na-Yoga in the following few aphoristic verses : 27-28. Shutting out all external contacts and fixing the sight between the eye-brows, equalising the out-going and the in-going breaths which pass through the nostrils, controlling the senses, mind and intellect, having moksha as his highest goal, free from desire, fear and anger, — the sage who ever (remains thus) is verily liberated. The sound and other sense-objects enter the mind within through the respective organs. These objects which are external are kept outside when a man does not think of them. A sage (muni) is one who is given to contemplation (manana) and who renounces all actions. Keeping the body in the posture described, he should always look up to moksha as his supreme goal. When the sage leads constant- ly this kind of life, renouncing all, he is no doubt liberated : he has nothing else to do for liberation. What has he — he whose mind is thus steadily balanced — to know and meditate upon in the Dhya.na-Yoga ? 29. On knowing Me, — the Lord of all sacrifices and austerities, the Great Lord of all worlds, the Friend of all beings, — he goes to Peace. I am Nlir&yawa, the Lord of all sacrifices and austerities, both as their author and as their Devat4 (i. e., as the God whose grace is sought by their means). I am the Friend of all, doing good to them without expecting any return for it. Lying in the heart of all beings, I am the dispenser of the fruits of all actions and the witness of all cognitions. On kno\ying Me, they attain peace, the cessation of all sawsfi^rat SIXTH DISCOURSE. DHYANA-YOGA. Dhyana-yog^a is incompatible with worlcs* At the close of the next preceding Discourse, Dhydna- Yoga — Yoga by meditation, — which is the proximate means to right knowledge has been taught in a few aphoristic verses (v. 27-29). Here commences the Sixth Discourse which occupies the position of a commentary thereon. Now, action, (karma) is an external aid to Dhy&na-Yoga ; and a gii- hastha, (householder) on whom action is enjoined, should perform it till he is able to attain to Dhy&na-yoga ; and bearing this in mind, the Lord extols action in vi. i. (Objection) : — *Now, since action which is enjoined should be performed throughout life, what is the meaning of the limitation, * till he is able to attain to Dhy&na- Yoga * ? (Answer): — This objection does not apply here, because of the specification that, * for the sage who wishes to attain to Yoga, action is the means' (vi. 3) ; and because it is also said that he who has attained Yoga has only to resort to renunciation (sama). If it were meant that each of them — he who wishes to attain to Yoga as well as he who has attained to Yoga — should resort to both action and renun- ciation, then it would be useless to specify that action and renunciation are respectively intended for him who wishes ♦The Samuchchaya-Vadin maintains action if It should produce the intended that knowledge should be conjoined with result. 164 THE bhagavad-gIta. [Dis. VI. to attain Yoga and for him who has attained Yoga, or to divide them into two distinct classes. (The opponent) : — Among religious devotees (4sramins=gn- hasthas), one class comprises persons who wish to attain Yoga, another class comprises persons who have already attained Yoga, while the rest are those who neither wish to attain Yoga nor have attained Yoga ; and it is but right that the first two classes should be specified and shown separately as distinguished from the third. * ( Ansiner)\ — No; the words 'for the same devotee (in vi. 3) and the repetition of ' yoga ' in the clause * when he has attained to Yoga ' imply this, that the same person who at first wished to attain to Yoga has only to renounce action when he has attained Yoga, this renunciation leading to the fruition of Yoga. Thus, no action forms a necessary duty throughout life. Failures in Yoga are also spoken of here (vi. 37, 38). If, in the Sixth Discourse, Yoga were meant for a gnhastha, then there could be no occasion for the supposition of his ruin, inasmuch as he, though a failure in Yoga, may obtain the fruit of Karma. An action done, whether interested (kamyajf or obligatory and disinterested {nitya)^ must produce its effect ; — (it cannot of course produce) moksha, which, being eternal, cannot be produced by an action. We have also said + that the obligatory duty (nitya-karma), as taught by so great an authority as the Veda, must produce a result * Th6 opponent drives at this conclu- sthas, renounce Karroa, though they sion, that while the first and third classes may practise Yoga with a view to realise of aspirants are bound to perform Karma, the true nature of the Self, those who have attained Yoga should t Vide commentary on iv. i8. not, as belonging to the order of gdha- Introduction.] dhyana-yoga. 165 of its own, since, otherwise, the Veda would serve no purpose. Neither would it be proper to speak of a gnhastha as a failure in both ways ; for he would still perform Karma and there would therefore be no occasion for a failure therein* {The opponent): — The Karma which has been done has been offered to the Lord ; wherefore, such Karma can bring in no result to the author. {Answer): — No; for, the offering of Karma to the Lord must lead to still greater results. {The opponent) : — It leads only to moksha. — The offering of all actions to the Lord, when conjoined with Yoga, leads to moksha and to no other result ; but, since he has failed in Yoga, it is but right to suppose that such a man will be ruined. {Answer) :-^No; for, the verses vi. 10,14, enjoin renun- ciation of action. It is not possible to think of any kind of wife's aid at the time of Dhy^na; if it were possible, then it might be argued that loneliness is enjoined (vi. 10) with a view to prohibit that aidf. And what is taught in vi. 10 — "without desire, without property'* — is not compat- ible with the life of a gnhastha. The question (vi. 38), too, regarding him who may prove a failure in both ways would not arise. {The opponent) : — In vi. i, a man of action (Karmin) is said to be both a Sawnyisin and a Yogin, and it is further said that he who does no action or keeps no fire cannot be a Yogin or a Sawnyllsin. {Answer): — No; vi. i, merely extols the abandonment of t That is to say, DhyAna-Yoga as he cannot fulfil the conditions laid down taught in 'the sequel is not meant for a in vi. lo, 14, etc. grihastha who is engaged in works ; for :i66 THE bhagavad-gItA. [Dis. VI. attachment for results of actions, performance of which forms an external aid (bahiranga) to Dhydna-Yoga, (». e, which leads one to Dhydna-Yoga in due course). — It is not he alone who is without fire and without action that is both a Sawnyd.sin and a Yogin, but also one devoted to action, who, abandoning attachment for the results of actions, per- forms them for the purification of the mind (sattva-suddhi). Thus by way of praise the latter is said to be a Sawnyasin and a Yogin. It is, moreover, not proper to hold that one and the same proposition,'*'' both praises the abandonment of attachment for results of actions and forbids the fourth order. Further, the Lord cannot contradict the sruti, the smnti, the Pur^was, the Itihdsa and the Yoga-sastras, which clearly teach that a man who is without fire and without action — i.e who is literally a sawnyasin — is a Sawny^sin and a Yogin. To forbid the fourth order would contradict what the Lord Himself teaches in iv. 13, xii. 16, 19, ii. 71. Therefore, for the sage who wishes to attain Yoga and has already "entered on the career of a gyihastha, action (such as the Agnihotra) performed without a desire for its fruit becomes, by way of purifying the mind, a means to Dhydna-Yoga. On this ground he is said to be a Sawnydsin and a Yogin by way of praise. Renunciation in action The Blssed Lord said : I. He who, without depending on the fruits of action, performs his bounden duty, he is a Sawtny^sin and a Yogin : not he who is without fire and without action. ♦ Vide note t on p. 140. 1.] dhyAna-yoga. 167 He who desires the fruits of actions is dependent thereon ; but different from him is the man in question ; he is not de- pendent on the fruits of actions. He who is thus free from a desire for the fruits of actions and performs action, such as the Agnihotra or fire-sacrifice as a bounden duty (nitya-karma), — not as a k^mya-karma or action done with a motive, as a means of attaining some immediate specific end in view, — he who performs actions thus is superior to those who perform actions in a different spirit. With a view to impress this truth, the Lord says that he is a Samny&sin and a Yogin. He should be regarded as possessing both the attributes, the attributes of renun- ciation (samny&sa) and steadfastness of mind (Yoga). Not he alone should be regarded as a sawny^sin and a Yogin who is without fire and without action, who neither lights sacrificial fires nor engages in other actions, such as austeri- ties and the like which require no help of sacrificial fires. (Objection) : — In the sruti, in the smnti, and in the yoga- sdstras, it is plainly taught that a Sawny^sin or a Yogin is one who is without fire and without action. How is it that the Lord teaches here a strange doctrine that he who lights fire and performs actions is a Sa;»ny4sin and a Yogin ? (Answer) : — This is not to be regarded as a fault ; for, it is intended to represent a devotee to action as a Sawnyisin and a Yogin in a secondary sense of the two terms. He is regarded as a Sawny^sin because of his renunciation of the thoughts concerning the fruits of action ; and he is regarded as a Yogin because he performs action as a means of attaining to Yoga or because he abandons thoughts con- cerning the fruits of actions as causing unsteadiness of 1 68 THE bhagavad-gItA. [Dis. VL mind. Thus, it is only in a secondary sense that the two terms are applied to him. It is not, on the other hand, meant that he is in reality a Saw^ny^sin and a Yogin. The Lord, accordingly, says : 2. Do thou, O P4nrfava, know Yoga to be that which they call renunciation ; no one, verily, be- comes a Yogin who has not renounced thoughts. Do thou understand that the Yoga, which consists in performance of action, is that which those who are versed in the sruti and the smnti declare to be sawny^sa, the true renunciation which consists in the abandonment of all action as well as its fruit. (Question) : — On what point of similarity between Karma- Yoga which consists in the performance of action (pravntti) and the pure Sawny^sa which consists in abstaining from action (nivntti) is the representation of identity ' of the former with the latter based ? {Afiswer) : — There is of course a certain amount of simi- larity between Karma- Yoga and pure sawny^sa so far as the agent is concerned. For, he who is a pure Sawny^sin, who has renounced all actions as well as their accessories, abandons thoughts (sawkalpa) concerning all actions and their fruits, — those thoughts causing the desires which impel one to action. A follower of Karma- Yoga, too, renounces thoughts of results, while he performs actions. This the Lord teaches in the following words : No devotee to action who has not given up the thought of reward can be a Yogin, a man of steadfastness ; for, the thought of reward causes unsteadiness of mind. That is to say, that devotee to action I— *3] dhyAna-yoga. 169 who has given up all thoughts of reward will become a Yogin, a man of steadfastness, a steady-minded man, inas- much as all thought of reward which is the cause of unsteadiness has been given up. Action is a stepping-stone to Dhyana-Yo^a. Thus, having regard to the likeness between pure Sawnyisa and Karma- Yoga in so far as the devotee in either case renounces (the thoughts concerning the fruit of action), Karma- Yoga has been represented in vi. 2. as Sawnyasa with a view to extol it. And the Lord extols it bacause the Karma- Yoga, practised without regard to the fruit of action, forms an external aid (bahirawga) to Dhy^na-Yoga, i, e., leads the devotee to Dhy^na-Yoga (in due course). He now proceeds to show how Karma- Yoga is a means to Dhy^na-Yoga. 3. For a devotee who wishes to attain to Yoga, action is said to be the means. For the same (de- votee), when he has attained to Yoga, quiescence (sama) is said to be the means. For a devotee (muni) who has given up the fruit of action, and who wishes to attain to Yoga,—**, e, who has not already risen to it, who is unable to remain steady in Dhyana- Yoga,—action (karma) is said to be the means '•' of attaining his end. For the same devotee, on the other hand, when he has attained to Yoga, quiescence — i.c^ the abstaining from all action — is said to be the means (of attaining his end). The more thoroughly does he abstain from action, the more free he is from trouble, the more the senses are controlled, » His end is Dhyana-Yoga, and this the mind and then creates desire and he attains by action which first purifies capacity for Dhyana-Yoga. 22 170 THE bhagavad-gIta. [Dis. VI.. and the more steadfast his mind remains. Then he be- comes a Yog&ruiha, one who has attained to Yoga. Ac- cordingly it is said in the Mahabh^rata : " For a Br^hmawa there is no wealth equal to this, viz., (knowledge of) oneness and homogeneity (of Brahman in all creatures), truthfulness, character, steadiness, harmlessness, straightforwardness, and re- nunciation of the several actions." — (5^ntiparva, 175-38). Who is a Yogin? When is a man said to be a Yogaru^^ha, to have attained to Yoga ? — The answer follows : 4. When a man, renouncing all thoughts, is not attached to sense-objects and actions, then he is said to have attained to Yoga. When a Yogin, keeping the mind steadfast, feels no at- tachment for the objects of the senses such as sound, nor thinks that he has to do any action, — whether nitya (obli- gatory) or naimitiika (obligatory and incidental) or hdmya (done with a motive) or pratishiddha (forbidden by law), — regarding it as of no use to him ; and when he has learned to habitually renounce all thoughts which give rise to desires for objects of this world and of the next, then he is said to have become a Yog&r6iha, to be one who has attained to Yoga. — The words " renouncing all thoughts" imply that all desires as well as all actions should be renounced. For, all desires spring from thoughts, as the smriti says : ** Verily desire springs from thought (sa/wkalpa), and of thought yaj/^as are born." — {Mami ii. 2). 3 — 5] DHYANA-YOGA. I7I " O Dasire, I know where thy root lies. Thou art bom of thought. I shall not think of thee, and thou shalt cease to exist as well as thy root." — (Mah&bha- rata, Santiparva, 177-25). On the abandonment of all desires, the abandonment of all actions necessarily follows, as passages in the sruti like the following show : '• Whatever forms the object of desire, that he wills; and whatever he wills, that he acts.**— (Bn. Up. 4-4-5). Reasoning also leads to the same conclusion. For, on surrendering all thoughts, one cannot move at all. Where- fore, by saying that the aspirant should renounce all thoughts, the Lord implies that he should abandon all de- sires and all actions as well. When a man has attained to Yoga, then the self is raised by the self from out of the numerous evils of sawsira. Therefore, 5. Let a man raise himself by himself, let him not lower himself; for, he alone is the friend of himself, he alone is the enemy of himself. Let a man lift up himself who is drowned in the ocean of saws^ra, i, e,, let him so train himself as to become a Yogkrudha., let him practise and attain to Yoga. Let him not lower himself; for, he alone is the friend of himself. There is. indeed no other friend that can lead to liberation from saws&ra ; nay, the so-called friend is only inimical to him- who seeks liberation, as the former forms an object of affection, which is the cause of bondage. Hence the emphasis * he alone is the friend of himself.* And he alooQ is the enemy of himself. The other enemy who is outside is made an 172 THE BHAGAVAD-GtTA. [DiS. VI. enemy only by himself. Hence the emphasis * he alone is the enemy of himself/ It has been said that **he alone is the friend of himself, he alone is the enemy of himself." Now it may be asked, what sort of a man is the friend of himself and what sort of a man is the enemy of himself ? — The answer follows : 6. To him who has conquered himself by him- self, his own self is the friend of himself, but, to him who has not (conquered) himself, his own self stands in the place of an enemy like the (external) foe. His self is the friend of himself who is self-controlled, who has brought under control the aprgregate of the body and the senses. But in the case of a man who is not self- controlled, his own self does injury to himself, just as any external foe may do injury to him. 7. The self-controlled and serene man's Supr- eme Self is steadfast in cold and heat, in pleasure and pain, as also in honour and disgrace. When a man has subdued the aggregate of the body and the senses, when his mind (anta/i-karawa) is tranquil, when he has renounced all actions, then the Supreme Self actually becomes his own Self. 8. The Yogin whose self is satisfied with know- ledge and wisdom, who remains unshaken, who has conquered the senses, he is said to be a saint, — for whom a lump of earth, a stone and gold are equal. When the Yogin is satisfied with knowledge (j«&na) of things as taught in the scriptures, and with wisdom (vjijff&na), 5 — lo] DHYANA-YOGA. 1 73 i.e., with the realisation (in his own experience) of the things so taught,... then he is said to be saint (yukta), he is said to have attained samadhi or steadfastness of mind. Moreover, 9. He is esteemed, who is of the same mind to the good-hearted, friends, foes, the indifferent, the neutral, the hateful, relatives, the righteous, and the unrighteous. He is esteemed : He is the best among the Yog^ruihas, among those who have attained to Yoga. [There is also another reading which means * he is liberated.'] Who is of the same mind : who thinks not of a man as to what he is or what he does. A * good-hearted * man does good to another without expecting any service in return ; an * indifferent ' man is one who is partial to neither of two contending sides ; a ' neutral' man is one who means well by both the contending sides. The righteous are those who follow the Sastras, and the unrighteous are those who resort to forbidden acts. Directions for the practice of Yog^a. Wherefore, to attain the highest results, 10. Let the Yogin try constantly to keep the mind steady, remaining in seclusion, alone, wuth the mind and body controlled, free from desire, and having no possessions. Yogin : he who meditates. In seclusion ; in a mountain - cave, or the like. The words *in seclusion ' and * alone' evidently show that he should resort to renunciation (sa;«- ny&sa). Not only should he renounce the world when he practises Yoga, but he should also abandon all possessions. 174 "^^E BHAGAVAD-GiTA. [DiS. VI. Now, in the sequel, the Lord proceeds to prescribe for him who practises Yoga particular modes of sitting, eating, recreation and the like as aids to Yoga, as also to define the characteristic marks of the man who has attained Yoga, and to describe the effects of Yoga and other particulars in connection v/ith it. First of all, He prescribes a particular mode of sitting as follows : 11. Having in a cleanly spot established a firm seat, neither too high nor too low, with cloth, skin, and kusa grass thereon ; Cleanly : either naturally so, or made so by artificial improvements. Cloth, &c., should be spread on the seat in the reverse order of their enumeration here. What should be done after establishing the seat ? 12. Making the mind one-pointed, with the actions of the mind and the senses controlled, let him, seated there on the seat, practise Yoga for the purification of the self. He should withdraw the mind from all sense-objects before concentrating it. The self', the anta/i-kara»a, the inner sense, the mind. The external seat has been described. Now, what should be the posture of the body ? — Listen : 13. Holding erect and still the body, head, and neck, firm, gazing on the tip of his nose, with- out looking around j An erect body may be in motion ; hence the qualification ' still.* He is to gaze as it were on the tip of his nose Here we have to understand the words *as it were' ; for, the Lord Jl — 15.] DHYANA-YOGA. 1 75 means to prescribe, not the very act of * gazing on the tip of his nose*, but the fixing of the eye-^ht within (by with- drawing it from external objects) ; and this, .of course, de- pends erior to all others. Since I am his very Self, I am excessively dear to the wise man. — It is well-known to all in this work! that the Self is dear to every one. Therefore Vdsudeva^ as the Self of the wise man, is dear to him. — And the wise man is My very Self and is therefoiie very dear to Me. 15--19J VijnIna-yoga. 195 Then tk& three others, the distressed and the rest, are not dear to V&sudeva? — Not so. — What then ? 18. Noble indeed are all these ; but the wise man, I deem, is the very Self; for, steadfast in mind, he resorts to Me alone as the unsurpassed goal. These are all noble indeed ; i.e., those three also are dear to Me. There is no devotee of Mine but is dear to Me, Valsudeva. There is, however, this difference : the wise man is excessively dear to Me. — Why so ? — It is my con- viction that the wise man is the very Self, not different from Me. The wise man strives to reach Me, firm in the faith that he himself is the Lord V^sudeva and is no other than He. He seeks Me only, the Supreme Brahman, as the highest goal to be reached. The wise man is again extolled : 19. At the end of many births, the man of wisdom comes to Me, (realising) that Vslsudeva is the all : he is the noble-souled (Mahgltman), very hard to find. At the end of many births occupied in spiritual regenera- tion as preparatory to the attainment of wisdom, the man of mature wisdom resorts to Me, V^sudeva, the innermost Self (Pratyagi.tman). — How ?— Realising that Vasudeva is the AIL He who thus comes to Me, N^rayawa, the Self of All, is a Mahatman, a man of high soul ; there is no other either equal to him or superior to him. Therefore such a man is very hard -to find ; it has indeed been said that " among thousands of men^ one perchance strives for perfection ** (vii. 3.) 196 THE bhagavad-gItA- [Dis. VIL The ignorant worship inferior Qods. Now will be shewn the cause of (the people) not seeing that the Self or Vdisudeva alone is the All : 20. Those whose wisdom has been led away by this or that desire resort to other Gods, engaged in this or that rite, constrained by their own nature. Their desires for progeny, cattle, svarga and the like deprive them of their power of discrimination, and they resort to other Gods (Devat&s), other than Vasudeva, the Self. They engage in rites peculiar to the worship of these Gods; they being constrained to do so by their own nature (praknti), by that peculiar tendency (sawskara) which they acquired in the previous births. Of these lustful men, 21. Whatever devotee seeks to worship with faith what form soever, that same faith of his I make unflinching. Whatever form of God (DevatA) a man of desire worships in devotion and faith, I confirm his faith in the worship of that same form. By whatever faith a man is naturally actuated and seeks to worship a particular form of Devatd., 22. Possessed of that faith he engages in the worship of that (form) ; thence he obtains his de- sires, these being indeed ordained by Me. Possessed of that faith ordained by Me, he engages in the worship of that form of God. From the God worshipped in this form he obtains the objects of his desire as ordained ao— 24] VI J NAN A- YOGA. I97 by Me, the Supreme Lord, the Omniscient, as I alone know the precise relation between actions and their fruits. Be- cause their desires are all ordained by the Lord Himself, therefore the devotees are sure to obtain them. Another interpretation is also given which would make the last part of the verse mean that desires are beneficiah But desires can be beneficial only in a secondary sense ; for, strictly speaking, they are beneficial to nobody. Because they are unwise and full of desires and resort to the means of attaining finite results, therefore, 23. That result indeed is finite, (which accrues) to those men of small intellect. Worshippers of Gods (Devat&s) go to Gods (Devatas) ; My de- votees come unto Me. Though there is the same amount of exertion (in the two kinds of worship), people do not resort to Me so that they may attain infinite results. Alas ! it is very miserable. — Thus does the Lord express His regret. Why do they not come unto Me ? — it may be asked. The answer follows : 24. The foolish regard Me as the unmanifested coming into manifestation, knowing not My high- er, immutable, unsurpassed nature. Not knowing my higher nature as the Supreme Self, the ignorant think that I have just now come into manifesta- tion, having been unmanifested hitherto, though I am the ever luminous Lord. To what is their ignorance due? — Listen : igS THE bhagavad-gItA. [Dis# VIIh 25. I am not manifest to all, veiled (as I am) by Yoga-M&y&. This deluded world knows not Me, unborn and imperishable. I am not manifest to all people ; that is to say, I am manifest only to a few who are my devotees. I am veiled by Yoga- May&. — Yoga-MAyA is the Md,y4 which is none other than the Yoga or union of the three guwas. — Or, Yoga is the firm will of the Lord or Is vara. The Illusion or veil thereby spread is called Yoga-Mayd. — Wherefore people are deluded and know Me not as unborn and imperishable. That Yoga-M^ya by which I am veiled and on account of which people do not recognise Me, is Mine, i, e,, subject to My control, and, as such, it cannot obstruct My know- ledge—the knowledge of the Isvara, of the possessor (or wielder) of the Miyky just as the glamour (m&ya) caused by a juggler (m^y&vin) does not obstruct his own knowledge. Wherefore, 26. I know, O Arjuna, the past and the present and the future beings, but Me nobody knows. Nobody knows Me, except that one man who worships Me and seeks refuge with Me. Just for want of knowledge of My real nature, nobody worships Me. The root of i^fnorance. It may be asked, " What is that obstacle to their know- ledge of My real nature, whereby deluded, all creatures that are born know Me not ? " — Listen : 27. From the delusion of pairs caused by desire and aversion, O Bh^rata, all beings are subject to illusion at birth, O harasser of thy foes. 25^—28-] VI J N Ana-yoga- i99 The very desire and aversion which are opposed to each other like heat and cold, and which, arising in connection with pleasure and pain and their causes, occur to every being in its turn, are known as pairs (dvandva). Now, when desire and aversion arise on the occurrence of pleasure and pain or of the causes thereof j they cause delusion in all be- ings and create obstruction to the rise of a knowledge of the Supreme Reality, the Self, by subjugating to themselves the intelligence of those beings. To one whose mind is subject to the passions of desire and aversion, there cannot indeed arise a knowledge of things as they are, even of the external world ; and it needs no saying that to a man whose intellect is overpowered by passion there cannot arise a knowledge of the Innermost Self, inasmuch as there are many obstacles in its way. All creatures coming into existence are born subject to this delusion. Wherefore every being has its intelligence obscured by the delusion of pairs ; and thus de- luded it knows not that I am the Self, and therefore worships Me not as the Self. Divine worsliip leads to realisation. Who then are free from the delusion of pairs and know Thee and worship Thee as their Self according to the Teaching (Sastra) ? — In answer to this, the Lord says : 28. Those mortals of pure deeds whose sin has « come to an end, who are freed from the delusion of pairs, they worship Me with a firm resolve. Those persons of good deeds — good deeds causing purity of mind — whose sin has almost come to an end are freed from the delusion of pairs spoken of above and worship Me, their Highest Self. They resolutely abandon all else, firm 20O THE BHAGAVAD-gItA. [DiS. VII. in the conviction that ** This is the Supreme Reality and no other." With what object do they worship ? — Listen : 29. Whoever resorting to Me strive for libera- tion from decay and death, they realise in full that Brahman, the individual Self, and all action. Those who, with the mind steadfast in Me, the Supreme Lord, strive for liberation from decay and death, realise in full, That, the Supreme (Para) Brahman. They realise in full the Reality underlying the Innermost individual Self (adhy^tma), and thsy know all about action (karma). 30. Those who realise Me in the Adhibhftta (physical region), in the Adhidaiva (the divine re- gion) and in the Adhiyajna ( region of Sacrifice ), realise Me even at the time of departure, steadfast in mind. S. . ^ V EIGHTH DISCOURSE. ABHYASA-YOQA. The seven things to be realised by meditation* In vii 29, 30 such things have been mentioned by the Lord as have given occasion to Arjuna to put a question. Accordingly Arjuna proceeds to ask thus : Arjuna said : I — 2. What is that Brahman ? What about the Individual Self (Adhy&tma) ? What is action (Karma), O Purushottama ? And what is declared to be the physical region (AdhibhAta) ? And what is the divine region (Adhidaiva) said to be ? And how and who is Adhiyajna (the Entity concerned with Sacrifice) here in this body, O MadhusAdana, and how at the time of death art Thou to be known by the self-controlled ? The Lord proceeds to answer these questions in their order : The Blessed Lord said : 3. Brahman is the Imperishable (Akshara), the Supreme. The Ego is said to be the Individual Self (Adhy&tma, He who dwells in the body). The offering which causes the origin of physical beings is called action (Karma). Brahman is the Akshara, the Imperishable, the Supreme Self (Pai-am&tman) ; the sruti says *« O Gdrgi, it is at the 26 202 THE BHAGAVAD-gItA. [DiS. VIII. command of this Akshara, the Imperishable Paramatman, that heaven and earth remain, held in their places." (Bn. Upanishad, 3-8-9). * Akshara * does not here mean the syllable ** Om/' ; for, the latter is subsequently specified thus : — "Uttering the syllable *0m,* the Brahman" (viii. 13). And the epithet * supreme * applies better to Brahman, the Imperishable, who transcends all, (than to the syllable ' Om '). The same Supreme Brahman existing as the Ego, as the Innermost Self, as the Pratyag^tman, in every individual body, is said to be Adhydtma: that which first shows itself as the Innermost Self in the body and turns out in the end to be identical with the Supreme Reality, the Brahman, is known by the term * Adhyatma '. The sacrificial act which consists in offering cooked rice, cakes and the like to the Gods (Devat^s), and which causes the origin of all creatures, is known by the term * Karma * ; for, it forms the seed as it were of all beings ; it is in virtue of this act that all beings, animate and inanimate, come into existence, after passing through rain and other regions of life. 4. The physical region (Adhibftta) is the perish- able existence, and Purusha or the Soul is the di- vine region ( Adhidaivata) . The Adhiyajwa (Entity concerned with Sacrifice) is Myself, here in the body, O best of the embodied. The Adhibhuta is that which gathers itself round the whole animated creation and is composed of the whole perishable existence, i. e., of every thing that has birth. Purusha is, literally, that by which every thing is filled, (pri=to fill) or that which lies in the body (p6r), i. e., the 3 — 7*] ABHYASA-YOGA. 2O3 Hirawyagarbha, the Universal Soul abiding in the Sun (Aditya), the Sustainer and the Stimulator of the sense- organs of all living beings. The A dhiyajna is He who identifies himself with all acts of sacrifice, the Deity named Vishmi ; the sruti says : ** Yaj«a (Sacrifice) is verily Vishwu." (Taittiriya-Sarwhita, 1-7-4) He is verily Myself. I am the Deity concerned with all acts of sacrifice in the body. — As an act of sacrifice (yaj«a) has to be performed by the body, it is said to be inherent in it, and as such it may be said to rest in the body. 5. And whoso, at the time of death, thinking of Me alone, leaves the body and goes forth, he reaches My being ; there is no doubt in this. Me : Vishwu, the Supreme Lord. My being : My real being as Vishwu. In this : as to whether he reaches or not. Constant meditation of the Divine is necessary. Not to Me alone does this rule apply ; but also : 6. Of whatever Being thinking at the end a man leaves the body, Him alone, O son of Kunti, reaches he by whom the thought of that Being has been constantly dwelt upon. -B^'w^: a particular Devata or Deity. At the end: at the time of life's departure. Him alone : Only the Being thought of, and no other. Dwelt upon : constantly meditated. Because thus the final thought determines the character of the body to be attained next, 7. Therefore at all times do thou meditate on Me and fight : with mind and reason fixed on Me thou shalt doubtless come to Me alone. 204 THE bmagavad-gIta. [Dis.VIII Meditate : According to the Teaching (sdstra). Fight : do ttiou perform thy proper duty of fighting. Me: V^sudeva. Come to Me : as meditated upon by thee. The Divine Bein^: to be meditated upon. Moreover, 8. Meditating with the mind engaged in the Yoga of constant practice, not passing over to any thing else, one goes to the Supreme Purusha, the Resplendent, O son of Frithk, Practice consists in the repetition of one and the same idea, uninterrupted by any other thought, with reference to Me, the sole object of your thought. Such a practice is itself said to be Yoga. With the mind thus solely engaged in Yoga, not passing over to any other object, the Yogin who meditates according to the teaching of the scripture and of the teacher — of the s^stra and ach^rya — reaches the Purusha, the Transcendental Being in the Solar Orb. What sort of Purusha does he reach ? — Listen : 9 — 10. Whoso meditates on the Sage, the Ancient, the Ruler, smaller than an atom, the Dis- penser of all, of unthinkable nature, glorious like the Sun, beyond the darkness, (whoso meditates on such a Being) at the time of death, with a steady mind endued with devotion and strength of Yoga, well fixing the life-breath betwixt the eye-brows, he reaches that Supreme Purusha Resplendent. Sage : the Omniscient. The Ruler : of the whole world. Dispenser : who allots to all living beings actions and their results in all their variety. It is very difficult for anybody 7-^1 !•] ABHYASA-YOGA. i05 to conceive of His form though it exists. Like the Sun, He is glorieus with the splendour of His Eternal Intelligence (Nitya-Chaitamya) which is beyond tiu darkness of delusion or nescience (Aj#Ana). The strength of Yoga consists in the steadiness of mind which results from the after-effects of the (constant practice of) sam&dhi* At first the mind (chitta) is subdued in the lotus of the heart (hndaya- puwiarika) ; then, by means of the up-going nkdi (sushumna), after gradually obtaining control over the several stages of matter (earth and the other four rudimental elements), the life-breath of the heart is drawn up and carefully fixed betwixt the eye-brows. By this means the wise man, the Yogin, reaches the Supreme Purusha, who is resplendent. Meditation of the Divine In the Pranavm* The Lord now assigns a name to that Brahman whom the Vogin wishes to reach by means to be pointed out again in the sequel, and who will be now described in such terms as * being declared by the knowers of the Veda,' &c. : II. That Imperishable Goal which the know- ers of the Veda declare, which the self-controlled and the passion-free enter, which desiring they lead the godly life, — That Goal will I declare to thee with brevity. Those who understand the teaching of the Veda declare the Imperishable as devoid of any attribute whatsoever. The sruti says : " This verily is that (which you wished to know of), the Imperishable, O G&rgl, as the br&hma«as ( the knowers of the Brahman ) declare, * not gross, not subtle'" &c. (Bn-Upa. 3-8-8.) The sawmyasins, ever con- trolling themselves, free from passion, enter the Imperish- 2o6 THE bhagavad-gIta. [Dis. VIIL able, on attaining to right knowledge. And desiring to know the Imperishable they enter on godly life (Brahma- charya) with a Guru. Of That , Goal which is called Akshara, the Imperishable, I shall tell thee with brevity. Having started with the words " He who verily among men meditates on the syllable * Om * till death, what region will he thereby attain to ? " he (Pippaldda) said to him (Satyakdma) : " O Satyak^ma, this, the Brahman, the Higher and the Lower, is the syllable ' Om *." (Prasna-Upa- nishad, 5 — i, 2) ; and it was subsequently said : ** He who will meditate on the Supreme Purusha by the three-lettered syllable * Om ' — he is borne up by the S^ma-hymns to the Brahma-loka, to the region of Brahman." {Ibidy ^'^). Again, having started with the words " Elsewhere than in dharma and elsewhere than in a-dharma, tell me what thou seest ; " (Ka^ha-Upanishad, 2-13), thesruti says, ** that goal which all the Vedas speak of (/.^., are intended for), which all the austerities speak of, desiring which they lead the life of Brahmacharya (celibacy), that goal I tell thee in brevity : It is this, the syllable *0m.* '* (Ibid 2-14). In such passages as these, the syllable * Om *, regarded either as an expression of the Para-Brahman or as a symbol of Him like an idol, is intended for persons of dull and mid- dling intellects as a means of knowing the Para-Brahman ; and the contemplation of the *0m* is said to produce moksha at a subsequent period. Now, the same contemplation (conjoined with firmness in Yoga) of the syllable *0m', productive of mukti at a subsequent period — the ' Om * forming, as shown above, a means of knowing the Para- Brahman described here (viii. 9, 11) — has to be taught here as well as some minor matters connected with the main 11 — 14.] abhyAsa-yoga. 207 subject. With this view, the Lord proceeds with the sequel : 12-13. Having closed all the gates, having con- fined mind in the heart, having fixed his life- breath in the head, engaged in firm Yoga, uttering Brah- man, the one-syllabled *Om,' thinking of Me, who- so departs, leaving the body, he reaches the Supreme Goal. Having closed all the avenues of knowledge and having concentrated thought in the lotus of the heart, and with thought thus controlled, he ascends by the N^i which passes upwards from the heart, and then fixing life-breath in the head, he utters the syllable * Om *, the appellation of the Brahman, and meditates on Me. — * Leaving the hody^ shows the mode of departure. The departure takes place by the Self leaving the body, not by the Self being destroyed. No re -birth on attaining to the Divine Bein^:* Moreover, 14. Whoso constantly thinks of Me and long, to him I am easily accessible, O son of Prithd, to the ever-devout Yogin. He who thinks of Me, the Supreme Lord, long— t. ^., not for six months or a year, but uninterruptedly through- out life, — to that Yogin who is ever steadfast in thought, I am easily accessible. This being so, therefore, without thinking of another, one should ever dwell steadfast in Me. It may be asked, " What if Thou art easily accessible ?** — Listen ; I shall tell you of what use is My being thus easily accessible : 2o8 THE bhagavad-gItA. [Dis^ VIII- 15. Having attained to Me, they do not again attain birth, which is the seat of pain and is not eternal, they having reached highest perfection. Having attained to Me, the fsvara, having reached My being, they are not again subject to birth. Birth here is the seat of all pain arising from the body, etc., and is of an ever- changing nature. Having reached the highest stage called moksha, they do not attain birth again. Those, on the other hand, who do not attain to Me, return again (to the earth). Do those again return who have reached any other being than Thyself? — Listen: 16. (All) worlds including the world of BrahmS, are subject to returning again, O Arjuna; but, on reaching M3, O son of Kuntl, there is no rebirth. The Day and the Night of Brahma. Why are all the worlds including the world of Brahma subject to returning? — Because they are limited by time. — How? 17. They — those people who know day and night — know that the day of Brahmd is a thousand yugas long and the night is a thousand yugas long. Brahma is the Prajd»pati, the Vir^j. Those persons who know how to compute Time know that Brahm4*s day is a thousand yugas long, and that His night is of the same duration as His day. Because the worlds are thus limited by time, therefore they return again. What takes place during the Praj4pati*s day and what takes place during His night will now be described ; 15 — 19] ABHYASA-YOGA. 20$ i8. From the Unmanifested all the manifesta- tions proceed at the coming on of day ; at the coming on of night they dissolve there only, in what is called the Unmanifested. I The Unmanifested (Avyakta) is the sleeping condition of the Prajapati who is asleep. Out of That, all manifestations (vyaktis), all creatures, unmoving and moving (sthdvara and jawgama), are manifested at the coming on of day, ». e,, when Brahm^ awakes. So, at the coming on of night, i, e., when Brahma goes to sleep, all the manifestations dissolve there only, in what is called Avyakta, the one already spoken of. With a view to avoid the fallacious implication that a man reaps the fruits of what he has not done, or that he does not reap the fruits of what he has done, with a view to show that the teaching of the scripture concerning bondage (bandha) and liberation (moksha) has a purpose to serve, and with a view further to teach detachment from saws^ra by show- ing that, as the effect of karma caused by avidy^ (nescience) and other sources of evil, all creatures involuntarily come into being again and again and dissolve, the Lord says : ig. This sam3 multitude of beings, having come into being again and again, is dissolved at the coming on of night, not of their will, O son of PrithS,, and comes forth at the coming on of day. This multitude of beings comprising those that move as well as those that do not — the same multitude that existed in the preceding kalpa or age, and no other — involuntarily comes into being at the coming on of day, and is dissolved again at the coming on of night, at the close of the day. . 2/ 210 THE BHAGAVAD-gITA. [DiS. VIII. Again, at the coming on of day, it involuntarily comes into existence. The Highest Qoal — how reached. In viii. 13, etc., has been shown the way, by which to reach the Imperishable (Akshara) described above. Now, with a view to indicate the nature of the Akshara, with a view thus to specify that so and so is the thing to be reached by this path of Yoga, the Lord proceeds as follows : 20. But that other eternal Unmanifested Be- ing, distinct from this Unmanifested (Avyakta), — He does not psrish when all creatures perish. * But' indicates that the Akshara who is to be described now is distinct from the Avyakta. Being : the Supreme, the Para-Brahman, called the Akshara. Though distinct from the Avyakta, one may suppose that He is of the same nature as the Avyakta. To remove this impression, the Lord qualifies Him by * other *, meaning thereby that He is of a different nature from the Avyakta. He is unmanifest- ed, imperceptible to the senses. He is distinct from the Avyakta mentioned above, which is Avidya itself, the seed of the whole multitude of created beings ; that is to say, He is of quite a different nature from the Avyakta. He does not perish when all beings from Brahm^ downwards perish. 21. What is called the Unmanifested and the Imperishable, That, they say, is the highest goal ; w^hich having reached none return. That is My highest place. That : that Avyakta which is called Akshara, the Imper- ishable, the Unmanifested Being. Having reached that ^9 — 23.] ABHYASA-YOGA. 211 state, none has returned to sa^isara, the mundane life. That is My (t. t, Vishwu's) Supreme Abode. The means of attaining to that state will now be pointed out: 22. Now, that Highest Purusha, O son of Pnth4, within Whom all beings dwell, by Whom all this is pervaded, is attainable by exclusive devotion. Purusha is so called because He rests in the body, or because He is full. Than Him none is higher. He is at- tained by exclusive devotion, i,e,^ by jw^na or knowledge of the Self. All the created beings abide within the Purusha; for, every effect rests within its cause ; and by that Purusha the whole world is pervaded. The Paths of Light and Darkness. Now it is necessary to speak of the Uttaram^rga, * the Northern Path', the Path of Light by which the Yogins just spoken of attain to Brahman, — those Yogins who meditate here on Brahman as inhering in the Prawava, in the syllable * Om ', and who attain to moksha later on. * And this will be taught in the section beginning with viii. 23. The path of return is also described, only with a view to extol the other path. 23. Now, in what time departing, Yogins go to return not, as also to return, that time will I tell thee, O chief of the Bharatas. * In what time ' should be construed with * departing.' *To return * means to be reborn—* Yogins ' stand for those who are engaged in meditation (i, ^., those who are properly * At the end of the kalpa. 212 THE BHAGAVAD-gItA. [DiS. VIII. called Yogins) as well as for Karmins, i, c, those who are engaged in karma or action. The latter are spoken of as Yogins only by courtesy; and they are so spoken of in iii. 3. — I shall tell you, when dying the Yogins are not bom again, and when dying they will be born again. He speaks of that time : 24. Fire, light, day-time, the bright fortnight, the six months of the northern solstice, — then de- parting, men who know Brahman reach Brahman. * Fire ' is the deity presiding over time ; so also is * light ' a deity presiding over time. — Or, it may be that * fire * and * light ' are the deities so called ; the reference, however, to the path as a whole by the expressions * in what time * and * that time ' being due to the predominance of the deities presiding over * time.' — The * day-time ' is the deity presid- ing over the day-time, the * bright fortnight ' is the deity presiding over the bright fortnight. The six months of the northern solstice : here also, it is the deity that forms the path. The principle on which this interpretation of the passage is based has been established elsewhere. * Those who die, having been engaged in the contemplation of Brahman, reach Brahman by this path. The expression ** in course of time" should be understood after * reach'; for, those who are firm in devotion to right knowledge and attain to immediate liberation have no place to go to or to return from. 25. Smoke, night-time, and the dark fortnight, the six months of the southern solstice, — attaining by these to the lunar light, the Yogin returns. * 5^riraka-Min){ims&, iv. 3-4. 23 — 28] ABHYASA-YOGA. 21 3 ■ * Smoke/ * night time ' the * dark fortnight,* and the *six months of the southern solstice,' are all deities presiding over smoke and periods of time spoken of. By this pat h, the Yogin — the Karmin who performs sacrifices (to Gods) and other works — attains to the lunar light, and, on the exhaustion thereof, returns again to earth. 26. These bright and dark Paths of the world are verily deemed eternal ; by the one a man goes to return not, by the other he returns again. The one is bright '•' because it illumines knowledge ; the other is dark * because it is wanting in that light. The two paths are open to those only in the world who are engaged in action or devoted to knowledge ; they are not open to the whole world. They are eternal, because sams&ra is eternal. By the one : by the bright one. 27. Knowing these paths, O son of Pritha, no Yogin is deluded : wherefore at all times be stead- fast in Yoga, O Arjuna. The Yogin who knows that one of the two foregoing paths leads to sa/wsara and that the other leads to moksha is no longer deluded, t Excellence of Yoga. Now, hear of the greatness of that Yoga : *The two paths are respectively ^ine knowledge, is reached by avidy& or called Devayana and Pitriyana, the path ^^.^j^^^^^ ^^^ j^ ^^.^cd throughout by to the Devas and the path to the Pitris. ^^^^^ ^^^ ^^^^^ ^^^ ^^^^^^ The one is said to be bright because it ^ ^^ ^^^ y^^^^ j^^j^^^^ ^^^ ^^^^ ^^ illumines knowledge and is reached by ^ight in his Meditation, he will not re- knowledge, and its course is marked ^^^^ ^^^ ^^^^^ ^^^^ ^^ ^^^ ^^^ ^^ ^^^^^^ throughout by bright objects ; the other resort to.— (A.) is said to be dark because it does not illu- 214 THE bhagavad-gItA. [Dis. VIII. 28. Whatever fruit of merit is declared to accrue from the Vedas, sacrifices, austerities and gifts, — beyond all this goes the Yogin on knowing this; and he attains to the Supreme Primeval Abode. Whatever fruit of merit is declared by the scriptures to be attainable when the Vedas are properly studied, when the sacrifices are performed in all their parts, when austerities are well practised, — beyond all this multitude of fruits rises the Yogin who rightly understands and follows the teaching imparted (by the Lord) in His answers to the seven ques- tions, and he then attains to the highest abode of tsvara — which existed even in the beginning ; — He attains Brahman, the Cause. Z-, NINTH DISCOURSE. SOVEREIGN WISDOM AND SECRET. i . Brahma-Jnana is the best Religion. In the eighth discourse has been declared the Yoga of concentration (dh^ra«4) through nail * as well as its pro- cess+, and its result has been shown to be 'none other than the attainment of Brahman — at a subsequent period, through * fire and light ' and the like, — whence there is no return. Now, with a view to give no room to the supposi- tion that the attainment of moksha is possible only by this means and by no other, the Lord proceeds as follows : The Blessed Lord said : I. To thee who dost not cavil, I shall now declare this, the greatest secret, knowledge com- bined with experience, t which having known thou shalt be liberated from evil. This : the Brahma-jwana, the knowledge of Brahman, which is going to be declared, and which has been declared in the preceding discourses. Now : this word points to the superiority of knowledge (over Dhy^na): this right knowledge alone forms the direct means of attaining moksha, as declar- ed in the sruti and the smnti : " V&sudeva is the All'* — {Bhagavadgitd, vii. 19.) * The Stishumnd 'the bright." Con- + Such as closing all the gates (vlii. 12,1 3. centration (dharana) is only an anga or X 54 *sAa/*flm, intuitive or direct percep- auxiliary of Yoga. tion. 2l6 THE BHAGAVAD-GITA. [DiS. IX. " All this is the Self."— (CAMwi. Upa., 7-25-2.) " One only without a second " — [Ihid, 6-2-1.) And nothing else is a direct means to moksha, as the pass- ages of the sruti like the following declare : ** Now the other princes who understand otherwise than thus,* they shall attain to perishable regions.'* — {Ihid, 7-25-2.) On attaining this knowledge you will be liberated from the bondage of saws^ra. And it is 2. The Sovereign Science, the Sovereign Secret, the Supreme Purifier is this; immediately com- prehensible, unopposed to Dharma, very easy to perform, imperishable. Of sciences it is the king, because it is of great splendour. Indeed, the science of Brahman is the most brilliant \ of all sciences. So also, it is the king of secrets. Of all the purifiers, this knowledge of Brahman is the best purifier. That it is a purifier needs no saying, since it reduces karma to ashes in an instant, root and all, — all the karma, dharma and a-dharma, which has been accumulated during many thousand births. Moreover, it § can be comprehended by pratyakshay by immediate perception, like the feeling of pleasure and so on. What is possessed of many a desirable quality may be opposed to dharma ; but not so is the know- * That all this is one Brahman. with the Brahmu-jnana, revealed by the I Greater reverence is shewn to those sruti and the smriti, it is not known who know Brahman than to other men through revelation solely, but it is known of learning. by pratyaksha, by immediate or intuitive § The Brahma-jnana or its effect. Un- perception, as well, like the other things which are, equally I — 3.] SOVEREIGN WISDOM AND SECRET. 21 7 ledge of Atman opposed to Dharma ; on the o*her hand it is not separable from Dharma, i, e,, not opposed to it. Even then it may be supposed that it is very difficult to attain ; but it is not so, says the Lord. It is very easy to acquire, like the power of discriminating gems. * Now, of the other acts, those which involve little trouble and are easily ac- complished are seen to be productive of small results, and difficult acts are found to be productive of great results. Accordingly it may be imagined that this Brahma-jwdna which is so easily attained perishes when its effect is ex- hausted : to prevent this supposition, the Lord says that it is imperishable. It does not perish like an act when the effect is exhausted. Wherefore knowledge of Atman (Self) is worth acquiring. But, 3. Persons having no faith in this Dharma, O harasser of thy foes, without reaching Me, remain verily in the path of the mortal world. Those, who have no faith in this Dharma (law, religion) viz.y knowledge of the Self, those who do not believe in its existence or in its effects, the sinful who follow the doctrine of the Demons (Asuras), regarding the physical body itself as the Self,— these greedy and sinful persons do not attain to Me, the Supreme Lord. — The attaining of Me is certain- ly out of question ; wherefore, the implication is that they do not attain even to devotion (Bhakti) which is one of the paths leading to Me ; they are sure to remain in the path of * Verily this knowledge is easily ac- Brahmia-jfiAna. quired when taught by an adept ; .so is 28 2i8 THE bhagavad-gItA. [Dis. IX, the mortal world, in that path only which leads to hell (naraka) and to the lower kingdoms of animals, etc. All beings rest in the Lord* Having prepared Arjuna ( to listen to the Doctrine ) by extolling it, the Lord says: 4. By Me all this world is pervaded, My form unmanifested. All beings dwell in Me ; and I do not dwell in them. All this world is pervaded by My Highest Being, My form being invisible to the senses. In Me, of unmanifested form, dwell all beings from Brahm^ down to the plant. No being devoid of the Self can ever become an object of experience. Wherefore they dwell in Me, i,e,, they are self-existent (or have an individual existence) through Me, the Self, {i. e., they are what they are in virtue of Me, the Self, underlying them all.) Since I am the Self of all those beings, it would seem to the deluded as though I dwell in them. Wherefore I say : I do not dwell in those beings, be- cause of the absence of contact with others, unlike corporeal things. I am, certainly, the innermost essence even of the aka.sa. That which is unconnected with any object cannot indeed be contained anywhere as though in a receptacle. Wherefore, as I am unconnected with any object, 5. Nor do those beings dwell in Me; behold My Divine Yoga ! Sustaining all beings, but not dwelling in them, is My Self, the cause of beings. And yet these beings, from Brahmft downwards, dwell not in Me ; behold My Divine working, the Divine Mystery, 3 — 7l SOVEREIGN WISDOM AND SECRET. 2ig the real nature of the Self. Accordingly, the sruti speaks of the unattached condition of the Self, seeing that He is unconnected with any object : ** Devoid of attachment, He is never attached.*' — ( Brih. Up. 3-9-26.) Behold, there is yet another mystery. Though unattach- ed, My Self supports all beings, but does not dwell in them, as shown above with reasons. * — Then how to justify the Lord's .words, * My Self? — We answer: Separating ( from the Real Self ) the aggregate of the physical and other material environments, and regarding that aggregate as the * I ', the Lord speaks of the Self as * My Self*, — so far following only the popular conception ; not certainly that He believes, as the masses ignorantly believe, that the Atman, the Self, is distinct from Himself, t And further it is Myself that cause all beings to come into being, that cause all beings to grow. By way of illustrating by an example what has been taught in the two preceding verses, the Lord says : 6. As the mighty wind moving everywhere rests ever in the ^k^sa, so, know thou, do all beings, rest in Me. It is observed in our. ordinary experience that the wind, moving everywhere and mighty in expans3, ever rests in the kk&sa, ; so also in Me, who am all-pervading like the ^kasa, do all beings rest, without any contact at all. The Lord is the source and the end of all beings. Thus, as the wind rests in the dkasa, so do all beings rest in Me as long as the world lasts. it Because the Self is unconnected + Because such a relation between the With any object. — (A. ) Self & the bodily aggregate is illusory. (A) 2^0 THE BHAGAVAD-GITA. [DiS. IX. 7. All beings, O son of Kuntt, go into My Prakriti at the end of a kalpa. I send them forth again at the beginning of (the next) kalpa. Prakriti : the inferior one composed of the three guwas. The end of a kalpa is the time of dissolution (pralaya), and the beginning of a kalpa is the time of production (utpatti). Thus : Resorting to My Prak7'iti, I again and again send forth this whole multitude of beings, power- less under the control of the Prakriti. With the help of the Praknti, i.e., of Avidy^, which is subject to Me, I cause all these beings we now see to emanate again and again from the Praknti ; all of them being rendered powerless by avidy^ and other sources of evil under the influence of the Praknti, i, e, of Svabhava or Nature. The Lord is not bound by His acts. Then as creating this multitude of beings of unequal conditions, Thou, the Supreme Lord, shalt be subject to dharma and a-dharma arising from that act ? — In reply, the Lord says : 9. Nor do these acts, O Dhananjaya, bind Me, remaining like one unconcerned, unattached to those acts. The acts involved in the unequal creation of the multitudi- nous beings do not bind Me, the Is vara. — Now, the Lord gives the reason why He is not affected by the acts : — I, knowing the immutability of the Self, remain like one who is unconcerned, without attachment for the fruit of the act, I 7 — 10.] SOVEREIGN WISDOM AND SECRET. 221 ue.f without the egotistic feeling *I do. ' Wherefore, in the case of others also, the absence of the egotistic feeling of agency and the absence of attachment for results is the cause of freedom (from dharma and a-dharma ). Otherwise, the deluded man is boimd by his own acts like the silk- worm in the cocoon. Now, the statements * 1 send forth this multitude of beings ' (ix. 7) and * remaining like one unconcerned * involve a self-contradiction. In explanation thereof, the Lord says : 10. By Me presiding, Prakriti produces the mov- ing and the unmoving ; because of this, O son of Kunti, the world revolves. By Me presiding : as a mere viewer on evey side and the immutable witness. My Miya, ix,, the Avidy^, composed of the three gu«as, produces the universe comprising the moving and the unmoving objects. So says the chant : * The one, the luminous, hidden in all beings, all- pervading, the Inner Self of all, the superintendent of all acts, the abode of all beings, the witness, the perceiver, alone, and free from qualities.' — {Svetasvatara-Up, 6-11). Because I am the witness, because I preside, this universe comprising the moving and the unmoving objects, the manifested and the unmanifested, moves on through all stages. Indeed, all activity in the world — such as * I shall enjoy this,* * I see this,' * I hear this,' * I feel pleasure,' * 1 feel pain,' ' To gain this I shall do it,' * I shall learn this ' — arises by way of forming an object of consci- ousness ; it has its being in consciousness and has its end in consciousness. Such chants as * Who in the Supreme Heaven (of the heart) is the witness of this ; ' (Tai. Br. 2-8-9) ^12 tHE bMagavad-gItA. [Dis. IX. point only to this view. Accordingly* as there is no conscious entity other than the One Divine Being, there cannot be a separate en j oyer ; and it is therefore irrelevant to ask or to answer the question +, * Of what purpose is this creation by the One, the Divine, the pure all-witnessing Spirit or Consciousness, having really no concern with any enjoy- ment whatever ? * So says the srutij : *Who could perceive (It) directly, and who could declare whence born and why this variegated crea- tion? '— (Tai. Br. 2-8-9). The Lord has also said : * Wisdom is enveloped by unwisdom; thereby mortals are deluded.' § — (v. 15). The life of the impious. Though I am thus eternal, pure, wise, and free by nature. Omniscient, the Self of all, II. Fools disregard Me clad in human form, not knowing My higher being as the Great Lord of beings. Fools, unable to discriminate, despise Me living among them with a human body, these fools not understanding My * The /svara being the creator of the Universe is the mere witness thereof. + It is not right to ask or answer the question • what is the purpose of Crea- tion ?• We cannot say that it is meant for the enjoyment of the Supreme ; for, the Supreme jreally enjoys nothing. It is pure consciousness, a mere witness. And there is no other enjoyer, for there is no other conscious entity. The /svara is one only ; and what is not conscious cannot enjoy. Nor is Creation intended to secure mok- sha, because it is opposed to moksha Thus, neither the question nor an answer to it is possible ; and there is no occasion for it, as Creation is due to the l/Lkyk of the Supreme. — (A. ) I This sruti means that it is very hard to know the Supreme Self. § This passage shows that creation is due to ajnana or nescience. 10 — 13] SOVEREIGN WISDOM AND SECRET. 223 higher being, — not knowing that I am the Supreme Self, that I am, like ^k^a, more intimately connected with things than even dk4sa, that I am the Great Lord, the very Self, of all beings. Then by continually despising Me, these poor creatures are ruined. How (is their condition pitiable) ? 12. Of vain hopes, of vain actions, of vain knowledge, devoid of discrimination, partaking only of the delusive nature of Rdkshasas and Asuras. They cherish vain hopes. The agnihotra and other actions performed by them are fruitless, because they insult the Lord, because they neglect their own Self. Even their knowledge is fruitless. They are devoid of discrimination. They partake of the nature of R&kshasas and Asuras.* They see no self beyond the body and engage in cruel deeds, their rule of conduct being * cut, break, drink, devour, rob others' property.' The ways of the faithful devotees. But, the faithful who are engaged in devotion (Bhakti) to the Lord, i. e,, who walk in the path of moksha, 13. The Mahitmans, O son of Pnth^, partaking of the nature of the Devas, worship Me with mind turned to no other,+ knowing (Me) as the imperish- able source of all beings. Mahdtmans : the high-souled. J The nature of the Devas * After death such people will be bom f with the mind resting on Me, the as RAkshasas or Asuras. The nature of Innermost Self, who am no other than K&ktfhasas consistB in committing deeds their own Self. of cruelty, and that of Asuras in rob- I Those whose mind (sattva) has been bing another's property, in the absence purified by yajna or sacrifice, &o. of charity and of sacrifice. 224 THE BHAGAVAD-gItA. [DiS. IX, (Gods) consists in their control over the body, mind and the senses, in kindness, in faith and the like. Beings : bhtitas, all living creatures as well as all elements of matter. How (do they worship) ? 14. Always talking of Me, strenuous, firm in vows, and reverent, they worship Me with love, always devout. They always talk of Me, their Lord, the very Brahman. They ever strive by way of subjugating the senses, by way of cultivating the virtues of self-control, kindness, innocence, and the like. Firm in their vows, they worship Me in love, Me who am their very Self lying in the heart. In what different ways do they worship ? — Listen : 13. Worshipping by the wisdom-sacrifice, others adore Me, the All-faced, in various ways, as One, as different. Knowledge of the Lord is itself a sacrifice. Worshipping by this sacrifice of wisdom, others* adore Me, having abandoned all other forms of worship. x\nd that knowledge varies thus : — Some worship with the knowledge of the real truth that ' One, verily, is the Para- Brahman.' Some worship with the knowledge that the Lord Vishwu Himself exists as different beings, as the sun, the moon and the like. Others worship Him, — who exists in all forms — as the All- faced, thinking that the one Lord exists in all the different forms, with his face on all sides. All worship goes to the Lord. If they worship in so many different ways, how do they (as Thou sayest) worship Thee only ? — The Lord says : * The Brahma-nisb/has, those who are devoted to Brahman, 13 — l6J SOVEREIGN WISDOM AN0 SECRET. 225 i6. I am kratu, I am yaj»a, I am svadhA, I am aushadha, I am mawtra, Myself the butter, I am fire, I the act of offering. Kratu IS a class of Vedic sacrifices. Yajm is the worship enjoined in the smnti. Svadhd is the food offered to ancestors (Pitns). The aushadha means plants in general, including rice and barley, eaten by all living beings. — Or, svadhd is food in general, and aushadha is the medical (food) serving to alleviate sickness. — I am the mantra, the chant with which the oblation is offered to the Pitns and the Devat&s. I am the fire into which the offering is poured. And, 17. I am the father of this world, the mother, the dispenser, and grandsire ; I am the knowable, the purifier, the syllable * Om,' and also the i?ik, the S&man, and the Yajus also. The dispenser : of the fruits of action. And, 18. I am the Goal, the Sustainer, the Lord, the Witness, the Abode, the Shelter and the Friend, the Origin, Dissolution and Stay ; the Treasure-house, the Seed imperishable. I am the goal, the fruit of action I am the witness of what is done and what is not done by all living beings, I am the abode wherein all living beings dwell. I am the shelter for the distressed ; I relieve from distress those who come to Me. I am the Friend : I do good without ex- pecting any return. I am the source of the world. I am that in which it is dissolved, and that in which it stays. I 29 226 TH£ bhagavad-gItI. [Dis« I}C; am the traosuFe-hoase, thftt which living bemgs shall enjoy in ft future period. I am the imperishable seed, that which causes the growth of all thing3 that germinate, and which endures as long as the world ( saufs&ra ) endures. Nothing indeed springs up without a seed ; and since growth is con- stanti it is understood that continuity of the seed never fails. And, 19. I give heat, I hold (back and send fcNrth rain, I am the immortality as well as death, exist- ence and non-existence, O Arjuna. A« tJie sun I give heat by some powerful rays; by certain rays I send forth rain ; and having sent it forth Itake it back by certain rays during eight months, and again send it forth in the rainy season. I am the immortality of the gods (devas) and the death of the mortals. I am existence, {the manifesUdy the effect), which manifests itself in relation (to the cause) ; and I am the reverse, the non-existence (the unmanifestedf the cause). — Indeed the Lord can never be altogether non-existent ; nor ( can it be said ) that the effect is existence and the cause is non-existence.* The fruit5 of Interested acts of Vedic ritual. Those men of wisdom who are devoted to Me, adoring Me by the sacrifices mentioned above, leading lives of Retirement in various forms described above, and r^arding Me as One or as diffierent, — they reach Myself accordmg to ♦ The manifested world of effects is spoken of as non-existence, . as it Is Un- spoken of as 'existence' and the un- possible to conceive existence arising out manifested cause as 'non-existence. ' We of non-existence ; for the sruti itself sajrs, cannot indeed hold that the Divine "How can existence come out of non- essence is non-existence, for then we aire existence ? " — {ChhAnd, Up. 6.) driven to nihilism; nor can the cause be li^M} SOVEREIGN WISDOM AND SECRET. 22'^ their knowledge. But as regards those who are ignorant and who long for objects of desire, 20. Men of the three Vedas, the soma-drinkers, purified from sin, worshipping Me by sacrifices, pray for the goal of heaven ; they reach the holy world of the Lord of the Gods and enjoy in heaven the heavenly pleasures of the Gods. Men who know the three Vedas, the /^ik, the Sskman and the Yajus ; who drink Soma and are thereby purified from sins; who worship Me as the Vasus and other gods by sacrifices such as the Agnishtoma ; who seek for Svarga as the reward of their sacrifices; — they go to the world of Indra who had performed a hundred sacrifices, and there enjoy supernatural (a-prakrita) pleasures. 21. They, having enjoyed that spacious world of Svarga, their merit (puwya) exhausted, enter the worldof the mortals; thus following the Dharma of the Triad, desiring (objects of) desires, they attain to the state of going and returning. The Dhamia of the Triad : mere Vedic ritual (karma) that which is enjoined by the three Vedas. They have to go and return, and never attain independence anywhere. The Supreme watching over His devotees* interests. Now, as regards those men of right knowledge who are free from desires, 22. Those men who, meditating on Me as non- separate, worship Me all around, — to them who are ever deyout, I secure gain and safety. 228 THE BHAGAVAD-gItA. [DiS. IX. Those men of renunciation (sawnydisins) who worship Me all around,* ever meditating on Me, regarding themselves as non-separate, — i.e,y looking upon the Supreme God, Nar6,ya«a, as their own Self, — to these who see the Reality, who are ever devout, t I secure gain. I secure to them what is not already possessed ; and I secure to them safety, i.e,y preservation of what is already possessed. As said in vii. 17, 18, they form My very Self and are dear to Me. (Objection): — To other devotees also the Lord secures gain and safety. (Anstifer) : — True, He undoubtedly secures (to them gain and safety) ; but there is this difference : while other devo- tees work themselves also for their own gain and safety, those who see nothing as separate from themselves do not work for their own gain and safety. Indeed these latter never cherish a desire for life or death ; the Lord alone is their refuge. Wherefore the Lord Himself secures to them gain and safety. Other devotees do but worship the Supreme in ignorance. {Objection) : — If other gods (Devatds) are Thyself only, their devotees also worship Thyself. (Answer) : — ^Just so, indeed : 23. Even those who, devoted to other Gods,, worship Them with faith, worship Myself, O son of Kunti, in ignorance. f'l * i. «, , Who see Me all around, as + Constantly and earnestly engaged iq Infinite,— (A. ) dbySna, 22 — 25.] SOVEREIGN WISDOM AND SECRET. 229 With faith: believing in the efficacy (of the worship of those Gods). Why dost Thou say that they worship in ignorance ? — For, 24. I am indeed the Enjoyer, as also the Lord, of all sacrifices; but they do not know Me in truth ; whence they fail. As the Devat^* (*. ^., as the God to whom sacrifices are offered) 1 am the Enjoyer and the Lord of all sacrifices enjoined in the sruti and the smnti. I am indeed the Lord of yajwa or sacrifice, as said in viii, 4. So they do not know Me as I am; whence, having worshipped in ig- norance, they fail to attain the fruit o'f the sacrifice. + The fruit of sacrifice certainly accrues \ to them also who, devoted to other gods, worship Me in ignorance. — How?— 25. Votaries of the Gods go to the Gods ; to the Pitns go the votaries of the Pitns ; to the Bhiitas go the worshippers of the Bhfitas; My worshippers come to Myself. The votaries of the Gods, those whose devotion and vows are directed to the Gods, go to the Gods. The votaries of the Pitris such as the Agnishv^ttas, engaged in performing sraddha and other rites in devotion to the Pitns, ♦ As the Vasus and other DevatAs to region to which they attain as the result whom the sacrifices are offered, I am the of their sacrifice. Enjoyer of all sacrifices; amd as the Antar- : The worship of the Gods is not quite y&min, as the Inner Regulator of , the useless. The worshippers do attain results Universe, I am the Lord of all saprifices. suited to the form of worship, but they t Not having dedicated their actions to have to return to this world after a time. Me, they return to this world firom ttio 230 THE bhagavad-gItA. [Dis* IX. go to the Pitns. The Bhiitas are the Vin^yakas, the hosts of Matris, the four Bhaginis and the Hke. My worshippers^ i.e.y Vish»u*s votaries, come to Myself, Notwithstanding the equality of trouble, people do not worship Me alone^ because of their ignorance. Wherefore they attain very small results. Facility in Devotion to the Supreme. Not only do My devotees attain an endless result, i.e., attain a state from which there is no return to this world, but it is also easy for them to worship Me. — How ? — 26. When one offers to Me with devotion a leaf, a flower, a fruit, water, — that I eat, offered with devotion by the pure-minded. Because it is so, therefore, 27. Whatever thou doest, whatever thou eatest, whatever thou sacrificest, whatever thou givest, in whatever austerity thou engagest, do it as an offering to Me. Whatever thou doest of thy own accord (i.e., not enjoined in the s&stra) and whatever thou offerest in sacrifice as enjoined in the sruti or the smnti, whatever thou givest — such things as gold — to the br^hmawas and others,... do all that as an offering to Me. Now listen as to what will accrue to you doing thus : 28. Thus shalt thou be liberated from the bonds of actions which are productive of good and evil results ; equipped in mind with the Yoga of renunciation, and liberated, thou shalt come to Me. i 25 — 29.] SOVEREIGN WISDOM AND SECRET. 2J1 Thus : when you thus offer everything to Me. This (act of oflfering everything to Me) constitutes the Yoga of renun- ciation. It is renunciation inasmuch as everjrthing is offered to Me; and it is also Yoga inasmuch as it is an action (karma). Thus, with mind equipped with Yoga and renun- ciaticm, thou shalt be liberated from bonds while yet living ; and when this body is dead, thou shalt come to Me. The impartiality of the Supreme. {Objection) : — Then the Lord has love and hatred, since He bestows His grace on His devotees, not on others. (Answer) : — Not so : 29. The same I am to all beings ; to Me there is none hateful or dear ; but whoso worship Me with devotion, they are in Me, and I am also in them. I am like .fire : just as fire does not ward off cold from those who are at a distance and wards it off from those who go near it, so I bestow My grace on My devotees, not on others. Those who worship Me, the Lord, with devotion are in Me, as a matter of course, but not owing to any attach- ment on My part. In them also I am, only as a matter of course, not in others. By this behaviour, I cannot (be said to) hate the latter. *•' * Those who are devoted to Me, where, is reflected in a clean mirror, so performing the duties of their caste and also is the Supreme . Lord present as a order, become pure in mind, in virtue of matter of course in those persons only that very devotion of unthinkable grand- from whose minds all dirt has been re. eur ; and they are in Me, t. e., their minds moved by devotion. It has been said in are rendered fit for My presence. And, ix. 13 that those are devoted to the Lord, being in their presence as a matter of who partake of the nature of the devas. course, I ever do good to them. Just as — (A.) he Sun's light, though pervading every- 232 THE BHAGAVAD-Gixi. [DiS. IX* Even the low-born attain salvation by Devotion. Now I shall tell you how excellent a thing devotion to Me is : 30. If one of even very evil life worships Me, resorting to none else, he must indeed be deemed righteous, for he is rightly resolved. He is rightly resolved : he is a man of good resolution. By abandoning evil ways in his external life, and by the power of his internal right resolution, 31. Soon he becomes righteous and attains eternal peace ; do thou, O son of Kunti, proclaim that My devotee never perishes. Listen, this is the real truth : thou mayest proclaim that He who is devoted to Me in his inner soul never perishes. 32. For, finding refuge in Me, they also who, O son of Prithd,, may be of a sinful birth — women, vaisyas as well as stidras, — even they attain to the Supreme Goal. The Yoga of Devotion. 33. How much more then the holy br&hma»as and devoted royal saints. Having reached this transient joyless world, do thou worship Me. Holy : of pure birth. This werld : the world of man, human birth * which is the means of attaining spiritual ■* As non-human bodies such as those human birth should lead a life of devotion of animals are not fit for a life of devotion to the Lord, to the Lord, those who have attained to 30— 340 SOVEREIGN WISDOM AND SECRET. ^33 aspirations (purushdrtha), and which is very hard to attain. Moreover, 34. Fix thy mind on Me, be devoted to Me, sacrifice to Me, bow down to Me. Thus steadied, with Me as thy Supreme Goal, thou shalt reach Myself, the Self. Me : VjLsu'deva. Steadied : in thought (chitta). I am the Self of all beings, and I am the Supreme goal. 30 TENTH DISCOURSE. DIVINE MANIFESTATIONS. The Lord is the source of all manifestations. In the seventh discourse and in the ninth, the essential nature of the Lord and His manifestations have been pointed out. Now it is necessary to point out in what forms of being the Lord should be thought of; and it is also necessary to describe the essential nature of the Lord, — though it has been described already, — as it is a hard thing to under- stand. With this view, the Lord says : The Blessed Lord said : 1. Again, O mighty-armed, listen to My Supreme word, which I, from a desire for thy well-being, shall speak to thee who art delighted. Supreme: as revealing the. unsurpassed Thing. Delighted: you are intensely delighted with My speech, as though you are drinking the immortal nectar. Why should He speak of it ? — The Lord says : 2. Neither the hosts of the Gods nor the Great i?ishis know my origin ; for I am the source of all the Gods and the Great iJishis. Pvahhava (interpreted as origin) may also mean " Great Lordly Power." Rishis : such as Bhrigu. I^— 5*] DIVINE MANIFESTATIOHS. 235- Moreover, 3. He who knows Me as unborn and beginning- less, as the great Lord of the worlds, he among mortals is undeluded, he is liberated from all sins. Because I am the source of the Gods and the Great i^ishis, none else exists as the source of My existence; wherefore, I am unborn and beginningless. Because I am beginningless, therefore I am unborn. Undeluded : devoid of delusion. All sins: consciously or unconsciously incurred. For the following reason also I am the great Lord of the worlds : 4-5. Intelligence, wisdom, non-illusion, patience, truth, self-restraint, calmness, pleasure, pain, birth, death, fear, and security ; innocence, equanimity, contentment, austerity, beneficence, fame, shame ; (these ) different kinds of dispositions of beings arise from Me alone. Intelligence (buddhi) is the power which the inner sense ( anta^-karana ) has of understanding subtle objects of thought. He, indeed, is said to be intelligent who is possessed of this power. Wisdom is the knowledge of the Self and other such things. Non-illusion consists in acting with discrimination when any thing has to be done or known at the moment. Patience: not being agitated in mind when assaulted or abused. Truth : giving utterance to one's own actual experience of things, as heard or seen, with a view to impress it on the mind of another. Self- nstraint: quieting the external senses. Calmness: the tran^ quillity of the inner sense or anta^-karawa Innocence: not iBJuring living beings. Contentment: being satisfied with 236 THB BHAGAVAD-gItA. [D|s. X. one's present acquisitions. Austerity : bodily torture accom- panied with the restraint of the senses. Beneficence : sharing (one's own things) with others as far as one's own means may permit. Fame : due to dharma. Shame : due to a- dharma. All these different dispositions of living beings mentioned above, such as intelligence, arise from Me alone, the Lord (Dvara), according to their respective karma. Moreover, 6. The seven Great i?ishis as well as the four ancient Manus, with their being in Me, were born of mind ; and theirs are these creatures in the world. The seven great /i^ishis such as Bhngu, as well as the four Manus of the past ages known as S&varwas, had directed their thoughts to Me exclusively and were therefore endow- ed with the power ot Vishwu. They were produced by Me by mind alone. Born in the creation of these Manus and of the Great i?ishis are these creatures comprising the moving and the unmoving beings.* Knowledgfe of the Lord's Glory conduces to Yoga. 7. He who knows in truth this glory and power of Mine is endowed with unshaken Yoga ; there is no doubt of it. ♦ The Lord is not only the material cause ( prakriti ) of all, but, as the Omni- scient Lord of all. He is also the Ruler of all , for He produced the Great i?ishis and the Manus. The Great i?ishis, from BhHgu to Vasish^ha, were omniscient and were the original teachers of the Tra- ditional wisdom. The Manus were the Rulers of creatures and were themselves Lords. Both these belonged to the pri- meval age and were born of the mind of the Lord. The Great i^ishis and the Manus had their thought directed to the Omniscient Lord and were therefore en- dowed with the power of Vishnu and obtained wisdom and power. The present denizens of this world are their creatures, by birth and by knowled^e.~(A.) J 5—90 DIVINE MANIFESTATIONS. 237 He who knows in truth this vast extent of My being * and My achievement (Yoga) — or Yoga may here stand for what is born of Yoga, viz., the power of achieving and controlling mighty things as well as Omniscience t — he is endowed with unshaken Yoga, i. c, with steadiness in right knowledge-l What is that unshaken Yoga with which they are en- dowed ? — The answer follows : 8. I am the source of all ; from Me everything evolves ; thus thinking the wise worship Me, en- dowed with contemplation. I, the Supreme Brahman, termed V^sudeva, am the source of the whole world. From Me § alone evolves the whole universe in all its changes, including existence and disappearance, action, effect and enjoyment. Thus think- ing, the wise who know the Supreme Reality I1 worship Me, ardently engaged in the contemplation of the Supreme Reality. Moreover, 9. With their thought on Me, with their life absorbed in Me, instructing each other, and ever speaking of Me, they are content and delighted. * He who knows Me as infinite. — (A.) f i. e. , he who knows the fact that the Great i?ishis and the Manus possessed their power and wisdom, as partaking of a very small portion of the Lord's power and wisdom. — (A.) X The knowledge of the Conditioned is the doorway leading to the knowledge of the Unconditioned. — (A. ) $ Controlled aitd impelled by Me as the Inner Regulator, every thing moves on in accordance with the Law. — (A. ) IT It is only those who see the emptiness of the worldly life that are fit for a life of devotion to the Lord. When men know the Lord as the Self of all, the Cause of all, the Omniscient Lord of all, they be- come devoted to Me. The knowledge of the Supreme Reality leads to love, regard and earnestness, and these lead to devo- tion to the Lord. — (A . ) 238 THE bhagavad-g!tA, [Dis, X. All their senses (pr&nas) such as the eye are absorbed in Me. Or — according to another interpretation — their very life (pr&na) is devoted to Me. They ever speak of Me as possessed of supreme wisdom, power, might and other qualities. They thus obtain satisfaction and are delighted as if in the company of the beloved. The Lord endows His devotees with wisdom. As to those who worship Me devoutly in the ways men- tioned above, 10. To these, ever devout, worshipping Me with love, I give that devotion of knowledge by which they come to Me. To them who are ever devout, worshipping Me, not for any purpose of their o-.vn, but out of love for Me, — to them I give that devotion of right knowledge (buddhi-yoga) of My essential nature by which they * — those who worship Me " with their thought on Me" (x. 9) and soon — ^know Me, the Supreme Lord, the Self, as their own Self. Why doest Thou give the devotion of knowledge (buddhi- yoga) to Thy devotees ? — And what is that obstacle in the path leading to Thee which the devotion of knowledge that Thou givest to Thy devotees serves to remove ? — In answer to this question, the Lord says : 11. Out of mere compassion for them, I, abid- ing in their self, destroy the darkness born of ignorance, by the luminous lamp of wisdom. * I'hose alone who are thus devoted to karana produced by Dhyana, by which the Lord can attain to Buddhi-Yoga, that they reach that form of the Lord which is extremely superior condition of the antah- devoid of all limitations. — (A. ) 9—13.] DIVINE MANIFESTATIONS. 239 Out of mere compassion : out of mercy, anxious as to how they may attain bliss. I dwell in their antaA-karana * which is engaged in thinking exclusively of the Self and destroy the darkness of ignorance, — that illusory knowledge which is caused by the absence of discrimination, — by the lamp of wisdom, by the lamp of discriminatory knowledge, fed by the oil of pure Devotion (Bhakti-pras&da), fanned by the wind of earnest meditation on Me, furnished with the wick of right intuition purified by the cultivation of piety, chasti- ty and other virtues, held in the antaA-karana which is com- pletely detached from all worldly concerns, placed in the wind-sheltered enclosure of the mind which is withdrawn from the sense-objects and untainted by attachment and aversion, and shining with the light of right knowledge generated by incessant practice of concentration and meditation. Arjuna'5 question about the Lord's manifestations. Having heard of the Lord's Glory and His mysterious power, Arjuna says : Arjuna said : 12-13. The Supreme Brahman, the Supreme Light, the Supreme Purifier art Thou. All the * f* e., in the anta/i-karana functioning on the plane of Spirit exclusively. Dark- ness here includes both the beginningless nescience and the illusory perception resulting from that nescience. It cannot be removed by matter or any material phenomenon, belonging as it does to the same class as darkness; therefore the Lord has said that He Himself destroys darkness. But the Spirit (Chaitanya) can- not directly remove darkness. It is only an intellectual state that is found to illu- mine an object unknown before. Hence it is that the Spirit removes ignorance by itself shining through a state of the intel- lect such as the one induced by the teach- ing of the 54stra. It is either the Spirit manifesting itself through an intellectual state, or an Intellectual state pervaded by the Spirit, that can destroy nescience and illusory knowledge. 2J^0 the BHAGAVAD-GtTA. [DiS. X. i?ishis declare Thee as Eternal, Divine Purusha, the Primal God, Unborn, Omnipresent ; so said the divine sage Ndrada, as also Asita, Devala and Vy&sa ; and Thou Thyself also sayest (so) to me. The Supreme Brahman: the Highest Self. The Primal God : the God who existed before all other Gods. Rishis : such as Vasish^ha. 14. I believe to be true all this which Thou sayest to me ; for neither the Gods nor the D&na- vas, O Lord, know Thy manifestation. Because Thou art the source of the Devas and others, therefore, 15. Thou Thyself knowest Thyself as the Self,* O Purusha Supreme, O Source of beings, O Lord of beings, O God of Gods, O Ruler of the world. Knowest Thyself: as the Lord,t as the Is vara possessed of unsurpassed wisdom, sovereignty and other powers. 16. Thou shouldstl indeed tell, without reserve, of Thy divine Glories, by which Glories Thou remainest pervading all these worlds. 17. How§ shall I, ever meditating, know Thee, O Yogin; in what several things, O Lord, art Thou to be thought of by Me ? * Thou r/tj^s^//, i. e. , without being J Since Thy nature, which it is necess- taught ; knowest Thyself, i. e. the uncondi- ary to know, is invisible to others. (A. ) tioned nature of Thyself. As the Self: § In what manner should I, who am not as something external. — (A. ) of dull understanding, meditate constant- + Not even Thy conditioned nature as ly on Thee, in order that my reason may the Lord of the Universe, 8cc. , can be thereby be purified so as to be able to seen by others. — (A. ) know Thy uncoadUioned being: — (A. ) 1^^—50.] DIVINE MANIFESTATIONS. 24I 18. Tell me again in detail, O Jan&rdana, of Thy power and Glory, for there is no satiety for me in hearing the immortal. Tell me in detail of Thy mysterious power (Yoga) and sovereignty (aisvarya) and the various things to be meditat- ed upon. — ^Janftrdana is so called because He sends — or causes to go (ardayati) — the Asuras, those people (janas) who are the enemies of the Gods, to hell and the like ; or be- cause He is prayed to by all people for worldly success and salvation. — Tell me again of them, though described be- fore; for, there is no satiety in hearing the immortal (ambrosia) of the speech issuing from Thy mouth. The Lord*s enumeration of His manifestations. The Blessed Lord said : 19. Now will I tell thee of My heavenly Glories, in their prominence, O best of the Kurus ; there is no limit to My extent. Now I will tell you of My heavenly Glories, in their pro- minence, i. e,f where they are severally the most prominent. It is not, indeed, possible even in a whole century to describe all of them, as there is no Umit to the extent of My Glories. Now, listen to this, in the first place : 20. I am the Self, O Gui^k^sa, seated in the heart of all beings ; I am the beginning and the middle, as also the end, of all beings. You should think of Me as the innermost Self, seated in the heart within of all beings. — * Giiddkesa ' means either * conqueror of sleep ' or * thick-haired ' — He who is unable to think of Me as the Self should think of Me in those 31 242 THE bhagavad-gItA. [Dis. X» things which are mentioned below ; for I am the source, the stay, and the end of all beings. 21. Of the Adityas I am Vishnu; of the radi- ances, the resplendent Sun ; I am Marlchi of the Maruts ; of the asterisms, the Moon. Of the twelve Adityas, I am the Aditya known as Vishnu. Maruts are a kind of Devat^s. 22. Of the Vedas I am the S&ma-Veda, I am V&sava of the Gods, and of the senses I am the mind, I am the intelligence in living beings. Gods : such as the Rudras and the Adityas. Vdsava : 1.^., Indra. Of the eleven senses I am the mind. Chetana, senti- ency or intelligence, is that state of * the intellect (buddhi) which manifests itself in the aggregate of the body and the senses. 23. And of the Rudras I am Sankara, of the Yakshas and Rakshasas the Lord of wealth, and of the Vasus I am Agni, of the mountains I am the Meru. The Rudras are eleven in number, and the Vasus eight. The Lord of wealth : Kubera. 24. And of the household priests of kings, O son of PrithA, know Me the chief one, Brihaspati ; of generals I am Skanda, of lakes I am the Ocean. Brihaspati is the chief of priests, because he is the house- hold priest of Indra. Skanda is the general of the Gods. Of ■#- It exhibits itself in the aggregate tation of the Spirit or Consciousness body, pervading it throughout till death, (Chaitanya.), — (A. ) and forming the medium for the manifes- 20—28] DIVINE MANIFESTATIONS. 243 the natural — *. c, made by the Gods — reservoirs, I am the Ocean. 25. Of the Great i?ishis I am Bhngu ; of words I am the one syllable * Om ;' of offerings I am the offering of Japa (silent repetition), of unmoving things the Himalaya. 26. Of all trees (I am) the Asvattha, and Ndrada of divine ifishis, Chitraratha of Gandharvas, the Sage Kapila of the Saints (Siddhas) . Divine Rishis : Who are Devas and are at the same time ijishis or seers of mantras. The Saints (Siddhas) : those who at their very birth attained to a very high degree of Dharma, of knowledge, of detachment ( vairagya ) from worldly concerns, and of supremacy. 27. Know Me among horses as Uchchais- sravas, born of Amrita, of lordly elephants the Air^vata, and of men the king. UchchaiS'Sravas is the name of the kingly horse, who was born in the ocean when it was churned for the amnta (ambrosia). Know Me among kingly elephants as the Airdvata, the offspring of Irlbvatl. 28. Of weapons I am the thunderbolt, of cows I am the K^madhuk, I am the progenitor Kan- darpa, of serpents I am Vasuki. The thunderbolt : the Vajra made of Dadhichi's bone. Kdmadhuk : that cow of Vasish/ha which yielded all objects desired ; or any cow in general which may yield plenty of milk. Kandarpa : K^maor love. Vdsuki : the lord of serpents. 29. And Ananta of snakes I am, I am Varuwa 244 THE bhagavad-gIta. [DiSfX. of water-beings, and Aryaman of Pitris I am, I am Yama of controllers. Ananta : the king of snakes. Varum : the king of water- gods. Water-beings : the Devat&s or Gods connected with waters. Aryaman is the king of Pitns. 30. And PrahUda am I of Diti's progeny, of reckoners I am Time, and of beasts I am the lord of beasts, and Vainateya of birds. The lord of beasts : the lion or the tiger. Vainateya : Vinat&'s son, Garutmat, 31. Of purifiers I am the wind, R&ma of warriors am I, of fishes I am the shark, of streams I am the Ganges. Of those who bear weapons I am R4ma, Dasaratha's son. 32. Of creations I am the beginning and the middle and also the end ; of all knowledges I am the knowledge of the Self, and V&da of disputants. I am the source, the stay and the end of all evolution. — At the commencement ( x. 20 ) it was said that He is the beginning, the middle, and the end of all sentient existence ; but here the whole creation in general is referred to. The knowledge of the Self is the chief among all knowledges, because it leads to moksha. By * disputants * we should here understand the several kinds of disputation, — vada, jalpa, vitawidi,"^' &c. VSida is the chief of them, as it is a means of determining truth. * ' Vdda is that way of arguing, of of his adversary by overbearing reply or which the object is to arrive at truth re- wrangling rejoinder. * Vitandd ' ci > 7S2 THe BH AGAVAD-gJtA, [DiS. XI . Various classes of beings : both animate and inanimate, and of various forms. Brahma : the Four-faced, the Lord of crea- tures. He is seated in the centre of the Earth-Lotus, on the Meru which forms the cup or seed-vessel as it were of the Earth-Lotus. Riskis : such as Vasish^ha. Serpents: such as Vdsuki. i6. I see Thee of boundless form on every side with multitudinous arms, stomachs, mouths and eyes ; neither Thy end nor the middle nor the begin- ning do I see, O Lord of the Universe, O Universal Form. Middle : what lies between two extremities. Moreover, 17. I see Thee with diadem, club, and discus ; a mass of splendour shining everywhere, very hard to look at, all around blazing like burning fire and sun, and immeasurable. Immeasurable : whose limits cannot be fixed. Vishnu is one with the Unconditioned. From this vision of Thy power of Yoga ( wonder-working ) I infer, 18. Thou art the Imperishable, the Supreme Being worthy to be known. Thou art the great Abode of this Universe ; Thou art the undying Guardian of the Eternal Dharma, Thou art the ancient Purusha, I deem. To be knotm : by seekers of liberation. The Universal Form (continued.) Moreover, 15 — 22,] THE UNIVERSAL FORM. 253 19. I see Thee without beginning, middle or end, infinite in power, of manifold arms ; the sun and the moon being Thy eyes, the burning fire Thy face ; heating the whole Universe with Thy radiance. 20. This space betwixt heaven and earth and all the quarters are filled by Thee alone. Having seen this, Thy marvellous and awful form, the three worlds are trembling, O High-souled Being. Thee : in Thy Universal Form. Now, in order to remove the doubt entertained by Arjuna (ii. 6) as to his success, the Lord proceeds to show that vic- tory for P&w^avas is certain. Seeing Him, Arjuna goes on : 21. Into Thee, indeed, enter these hosts of Suras ; some extol Thee in fear with joined palms ; ** May it be well ! " thus saying, bands of great i?ishis and Siddhas praise Thee with hymns com- plete. These Jwsts of Suras : these warriors now fighting, all of them Devas, — the Vasus and others, — who have incarnated themselves as human beings for lightening the earth's burden. They are seen entering into Thee. Some of them only call out to Thee, unable even to flee. Having discover- ed portents and other forebodings of evil as the war approached, the great i?ishis and Siddhas say * May it be well for the world ! ' and oflfer their prayers to Thee in full hymns. The wonderfulness of the Universal Porin* Moreover, 254 "THE bhagavad-gItA. [Dis. XI. 22. The Rudras, Adityas, Vasus, and SAdhyas, Visvas and Asvins, Maruts and tFshmap&s, hosts of Gandharvas, Yakshas, Asuras, and Siddhas, — they are all looking at Thee, all quite astonished. tishmapds : a class of Pitns. Gandharvas : such as H&ha and Hiihu. Yakshas ; such as Kubera. Asuras : such as Virochana. Siddhas : such as Kapila. The terribleness of the Universal Form. For, 23. Having seen Thy immeasurable Form, possessed, O Mighty-armed, of many mouths and eyes, of many arms and thighs and feet, and of many stomachs, and fearful with many tusks, the worlds are terrified, and I also. The worlds : all living creatures in the world. Here follows the cause (of my terror) : 24. On seeing Thee (Thy Form) touching the sky, blazing in many colours, with mouths wide open, with large fiery eyes, I am terrified at heart and find no courage nor peace, O Vishwu. Many colours ; fearful, putting on different shapes. Wherefore ? — 25. Having seen Thy mouths which are fearful with tusks and resemble Time's Fires, I know not the four quarters, nor do I find peace ; be Thou gracious^ O Lord of Gods and Abode of the Universe ! Timers Fms : the fires which consume the worlds at the 2^—r30.] THE. UNIVERSAL FORM. 255 time of dissolution (pralaya). / know mt the four quaff ers : I cannot distinguish the East and the West, I cannot dis- criminate the different quarters. Arjuna's vision of the defeat of the enemy. My fear, too, of defeat at the hands of others is gone ; for, 26—27. And all these sons of Dhritar&sh^ra, with hosts of princes, Bhtshma, Drowa and that son (Karwal of a charioteer, with the warrior chiefs of ours, enter hurrying into Thy mouth, terrible with tusks and fearful to behold. Some are found sticking in the gaps betwixt the teeth with their heads crushed to powder. Sons : such as Duryodhana. Ours : such as Dhrish^a- dyumna. Sticking : like a piece of flesh. How do they enter into Thy mouth ? — Arjuna says : 28. As many torrents of rivers flow direct to- wards the sea, so do these heroes in the world of men enter Thy flaming mouths. These : such as Bhishma. Why and how do they enter ? — Arjuna says : 29. As moths hurriedly rush into a blazing fire for destruction, just so do these creatures also hurri- edly rush into Thy mouths for destruction. The splendour of the Universal Form. But, 30. Thou lickest up devouring all worlds on every side with Thy flaming mouths, filling the whole world with flames. Thy fierce rays are blaz- ing forth, O Vishwu. 256 THE BHAGAVAD-GlTi. [DiS. XL Viskttu : all-pervading. Because Thou art so fierce, wherefore, 31. Tell me who thou art, so fierce in form. I bow to Thee, O God Supreme ; have mercy. I de- sire to know Thee, the Original Being. I know not indeed Thy doing. The Lord'5 advent for destruction of worlds. The Blessed Lord said : 32. I am the mighty world-destroying Time, now engaged in destroying the worlds. Even with- out thee, none of the warriors arrayed in hostile armies shall live. Warriors ; Bhishma, Drowa, Karwa and others. Such being the case, 33. Therefore do thou arise and obtain fame. Conquer the enemies and enjoy the unrivalled do- minion. By Myself have they been already slain ; be thou a mere instrument, O Savyasdchin. Fame : that Bhishma and other atirathas (great warriors ) arrayed in the hostile army, unconquerable even to Devas, have been defeated by Arjuria. Such a fame is the result only of good karma. Enemies : such as Duryodhana. Savyasachin : Arjuna who could shoot arrows even with the left hand. 34. Drona and Bhishma, Jayadratha, Kama and other brave warriors, — these, killed by Me, do thou kill; fear not, fight, thou shalt conquer the enemies. i I 30-35'] THE UNIVERSAL FORM. 257 The Lord speaks of these warriors — whom Arjuna had any reason to fear — as killed by Himself. Now it is evident why there should be any hesitation (on the part of Arjuna) concerning Drowa and Bhishma. Dro«a was his teacher in the science of archery, was possessed of celestial weapons and was especially his (Arjuna's) own dear greatest Guru. Bhishma had his death at his own command and was possessed of celestial weapons. He, once entered into a single combat with Parasu-Rama and was not defeated. As to Jayadratha, his father was engaged in austerity, firmly re- solved that " whoever causes my son's head to drop down on earth, his head too shall fall.** Karwa, too, was furnish- ed with an unerring Sakti (missile) given him by Indra. He was a son of the sun, born of a maiden. Wherefore he is also mentioned by name. Enemies : such as Duryodhana. Arjuna*s adoration of the Universal Form. Sawjaya said : 35. Having heard that speech of Kesava, the crowned one! Arjuna), with joined palms, trembling, prostrating himself, again addressed Krishna, stammering, bowing down, overwhelmed with fear. When a man is overpowered with fear or with love, his eyes become full of tears, owing to the attack of pain or owing to the rise of joy: then his throat is choked up with phlegm, and this again causes indistinctness and dulness in speech. Thus did Arjuna speak in a stammering tone. Sawjaya's speech on this occasion is very significant. — How? — Sawjaya hoped that on seeing that his (Dhnta- rash^ra's) son would certainly be killed for want of support if the imconquerable four, including Drowa, should be killed 33 258 THE BHAGAVAD-GiTA. [DiS. XL by Arjuna, Dhntar^sh^ra might despair of success and bring alxDut peace. Thus he hoped there would be happiness to both. Even to this, Dhntarash^ra did not listen, owing to mighty Destiny. Arjuna said ; 36. It is meet, O Hrishikesa, that the world is delighted and rejoices by Thy praise ; R^kshasas fly in fear to all quarters, and all hosts of Siddhas bow to Thee. Praise : description of Thy glory. This verse may be also rendered so as to mean : The Lord is the proper object of delight and love, for the Lord is the Self of all and the Friend of all beings. Siddhas : such as Kapila. It is meet that such should be the case so far as Thou art concerned. For the following reason also the Lord is the object of delight, etc. : 37. And how should they not, O Mighty Being, bow to Thee, Greater (than all else), the Primal Cause even of Brahma, O Infinite Being, O Lord of Gods, O Abode of the Universe ; Thou art the Imperishable, the Being and the non-Being, That which is the Supreme. Brahma : the Hirawyagarbha. (Because Thou art the Mighty Being), therefore Thou art the proper object of de- light and worship. Thou art the Supreme Being, as revealed in the Vedantas ( Upanishads ) : Thou art the Sat and the A-sat. The existent, as well as the non-existent — i. e., that with reference to which arises our consciousness of non-existence, — form the upadhis ( conditions ) of the 35 — 400 THE UNIVERSAL FORM. 259 Akshara, on account of which He is spoken of as the Sat or the A -sat, the existent or the non-existent. In reality, the Imperishable (Akshara) whom the Veda-knowers speak of transcends the Sat and the A -satf and He is Thy- self and none else. He again extols the Lord thus : 38. Thou art the Primal God, the Ancient Purusha; Thou art the Supreme Abode of all this, Thou art the Knower and the Knowable and the Supreme Abode. By Thee is all pervaded, O Being of infinite forms. Pnmal God: because Thou art the creator of the Universe. Purusha: so called because He lies in the body. Abode: that in which the Universe rests during the Great Pralaya and such other periods. Kmwer: of all the knowable things. Supreme Abode : of Vish/m. Moreover, 39. Thou art Vtlyu, Yama, Agni, Varuwa, the Moon, Praj4pati, and the Great Grand-Father. Hail ! Hail to Thee ! a thousand times, and again and again hail ! hail to Thee ! Prajapati: such as Kasyapa. Great Grand-Father: the father even of Brahmd. Again : This shows Arjuna*s dis- satisfaction due to his extreme faith and devotion. And, 40. Hail to Thee before and behind ! Hail to Thee on every side! O All! Thou, infinite in power and infinite in daring, pervadest all; wherefore Tbou art All. 26o .THE bhagavad-gIta. [Dis.XI. Before : in the East. On every side : as thou art present in all quarters. A man may be powerful, but he may not dare to slay the enemies, or he may be slow in daring ; but Thou art infinite both in power and in daring. Pervadest : by Thy One Self. O All : without Thee nothing exists. Arjuna's prayer for the Lord's forgiveness. Because I have been a sinner for want of knowledge of Thy greatness, therefore, 41-42. Whatever was rashly said by me from carelessness or love, addressing Thee as " O Krishna, O Yadava, O friend," looking on Thee merely as a friend, ignorant of this Thy great- ness,— in whatever way I may have insulted Thee for fun while at play, on bed, in an assembly, or at meals, when alone, O Achyuta, or in company — that I implore Thee, Immeasureable, to forgive. Looking on Thee merely as a friend : owing to misconception. Greatness', The Universal Form as Isvara. Carelessness: the mind being attracted elsewhere. Love : confidence born of affection. That : all those offences. For, 43. Thou art the Father of this world, moving and unmoving. Thou art to be adored by this (world), Thou the Greatest Guru ; (for) Thy equal exists not ; whence another, superior to. Thee, in the three worlds, O Being of unequalled greatfti^ss ?. Thy equal exists not : for there cannot be two Isvaras or Lords ; if there were more than one tsvara, the world could 40^46.] THE UNIVERSAL FORM. 261 not get on as it now does.* When even Thy equal exists not, how can there exist a being superior to Thee ? Because it is so, 44. Therefore, bowing down, prostrating my body, I implore Thee, adorable Lord, to forgive. It is meet Thou shouldst bear with me as the father with the son, as friend with friend, as the lover with the beloved. As the father, etc. As a father forgives his son's offences.' Arjuna's prayer for the Lord's resumption of His usual form. 45. I am delighted, having seen what was un- seen before ; and (yet) my mind is confounded with fear. Show me that form only, O God ; have mercy, O God of Gods, O Abode of the Universe. What was unseen before: the Universal Form never before seen by me or anybody else. Therefore show me only that form (which Thou wearest) as my friend. 46. I wish to see Thee as before, crowned, possessed of the club, with the discus in the hand, in Thy former form only, having four arms, O Thousand-armed, O Universal Form. Thy former form \ as the son of Vasudeva. TJumsand-armed: referring to the Universal Form manifested at present. ♦ When one /svara desires to create, efifort of one /svara in one direction another may desire to destroy. There is would be neutralised by that of another no guarantee that all the different /svaras in the opposite direction. The world would be of one mind ; and as they would could not exist as it exists now. — (A.) 9,\\ be independent of each other, the 362 THE BHAGAVAD-GITA. [DiS. Xl« Withdrawing Thy Universal Form,' do Thou put on Thy former one. The Lord resumes His usual form. Seeing Arjuna afraid, the Lord withdrew the Universal Form ; and consoling Arjuna with sweet words, He said : The Blessed Lord said : 47. By Me, gracious to thee, O Arjuna, this Supreme Form has been shown, — ^by my sovereign power — full of splendour, the All, the Boundless, the Original Form of Mine, never before seen by any other than thyself. The Lord praises that Form on the ground that ' Thou (Arjuna) shouldst be considered to have attained all thy ends by this vision of My Form.* 48. Not by study of the Vedas and of the sacri- fices, nor by gifts, nor by rituals, nor by severe austerities, can I be seen in this Form in the world of man by any other than thyself, O hero of the Kurus. Though a regular study of the four Vedas includes that of the sacrifices also, the study of the sacrifices is seperately mentioned in order to imply that a knowledge of the sacrifices is necessary.* Rituals : such as Agnihotra. Austerity: such as Chdndr^yawa.t 49. Be not afraid nor bewildered on seeing such ^^^^_^__ iT -■- - * Some believe that the study of the consumption of food by one mouthful Vedas consists in learning the texts by every day for the dark half of the month rote without understanding the meaning. beginning with 15th at the full moon until It is therefore necessary to separately the quantity is reduced to zero at the enjoin that the meaning of the Vedas, new moon and then increasing it in like i. e., of the nature of the sacrifices treated manner during the fortnight of the moon's of in them, should also be learnt. — (A.) increase.' t It consists in ' diminishing the daily 46'^54*] 'THS UNIVERSAL FORM. 263 a terrible form of Mine as this ; free from fear and cheerful at heart, do thou again see this My form- er form. Fovmer form: which is'sodear to you, — four-armed, wearing a conch, a discus and a club. Sanjaya said: 50. Havinp: thus spoken to Arjuna, Vasudeva again showed His own form; and the Mighty Being, becoming . gentle in form, consoled him who was terrified. His own : as born in Vasudeva's family. Arjuna said: 51. Having seen this Thy gentle human form, O Jandrdana, now I have grown serene, and re- turned to my nature. Devotion as the sole means to the realization of the Universal form. The Blessed Lord said : 52. Very hard to see is this Form of Mine which thou hast seen ; even the Devas ever long to be- hold this form. Long to behold: though they long to seethe Form, yet they have not seen It as you have done, nor shall they ever see It. Why? 53. Not by Vedas, nor by austerity, nor by gifts, nor by sacrifice, can I be seen in this Form as thou hast seen Me. How canst Thou be seen ? — Listen : 54. But by undistracted devotion can I, of this 264 THE BHAGAVAD-GtXA. [DiS. XL Form, be known and seen in reality, and entered into, O harasser of thy foes. Undistracted devotion (Bhakti) : that devotion which never seeks any other object except the Lord, and in virtue of which no object other than V^sudeva is cognized by any of the senses. Of this Form : of the Universal Form. By this sort of devotion it is possible not only to know Me as declared in the s^stras, but also to intuitively realise Me as I am, and to enter into Me, i.e., to obtain liberation. The essence of the whole teaching of the Qita. Now the essential teaching of the whole Git^-sistra which conduces to Highest Bliss will be summed up here, the teaching being such as every one should follow : 55. He who does works for Me, who looks on Me as the Supreme, who is devoted to Me, who is free from attachment, who is without hatred for any being, he comes to Me, O Pd^trfava. A servant works for his master, but he does not look upon that master as the highest goal for him to reach after death ; but My devotee works for Me and also looks on Me as the Supreme Goal; I am his Supreme Goal. He is devoted to me ; he serves Me alone in all manner of ways, with his heart and soul. He is not attached to wealth, to progeny, to friends, to wife, to kinsmen, or to pleasures ; for them he has no attachment or love. He cherishes no feeling of enmity for any of the creatures, even though these latter may have done great injury to him. Such a man comes to Me. I am his highest Goal, and he seeks nothing else. This is the teaching I have to offer to thee, O P^;^ava. TWELFTH DISCOURSE. BHAKTI-YOQA. Who are superior — the worshippers of Isvara, or the worshippers of Akshara ? Now Arjuna is supposed to have addressed the Lord thus : — In the discourses beginning with the second and ending with the tenth which treats of Divine Glories, Thou hast taught the worship of the Supreme Self, the Imperish- able (Akshara) Brahman, devoid of all up^dhis (conditions) ; and Thoii hast also taught here and there worship of Thy- self as the Lord of the Universe, associated with the upddhi (condition) of that energy (sattva) which has the power of carrying on all evolutionary process and of know- ing everything. And in the (eleventh) Discourse treating of the Universal Form, Thy Primal Form as tsvara manifest- ing itself as the whole Universe has also been shown by Thee for the same purpose of worship. And having shown that Form, Thou hast exhorted me to do works for Thy sake only (xi. 55), and so on. Wherefore, I ask of Thee with a desire to know which of these two ways is the better. Arjuna said : I. Those devotees who, alwdys devout, thus contemplate Thee, and those also who (contem- plate) the Imperishable, the Unmanifest, — which of them are better versed in Yoga ? Thus : referring to what was said in the last preceding verse, * He who does works for Me ' ( xi. 55 ) and so on. 34 266 THE bhagavad-gItA. [Dis. XII. Always devout \ engaged without intermission in doing works for the Lord's sake and in doing other things taught before, steadfast in mind. These devotees, seeking nobody else for their refuge, meditate on Thee in. the Universal Form just manifested. There are others who, having abandon- ed all desires and renounced all actions, meditate on the Imperishable (akshara) Brahman — also described above, — who is unmanifest (avyakta, *. ^., incomprehensible to the senses), as devoid of all upadhis or conditions. — That indeed is said to be manifested (vyakta) which is visible to the senses, as the root of the word * vyakta * implies ; but this, the Imperishable ( Akshara) , is not so. — These others meditate on the Imperishable, the Unmanifested, 51s defined by other attributes to be enumerated below. Of the two classes, who are better versed in Yoga ? The worshippers of Isvara. The Lord says : As to the worshippers of. the Imperish- able (Akshara) who see rightly and have abandoned desires, let them remain ; we shall say later on what has to be said regarding them. But as regards the others ; The Blessed Lord said : 2. Those who, fixing their thought on Me, con- template Me, always devout, endued with supreme faith, those in my opinion are the best Yogins. Those devotees (bhaktas) who fix their mind on Me in the Universal Form, the Supreme Lord, and worship Me as the Governing Lord of all Masters of Yoga, who is omni- scient, whose vision is free from the timira ( purblindness ) of attachment and other evil passions, — they who always 1-4.] BHAKTP-YOGA 267 contemplate Me steadfastly (in the manner described in the closing verse of the preceding discourse), endowed with supreme faith, — these, I think, are the best Yogins. Indeed, they pass their days and nights in incessant thought of Me. Wherefore it is but proper to speak of them as the best Yogins. The worshippers of Akshara. Are not the others, then, the best Yogins ? — Stop ; hear thou what I have to say regarding them : 3 — 4. Those who ever contemplate the Im- perishable, the Indefinable, the Unmanifest, the Omnipresent and the Unthinkable, the Unchange- able, the Immutable, the Eternal, — having restrain- ed all the senses, always equanimous, intent on the welfare of all beings, — they reach Myself. Because the Imperishable (Akshara) is unmanifest, He is not accessible to words and cannot therefore be defined. He is unmanifest, not manifest to any of the organs of knowledge. They contemplate the Imperishable every whera all round. — Contemplation (Up^sana) consists in approach^ ing the object of worship by way of meditating it accord- ing to the Teaching (s^stra) and dwelling for a long time steadily in the current of same thought (continuous) like a thread of descending oil. — The Imperishable who is the object of contemplation is thus qualified : He is omnipresent, pervading all like the ^k^a. He is unthinkable, because He is unmanifest. Whatever is visible to the senses can be thought of by the mind also ; but the Akshara is invisible to the senses "and is therefore unthinkable. He is unchange- able (KO^astha) — * K<\tdt, * means a thing which is good to all 268 THE bhagavad-gItA, [Dis. XII appearance but evil within. Accordingly it refers here to that seed of sawsira — including avidya (nescience) and other things, — which is full of evil within, designated by various terms such as Maya, A vydkrita {{ludifferentiaied), as in Svetd^vataropanishad (iv. lo) and in the Git^ (vii. 14.) 'Ku^astha' means He who is seated in M^ya as Its Witness, as Its Lord. — Or, * Ku^astha * may mean * remaining like a heap.' Hence He is immutable and eternal. They who contemplate the Imperishable, curbing all their senses, aiid always equanimous whether they come by the desirable or the undesirable, — they come to Myself. — It needs indeed no saying that they come to Me ; for, it has been said that * the wise man is deemed My very Self (vii. 18). Neither isit necessary to say that they are the best Yogins, — seeing that they are one with the Lord Himself. But, 5. Greater is their trouble whose thoughts are set on the Unmanifest ; for, the Goal, the Un- manifest, is very hard for the embodied to reach. Great indeed is the trouble of those who are engaged in doing works for My sak6, and so on ; but greater still is the trouble of those who identify themselves with the Imperish- able and contemplate the Supreme Reality, — the trouble arising from the necessity of having to abandon their at- . tachment for the body. The Goal, the Imperishable, is very hard for the embodied to reach, for those who are attached to their bodies. Therefore''' their trouble is greater. Salvation by worship of Isvara, Later on we shall describe the conduct in life of the worshippers of the Imperishable (Akshara-Upasakas). ■.falo Because of the necessity there is for abandoning attachment to the body. 4 — 9*] BHAKTI-YOGA. 2^g 6 — 7. But those who worship Me, renouncing all actions in Me, regarding Me Supreme, meditat- ing on Me with exclusive devotion (yoga) ; for them whose thought is fixed on Me, I become ere long, O son of PrithA, the deliverer out of the ocean of the mortal sawsara. Me : the Isvara, the Lord. Exclusive : having no other object of wofship except Myself, God in the Universal Form. Devotion (Yoga) : samidhi or steadfastness of mind. Those who are engaged in contemplating Me exclusively, I, the Lord, will lift up from the ocean of mortal sawsira, since their thoughts are fixed on Me in the Universal Form. — Sa^iskvB. is an ocean, because it is very hard to cross beyond it. Because it is so., therefore, 8. Fix thy mind in Me exclusively apply thy reason to Me, Thou shalt no doubt live in Me alone hereafter. Fix thy mind (manas) — thy purposes and thoughts — in Me, the Lord in the Universal Form. Fix in Me thy reas^on (buddhi) also which resolves and determines.— What will be the result ?— Listen : Thou shalt without fail abide in Me as Myself, on the death of this body. Thou shalt not doubt it. i Abhyasa-Yog:a. 9. If thou art unable to fix thy thought steadi- ly on Me, then by yoga of constant practice do thou seek to reach Me, O Dhanawjaya. If you cannot fix your thought on Me steadily in the manner I have mentioned, then seek thou to reach Me in the 270 THE BHAGAVAD-GItA. [Di$. XII. Universal Form, by yoga of constant practice (abhylLsa- yoga). Practice (abhySisa) consists in withdrawing thought from all quarters and fixing it again and again on one particular object. * Abhydsa-yoga ' means samdidhana or steadfastness of mind acquired by such practice. Service of the Lord. ID. (If) thou art not equal to practice either, then be thou intent on (doing) actions for My sake. Even doing actions for My sake, thou shalt attain perfection. Even if thou doest mere actions for My sake without practising yoga, thou shalt attain perfection ; — thou shalt first attain purity of mind, then yoga or steadfastness, then knowledge, and tlien perfection (moksha). Abandonment of the fruits of actions. 11. If thou art unable to do even this, then refuged in devotion to Me, do thou abandon the fruits of all actions, self-controlled. If thou canst not even be intent on doing actions for My sake as thou hast just been taught, then do thou perform actions renouncing them all in Me, and abandon the fruit of those actions. . Now He extols the abandoning of the fruits of all actions. 12. Better indeed is knowledge than practice ; than knowledge is meditation more esteemed] than meditation the abandonment of the fruits of actions ; on abandonment, Peace follows immedi- ately. ^^JX.] JIHAKTI-YOGA. 2yi Knowledge is better than practice* accompanied with ignorance;! better than that knowledge is meditation (dhyana) with knowledge; better than meditation with knowledge is the abandonment of the fruits of actions. From such an abandonment of the fruits of actions, accom- panied with the qualification J mentioned above, cessation of sawsara and of the cause thereof follows immediately ; it admits of no delay. Abandonment of the fruit of all action is taught as a means to Bliss in the case of an ignorant person engaged in action, only when unable to tread the paths taught before, but not at first. Wherefore the act of abandoning the fruit of all action is merely extolled by the declaration, in this verse, of the superiority of one over another ; for it has been taught as the course to be adopted when a man is unable to follow the paths already taught. 1^ In what way does it (the declaration ) form a mere praise ? In the Ka^hopanishad (vi. 14) it is said that immortality results from the abandonment of all objects of desire ; and this is a truth quite familiar ^ to all. And all objects of desire are fruits of actions enjoined in the sruti and in the smriti. In the case of the enlightened person who is steadily * A bhydsa (practice) — occurring in the- with discrimination.' text and the commentary — may mean J The qualification being 'self-con- either (i) the act of listening to the teach- trolled.' (xii. II).— (A.) ing of the srutis with a view to obtain IT The abandonment of the fruits of knowledge, or (2) the practice of dhyana actions forms here the subject of praise, with a firm resolve.— (A.) because it is the path intended to be t Two different readings are found »*"«ht in this connection-(A.) here in the MSS. of the bh­a : (i) ^ As taught in the sruti. {Vide Bfi. viveka-purvakdt, and (2) aviveka-pHrvakdt. Up. 4— 4— 6)~(A.) The former would mean ' accompanied Zy2 THE bhagavad-gIta. [Dis.XII. engaged in contemplation, Peace immediately follows the abandonment of desires. Now mere abandonment of desires constitutes a factor of even an ignorant man's abandon* ment of the fruits of actions ; and because of this point of similarity, mere abandonment of the fruits, of all actions is praised — with a view to create a desire to follow the course —in the same way that, in saying that the ocean was drunk by the brahmawa sage Agastya, even the br&hmawas of this age are praised for the mere reason that they too are br^hmawas. Thus, it has been taught that Karma-yoga accompanied with the abandonment of the fruits of actions is a means to Bliss. The life of the Akshara-upasakas. Here, it is by presupposing a distinction between Isvara and Atman, the Lord and the Self, that Yoga — which con- sists in concentrating thought on the Lord, on the Universal Form, — and the performance of works for the sake of the Lord have been taught. As it is hinted — in the words * If thou art unable to do this either '(xii. ii) — that Karma- Yoga is associated with ignorance (ajnana), we should understand that the Lord here means to say that Karma- yoga is not meant for the worshipper of the Akshara, for him who sees no distinction (between the Lord and the Self). Similarly, the Lord shows the impossibility of the worship of the Akshara to a Karma-yogin. To explain : Having — in the words *They reach Myself ' (xii. 3) — declared that the worshippers of the Akshara are independent as regards the attainment of liberation (kaivalya), the Lord (xii. 7) has shewn — in the words * for them I become the deliverer' II — 14.] BHAKTI-YOGA. 273 (xii. 7) — that the others are dependent on the Lord, on an external Being. If these were deemed as the very Self of the Lord, they would be the very Akshara themselves owing to their realisation of the identity ; so that it would have been inappropriate to speak of them as persons to be delivered by the Lord. Moreover, -^^ the Lord who is pre- eminently a well-wisher of Arjuna recommends to him only Karma-yoga (iv. 15) based on an idea of distinction and quite dissociated from right knowledge. Nor would any man like to be subordinate to another after knowing him- self to be the Lord through proper sources of right know- ledge ; for, the two are mutually opposed states. There- fore + it is with reference to the worshippers of the Akshara, to the sawnyasins who are devoted to right knowledge and have abandoned all desires, that He proceeds to teach those attributes — such as * absence of hatred of any being ' — which form the direct means to immortality . 13-14. He who hates no single being, w^ho is friendly and compassionate to all, who is free from attachment and egoism, to whom pain and pleasure are equal, who is enduring, ever content and balanced in mind, self-controlled, and possessed of firm conviction, whose thought and reason are directed to Me, he who is (thus) devoted to Me is dear to Me. He hates nothing, not even that which causes him pain. He regards all beings as himself. He is friendly and com- passionate. He is full of compassion for the distressed ; i. ^., * This is another reason why Karma- + Because the attributes mentioned yoga cannot be combined with Akshara- below cannot, all of them, be cultivated Upasana in one and the same person at by the followers of Karma, who are one and the same time.— (A). ignorant of Self— (A). 35 274 THE bhagavad-gIta. [Dis.XII. he has offered security of life to all beings, he is a sawnya- sin. He does not regard anything as * mine ' and is free from egoism, from the notion of * I *. Pain and pleasure do not cause in him hatred and attachment. He remains un- affected when abused or beaten. He is always content ; he thinks he has enough whether he obtains or not the means of bodily sustenance. He is also satisfied whether he comes by a good thing or not. He is a yogin, always steadfast in thought. He has a firm conviction regarding the essential nature of the Self. This sawny^sin has directed to Me exclu- sively his Manas — purposes and thoughts — as well as his Buddhi — the faculty of determining. Such a devotee is dear to Me. The same truth which was indicated in vii. 17 — * I am very dear to the wise man and he is dear to Me ' — is here described at length. 15. He by whom the world is not afflicted and who is not afflicted by the world, who is free from joy, envy, fear and sorrow, he is dear to Me. He : the sawny^sin. Joy consists in the elevation or exhilaration of the mind (antaA-karawa) on attaining an object of desire, and is indicated by horripilation, tears, and so on. 16. He who is free from w^ants, who is pure, clever, unconcerned, untroubled, renouncing all undertakings, he who is (thus) devoted to Me is dear to Me. He is indifferent to the body, the senses, the sense- objects and their mutual connections. He is possessed of purity both internal and external. He is able to decide rightly on the spot in matters demanding prompt attention. .14 — 19'] bhakti-yoga. t275 He does not take the side of a friend and the like. He habitually renounces all actions calculated to secure objects of desire, whether of this world or of the next. Moreover, 17. He who neither rejoices, nor hates, nor grieves, nor desires, renouncing good and evil, he who is full of devotion is dear to Me. He does not rejoice on attaining what is desirable. He does not fret on attaining what is undesirable. He does not grieve on having to part with a beloved object. He does not desire the unattained. 18-19. ^^ '^ho is the same to foe and friend, and also in honor and dishonor; who is the same in cold and heat, in pleasure and pain; who is free from attachment; to whom censure and praise are equal; who is silent, content with anything, home- less, steady-minded, full of devotion ; that man is dear to Me. He has no attachment for objects of any kind. He is content with the bare means of bodily sustenance. It is said (in the Mahabharata), *Who is clad with anything, who is fed on any food, who lies down anywhere, him the Gods call a brah- ma»a. (Sdnti-pat va, Moksha-Dharmay2^^' 1 2) . He has no fixed abode, he is ^houseless* as has been said in another smriti. His thought is fixed steadily on the Supreme Reality. The enumeration, which was commenced in xii. 13, of the various attributes of the sawnyasins— the worshippers of 276 THE bhagavad-gIta. [Dis. XII. the Akshara who are constantly devoted to the knowledge of the Supreme Reality — is concluded as follows : 20. They, verily, who follow this immortal Law described above, endued with faith, looking up to Me as the Supreme, and devoted, they are exceedingly dear to Me. They : the samnyasins. Immortal : as leading to immorta- lity. Above: in the portion beginning with xii. 13. Looking up to Me as the Supreme : whose highest unsurpassed goal is Myself, the Imperishable Self. " Devoted: resorting to the highest devotion, which consists in the knowledge of the Supreme Reality. What was implied in the words, * I am exceedingly dear to the wise man* (vii. 12) has been ex- plained at length and concluded here thus : * They are exceedingly dear to me.' The meaning of the verse is : Because he who follows the Immortal Law which has been now described becomes exceedingly dear to Vishwu, the Supreme Lord, therefore this Immortal Law should be zealously followed by every seeker of Liberation, by every one who desires to attain to the Supreme Abode of Vish»u. .•33-K®®jK<» — THIRTEENTH DISCOURSE. MATTER AND SPIRIT. The main subject of the discourse. In the Seventh Discourse two Prakntis (Natures) of the Supreme Lord were shown, — the one composed of the three gunas and divided eightfold, forming the inferior (apard) Praknti, because of its being the cause of saws&ra or mun- dane life ; and the other, the superior (parS,) Praknti, form- ing the very life (jiva), the Kshetrajwa or * the Knower of Matter', being essentially one with the Lord Himself. And through these two Prakntis, the Lord becomes the cause of the origin, sustenance and dissolution of the Universe. Now this discourse on Kshetra (Matter) is com- menced with a view — by way of describing the two Prakntis of Kshetra and Kshetrajwa — to determine the essential nature of their possessor, the Lord (is vara). Again, in the last preceding discourse, from verse 13 to the end, the path of the sawnyasins who possess the know- ledge of Truth, — i, e,, what sort of life they lead, — has been described. Now arises the question : Possessed of what sort of knowledge of truth do they become dear to the Lord by following the rule of life set forth above ? — The present discourse is also intended as an answer to this question. The body and the soul. That Praknti which is composed of the three guwas transforms itself into all objective forms, such as the bodies (kibrya), the senses (karawa), and sense-objects (vishaya), and is combined into various aggregates of the body and 278 THE bhagavad-gItI. [Dis. XIII. the senses, to subserve the two ends of Purusha or Spirit, viz., enjoyment and liberation. Such an aggregate is this, our body. In reference to this body, the Lord says : The Blessed Lord said : 1. This, the body, O son of Kuntt, is called Kshetra ; him who knows it, they who know of them call Kshetrajita. In the words * the body * the Lord specifies the thing referred to by the pronoun * this.* Kshetra — the field, the body, matter — is so-called because it is shielded from injury, or because it is destructible, or because it is liable to decay, or because the fruits of actions are reaped in it as in a field. This body is designated as * Kshetra,* * the field ' * matter.* He who knows this Kshetra, *. ^.', he who comprehends it in understanding from head to foot. He who perceives it as distinct from himself by knowledge, natural or imparted by others, — him they designate as Kshetrajwa, * the knower of the field,* * the comprehender of matter*, — they who know of Kshetra and Kshetrajwa. Identity of the soul with the Lord. Thus Kshetra and Kshetrajna have been described. — Is this all the knowledge that one has to acquire about them ? — No. Listen : 2. And do thou also know Me as Kshetrajwa in all Kshetras, O Bharata. The knowledge of Kshetra and Kshetrajwa is deemed by Me as the knowledge Do thou also know the Kshetrajna, described above, to be Myself, to be the Supreme Lord, not a being of the 2.] MATTER AND SPIRIT. 279 world (saws&ra). The meaning is this : — The Kshetrajwa who is in all Kshetras, and who is diflferentiated by the manifold up§,dhis or Kshetras, from BrahmA down to a clump of grass, is, you should understand, really devoid of all the various upadhis (conditions) and is inaccessible to any such word or thought as * sat * or * asat ', existent or non- existent. As nothing else remains to be known apart from the true nature of Kshetra, Kshetrajwa and the Isvara, that knowledge by which the two objects of knowledge, Kshetra and Kshetrajwa, are known is considered by Me — the Lord, Vishwu — to be the right knowledge. The soul is subject to evil only through ignorance. (Objection) : — If only one Being, namely, Isvara, exists in all Kshetras, if there exists no being, no other enjoyer, distinct from Him, it would follow either that the Isvara is a sawsHrin ; or that there is no sawsara because there is no sa^wsarin, none else apart from the Isvara. Neither conclusion is acceptable; for, then, it would follow that the scriptures which treat of bondage and liberation and their respective causes would have no purpose to serve. Moreover, the conclusion is opposed to all evidence, includ- ing sensuous perception (pratyaksha). In the first place, pleasure and pain and their causes, which together consti- tute the saws&ra, are known to us by immediate perception. And from our perception of variety in the world may also be inferred the existence of saws^ra arising from dharma and a-dharma. All this would be inexplicable if the Atman and the Isvara, the Self and the Lord, be identical. (Answer): — No; for, that can be explained as due to a distinction between jw&na and aj^/ana, between knowledge and ignorance. It has been said ; 28o THE bhagavad-gIta. [Dis. XIII. 4 " These, what is known as wisdom and what is known as unwisdom, are quite distinct and lead to different goals." — (Ka^ha-Up. ii. 4.) And so also a distinction through effect between vidy^ and avidya, wisdom and unwisdom, as producing quite opposite results, — the right and the sweet, — is pointed out (in the same Upanishad and in the same context), wisdom leading to the right, while the sweet is the effect of unwisdom. Accordingly, Vy^sa says : * Then there are these two paths, &c/ — (Moksha- dharma, 24-6.) * There are only these two paths,' &c. Here (in the Git^) also two paths have been spoken of. Now, we learn from the sruti, smnti and reasoning, that unwisdom with its effect should be got rid of. As to the sruti, the following passages may be quoted : ** If in this world a person knows (the Self), then the true end is gained ; if a person in this world does not know (the Self), then there will be a great calamity." — (Kena- Upanishad, 2-5). * He who knows Him (the Supreme Self) thus be- comes immortal here ; there is no other way to reach the Goal.' — (Purusha-stikta.) *The wise man is afraid of nothin j '— (Taittiriya- Upanishad, 2-4). As regards the ignorant person : — *But to him there is the fear (of sawsara).'~(Ibid. 2-7.) * Those who live in the midst of avidyfi, or ignorance 2.] MATTER AND SPIRIT. 28x go round and with an erring step, deluded as blind people led by the blind ! * — (Ka^ha-Upanishad. 2-5). * He who knows Brahman is Brahman Itself.' — (Muniaka-Up. 3-2-9). " Whoever worships another Deity, thinking *He is another, another am I,' he does not know ; for, he is like a beast for the Gods." — (Bnhad^ra^^yaka-Up. 1-4-10). As to him who knows the Self, *He becomes all this.* — {Ibid. 1-4-10). " When men can roll up the sky like leather, then ( only, not till then ) can the end of sorrow be, without men knowing God" (Sveta .Up. 6-20). And passages from the smriti — the Bhagavad-Gitdi v. 15, 19, and xiii. 28, — may also be quoted. By reasoning (ny&ya) also we come to the same conclusion. It is said : * Men avoid by knowledge serpents, thorns and wells ; by ignorance some fall into them ; see how estimable is the effect of knowledge.' — (Mokshadharma, 201-16) Thus* we see that an ignorant man regards the physical body, etc., as the Self, is impelled by attachment and hatred and the like, performs righteous and unrighteous deeds (Dharma and A-dharma), and is born and dead, while those are liberated who, knowing the Self to be distinct from the body and the like, give up attachment and hatred, and no longer engage in righteous or unrighteous deeds to which those passions may lead. This nobody can deny by argu- ment. Suchf being the case, the Kshetrajiia, who is the fsvara Himself, appears to be a saws^rin owing to a distinct- * Here follows the nyiiya or reasoning \ Knowledge and ignorance being, as above referred to.— (A). shewn above, distinct in kind and in 36 282 THE bhagavad-gItA. [Dis. XIII. ion in the upddhis set up by avidya, in the same way that the Atman or individual Self appears (by avidy^) to be identical with the physical body, &c. It is a well-ascer- tained truth that that notion of identity of the individual Self with the not-Self, — with the physical body and the like, — which is common to all mortal creatures is caused by avidy^, just as a pillar (in darkness) is mistaken (through avidyfii) for a human being. But thereby no essential quality of the man is actually transferred to the pillar, nor is any essential quality of the pillar actually transferred to the man. Similarly, consciousness never actually pertains to the body ; neither can it be that any attributes of the body — such as pleasure, pain and dulness — actually pertain to Conscious- ness, to the Self; for, like decay and death, such attributes are ascribed to the Self through avidya. Kshetrajna is really unaffected by samsara. (Objection) : — No, the two cases are dissimilar. The pillar and the man are both objects of cognition ( i,e., exter- nal to the Self) and are as such mistaken one for the other by the cogniser through avidya, whereas you say that the body and the Self, which are respectively the cognised and the cogniser, are mistaken one for the other. Thus the illus- tration differs from what has to be illustrated. Wherefore* the attribute of the body, though an object of cognition, actually pertains to the Self, the cogniser. (Ans7ver): — No; for, then the Self would also become unconscious, &c. If the attributes — such as pleasure, pain. eflfect, the Supreme BeinfC and the in- rin— an illusion set up by avidyli.— (A), dividual Self must be essentially identi- ♦ The identifying of the Self with the cal, though, through the upadhis such as bo^y being no mere illusion (bhrama). Buddbi, the Self appears to be a samsa- I 2.] MATTER AND SPIRIT. 283 delusion, desire, hatred — of the body, etc., i. e. of Kshetra (Matter) which is an object of cognition, could ever pertain to the Self, the cogniser, then it would be necessary to state a reason for the diflference, — i, ^., to explain why a few attributes only of Khetra (an object of cognition) which are ascribed to the Self by avidy^ actually pertain to the Self, while others such as decay and death do not. On the other hand, we are led to infer that those qualities of Kshetra do not actually pertain to the Self, because, like decay and death, they also are attributed to the Self by avidy& ; as also because they are objects shunned or sought for, and so on. Such being the case, — inasmuch as saws^ra which consists in doing and enjoying, and which has its root in the cognized, is only attributed to the cognizer by avidyi, — the cogniser is not thereby affected, just as the ^kAsa or ether is not affected by the attributes of dirtiness and concavity which are ascribed to it by children through ignorance. Thus, it cannot be imagined that the Kshetrajiia, the Lord, though existing in all Kshetras, can ever so much as smell of the nature of a sawsd.rin. Nowhere in our ex- perience have we found anything improved or spoiled by a quality being falsely attributed through avidy^. As to the contention that the illustration is not quite analogous, we reply that it is wrong to say so. — Why ? — For, the intended point of agreement between the illustra- tion and the thing illustrated consists in something being falsely attributed through ignorance. In this respect, both agree. But as to the contention that no false attribution of the qualities of the object to the subject is ever experi- enced, it has been shewn that even this contention fails in the case of decay and death. 284 THE bhagavad-gItA. [Dis. XIII. Avidya inheres in the organ, not in the Self. ( Objection ):— As possessed of avidy^, Kshetrajna is a sai»sS>rin. {Answer): — No; for avidy^i is bornofTamas. As partak- ing of the nature of a veil, avidy& — whether causing percep- tion of what is quite the contrary of truth, or causing doubt, or causing nescience or non -perception of a truth— is a Timasic notion, i.e., o. notion born of Tamas ; for, on the dawn of the light of discrimination, it disappears; and ( for instance ) we find the same three modes of avidya — such as non-perception, &c., — arising also from timira (an eye-disease causing dimness of sight), which is T^masic, as partaking of the nature of a veil.* [Objection): — Then avidyH is an inherent property (dharma) of the cogniser. [AmweY): — No; for, we see that it is the organ of sight that is affected with the disease of timira, {To explain ):—Y on (the opponent) say: Avidyfi, is an inherent property of the cogniser. As possessed of this avidya, Kshetrajna is a sawsarin. It is therefore unjust to say that Kshetrajna is the Isvara Himself and not a sawsirin. We reply : It is not right to say so ; for, we see that such diseases as lead to the perception of what is contrary to truth, and so on, pertain to the eye, to the organ. Neither the perception of what is contrary to truth, nor the cause thereof ( viz., the disease oi timira), pertains to the perci- pient ; for, when timira is removed by the treatment of the eye, the percipient is no longer subject to such perception, * That is to say, the three forms of are not therefore attributes of the Se!^ ftvidyil are due to a certain disorder, and (A). 2.] MATTER AND SPIRIT. 285 which is therefore not a property of the percipient. Similarly, non-perception, false perception, and doubt, as well as their cause, properly pertain the instrument, to one or another sense-organ, but not to the Kshetrajna, the cogniser. Moreover, they are all objects of cognition and cannot therefore form the properties of the cogniser, any more than the light of a lamp. And because they are cognisable, it follows also that they can be cognised only through some organ which is distinct from the cogniser ; and no philosoph- er admits that, in the state of liberation wherein all the sense-organs are absent, there is any such evil as avidya. If they ( false perception, &c.) were essential properties of the Self, of the Kshetrajna, as the heat is an essential property of fire, there could be no getting rid of them at any time ; and it is impossible for the immutable and formless Self, all- pervading like the ak^a, to unite or part with anything whatsoever. Wherefore we conclude that the Kshetrajna is ever identical with Isvara. The Lord also says, " Being beginningless and without qualites."* Cxiii. 31 ). Scriptural injunctions apply only to the state of bondage. (Objectiony.—Then, in the absence of sa;»s§,ra and saws^rins, the conclusion is inevitable that the sastra or scripture serves no purpose, and so on. {Answer): — No ; for, it is admitted by all. The burden of explaining an objectionable point admitted into their systems by all those philosophers who argue the existence of Atman does not lie on only one of them.— In what way do all classes of philosophers admit into their systems this ♦ The I*ord teaches here that the Self is devoid of attributes.— (A.) 286 THE bhagavad-gItA. [Dis. XIII. objectionable point ? — All philosophers who admit the exis- tence of a Self agree that liberated Selfs are not conscious of sawsAra or of the state of being bound to sawslbra ; still, it is not belived that their systems are open to the objection that the sdstra serves no purpose. So, according to our view, when the Kshetrajnas become one with the Lord, then let the s&stra serve no purpose. It has, however, a purpose to serve where there is avidy^. Just as, with the dualists (dvaitins) of all classes, the s^stra has a purpose to serve only in the state of bondage, but not in the state of liberation, so with us also. Bondage and liberation are not real states of the 5elf . {Objection): — All dualist ic philosophers (Dvaitins) hold that states of bondag3 and liberation are real conditions of the Self, real in the literal sense of the term. Since thus there really exist something to be avoided and something to be attained, as also the means thereto, the sdstra has some purpose to serve. But in the case of the non-dualists (Advaitins), the dual world is unreal ; and as the bondage of the Self is caused by avidy&, it is also unreal. Thus the sdstra would have no subject to treat of and would therefore serve no purpose. (Answer): — No ; for, the Self cannot (really) exist in differ- ent states. — If bondage and liberation be states of the Self, they must be either simultaneous or successive. They can- not be simultaneous states of the Self as they are mutually opposed, just as motion and rest cannot be simultaneous states of one and the same thing. If successive, they are either caused or uncaused by another. If uncaused by another, there can be no liberation. If caused by another. 2.] MATTER AND SPIRIT. 287 they cannot be inherent in the Self and cannot therefore be real. And this is opposed to the hypothesis*. Moreover, if we would determine the order of their occurrence, the state of bondage should come first, without a beginning, but having an end ; and this is opposed to all evidence. Similarly, it has to be admitted that the state of liberation has a begin- ning and has no end ; which is alike opposed to all evidence. Nor is it possible to maintain the etemality of that which passes from one state to another. Now, if, in order to avoid the objection of non-etemality, it be held that the states of bondage and liberation do not pertain to the Self, then even the dualists cannot avoid the objection that the 54stra has no purpose to serve. The dualists and the non-dualists being thus similarly situated, the burden of answering the objection does not lie on the non-dualists alone. Scriptural injunctions concern the unenlightened. In point of fact, the objection that the sAstra would have no purpose to serve cannot be brought against non-dualism ; for, the 5&stra is concerned with the ignorant who view things as they present themselves to their consciousness. — It is, indeed, the ignorant who identify themselves with the cause and the effectt , with the not-Self. But not the wise ; for, these latter do not identify themselves with the cause and the effect, since they know that the Self is distinct from the cause and the effect. Not even the dullest or the most insane person regards water and fire, or light and darkness, as identical ;how much less a wise man. Wherefore, the in- * That the states of bondage and libera- enjoyment ; or the cause is karma, a- tion are real conditions of the Self. drish^u, and the effect is the body to which f The cause is agency and the effect is karma has given rise.— (A.) 288 THE bhagavad-gItA. [Dis.XIII. junctions and prohibitions of the s^stra do not apply to him who knows the Self to be distinct from the cause and the eiFect. Of course, when a certain person has been commanded to do an action in the words " Do this, O Devadatta,'* no other person, such as Vish»u-mitra, though standing near and hearing the word of command, thinks that he (Vish«u- mitra) has been so ordered ; he might, however, think so if he did not understand to whom the injunction has been ad- dressed. So, too, in the case of the cause and the effect here. {Objection): — Notwithstanding his knowledge that the Self is unconnected with the cause and the effect, it is quite possible for a wise man to regard himself — in reference to the connection ( between the Self and the body, etc., ) once Set up by avidya (praknti) — as still bound by the injunc- tions of the s&stra, thinking that he has been enjoined to adopt a certain course of action by which to attain a desir- able end, and to avoid a certain other course of action which leads to an evil; just as a father and his sons* regard every one among themselves as bound by the in- junctions and prohibitions addressed to every other, not- withstanding their knowledge that they are all persons distinct from each other. (Answer): — No; it is only prior to the knowledge of the Self unconnected with causes and eflfects that it is possible for one to identify the Self with them; for, it is only after having duly observed the injunctions and prohibitions of the s&stra — but not beforef — that a person attains to the knowledge that the Self is quite unconnected with causes and effects. Hence the conclusion that the injunctions and ♦ Vide Brtha. Up. 1-5-17. + Vide Vedlmta-Sdtras III. iv. 26-27. 2.] MATTER AND SPIRIT. 289 prohibitions of the 5&stra concern only the ignorant. (Objection): — Neither those who know that the 'Self is independent of the body, etc., nor those who regard the mere body as the Self are, (according to non-dualists), concerned with the injunctions such as ** He who desires svarga must sacrifice," " Let none eat kalanja " ; thus, there being no person who would observe scriptural injunctions, the sdstra would have no purpose to serve. {Answey): — Performance of enjoined acts and abstention from prohibited acts are possible in the case of those who know of the Self only through the Scriptures. — He who knows Brahman and has realised the identity of the Kshetra- jna with the Lord does not certainly engage in the Vedic rites. Neither does the person who denies the existence of the Self and of the other world engage in such rites. But, he who derives his idea of the Self only from the scriptural injunctions, — i.Cy who believes in the existence of the Self * because the teaching of the sAstra enjoining certain actions and prohibiting (certain others) would otherwise be inex- plicable, but who does not directly know the Self in His essential nature,— cherishes a longing for the results of the Vedic rites and devoutly performs them : a fact which is evident to us all. Wherefore, it cannot be said that the s&stra would have no purpose to serve. {Objection): — On seeing the wise not performing Vedic rites, their followers also may not perform them ; and thus the skstiSL would serve no purpose at all. ^ (Answer): — No ; for, very rare is the person who attains ♦ Knowing nothing more than that the conviction l)eing formed on the basis of 3elf exists s^d survives the body ; this the teaching of the Karma-kfiwrfa. 37 290 THE bhagavad-gItA [Dis. XIII. wisdom. It isy indeed, only one among many that attains wisdom, as we now see. Nor do the ignorant follow the wise men ; for, attachment and other evil passions neces- sarily lead to action. We do see people engaging in the practice of Black Magic."^' Lastly, action is natural to man» as has been said already, " It is nature that acts" (v.14). Therefore, saws^ra is only based on avidya and exists only for the ignorant man who sees the world as it appears to him. Neither avidy^ nor its eftect pertains to Kshetrajna pure and simple. Nor is illusory knowledge able to affect the Real Thing. The water of the mirage^ for instance, can by no means render the saline soil miry with moisture. So, too, avidyi can do nothing to Kshetrajna, Wherefore it has been said, * Do thou also know Me as Kshetrajna* (xiii. 2) ; and *By unwisdom wisdom is covered' (v. 15). Learned but deluded. (Objection): — How is it that the learned (pawrfits) also feel — " I am so and sot," " thisj is mine,"— like the saw/s&rins ? (Answer): — Listen. Their learning consists in regarding the body itself as their Self ! § If, on the other hand, they really see the immutable Kshetrajna, they would desire neither pleasure nor action with the attachment * let it be mine' ; for, pleasure and action are but changes of state. if This fact shews that the Ignorant do § That is to say, those who hold this not always follow the wise men. In spite belief are not pandits in the proper sense of protests of wise men, we find some of the term. We do admit the existence Ignorant men resorting to Sorcery or of such a belief; only we regard it as Black Magic. prAtibhAsika, as due to illusion, while, in + Referring to superior birth, etc. point of absoluU truth, the Self te unaflect- X Referring to wife, children, etc. ^ ^^ sams&ra. 2.J Matter and spirit. 291 • Thus, then, it is the ignorant man who, longing for results, engages in action. The wise man, on the contrary, who sees the immutable Self, cherishes no longing for results and does not therefore engage in action ; and when, as a conse- quence, the activity of the aggregate — of the body and the senses — ceases, we say, only figuratively, that he abstains from action. There is, again, another sort of learning professed by some other (class of pawiits), which may be stated as follows:— The Lord Himself is Kshetrajwa, and Kshetra is quite dist- inct from Kshetrajwa who perceives it ; but I am a sawsarin subject to pleasure and pain. To bring about the cessation of saws&ra I should first acquire a discriminative knowledge of Kshetra and Kshetraj»a, then attain a direct perception of the Kshetrajwa, the Lord, by means of dhydnaor medita- tion of the Lord, and then dwell in the true nature of the Lord.* He who is given to know thus and he who teaches thust, neither of them is the Kshetrajwa. He who holds this view and hopes to make out that the sistra concerning bondage and liberation has a meaning is the meanest of the learned. He is the slayer of the Self. Ignorant in himself, he confounds others, devoid as he is of the traditional key (samprad^ya) to the teaching of the sdstras. Ignoring what is directly taught J, he suggests what is not taught. Therefore, not being acquainted with * The individual Ego is distinct from | . ^ ^j^^ p^^jj ^^^ ^^^ teaclier-(A) the Lord, and should strive to attain j in such passages as "That Thou arf' to the state of /svara by means of the ..This Self is Brahman. "-(Mandukya-^ knowledge which can be brought about up v through dhyana.— (A) 2g2 THE BHAGAVAD-GlTi. [DiS. XIII. the traditional interpretation, he is to be neglected as an ignorant man, though learned in all s^stras. The relation of the Self to samsara is a mere illusion. Now as to the objections that the tsvara would be a saw- s&rin if He be one with Kshetraj»a, and that if Kshetraj»as be one with the Is vara there can be no saws^ra because there is no sawsarin : these objections have been met by saying that knowledge and ignorance are distinct in kind and in effects, as admitted by all.* — To explain : The Real Entity {vtjs,, Is vara) is not affected by the defect (sawsara) attributed to Him through ignorance of that Real Entity. This has also been illustrated by the fact that the water of the mirage does not wet the saline soil. And the objection raised on the ground that in the absence of a saws^rin there can be no sawsd,ra has been answered by explaining that the sa;«sara and the sawsarin are creatures of avidy^. (Objection) : — The very fact that Kshetrajiia is possessed of avidy^ makes Him a sawsarin ; and the eftect thereof — happiness and misery and so on — is directly perceived. {Answer) — No; for, what i% perceived is an attribute of Kshetra (matter) ; and Kshetrajwa, the cogniser, cannot be vitiated by the blemish due to it. To explain : whatever blemish — not inhering in Kshetrajwa — you ascribe to Him, it comes under the cognised, and therefore forms a property of Kshetra, and not a property of Kshetrajwa. Nor is Kshetrajwa affected by it, since such intimate association of the cogniser and the cognised is impossible. If there should be such an association, then that blemish could not ♦ That is to say, by saying that the while illusion makes Kshetrajna a saw- Lord and the soul are one in reality, s4rin — (A). .2.] MATTER AND SPIRIT. 293 be cognised. That is to say, if misery and nescience were properties of the Self, how could they be objects of immediate perception*? Or, how could they ever be regarded as the properties of the Self ? t Since it has been determin- ed that all that is knowable is Kshetra (xiii. 5-6) and that KshetraJMa is the knower and none else (xiii. i), it is noth- ing but sheer ignorance which may lead one to contradict it by saying that nescience and misery and the like are the attributes and specific properties of Kshetrajna and that they are immediately perceived as such. The perception of the relation of avidya, etc., to the Self is due to illusion. I Now asks (the opponent) : — Whose is this avidyA ? [To explain : — This avidya which accounts for the mistaken notion is not an independent entity and should inhere in something else which has an independent existence. But it cannot inhere in Chit or Consciousness which is vidyA by nature, and there is no independent entity outside Chit. Hence the question. — (A)] (Reply): — By whomsoever it is seen. [To explain : Do you ask to know whether avidyd inheres as an attribute in something else which is an independent entity, or to know in particular what that entity is wherein * If the Self could perceive His own properties, He could also perceive Him- self ; which is absurd, since one and the same thing cannot be both the agent and the object oi an action. + Whatever is perceived, as for in- stance form and colour, cannot be a ivoperty of the perceiver. 4. In the following discussion, the oppo* nent tries to drive the Advaitin to the conclusion that the Kshetrajna is tainted with Avidyk and cannot therefore be identicarwith the /svara,while the Advait- in avoids it by shewing that the Kshetra- jna can really have no connection what- ever with avidyi which, cognised as it is by Him, is always distinct from him. 0^ THE bhagavad-gItA. [Dis. XIU, it inheres ? In the first case, there is no occasion for the question at all, for, if avidyi be cognised, then, since it cannot exist by itself, it must be cognised as inhering in something else. If, on the other hand, avidy& be not cognised, then how do you know that avidydi exists at all? The opponent perhaps means to ask what that entity is wherein avidyei inheres. Hence the question that follows* — (A)] {Opponent): — By whom is it seen ? (Reply): — As regards this we say: There is no use asking the question, " By whom is avidy& seen ?" For, if avidy^ is perceived, you perceive also the one who has that avidyfi.. When its possessor is perceived, it is not proper to ask, *• Whose is it ?" When the possessor of cows is seen, there is no occasion for the question " whose are the cows ?" [To explain : Since avidya is an object of cognition, and since the Self wherein it inheres reveals Himself in one's own consciousness — there is no occasion for the question. — (A)] . {Opponent) : — The illustration is not analogous to the case in point. Since the cows and their possessor are objects of immediate perception, their relation is also an object of immediate perception ; and so the question has no meaning. But not so are avidy& and its possessor hoth objects of immediate perception. If they were, the question would have been meaningless. {Reply): — If you know to what particular entity, not immediately perceived, avidy& is related, of what avail is it to you ? [The meaning is : — Though the possessor of avidy^ is 2.J MATTER AND SPIRIT. I95 not immediately perceived, still, you know in what entity avidyd inheres. Where is then any occasion for your question ? The opponent does not understand the real drift of the reply and proceeds as follows: — (A)] ^ (Opponent) : — Since avidya is the cause of evil, it is a thing that should be got rid of. [So, I ask to know whose is avidyd. — (A)] . (Reply) : — He who has avidyi will get rid of it, [and it can be no other — (A).] (Opponent) : — Why, it is I who have avidy^, [and I should try and get rid of it — (A.)] . (Reply) : — Then you know avidyfi, and the Self, its pos- sessor, [so that your question has no meaning — (A)] . (Opponent) : — I know, but not by immediate perception. [Hence my question — (A)] . (Reply) : — Then you know the Self by inference.* How can you perceive the relation between the Self and avidyd ? It is not indeed possible for you to perceive your Self as related to avidyA, at the same moment (that your Self cognises avidy^) ; for, the cogniser (the Self) acts at the moment as the percipient of avidyi.t Neither can there be a (separate) cogniser of the relation between the cogniser (the Self) and avidy&, nor a separate cognition of that (relation) ; for then you would commit the fallacy of infinite • The inference meant here may be as for instance the liberated souls, do not stated as follows:— I must be the pos- feel the eftects of avidy4— (A), sessor of avidy&, because I feel the efifects of avidy& such as misery. If I T The Self cannot be both the per- have no avidy&, I should not feel its ceiver and the perceived at the same efiects ; for, those who have no avidya, time.^-