4 ie Ht
rt
oY
i
Rect et are 2B Shab tees cts sete caer At i ad ah ek BA eh ed ea ee ois
e+ is
Sanat Seats
Paci
*
Soo gan Oo
Lady st St pers nes * i? +f
pes
ase
abt scabs ¥eped gerepi erie 3, ‘
Pi Pe icaah “¢
Bi - st bd
ekti etee
ons pert
en atures + ry ¢
oe
bas rer Poh
~
athree bees § Crier
apis
RE is
x a
¢
sherpes wean
SETS ciereten 3
preisty 4 prrtrtoer eth sis
“4 iS 7
arise rT niet 186
Beialasaa tates
Pb pe + ne etrier) iets ree Hi
ri 7. ?
tohieat
Hee iste peepee sta
ise er}
bb bad
dbtebet eter
mains eae eeLeeiiT yy Hie
Sreeprasye
ane Pari etst 71 restetaiet:
Sidgtss. 4 Iya ehst
Aeewete
ropa
eaabet ings Stetee ohh
iybtetatsy
<< e
i were stot hie Ss 3
aah et %
Meirisiettien Ha i
wane iy cee beets a
ritet spegiettt obet peter eeurt
an Ses Ritetet sh Hie tah Hoetieet iM pei rieteen rt
bE atr th auth eit
Jee
seettsdic tt La
eprerrtat: christ eters
as ue
vented Mae k
Shad
rea)
ae sa See <8 sets inae
Hoa
* ve-
gee eet 66494 +> aac aae =
fer
Reza se
t 24 ‘ lee
ee etn
SEs,
Ae ARE c RF AK od
gars s) ieee Spy
ri te ae
Zale e
*
ied
Gita
* ‘“
ane
pish
ay Ys
an ¢
ve 7
4 - ebei o) oi pereripere shei
Petty rises
A Lett ob x ft tee ie gs
5289) 9% eatery &
iit ip
» r
ae,
ers
yeh
we y
3 beasts ilae. i
ere
ry!
be ete te 1h $ Selgraée? o°a), Aah ee enn oh
“i
FE r} Sale i] 4 Cad Pear }
rt “ } fig - sae
pees ity
ehesgeer ise ee 7¢ iH
bb SF ot Fk obi eee etre t
sep selerahat 4585 a)
PP ease eet abe eto
Sit eht
5 Babs oes cet eS brs Age
rere pi st yer ter pent ae
ste r pst ots)
ys ph ee ris
St Rone Ths
sheseasas:
¢
3 8 ar +4
ibettcaiait TT ane +
per riert »
riere weet 4
pices
a
pebetitates eee etae tart r
i if
: seetaratettt ant ceebaaneaettahy Peet Te
Petti eenere ie
sikpscoane>
4a t sf betes pertrt 2
bree
£799) ¢
7 aie -
it bball apes ** yo ai bebe
Sl bi bbat bad ahbha =
*
tt rrees .
i -
= een aet sy Px beaten et ri abssaistes
ciiparss
tRsbjksas? ayt
7%
Pett ee ror PELE oi et es
| Petters
vi
= 5S
F Briere ej: t eenseett nie
Heb Li ode
»
tii spies
tae
‘ ¢ eee sene dais
5) pret teehee
aiket os
eT peeteser sit
= rth tien beet]
eet eae 4
etree
< geetee ge
sisal thes errr
eh eretas ttl
abaeed
iy
rhe
seh d ET ex
quate
peel peererr’?
pheane tt aaenenel
he
ten
rere
iv ve
Lop P Patt)
hha triatt? Sean
nib UT ib ole
ek Nery Eaves Oy cyan at
hE by. oe Rite ited 4 wrt cng i)
= pPRSt ors etn Seary reaper : FEISS a) bak babe boot G see Crees vengene
shieet Srrtsh Ls
Pebrperec tas z ”
- - dee as sph re 2st
fase
ry! ph Pere eer tp eee Cebeprireeriteres 74> eee
ist ets
Lap renes eget se obbseack ees wat seers
F eriperertels esas
Prryere ret.
ohana
Merge corel
Aeeer bares Sinan aneyee oe
$ aah ge ererebal gh see om
eine
Pighesen oo Hane oe ss oi
re
Pes cee ay
s
THE BHAGAVAD-GITA
| A
‘TRANSLATED FROM SANSKRIT INTO ENGLISH
- A. MAHADEVA SASTRI, 5.x. Fellow of the National & Mysore Universities Director, Adyar Library
‘(Late Curator, Government Oriental Library, Mysore)
FIFTH EDITION—(THOUSAND.)
MADRAS Y. Ramaswamy Sastrulu & Sons 292, ESPLANADE,
1961 All Rights Reserved.
——————— PRINTED BY
Msicinnincoc Le ee LLL TS Cerne
First EDITION (1,000): 1897. SECOND ra (2,000): 1901. THIRD pe (4,000): 1918.. FOURTH ,, (I,000) : 1947.
CONTENTS mons: aap INTRODUCTION
The twofold Vedic Religion... The purpose of the Divine Incarnation—The Gita and the Commentary...Jnana-Yoga is the means to the Supreme Bliss...How Karma-Yoga is a means to the Supreme Bliss...The specific subject and object of the Gita-Sastra. pp. 1-5
First Discourse THE DESPODENCY OF ARJUNA
Sanjaya narrates the course of the war...Duryodhana addresses Drona—Both armies ready for battle... Arjana’s survey of the enemy...Arjuna’s words of despondency.,.. Arjuna’s grief at the evils of war.
pp-7-18
Second Discourse SANKHYA*YOGA
Arjuna’s weakness condemned by the Lord,,,Arjuna seeks instruction from the Lord...Self knowledge alone eradi- cates misery... The doctrine that knowledge should be conjoined with works...Sankhya and Yoga distinguished... Conjunction inconsistent with the sequel,...Some cases of apparent conjunc- tion explained,,.The Self is immortal...Endurance is a condi- tion of wisdom...The Real and the unreal...The Self is un- concerned in action...Self is immutable...The enlightened man has to renounce works...Works are meant for the unenlightened... Knowledge of the Immutable Self is possible ...The enlightened should resort to Jnana yoga...How the
Self is immutable...No room for grief...A warrior should fight... Yoga,,.Yoga, a safe course,..Wisdom is one,,.No wisdom possible for the wordly-minded... Advice to the Yogin _..Karma-Yoga...The merit of Wisdom... Results of Karma- Yoga=The characteristic attributes of a perfect Sage...(1) Satisfaction in the Self...(2) Equanimty in pleasure and pain...(3) Absence of attachment, delight and aversion... (4) Complete withdrawal of senses from objects... Unrestrained senses work mischief...(5) Devotion to the Lord.,.Thought of sense-objects is the source of evil...Sense-control leads to peace and happiness...Sense-restraint conduces to steady knowledge...(6) The Universe, a mere dream to the fage... Works are not meant for the sage...(7) Subjugation of desire and personal self...Knowledge leads to Divine Felicity- pp. 19-81 Third Discourse KARMA-YOGA |
Arjuna’s perplexity...No conjunction of Knowledge and Action...Renunciation enjoined in the Scriptures,..Moksha cannot be the effect of an action...Conjunction is inconsistent with Arjuna’s question...Which is better, Knowledge or Action...The paths of Knowledge and Actiog...Karma-Yoga leads to freedom from action,,.The ignorant are swayed by Nature... he unenlightened should not give up Karma-Yoga ...The wheel of the world should be set going... Karma-Yoga is not meant for the Self-knower...Arjuna qualified for Karma-Yoga,,,The wise should set an example to the masses ...Lhe wise man’s action as contrasted with that of the ignorant ...tLow an aspirant for Moksha should do actions... Influence of man’s nature on his conduct...Scope for man’s personal exertion...Desire is the enemy of man..,Desire enshrouds
wisdom,,.The seat of desire ...How to kill our desire.
pp. 82-117
CONTENTS ¥ Fourth Discourse JNANA*YOGA
Tradition of Jnana-Yoga...Divine ‘ican .The purpose of Divine Incarnation...Jnana-Yoga is the sole means to moksha ..Divine dispensation of worldly benefits and salvation., Caste as a divinely ordered human ‘institution, ., Action without attachment does not bind the soul... The real nature of action and inaction...Who is a Sage?...The Sage’s worldly action asan example to the masses...The Sage’s action for bodily maintenance,,.The Sage’s worldly action does not bind him... Wisdom-sacrifice.., Sacrifices effected by action... Wisdom-sdorifice is superior to other sacrifices... How and where one should seék wisdom,,,Wisdom, a consumier of all sins and actions,,,.The surest means to wisdom,,. Wisdom; the killer of doubt. ~ ‘pp. 118-152.
Fifth Discourse SAMNYASA* YOGA
Which is better for the ignorant, Karma-Y oga or Samnyasa?...The question is not with reference to the en- lightened, ..Karma- -Yoga and Samnyasa_ inapplicable to the enlightened,,.Karma-Yoga suits the igtiorant better than Samnyasa...Ssnkhya and Yoga lead to the same goal... Karma- Yoga is a means to Samnyasa,..A Sage’s actions do not affect him..,A Sage’s actions are really no actions.,.Karma-Yogin is untainted by the results of his action.,,The blissful embodied life ofa Sage,,.Nature is the source of activity...Wisdom and unwisdom,,,The sage has no more births... The’ Sage sees the One in all beings... The sage is liberated while still on earth... The Sage is free from grief and rejoicing... The Sage’s infinite joy...The path of Nirvana,,,Realisation of the ‘Lord by Dhyana- Yoga. | . pp. 154-178
vi CONTENTS
. Sixth Discourse DHYANA-YOGA
Dhyana-Yogs is incompatible with works.,,Renunciation in acfion...Action is stepping-stone to Dhyana-Yoga..,Who is a Yogin?...Directions for the practice of Yoga... .Consum- mation, .. Farther directions concerning the practice of Yoga... The effect of Dhyana-Yoga.,. Practice and Indifference are the surest means to Yoga...Failures in Yoga and the after-career ... Lhe best of the Yogins. pp. 179-206
Seventh Discourse | VIJNANA*YOGA
Realisation of the Lord by meditations Evolution of the Universe out of Divine Prakriti...[he Divine Principle penetrating the Universe...Maya ; How to overcome it...Four classes of devotees...[he ignorant worship inferior Gods. “4 The root of ignorance...Divine worship leads to realisation.
pp. 207-221.
Eighth Discourse
ABHYASA- YOGA The seven things to be realised by meditation,,, Constant meditation of. the Divine is necessary...The Divine Being to be meditated upon...Meditation of the Divine the Pranava
...No re-birth on attaining to the Divine Being...The day and the Night of Brahma...The Highest Goal, how reached... The Paths of Light and Darkness...Excellence of Yoga.
| | pp. 222.237 Ninth Discourse SOVEREIGN WISDOM AND SECRET Brahma-jnana is . the best Religion... All beings rest in the Lord——The Lord’is the sdurce and the end of all beings
-.-The Lord is not bound by His acts...The life of the
impious...The ways of the faithful devotees...All worship
CONTENTS vil
goes to the Lord,,,The fruits of interested acts of Vedic ritual ... Lhe Supreme watching over His devotee’s interests...Other devotees do but worship the Supreme in ignorance...Facility in Devotion to the. Supreme.. -The impartiality of the Supreme...Even the low-born attain salvation by Devotion... The Yoga of Devotion. : .
wed | pp. 238-258.
Tenth Discourse, DIVINE MANIFESTATIONS,
The Lord is the source of all manifestations... Know- ledge of the Lord’s Glory conduces to Yoga...The Lord endows His devotees with wisdom.. .Arjuna’s question about the Lord’s manifestations,,.The Lord’s enumeration of His manifestations...Divine Glory described in brief,
pp. 259-276.
Eleventh Discourse, THE UNIVERSAL FORM,
Arjuna’s prayer for a vision of the Universal Form... Arjona endowed with heavenly sight wherewith to see the Universal Form..,The manifestation of the Lord’s Universal Form.., Vishnu is one with the Unconditioned,,, The Universal Form (continued)...The wonderfulness of the Universal Form .» Che terribleness of the Universal Form..,Arjuna’s vision of the defeat of the enemy...the splendour of the Universal Form,.,The Lord’s advent for destruction of worlds... Arjuna’s adoration of the Universal Form,,,Arjuna’s prayer for the Lord’s forgiveness...Arjuna’s prayer for the Lord’s resump- tion of His usual Form,..The Lord resumes His usual form... Devotion as the sole means to the realization of the Universal Form. -The essence of the whole teaching of the Gita.
pp. 277-301,
viii CONTENTS
’ Twelfth Discourse, BHAKTI YOGA.
_ Who are superior, the worshippers of Isvara, or the worshippers of Akshara?...The worshippers of Isvara...The worshippers of Akshara,,.Salvation by worship of Ievara, soe Abhyasa-Yoga,,, Service of the Lord .. Abandonment of the fruits of actions,,.The life of the Alshate-p passes.
pp. 302-315.
Thirteenth Discourse MATTER AND SPIRIT.
The main subject of the discourse... The body ind soul., Identity of the soul with the Lord...The soul is subject $0 evil only through ignorance,,,Kshetrajna is really unaffected by samsara,,,Avidya inheres in the organ, not in the Self,.. Scriptural injunctions apply only to the state of the bondage... Bondage and liberation are not real states of the Self,, Scriptural injunctions concern the unenlightened.,, Tesraas but deluded... The relation of the Self to samsara is a mere illusion... The perception of the relation of avidya, ete., to the Self is due to illusion...Summary of the Doctrine., The Doe- trine extolled...Matter in all its forms... Virties conducive to. Self-knowledge...Brahman, the Knowable...Brahman is be- yond speech and thought,..Brahman is the source of all activity...Brahman is unconditioned...Brahman, the basic Reality in all illusory phenomena... Brahman, the perceiver of the gunas,., Brahman is all... Brahman is comprehended only by the wise... Brahman is the one Self in all,,.Brahman is the Cause of the Universe...Brahman is the Illuminator of all we The Light isin the heart of every one...Seek the Light through devotion—Prakriti and Purusha are eternal... Prakriti and Purusha asthe Cause of samsara,..Avidya and Kama are the cause of rebirths...Self-knowledge removes the cause
CONTENTS | 1x
of samsara,,,.The four. paths to Self-knowledge...Nothing exists outside the Self...The one Self in all...Knowledge of the one Self leads to moksha... Prakriti acts, not the Self... The.Self is the source and the abode of all...The Self is unaffected by the fruits of acts...The Self illumines all...The doctrine summed up. om pp. 316-377.
Fourteenth Discourse. THE THREE GUNAS,
The subject of the discourse... Knowledge of the origin of the universe is necessary for salvation...Evolution of the Universe from the union of Spirit and Matter...The gunas bind the soul... This nature and functions of the gunas,..The mutual action of the gunas...How to know when a particular guna is predominant... Life after death as governed by the gunas...The function of the gunas summed up... Realisation of the Self beyond the gunas leads to immortality... The marks of a liberated soul... The conduct in life of a Liberated one... Devotion to the Lord leads to liberation... Unity of Atman.
pp. 378-395.
Fifteenth Discourse. * THE SUPREME SPIRIT.
The Tree of Samsara...Cut the Tree and seek the Goal... The Path to the Goal...Tne Goal is the Lord’s Glorious Being...Jiva is a ray of the Lord...How Jiva dwells in the body and departs From it.,.The Self is visible only to the eye of knowledge...No self-knowledge without Yoga... [mmanence of the Lord, (1) as the all-illumining Light of Consciousness ...(2) As the all-sustaining Life,..(3) As the Digestive Fire in all living organisms,,.(4) As the Self in the hearts of all... ‘The Lord beyond the perishable and the imperishable universe «ee Lhe Glory of Self-knowledge. pp. 396-413,
x CONTENTS
Sixteenth Discourse. SPIRITUALITY AND MATERIALISM.
Spiritual disposition.,.Materialistc disposition...Results: of the two dispositions,..The materialists...The materialist’s. view of the world...Men’s life as guided by materialism ... The materialist’s aspirations,..The materialist’s sacrificial rites...The materialist’s neglect of Divine commandments... The materialist’s fall... The three Gates of Hell to be avoided ...uet the Law guide thy life. pp. 414-426.
Seventeenth Discourse. THE THREEFOLD FAITH.
The ignorant, but faithful,..The three kinds of Faith... Men of Rajasic and Tamasic Faiths...Threefold food, Worship and Gift...The three kinds of Food...The three kinds of Worship...Physical Austerity,..Ansterity in speech.,,Mental. Austerity... The three kinds of Austerity according to Gunas. The three kinds of Gift... How to perfect the defective acts... Works without faith are fruitless,..The teaching of the dis- course summed up. pp. 427-440.
Eighteenth Discourse. CONCLUSION.
‘Samnyasa’ and ‘Tyaga’ distinguished,,.Should the. ignorant perform works gs not ?..,The Lord’s decree is that the ignorant should perform works...The obligatory works. should be performed without attachment...Tamasic and Rajasic renunciations of works,..Renunciation in works is: Sattvic...From renunciation in works to renunciation of all works,.,.Renunciation of fruits is alone possible for the: ignorant,,.Hitects of the two renunciations after death... Factors in the production of an act...The agency of the Self’ is an illusion,..Realisation of the non-agency of the Self leads. to absolution from the effects of all works...The Impulses to
CONTENTS Xb
action...The Impulses are threefold according to the gunas.... Sattvic Knowledge...Rajasic Knowledge...Tamasic Know- ledge...Sattvic Action...Rajasic Action...Tamasic. Action.... Sattvic Agent...Rajasic Agent... Tamasic Agent...Intellect and> firmness are threefold according to guuas...Sattvic Intellect... Rajasic Intellect...Tamasic Intellect...Sattvic Firmneas.... Rajasic Firmness...Tamasic Firmness...Pleasure is three- fold according to gunas...Sattvic Pleasure...Rajasic Pleasure .--Tamasic Pleasure...No man or god is free from gunas... The sequel sums up the whole doctrine...Duties of the four castes ordained according to nature...Devotion to one’s own duty leads to perfection...One ought not to abandon one’s own duty...Is entire renunciation of action possible? ... The Sankhya, Buddhistic, and Vaiseshika theories...Refutation of the. Vaiseshika theory...Refutation of the Parinama-Vada...The. Lord’s theory of illusion... The enlightened alone can renounce action entirely... Perfection in Karma-Yoga leads to absolute Perfection... Absolute Perfection is the consummation of Self-. knowledge...Is Self-knowledge possible at all?...The Self: reveals Himself in Pure Reason...Cognition and the Cogniser. are self-revealed...The Path to Absolute Perfection...The. consummation of Knowledge attained by Devotion...Renunci- ation of all works is necessary for Absolute Perfection... Devotion to the Lord by works enjoined...Devotion to the. Lord is the Secret of success in Karma-Yoga...Right Know- Jedge and Renunciation... What is the means to the Highest Bliss, Knowledge or Works ?...Self-Knowledge alone is the. means to the Highest Bliss...Knowledge cannot be conjoined with works—Refutation of the theory that salvation is attained by works alone.,,Refutation of the theory that the Nitya- Karma leads to no future births,..The Paths of Knowledge
and Works are meant for distinct classes of aspirants... Action. is a creature of Avidya...The theory of Avidya does not.
a CONTENTS
‘militate against the authority of Karma-Kanda...Refutation “of the theory of the Self’s agency by mere. presence-The theory of Avidya concluded...Qualification for instruction in “the Gita Doctrine... The merit of teaching the Doctrine,..The “merit of hearing the Doctrine...The Lord assured by Arjuna ‘of his grasp of the Teaching...Sanjaya extols the Lord and -His teaching. | rit : _ pp, 441-522, |
THE BHAGAVAD-GITA
WITH SRI SANKARACHARYA’S COMMENTARY ——<@——- INTRODUCTION
Narayana is beyond the Avyakta ; From the Avyakta the Mundane Egg is born ;
Within the Mundane Egg, verily, are these worlds And the Harth made up of the seven Dvipas,
[This is a pauranic verse speaking of the Antary4min, the Inner Guide and Regulator of all souls. It is quoted here by the commentator in order that he may begin his important work, after the orthodox fashion, with the con- templation of his favourite God (Ishta-Devatad), namely, Na- rayana, and further with a view to show that the Purdna (archaic history), the Itihasa (ancient tradition) and the Gita teach one and the same doctrine. Nd&rdyana is, in the popular conception, the Creator who was brooding over the waters just before the beginning of Creation. Cf. Manu J. 10. According to a subtler conception, Narayana is the Antaryamin, the Divine Being in whom all embodied souls have their being. He is not a creature of the Avyakta, but far transcends it. It is the Avyakta,—the Avy4krita, May, the undifferentia- ted matter,—out of which, when in apparent union with Isvara, is evolved the princlple of Hiranyagarbha, here spoken of as: Anda or the Mundane Egg, which is composed of the five simple rudimental elements of matter. An intermingling of the five rudimental elements of matter gives rise to the prin- ciple of the Viraj, of which are formed the Earth and all the
ow 4
2 THE BHAGAVAD-GITA
other lokas or inhabited regions.—(Anandagiri). The seven Dvipas or insular continents are Jambu, Plaksha, Kusa, Krauncha, Saka, Salmala and Pushkara. For. farther parti- culars regarding these, see Wilson’s Vishnupurana, Vol. 1, p. 109 ff. | The twofold Vedic Religion
The Lord created the universe, and wishing to secure
order therein He first created the Prajdpatis* (Lords of
creatures) such as Marichi and caused them to adopt the Pravritti-Dharma, the Religion of Works. He then created
others such as Sanaka and Sanandana + and caused them to adopt the Nivritti-Dharma, the Religion of Renunciation,
characterised by knowledge and indifference to worldly objects, It is the twofold Vedic Religion of Works and Renunciation
that maintains order in the universe. This Religion which directly leads to liberation and worldly prosperity has long t
been practised by all castes and religious orders(varna-Asrama) —from the brahmanas downwards,—wuo sought welfare.
The purpose of the Divine Incarnation When, owing tothe ascendancy of lust in its votaries, religion was overpowered by irreligion caused by the vanishing faculty of discrimination,and irreligion was advancing,—it was
“ They are ten in number, Cf. III, 34, 35: Authorities differ _as to their names and number. See Wilson’s Vishnupurana, Vol. I pp. 100—102.
+ They were ‘without desire or passion, inspired with holy wisdom, estranged from the universe and undesirous of progeny.’ See Vishzu- purana, Part I. Ch- VII. The authorities differ as to their names and number; see Wilson’s V- P,, Vol. I. pp- 77—78- These, declining to create progeny, remained—as the name of the first, Sanatkumara implies—ever boys, Kumdras, that is, ever pure and innocent.
t The words ‘dirghena kalena’- (meaning a long time) in the Com. are also construed, as an alternative interpretation, with the next follow- ing sentence. Then it means ‘a long time after,’ i-e-, when the Krita and the Treta Yugas had been over and the Dvapara-Yuge was approach- ing its end-—(A),.
°
e
INTRODUCTION } 3
then that the original ‘Creator (Adi-kartri), Vishnu, known as Narayana, wishing to maintain order.in the universe, incarna- ‘ted®* Himself as Krishna, begotten in Devaki by Vasudeva, ‘for the preservation,of the ‘earthly Brahman’ + of spiritual life (Brahmanatva) on the earth. . For it was by the preserva- ‘tion of spiritual life that the Vedic Religion could be preserved, #ince thereon depend all distinctions of caste and religious order, The Lord, always possessed as He is of (infinite) knowledge, supremacy, power, strength, might and vigour, ‘controis the Maya»—belonging to Him as Vishwu —the Mila- prakriti, the First Cause, composed.of three Gunas §- or ener- gies, and He appears to the world as though He is born and embodied and helping the world at large; whereas really He is unborn and indestructible, is the Lord of creatures, and is by nature Eternal, Pure, |ntelligent and Free.
[The special stress laid here on Maya as belonging to and being under the control of the Isvara is chiefly intended
* The words in the Com. corresponding to this are ‘amtsena samba- ‘bhava,’ As-amsa meansa@ part, it would mean that Krishna was a partial incarnation of God Vishnmu- But of the several forms of the incarnation of God, Krishma is on all hands recognised asa full incarna- ‘tion of Visknu. Accordingly, Anandagiri explains ‘amsena’ to mean ‘svechchhanirmitena-maydmayena svaripena,’ that is, ‘in an illusory form created by His own will.
+ The Commentator here refers to the following passage:
4 a4 eaatzal aQealesiiaag | Hae sant 74 Haafafaarin:
“That God whom Lady Devaki begot by Vasudeva for the preserva-~ vation Of the earthly Brahman.o.......sccessecsssccecesese ” (Santi-parva, 47th Adbyaya.) “Barthiy Brahman” is explained by Nilakantha to mean the Vedas, the brahmanas, and yagizas or sacrifices.
* Kshatriyas and others require the help of the brahmanas, the ‘spiritual class,-ia-the performance of sacred rites and’ in the study of -Scriptures-—(A,)
& -For a-full description of the Gumas see xiv. 5 et. seqe
4 ‘THE BHAGAVAD-GITA
to impress the idea that Maya ‘does not exist oy act independ- ently of Brahman, the Isvara, He is quite independent of Maya, unlike the individual souls who are subject to. its influ- ence, The followers of the historical school of the Sankhya- darsana hold, on the other hand, that Matter and Spirit, Prakriti and Purusha, are two distinct principles, the. former being a8 rea! as the latter and acting in unison with it,—(A )
Without any interest of His own, but with the sole inten- tion of helping His creatures, He taught to Arjuna, who was deeply plunged in the ocean of grief and delusion, the towfold Vedic Religion, evidently thinking that the Religion would, widely spread when accepted and practised by men of high character,
The Gita and the Commentary.
Tt is this Religion, which was taught by. the Tord, that the omniscient and adorable Veda-Vyasa (the arranger of the Vedas) embodied inthe seven hundred verses called Gitas,
This famous Gita-Sastra is an epitome of the essentials, of the whole Vedic teaching ; and its meaning is very difficult. to understand, Though, to afford a clear view of its teaching it has been explained word by word and sentence by sentence, and its import critically examined by several commentators, still I have found that to the laity it appears to teach diverse- and quite contradictory doctrines, I propose, therefore, to: write a brief commentary with a view to determine its precise. meaning. |
Jnana-Yoga is the means to the Supreme Bliss
The aim of this famous Gita-Sastra is, briefly, the. Supreme Bliss, a complete cessation of samsara or transmi- gratory life and of its cause. This accrues from that Religion, (Dharma) which consists in a steady devotion to the knowledge. of the Self, preceded by the renunciation of all works. So.
with refernce to this . Religion, the doctrine of the Gita, the Lord says in the Anu-Gita* as follows:. :
“That religion, indeed, is quite sufficient for
the realisation of the state of Brahman,
the Absolute.” (Asv. Parva xvi 12.) in the same place it is also said:
“He is without merit and without sin, without
‘weal-and woe,—he who is absorbed in the One
Seat, silent and thinking nothing. ” And He also says ; |
“Knowledge is characterised by renunciaticn.”
(Ibid xliii. 26.) Here also at the end Arjuna is thus exhorted :
“Abandoning all dharmas, come to Me alone
for shelter.” (xviii. 66.)
How Karma-Yoga is a means to the Supreme Bliss Though the Religion of Works,—which, as a means of
attaining worldly prosperity, is enjoined on the several castes and religious orders,—leads the devotee to the region of the Devus and the like, still, when practised in a Sprit of complete devotion to the Lord without regard to the (immediate) results, it conduces to the purity of the mind (sattva-suddhi)- The man whose mind is pure is competent to tread the path of knowledge, and to him comes knowledge; and thus (indirectly)
“ This forms part of the Asvamedhaparva and is contained in chap- ters 16 51 of that parva or section. It professes to be a sort of recapitula- tion of the teaching of the Bhagavad-Gita- Sometime after the fratrici- ‘dal war was over, Arjna requested Krishna “to repeat the instruction which had been conveyed to him on the holy field of Kurukshetra, but which had gone out of his degenerate mind. Krishna thereupon protest- ‘ed that He was not equal to a verbatim recapitulation of the Bhagavad- gita, but agreed, in lieu of that, to impart to Arjuna the same instruction an other words through the medium of a certain ancient story.’’—’'’See Sacred Books of the East; VI1I, pp- 197,198.
6 THE BHAGAVAD-GITA
the Religion of works froms also a means to the Supreme Bliss. Accordingly, with this very idea in mind, the Lord Bays:
‘He who does actions, placing them in Brahman,”
ws ..+-s Logins perform actions» without attachnient,,
for the purification of the self.” v- 10, 11).
The specific subject and object of the Gita-Sastra
The Gita-Sastra expounds this twofold Religion, whose aim is the Supreme Bliss. It expounds specially the nature of the Supreme Being and Reality known as Vasudeva, the Parabrahman, who forms the subject of the discourse. Thus* the Gita-Sastra treats of a specific subject with a specific object and bears a specific relation (to the subject and object) A knowledge of its teaching leads to the realisation of all human aspirations. Hence my attempt to explain it.
me TTT Oe ee aa ND haa Cnet oh “It is considered incumbent on a commentator to State, before
commenting on a work, the subject and the object, as well asthe class. of persons for whom it is intended, and the relation in which it stands, to the three severally. Here the Subject is the Para—Brahman ; the ob- ject is Salvation, Mokshae It is intended for those who seek deliverance from the turmoil of samsara. It is related to the subject as an exposition, thereof, and to the object as a means of attaining it-
FIRST DISCOURSE THE DESPONDENCY OF ARJUNA > Samlaya narrates the course of the war eatlg Sara
AA AN ba TAA FWAA BAA ZAeAa: | mAs: Wess feared aaa? 1 2 11
Dhritarashtra said :
1. What did Pandu’s sons and mine do when they assembled together on the sacred plain of Kurukshetra, eager for battle, O Samjaya ?
aaa Sara:— cyl I Wears sae Ca AAAI UA AAA |) 2 II Samjaya said:
2. Having seen the army of the PAndavas drawn up in battle-array, prince Duryodhana then approached his teacher and spoke (these) words:
Duryodhana addresses Drona qdat qgqaonaraa edt aT | sqat FIGAN aa fssao flAar i) 3 1) 3. “O teacher, look at this grand army of
the sons of PAmdu, marshalled by the talented pupil, the son of Drupada.
8 THE BHAGAVAD-GITA [Dis. I
HA WU Asvarear wWiaryaaar gle | agar fea 994 AEA: |) ¥ I
4. ‘ Here are heroes, mighty archers, equal In battle to Bhima and Arjuna,—Yuyudhana, Virata, and Drupada, the master of a great car (maharatha), ‘g |
waasaa: wisusg daar | qaisieairavists sag AEA: 11 4 |)
9. ‘Dhrishtaketu, Chekitana, and the valiant king of Kasi, Purujit and Kunti-Bhoja and that eminent man Saibya ;
_ garega amrea samara faa 8
TEST PARC IE aa Ut ASlals 1] &
6. “The heroic Yudhamanyu.and the brave Uttamaujas ; the son of Subhadra and the sons of Draupadi, all masters of great cars (maharathas).
wane J fais a ataae aaa | wae AA Gea aarr aeasia a iy 6 1 *g “But know, O best of the twice-born, who are the most distinguished among us, the leaderg
of my army; these I name to thee by way of example.
* Technically mabdratha means a ‘warrior proficient in military science who single-handed can fight a thousand archers.’
4—11] THE DESPONDENCY OF ARJUNA 9
warding aa Hes afiiaas | eraaal fata Haseaaa 1 ¢ th 3. “Thyself and Bhishma, and Karna, and also Kripa, the victor in war, AsvatthAman and Vikarna, and also J ayadratha, the son of Soma- datta ; HI A Fea: YU ae Bwaiaar: | AUTATELM: BA ASAT: Sy 3. “And many other heroes who have given up their lives for my sake, fighting with various weapons, all well-skilled in battle, AMA Tae as wsarfeay | Gad Ragaaat ad WaAAVATT Qo | 10. “This army of ours protected by Bhishma is inadequate, whereas that army of
theirs which is under the. protection of Bhima is adequate.*
AIA FT GAY AAAIMAAAAT: | wivanaiataeg aaca: aa ca fF 2 1]. “And therefore do ye all, occupying your
respective positions in the several divisions of the army, support Bhtshma. only.’’
* This sloka is differently interpreted by different commentators- Anandagiri’s gloss suggests various interpretations which all go to make ‘Duryodhana mean that his army, larger and led by an abler leader than ithe enemy's, is more likely to win the battle,
10 THE BHAGAVAD-GITA (Dis. E
Both armies ready for battle. qa aMawey Hare: Varma: | fagard faaaiza: ag seal TarIaT 1 &R A 12. His mighty grandsire, (Bhishma), the oldest of the Kauravas, in order to cheer him, sounded on high a lion’s roar and blew his conch. ada: TEA TIA WAABTAAM: | BCHAUTATeURaA @ UsRIASISAI ly 3
upon, and the sound was a tumultuous uproar. ada: Bdedyw vela eared frat | ada: qogaaa foal Dt AeeAg: 1) VY I 14. Then, too, Madhava and the son of Pandu, seated in a grand chariot yoked to. white- horses, blew their celestial conches. Vaasa STs sagt Baa: | qos Seat Ages wae Tweet 1 4 II 15. Hrishikesa blew the Panchajanya, and’ Arjuna blew the Devadatta. Bhima, (the doer) of terrible deeds, blew his great conch Paundra. HAAATA UAT HAGA Aearses | AGS: Veta Haaaforgerst 1 2 |) 16. Prince Yudhishthira, the son of Kunti,. blew the Anantavijaya,while Nakula and Sahadeva. blew the Sughosha and the Masipushpaka.
12—22] THE DESPONDENCY OF ARJUNA ir
HIT Wesaa: AVS A ARITA: | gaa Aves aareaaista: Wk! i 17. The king of Kasi, an excellent archer,. Sikhandin, the master of a great car, Dhrishta- dyumna and Virata, and the unconquered Satyaki;- gua gatara aaa: gerdigd | SAGA HEU: ARKH: TAFTTT 1) WS tt 18. Drupada and the sons of Draupadi, O» lord of earth, and the son of Subhadra, of mighty arms, all together blew their respective conches. a TT gauge seat saga | awa Tat Sa gael saqarzaar 1) 28 i 19. That tumultuous sound rent the hearts: of (the people) of Dhritarashtra’s party, making: both heaven and earth resound, Arjuna’s survey of the enemy aq saafaregg wasnt: | TIq WHAWA BRI WISI: |) Vo etaea aat arrafaenre aalaa | aa Zara:— : , “s. = ee ° aaaaqaaesa Ty MIT Aseqa ! 1) Ve qa tatia se agararaaerare, | Aa Be UgeaAMANATAR |) 22 I]
12 THE BHAGAVAD-GITA |. ‘([Dis.. I
20-22. . Then seeing the people of Dhritarash- -dra’s party regularly marshalled,while the discharge
‘of weapons began,Arjuna,the son of Pandu, whose ‘ensign was a monkey, O King of earth, took up his bow and said thus to Krishva:
“OQ Achyuta ([mmortal), place my chariot ‘between the two armies, that I may just see those who stand here desirous to fight, and know with whom I must fight in this strife of battle.
UIA SE Y VASA BATA: | UE Seeae Maa: 1 WI
23. ‘TI will observe those who are assembled here and are about to engage in battle desirous to ‘do service in war to the evil-minded son of Dhritarashtra.’ :
Qs Salta:— wag SWHa WSrHala Aa | QATSTaAET VMAAal THAAT |) %¥ 1) visagiagea: Bait qT Aaa | Sara wt qaaarraaaarHelaa |) ee Samjaya said :
24- 5. O descendant of Bharata, Hrishikesa (Krishna) thus addressed by Gudakesa (Arjuna) ‘stationed that excellent car between the two armies in front of Bhishmaand Drona and allthe rulers of earth, and said: “O son of Pritha, look at these assembled Kauravas.”’
20—30] THE DESPONDENCY OF ARJUNA 13
aarazarerarat: figaa Parser | AUTEM TAT AIT |) RE AI AMUYCAAI AAA BAAeyy | 26-27. Then the son of Pritha saw arrayed there in both the armies fathers and grandfathers, te achers,maternal uncles, brothers,sons, grandsons. and comrades, fathers-in-law and friends. aradied @ Heda: aaraqaaferary 1 zs | BI Warssrasr fadieieaaaig | 27-28. When the son of Kunti saw all the. kinsmen standing, he was overcome with deepest, pity and said thus in sorrow : Arjuna’s words of despondency BAA Tara: — Sgt Aaa Se A aAWMAT |) RS jy aera wa mal wet @ atgcala | aya TU a Jagaa saa 1) Ae i
Arjuna said:
28-29. Seeing these kinsmen, O Krishna, arrayed and desirous to fight, my limbs droop. down, and my mouth is dried up. A tremor comes. on my body and my hairs stand on end.
MVS Bat TAIT Bfegae | a4 TaiFaaeg waa FF aa: || 30 |
H4 THE BHAGAVAD-GITA [ Drs. -I
- 30. The Gandiva shps from my hand, and my skin is intensely burning. I am also. unable to stand and my mind is whirling round as it were.
facta a cea fadatie Ha aa Fasqaaaia geal away 1 2% 1 31. And, O Kesava, I see omens foreboding ‘evil. Nor do I see any good from kiiling my _kinsmen in battle. Bea AAG Hy a a Usa galls a | rm “ ba’ NO r~ AND ACA N fe at Usd Tlseg he WASAdA aT Wy BQ 1 32, I desire not victory, O Krisa, nor king- -dom, nor pleasures. Of what avail is dominion to us, O Govinda? Of what avail are pleasures -and even life P qaqa Highad al Usa aM: Garla a | aq gusafual As wTeaeal Fait A 1 RR UI aaa: fat: gaia a faarael: | We: AAs Wal: Brel: AFaeswaaar 1) 3¥ i 33-34, They for whose sake dominion, enjoy - -ments and pleasures are sought by us are here standing, having staked their life and wealth: ‘teachers, fathers, sons as well as grandfathers ;
maternal uncles, fathers-in-law, grandsons, bro- -thers-in-law as also (other) relatives.
35—39] THE DESPONDENCY OF ARJUNA 15
wae eraesiia vase wagqza | aft Avira eal: fe J asst 1 24 1 35. These, O slayer of Madhu, I do not wish to kill, though they kill me, even for the sake of dominion over the three worlds; how much legs, for the sake of the earth! , ea saga: wt Ti: ersTATeA | Xv ~ A fens WIAA AMSA SAT AAT Aas 11 3S 1 36. O Janardana, what delight shall be ours atter killing the sons of Dhvitarashfra ? On killing these felons, sin only will take hold of us. THAME! AF Sg aauseaeaeqara | ast (BA eal Waa: AWA aaa yy 36 | 3/7. We had then better not slay our own kinsmen, the sons of Dhritarashtra; for how can we be happy, O Madhava, after slaying our own people Arjuna’s grief at the evils of war qaad a qaafea Saigetstaa: | SeAIGA UI fags a was 1 3¢ |) wa a sane: Taeeiaatay | SoarHt BG gaa 1 Re 38-39. Though these, whose intelligence is
stricken by greed, perceive no evil in the extinction of families and no sin in treachery to friends, yet,
16 THE BHAGAVAD-GITA [Dis. I
O Janardana, should not we, who clearly see evil in the extinction of a tamily, learn to refrain from this sinful deed?
HVAU GOTASA HVIA: Baraat: | qu as HS HMA sraaegqa |) Yo |
40. On the extinction of a family, the imme- morial dharmas* of that family disappear. When the dharmas disappear, impiety (adharma) over- takes the whole family t
Saar Waitt Boles: | By FAY aia wat qrage u ve i
41. By the prevalence of impiety, O Krishna the women of the family become corrupt. Women corrupted, there will be intermingling of castes (varza-samkara), O descendant of Vrishuis.
QE ATH FoAlat BoA FT | gaia Matt ast Garesiqaiear: 1) ¥z 1
42. Confusion of castes leads the family of these destroyers of families also to hell; for, their forefathers fall {(down to hell), deprived of the offerings of Pinda (rice-ball) and water.
“ The duties and ceremonies practised by the family ‘in accordance with the scriptural command. .
t Of the destroyed (according to some), cf the destroyer (according to some others). as ) mee
40—46] THE DESPONDENCY OF ARJUNA 17
A AQAAN ° LN bal Qa: BVA ANASCHTSH: | Baa AAI: FIA IW: WVU 43. By these evil deeds of the destroyers of families which cause the intermingling of castes,
the eternal dharmas of castes and families are subverted.
VAAPSIA Agra aarsa | aap frat arat wadlaagqaa 1) 88
44. We have heard, O Janardana, that neces- sary is the dwelling in hell of the men whose family dharmas are subverted, |
wel ad ARUY aq saafaar aay | agsagaviya eg Qaaqazat: 1) ¥e& |)
45. Alas! we have resolved to commit a great sin, inasmuch as we are endeavouring to slay our kinsmen out ofacraving for the pleasures of dominion. |
Ue AAA ITA MTT: | TAU TT eeqReH aAat WaT Nee 46. It would be better for me, if the sons of
Dhritarashtra, with arms in hand, should slay me
unarmed and unresisting in the battle. * 9
18 THE BHAGAVAD-GITA awa sara— , CAAT SGA: BEY Tse salsa | faasa AUT AIG aMHaaaAaa: || BY 1
Samjaya said:
47. Having said thus, Arjuna, sorrow-stricken in mind, cast aside his bow and arrows in the midst of the battle and sat down in the chariot.
gfe sranamagqafaay safaarat atrae aM Isaantsana ata
TAASCATA: |
SECOND DISCOURSE SANKHYA YOGA Me te Arjuna ’s weakness condemned by the Lord sian ial Z “as T TA HVAT S SASAAT MSS | rateaiig aeagara aggqaa: 1) @ 11
Samjaya said:
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:
saTtagaa— SICA BIASTAE awd agqaieay | AAVIAAaTIAg EASA |X |
The Lord said: 2. Whence in (this) perilous strait has come upon thee this weakness cherished by the unworthy
debarring from heaven and causing disgrace, 4 Arjuna?
A ¢ ca i ~ ee4 Al TAs Ga AaRazqqaa | Be ea aed APANAS yeaT | 3 11 3. Yield not to unmanliness, O son of Prithd. It does not become thee. Cast off this base weak-
ness of heart and arise, O tormentor of foes.
20 THE BHAGAVAD-GITA [Dis. I
Arjuna seeks instruction from the Lord WA Tara— HY visas a_a go a aAqqea | zai: sfaaeenft qarerafaea uy Arjuna said :
4. O slayer of Madhu, how shall I assail in battle with arrows Bhishma and Droza, who are worthy of worship, O slayer of enemies.
TeARcAl fe AelgwayTa
At AG Reaatie Ss |
geal samraieg weet
gala amaaeaeart 4
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.
a alsa: Hava wat ast waa ale at at Tag: | aaa seat a ASAI: asafat: TAS MAVSt: 1 & It 6. And we know not which* is the. better
* Which of the two—living upon alms without slaying others, or- fighting the enemy which is our duty.—(A)
4—9] SANKHYA YOGA 21
alternative for us; nor do we know whether we shall conquer them or they will conquer us. Hven the sons of Dhritardshéra, after killing whom we do not wish to live, stand arrayed against us. BIAS TIAA: gala at qarqesal: | a: waead ae ae Rratsé Ae at eat saa. © | ?. My heart contaminated by the taint of helplessness, my mind confounded about Dharma,* Task Thee: Tell me what is absolutely good. I am Thy pupil. Instruct me, who have sought Thy grace. a fe qqaala aargac- UPRIMA TAT | Hata YAS Usa BUMAT sala 1) ¢ | 5. I do not indeed see what can dispel the grief which burns up my senses, even after attain- img unrivalled and prosperous dominion on earth or even lordship over gods. a4 Jarq— CART EVER Teha: aeaq: | aq ahem gfe wifaeageay qsoii TIEN
* ‘Dharma’ here means ‘Brahman’ who supports all—(A).
22 THE BHAGAVAD-GITA [ Dis. TE
Samjaya said: 9. Having spoken thus to Hrishikesa, Gud 4 kesa, the tormenter of foes, said to Govinda, ‘I will not fight,’ and verily remained silent.
AMAA SWBM: Tessa wT | aaaenaaed fatieeaase sa: 11 20 1 10. To him who was grieving in the midst of
the two armies, O descendant of Bharata, Hrishi- kesa, as 1f 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 samsara.—To explain: In ii 4 e¢ seg. Arjuna displayed grief and delusion caused by his attachment for, and the sense of separation. from, dominion, the elders, sons, friends, well-wishers, kins- men, near and remote relations,—all this arising from his. notion that ‘ { am theirs and they are mine.” It was when discrimination was overpowered by grief and delusion that Arjuna, who had of himself been engaged in battle as the duty of the warrior caste,abstained from fighting and proposed to lead a mendicant’s life, which was the duty of a different caste*. 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 pro- hibited. Even if they are engaged in their duties, their con- duct in speech, thought and deed is egoistic and is prompted
* The brahmanas alone are allowed to enter the fourth Asrama of
santnyasa, which consists in the renunciation of all formal religion and worldly possessions
9—10] SANKHYA YOGA 23
by a Jonging for reward. In their case, then owing to an accumulation of merit and demerit, of dharma and adharma, the samsara, which consists in passing through good and bad births, happiness and misery, becomes incessant. Grief and delusion are thus the cause of samsdra, And seeing that their cessation could not be brought about except by Self-knowledge added to renunciation of all works, Lord Vasudeva wished to teach that knowledge for the benefit of the whole world through Arjana and began His teaching with ii. 11.
The doctrine that knowledge should be conjoined with works
Against the foregoing view some* say:—Moksha can- not at all be attained by mere A’tmajndna-nishthd by mere devotion of Self-knowledge preceded by the renunciation of all works.—By what then ?—Absolute freedom can be attain- ed by knowledge conjoined with works, such as the Agnihdtra prescribed in the Sruti and the Smriti. This is the conclusive teaching of the whole Gita. As supporting this view may be cited—they say—the verses ii. 33, ii. 47, iv. 15, ete. 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 profession of the warrior caste is
* According to A’nandagiri the Vrittikara is the commentator here referred to- A Vrittikara’s interpretation of the Brahma-sitras I. i. 11— 19 is also referred to by Sankaracharyain his commentary on that section, It is very probable that one and the same person was the author of the two Vrittis or commentaries. The Vritti on the Gita was evidently very voluminous, inasmuch as Svi Sankaracharya’s bhashya is professedly very short in comparison with it. It is, therefore, not unlikely that the author of the Vritti on the Gita was no other than Bodhayana who is said to have written a voluminous commentary on the Brahma-sitras, nearly a million slokas in extent, and of which the Sri-bhashya of Sri Ramanujacharya is said to be a mere abstract: y
7 Such as the eating of uchchish#a or what remains of the food, of which another has already eaten—(A).
24 THE BHAGAVAD-GITA [Dis. II
a proper duty (of the caste), itis not sinful though it involves cruelty to elders, brother’s sons and the like and is therefore very horrible; and He further says that, in the case of a neg- lect 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. Sankhya and Yoga distinguished
This is wrong, since the Lord has madea distinction between Jndna-nishthd and Karma-nishtha, between the devotion of knowledge and the devotion of works, ag based respectively upon two distinct standpoints—The real nature of the Self as expounded here inii. 11-—30 by the Lord is called Sankhya and intellectual conviction of the truth pro- duced 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 (S4nkhya-buddhi); and the enligh- tened who hold this view are called Sankhyas. Yoga consists in the performance—before the rise of the foregoing convic- tion—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 convic- tion forms the Yoga standpoint (Yoga-buddhi), and the per- formers of works who hold this view are Yogins. Accordingly two distinct standpoints are referred to by the Lord inii. 39. Of these, He will assign to the Sinkhyas the Jn&na-yoga or devotion to knowledge, based upon the Sankhya 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 Sankhya and the Yoga standpoints two distinct paths have been shown by the Lord, seeing the impossibility of Jnana and Karma being conjoined in one and the same person simultaneously, the one being
id] SANKHYA YOGA 25
based upon the idea of non-agency and unity, and the otber on the idea of agency and multiplictty. The distinction made here is also referred to in the Satapatha-Brahmana.— Having enjoined renunciation of all works in the words, “The bralimanas who, having no worldly attachments, wish only for this region of the Self, should give up all worldly concerns,” the Brahmana continues thus in explanation of the said injunction: |
“What have we to do with progeny,—we who live
in this region, this Self ?” (Brihadaranyaka-Upa-
nishad, iv. 4, 22), Tn the same Brahmana (cbid, i- 4, 17) we are told that, before marriage and after completing the investigation into the nature of the Dharma and Vedic injunction, the man of the world ‘desired’ to acquire the means of attaining to the three regions (of man, of Pitris, and of Devas), namely, a son and the twofold wealth,—the one kind of wealth being called ‘human (manusha),’ consisting of works and leading to the region of Pitris, and the other kind of wealth being called ‘godly (daiva),’ cosisting in wislom (vidya, upasana) and leading to the region of Devas. Thus the Vedic rites are inten- ded for him only who has desires and has no kno wledge of the Self. The renanciation of these is enjoined 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 the sequel
Neither could Arjuua’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 ls alleged (by the opponent) to have
26 THE BHAGAVAD-GITA Dis, If
been taught before by the Lord and have 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 ?
Moreover, 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. |
‘Teil me conclusively that which is the better of the two” (v. 1)? If a physician has prescribed a mixture composed of both sweet and cooling articles fora man who wishes to reduce bilious heat (in the system), there cannot arise the question
‘which one alone of the two ingredents can alleviate bilious. heat’ P
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 bo held that knowledge is to be conjoined with such works only as are enjoined in the smriti even then the assign~ ing 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. 1) would be inexplicable,
10} SANKHYA YOGA 27:
since he knew that figting was enjoined in the smriti ag a. Kshatriya’s duty.
Jt is not, therefore, possible for anybody to show that. the Gita-Sastra 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 is one, the Brahman, the A bso-. lute, the non-agent,” may continue performing works in the. Same manner as before with a view to set an example to the. masses, though neither works nor their results attract him any: longer, This semblance of active jife 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 disharge 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 ‘ [ act’ nor does he long. for the results,
Or to take another example: suppose a man seeking. svarga or other such obiects of desire goes through the. ceremony of the Agni-4dhana as a preliminary to the perfor- mance of sacrificial rites such as the Agnihotra whereby to. attain his desire, and then commences the Agnihotra,which has. thus become a kamya (interested) rite; and suppose further that the desire vanishes when the sacrifice is half completed;
28 THE BHAGAVAD-GITA { Dis. II
but that the man goes on with it all the same: the Agnihotra ‘can no longer be regarded as an interested rite, Accordingly our Lord says “though doing, he is not tainted,” (Vv. 7), and “The Self neither acts nor is tainted.” (xiii. 31).
Now as regards the passages, “Do thou also ferform 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 interpxet the ‘passage thus 3
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 Selfi—were engaged in the objects (iii. 28). Thus they reached perfection by knowledge alone. Though the stage of renunciation had been veached 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 work dedicated to Isvara, Janaka and the rest attained ‘perfection,—‘perfection’ meaning here either ‘purity of mind’ or ‘the dawn of true knowledge.’ It isto 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 perfection by worshipping Him “with his own duty’ (xviii. 46), the Lord again recommends ‘the path of knowledge, to him who has attained perfection, in ‘the following words: “How he who has attained perfection reaches Brahman, that do thou learn from Me”. (xviii. 50),
The conclusion, therefore, of the Bhagavad-gita is that ‘salvation is attained by knowledge alone; not by knowledge
11] SANKHYA YOGA 29:
conjoined with works. That such is the teaching of the Gita, we shall show here and there in the following sections accord-. ing to the context.
The Self if immortal.
Now finding no means other than Self-knowledge for the. deliverance of Arjuna 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:—
aRTMAagaa— AMVAAcaadl Taya ww | TAUGCATAA AAMT WSA: 11 V2 |)
The Lord said:
lI. For those who deserve no grief thou hast grieved, and words of wisdom thou speakest. For the living and for the dead the wise grieve not.*
Such people as Bhishma and Drona deserve no grief +, for they are men of good conduct and are eternal in their real nature. You have grieved for them saying “Iam the cause. of their death ; of what avail are pleasures of dominion and other things to me left alone without them?” And you also.
“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 investigating into the nature of thingsas they are with a view to clearly understand such, teachings: This shows to what class of persons this teaching is, addressed —(A.)
+ Whether you regard their present personalities or their real nature: Personally they are men of good conduct ; in their real nature (as identi-.. Cal with the Absolute) they are eternal.
30 THE BHAGAVAD=GITA (Dis. II
‘speak the words* of wise men. Thus you exhibit inconsis- ‘tency in yonrself,—foolishness and wisdom,—like a maniac. Fort, the wise (panditah)—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 (panditya. 7. e., know-
ledge of the Self) in its entirety...” (Brie Up. III. “8, 1.) | That is, you grieve those who are really eternal and who really deserve no grief; wherefore you are foolieh.
(Question) :—Why do they deserve no grief ?
(Answer) :—For, they are eternal.
(Question) *—How?
(Answer) :—The Lord says.
q awe Wg ae a a aa Talat: | a Ba a wavaas ad aaAa: WT Ye
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 always,'never did you cease to exist ; -on the cther 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 te exist even alter
*Referring to what Arjuna said in i+ 43 et sege—(A+) +The second half of the verse is intended to show that Arjuna’s “delusion was due to his ignorance of the true nature of the Self-—(A-)
12—13] SANKHYA YOGA 31
‘the death of these bodies. Ag the Self, the Atman, we are eterna! inall the three periods of time (past, present and future.)
The plura] ‘us’ is used with reference to the bodies that ‘are different ; it does not mean that there are more than one Self.
(Question) :—N ow, bow is the Self eterna] ? (Answer) :—Here follows illustration :
aeatsiaeag 832 Bari aaa AT | Tal Faraciadeaa a Bae 1 23 |
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 (avasthas) of childhood, youth orthe 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 80 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 js true that when one knows the Self to be eternal there is no room for the distressful delusion that the Self will die. Bat quite common
32 THE BHAGAVAD-GITA
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:
WAIN HAA MaSIgaAs: as | AAU AA SAMA ALT || VF A
14. The sense-contacts it is, O son of Kunti, 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-1, 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, { But pleasure and pain are consiant in their respective natures as pleasure and pain. Wherefore heat and cold are mentioned separately
* Here Arjuna is addressed as the ‘son of Kunti’ and again as the ‘descendant of Bharata-’ to show that he alone is fit to receive the teaching who is well descended on the father’s as well as on the mother’s side.—(A-)
+ The separate mention of heat and cold which should properly be included under the category of objects (vishayas) implies that the sub- jective feelings of harmony and discord are the immediate antecedents of pleasure and pain The external objects first produce subjective changes, such as the sensations of heat and cold or the feelings of harmony and discord, and then produce pleasure and paine—(A.)
14—-15| SANKHYA YOGA 33
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. ; t.e., give not thyself up to joy or grief on their account, , |
(Question) :—What good will accrue to him who bears heat and cold and the like?
(Answer) :— Listen.
oN ~ ° LN ae a sayaeaa Faq Gaaqyy | ° Ae = SN asagE at Uswaaa Beat 1) V4 I 15, That wise man whom, verily, these afflict 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 aman 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),t
*some MSS, of the Bhashya here add, *‘It may be objected that if the objects of the senses or their contacts give pleasure and pain, the wheel of mundane existence will be endless, since those objects and their contacts with the senses are endless. This objection does not apply here, for these...’
Here is laid down a second condition of right knowledge, viz., calm endurance in pleasure and pain —(A).
tThough by endurance alone one may not be able to secure the highest human end, still, when coupled with discrimination and indiffer. ence to worldly objects and pleasures, it becomes a means to the right knowledge, which lead to deliverance. He who has. satisfied all the conditions laid down can realize the nature of his own eternal Self, and then only is he fit for the final teaching that leads to deliverance —(Aj-
* $
34 | THE BHAGAVAD-GITA (is, a1
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,
aaah aga wrat araay fat Bas | bn as * ben oN SHAT TSeaeaasATagar as || 2% I 16, Ofthe unreal no being there is; there is no non-being of the real. Of both these is the truth seen by the seers of the Hssence.
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 absolutely 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 un- real because it is not perceived apart from its cause.t |
(Objection):—Then it comes ‘to this: nothing at all exists.f |
*Cp' ‘Whatever eXists not in the beginning or in the end exists not really in. the present.’ spesinglclapseciios on the Manduwkya- upanishad. IV, 31).—(A):
+ This implies that the Absolute Reality is not conditioned by causality; and therefore the perception of the series of causes and effects must be illusorye—(A).
t The objector evidently thinks that tal cannot bea thing which is neither a cause nor an effect:
16] SANKHYA YOGA 35
(Answer ):—No (such objection applies here). For, every fact of experience involves twofold consciousness (buddhi), the consciousness of the real (sat) and the consciousness of the unreal (asat). Now that is (said to be) real, of which our ‘consciousness fails ; and that to be wnreal, of which our con- ‘sciousness fails.* Thus the distinction of reality and unreality depends on our consciouness. Now, in all our experience, twofold consciousness arises with reference to one and the same substratum (samanadhikarana), as ‘a cloth existent,’ ‘a pot existent, ‘an elephant existent)—not as in the expression a ‘blue lotus’ t—and so on everywhere. Of the two, the con- ‘eciousness of pot, etc’, is temporary as was already pointed out, ‘bat not’the consciousness of existence. Thus, the object corres- ponding to our consciousness of pot etc.,is unreal, because
the conciousness is temporary ; but what corresponds to our “There must be an Absolute Reality which is neither a cause nor an ‘fect. For whatis fleeting must be uureal, and what is constant must be real, In the case of our illusory perception of a rope mistaken for a snake, we hold that the snake is unreal because our consciousness of it fails, whereas what corresponds to “this” in the perception “this is a ‘snake,’’—viz-, the rope.—is real, because our consciousness of it is con- ‘Stant through all its illusory manifestations The reality and the unreality -of things are thus to be inferred from our own experience. Blue and lotus being two relities» Existence and the pot refer—as ’in the sentence ‘this is the man we saw’—to only one thing really vexisting. They are not two distinct realities, related to each other as the universal and particulars, or as a substance and its attribute. If the pot, etc, were as real as existence we should be ata lossto explain why, “with reference to one and the sane substratum, the two—existence and the pot or the like—should alwa)'s present themselves togetber to our ‘consciousness any more than a pot and acloth. Illusion onthe other hand, can account forthe twofold consciousness of existence and the pot nd soon,arising with reference ty one and the same substratum, there being only one Reality—namely, that which corresponds to existence— and all the rest being unreal, as inthecaseofa rope mistaken for various ther things which are unreal-
36 THE ._BHAGAVAD-GITA [Dis. EI
consciousness of existenece is not unreal, because the conscious- ness is unfailing,
(Objection): —When the pot is absent and the conscious- ness of it fails, the consciousness of existence also fails.
(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 corres-
ponds indeed only to the attributive (viseshana).
(Objection):—Like the consciousness of existence, the consciousness of the pot also arises with reference to another
pot (present).
(Answer):—You cannot say 50, for the consciosness of the pot does not arise with reference to a cloth,
(Objection): —N either 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 Gan be no consciousness of the attributive without that of the corresponding substan- tive, 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 consciousness of existence.
(Objection): —If the substantive such as the pot be unreal» the twofold consciousness arising with reference to one and the same substratum 18 inexplicable.¥
ee EE ae *The consciousness of existense still arises in conjunction with the absence of the pote When we say ‘hereis no pot,’ existence is. signified by reference to the place where the pot is said to be absent- +The objector means this: In all our experience, we find: both substantive and the attributive to be reals So, here, the pot must be as.
real as existences—(A)
16—17] : SANKHYA YOGA | 37
(Answer):—No; for, we find the twofold consciousness “rising 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 mirage where our 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 conciousness 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 false 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:— aaa g afste aa aang vag | armAsaIE A BAHAAEIA 1) V8 |)
which all this is pervaded. None can cause the destruction of That, the Inexhaustible.
Unlike the unreal, That—you must understand—dose not vanish ; That, the Brahman the ‘Sat’, the Real, by which all this world, including the akasa, is pervaded, just as pots and
38 THE BHAGAVAD-GITA (Dis. IR
other objects are pervaded by the akasa or space. Brahman does not undergo increase or diminution and is therefore inexhaustible. This Brahman, the ‘Sat’, is not exhausted in Itself ; for, unlike the body It has no parts. Nor does Tt diminish by (loss of) anything belonging te It ; for, nothing 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 disappearance or destruction of the inexhaustible Brahman. Nobody —not even the Isvara, the Supreme Lord—can destrey the Self. Fors the Self is Brahman ltself and one cannot act upon oneself. What, then, is the unreal (asat)» whose existence is not,
constant ? Listen : : Hear Fa sal iets We | STAPMASTAIA AVNTAUA ATT 11 WSU
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 ths 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 des~ truction are met within our experience. The physical body- for instance, entirely disappearing when reduced to ashes, is.
we
18 | 3 SANKHYA YOGA 39
said to have been destroyed. The physical body, while exist- ing as such, may be transformed owing to sickness or such otner 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 Atman, the Self, might perhaps be understood to be like that of clay or other material objects. It is the denial of this which is conveyed by the two epithets. ]
The Self is unknowabie,—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, etc., prior to Revelation.
(Answer) :—The objection is untenable, for the Self is self-determined (svatas-siddha). When the Self, the knower (pramatri), 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 determining the Self—‘I am I’—none seeks to determine the knowable objects. Indeed the Self is unknown (aprasiddha) to nobody. And the Scripture (SAstra) which is the fina] * authority obtains its authoritativeness regarding the Self, as serving only to eliminate the adhydropana or superimposition (on the Self) of the attributes + alien to Him, but not as revealing what has been altogether anknown. The sruti also describes the Self thus:—
“That which is the Immediate, the Unremote, the Brahman, which is the Self, which is within all.” (Bri. Up, ii. 4. I.)
NTs, Gee ThE S:0i; teaches that the Self is the Only real
thing and that all others are illusory and non-existent. No pramana or authority can survive the realisation of this truth taught by the sruti-(A) Tt Such ss humanity agency. |
40 THE BHAGAVAD-GITA | Dis. II
Because the Self is thus eternal (nitya) and immutable (avikriya), therefore, do thou fight,—do not abstain from fighting,
Here the duty of fighting is not enjoined. Arjuna had already been engaged in fighting. But overpowered by grief and delusion he abstained from fighting. It is only the removal of obstructive causes (pratibandha, viz, grief and delusion) that is here attempted by tthe Lord. Wherefore 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 Gita-sastra is intended to remove the cause of samsara, 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 ?—
aud ofa gat aaa aed eaq | Sat a a fAsiat at efea a erat 1 28 19. Whoever looks upon Him ag 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 ia the act of slaying, and he who regards Him as the sufferer in the act of slaying, when the body
* That is to say, the Lord does not here mean that fighting 1s abso- lutely necessarye He has simply shewn that Arjuna had no reason to desist from the fighting in which he had engaged of himself:
19—20 } SANKHYA YOGA _ 41
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. Being immutable (avikriya), the Self is neither the aunt nor the object of the action of slaying.
The Self is immutable How is the Self immutable P—This is answered by the mext verse. aq maa faaa at wari Ma eal Aaa at A ya: | Sai a: aadisa gus a ead saad AAT 1) Ro 4
2). He is not born, nor does He ever die; after having been, He again ceases not to be; nor the reverse. Unborn, eternal, unchangeable and pike 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 jast 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 ounce exist- ed 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 mot existed, comes into existence. Not so is the Self.
42 THE BHAGAVAD-GITA Dis. If
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, etc, 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 changes of condition known as decline (apakshaya.)) Having no parts, He does not diminish in His own sub- 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 andi
to be renewed. As devoid of parts, the Self :was as fresh in. the past (as He is now or will be in future; z.e., 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 interpreted to mean transforma- tion: the Self is not subject to transformation.
This verse teaches the absence in the Seif of the six* bhava-vikaras,—of the six wkaras or changes of condition to which all bhavas or beings in the world are subject. The pas” sage, on the whole, means that the Self is devoid of all sorts. of change, Hence the words in the previous verse, “both
these know not aright.”
The enlightened 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
ae ean nn a aaa ne * Such as birth, existence, growth, transformation, decline, and: destruction, .
20—21] SANKHYA YOGA 43:
as the reason for that statement, the Lord concludes the pro--
position as follows:— | e
aad Fa a waaaAsaTT | wt ages: qa s aaala afta a Re I 21. Whoso knows Him as_ idestructible,. eternal, unborn and inexhaustible,—How, O son of:
Pritha, and whom does such a man cause to slay,. and whom does he slay ? :
He who knows the Self (described in the last verse) as. indestructible, 7.e., devoid of the final change called death, as: _ eternal, z.e., devoid of change called transformation, as unborn. and inexhaustible, z.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 nubody at all, nor does he at all cause another to slay.—In both the. places, denial is meant, since no question cau have been asked.* ‘The reason { for the denial of slaying applying to. all actions alike, what the Lord means to teach in this section. appears to be the denial of all action whatsoever in the case. of tLe 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 iu the case of an enlightened man does the Lord see. when denying actions in the words “how does such a man, Blay ?”’
(Answer) ;—The immutability of the Self has already- been given as the reason for the absence of all actions.
— - —_—
* Because no reply follows: { Viz,, the immutability of the Self.
“44 THE BHAGAVAD-GITA [ Dis. Tk
(Objection) :-—True, it has been given; but that cannot “be a sufficient reason, since the enlightened man is distinct -from ilfe immutable Self. We cannot indeed say that a man who has known an immovable pillar can have no action to do:
(Ansiver) :—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 in the ageregate 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 sucha 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 intellec- ‘tual perception —which is unreal—which takes the form of discrimination betweeen 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 those who already ‘possess it. Wherefore, it is hard to explain the distinction ‘that works are meant for the unenlightened, and not for the ‘enlightened.
21] : SANKHYA YOGA 45;
(Answer):—This objection does not apply. For, the. distinction can be explained by the existence or non-existence. of something to be performed in the two cases respectively. (To explain) : There remains something for the unenlighten-. ed man to do, on understanding the meaning of the injunctions. regarding the Agnihotra etc, He thinks that the Agnihotra. and other sacrificial rites are to be performed, and that the. many necessary accessories thereto should be acquired. He. thinks further, “1 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 i. 20 ete, regarding the real nature of the Self. No other Conviction arises except that the Self is one and non-agent. Wherefore, the distinction referred to can be accounted for.
In the case of him who thinks that the Self ia the doer . of actions, there will necessarily arise the idea that he has this or that thing todo. 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 ehlighten-. 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 arayana . distinguishes the enlightened Sankhyas 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.
* The latter, i.e., he who is eager for Moksha, but who does not
yet possess Self -knowledge, has no doubt to perform the acts enjoined, on him, these acts being not prejudicial to his devotion to knowledge,
46 THE BHAGAVAD-GITA [Dis. II
js the first, and that renunciation comes next. Our Lord wil] refer to this distinction again and again in this work. (vide iti. 27, 28; v. 18, etc.)
)Knowledge of the Immutable Self is possible
(Objecton) :—In this connection some conceited pedants say: To no man can arise the conviction ‘I am the smmutable 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 -yain then would be the Scriptural teaching, such as “the Self is not born,” etc. (ii. 20)- They (the objectors) may be asked
why knowledge of the immutability, non-agency, unity, etc., of the Self cannot be produced by the Scripture in the same way a8 knowledge of the existence of dharma and a-dharma and of the doer passing through other births is produced by the teaching of the Scripture ?
(Opponent):—Because the Self is inaccessible to any 0! the senses.
(Answer):-—-Not so. For, the Scripture says “It can b seen by the mind alone.” (Bri. Up. iv. 19). The mind -yefined by Sama and Dama—i.e., by the subjugation o the body, the mind and the senses—and equipped with th ‘teachings of the Scripture and the teacher, constitutes th sense by which the Self may be seen. Thus, while th Scripture and inference* (anumana) teach the immutabilit,
of the Self, it is mere temerity to hold that no such knowledg can arice. ® The inference may be thus stated: such changes as birth, deat “agency and the like are not inherent in the Self, any more than infanc youth and old age are inherent in Him.
Fo SANKHYA YOGA 47
The enlightened should resort to Jnana-Yoga.
It must be granted that the knowledge which thus arises necessarily dispels ignorance, its opposite, This ignorance has been already indicated inii. 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, etc., of the self is a product of ignorance holds good in the case of al] actions alike, since the Self is immutable. lt is only the agent, subject to variations of conditions, that causes another person, who can be acted on by him, to doan action. This agency—direct and causative with respect to all actions alike—the Lord Vasudeva denies inii. 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.
r( Question):—W hat, then, has he to do?
(Answer):—This has been already answered in iii. 3, that the Sankhyas should resort to Jndna-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,
48 THE BHAGAVAD-GITA [Dis, IE
(Objection) :—Then, Jet him renounce all other acts of mind except such as are necessary for those acts of speech and body which are ejoined by the Scripture.
(Answer) :—No, fer, there is the qualification, “neithes 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) :—No; 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.
a
(Objection) :—Let us then construe the passage thus: -Neither acting nor causing another to act, he, the disembodied soul of the enlightened man, deposits (sam +nyas) all activity in the body (z.e., knows that all activity belongs to the body, not to the Self) and rests happily. Let us not, on the contrary, constrne, as you have done, ‘he rests in the body,’ etc.
(Answers) :-—No. Everywhere (in the sruti and in the smriti) it is emphatically asserted that the Self is immitable.* Moreover, the act of resting presupposes a place to rest in, whereas the act of renunciation does not presuppose it. And the Sanskrit verb ‘sam-+nyas’ means ‘to renounce,’ not ‘to deposit.’
Therefore, the Gitaé-Sdstra teaches that he who has acquired a knowledge of the Self should resort to renuncia- tion only, not to works. This we shall show here and there in the following sections: wherever they treat of the Self.
*Wherefore the Self cannot be the agent of an action,
21—23] SANKHYA YOGA 49
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.
° a & aatia sofa aar aera aalfa gare act sazitr | a "™~ A € aat aero aera so- ‘as ? ~ Os NA = areal BANA AAA Fst MW RV
22. Just as aman casts off worn-out clothes and puis on others which are new, so the embodied (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.
va eae cenit Aa ere cam: | a Sa Squat A Mas ABA: 1) 23 1)
23. Him weapons cut not, Him fire burns not, and Him water wets not; Him wind dries not
Him, t.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,
* 4
30 THE BHAGAVAD~GITA {[Dis. It
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,
: ~N oN en. | AEP SAAN SAASA SAA TT A | fa: Bata: MIATA sa AAraTA | WU
24. He cannot be cut, nor burnt, nor wetted, nor dried up. He is everlasting, all-pervading stable, firm, and eternal.
Because the mutually destructive objécts—namely swords and the like—sannot-destroy the Self, therefore He is everlasting. Because everlasting, He is all-pervading, Because all-pervading, He is stable likea 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) adds 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, the Lord Vasudeva again and again introduces the subject and describes the same thing in other words, so thatin some way or other the truth may be grasped by the intellect of the mortals (samsd4rins) and thus the cessation of their samsara may be brought about.
24—26] SANKHYA YOGA 51
No room for grief. Moreover,
ASAT SAA APA SAAB SATIS | “nn e las SA warned Raa ages 1 24 1 25, He, it is said, is unmanifest, unthinkable
and unchangeable. Wherefore, knowing Him to ‘oe such, thou hadst better grieve not.
As the Self is inaccessible to any of the Senses, He is mot 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 is quite unlike milk, which, mixed with butter-milk, can be made tochange its form. He is changeless, also because We has no parts; for, whatever has no parts is never found %o undergo change. Because the Self is changeless, He is unchangeable. Therefore, thus understanding the Self, thou hadst better grieve not, nor think that thou art their slayer and that they are slain by thee.
Granting that the Self is not everlasting, the Lord proceeds : |
Ae N oe ess
AA “ud [AQAA [dq Al aaa WTIq | cw ss “NOS an
TT <A HSIAal val BWia@WaEra i Ve 4)
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 whenever
a body comes into existence, and again and again dead when- ever the body dies,—evenif the Self were so, as you think»
52 THE BHAGAVAD-GITA [Dis. IE
O mighty-armed, you ought not to grieve thus; for, death is inevitable to what is born ; and birth is inevitable to what ia dead,
Accordingly, sae fe aa | waa WA ZIM > - qanaatesd a ta aifaaaere nee
97. To that which is born, death is indeed certain ; and to that which is déad, birth is certain. W her afore, about the unavoidable thing, thou oughts not to grieve.
To that wpiak has had birth, death ee without failure, and bicth is sure to happen to that which is dead. Since birth and death are unavoidable, therefore you ought not to grieve regarding such an unayoidable 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 unavoidable. Regarding such an unavoidable thing you ought not to grieve.
Neither is it proper to grieve regarding beings which are mere combinations of (material) causes and effects ;: for,
HUB Yala SAGAS ATTA | ~ bal HUMANA TA BT WAR 1) Xe A
98. Beings have their beginnig unseen, their middle seen, and their end unseen again. Why any lamentation regarding them >
The origin—prior to manifestation—ot 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
27—29] SANKHYA YOGA 53
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 ?” (Mahabh, Striparva, 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 I to blame you alone while the cause, viz., illusion, is common to all? One may ask: how is that the Self ig difficalt to realise? The Lord says:
araaaaqale sata maaagaet ala aa: | aaaaaaaea: Tifa aaseada az 8a BAT 4) RS 29. Qne 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 hearing, none understands him at all.
One sees the Self as a wonder, as a thing unseen, as something strange, as seen all ofa sudden. And 50, another speaks of Him asa wonder; and another hears of Him asa wonder. Though seeing Him, hearing and speaking of Him, none realises Him at all.
Or (as otherwise interpreted); He that sees the Self is something like a wonder. He that speaks and hethat hears
of Him is only one among many thousands. Thus the Self “is bard to understand.
54 THE BHAGAVAD-GITA [Dis. Th
Now the Lord concludes the subject of this section thus: a fn Ss S adr faaaralsa Fe SA ATT | los ~~ ° ba gat Cer AMAA Yat aA ea MPAA i) Re Il 30. He, the embodied (Self) in every one’s body, can never be killed, O descendant of Bharata. Wherefore thou oughtst not to grieve about any creature.
Though the body cf any creature whatever is killed, the Self cannot be killed; wherefore, you ought not to grieve. regarding any creature whatever, Bhishma or anybody else.
A warrior sheuld 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,
erqaafa aaea a faafeaqueta | gris qasasemaae a fat 1 38 Ul 31. Having regard to thine own duty alas, 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 (7.e,5 becoming the caste and the order to which you belong): This fighting is a supreme duty, not opposed to Haw, since. it is conducive, through corquest of dominion, to the interests of Law and popular well-being; and to a Kshatriya nothing: else is more wholesome than such a lawful battle.
30—-33] SANKHYA YOGA 55
And why also should the battle be fought? The Lord Says: | e g TEVA WIA Bigagqazay | ~ g Giaa: aaa: wt suet qedieaq 1) 32 1 32. Happy Kshatriya, O son of Pritha, 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, a4 srafid aed agit a afteale | Tt: BIA Hf a Rear qaaaycea iy 33 1
33. Now if thou wouldst not fight this lawful battle, then, having abandon ed 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 Mahadeya.* Thus you will only incur sin.
Not only will you have given up your duty and fame, but also,
* When YudGhishthira lost his kingdom by gambling, Arjuna went on a pilgrimage to the Himalayas to propitiate the gods and obtain from them celestial weapons. There he fought with Siva who appeared in the guise of a mountaineer (Kirata), and having found the true character of his adversary, he worshipped Him and obtained the Pasupata-astra, a celestial missile.
36 THE BHAGAVAD-GITA {Dis. II
aaa ae yaa safieata dseaary | ~~ A ia On x aralfade aaraacmaaread 1 88
34. People, too, will recount thy everlasting infamy ; and, to one who has been esteemed, infamy is more than death. |
People, too, 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, AAUCUS AWA Aes AT ATA: | aat qa agua weal areas wraaq 4
35. The great car-warriors will think thou hast withdrawn from the battle through fear; and, having been (hitherto) highly esteemed 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 Karna and others, but not through compassion.—W ho are they that will think so ?—The very persons, Duryodhana and others, by whom you have been esteemed as possessed of many noble qualities. Having been thus esteemed you will again grow very small (in their estimation).
Moreover,
qaeaaaia ageafecaiea aatfeats | fAearaea Bava aay Taat J PHT 3G
36. Thy enemies, too, scorning thy power, will take many abusive words. What is more pain- ful than that ?
34—38] SANKHYA YOGA 57
There is no pain more unbearable than that of scorn thus uncurred, | | Now, when you fight with Karna and others,
EY ges eat at scala aa fear ar mena wel | ES Sy TMIGUS Bieta gga Haas: 1 36 4
37. Kalled, thou wilt reach heaven; victorious, thou wilt enjoy the earth. Wherefore, O son of ‘Kunti, arise, resolved to ficht.
Victorious : that is, having defeated Karna and other ‘heroes. In either case you will have an advantage only. Wherefore rise, with the resolution, “I will conquer the ‘enemy or die.”
Now listen to the advice I offer to you, while you fight the battle regarding it as a duty :
GaS:a Ba Hal sas saa | aa Fem ysae Aa qaaaqicaia yy acy
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)
38 THE BHAGAVAD~GITA [Dis. IB
with a view to exhibit the division of the whole subject of the sistra, For, by making such a division of the whole subject of thé sastra as has been shown 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 willl understand it the more easily for this division of the whole- subject. Hence says the Lord:
val asiteat aga shear (eaat a ‘ S Ss e ~ Seal Aw VAT GWT HAI AAA tl 2S Il
39. This, which has been taught to thee is: wisdom concerning Sankhya. 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 Sankhya or the true nature of the Absolute Reality,—that wisdom by which may be brought about the cessation of the evil* which is the cause of samsara,. —of grief, attachment, and the like, Now, listen to the teaching (which follows presently) concerning Yoga, which is. the means of attaining wisdom concerning Sankhya. This Yoga, which constitutes the worship of Isvara consists in practising samadhi or in performing works without attachmen t, after killing all pairs of opposites (such as heat and cold).
Now He extols the wisdom concerning Yoga, in order: to create an interest in it. When possessed of wisdom concerning Yoga, O son of Pritha, you will cast off the- bond of action (karma), of dharma and a-dnrarma, 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-prasada).
* The ignorance of the true nature of the Self-
39—41] SANKHYA YOGA 59:
Yoga, a safe course Moreover,
acrmnaren sie Taare a aa | AMAT TA AA Asay WI 1) Yo 1
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 tbat is attempted here-in this path to mdksha, 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 samsara, of birth and death.
Wisdom is one
The wisdom concerning Sankhya and Yoga thus far.
described is of the following nature:
saaaaaa Betas HUA | TMA Gira _gearsearaifaay |) ve 7)
41. Here, Oson 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 itis 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, samsira,
‘60 THE BHAGAVAD-GITA [ Dis. II
‘becomes enJlless and ever-spreading, But when, owing to ‘discrimination produced by the right source of knowledge, ‘these thoughts of endless variety cease, samsira also ceases. Owing to variety in each of their branches, the ‘thoughts of the irresclute—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 mature, aiaai gaat ara qaeralaqaad : | AGAUGTAT: TS arageltia ties 1 BRU BACH As UTE SeABARS INA, | lon ° Spa ron araasaget wigaaia ait 1 83 1 bat i e Waa TeaAHAa aa SUETATAT saqaaeasl gia: Bara a fasiad ny ¥8 i
“A2- 44, No conviction of a resolute nature is ‘formed in the mind of those who 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 their 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 Pritha.
They are unwise; they are wanting in discrimination, Whey are enamoured of the Vedic passages composed of
42—45] SANKHYA YOGA | 61
many @ praise (to gods) and unfolding various ends and: means. They say that there is nothing else besides words. 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 speeeh holds out birth 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 samsiira, They regard pleasure and power ag necessary ; they are in love with them and have identified. themselves with them. Their intelligence and wisdom aro. blinded (as it were) by this Speech abounding in specitic. acts. In their mind—samadhv, the budht, the antah-karana, in which are gathered together all objects of enjoyment for. the purusha, the individual soul—no conviction of a resolute. nature, no wisdom converning Sankhya or Yoga will arise. Advice to the Yogin The Lord now Speaks of the result accruing to those. lustful persons who are thus wanting in discrimination. bas ~ ba OA ~*~ hs AMVaaqal Fay Mala Wargyq | moral Raaaed Rania oraa | 24 1 45. The Vedas treat of the triad of the. guzas. Be, O Arjuna, free from the triad of the. guna, free from pairs, free from acquisition and preservation, ever remaining in the Sattva (Good- ness), and self-possessed. The Vedas* treat of the triad of the gunas ; samsdra +-
* je, the Karmakanda, the ritualistic portion of the Vedas.
+ Which is made up of virtuous, sinful, and mixed deeds and their. results, all ‘brought about by the interaction of the guages,
"62 THE BHAGAVAD-GITA [ Dis, II
‘is their subject. You, onthe other hand, had better be free from
“the triad of the gunas, ¢.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 inthe 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
ad
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-Yoga 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 ; UAAT Sea GAT: BHAT | aaraag ag vane Asada: 1 8% I 46. What utility there is in a reservoir by
‘the side of an all-spreading flood of water,the same
utility) there is in all Vedas for an enlightened
-Brahmawa.
Whatever utility—of bathing, drinking, and the hke—
“is served by a well, a tank, and many other small reservoirs -of water dc., all that utility is only as much as the utility
-ed by a Brahmana who has renounced the world and has |
which is served by an all-spreading flood of water; that is
‘the former utility is comprehended in the later. So also, ‘whatever utility there is in all the Vedic ritual, all that is
‘comprehended in the utility of the rigut knowledge posseos- |
* Do not yield to the objects of the senses-
46—47 | SANKHYA YOGA 63
‘completely realised the truth concerning the Absolute Rea- dity; this knowledge corresponding to the all-spreading iflood of water.* ‘The sruti says:—"Whatever good thing as 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 ft for the path of knowledge
And as for you,
Brae ae Al GST Tea | “3 wre Al BAReTyAT F ARisKAALT |) VS 1
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 works alone, not for the path of knowledge. And then, while doing works, let there be no desire for the results of works under any circumstances ‘whatever. Ifyou should have a thirst for the results of works, you will have to reap those fruits. Therefore let mot your motive be the fruits of your action. When a person performs work thirsting for the results of those ‘works, then he will be subject to rebirth as the result of action. ‘Neither may you be attached to inaction, thinking “Of what
“That is to say, all the pleasure which results from the performance
-of all works enjoined in the Vedas is comprehended in the bliss which the man who has realised the Self finds as the essence of his own Self; ~and every one must admit that all kinds of limited bliss are comprehend- ‘ed in the Infinite Bliss. Thus the Path of Karma:Yoga, which in the end ‘leads to the attainment of the infinite bliss of the Self, cannot be futile, ~as the questioner has been led to stippose» —(A)
t Because the Path of Karmi- Yog iis not futile, —(A)-
64 THE BHAGAVADrGITA [Dis, IE
avail are these painful works if their fruits should not be deisred ?”.
If a man should not perform works urged by a desire for their results, how then are they to be performed? The reply follows:
don Cn r)
UN: He BAIT AF a¢ral qAsy |
Las ™~ a e ~ ~
fagaiaeat: aay yeal BACs aT Seat I HC I
Dhanamjaya, casting off attachment, being the game in success and failure. HKvenness is called Yoga
Steadfast in devotion (Yoga) perform works merely for God’s sake, casting off even such attachment as this, “May God be pleased,” and being equanimous in success and failure, Success (siddhi) consists in the attainment of knowledge (jnéna) as the result of the 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 cf mind in success and failure is called devotion (Yoga).
In comparison with action thus performed in the service of the Isvara with evenness of mind,
~ ERAS CES: x qin GAL BA _igarNsray | get qeafaes HIM: HSTTA: Wt BAM
49, Verily action is far inferior to devotion in wisdom (buddhi-yoga), O Dhanamjaya. In wisdom (buddhi) seek thou shelter. Wretched are they whose motive is the fruit.
47—50] SANKHYA YOGA 65
Action done by a seeker of its reward is far inferior to devotion in wisdom, 7.e., to action performed with evenness of mind ; for,the former is the cause of birth and death O Dhanamjaya. Wherefore seek shelter in the wisdom of Yoga, or rather in the wisdom of Sankhya, 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 Gargi, wretched is he who departs from this world without knowing the Akshara, the. Imperishable.”’ (Bri. Up. 3-8-13), : The merit of Wisdom
Now, learn as to what result he attains who performs his own duty with evenness of u:ind:
gsqet verdig sa gargs | : “a A < AMAT ATA As FAG BAST 1) 4o |
90, 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 that has evenness of mind casts off in this world both merit and sin (sukrita and dushkrita, punya and papa) through attaining mental purity and knowledge. Wherefore apply yourself to devotion with equanimity. For devotion is a power,—devotion being the eqanimity of mind in success and failore on the part of him who is engaged in the perform- ance of his own duties, his mind resting on the Isvara all the while. Itis indeed a power, because works which are of a binding nature lose that nature when done with even- ness of mind. Wherefore be equanimous.
ro
66 THE BHAGAVAD-GITA (Dis. Il
*
Results of Karma-Yoga SUA Segal fe HS AAA ARHIT: | i aS ° ReaGeaaageals ITZ WI-Aqaaay || 4% Il
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 off the fruit of works, «.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 (baddhi) referred to in the tbree verses (ii. 49—51) may be the Sankhya-(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 devotion through works? The answer follows;
a ~ od oO Cn a (as Ul Ad Wahoos Fgouaaqcwald | aet neatla fade Arasae BAS FT 4? Il
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.
51—53] SANKHYA YOGA 67
When your intuition (baddhi) 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 (antah- karana) is turned towards the objects of the senses—i. ¢., when your reason attains purity—then will yon attain toa disgust of whatis 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 trae Yoga or conviction of the Supreme Truth, by crossing beyond the mire of delusion and obtaining wisdom by discrimination of ‘the Self?” Listen:
afaastaal &¢ aat area rae | AUUAIS ZA BTAaAHAY 1 * 3 1
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=antah-karana) which hag been perplexed by what you have heard about the multifarj is ous ends and means in all their relations—concerning the life of activity and the life of retirement—shall stand firm, with- out distraction (vikshepa = viparyaya) and doubt (vikalpa = samsaya),in the Self (Samadhi, te, the objective point of your meditation), then you will attain Yoga, samadhi, 2.e., the knowledge which arises from discrimination.
The characteristic attributes of a perfect Sage
Having found an occasion for interrogation, A rjuna asks ‘with a desire to know the characteristic marks of one who has ‘attained wisdom i in n steady contem vlation (samadhiprajna) ;
* Except, of cuurse, th: teaching of the scripture regarding the ‘Atman, the Self—(A).
68 THE BHAGAVAD-GITA fDis. I. waa Tata AAA BT UM AAMT BAT | raat: fe aarta Pareia ase fam nh AF HI
Arjuna said:
4. What, O Kesava!, is the description of one of steady knowledge, who 1s constant In con- templation ? How does one of steady knowledge speak, how sit, how move ?
How is a2 man who has a firm conviction that he is the Supreme Brahman, and who is intent on contemplation (samadhi).—how is such a man spoken of by others? How does the man of steady knowledge himself speak? How does he sit? How does he move 2—In this verse Arjuna asks in order to know what the characteristic attributes of a man of steady knowledge (sthitaprajna) are,
From ii. 5D to the end of the Discourse (adhyaya), the characteristic attributes of a man of steady knowledge as well as the means of obta:ning that knowledge are taught to him who, having from the very commencement renounced: all works. has entered upon a course of Devotion to. knowledge (jnana-yoga-nishtha), 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 characte- ristic attributes which, as attainable by effort, constitute the
means as well.
54—56] SANKHYA YOGA 69
; _ | S g bat AMEE TAT BAAN HTT ATA | SAA GE: MATAIEAT 11 44 II
(1) Satisfaction in the Self The Lord said:
5+ 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 Innermost Self (Pratyagatman) in himself, without longing for external possessions, averse to everything else because of his acquisi= tion of the immortal nectar,—i.¢ , 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 manor @ maniac, Hence the words ‘satisfied in the Self? etc.] That is to say, he who has abandoned all desires con- nected with progeny, possessions and the world, who has renounced (all works), who delights inthe Self and plays with the Self,—he is the man whose knowledge is steady.
(2) Equanimity in pleasure and pain Moreover, bn ~ a Garage: gag fanazge: | n o Cn aauaaza: eadgreat 1 4 4
70 THE BHAGAVAD-GITA [Dis. IE
56. He whose heart is not distressed in cala- mities, 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 if not distressed in calamities such as may arise from disorder in the body*, (adhyatmika), etc. Unlike 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, & Sannyasin, one who has renounced works.
(3) Absence of attachment, del'ght and aversion,
Moreover, qT: GATAMACAAMNA TAZAT | alia a gfe der sat searsar yy 4 1
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 li‘e 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 becomes. steady,
* Calamities are divided into the three following classes according to their sources:
Adhydimika, arising from disorder in one’s own body ;
Adhibhautika, arising from external object such as a tiger,
Adhidaivika, arising from the action of great, intelligent, cosmic forces such as those which cause rain and storm or such beings as Yak~ shas, Rakshasas and Pisachas.
Pleasures also are divided into the same three classes.
37—59] SANKHYA YOGA 71
(4) Complete withdrawal of senses from objects Moreover,
° e © Ua gata qa Passa aaa: | VeRMM RATATAT Tat AAA 1) 4e 4)
53. When he completely withdraws the senses from sense objects, as_ the tortoise (withdraws) its limbs from all sides, his knowledge is steady.
He, ve., the devotee who strives in the path of know- ledge (jvana-nistha), 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 sensous objects withdraw from Sense-objects, but the taste for them ceases not. How does that cease ?
( Answer):—Listen : ~ MY CANA ba an TAqa (aldaqdeq 4UaItqy Gla? | Taast Talscamy qe qa! fraadt 1 4e 1
59. Objects withdraw from an abstinent man, but not the taste. On seeing the Supreme, his taste, too, ceases,
The senses,—‘vishayay,,’ meaning literally éense-objects, here stands for the senses,—it is true, withdraw from objects even in the case of an ignorant person .who, practising extremist austerity, abstains from all sensuous objects; but the taste or inclination (rasa) for those objects ceases not. (Hasa is usedin the sense of taste or inclination in such expressious as ‘svarasena pravrittah,’ ‘rasikah,’ and ‘rasa- j72/.) Even that taste, that subtle attachment, vanishes in
72 THE BHAGAVAD-“GITA (Dis. II
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-bija), 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 (prajn4) should be acquired.
Unrestrained senses work mischief.
He who would acquire steadiness of right knowledge (prajn4) should first bring the senses under control. For, if not controlled, they will do harm. So, the Lord says:
aaay ae wieay Geet faazras | stgatfa sardifa queda wad Aa: 1 Go I
60 The dangerous senses, O son of Kunti, forcibly carry away the mind of a wise man, even while striving (to control them).
The senses are dangerous, They agitate the mind of the man who is inclined to sensuous objects, Having thus agitat- ed the mind, they carry-it away by force, while the man is wide awake + though the mind is possessed of discriminative knowledge.
(5) Devotion to the Lord
Wherefore, alt aa qara ge area Aa | ant fe Tapa aw ast aasat 1 Se
“It is no fallacy of mutual dependance (anyonydsraya) to say that knowledge arises onthe killing of desires and that desires vanish when knowledge arises: For, desire in its grossest form disappears at the first dawn of knowledge and as knowledge is steadied and perfected, even the subtlest desires are killed out-
+t i-es, while repeatedly thinking of the evil nature of sensuous objectse
60—63] SANKHYA YOGA 73
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, Vasudeva, the Innermost Self of all; ce., he should sit thinking ‘I am no other than He.’ The know- ledge of that devotee is steady who, thus seated, has by prac- tice brought the senses under his own control.
Thought of sense-objects isthe source of evil
Now the Lord proceeds to point out the source of all evil in the case of the unsuccessful :
earaa warega: ageagaaaa | SHAAAT BWA BEAMS Maa 1 Ry 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.
“ las bat a On ALA EAA AFaye: Stale aaars | ATAMNTT Sam geamewngqas 1&3 |
63. From wrath arises delusion : from delu- sion, failure of memory ; from failure of memorys loss of conscience ; from logs of conscience he ig utterly ruined:
From wrath arises delusion, a lack of discrimination be- ‘ween right and wrong, Verily, when a wrathful man gets
* je, thinks of their beauty etc.
74 THE BHAGAVAD-GITA Dis, If?
infatuated, he is led to insult even the Guru. From infatu- ation follows failure of memory. Despite the presence of favourable conditions, no reminiscences arise of things alredy impressed upon the mind by the teachings of the sastras and of the teacher (achary:). From failure of memory follows loss of conscience (buddhi)—the inability of the inner sense (antah-karana) to discriminate between right and wrong (karya. and a-karya) By luss of conscieace he is utterly ruined. Man is man only so jong as his antah-karana is competent to discriminate between right and wrong. Whenit is unable to do so, the man is utterly ruined. ‘hus by loss of conscience (antak-karana, buddhi) he is ruined, he is debarred from attain~ ing 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:
wngsgee Asari ACHAAIAAl TAeAaN=sTia 1) 32
64. He attains peace, who, self-controlled,, aproaches objects with the 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 the seases—hearing. etc ,— devoid of love and hatred and brought under his own control, his inner- sense (atman—antah-karana) being made obedient to his own will. Such a man attains peace, tranquillity, self-possession.
(Question):—W hat will happen when peace is attained >
Answer:— Listen:
64—66] SANKHYA YOGA 75.
are @agierat eceasat ; n QA eK TAATG MY Te: walasa 1 $4 1
65. In peace there is an end of all his miseries;- for, the reason of the tran quil-minded soon be-. 9 q comes steady,
On the attainment of peace there is an ond 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. steadiast, 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 : Wet Segue a agqKer waar | TAMA: MAMAS FA: GAT 1) 4S 1]
6/. There is no wisdom to the unsteady, and ho meditation to the unsteady, and to the unmedi-. tative no peace; to the peaceless, how can there be happiness ?
To the unsteady (ayukta =asamahita), tothe 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-know- ledge there can be no peace, no tranquillity. Tothe peaceless. man, how can there be happiness ? Verily, happiness consista.
‘76 THE BHAGAVAD-GITA | Dis. II
‘in the freedom of the senses from thirst of sensual enjoyment ‘not in the thirst (trishna) 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. Sense-restraint conduces to steady knowledge (Question) :—Why is there no knowledge for the un- esteady ? (Answer) :—Listen : co oe & e “A TAN zfegurat te Atal U-Halsg asad | ae eva vat argaraareala uy &9 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 respective objects, ¢.¢,, the mind which is altogether engross- -gd 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 consciousness from the Self -and turns it towards sense-objects. |
Having explained in several ways the proposition enunci- -ated in ii. 60—61, the Lord concludes by reaffirming the same iproposition ;
ama aeraret fadiala BIT | gganitgaraae sat aaiBat 1 ke 68. Therefore, O mighty-armed, his know-
ledge is steady whose senses have been entirely -restrained from sense-objects.
67—69] SANKHYA YOGA ai”
It has been shown that evil arises from the senses pursue. ing sense-objects. Wherefore, that devotee’s knowledge ig; 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 Sage
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: |
U fa aaa teat saa aad | vet att Yatia at faa WTA ga 1) FZ
69. 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 tamasic, and, as such, causes confusion of things. The Reality is accessible only to a man of steady knowledge.. Just as what is day to others becomes night to night- wanderers, so, to all beings who are ignorant and who. correspond tothe 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 Reality, the self-restrained Yogin who has subdued the senses, and who. has shaken off the sleep of Avidya (nescience), is fully awake, When all beings are said to be awake, z.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.
28 THE BHAGAVAD-GITA [Dis. II
«+ were mere dreamers in sleep at night,—that state is night in “the eye of the sage who knows the Supreme Reality ; for, it 1s “nescience itself,
| Works are not meant for 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 regarded as authori- “tative, and becomes the source of all action, When it 18 ‘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 be has “yealised the Self, his duty consists not in the performance of action, but in the renunciation of all action. Our Lord will : accordingly show (v. 17 et seq.) that such a man’s duty con- sista in devotion to wisdom, in Jnana-nishtha.
(Objection) :—In the absence of an injunction (Pravar— ‘taka pramana =vidhi) one cannot have recourse to that course ‘ either. |
(Answer):—This objection does not apply; for the knowledge of Atman means the knowledge of one’s own Self,
There is indeed no need of an injanction impelling 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 (pramanas) 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 organs af
»knowledge nor objects of knowledge present themselves to
69—70C] SANKHYA YOGA 79
consciousness any longer. For, the final authority, (zz. the Veda), teaches that the Self is in reality no percipient of ‘objects, and while so denying, (7.2, 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, tuo, 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) Subiugation 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, bat not he who, ‘without renouncing, cherishes a desire for objects of pleasure.
Le e AGAATAIS NaS Sazaa: saaiea aeq | ° “ TSA F WAaMea as a Uleaacara a srg |p wo 4 (0. 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 fromall 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.
80 THE BHAGAVAD-GITA [Dis. IB
that sage attains peace (moksha)> but not the other who has a longing for external obiects.
Because it is so, therefore, aera sara: aaegaiaca faseze: | Raa fares: @ atanian=sia 8k 1 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 al! desires, goes through life content with the bare necessities of life, who has no attachment even for those bare necessities of life, who regards not as his even those things which are need- ed 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 samsara (mundane existence). In short, becomes the very Brahman, Knowledge leads to Divine Felicity This devotion to knowledge is extolled as follows; cf g ° of ua Areft fea: at Aat wea agar | ~ es " fal sameassss a fransesit i FR | 79 This is the Brahmic state, O son of Pri- tha. 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. gfa MagnaRagiaay aafaeat altar SMNMAaS THAaaaatann ata feaietseara: 8
70} SANKHYA YOGA 81
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 Jonger 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-N irvana.
THIRD DISCOURSE KARMA-YOGA Ariuna’s perplexity
The two aspects of wisdom—relating respectively to Pravritti and Nivritti, 7e, to the Path of Works and the. Path of Renunciation—with which the Gita-Sastra 1s con- cerned have been pointed out by the Lord in the Second Discourse. He has recommended renunciation of action to those who hold to the Sankhya-buddhi (Sankhya aspect of wisdom) and has added in ii. "92 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 troubl- edin mind and therefore puts @ question to the Lord, (III. 1, 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 adherence to the Sankhya aspect of wisdom, and then command metodo action which is fraught with many @ tangible evil and which 1s but an indirect and uncertain means of attaining Bliss? Arjuna’s question, too, points to this state of mind; and the Lord’s words in reply to the question are explicable only when the sastra makes such a distinction (between Sankhya and Yoga) as has been described above.
* Vide ii 49—(A)
‘No conJunction of Knowledge and Action A certain commentator™ interprets the meaning of Arju- ma’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 Gita-sastra in one way in the introductory 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 simultaneous conjunction of
‘knowledge and action for men in all stages of religious life is inculcated in the Gita-sastra; and moreover a specific state-
ment is made amounting to an emphatic denial of the doctrine that moksha can he attained by knowledge alone, z.e., without those works which are enjoined by the scriptures as obligatory throughout life. But here, in the Third Discourse, he makes out that devotion to only 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 grihasthas (to the order of married house-hojders )— but not to other orders—that
salvation by mere knowledge, preceded by the renunciation of works enjoined in the sruti and in the amriti, is denied.t
This, too, involves a self-contradiction. For after declaring (in the introduction) that a simultaneous conjunction of knowledge and action is meant for ail religious orders by the Gita-sastra, how could he, in contradiction thereto, say here (in iii, Discourse) that salvation by mere knowledge is meant for some religious orders ?
* The Vrittikara 1s here referred to. Vide ante note on p- 16.
7 In the iii, Discourse salvation by mere knowledge is said to be possible in the case of other orders. Thus, they hold, there is no ‘contradiction.
(84 THE BHAGAVAD-GITA [Dis. TIE
Then the commentator may explain away the contradic- tion thus: It is with reference to the srauta-karma (action
enjoined in the sruti) that the assertion is made that salvation by mere—+.e., unconjoined with the srauta-karma-—knowledge
is denied to the grihastha. The smarta-karma (action enjoin- edin the smriti) that is meant for a grihastha is ignored as if
it were absent.* It is in this sense that salvation by mere knowledge is denied in the case of grikasthas,t
This also involves an absurdity. For, how is it possible for any intelligent man to believe that salvation by knowledge conjoined only with the smarta-karma is denied to a grihastha alone, but not to other orders? On the other hand, if, as means of obtaining salvation, the smarta-karma should be
conjoined with knowledge in the case of the samnyasins—the fourth religious order,—then it follows that, for the grihasthas
also knowledge should be conjoined only with the smarta karma, not with the srauta-karma.
Then, he may explain away the contradiction thus: it is only in the case of a grihastha that a conjunction (of know
ledge) with both the srauta-karma and the smarta-karma— both being of equal importance to him—is necessary for’
* Because it is of secondary importance to him. + It may be further explained thus:
The samnyasins have renounced only the srauta-karma, but they have still to do certain acts and be bound by oertain restrictions as enjoin- ed in the smriti- Thus a conjunction of knowledge with action as ameans. of obtaining salvation holds good in the case of samznyasins, On the other hand, the srauta-karma is binding on a grihastha; that is to say, he cannot attain salvation by knowledge unconjoined with the srauta- karma» The smarta-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 samnyasin can attain salvation by knowledge conjoined with the smarta-karma, a grihastha can obtain it by knowledge conjoined with the srauta-karmae
dntroduction.] KARMA YOGA 85
salvation, whereas the samnyasins can attain moksha by knowledge conjoined with the smarta-karma only.
If so, too much exertion in the shape of both the srauta, karma and the sinarta-karma, very painful in themselves, falls to the lot of the grikastha,
Renunciation enjoined in the scriptures
The commentator in question may now say: Because of this multiplicity of exertion, salvation is attained only by a grihastha, but not by other religious orders who have not to do the nitya or obligatory srauta-karma,*
This, too, is wrong ; for, in all the Upanishads, in the Itihasas, in the Purana, and in the Yoga-sastra, renunciation of all karma is enjoined on the seekerof moksha as an accessory tf to knowledge, Both in the sruti [ and in the smriti, a gradual passage (through the three orders to the fourth order) is enjoined, as well as a sudden jump (from any
one of the three to the fourth order). BLE PREETI According to a certain ritualistic school of Mimamsakas, renunci-
ation 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 according to prescribed rules. According to this view, the Samnyasins cannot attain moksha as they have not per- 4ormed the Srauta-karma,
T If samnyasa were meant for the lame and the blind Only, it could not have been meant as an accessory to knowledge. Hence that view is wrong,
{ “On the completion of the Student-life one should become an +ouse-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 f yet a student, or retire from house or from the forest, whether he is/ engaged in austerities or not, whether 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.’ Jabalya-Upanihad 4.
86 THE BHAGAVAD~-GITA [Dis. IIt
If so—the commentator in question may retort—it follows that a conjunction of knowledge with action 1% necessary for all religious orders.*
No, (we reply). For, renunciation of all action is enjoin- ed on the seeker of moksha, as the following passages from the sruti show:
“Having given upall desire for progeny, for wealth and for the world, they lead a mendicant life." —(Bri, Up. 3-5-1),
“ ‘Wherefore, of these austerities, renunciation, they say, is excellent.” “Renunciation alone excelled.” (Taitti- riya-Up. 4-78, 79).
‘‘Not by action, not by progeny, not by wealth but by renunciation, some attained immortality.” (Tbzd. 4-12).
“One may renounce the world when yet a student.” (Jabalya-Upanishad, 4.) 3 ee The following passages from the smriti may also be quoted:—
“ Give up religion, give up irreligion. Give up truth, give up untruth. Having given up both truth and un- truths give up thatt by which you give them up.”
“Finding the samsara (mundane existence) worthless and wishing to get at the essence, the unmarried grow quite weary of life and renounce the world.” —(Brihas- pati).
Saka’s teaching runs as follows:
* When it is Said that all the religious orders are sanctioned by the sruti, the duties also that are assigned to them respectively are binding on theme A conjunction of knowledge with action is thus proved to be- necessary in the case of all asramas or religious orders.
+ Even that idea of personality which is implied in the thought, ‘I have abandoned these.’
Introduction. | KARMA YOGA 87 «
“By action a person is bound, and by wisdom he is released. Therefore, the sages who see the goal do no action.”’ Santiparva, Mokshadharma, (241-7).
Here (in the Bhagavad-gita) also we have, “Renouncing all actions by thought,” & (v, 12). Moksha cannot be the effect of an action
Moksha, too, being no effect of an act, no action will
be of any avail to a mumukshu, a seeker of moksha.
(Objection) :—The performance of obligatory duties is
intended for the mere avoidance of the sin (of their omission).
(Answer) :—No. For the sin arises only in the case of one who has not formally entered the fourth order, the order of samnyasins. It is certainly (as the opponent must admit) not possible to imagine that samnyasin will incur sin by omitting the agni-karya—worship of the sacred fire—as students (Brahmacharins) do thereby incur when they are not yet samnyasins, t.e., when they have not formally renounced works.*
Neither is it, indeed, possible to imagine the generation of sin-—which isa bhava or positive effect—out of the omission of the obligatory duties,—which is an abhava or mere negation; for, that the generation of existence out of non-existence is impossible is taught by the sruti in the words ‘How can existence arise oat of non-existence?” (Chhandogya-Upanishad, 6-2). If the Veda should teach what is inconceivable to us, viz, that evil arises from the omission of prescribed duties, it is tantamount to saying that the Veda conduces to no good and is therefore no authority ;
*It is admitted by all that a Brahmachari alone incurs sin by Omitting agnikarya (throwing fuel into the sacred fire) and the Vedic study, which are both enjoined only on the first order (asrama). No sin in fact is incurred by any religious order of men neglecting the duties not enjoined on that order.
88 THE BHAGAVAD-GITA [Dis, III
for, performance and non-performance alike would only produce pain. This would further lead to the absurd* conclusion that sastra or revelation is creative, not indicative, @ conclusion which is acceptable to none. Hence no karma for samnyasins ; and hence also the absurdity of conjunction of knowledge and action. Conjunction is inconsistent with ArJuna’s question Arjuna’s question (in iii) would also be inexplicable. If, in the Second Discourse, it was said by the Lord that both knowledge and action should besimultaneously conjoined in Arjuna himself, then his question (in iii. I) cannot be explained. If it was taught to Arjuna that both’ knowledge and action should be conjoined in him, knowledge which is superior to action must certainly have been meant for him. Then there could be no occasion for the question, or for the blame, which is implied in Arjuna’s words. “Then why dost Thou, O Kesava, direct me to this terrible action ?” Gii. 1.) It can by no means Xe supposed that knowledge, the superior of the two was forbidden to Arjuna alone by the Lord in His previous teaching,—in which case the question on the part of Arjuna distinguishing one path from the other might arise. If, on the other hand, it has been previously taught by the Lord that knowledge and action are intended for two distinct classes of men respectively, on the ground that a simultaneous devo- tion—on the part: of one man—to knowledge and action was impossible owing to their mutual opposition, then the question (in iti. 1.) becomes explicable. Even supposing that the question was asked from ignorance, the Lord’s answer that _ devotion to knowledge and devotion to action are assigned to two distinct classes of men cannot be explained. Neither can
* For, it is tantamount to saying that an abhava which in itself cannot produce anything, is invested with a power to do so by the sastra
whick is of absolute authority.
a] KARMA Yoca 89
the reply of the Lord be attributed to His ignorance. From this very answer of the Lord—that devotion to knowledge and devotion to action are assigned to distinct classes of persons— follows the impossibility of a conjunction of knowledge and action.
; Wherefore the conclusion of the Gita and all the Upanishads is this, that moksha can be obtained by knowledge alone, unaided (by action),
If a conjunction of the two, were possible (for one man,) Arjuna’s request to the Lord to teach him ouly one of the two, jnana or karma, would be unaccountable. The Lord, moreover, emphatically teaches the impossibility of devotion to jnana in the case of Arjuna, in the words “do thou there- fore perform action only.” «Civ, 15).
Which fs better, Knowledge or Action ? waa Tara— BN oR cig pe 43 SAA, SHIT AAT SStast | oe on . A> aS TE FAT ae at aaa sara 1) 2 4 Aruna said:
I. Ifit be thought by Thee that knowledge iS superior to action, O Janardana, why then dost Thou, O Kesava, direct me to this terrible action ?
If it had been meant that knowledge and action should ‘be conjoined then the means of salvation would be one only 3 and, in that case,a groundless separation of knowledge from action would have been made by Arjuna declaring knowledge to be superior to action. Tf the two be regarded as constituting together a single means to a single end, they
99 THE BHAGAVAD-GITA Dis. IIE
cannot at the same time be regarded to be distinct as produc- ing distinct effects-* Neither could we account for what. Arjuna said—“Why then dost Thou direct me to this terrible action ?”—as if meaning to censurethe Lord, on finding that He—for what reason Arjuna could not see clearly—had exhorted him to follow the unwholesome course of action after declaring that knowledge was superior to action.
Now, if a conjunction of knowledge with the smarta- karma only were intended for all by the Lord and understood by Arjuna as so intended, how could we then justify the Words. of Arjuna + “why dost Thou direct me to this terrible: action ?” |
Moreover, saaana ada she aeaeia a | ata aq fafa Fa FaseTgaryT i 2 Ul 2. With an apparently perplexing speech, Thou confusest as it were my understanding. Tell
me with certainty that one (way) by which I may attain bliss.
* This may be explained with reference to the present case thus :— When knowledge and action are held toform together as one means to nioksha, they cannot at the same time be suppossed to become distinct as producing distinct effects. If this were possible, Arjuna’s considering of the two as distinct from each other might find some justification:
+ For, then, the Lord who had taught a conjunction of knowledge and action could not have enjoined mere action on Arjuna, and so there would be no occasion for Arjuna’s complaint.
23] KARMA YOGA of
No doubt the Lord speaks clearly ; still, to me of dull’ understanding the speech of the Lord appears to be perplex-- ing. Thereby “Thou confnsest as it were my understand- ing.” Arjuna means—‘It is not possible that Thou wouldst confuse me, Thou who hast undertaken to remove my- confusion? Hence I say. Thou confusest as tt were my- understanding.” He goes on:—If Thou thinkest that knowledge and action, which are intended for two distinct classes of aspirants, cannot both be followed by one and the. Same person, then teach me one of the two, knowledge or. action, after determining (within Thyself) that “this one alone. is suited to Arjuna, and isin accordance with the state and powers of his understanding ;” teach me that one of the two,. knowledge or action, by which I may attain bliss.
If knowledge had been intended by the Lord to be at least an accessory to devotion to action, why then should Arjuna. Wish to know about only one of them. It had not indeed been said by the Lord that He would teach him one only of the two, knowledge or action, but not béth,—in which case- alone Arjuna might ask for one only, seeing that both would. not be taught to him.
The Paths of Knowledge and Action
The Blessed Lord gives the follo wing reply, which is in, conformity with the question :
bot is \
Wsslaegaat fast Gt ANE AATSAT |
AAA Ararat BAA ATA Wy The Blessed Lord said :
‘92 THE BHAGAVAD-GITA (Dis. III
‘devotion to knowledge, and that of Yogins by devotion to action.
In this world—with reference to the people of the three ‘castes, for whom alone are intended the teachings of the sastra
‘(Scripture),—a twofold nishtha or path of devotion was ‘taught by Me, the Omniscient Lord, when at first, at the be-
‘ginning of creation, I created people and revived the tradition of the Vedic doctrine for teaching them the means of attaining worldly prosperity and Bliss—-What was that twofold path ‘of devotion?—-One of them was jnana-yoga, the devotion ‘of knowledge—kuowledge itself being yoga—suited to ‘the Sankhyas, to those who possessed a clear knowledge of the ‘Self and the not-Self, who renounced the world from the Brahmacharya (the first holy order or asrama), who determin-
‘ed the nature of things in the light of the Vedantic wisdom, who belonged to the highest class of samnyasins known as the
Paramahamsas, whose thoughts ever dwelt on Brahman only. ‘The other was karma-yoga, the devotion of action,—action itself being Yoga or,devotion,—suited to Yoginis, to karmins, ‘to those who were inclined to action. 7
If it had already been taught or is going to be taught by ‘the Lord in the Gita—and if it had been taught in the Vedas as well—that both knowledge and action should be conjoined ‘In one and the same person as a means to one and the same ‘end, how might the Lord teach Arjuna who approached Him
‘as a beloved pupil, that the two paths of knowledge and action ‘were respectively intended for two distinct classes of aspirants?
If, on the ‘other hand, we suppose, that the Lord meant that -Arjuua, after heariug Him teach knowledge and action, would
‘devote himself, of his own accord, to both of them simultane- ously conjoined, but that to others He would teach that the
two paths were intended for two distinct classes of aspirants, ithen it would be tantamount to saying that the Lord is subject
3—4 | KARMA YOGA 93.
to love and hatred and that therefore He is no authority (in, such matters): which is absurd. Wherefore by no argument: can a conjunction of knowledge and action be proved. Karma-Yoga leads to freedom from action
The superiority of knowledge to action, referred to by: Arjuna (iii. 1), must be true, because there is no denial of its And it must also be true that the path of knowledge is intend-. ed for samnyasins only, Since it has been stated that the two paths are intended for two distinct classes of aspirants, such. is evidently the opinion of the Lord. Now Seeing that Arjuna, afflicted as he was at heart onthe ground that the. Lord had urged him to action which caused bondage, was resolved not to perform action, the Lord proceeds with iii 4,
Or, the connection of what has gone before with the. sequel may be thus stated: As devotion to knowledge and devotion to action are mutually opposed, it is impossible for- one man to resort to both of them at one and the same time. From this it may follow that each leads to the goal quite. independently of the other. But the truth is this : Devotion to. action is a means to the end, not directly, but only as leading: to devotion to knowledge ; whereas the latter, which is attain-. ed by means of devotion to action, leads tothe goal directly, without extraneous help. To show this, the Lord says:
A GHUAATFAASHEY Jeaszaa | 19 Baas fate BATT Ne 1 4. Not by abstaining from action does man win actionlessness, nor by mere renunciation does. he attain perfection.
‘Action’ refers to the acta of worship (Yajna) which, performed in this or a previous birth, conduce to the destruc- tion of sins committed in the past and cause purity of mind:
‘04 THE BHAGAVAD-GITA {Dis, III
(sattva, antan-karana); and by thus purifying mind, they cause ‘knowledge to spring up and lead to the path of devotion to _ knowledge. It is said in the Mahabharata :
‘‘Knowledge springs in men on the destruction of sinful karma, when the Self is seen in self as in a clean mirror,’ (Santiparva, 204-8.)
-By abstaining from action man cannot attain to actionlessness (naishkarmya), freedom from activity «e., devotion in the path of knowledge, the condition of the actionless Self. From the statement that man wins not freedom from activity by abstaining from action, it is understood that by the opposite course, 7.¢., by performing action, man attains freedom from -activity. For what reason, then, does he not attain freedom ‘from activity by abstaining from action? The answer follows:—For, performance of action is a means of attaining freedom from activity. Certainly there is no attaining of an ‘end except by proper means. Devotion to action is the means of attaining freedom from activity, ¢e. devotion to knowledge,-—as taught in the sruti, as well as here. In the -sruti, for instance, karma-yoga is declared to be a means to _Jnana-yoga in the following passage :
“The Brahmanas seek to know this (the Self) by the study of the Vedas, by yajna or worship,’ (Bri. Up. 4-4e22),
In this passage, karma-yoga is pointed ont as a means of realising the Self that is sought after. Here (in the Bhaya- ‘vad-Gita) the following passages point to the same view :
“But without Yoga, O mighty- “armed, renunciation is
hard to attain.” (v. 6). >
“Having abandoned attachment, Yogins perform
-action for the purification of the Self-” (v. 11.) “Sacrifice, gift and also austerity are the purifiers of the wise,” (xviii. 3.)
4—5] | KARMA YOGA: 95
Now the following objection may be raised :—A passage in the smriti—‘‘ Having promised* immunity from fear to all beings, one should resort to freedom from activity {naishkarmya),’—shows that actionlessness can be attained by renouncing the prescribed duties. Our experience also favours the idea that freedom from activity can be attained by abstaining from action. Of what use then is the performance of action to one who seeks for freedom from action ?
In reply the Lord says; Nobody can attain perfection,— 2.e., freedom from activity, or devotion in the path of know- ledge—by mere renunciation, by merely abandoning action, without possessing knowledge.
The ignorant are swayed by Nature For what reason, then, does a person not attain verfec- tion, «e,, freedom from activity, by mere renunciation unaccompanied with knowledge ?—The reason thus asked for is given as follows:
af shranalt aig feanaae | ca LS g At FA Haat Qa: BA Aa: THlasTT: || & |
3. None, verily, even for an instant, ever remains doing no action; for every one is driven helpless to action by the energies born of Nature
The energies (gunas) are three, Sativa, Rajas and Tamas.t ‘Every one’ means every living being that is ignorant, (ajna), who knows not (the Self); for, it is said of a
er: Having promised that he would sacrifice no animal, that he would
do no harm to any being as he used to do when he was grihasthaiee., baving renounced all the sacrificial rites enjoined on a grihastha.
+ For a description of these vide Discourse Xive
96 THE BHAGAVAD-GITA [Dis. IIE
wise man* (that he is one) “who is unshaken by the energies”. (xiv 23.)
Since the Sankhyas have been distinguished from the Yogins (iii. 3), the Karma-yoga, devotion to action, is indeed meant for the ignorant only, not for the wise. As for the wise who are unshaken by the gunas, and who in themselves are devoid of any change whatever, the Karma-yoga is out of place. And this was explained at length in our comments on (ii. 21.)
The un-enlightened should not give up Karma-Yoga
Now, for him who knows not the Self, it is not right to neglect the duty enjoined on him. So, the Lord says:
SUPA BAFTA T AM AAA wey | lon can lon
sraaraieaqera Meant: @ sat 1) & | 6. He who, restraining the organs of action, sits thinking in his mind of the objects of the senses, self-deluded, he is said to be one of false condnct.
The organs of action are hand, etc. The self-deluded
man, the man whose antah-karana is thus deluded, is called a hypocrite, a man of sinful conduct.
afatgain aaa farazadssa | ~ ea ane maega: HaTTAaE: a fafsad || ¥ UI 7. But whoso, restraining the senses by mind O Arjuna, engages in Karma-Yoga, unattached with organs of action, he is esteemed.
* He who knows the Self is immoveable by the gumas, and is therefore said to have crossed over them. The man who knows not the Self and who has not completely controlled the body and the senses—he alone is driven to action by the gunas-—(A)
5—9 | KARMA YOGA 97
If the ignorant man, who is only qualified for action, performs action with the hand, with the organ of speech, etc., restraining the organs of knowledge by mind and unmindful of the result, he is more worthy than the other, who is a hypocrite.
Wherefore, : fad Se ea a BA sara awa: | Tas 4 a a afatenaT: | oy)
8. Do thou perform (thy) bounden duty ; for _ action is superior to inaction. And even the main- tenance of the body would not be possible for thee by inaction.
Thy bounden duty is the obligatory (nitya) act, that which one is bound to perform, and which is not prescribed (in the scriptures) as a means to a specific end. Action is superior to inaction in point of result. By inaction you cannot attain success in the life's journey. The distinction between action and inaction is thus seen in our own experience.
It is also wrong to suppose that actions lead to bondage and that they should not therefore be performed.—Why P
EE oO, AS YAMAHA Sa SRSA HAIeqa: | Tat BH BAT |GAT: BATAT 118 1) 9. Hxcept in the case of action for Sacrifice’s sake, this world is action-bound. Action for the sake Thereof, do thou, O son of Kunti, perform,
free from attachment. i |
98 THE BHAGAVAD-GITA [Dis. III
Sacrifice (Yajna) here means Isvara, the Supreme Lord So, the sruti* says ‘Yajna, verily, is Vishnu.’ ‘This world’ means those persons who, as qualified for action only, are bound to do it and who accordingly perform it. The world is not bound by action done for the Lord’s sake. Perform action without attachment.
For the following reason also, action should be done by him who is qualified for it: eqal: As: BET Gara asalas | Had WAAsaeqas FSiRASHIATH 1) Lo 11 10. Having first created mankind together
with sacrifices, the Prajapati said, “By this shall ye propagate ; let this be to you the cow ot plenty.
Mankind: composed of the three castes. First: at the beginning of creation. The cow of plenty: the cow which yields all desires.
How can this be achieved by sacrifice ?
~ SAS i eaewraaarda at Gal Wiaaeg a: | Qweqt Waa: HAs WAACAT |) @@ Il
11. With this do ye nourish the Gods, and the Gods shall nourish you; thus nourishing one another, ye shall attain the supreme good.
“By this sacrifice ye nourish the Gods such as Indra. The Gods shall nourish you with rain, etc.” ‘The supreme
* Taittiriya-Sambita, 1-7-4.
9—13]. iy) KARMA YOSA 99
good’ is the attainment of the knowledge of Brahman in due course. Or, the ‘supreme good’ may mean ‘svarga,’*
Moreover, ~
sammie at sal great aaafaat: | aeaAAaea At Yaw Aa wa |: 1) 22 WV
12. ‘Nourished by the sacrifice, the Gods shall indeed bestow on you the enjoyments ye desire.”” Whoso enjoys —without offering to Them —-Their gifts, he is verily a thief.
Pleased with your sacrifices, the Gods shall bestow on you all enjoyments, including women, cattle, children, etc. He who enjoys what is given by Gods, ie, he who gratifies the cravings of his own body and sensest without discharging the debt due to the Gods, is a thief indeed, a robber of the
property of the Gods, etc.
On the other hand, UMAMSMMA: Pedy FTaed BaPAsays | gad ¢ ad war & gaeaeaaeTg |) 83 1)
I3. The righteous, who eat the remnants of the sacrifice, are freed from all sins; but sin do the impious eat who cook for their own sake,
* The ‘supeme good’ here spoken of may be either the knowledge of Brahman or svarga, The result depends upon the motive of the aspirant -according as he desires salvation or worldly enjoymente In the former case, the sacrifice leads to purity of heart in this ora subsequent birth ‘and ultimately leads to knowledge, whereas in the latter case it leads ‘directly to svarga.
t ¢ e+, he who is bent upon feeding his own body and senses without ‘Satisfying the Gods, the Rishis and the Pitris, respectively, by sacrifice y study of the sacred scriptures, and by offspring, ee Ts
100 THE BHAGAVAD~GITA {[Dis. II}
Those who, after performing sacrifices to the Gods, etc., eat the remains of the food—which is called amrita, ambrosia —are freed from all sins committed at the five* places of animal-slaughter (sach as the fire place), as well as from those. sins which result from involuntary acts of injury and other causes. But as tothe others, who are selfish and cook food for their own sake, what they eat is sin itself, while they themselves are sinners.
The wheel of the world should be set going..
For the following reason also should action be performed by him who is qualified for action. For, it is action that sets the wheel of the world gPing, —How #—The answer follows.
TARA yeti USAR: UUTAT GHA UH BAGTRA: 11 VV Ul
Ha Taga ls AMAMARAT | g e ~ e ~ qaraad aa fad aa sfafsaq un 88 i
14-15. From food creatures come forth ; the production of food is from rain; rain comes. forth from sacrifice; sacrifice is born of action ; know thou that action comes from Brahman, and that. Brahman comes from the Imperishable. There- fore, the all-pervading Brahman ever rests. in sacrifice
~
+ The five places referred to are the fire-place, the water-pot, the cutting, grinding and sweeping apparatus. These are the five-places. where injury to life is daily committed: The sins committed here are said to be washed away by the five maba-yajzas or great sacrifices, which every dvija ought to perform, and which are intended to satisfy the Bhutas. the Rishis, men, the Gods, and the Pitwise Wide Manu, ii- 67—73, .
13—16] KARMA YOGA 101,
All living creatures, it is evident, are born from food, which, when eaten, is converted into blood and semen. Rain proceeds from sacrifice as taught in the following text from ‘the smriti:
“The offering thrown into the fire reaches the sun ; from the sun comes rain; from rain food; and from this (food) all creatures.” (Manu, iii. 76).
Yajna or sacrifice here spoken of refers to what is called apurva ;* and this apiirva is the result of the activities of the ‘sacrificer and his priests (ritviks) engaged in a sacrifice, These activities are enjoined in the Veda (Brahman), and the Veda comes from the Imperishable, the Paramatman, the Highest Self. Because the Veda has arisen from the Highest Self— the Akshara, the Imperishable,—as the breath comes out ofa man, therefore, the Veda, though all-comprehending as reveal- ing all things, ever rests in sacrifice, 7.¢., it treats mainly of ‘sacrifices and the mode of their performance,
aa Rat ae argaaadte a: | aTateraaa ad qa a salt yee a 16. He who follows not here the wheel thus
‘set Im motion, who is of sinful life, indulging in ‘senses, he lives in vain, O son of Pritha.
He who onght te perform action, but who, mmdulging in sensual pleasures, does not follow the wheel of the world thus
* The unseen from which a sacrifice is said to assume between the ‘time of its performance and the time when its results become manifested: it being, inshort, the connecting link between the two, the cause and the ‘effect.
102 THE BHAGAVAD-GITA [Dis. ITE
set revolving by Isvara on the basis of the Weda and sacri— fices,* he lives in vain.
‘he main drift, therefore, of this section (iii. 4. 16)is that action should be performed by the ignorant man, for whom it is intended. In iii. 4-8, it was taught thal till he, attains the qualification for Devotion to the knowledge of the Self, the man who knows not the Self and is therefore qualified (for action only) should resort to Devotion to action as a means of attaining Devotion to knowldege; and, further, there were incidentally propounded (in iii. 9-16) many reasons why the man who knows not the Self and is (therefore) qualified for action should perform it. Mention, too, has been made of evils arising from a neglect of action.
Karma-Yoga is not meant for the Self-knower.
Now, the Lord Himself supposes Arjuna to ask the fol- lowing question; Is the wheel, thus set in motion, to be fol- lowed by all. or by him only who has not yet attained to devotion in the path of knowledge which the Sankhyas or Self-knowers tread and which is attainable by the ignorant by: means of devotion in the path of action already described In answer to this question, or with a view to afford, of his own accord, a clear understanding of the teaching of the sastra, He proceeds to show that what is intended to be taught in the Gita-sastra of the same truth that is embodied in the followin® passage of the sruti:
“The Braihmanas (the devotees of the Brahman, the Self), knowing this, the Self, and free from illusory know-~ ledge, shake off all desires of progeny, etc, cherished, of necessity, by those who are still subject to illusion; and they lead a mendicant life for the barest necessaries of
* j-e-, he who does not follow the wheel by studying the Vedas ang performing the sacrifices thetin enjoined, as commanded by Isvaxa-
16—18 | KARMA YOGA 103
life. They have nothing else to do than resort to devo- tion to Self-knowledge.” (Bri. Up. 3-5-1).
TRACATALA ASKATA ALAA: | AAA 4 Asa ay a at 1) 2 1
ly That man, verily who rejoices only in the Self, who is satisfied with the Self, who is con- tent in the Self alone,—for him there is nothing to do.
But that man—a samnyasin, the Sankya, one devoted to Self-knowledge—-whose joy is in the Self, not in the objects of the senses, who is satisfied only with the Self, not with food-essence, etc. who is contented in the Self ;—all others derive contentment from posseassion of external things where- as, disregarding these, he is content in the Self only and has no desire for anything ;—for such a man, for the man who knows the Self, there is nothing to do.
Moreover, at AM Haale, WHAT Haya | TWA BAYaT sPaqysamAa: 1) VC |
there in all beings any one heshould resort to for any object.
For the man thus rejoicing in the Self, no purpose is served by action.—Does, then, any evil called sin (pratyavdya) arise from inaction ?—No evil whatever, either by way of incurring sin, or by way of losing the Self, arises in this world
104 THE BHAGAVAD-GITA [Dis. III
from inaction. Nor is there, in all beings from Brahma (Prajapati) down to the sthavara or immovable objects, any whose support he has to gain by action. He has no object whatever to gain, for which he has to depend upon any parti- cular being; if he were to have any object in view, then he would have to exert himself to gain that object, Arjuna qualified for Karma-yoga you have not attained to the right knowledge, which corresponds to the all-spreading flood of water (wide ii. 46), Wherefore : TMGAE: BAI BA BA AAA | ms < NO AGH DACHA WAANT FRI 1) VX |
19. Therefore, without attachment, constant- ly perform the action which should be done ; for, performing action without attachment, man rea- ches the Supreme.
Performing action, without attachment, for the sake of the Isvara, man attains moksha, through attaining purity of mind (sattva-suddhi).
The wise should set an example to the masses
For the following reason also (shouldst thou perform action) ,
g e o ana fe dafearimar sagas | e < . USASISAAG ArQIB-HGISA |) Ro 1
20, By action only, indeed, did Janaka and others try to attain perfection. Even with a view to the protection of the masses thou shouldst per- form (action).
18—20] KARMA YOGA 105
The wise kshatriyas of old, such as Janaka and Asvapati* ‘ried by action alone to attain moksha (samsiddhi). If they were persons possessed of right knowledge, then we should anderstand that, since they had been engaged in works, they tried to reach moksha with action, 7.e., without abandoning action, ¢ with a view to set an example tothe world. If, on the other hand, such men as Janaka were persons who had not attained right knowledge, then, (we should understand), they tried to attain moksha through action which is the means of attaining purity of mind (sattva-suddhi).
If you think that obligatory works were performed by the ancients such as Janaka because they were ignorant, and that it does not follow from that fact alone that action should be performed by another who possesses right knowledge and has done al! his duties,— even then, as subject to your prarabdha-karma (the karma which has led you to this birth asa kshatriya), and having regard also to the purpose of pre- venting the masses from resorting to a wrong path, you ought to perform action.
Who should secure the welfare ot the world? And how P The answer follows:
©
“Vide Chhandogya-U panishad v- 11. 4, et» seq.
t Though such persons as Janaka were men ofright knowlegde, they had no right to enter the fourth order of S@tnydsa, as they were kshatri- yas. In obedience therefore to their prarabdha-karma (i.e, the karma which led them to that birth and which had to be.worked out in that birth) which caused them to be born as kshatriyas, they wenton in their ‘Spiritual career without renouncing works, lest, otherwise, the Masses would follow their example- It is, however, proper that they should attain mokshe in virtue of their tight knowledge.
106 THE BHAGAVAD-GITA (Dis. IIE
aqNala AZAACAaT Ta | e ~~ yn, < UAT HVA BlweteTadd |) 2? 1 21. Whatsoevera great man does, that alone
the other men do; whatever he' sets up as the. standard, that the world follows.
Whatever authority the chief among men follows, whether in relation to the spiritual or temporal matters, the same is. regarded as the authority by his followers.
If you have a doubt even as regards the necessity there is for the protection of the masses, why do you not observe.
Me* ? cA Coe Kw vA na a A of aed fag way faa | ° S Sa wWaaaaaaea Aq TI A HAMT |] RX I) 92. Ihave nothing whatsoever to achieve in the three worlds, O son of Pritha, noris there any- . thing unattained that should be attained; yet I engage in action. I have nothing to achieve, for, there is nothing unattained. a ae a add aig Bavaafegas | < S £ AA ACH AAAeaA AGVWs WI Aa: 1 V3 1 23. For, should I not ever engage in action,
unwearied, men would in all matters follow My path, O son of Pritha.
My: I being the chief among men.
RM eGR GC SAT BL ee ee *i.e., why do you not follow My example and try to prevent the masses from going astray by setting an example yourself.
~2T——25] KARMA YOGA 107° And what harm is there in that >—The Lord says: | SMHARA Stat a Bat ea Feeq | g nn ASS 4 SA VlAIeqlyaal: Gar: Wavy
24. These worlds would be ruined if I should’ not perform action; I should be the cause of confusion of castes, and should destroy these. creatures.
If I should not perform action, then there would be no. action conducive to the continuance of the universe, and all these worlds would fall into ruin. Moreover, I would be the. author of confusion of castes, and thereby destroy these. creatures. Thus, though working for the welfare of the creatures, [ would bring about their ruin,—which would be. unbecoming of Me, their lord.
The wise man’s action as contrasted with that of- the ignorant Suppose, on the other hand, you—or suppose (for that matter) any other man thinks that he has achieved his ends. and has realised the Self, even he should work™* for the wel-. fare of others, though for himself he may have nothing to do.
Se: HAvAagial aa Halea area | g tT ° ™~ as SUSAN SAHAMIATATE 1% |
Bharata, so should the wise man act, unattached from a wish to protect the masses,
The ignorant expect the result of their action thus: “The. result of this action shall accrue to me.” The wise man: he. who knows the Self.
* Even he should perform action in view of the welfare of others.
108 THE BHAGAVAD~-GITA { Dis. ITI
For Me, or for any other person who, knowing the Self, ‘thus seeks the welfare of the world, there is nothing to do ‘except it be with a view to that welfare of the world at Jarge. To such aman who knows the Self, the following ‘advice is offered : ;
ane x ry bf ‘as a Gene Aaagaral BAA Hay | x R g saiaraagarit Agegw: BATA 1 XS 1
96. Let no wise man cause unsettlement in ‘tthe minds of the ignorant who are attached to ‘action ; he should make them do all actions, him- ‘self fulfilling them with devotion.
An ignorant man who is attached to action believes “I ‘should do this action and enjoy its resalt.’ No wise man -should unsettle that firm belief.— What then should he do ?— ‘Himself doing diligently and well the actions which the ‘ignorant have to do, he should make them do those actions,
In what way is an ignorant man attached to actions ? N los Cn < gaa: SHAAN TN: BAT Aaa: | (an < On aegragara sarseara wat 1 Rv 1 97. Actions are wrought in all cases by the ‘energies of Nature. He whose mind is deluded iby egoism thinks ‘I am the doer.’ Nature (Prakriti: Pradhana) is the equipoised state of © ‘the three gunas or energies, viz, sattva (goodness), rajas (activity), tamas (darkness) It is by the gunas or the modi- dications of Nature, manifesting themselves as the body and
‘the senses, that all our actions, conducive to temporal and “spiritual ends are done. The man whose mind (antahkarana)
25—29] KARMA YOGA 109»
is variously deluded by ahamkara, by egoiam identifying the. aggregate of the body and the senses with the Self, ¢.e., who. ascribes to himself all the attributes of the body and the. Senses and thus thoroughly identifies himself with them—he, by nescience, sees actions in himself; as regards every action, he thinks “I am the doer.”
But as regards the wise man:
aqzaiaad aararal ama: |
x < lon
TM TAY Ateat sft aeat TA GAT |) Ve 1 28. But he who knows the truth, O mighty- _armed, about the divisions of the energies andi (their) functions, is not attached, thinking that the. energies act upon the energies.
He whois versed in the classification of the energies. (gunas) and their respective functions holds that the energies. 48 sense-organs move amid the energies as Sense-objects | but not the Self. Thus holding, he forms no attachment (for actions).
Now, TRANS: AST TBAT | WARS A HerH MAA ASAT 1) Ae 4)
29. Those deluded by the energies of Nature. are attached to the functions of the energies He. who knows the All should not unsettle the unwise. who know not the All.
The foolish believe “we do action for the sake of its
result,” These men who are attached to action look only- to the result of their actions. The man who knows the.
2110 THE’ BHAGAVAD-GITA [Dis. III
-All—the man who knows the Self—should not of himself unsettle such men, ¢,¢., he should not disturb their conviction. ‘How an aspirant for Moksha should do actions
_ How then should action be performed by the ignorant ‘man who seeks moksha and who is qualified for action only ? ‘The answer follows;
afa aarfat Sal aeaeeacAaTar | asiaa year gene fATasat: 1 2 1 30, Renouncing all action in Me, with the ‘thought resting on the Self, being free from hope,
‘free from selfishness, devoid of fever, do thou fight.
To Me, Vasudeva, the Divine Being, the Supreme Lord ‘the Omniscient, the Self of all, surrender all actions, with the wise thought that “I, the agent, do- this forthe Isvara’s sake -as His liege.” Fever: anguish, grief, ©
& A uafie fanafasea Aral: | agrardisagaedl qzara asi ware: i Fe i
31. Men who constantly practise this teach- ing of Mine with faith and without cavilling, they too are liberated from actions.
Men who always follow this teaching of Mine without -cavilling> z.e., without cherishing any feeling of envy towards Me, Vasudeva, the Supreme Master (Parama-Guru)—they too ‘are released from actions, ¢.e., from dharma ‘and a-dharma,
‘from: the merit and demerit of actions... . - ut |
29—33] KARMA YOGA: © 11]
a aaagaed agasha a wag 1 aagaaaciearars asrataa: 32 |
32. But those who, carping at this, My teaching, practise it not,—know them as deluded in all knowledge, as senseless men doomed to destruction.
Influence of man’s nature on his conduct.
Then, why do they, not ‘following Thy doctrine, perform others’ duties and neglect their own? Thus opposed to Thee, why are they not afraid of the sin of transgressing Thy command ?
AE U4 Beal: THA AATTATG | ABia Aled yar fave: fe steal 1 22 | 33. Even the man of knowledge acts in con-
formity with his own nature; (all) beings follow (their) nature; what shall coercion avail ?
Nature (prakriti) is the samskara (the latent self-repros ductive impression of the past acts of dharma and a-dharma) manifesting itself at the commencement of the present birth. Even the man of knowledge acts according to his own nature; it needs no saying that an ignorant man acts according to his own nature. Thus all living beings follow their own nature. What shall coerciyn in the shape of prohibition avail ? That is to say, to Me or to anybody else, nature is irresistible.
Scope for man’s personal exertion.
(Objection) :—If every being acts according to its own nature only,—and there is none that has no. nature of its own, -—then, there being possibly no ssope for parsonal exertion
112 THE BHAGAVAD-GITA [Dis. III
(purushakara), the Teaching (sastra) would be quite purpose- less.
(Answer):—The Lord replies as follows : stguatgaeard Unss Saale aaa aaa et Weary RY I
34. Love and hate he towards the object of each sense ; let none become subject to these two; for, they are his enemies.
As regards all sense-objects, such as sounds, there neces- sarily arises in each sense love for an agreeable object, and aversion for a disagreeable object. Now I shall tell you where lies the scope for personal exertion and for tke Teaching (sastra). He who would follow the Teaching should at the very commencement rise above the sway of affection and aversion. For, what we speak of as the nature (prakriti) of a person draws him to its course only through love and aversion. He then neglects his own duties and sets about. doing those of others. When, on the other hand, a person restrains these feelings by means of their enemy, then he will become mindful of the Teaching only, no longer subject to his own nature. Wherefore, let none come under the sway of these two; for, they are his adversaries, obstacles to his progress in the right path; like thieves on the road.
Now, the man who is led by love and aversion may mis- understand the Teaching ; he may think that one man May follow the duty (dharma) of another because the latter is also a duty. But it is not right to think so:
* Viveka-jnana Or Right knowledge is the enemy ; for. it is inimical
to mithya-jnana or illusory knowledge. the source of aftection and aver- sion. ees
34—36] | KARMA YOGA 113
AUT MN: WIAKAGTSary | aq fad Fa: qaal waae: 3" 1
35. Better one’s own duty, though devoid of merit, than the duty of another well discharged. Better is death in one’s own duty; the duty of another is productive of danger.
For a man to die doing his own duty though devoid of merit is better than for him to live doing the duty of another though perfectly performed. For, the duty of another leads to danger, such as hell (naraka). 3
Desire is the Enemy of Man.
Though the source of evil has been pointed’ out in ii. 62, etc., and in iil, 34, yet with a view to eliciting a concise and clear statement of what was but desultorily and vaguely ex- pressed,—for, the exact cause being known, he might exert himself to exterminate it,—Arjuna asks :
Aya SAta— Le bn e hd ~™/ At St ALHSA WT ATT FRI | ~ ~e ~ cr arrsas aoa qarea faaisa: 3
Arjuna said:
36. But by what dragged on, O Varshneya, does a man, though reluctant, commit sin, as if constrained by force ?
Dragged on constrained; as a servant by the. king. Varshneya : one born in the family of the Vrishnis.
The Lord says; Listen, I shall tell you who that enemy is, of whom you ask.—who the source of all evil is: , oe
114 THE BHAGAVAD-GITA [Dis. ITI
[Vasudeva is here called the Lord (Bhagavat), because He is one in whom the six attributes of. unimpeded dominion etc., ever abide collectively and in: perfection, and who pos- sesses a complete knowledge of the origin of the universe etc. Says the Vishnu-Purana :
“Bhaga’ means the six attributes—perfect dominion, 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 the going of beings, what is wisdom and what is ignorance,” (vi. 5-78) |
apwatargara— SIA Uy HY Ty THIN TA: | REA aargicar fastahie Foy |) 36 4) 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. Itis born of the energy of Rajas.—Or, desire itself is the cause of the energy of Rajas; for, when desire arises, it rouses the Rajas and urges the person to action, We often hear the cry of miserablé persons—who are engaged in servitude, etc,, 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. Where- fore, know that this desire is man’s foe here in samsara,
36—39] KARMA YOGA 115
Desire Enshrouds Wisdom.
He now illustrates how it is our foe: be 4 oe. at a, ag” qaaliaad agaatsseai Ava F | 8 qaeaagal MATA AAeATTAT |) 3S A 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.
What isthe thing referred to by ‘this’ and which is covered with desire P—The answer follows:
° AN ON OAR alga giadda alfaa aaa BASIN Beat SMAed Fy FS i
39. Covered, O son of Kunti, is wisdom by the 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 constant 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 before,—that he learns the truth that he has been rendered miserable by desire. Wherefore it is a constant enemy of thé wise alone............It is insatiable and greedy; it never has enough t.e,, it finds nothing enough for itself, 7.¢., there is no limit to its consum-
ing power.
116 THE BHAGAVAD-GITA [Dis. TIE
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.
Began aa giacetarayTag | aaaaeIay qaAaANsTa aeeaq 1 You
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,
AMRAAeZaAwAa AIA ATA | Wad We Aa Hafaqaaway 1 ¥e ui
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.
Jnana is the knowledge of the Self and other things acquired from the sastra (scripture) and from a teacher (acharya). Vi-jnano is the personal experience of the things so taught. Do thon cast off from you the destroyer of jnana and vijnana which lead to the highest good.
It has been taught, “first master the senses, and cast off desire, the enemy.” Now it may be asked,—Where should one take one’s stand and cast off desire? The answer follows:
40 —43] KARMA YOGA 117
qirRalian GUVAEIeegara: GL AA: | WAY WI GSA FS: WET Az 1) 82 UI 42, They say that the senses are superior;
superior to the senses is mind; superior to mind is reason; one whois even superior to reason is He.
The senses are five, the senses of hearing, etc. When compared with the physical body which is gross, external, and limited, the senses are superior as they are comparatively 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, (sankalpa and vikalpa), Superior to mind is reason (buddhi) characterized by determi- nation (nischaya). So, He who is behind all things visible, inclusive of reason, the Dweller in the body, whom—it has been said—desire, seated inthe senses and other quarters, bewilders by enveloping wisdom.—He, the Self, the witness of reason, is superior to reason
at Ga: 1 gel Gavaaraaraar | We WA AAS BAST SUA 1 92 43. Then 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 usderstanding the Self who is superior to reason,and subduing the self by the self, 7.c.. steadily composing the self by
means of the self.*do thou slay desire, It is difficult to conquer desire, ou account of its complex and incomprehensible nature,
gia diagnadarqaany aataarat aaa SUAS Taal aa Talalsvarz: |: * The regenerated or purified mind (self, manas) is the means of attaining self-composure (manas-simadhana)—(A).
FOURTH DISCOURSE JNANA-YOGA
Tradition of Jnana-Yoga.
This Yoga of Devotion to knowledge taught in the last two Discourses, accompanied with renunciation and attained by means of Karma-Yoga,—this Yoga in which the Vedic teaching regarding the life of activity and retirement (Pravritti and Nivritti)is comprehended,-it is this Yoga which fornia the subject of the Lord’s teaching throughout the Gita. Thinking, therefore, that the Vedic Doctrine has been cons cluded, He extols it by relating its pedigree.
wharayara— 3a faded Ait Timaracaeaay | fqaaraad ne aateaeasAaa 1%
The Blessed Lord said:
1. I taught thisimperishable Yoga to Vivas- vat; Vivasvat taught it to Manu; Manu taught to. Ikshvaku.
This Yoga, treated of in the two preceding Discourses, I taught to the Sun (Vivasvat)at the commencement of Evolu- tion in order to infuse strength into the Kshatriyas, the rulers of the world. Ifis only when possessed of the strength of this Yoga that they can protect the Brahmanas, the spirituat class. And when the spiritual and ruling classes are well maintained, it is possible to maintain the world. That Yaga
13} JNANA*YOGA 119
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 Manu taught it to his son Ikshvaku the first ruler.
aad GUeqUAaaA UAT Tag: | Q Seas Asa Ba AV: GAT 1 2 II 2. This, handed down thus in succession, the King-siges learnt, this Yoga, by long lapse of time, has been lost here, O harasser of foes. This Yoga, thus hanied 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.
@ walsa Aal asa aie: Ah: SUA i
atisa A aa Aa TT MATAR 1) 3 1
3. That sime ancient Yoga has been to-day 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,
~
120 THE BHAGAVAD-GITA [Dis. IV
and with a view to avoiding that impression, Arjuna asks as though he were to raise an objection ; kaa sara—
ARM Wad Hea qt wea faa: |
ASN ( Se Bigeaaes a N BAAa staat caaray safes yy 8 1 Arjuna said; 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 Ito reconcile the statement that Thou taughtest this Yoga in the beginning (to Vivasvat), and that Thon, the self-same person, has now taught it to me ?
To remove—as was the aim of Arjuna’s question —from the iguorant the impression that Vasudeva was not the Omnipotent and the Omniscient, the Bleesed Lord says: ahrtatgara:—
aA_ ~~ < ait 4 sadiatia aeatia aa arya | en SAN ee o dete AZ AAT A cy Fey WAT |) & 4) The Blessed Lord said :
9 Many births of Mine have passed, as well as of thine, O Arjuna; all these [ know, thou knowest not, harasser of foes.
Thou knowest not, because the power of vision is obstrue- ted by thy past-action, good and bad (dharma and adharma). I;on the other hand, know them, because I am by nature
eternal, pure, wise, unbound, and My power of vision is unobstructed.
4—7] JNANA YOGA 121
How, then, canst Thou, the eternal Lord, have a birth,
an the absence of dharma and a-dharma ?—Listen: f : “ AMS BAMIAT YTS ST aT | Thad BAIA Beyqeqrcaqaar i & || 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 Maya.
Though ] am unborn, though by nature my power of ‘Vision (jnana-sakti) is undecaying, though I am by nature the Lord of all creatures from Brahma down to grass, yet ruling over by nature—the Prakriti, 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 Maya, but not in reality, unlike others.
When and for what purpose is He so born?—The enswer follows :
~ S$ m~o HA Uel Gel le AAS MSA AIT | S ‘ AtAqaqHqas agiSscara Bsarrqaeq |) || “. Whenever there is a decay of religion,O Bharata, and an ascendency of irreligion, then I manifest Myself. feligion: Dharma as embodied in the institution of ‘castes (varna) and religious orders (asrama) which are the means of attaining worldly prosperity and salvation. When-
‘ever there is a decay of religion ( Dharma); fs 0iss3 I manifest rayself through Maya,
122 THE BHAGAVAD-GITA [Dis. IV For what purpose ? qa aga ana a seRATT | TAAANTANA SAAT AT gT 1) <1 8. For the protection of the good, for the
destruction of evil-doers, for the firm establish- ment of religion, I am born in every age.
The Good: those are in the right path. SAA BH a a Reaaa a a azaa:z | ~_e < aA AA Seo Geral se GANA ala Ayrara GSTT WS ty 2. 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 (aprakrita). He comes to me : He is liberated.
JNANA-YOGA IS THE SOLE MEANS TO MOKSHA
This path of of eet ae is not recent, but it was in vogue, even in ancient times;
aaaaTaaRial AeaaAt ATTTAAl: | qa Aaa Jat agraaraar: 1 Lo 1
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.
8—11] JNANA YOGA 123.
Absorbed in Me: knowing Brahman, «.e., seeing their- identity with Isvara. Tuking refuge in Me. Paramesvara,. the Supreme Lord, z.¢. firmly devoted to wisdom only. Jnana-tapas : religious austerity (tapas) in the form of jnana or knowledge of the Highest Self. Paramatman.—This com-. pound indicates that| Devotion to knowledge is quiet inde-. pendent of all other austerities (tapases). Having attained to highest purity by means of this fire of austerity (tapas), many have attained moksha.
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:
@ gat at suged ateta asreaey | g cog © HA AMAIA AGA: WI AIT: 1) LL il 11. Howsoever men approach Me, even so.
do l reward them; My path do men follow in all things, O son of Pritha.
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, [ reward: seekers of fruits by securiug to them their selfish ends ; [ reward the unselfish, who do their prescribed duties and: Beek 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, 1 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.
124 THE BHAGAVAD-GITA [Dis. IV
‘all things, men follow My path the path of the Isvara who “exists in all forms.* [Here ‘men’ stands for all those ¢ ‘who are engaged in works prescribed according to their ‘respective ends, |
(Question) :—If Thou, Isvara, 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 ‘hee, with the knowledge ‘that Vasudeva is all ?
(Answer) :—Listen why it is so: Oo 8 pktae : ‘wiged: BATT ahg Waed Fe saat: | AO tN ~ AQ A MW fo A ge aA Te AST SH [AGATA HAT |p 22 |
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 to the . ‘Gods, such as Indra, Agni. The sruti says:
‘He who, on the other hand,’ worships a separate God, thinking, ‘He is separate from me and I am sepa- rate from Him’—he knows not. He is to the Devas as cattle (to men)” (Bri. 1 4-10).
For, quickly is the fruit of action reaped in this world of ‘men by those who, with selfish ends in view, sacrifice to ‘external Gods, performing the works enjoined on them ‘according to their caste (varna) and order (asrama). It is ‘for this world of men that Vedic injunctions are meant.—By
* j-e., whether it be for a selfish end or for moksha, every one should follow the Lord, in the path of works or of knowledge. It is the Supreme ‘Lord Himself that abides as the Self in every forme—(A)
t+ Not men only, but other beings as well-—{A)
11—13] JNANA YOGA 125;
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 castes and religious orders apply :-
Caste, A Divinely ordered human instiution.
What is the foundation of the law that the respective. duties of the several castes and religious orders obtain only. in this world of men, but not in other worlds?—Or the ques-.
tion may be put thus: It has been said that men, split up into the communities of several castes and orders (varnas and: asramas), should follow Thy path in all things. Why should they necessarily follow Thy path only, but not that of any- other ?-—The answer follows: f_@ ‘ iS AWgaes AAT BS THA aT: | ° & g Ga BARAT at fAsaaAsaaT |) 23 |
13 The fourfold caste has been created by- Me according to the distribution of energies and actions ; though I am the author thereof, know Me. aS non-agent and immutable.
The four castes (varnas, lit., colours) have been created
by Me, Isvara, according to the distribution of energies (gunas). and of actions. The energies are Sattva (goodness), Rajas.
(foulness, activity,) and Tamas (darkness). The actions of a. brahmana (priest), in whom Sattva predominates, are serenity -
self-restraint, austerity &c., (xviii 42). The actions ofa
kshatriya (warrior), in whom Rajas predominates and Sattva.
is subordinate to Kajas, are prowess, daring, &c,, (xviii 43).
ner
eee
The actions of a vaisya (merchant), in whom Rajas pre-.
dominates and Tamas is subordinate to Rajas, are agriculture,
etc. (xviii. 44). The action of a sudra (servant) in whom, |
126 THE BHAGAVAD-GITA [Dis. IV
‘Tamas predominates and Rajas is subordinateto Tamas; is ‘only servitude. Thus have been created the four castes according to the distribution of energies and action This ‘fourfold caste does not exist in other worlds. Hence the \ limitation “in this world of man.” (iv. 12).
(Objection) :—Oh! then Thou art the author of the act of ‘creating the four castes and as such Thon art bound by its ‘effect; wherefore Thou art not the eternal Lord nor the ‘eternally unbound.
(Answer) :—Though I am the author of the act when ‘viewed from the standpoint of Maya, still know thou that I ‘am in reality no agent and therefore not subject to samsara.
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,
° CA. lan = a at garar feeqeca a A BAGS wT | as Sy en los CAS ~~ Zid Af Usimaralid SAA @ AAT tl Y¥%
14. Actions pollute Me not, nor have la desire for the fruit of actions. He who knows Me thus is not bound by actions.
For want of egoism (ahamkara), 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 (samsara) who are attached to their actions, thinking them- -selves to be the authors thereof, and longing for the fruits of such actions. As I have none of these, (vz, desire and at- tachment), action cannot pollute Me. Any other person too, who knows Me to be his Self, who thinks “I am no ‘agent. I have nolonging for the fruits of actions,’—his ‘action too wiil not necessitate incarnation.
13—16] JNANA YOGA 127
Knowing that ‘ [I am no agent. I have no longing for the fruits of actions.’
OF Aeal HI BA TITS Bags | EE BI TNT Ta: Gat HAA 1 t4
15. Thus knowing, men of old performed ac- tion in the hope of liberation: therefore do thou also perfom 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. Tf thou art ignorant, do thou perform action to purify the self, |fthou art wise and knowest the 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 instruction.
The real nature of action and inaction.
If 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 olden _ time ?—In reply the Lord says : (Listen), For there is a great difficulty in (understanding) action.—How ?
~ cn “ern ba’ NA I GH [PAhald Hay; scazy Heal: | < nN x ad GH sacar asarar Hea STATA 1 VE | 16. What is action? What is inaction—Ags to this, even the wise are deluded. I shall teach
thee such action, by knowing which thou shalt be liberated from evil.
128 THE BHAGAVAD-GITA [ Dis. IV
Even the wise are deluded as to what is action and what: is inaction, Wherefore J will explain to you the nature of action and of inaction, knowing which thou shalt be released: from the evil of samsara.
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 isthere to be learnt about. them ?” 3
Wherefore ?
The answer follows;
< ~ . 8 ° n c eat ae arasa seed + faa | & ~ e ea ~ AGHA BWegeF Teal BAT Md: i Ys il 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 unlawful, 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 pro- mised to teach ?—Listen :
HAVE Ts QWRHAL TBA At | io ~ a gfanreageay a at: BARS Ul US i
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.
16—18] . JNANA YOGA 129
* Action’ means what is done, an act in general. Inaction can be seen in action and action in inaction, since both inac- tion (nivritti) 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 avidya, 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 (yukta, yogin), he has done all action—Thus is he extolled who sees action in inaction and vice versa.
Objection) :—What means this incongruity, “ who can J g ;
see inaction ia action and action in inaction’? Surely action can never realize such an incongruity ?
(Answer) :—This objection does not apply to our inter- pretation. 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 bea bare truth that the Lor.j means to teach here, inasmuch as He has said that he who realizes this view of action and inaction is wise, 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. 1 ); and certainly freedom from evil cannot be achieved by meaus of false knowledge, Wherefore, we should under- stand that action and inaction are misunderstood by all living
* It has been said that action should be seen in inaction and vice versa because in both an agent is presupposed.’ This cannot be objected to on the ground that nivritti or inaction is: resorted to only when the One real Self is known, and that therefore it presupposes no agency of the Self. For action or inaction, Pravritti or Nivritti, isresorted to only before obtaining a knowledge of the Real Self, as a means of attaining —(A), , te ene
* 9
139 THE BHAGAVAD-GITA [Dis. IV
beings and that the Lord, wishing to remove this false view of them teaches “He who can see inaction in action” de. Moreover, inaction cannot be s1id 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?
(Answer) :—Not so. When a ship is in motion, the motionless trees on the shore appear, toa 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 motion- less. Similarly, here, (in the case of the Self) inaction is mis- taken 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 been subject to great mis- conceptions are deluded often and often, forget the truth though often and often taught, and often and often vaise 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, smriti, 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
18] JNANA YOGA 131
wherefore, “even the wise are deluded as to what is action and what istiinaction” (v. 16). Action pertains to the physi- cal ‘body (deha) etc., but man falsely attributes action to the Self and imagines “Iam 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 per- tains to the bedy and the senses, as also the happiness which results from that cessation (of activity); he imagines ‘I shall be quiet, so that I may be happy, without worry and without action; and | do notking now, I am quiet and happy.” To remove this false impression, the Lord says ‘‘He who can see, gnaction in action,” &.
Now, action which belongs to the body and the senses, while yet retaining its own nature as action, is falsely impated by all'to the Self who is actionless and immutable; whence even-a learned man thinks “I act.” Hence the passage means :—lHe who sees inaction in action, z.e., he who has the right knowledge that action which is commonly 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, ze, he who knows that even inaction is action-—for,
inaction is but a cessation of bodily and mental activities, and dike action it is falsely attributed to the Self and causes the feeJing of egoism as expressed in the words “quiet and doing mothing, I sit happy;”"—he who can realize the nature of action and inaction as now explained is wise amoug 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 «° different way by some commentators.—How?—The obligatory duties (nitya- karma), performed for the sake of [svara, do not produce any
132 THE BHAGAVAD-GITA Dis. IV
effect and may therefore, be figuratively termed inaction 7¢ é.,, they are equivalent to inaction; and neglect of those duties produces evil and may therefore, only figuratively, be termed action 7.e., it is equivalent to action, Accordingly they have interpreted the verse thus :—He who regards the obligatory duties (nityakarma) as inaction, since they do not produce any effect-—just as a cow may be said to be no 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, &e.
This interpretation cannot hold good. As such know- ledge 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 aecrue from the. mere knowledge that they do not produce any effet. Cer- tainly it is nowhere taught (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-harma) 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:
* For in the words “by knowing which thou shalt be liberated from evil,’’ (ve 16) the Lord refers to knowledge of the things there spoken of,
but not to the particular knowledge that abligatory duties produce no, effects. .
18] JNANA YOGA 133
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 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 ia 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 figurative idea based upon the fact of productiveness or unproductiveness of effects.
(Answer) :—No. For, nowhere is it taught that even such @ figurative idea reyarding action and inaction is of any good. Neither is any purpose served by thus iguoring 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 confoand 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 false knowledge is worth acquiring ; nor is its Ee ——_——$—— $$
* Just as we are to fix our idea of Vismu on a symbol such as an idol. The symbol'alleged to be presented here to fix our thought upon, ss an abhava or nonentity.
134 THE BHAGAVAD-GITA [Dis. IV
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 being there is,” (ii. 16)» and in the sruti ‘‘How ean the exis- tent arise from the non existent ?” (Chha. Up. 6-2-2). To say that an existent object arises from the non-existent is tant amount to saying that non-existence itself becomes existence and vice versa, which cannot be maintained as it is against all evidence. The scripture (sastra) cannot enjoin an act which is productive of no good; for, such an act prinful 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 Revelation (sastra) is of no good, since performance as well as omission of duties there- in enjoined alike resultin pain, Moreover, he who admits that obligatory duties produce no effects and at the same time holds that they lead to salvation, lands himself in a self-contradiction.
Wherefore, this verse admits only of a literal intepreta- tion, and we have interpreted it accordingly.
Who is a Sage?
The realization of inaction in action and vyzce versa is~ extolled as follows:
TA al AAU: HAaTSTA AA: | sauaaeart ame: afeed Za: 1 23 19. 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 object of illusory knowledge, such as action (karma,)
18—20] JNANA YOGA 135
The man who _ has realized the truth described above, whose works are all free from desires and from purposes (sankalpay which cause those desires, who performs mere deeds without any immediate purpose,—if he be engaged in wordly action, he does so with a view to set an example to the masses; if he has renounced wordly life, he performs deeds only for bodily maintenance,—whose actions, good and bad, are consumed in the fire of wisdom which consists in the realization of inaction and vice versa; him the wise who know Brahman call a real sage (pandita).
The Sage’s Worldly Action as an Example to the Masses.
He who can see action in inaction and vice versa, (t.e., who has realized the true nature of action and inaction), is by’ virtue of that very realization, free from action ; he renounces (the world) and engages in no action,—only doing what is re- quired 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 continue 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 manreally does nothing, His action is equivalent to inaction, since all his actions are con- sumed in the fire of knowledge. To teach this, the Lord says ;
ara saguag faa farsa: | BHvaMATA SY Aa PeeacHela Az || RO yp.
136 THE BHAGAVAD=GITA [Dis. IV.
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 any end of his (7.e., io 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 befure engaging in. action, realized his identity with Brahman (the absolute) abiding within all as the innermost actionless Self(the Pratyagatman); who is free from desire for objects of pleasure seen or unseen ; and who, therefore, finding 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 :
fauaaaarcar awaaatae: | ae SN e g Ly an. AA MU BAS BA GIA MHieqwswq 1 °e 1 21. Free from desire, with the mind and the
self controlled, having relinquished all possessions doing mere bodily action, he incurs no sin
20—21] JNANA YOGA 137
He from whom all desires have departed, by whom the mind and the body (the self, the external aggregate of causes and effects) 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 case of him who seeks aiberation,— inasmuch as it causes bondage. He is liberated from both (iharma and a-dharma), 7z.e., he is liberated from samsara.
Now, wnat does the phrase ‘mere bodily action’, (sarira- karma) mean? Does it mean action which can be performed by means of the body only? Or does it mean action reqaired for the bare existence of the body ?
One may ask: Whatis 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 sdstra. 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 qualifica- ‘tions ‘doing bodily action’ and ‘mere’ would imply that sin accrues tohim who in speech or thought performs actions enjoined or prohibited by the sdstra, respectively called dharma and a-dharma. To say, then, that he who does a lawful act in @peech or thought incurs sin would be to contradict the
138 THE BHAGAVAD-GITA | Dis. IV
scripture ; and to say that he who does an unlawful act im 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 of the body,’ then the teaching amounts to this: He who in deed, speech aud thought does no other action lawful or unlawful, productive of results here or hereafter; who, im deed, speech or thought, performs in the eye-of the world just those acts which are required for the bare existence ‘of the body with even such attachment to those acts as is implied in the words ‘TI 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 rebirth; he is liberated without any let or hindrance, since ajl 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 been described already (iv.11). 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 things required for the maintenance of the body as are sanc- tioned by the texts like the fellowing:
“What is not begged for, not previously arranged for, what has been brought to him without his effort...’ (Baudhayana-Dharmasutra 2-8-12).
UEWISAA GS Seararat AAA: | aa: fagalagt a Hearst a fara 1) 22
20-22] _ JNANA YOGA 139»
22. Satisfied with what comes to him by- chance, rising above the pairs of opposites, free: from envy, equanimons in success and failure, though acting he is not bound.
He who is satisfied with whatever he may obtain by- 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 natare of the Self, always disowning agency—“L 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 appesrs to act like the generality 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 been already said (iv- 19, 21),
The sage’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.
140 THE BHAGAVAD-GITA [Dis. IV
‘actionless Self as one with Brahman and has seen the non- ‘existence of the agent, action and results but who, though ‘competent to renounce action, yet, on account of something ‘preventing him from doing so, has continued in action ss before. | ‘Of him who, as thus shown, does no action, the Lord says:
TAA HEA Haawadaas | S ° OA ANWAT: BA BAG Waslad |) Az th
23 Of the man whose attachment is gone, ‘who is iberated, 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, tothe performance of a sacrifice*—his action with ite ‘result is dissolved away, is reduced to nothing. Wisdom-sacrifice For what reason, then, is all action which he does, entirely ‘dissolved, without producing its natural result ?—Listen “Why. Se rt! x AGIT AMQAAM BT AAMT SAT | A bx ® Ss: Aa da Weded AAHAaATAAT || 2B II 24. Brahman is the offermg, Brahman the ‘oblation ; by Brahman is the oblation poured into the fire of Brahman; Brahman verily shall be
reached by him who always sees Brahman in -actlon.
* With a view to please the Lord, Narayana (Yajna—sSacrifice, “Vishnu).—(A)-
23—24j JNANA YOGA 141:
The man who has realized Brahman sees that the instru-. ment by which the oblation is poured in the fire is nothing but Brahman : that it has no existence apart from that of the Self, just 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. What people look: upon as the instrument of offering is to one who has realized: Brahman, nothing but Brahman. Brahman is the oblation: v.€., what is regarded as oblation is to him nothing but Brahman 5: and it is by Brahman that the offering is made, ¢.e., th e agent is none otker than Brahman. The act of offering is nothing:
but Brahman ; and the result, the goal to be reached by him, who a]ways 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 realization of Brahman in action. This. representation as a sacrifice (Yajna) of the right knowledge. possessed by him who has given up all rites and has renounce]. all action is quite in its place, as serving to extol that right knowledge. For him who has realised the supereme Reality, . the instrument of offering and other accessories 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 instrament and other accessories of a. sacrificial rite as Brahman, when everything 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, nv act of sacrifice 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.
1142 THE BHAGAVAD=GITA {[Dis. IV
‘results. No sacrificial rite is ever found unassociated with the idea of the accessories of action and results, unaccompa- nied with the egoism and a longing for the results. But this ‘(wisdom-sacrifice) is an action wherein all idea of the instru- ment and other various accessories 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 atall. This is -shown in iv 18. 20; iii. 28; v., & Thus teaching our Lord here and there tries also to remove all idea of duality, z.e., of action, its result and its accessories. It is admitted in the case -of the Kamya-Agnihotra--the sacrifice of Agnihotra performed ‘for some selfish purpose-—that ceases to be a Kamya-Agni- hotra in the absence of that purpore. So also we are given to know that actions produce different results uccording as they are performed deliberately, or otherwise. Accordingly here ‘too, inthe 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 ceare 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 Vishnu 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- ‘Jar section of the discourse were not here coucerned with the
24] JNANA YOSA 143
praise of the Wisdom-sacrifice (jnana-yajna). On the other hand, our Lord will here speak of the several acts of worship termed yajnas (sacrifice) 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 shown that verse is intended tv represent wisdom as a sacrifice (vide p. 126). But, with those who maintaiu 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-vidya (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., conuected 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 shown by the closing verses. ‘The Discourse indeed concludes by extolling right knowledge (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 an idol.
Wherefore this verse should be interpreted as has beer ‘done by as-
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 right knowledge :
144 THE BHAGAVAD-GITA [Dis. IV
qaaarat aa Gitta: gaa AMAA At Taare 1) 24 | 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 :elf by the Self in the fire of Brahman. The oblation (ahuti) in his 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” (Bri.
Up. 5-9 28).
“Brahman who is immediately cognised by all, and
who is the innermost Self of all” (Bri. Up. 3-2-1). Brahman is devoid of all characteristics of mundane existence (samsara) such as hunger and thirst, inconceivable in any particular form of aspect, as taught by the Scripture in the terms “It is not thus, it is not thus.” (Bri, Up. 4-4-27),
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, having renounced all action, are ever steady in their knowledge of the identity of the Self with Brahman.
25—28] JNANA YOGA 145
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),
Aaddiegaewed Qaariay Fela | Teysieasaaea seguitay Gala i °F a 26. Others offer hearing and other senses in the fires of restraint ; others offer sound and other objects in the fires if 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, 7.c., they regard it as
a sacrifice to direct their senses only to the dutorbiagal objects of senses,
eaioegaarist arora ATTN | AMAIA Fela saat yy Ws 4) 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 function of prana, the vital air in the individual’s 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.
ZOUAAAUAA AlTAAAAS Ar | erqaaraaa aaa; aferaaat: |) % II * 10
146 THE BHAGAVAD-GITA [Dis. IV
28. Others are sacrificers by their wealth, gacrificers 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 parctices as Pranayama (restraint of vital airs) and Pratydhéra (withdrawal of the mind from external objects) ; some by way of repeating Vedic texts such as the Rig-Veda according to prescribed rules; some by way of studying the contents of the Scriptures (sastra).
AWA Bela art asiswad Tarsa | STNG ATA BEAT ATVAAAAN: 1 XQ A
29, Others offer prana (outgoing breath) in apadna (incoming breath), and apana in prama, restraining the passages of prama and apana, absorbed in pravayama (restraint of breath).
Some practise the kind of pranayama called plraka (filling in); some practise the kind of Pranayama called Rechaka (emptying); some are engaged in the practise of Pranayama 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.
at AAAs ATU, Fale aise aalae aaafyaaeas: i) 2° Ul 30, Others, with regulated food, offer life-
breaths in life-breaths. All these are knowers ot sacrifice, whose sins are destroyed by sacrifice.
-28—32] JNANA YOGA 147
Regulated: limited. Whatever life-breath has been controlled, into it they sacrifice all other life-breaths ; these latter become, as it were, merged in the former.
VAMSIAIBA Alea AT AATAT | aa SH StAIaSM HUST FATT 1 Fe Ut
31. Hating of ambrosia, the remnant of the 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
ua agiaar sat faaat Aa we g ALA eae 2) lox Es eaatrate araaat scat faateta 1) 22 82. 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, 7.2, are known from the Vedas through such passages as the following: ‘‘We sacrifice prana in speech.” Know that they are all born of che not- Self,—of action in deed, speech and thought,—for the Self is actionless. If you realise that ‘‘these are not my actions, | am actionless, I am unconcerned,” you will be released, by this wight knowledge, from evil, from the bond of samsara.
148 THE BHAGAVAD-GITA [Dis. IV
Wisdom-sacrifice is superior to other sacrifices.
Right knowledge was represented as a sacrifice in iv. 24 Then several sacrifices have been taught. Knowledge is now extolled as compared with these latter kinds of sacrifices
which are all means of attaining the several objects of human pursuit.
ADeFeAANTNSS AT: GAT | aa saad wer ata aftearcad 1) 33 1 33. Superior is wisdom sacrifice to the sacri- fice with objects, O harasser of thy foes. All action, without exception, O son of Prvithd, is comprehended 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, whick 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 krita, 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 P
age atiada oitaea aaa | saceaied a Sta alfaaearaaiara: | 3¥ 4 34. Know this: by long prostration, by
enquiry, by service, those men of wisdom who have realised the truth will teach thee wisdom.
32—36 | JNANA YOGA 149
Know thou by what process it is obtained. Go to the teachers (Acharyas) and humbly prostrate thyself before them. Ask them what isthe cause of bondage (bandha) and what the means of deliverance ; what is wisdom (vidya) and what
nescience (avidya). 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 that that knowledge alone which is imparted by those who have realised the truth—and no
other knowiedge—can prove effective. Then alone the following statewent will hold good: asacal aA gaaena areata qvea, ee bein = i ne (as aa Yaa FeaalAeayT AT i 84 tl 35. Knowing which, thou shalt not again thus fall into error, O Pandava; 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 alsoimmediately perceive all beings, from
Brahma (the creator) down to grass, in yourown Self. You
will then realise that “these beings exist in Me.” You will also see them all in Me, Vasudeva, thus: “And these beings
exist in the Supreme Lord;” 7.e., you will realise that unity of the individual Soul (Kshetrajna) and the Isvara which is se
clearly taught in all the Upanishads. Wisdom, a consumer of all sins and actions.
Moreover, see how excellent knowledge is: lo “~ “~ ag 44a Wav: Bava: WaHAA: | cS bat i. 2 Of ~~ aaaagada gid aealisaia 1) 24 II
150 THE BHAGAVAD-GITA [Dis. IV
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 :: qagifa afielsumaraeasga | ~ < < UAH: AIHA wararcgHRs ar yy 36 pp
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 the wisdom reduce all actions to .ashes, z.e., id renders them impotent. The fire of wisdom cannot indeed literally reduce actions to ashes as fire reduces fuel to ashes, Accordingly 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 worked 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 sade previous births.
Wherefore, aie aaa aca waa Aaa | aed anaag: searata eae 1) ac ty
36—39] JNANA YOGA 151
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 :
ABSA AA AGT: BAAeRAs | ala wsray att aleaaracananesirat t 38 1
29. 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 itis enjoined that he should ever be intently devoted to the means of obtaining wisdom, such as constant attendance onthe Teachers (Gurus)*. A man of faith and devotion may not have mastery over the senses ; whence it 18
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. 35), such as long prostration before the Guru, may fail to produce the required effect, since they may be tinged with hypocrisy. But hypocrisy 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
* And listening to their teachings, etc,
152 THE BHAGAVAD-GITA [Dis. IV
the right knowledge quickly leads to moksha is an established truth clearly taught by all sastras as well as reason.
Wisdom the killer of doubt
Thou shalt not doubt this, for doubt is most sinful.— How ?—Listen ; |
ARMUATA Bearcat Aazawe | wa Slats A GW A Ga anaAa: |) ve 1
40. The ignorant, the faithless, and one of doubting self, is ruined. There is neither this world, nor the other, 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 asa man of doubting mind. He. is the most sinful of all—How ?—EHven this world which is common to all menis 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,
TTI TaAassAaTAT | © SaA_A “~ e AAA A PANT IAAea TART 1) VR yy 41. Him who has renounced actions by Yoga, whose doubts have been cloven asunder by wisdom. who is self-possessed, actions bind not, O Dhanamjaya. 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
3942) JNANA YOGA 153
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 (gunas), 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 doubtscut 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.
AMAAAaFYA BAT gralfaatsscaas | faa Ga aaagiiays wT 1 ¥z |
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 Bharata.
Doubt is most sinful. It is born of ignorance and lies in the buddhi. Kill it by wisdom, by right knowledge of the Self.
[The word “atmanah” 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.
FIFTH DISCOURSE SAMNYASA-YOGA
Se
Which is better for the ignorant, Karma-Yoga
or Samnyasa?
In iv. 18, 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 iu Yoga, in performance of action. Owing to the mutual opposition between performance 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 periods of time beem 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 renunci- ation thereof,—he should resort to the better of the two to the exclusion of the other. Arjuna asks (v. 1)/of the Lord with a desire to know which is the better of the two.
(Objection) :—As going to speak of entire devotion to Jnanayoga 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, Arjuna’s question with a view to know which of the two is better than the other is irrelevant.
(Answer) :—Yes;from your standpoint the question is. irrelevant. But from the questioner’s (Arjuna’s) own stand- point, the question, we say is quite relevant—How ?—In the passages quoted above, the Lord enjoins renunciation as a.
Introduction | SAMNYASA YOGA 155,
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 (7.¢., 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 renunci-. ation 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.t 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 atime). 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 isthe 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: ‘'Samnyasa_ and Karma-Yoga both lead to the highest bliss; but Karma- Yoga is the better of the two” (v.2). We should now ascertain: Is it in reference to the Karma-Yoga and the. Karma-samnysa 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? Orisitin reference to those resorted to by a. man who has not realised the Self thatthe statement is.
* When he is full of vairagya or indifference to all worldly concerns. —(A).
+ The Mimamsakas hold that a single proposition canembody but a single injunction, Accordingly, if the proposition, “The wise should renounce’’ be meant to enjoin renunciation, it cannot at the same time. enjoin that renunciation should be resorted to by the wise alone, Else it. would involve the fallacy of a double injunction in a single proposition:
156 THE BHAGAVAD~GITA [Dis. V
‘made ?—What then ?*—Listen: As a man who has realised ‘the Self resorts to neither Karma-Yoga nor Samnyasa, it is “not right to speak of them as alike leading to the highest bliss ‘or of the superiority of his Karma-Yoga over his Karma- ‘Samnyasa. Jf for a man who has realised the Self, Karma- , Samnyasa and its opposite—Karma-Yoga (performance 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 over his Karma-Samnyasa. Inasmuch as, however, neither Karma-Samnyasa 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-Samnyasa.
Karma-Yoga and Samnyasa inapplicable to the
enlightened,
(Question):—Are both Karma-Yoga and Karma-Sam- ‘nyasa 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-Samnyasa? What is the reason for the impossibility P (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 Gita- - sastra, 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, etc, 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
* How is the former supposition liable to objection? or how is the Jatter reasonable?—(Anandagiri) [Here the two suppositions are repeat- ‘ed in the Bhashya, but they have been omitted in the translation].
Introduction] | SAMNYASA YOGA 157°
knowledge and illusory knowledge as well as between their- effects, he has nothing to do with Karma-Yoga, the reverse of Karma-Samnyasa, 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 the 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) :—In ii, 17, in ii, 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., in. ii. 18, 31, 47, etc. 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 well as. between their effects. In iii. 3 it is said that the Sankyas. who have realised the true nature of the Self apply themselves 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. Iniii. 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 ofthe 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:
158 THE BHAGAVAD-GITA [Dis. V
‘hearing and seeing as may be required for mere bodily main- “tenance, the man who knows the true nature of the Self is
‘directed inv, 8 always to meditate with a concentrated mind ‘on the idea that ‘it is not I that do it.” It is not pussible to
‘imagine even ina dream that the man who knows the Self
‘ean have anything to do with Karma-Yoga, so opposed to right knowledge and entirely based upon illusory knowledge.
Wherefore it is the Samnyasa and the Karma-Yoga of the iman who has not realised the Self that are spoken of (in this
‘connection) as leading alike to moksha, This Samnyasa, 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 renunciation of all actions,—which is resorted to by the man who has realised theSelf. 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 of performance 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 dicisively that devotion inthe path -of knowledge was meant for the Saakhyas—the renouncers, ‘the Samnyasins.— and that devotion in the path of action was “meant for the Yogins. And from the statement ‘‘nor by mere
* He thinks that he has yet to learu what the Vedanias or the Upanishads teach, to reason about it and to meditate upon it- He has vrenounced only those actions which are specially enjoined on the -gribasthas or the second religious order (asrama). This sort of renuncia- tion is thus partial and is meant to afford tothe aspirant_greater leisure to -apply himself to the acquisition of spiritual wisdom.
: i—2] SAMNYASA YOGA 159
renunciation does he attain perfection” (iii. 4) it is clear that, in the view of the Lord, renunciation with knowledge isa means of attaining perfection. And Karma-Yoga, too, must lead to perfection, inasmuch as it has been enjoined (iv. 42), Arjuna now asks with a view to know as te which one of them, Karma-Yoga or Samnyasa, is better for a man who has no knowledge.
aya Tara 4 e g ° eS A ee aUa BAN Hey FaaT A Ware | AVHA WAALS TH ae APAAAT | VA Arjuna said;
1. 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 per- formance of those very actions is necessary. I have, there- 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 actiona 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, ths Lord says:
aatatyara -— 5 , . ‘\ aaa: Haina fe aaaaugal | Qe e ON qa Baaeaensaam Prasat i 2%
4 160 THE BHAGAVAD-GITA [Dis. V.
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.
Samnyasa 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—v.e’", unaccompanied with knowledge—Karma- samnyasa. Thus the Lord has praised Karma-Yoga.*
Wherefore ?—-The answer follows: : bax su: @ feaeearal af a sis a areata | aS > cana on fageat fe Aare) Ga Faeqgead |) 3 | 38. He should be known as a_ perpetual renouncer who neither hates nor desires: for, free from the pairs of opposites, O mighty-armed, he is easily set free from bondage.
The Karma-Yogin who neither hates pain and the objects causing pain, nor desires pleasure and the objects causing pleasure, should be known as a perpetual renouncer (sam-~ nyasin), 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
* The Lord does not of course mean that Karma-Yoga is superior to. true Karma-samnyasa- True Karma-sasznyasa, that which is accompani- ed with knowledge, isa far higher path than Karma-Yoga, though the jatter is easier than, and therefore preferable to, that Karma-samnyasa which is unaccompanied with knowledge.
\
2—4] SAMNYASA YOGA 161
their results also. They should not, on the other hand, both lead to moksha alike.
(Answer) :—The Lord says : MICIG TM GAAS: saga a ofusats | CHEMIN: ArayNAlaaa HSL i ? Ul
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 harmonious 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. 3
(Objection) :—Uaving started with the words ‘Samnyasa' 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 the question with reference to simple Samnyasa 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, Sankhya and Yoga. In the opinion of the Lord, Samnyasa and Karma-Yoga are themselves termed Sankhya and Yoga when knowledge of the Self (jnana) and equanimity (sama- buddhitva) are added to them respectively, Hence no irrelevant topic.
“How can a man obtain the results of both by the right observance of only one ?—The answer follows:
° A
162 THE BHAGAVAD-GITA Dis. V:
5 i ac cd AAA ~ WAS; TAA Ara agayy aeaa | UH Weed FT aT aa: Gas @ qeala |) 4 1
0. That state which is reached by Sankhyas 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 Samnyasa must be superior to Yoga. How then is it that it has been declared that Karma-Yoga is better than Karma-samnyasa ?
(Answer) :—Listen why it isso, It is the simple Karma- samnyasa aud the simple Karma-Yoga with reference to which you have asked me “which one is the better of the two ?”. In accordance with the qaestion, My answer has been given— without having regard to knowledge—that Karma-Yoga is superior to Karma-samnyasa. But that Samnyasa which is based upon knowledge is regarded by Me as Sankhya, and Sankhya itself is the true (paramartha) Yoga. It is only by a figure that the Yoga through Vedic rites is called Yoga or Samnyasa, insmach as it conduces to that (true Yoga or Samnyasa).
Karma-Yoga Is a means to Samnyasa.
How is it that the aim of the Karma-Yoga is that (true Yoga or Samnyasa) ?—Listen :
s—7] SAMNYASA YOGA 163
: \ BUA Alas T:aAcgaalnas | xX ae as ~ meno a. aT Bara a AaANeTa WF A 6. But renunciation, O mighty-armed, is hard to attain except by Yoga; a sage equipped with Yoga ere long reaches Brahman.
Renunciation (Samnyasa) here spoken of is the true (paramarthika) Samnyasa; and Yoga is the Vedic Karma- Yoga (performance of Vedic ritual) dedicated to the Isvara and entirely free from motives. A sage (muni) isso called ‘because of his meditation (manana) on the form of the Isvara, ‘Brahman’ here means renunciation (samnyasa, which is now ‘being spoken of), because renunciation consists in the know- jedge of the Highest Self (Paramatman) ; and the srati SAYS :
‘What is called Nyasa is Brahman; and Brahman is werily the Great.’ (Tact. 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.
A sage’s actions do not affect him,
When the devotee resorts to Yoga, as a means of attaining
wight knowledge:
ange gear frat Marga: | aaTAAyAA FIAT a Seat yy 9 | ¢ He whois equipped with Yoga, whose mind is quite pure, by whom the self has been conquer- ed, whose senses have been subdued, whose Self
has become the Self of all beings —though doing, he is not tainted.
164 THE BHAGAVAD=GITA (Dis. V
He who is equipped with Yoga, whose mind (atman, sattva) has been purified, who has conquered the body (atman, the self) and the senses, who sees rightly, whose Inner Consci- ousness, the Self, has formed the Self of all beings from Brahma down to a clump of grass,—he will not be tainted, - v.¢., he will not be bound by actions, though he may continue to perform them for the protection of the masses, 7.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,
& ~~ A An bat ~ aa feisacntaiia aut Aeaa axalag | QWeTOGMSTAA Moe gTaaT || S|
TSTAIT “ued [ enafara qaiT | SreeaoiiegaTg aaea aft Star 1 Vth 8-9. ‘I do nothing at all’; thus would the
truth-knower think, steadfast,—though seeing, hearing, touching,smelling, eating, going, sleeping, -breathing,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 would he think so ever intent on the truth ?—The answer is given thus: ‘ though seeing, etc.’
The duty of the man who, thus knowing the truth and thinking rightly, sees only inaction in actions—in all the movements of the body and the senses—consists in renoune- ing all action; for, he sees the absence of action. The man, for instance, who thinks of quenching his thirst ina
8—11] SAMNYASA YOGA 165
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-Yogin is untainted by the results of his action. But as tothe man who is uot a truth-knower and is engaged in action : Sa e ARIAT BAT aG wat Hula a: | fecad A 8 WGA GapTaAarewar 1) 2 II
10. He who does actions, offering them to Brahman, abandoning attachment, is not tainted by sin, as a letus leat by water.
He offers ali actions to the lsvara, 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.
ie,
aaa aAaal ea HAIUeRaTG | Gas HA Haka AF GRASSAASA |) 22 UI
11. By the body, by the mind, by the intellect, by mere senses also, Yogins perform action, with- out attachment, for the purification of the self.
Mere: free from egotism, resolute 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- 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.
166 THE BHAGAVAD-GITA (Dis. -V
Also because,
Ge: Baas wat atanas saz | ATH: BAR Hs Ge aera 1) WR vy
I2. 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.
SAGA AAA BUMS Ta salt | AAR Gt Se} Aa HAM BAT 11 LF th 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-karmani). or those arising on the occurrenee of some special events (naimittika-karmani), or those intended for securing some special ends, and which are only optional (kamya-karmani),
12—13] SAMNYASA YOGA 167
of those which are forbidden (pratishiddha-karmani), The man who has subdued the senses, renounces all actions in speech, thought, and deed, by discrimination, by seeing inac- tion in action, and rests happily. He rests happily because he has given up all action in speech, thought and deed, be- cause 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 andthe dung. As having these nine openings, the body is said to be a nine-gated city. It is like a city, with the Self for its m onarch, 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 sucha 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 samnyasin or not, rests in the body only, So, the qualification is meaningless.
(Answer) :—He that is ignorant identifies himself with the mere aggregate of the body and the senses, and thinks: “T 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 resis in the body asin a house. But in the case of a man who regards the Self as distinct from the ag- gregate of the body d&c., the idea that he rests in the body is quite possible. And it is also right that he should renouce by thought—by knowledge, by discriminative wisdom—the action attributed to the Self through ignorance, but which really pertains to the not-Self. Though a man has attained discriminative wisdom (ie. has realised his true Self as distinguished from the not-Self) and has renounced all concern
168 THE BHAGAVAD-~GITA [Dis. V /
with action, still, it may be waid that he rests .in the nine-gated city of the body asin 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 point- ing to a distinction between the respective standpoints of the wise and the ignorant.
(Objection) :—It is true that he renouces 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 ba inherent in the Self and may remain in him
who has renounced actions,
(Answer) :—The Lord says:.He neither 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 inkerent in the Self?
(Answer) :—The power 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). The sruti says, “It thinks as it were and moves as it were.” (Bri. Up. 43 7).
Nature is the source of activity,
Moreover,
Qe ole Sa lan qT BET A BAT SH Bala way: | A a ° e c . aT FARSAAT TAA gaat 1 V¥ UI
14, Neither agency nor objects does the Lord create for the world, nor union with the fruitg of actions. But it is the nature that acts.
> 315) SAMNYASA YOGA > 169
The Self, the Lord (of the body), does not create agency t.e., does not of Himself urge 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 ct nor cause others to act, what then is it that acts and causes others to act ?
(Answer) :—Listen, It is Nature, Svabhava, Prakriti, Maya, ‘the Divine Maya made up of gunas”™ (vii, 14). Wisdom and Unwisdom
In reality, wet Saad a Va gaa fay: | SAAT ad ta Baler Beaa: 11 4
15. The Lord takes neitber 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 apy meritorious act,—an act of worship, sacrifice, or charity, the offering of an oblation into the fire, or the like ]
(Answer):—The Lord says in reply; Discriminative knowledge is enveloped by ignorance. Thereby the ignorant mortal creatures in samsara are deluded and think, “I acts I cause to act, I shall enjoy, I cause to enjoy,” and so on.
* That is to say, Atman forms the agent, the enjoyer, and the Lord of Creation, through avidya—(A).
170 THE BHAGAVAD-GITA (Dis. V
aaa g aera Asi asraaraas | amassed NHTAA AIT 1 2S
16. But to those whose unwisdom is destroy= ed by wisdom of the Self, like the sun wisdom illuminates that Supreme.
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, 80 wisdom illuminates the whole of the Knowable, the Su- preme Reality,
The sage hasno more births
The Supreme Reality having been illuminated by wis- dom.
AZSAMAAMAM AT AIAN: | TGS AUGA UATATAB TAM: 1) VS I
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, their 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 aud dwell in Brahman alone,—the Supreme Brah- man being their highest goal, their delight being solely in the unconditioned Self. In the ease of such men, all sins and other causes of mundane existence (samsara) are destroyed by wisdom described above, and they depart from here, never returning to embodied life.
16—18] SAMNYASA YOGA 171;
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 P—Listen :
aafaqaraa ae aa sleala | git Sa age a afvear: anata: 1 2¢ 1)
18. In a Brahmama endued wlth 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-. ed soul. Of the creatures mentioned: the highest is the brah- mana who is spiritually regenerated, and highly Sattvic (t.e.,. in whom the energy of Satva predominates). Next comes. the cow, not spiritually regenerated, and Rajasic (te, in. which the energy of Iajas predominates). Last come the elephant, &c., which are purely Tamasic (the energy of Lamos predominating). In all of them the sages see the. same, the One whois 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 man: ner, and where persons who are not one’s equals are honored inthe same manner as onself, a dinner must not be eaten.” (Gautama’s Institutes, xvii. 20.)
(Answer) :—They are not sinful ; for,
* A chandala, an outcaste.
172 THE BHAGAVAD-GITA (Dis. seq asa: amy agi area fra Aas | fagit fe GA Aa Tega & feat: 1) 2 I 19. Even here birth is overcome by them whose mind rests on equality. Spotless, indeed, and ‘equalis 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 (antah-karana) rests unwavering on the equality ‘(.e,, homogeneity) of Brahman in all creatures. Though, ‘to the ignorant, Brahman in such impure bodies as those of
‘dog-eaters and the like appears io 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, cons- ‘clousness (chaitanya) has no attributes. Aud the Lord speaks “of desire and the like as the attributes of the Kshetra—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 particulars (antyavises ‘shas), as the basis of individual distinctions in the Self, since
‘no evidence can be adduced to prove their existence in rela- ‘tion to the several bodies.* Hence Brahmanis homogeneous
~
* According to the Vaiseshika system of philosophy ‘antya visesha ‘is that indefinable peculiar attribute inherent in an eternal substance ‘which distinguishes it from another eternal substance. It is thatin 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 otherwise perceived. The eternal substances are thus enumera: ted: —The atoms of Earth, of Water, of J.ight, and of Air; Akasa (ether), “Time, Space, Atman (soul) and Manas (mind). The antya viseshas in ‘the Atman is only inferable from a distinction in the Self, for which Vedanta sees no evidence- Distinctions in the body cannot certainly ‘point to distinctions in the Self since a yogin can simultaneously assume ‘various bodies. ;
19—20] SAMNYASA YOGA 173,
‘bt
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. Itis 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 ap-. plicable, since it refers to persons who are the objects of:
honor. In honoring and giving gifts, some special qualifica-.
tions are taken into account, such as a knowledge of Brah- man, knowledge of the six auxiliary sciences (angas), a
knowledge of the four Vedas and the like. But Brahman is.
free from all attributes, good 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 Gita (from v. I3 to the: end of the adhyaya) is a section treating of renunciation of all.
works.
The sage is free from grief and rejoicing
- Because Brahman, the Self, is blemishless and homoge-.
neous, therefore, NOX 26 NON ~~ a separa wea alesse aia | agree aafazarn feta: 1 Reo |
rejvlce on obtaining the pleasant, nor grieve on obtaining the unpleasant,—steady-minded, un- deluded, 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 plea- sant and unpleasant objects. Heis undoubtingly conscious
that the Self is free from delusion. He rests in Brahman.
*’
er
174 THE BHAGAVAD-GITA [ Dis. V:
‘described above ; that is, he does no action, he has renounced -all action. The sage’s infinite joy
Moreover, resting in Brahman, qaqa Aeqarat aygaq | GF ACTA Faraz 11 AL 1
21. With the self unattached to external ‘contacts, 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 (antah-karana) is uncontaminated by attachment to things contacted by the senses, to the sound ‘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 (antah-karana) is engaged in Yoga, in Samadhi, 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):—
af Saat aa Tsaaraa waz F | qeraqaa: sieda a ag wd gar || 22 1 22. For, those delights which are born of
contacts are only generators of pain, having a be- -ginning and an end, O son of Kunti; 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
21—23] SAMNYASA YOGA 175
delights are caused by nescience (avidya). We do find that all troubles arising in the body (udhyatmika), etc., are traceable 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 samsara, the devotee should withdraw the senses from the mirage of sense-objects. Not only do the delights cause 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 Supreme Reality does not rejoice inthem. Itis only quite ignorant persons that are, like cattle and the like, found to rejoice in the sense-objects,
The path of Nirvana.
And there is also a 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 ward off, so that, very mighty efforts should be made, says the Lord, to repel the enemy :
Aadedt a: ae sH aleamamg | HAMAS Wi A aw FT Fat aw || 22 1
23. He that is able, while still here, to with- stand, before liberation fromthe body, the impulse of desire and anger, he is a Yogin, he is a happy man.
While still here: while yet living. Before liberation from the body: upto 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 innumerable, and that till the very moment of death it should
176 THE BHAGAVAD-GITA [Dis. V
not be trusted. Desire (Kama) is the longing for a pleasures 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 disagreeable, for the cause of pain, when being seen, heard of, or remembered. The im- pulse of desire (kama) is the agitation of the mind (antah- . karana) as indicated by hairs standing on end and by a joyful: countenance; and the impulse of anger is the mental agi- tation 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: A Seas GA SeaAUT HMA eAsaaca as | ‘OA Cy Ss ah ast > SAT AMAA AAA SAT STA || LS I 24. Whoso has his joy within and his pastime within, and whoso has his light within only,
that Yogin attains Brahman’ Ss bliss, himself be- coming Brahman.
Wrthin: in the Self. He attains the bliss (nirvana) in Brahman,—.e., he attains moksha,—while still living here on earth.
Moreover, 3 ead salar: eflosenst: | fsa aaa: aayaied Tats As Ut 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 ydeatiior of all beings. | | .
26—28 | SAMNYASA YOGA 177
Sages (Rishis) : men of right knowledge and renunciation. Intent, etc. ; injuring none. Moreover, _ Hanae adiat aaa | afiat aafrart aaa farearrary |) 2&1 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 al] actions and attained right knowledge are liberated, whether living or dead. Realisation of the Lord by Dhyana-Yoga
Jt 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 Dhyana-Yoga, the proximate means to right knowledge, the Lord teaches the pene Togs in the following few aphoristic Verses :
eT HEAT afesreaiageaaeat wat i TUG At aul AA AA rata TO M Cae |
aarganAgsAMAaaNs AMATI A: BW AW CT | 1) AS I 27-28. Shutting out all external contracts and fixing the sight betweeu the eye-brows, equalising * 12
178 THE BHAGAVAD-GITA [ Dis. V
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 constantly 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 Dhyana-Yoga ?
aie TATA BaslHAsawy | @ <q e ° “~ ~ Gest AAYATA AMAT AT AMlFAF=ESTTA || VX it 29. On knowing Me,—the Lord of all gacrifices and austerities, the Great Lord of all Worlds, the Friend of all beings,—he goes to Peace.
I am Narayana, the Lord of all sacrifices and austerities, both as their author and as their Devata (7.¢., as the God whose grace is sought by their means). Iam the Friend of all, doing good to them without expecting any return for it, Lying in the heart of all beings Iam the dispenser or the fruits of all actions andthe witness of all cognitions. On knowing Me, they attain peace, the cesssation of all samsara.
olX Di. DISCOURSE +> o— DHYANA YOGA
‘Dhy ana-yoga is incompatible with works.
At the close of the next preceding Discourse, Dhyana- 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 (karma) is an external aid to Dhyana-Yoga; and a grihastha (householder), on whom action is enjoined, should perform it till he is able to attain to Dhyana-Yoga; and bearing this in mind, the Lord extols action in vi. 1.
(Objection) :—* Now, since action which is enjoined should be performed throughoat life, what is the meaning of the limitation, ‘till he is able to attain to Dhyana-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 renunci- ation (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 renunciation, then it ‘would be useless to specify that action and renunciation are respectively intended for him who wishes to attain Yoga and for him who has attained Yoga, or to divide them into two distinct classes,
* The Samuchchaya-Vadin maintains that knowledge should be ‘conjoined with action if it should produce the intended result.
180 THE BHAGAVAD-GITA [Dis. VE
(The opponent):—Among religious devotees (asramins = grihasthas), one class comprises of persons who. wish to attain Yoga, another class comprises of persons who have already attained Yoga, while the rest are those who. neither wish to attain Yoga nor have attained Yoga; anditis but right that. the first two classes should be specified and shown separately as distinguished from the third*.
(Answer) :—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 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 grihastha, 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 (kamya) 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 of its own, since, otherwise, the Veda would serve no purpose. Neither would it be proper to speak of a grihastha asa failure in both ways ; for he would still ;perform Karma and there would therefore be no occasion for a failure therein.
~
* The opponent drives at this conclusion, that while the first and third classes of aspirants are bound to perform Karma, those who have attained Yoga should not, as belonging to the order of grihasthas, renounce Karma, though they may practise Yoga with a view to realise the true nature of the Self.
+ Vide commentary on iv- 18.
Introduction } DHYANA YOGA 181
(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 Dhyana; if it were possible, then it might be argued that loneliness is enjoined (vi. 10) witha view to prohibit that aid*. And what is taught in vi. 10— “without desire, without property’—is not compatible with the life of a grihastha, The question (vi, 38), too, regarding him who may prove a failure in both ways would not arise.
(The opponent) :—In vi. 1, man of action (Karmin) is said to be both a Samnyasin and a Yogin, and it is further said that he who does no action or keeps no fire cannot be a Yogin or a Samnyasin.
( Answer) :—No; vi. [, merely extols the abandonment of attachment for results of actions, performance of which forms an external aid (bahiranga) to Dhyana-Yoga, (te, which leads one to Dhyana-Yoga in due course),—It is not he alone who is without fire and without action that is botha Samnyasin and a Yogin, but also one devoted to action, who abandoning attachment for the results of actions, performs them for the purification of the mind (sattva suddhi.) Thus
* That is to say, Dhayana-Yoga as taught in the sequel is not meant fora grihastha who is engaged in works; for he cannot fulfil t conditions laid down in vie 10, 14, etc.
182 THE BHAGAVAD-GITA e [Dis, VI
by way of praise the latter is said to be a Samnyasin and a Yogin. It is, moreover, not proper to hold that one and the same proposition,* both praises the abandonment of attach- ment for results of actions and forbids the fourth order. Farther, the Lord cannot contradict the Sruti, Smriti, the Puranas, the Itihasa and the Yogassastras, which clearly teach that a man who is without fire and without action—7.e:, who is literally a samnyasin—is a Samnyasin 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 grihastha, action (such as the Agnihotra) performed without a desire for its fruit becomes, by way of purifying the mind, a means to Dhyana-Yoga. On this ground he is said to be a Samnyasin and a Yogin bp way of praise. |
Renunciation in action. The Blessed Lord said;
HaHa: BABS BA HA HUA As | @ “A A A ON & e o~ QB AVeaayqyl A Bi A aA (ATAA AllHAs |} 2 I]
l. He who, without depending on the fruits of action, performs his bounden duty, he is a Samnyasin and a Yogin: not he who is without fire and without action.
He who desires the fruits of actions is dependent thereon; but different from him is the man in question; he is not dependent 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 kamya-karma or
* Vide note + P 155.
1—2] DHYANA YOGA 183
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 Samnyasin and a Yogin. He should be regarded as possessing beth the attributes, the attributes of renunciation (samnyasa) and steadfastness of mind (Yoga), Not the alone should be regarded as a Samnyasin and a Yogin who is with- out fire and without action who neither lights sacrificial fire, nor engages in other actions, such as austerities and the like which require no help of sacrificial fires.
(Objection) :—In the sruti, in the smriti, and in the yoga- sastras, it is plainly taught that a Samnyasin 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 Samnyasin 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 Samuyasin and a Yogin in a secondary sense of the twoterms. He is regarded as a Samnyasin because of his renunciation of the thoughts concerning the fruits of action ; and heis regarded as a Yogin because he performs action as a means of attaining to Yoga or because he abandons thoughts concerning the fruits of actions as causing unsteadiness of 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 isin reality a Samnyasin and a Yogin. The Lord, accordingly, says;
Gq aarana saga ¢ fate qeea | aq geaaaged ait waft gaa |) 2 1
2. Dothou, O Pandava, know Yoga to be that which they call renunciation; no one, verily, becomes a Yogin who has not renounced thoughts.
184 THE BHAGAVAD-GITA [Dis, VI
Do thou understand that the Yoga, which consists in per: formance of action. is that which those who are versed in the sruti and the smriti declare to be samnyasa, the true renuncia- tion 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 (pravritti) and the pure Samnyasa which consists in abstaining
from action (nivritti) is the representation of identity of the former with the latter based ?
(Answer) :— There is of course a certain amount of simi- larity between Karma-Yoga and pure Samnyasa so far as the
agent is concerned, For, he who is a pure Samnyasin, who has renounced all actions as well as their accessories,
abandons thoughts (samkalpa) concerning all action 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, @ man of steadfastness; for the thought of reward causes
unsteadiness of mind. That is to say, that devotee to action who has given up all thoughts of reward will become a Yogin,
a man of steadfastness, a steady-minded man, inasmuch as al] thought of reward which is the cause of unsteadiness has been given up.
Action is a stepping-stone to Dhyana-Yoga.
Thus, having regard to the likeness between pure Samnyasa and Karma-Yoga in so far az the devoteein either case renounces (the thoughts concerning the fruit of action), Karma-Yoga has been represented in vi. 2. as Samnyasa with a view to extol it. And the Lord extols it because the Karma-Yoga, practised without regard to the fruit of action,
2—3] DHYANA YOGA 185
forms an external aid (bahiranga) to Dhyana-Yoga, 7.¢., leads the devotee to Dhyana-Yoga (in due course). He now Proceeds to show how Karma-Yoga is a means to Dhyana- Yoga.
AVVRATAMNT BA BLTTTAT | VMSA TAA TA: BCTASAT || 3 |
3. For a devotee who wishes to attain to Yoga, action is said to be the means. For the same (devotee), 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,—7z.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 hisend. For the same devotee on the other hand, when he hax attained to Yoga, quiescence—i.., the abstaining from all action—is said to be the means (of attaining his end). The more thoroughly he abstains from action, the more free he is from trouble, the more the senses are controlled, and the more steadfast his mind remains. Then he becomes a Yogartidha, one who has attained tuo Yoga. Accordingly it is said in the Mahabharata:
“For a Brahmana there is no wealth equal to this w7z., (knowledge of) oneness and homogeneity (of Brahman in all creatures), truthfulness, character, steadiness, harmlessness straightforwardness, and renunciation of the several actions, —(Santiparva, 175-38).
Who is a Yogin?
When is a man said to be a Yogaridha, to have attained
to Yoga ?—The answer follows :
* His end is Dhyana -Yoga, and this he attains by action which first purifies the mind and then creates desire and capacity for Dhyana-Yoga
186 THE BHAGAVAD-GITA [Dis. VE
aa fe Syadgs a eHATIA | AIAFeIM-AaM AMESATSAT | ¥ I
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: attachment 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 kamya (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 Yogarudha, to be one who has attained to Yega.— 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 (samkalpa), and of thought yajnas are born.” —Manu ii 2.)
‘*O Desire, I know where thy root lies. Thou art born of thought. I shall not think of thee, and thou shalt cease to exist as well as thy root.’—(Mahabharata, Santiparva, 177-25)
On the abandonment of all desires, the abandonment of all actions necessarily follow, 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,”—(Bri. Up, 4-4-5).
Reasoning also leads to the same conclusion. For, om surrendering all thoughts, one cannot move at all. Where- fore, by saying that the aspirant should renounce all thoughts,
4—5] DHYANA YOGA 187°
the Lord implies that he should abandon alll desires 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 samsara. Therefore,
VSleKAAlssHla AKAAAAaIeAT | AAT Meas Tequeaa Rue: | 4 II
o. 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 whois drowned in the ocean, of samsara, 7.e, let him so train himself as to become a. Yogarudha, let him practise and attain to Yoga. Let him. not lower himself; for, he aloneis the friend of himself. There is indeed no other friend that can lead to liberation. from samsara ; 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 ew pha-. sis ‘he alone is the friend of himself.’ And he alone is the. enemy of himself. The other enemy who is outside is made. an enemy only by himself. Hence the emphasis ‘he alone is. the enemy of himeelf.’
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: @ man is the enemy of himself ?—The answer follows :
arqueatssaaaea aardaraa ra: 4) AUAARY TAA TAA TAT 1 & 11
'T88 THE BHAGAVAD-GITA [Dis. VI
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 whois self-controlled, ‘who has brougtit under control the aggregate 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.
(HARA: TAUFAR ALARA GANS: | Hasigeag:ay awl arraaaar: © 1
7. The self-controlled and serene man’s ‘Supreme Self is steadfast in cold and heat, im 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 (antah-karana) is tranquil, when he has renounced all actions, then the Supreme Self actually "becomes his: own Self.
saasraqqeal Feat faaaegas | Tw ATA Bil Bass waa: i < 1
: 8 The Yogin whose self is satisfied with ‘knowledge and wisdom, whv remains unshaken, who has conquered the senses, he is said to bea ‘saint,—for whom a lump of earth, a stone and ‘gold are equal
When the Yogin is satisfied with knowledge (jnana) of ‘things as taught'mn the scriptures, and with wisdom (vijrana), ‘4.€., With the realisation (in his own experience) of the things “so taught—-then he is said to be a saint (yukta), he is said to ‘have attained samadhi or steadfastness of mind.
7—10] DHYANA YOGA 189:
Moreover, Geraaqadaacaeseaaeaqg | VIA FT WIT aagfsaraar 1 si
2 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 Yogarudhas, among those who have attained to Yoga. [There is also another reading which means ‘he is liberated.’] Who zs 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 “tndifferent’ man is One Who is partial to neither of two contending sides;
a ‘neutral’ manisone who means well by both the contend: ing sides. The righteous are those who follow the Sastras, and the unrighteous are those who resort to forbidden acts.
Directions for the practice of Yoga Wherefore, to attain the highest results,
ani gaia aaaacarad wefe ay | Taal Faraarar faualizatae: 1) go 1
10. Let the Yogin try constantly to keep the. ’ mind steady, remaining in seclusion, alone, with 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 (same. nyasa). Not only should he renounce the world when he. practises Yoga, but he should also abandon all possessions,
1190 THE 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 with it- First of all, He prescribes a particular *mode of sitting as foilows :
qa Sa aiasca TATA aghast aes AorsagQaiaT uu Ce
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 seatin
‘the reverse order of their enumeration here, What should be done after establishing the seat ?
aaBA HA: Heal saadiegareas | fas bas A me “ sqaIaaA FasapqTAAaAgad i) 22 i 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. ‘J's self: the antah-karana, the inner sense, the mind.
The external seat has been described. Now, what -should be the posture of the body ?—Listen :
41—14] DHYANA YOGA 191
aa Haraina aaaas fer: | area alee @ Reaaaateaar |) 23 1
13 Holding erect and still the body, the head, and the neck, firm, gazing on the tip of his nose, without looking around ;
An erect body may be in motion; hence the qualification “still.” He is to gaze as ct were on the tip of his nose.— Here we have to understand the words ‘as it were’; for, the Lord means to prescribe, not the Very act of ‘gazing on the tip of his nose’, but the fixing of the eye-sight within (by withdrawing it from external objects) ; and this, of course, depends on the steadiness of mind. If, on the other hand, ‘the very act of ‘gazing on the tip of his nose’ were meant here, then the mind would be fixed only there, not on the Self. Asa matter of fact, the Yogin is to concentrate his auind on the Self, as will be taught in vi. 25, ‘Making the mind dwell in the Self.’ Wherefore the words ‘as it were’ being understood, ‘gazing’ means here ‘the fixing of the eye- sight within.’ ie
Moreover, nN as AA TMFAMAa fanadaaakad Raz | Aa: HIT ara Aw AMA AGE 11 ev 1
14, Serene-minded, fearless, firm in the vow of godly life, having restrained the mind, thinking on Me, and balanced, let him sit, looking up to Me as the Supreme.
The vow of godly life (Brahmachari-vrata) consists in doing service to the Guru, in eating of the food obtained by begging, etc. He should strictly observe the vows of godly life. He should also restrain the mind, ¢.¢., repress its
192 THE BHAGAVAD~GITA [Dis. VE
modifications. He should ever think of Me; the Paramesvara, the Supreme Lord. He shonld also regard Me as the. Supreme, A lover may always think of a woman, but he never regards her as supreme. He regards either his sovere- ign, or Mahadeva (the Great God), as the case may be, as the: Supreme. The Yogin, on the other hand, ever thinks of Me, and also regards Me as the Supreme Being.
Now the fruit of Yoga is described as follows : qaaad aarsscara att fArdaraa: | atica frarratat meaeTATRsTA (| 84 I 15. Thus always keeping the mind balanced, the Yogin, with the mind controlled, attains to the Peace abiding in Me, which culminates in Nirvama.
(moksha.)
Thus : in the manner prescribed above. Here follow regulations as regards a Yogin's food, ete :
MAAR Assit A AHeATAATAA: | a aitanaive aaat Aa AIGA 1 28 A 16. Yoga is not. possible for him who eats too much, nor for him who does not eat at all, nor for him who is addicted to too much sleep, nor for him whois (ever) wakeful, O Arjuna. Eats too much : eats more food than what is suited to him. The sruti says:
“Whatever food is suited to oneself, that protects; it injures not. A greater quantity injures and a smaller quantity protects not.”—(Satapatha- Brahmana),
15—18] DHYANA YOGA 193
The Yogin should therefore eat neither more nor less than what is suitable for him. Or it may mean this; Yoga is not possible for him who eats more than the quantity pre- scribed for a Yogin in the Yogasastra, The quantity of food is thus prescribed :
“Half (the stomach) for food and condiments, the third | (quarter) for water, and the fourth should be reserved for | free motion of air.”
How then can Yoga be achieved ?—The answer follows:
~ kes S GHaTIeCS ZHASA Bag | FEAMATIA GM waft Saat ny vo yy 17. To him whose food and recreation are moderate, whose exertion in actions is moderate, whose sleep and waking are moderate, to one accrues Yoga which is destructive of pain.
To him who resorts to food and recreation (such as
walking) within prescribed limits, and who sleeps and who
wakes up at the prescribed hours, to him accrues Yoga which is destructive of the misery of samsara.
Consummation, When does he become a saint (Yukta)?—The answer follows : aat fafaad Praaraeaarafasa | fede: BARAT BH SATA al yy Ve 18. When the well restrained thought is established in the Self only, without longing for any of the objects of desire, then he is said to be a Saint. ° 13
194 THE BHAGAVAD-GITA [Dis. VI
Well-restrained: which attained to one-pointedness or concentration. In the Self only: having abandoned all thoughts of external objects, the thinking principle (chitta) remains steadily in the Self. Objects of desire: seen or unseen.
The simile of such a Yogin’s steadfast mind is described
below : ar 4 NT et ae Gat sa AAAS AGA AMAT FIAT | NEN LN os ce Geese - OTA AAAS JSAA ATAKAA 1&8 Ul
19. ‘Ags alamp in a sheltered spot does not flicker,’—this has been thought as the simile of a Yogin of subdued thought, practising Yoga in the Self.
This simile has been thought out by those versed in Yoga, by those who know the ways of tne thinking principle. Having thus, by virtue of the practice of Yoga, become one-pointed (fit for concentration), like a lamp sheltered from the wind, aaa Pad ed aTaaT | aA FaRAA SSAA WIAA TAA 1) Re tI
20. When thought is quiescent, restrained by the practice of Yoga; when, seeing the Self by the self, he is satisfied in his own Self ;
When the mind is restrained from all quarters by practice of Yoga, the Yogin sees the Self—the Supreme Intelligence (chaitanya) and the All-resplendent Light—by self (the antahkarna, the inner sense), by the mind which has been purified by samadhi and attains satisfaction in the
Self.
: 19—23] DHYANA YOGA 195
and: garages ave gfemaadiegay | aft aa a Sarsa faaaels aaa: |) 22 |
21. When he knows that Infinite Joy which, transcending the senses, can be grasped by reason; when, steady (in the Self), he moves never from the Reality ;
_ He: the wise man. That joy can be grasped by reason
(buddhi), independently of the senses, it lies beyond the ken of the senses ; it is not produced by sense-objects,
And; ° Ash e. e ben oa ° 4 wetal SG BH ATi aAlqs aa: | ol a Za ~ ~ & WAP A Tia TRIS Aareaa 1) 22 yy 22. When, having obtained it, he thinks no other acquisition superior to it; when, therein established, he is not moved even by a great pain; It: the gain of the Self. Therein: in the real Self. _ Pain: such as may be caused by a sword-cut ete. This Yoga,—this peculiar state of the Self which has been described in so many of its attributes in the verses
Deginning with vi. 20:
~ _ “N *
Tae Gadanaalt AaaSary | a fade amsat aha sfatontaar |) 23 -3. This severance from union with pain, be it known, is called union (Yoga). That Yoga must be practised with determination and with unde- pressed heart.
166 THE BHAGAVAD-GITA [Dis. VE
Severance from union with pain is called Yoga (which means union) by a sort of irony. Having thus concluded speaking of the effect of Yoga, the Lord again refers to the necessity of it, with a view to show that determination and non-depresion (self-reliance) are necessary means to Yoga. That Yoga; the Yoga which can produce the result described above. |
Further directions concerning the practice of Yoga.
Moreover, ASCIIAAPHAARA FAUAAT: qaaargaa fafaasa aaraa: 1) AY 1 94. Abandoning without reserve all fancy-
born desires, well-restraining all the senses from all quarters by the mind ;
By the mind : endued with discrimination : UMA Feat gaqElaar | area aa: Heal a faisaele Feadq 1 24 I 25. Little by little let him withdraw, by reason (budhi) held in firmness; keeping the
mind established in the Self, let a not think of anything.
He should make the mind constantly abide in the Self, bearing in mind thatthe Self is all and that nothing else exists. This* is the highest form of Yoga.
Now, as to the Yogin who thus strives to make the mind abide in the Self.
* The steadiness of minde—(A-)
| 24—27] DHYANA YOGA 197
aa aa feat AaamenaTT | ada aeaageneda ast AIT |) VE II
26. By whatever cause the wavering and — unsteady mind wanders away, from that let him restrain’ it and bring it back direct under the control of the Self.
Sound and other objects are the causes which make the | mind wander away. It isa natural weakness of the mind to be thus Jed away by sense-objects. By convincing oneself of — the illusoriness of sense-cbjects through an investigation into their real nature, and by cultivating indifference to worldly objects, the mind can be restrained from sense-objects and brought back to the Self wherein to abide firmly. In virtue of this practice of Yoga, the Yogin’s mind attains peace in the Self.
The effect of Dhyana Yoga. Ueda BA Aid GUAaAy | bas) ° di SHa Meatsneg AAYTABTAT |) RO ||
27. Supreme Bliss verily comes to this Yogin, whose mind is quite tranquil, whose passion is quieted, who has become Brahman, who ig blemishless.
Whose passion Sc.: in whom all passion, including attachment and other causes of pain, has disappeared; who has become a Jivan-mukta (a man whose soul is liberated while still alive), convinced that all is Brahman; who has no blemish whatsoever, who is not affected by dharma and a dharma,
198 THE BHAGAVAD-GITA (Dis. VE
Jara aalssmra aya faaraeeAa: Gaa aaaAaet ganz W ac yy 28. Thus always keeping the self steadfast, the Yogin, freed from sins, attains with ease to the infinite bliss of contact with the (Supreme) Brah- man. Always ; unimpeded by any of the obstacles to Yoga. Now will be described the effect of Yoga, the perception of oneness with Brahman, which leads to the cessation of all samsara ; AACA eayeie areATA salt MATT A BAA BAIA 1) RB tl
29. The Self abiding in all beings, and all beings (abiding) in the Self, sees he whose self has been made steadfast by Yoga, who everywhere sees the same.
He sees all beings—from Brahma, the Creator, down to a clump of grass—as one with the Creator down to inanimate objects—he sees the same; t.e., he sees that the Self and Brahman (the Absolute) are one. Now will be described the effect of this perception of the unity of the Self; a at qaafa waa aa a afa asafa | AME ANIA @ aa a ANFAlA | 30 II
80. He who sees Me everywhere and sees everything in Me, to him I vanish not, nor to Me does he vanish.
— 28—32] DHYANA YOGA 199
He who sees Me, Vasudeva, the Self of all, in all beings, and who sees Brahma, the Creator, and all other beings, in Me, the Self of all ;—when he has thus seen the anity of the Self, I—who am the Isvara—never leave his presence, nor does that wise man leave My presence; for his Self and Mine are one, and one’s own Self cannot but be manifest to oneself.
Now, referring to the knowledge imparted in the preceding verse—namely that ‘I Myself, the Self of all, am the seer of the unity of Self’—the Lord will speak of moksha as the effect of that knowledge:
wayafad a at wsaaaanera: | aaa aaaAase a aeh as saat Wy RV UI 31. Whoso, intent on unity, worships Me who abide in all beings, that Yogin dwells in Me, whatever his mode of life.
This man of right knowledge dwells in Me, in the supreme state, in the state of Vishnu; he is ever liberated nothing obstructs his path to moksha.
Moreover, Aaa BAT GA TAA asaya | ga at we arg: @ ala} qa wa: 1) 82 1) 32. Whoso, by comparison with himself, sees the same everywhere, O Arjuna, be it pleasure or pain he is deemed the highest Yogin.
He sees that whatever is pleasant to himself is pleasant to all creatures, and that whatever is painful to himself is painful to all beings Thus seeing that what is pleasure or pain to Limself is alike pleasure or pain to all beings, he
200 THE BHAGAVAD-GITA Dis. VI
causes painto no being; he is harmless. Doing no harm, and devoted to right knowledge, he is regarded as the highest among all Yogins.
Practice and Indifference are the surest means to Yoga.
Seeing that the Yoga above described, the Yoga of right knowledge, is very difficult of attainment, Arjuna wished to know the surest means of attaining it, and said:
Arjuna said : asa Wnesay Tie Bela ATTA | wae a asa wasn ala far i 33 U
33. This Yoga in equanimity, taught by Thee, O Destroyer of Madhu.—I see not its steady continuance, because of the restlessness (of the mind.)
This is a well-known fact :
aaq% f& aa: HN WANA AwaT FSq | “wn e A Sr ATAlSe AHS AeA AANA GSeH 1 2¥ II
34. The mind verily, is, O Krishza, restless, turbulent, strong and obstinate. Thereof the restraint [ deem quite as difficult as that of the wind.
‘Krishna’ is derived from ‘krish’ to scrape. Krishna is so called because He scrapes or draws away all sins and otter causes of evil from his devotees.—Not only is the mind restless, but also turbulent: it agitates the body and the senses and makes them subject to foreign influences. It
is not possible to restrain it by any means, as it is quite irrepressible. It is as impossible to cut it as to cut the
32—36} DHYANA YOGA 201
tantunaga, the Varuna-pasa, akind of shark. To restrain the mind of such a nature is even more difficult than to restrain the wind.
The Lord says :—So it is, a8 you say: The Blessed Lord said ; HAIG ACA! Aa Shans ASA | AAA J Beda Iw + TIT 1 84 | 35. Doubtless, O mighty-armed, the mind is hard to restrain and restless; but by practice, O son of Kunti, and by indifference it may be restrained, én.’ Practice’ consists in constantly repeating the same idea or thought regarding some one object of thought. ‘Indiffer- ence’ means freedom from desire for any pleasures seen or unseen, attained through a constant perception of evil in them. Itis by practice and indifference that vtkshepa, the
passage of thougut in the direction of external objects, can be restrained.—It is thus that the mind is restrained.
But as regards him who is not self-controlled : Haaaaal way soy sa a aes | AQAA F AAA AFA sacqyyraa: 1) 34 1 36. Yoga, methinks is hard to attain for a man of uncontrolled self; but by him who (often) strives, self-controlled, it can be acquired by (proper) means. Uncontrolled self: the antahkaroana not controlled by
means of constant practice and by indifference to worldly gain. Self-controlled: who has subdued the mind.
AO eS e symm eit
202 THE BHAGAVAD-GITA [Dis. VE
Failures in yoga and the after-career On engaging in the practice of Yoga, all works which are. the means of attaining success in this world and in the other world have been renounced, while the right knowledge, which is the result of perfection in Yoga and which is the means to moksha, has not yet been attained; and the Yogin’s mind strays away from the path of Yoga atthe time of death. Arjuna thought that such a man would meet destruction and therefore asked : Arjuna said ; Cans Ren Geese Maer ‘oss Aya: ASA] BTC IsAa: | ara ainears at aft aot Tesia 1 38 | 37. He who strives not, but who is possessed of faith, whose mind wanders away from Yoga,— having failed to attain perfection im Yoga, what end, O Krishna, does he meet?
He has faith in the efficacy of Yoga but does not strive in the path of Yoga; and during the last moments of life his. mind wanders away from Yoga, with memory lost. Having failed to attain the fruition of Yoga—namely, right knowledge —what end does such a man meet ?
SAAAAUAVASAMAT ALATA | ‘\ 05 i ae aarast Aerael fay! Aan: GT NW 8S A 38. Having failed in both, does he not perish like a riven cloud, supportless, O mighty-armed, and perplexed in the path to Brahman f
Both: the path of Karma and the path of Yoga. The path to Brahman; the path by which Brahman can be reached.
37—41] DHYANA YOGA 203. Ua a as He STAeTAI: | APT: STAIN SAT VATA | 33 I 39. This doubt of mine, O Krishna, do Thou dispel completely; for none other than Thyself can possibly destroy this doubt.
None other : be he a Ziishi cr Deva. Thou alone couldst- destroy this doubt. The Blessed Lord said : ; < los ~ qa ade aga faa fag |
fos
a fe neaopReRaens aa n=als 1) vo 1
40. O Partha, neither in this world nor in. the next is there destruction for him ; none, verily,. who does good, My son, ever comes to erief,
He who has failed in Yoga will not be subject to a lower. birth than the present one either here or hereafter. My son: [Sk. ‘tata’ is translated into ‘son’]. ‘Tata’ in Sanskrit mean ‘father’ because the father propagates (Sk. root ‘tan’), himself in the form of hisson. Since thus the father himself is the son, the son also is called tata. Even a disciple, though not a son, is addressed as son because he is like a son.
What, then will happen to him ?
AA Qvagar wrergIear ara: AAT: | Qarat Aaat Te arrasisaaa 1 #2 11 41. Having attained to the worlds of the. righteous and having dwelt there for eternal years,
he who failed in Yoga is reborn in a house of the. pure and wealthy.
“204 THE BHAGAVAD-GITA [Dis. VI
This is said, as the context shows, of a samnyasin engag- -ed in the path of (Dhyana) Yoga. The righteous : those “who worship by the asva-medha or horse-sacrifice, &c: Having completely enjoyed the pleasure (he is entitled to) “in such a world, he is reborn in @ house of the pure and wealthy. ‘(he pure: acting according to the prescribed ‘rules.
NON an bas a Las AAal AAA HO AAA SAAT | ep S$ GT . a UAE Feral SiH AH Gees II #2 1
42. Wlse, he is born in family of wise Yogins only. This, verily, » birth like this, is very hard to obtain in this world.
Or else he is born in quite a different family, that of ‘poor wise Yogins, A birth in a family of this sort, in a ‘family of poor Yogins, is more difficult to obtain than the one mentioned above,
And for the following reason :
\ ° Tod Bg ~ ASAH a4 A TSAI GHA Waehs | = ~ “~ S .: aad 4 aa Ya: AAs! Hadeget || 83 II
43. There he gains touch with the knowledge ‘that was acquired in the former body and strives more than before for perfection, O son of the Kurus :
More than before ; with greater vigour than that with “which he strove in the former birth.
gaara aaa feat aaetisht a | ~ on ap PN Magus ant TeAAiaaat 1 ¥2 A
44—497) DHYANA YOGA 205:
44. By that very former practice is he borne. on, though unwilling. Even he who merely wishes. to know of Yoga rises superior to the Word-. Brahman.
The man who failed in Yoga is borne on towards. perfection by the force of the practice of the former birth, If he has done no unrighteous deed (a-dharma) which could; overpower the tendency caused by the practice of Yoga, then, certainly, the tendency of Yoga prevails. If a-dharma be stronger, then, even the tendency born of Yoga is certainly overpowered by a-dharma. But on the exhaustion of: a-dharma the tendency caused by Yoga begins to produce its. effects: that is to say, it is not liable to destruction though it may have long been in abeyauce. Thus he—i.e., as the. context shows, a samnyasin who has failed in Yoga—who works in the path of Yoga, only wishing to know its nature, even he will free himself from the Word-Brahman (Sabda- Brahman), from the effects of the observance of Vedic. Karma : what need is there to say that he who knows Yoga and practises ib in steady devotion will be free from its. effects ?
The best of Yogins,
And why is the life of a Yogin preferable ? TAMA Ait BPSlaeaa: | qadawrAaagad alia wt maT 1 ¥4 I
45. Verily, a Yogin who strives with assiduity, purified from sins and perfected in the course of: many births, then reaches the Supreme Goal.
In the course of many births he acquires facility in Yoga little by little,and by the aggregate facility thus,
| 206 THE BHAGAVAD-GITA [Dis. VI
‘acquired in many births he is perfected. Then he obtains ‘right knowledge and reaches the Supreme Goal.
anferaisfrat ait atfreaistt aarstera: | ~ A > S Baa BM AAT AAs Ww Ye U 46. Yogin is deemed superior to men of ‘austerity, and superior to even men of knowledge; he is also superior to men of action; therefore be thou a Yogin, O Arjuna. Knowledge: of the teachings of the sastra, Acizon: ‘such as Agnihotra, worship of the sacred fire, ararage Bast AgtaeaueAar | Ag aeAaa A at a a Away aa: yy 8 |
A?. Of all Yogins, whoso, full of faith, worships Me with his inner self abiding in Me, he ‘is deemed by Me as most devout.
Yogins: those who meditate upon Rudra, Aditya, etc. The inner self abiding in Me: ‘The antah-karana kept steadfast in Me, Vasudeva.
gfa dlagnadiarguiaay aalaarat aaa FUNAAAANS TNAaaATAT Aa BISA: ft
Realisation of the Lord by meditation.
Having given in vi. 47 an occasion for further interroga- tion, and wishing to teach, without being asked, that “so and so is My Real Being, and such and such is the one whose inner self abides in Me,” the Lord said :
The Blessed Lord said:
AAMAS WE ANT ZaeaAI: | FATT Bay at aa seals a=sq 1
1. With the mind intent on Me, O Partha, practising Yoga, and finding refuge in Me, how in full without doubt thou shalt know Me, that do thou hear.
The Yogin’s mind is intent on Me, the Supreme Lord, possessed of such attributes as will be mentioned below. Hie pratises Yoga or steadfastness of mind and finds refuge in Me alone, the Supreme Lord. He who seeks a human end resorts to some action sach as Agnihotra, or to an austerity, or to a gift or the like, as a means of attaining that end. The Yogin, on the other hand, resorts to Me alone, abandoning all other means, with his thought intent on Me alone. Now, listen to what I am going to say as to how you also, thus acting, will, without doubt, know Me in full, possessed of infinite greatness, strength, power, grace and other attributes; you will know Me undoubtingly, that “ The Lord is so and 80 only.”
208 THE BHAGAVAD-GITA [Dis. VIE
ari ds& aftarafag aemiragiaa: | TIA AE Ya seasHasaAafacad |! 2 |
2. I shall fully teach thee this knowledge combined with experience, which being known, nothing more besides here remains to be known.
And this knowledge concerning Me, as born out by My own experience, I rhall relate to thee in full.—In the latter portion of the verse the Lord extols the knowledge which is going to be taught, with a view to prepare the hearer to follow it.— Nothing more; no other means to a human end. He who knows Me in truth becomes omniscient, Thus the
knowledge is productive of great results and is therefore very hard to obtain.
How ?—Listen: narant weey aiagara fase | aaa fagrt aiaeat aft dead: |) 3 1 38. Among thousands of men, one perchance strives for perfection; even among those who
strive and are perfect, only one perchance knows. me in truth.
Perfect; they are indeed perfect who strive for moksha.
Evolution of the Universe out of Divine Prakriti.
Having prepared the hearer for the teaching by inducing in him a taste for it, the Lord proceeds thus:
WAIsas WZ: GT aay gfera a | Bese FAs A far saHlAcsar ty ¥ I
2—5| VIJNANA YOGA 209
4. Harth, water, fire, air, ether, thought (Manas) and reason (Buddhi), egoism (Ahamkara) —thus is My Prakriti divided eightfold.
HKarth stands for the subtile rudimental element or Tanmatra, the Prithivi-tanmatra or the subtile rudimental element of earth; and so water, fire, air and ether stand for the Tanmatras of water, etc) Thought (Manas) stand for its cause Aham‘ara or egoism: reason (Buddhi) for the Mahat principle, which is the cause of Ahamkara; and Ahamkara for the Avyakta, the Uumanifested, conjoined with Avidya or nescience. Just as food which is mixed with poison is itself called poison, so the Avyakta, the First Cause, conjoined with the vasana, or latent unconscious impression, of Ahamkara, is itself called here Ahamkara inasmuch as Egoism is the impelling cause of all, 4s a matter of fact, we tind, from our ordinary experience, that egoism is the cause of the activity of every being. Thus divided eightfold is My Prakriti, the Maya belonging to the Isvara,
aRafaaeat salt Mrs A ey | a ° ~ ® ea Saqat Aaa ade aaa aAT 1) &@ |
5. This is the inferior (Prakriti); but as distinct from this know thou My superior Prakriti, the very life, O mighty: armed, by which this universe in upheld.
This Parkriti is inferior, impure, productive of evil, itself constituting the bondage of samsara ; but the superior Prakriti is pure; it is My very Self, the Katieten jan, that by which life is sustained, that which enters within the whole universe and sustains it.
210 THE BHAGAVAD-GITA (Dis. VII
canes arta BarveyTATe | RS HMA ANA: Wa: TWAT 1 F
6. Know that all beings have their birth in these. So, I am the source and dissolution of the whole universe.
These, My inferior Nature (Prakriti) and My superior Nature (Prakriti) matter (Kshetra) and spirit (Kshetrajna), are the womb of all creatures. Beeause my Prakriti is the womb of all beings, I am the origin and the end of the whole universe. That is to say, through this twofold Prakriti I the omniscient Isvara, am the cause of the universe.
Wherefore,
HA: Wat aracHsagiea TAT | ula aaa Nd GA Ao sa |) © 1
7. There is naught else higher than I, O Dhananjaya: in Me all this is woven as clusters of gems on a string.
There is no other cause besides Me, the Supreme Lord. T alone am the cause of the universe. Wherefore all beings as well as the whole of this universe are woven in Me, asa cloth in the warp, clusters of beads on a string.
The Divine Principle penetrating the Universe,
What are Thy attributes showing that the whole of this is woven in Thee ?—Listen :
wiseay Weds qarsiee aBaqaats | aan bat e qq: BAIT Asa: FT FRI TZ < I 8 [am the sapidity in water, O son of Kunti. I am the light in the moon and the sun,
‘6—10] VIJNANA YOGA 211
Tam the syllable Om in all the Vedas, sound in ‘ether, humanity in men.
The essence of water is sapidity. In Me who am that sapidity waters are woven.—So in all cases.—Just as I am ‘the sapidity in waters, so am | the light in the moon and the ‘sun; Ll am the Pranava, the syllable Om in all the Vedas: in Me who am that Pranava all the Vedas are woven. So also, Tam humanity in men «.e, I am that in a person which makes that person regarded a human being. In Me as human- ity all persops are woven. Sound is the essence of akasa: in Me as sound akasa is woven,
goay wea: Treat a aware aaa | A ry 2g las oa aad aagdg aqalien agagy 1 e |)
‘9. And lam the agreeable odour in the earth and the brilliance in the fire, the vitality in all beings, and I »m the austerity in ascetics.
In Me as odour the earth is woven.—Odour by itself is ‘agreeable; the disagreeableness of odour in the earth and of ‘the like being due to the combination of one element with ‘some other element or elements under the influence of the avidya and a-dharma of individual souls in the world. The agreeableness thus spoken of with reference to the earth applies also to the agreeableness of the sapidity in waters, and so on.—I am the vitality in all beings, that by which all ‘beings live. In Me as austerity the ascetics are woven.
dist at aaqaat fle gat aaraaq | m~ SA lon Eins HOE." FSI GAMA WAIT |; Qo | 10 Know Me, O Partha, as the eternal seed
“of all beings; I am the intelligence of the intelli- gent, the bravery of the brave
212 THE BHAGAVAD-GITA [Dis. VIE
Seed: the cause of growth. Intelligence: the discrimi-~
native power of the antah-karana. qs Toa HauTaalstay | cA ~ Sa a S qaASs! YIT HAs VTA 1) Ve 1)
11. And of the energetic am I the energy devoid of passion and attachment; and in (all) beings I am the desire unopposed to dharma, O lord of the Bharatas.
Passion (Kama): thirst for objects not present to the senses. Attachment (raga): love for those presented to the senses, J am that energy which is necessary for the bare sustenance of the body, certainly not that which causes thirst and attachment: (for sense-objects) in the case of worldly mortals. So I am the desire not opposed to the teaching of the scriptures; [ am, for instance, the desire for that much of eating and drinking, etc., which is necessary for the bare sustenance of the body.
Moreover, a Sa attast wal unaraaerss & | aa wala aafe a wae ag d AT 1 22 I
12. And whatever beings are of Sattva or of Rajas or of Tamas, know them to proceed from Me: still, I am not in them, they are in me.
Know that all beings, whetber formed of Sattva or of Rajas, or of Tamas,and which come into existence as the result of the respective karma of living beiugs, proceed from Me. Though they thus proceed from Me, I am _ not subject to them like mortal beings (samsarins). On the other hand, they are subject to Me: they are dependent on Me.
41—14] VIJNANA YOGA 213
Maya: How to overcome it,
The Lord now expresses His regret that the world does not understand Him, who is thus the Supreme Lord ; who by nature is eternal, pure, intelligent and free; who is the Self of all beings, devoid of all attributes: by knowing whom they might burn up the evil which is the seed of samsara.— What is this ignorance on the part of the world due to ?—Listen :
min & FSA Kr DQ Ao faramnadarata: aalie aa | Aiea alfasrafa wreiva: qeasaaq |) 23 11
13. Deluded by these three (sorts of) things composed of gurtas, all this world knows not Me as distinct from them and immutable.
Ail living beings are deluded by such things as love, hatred and attachment, which are all modifications of gunas,
Immutable; devoid of such changes as birth and the like, which pertain to all things in the world.
How then can one surmount this Divine Hlusion (Maya) of Vishnu made up of the three gunas P—Listen ; SS
qal GU quad aa war staat | Aaa @ qgeed araat atta a yy 08 1
I4. Verily this Divine Illusion of Mine,made up of guzas, is hard to surmount. Whoever seek Me alone, they cross over this Illusion.
This Illusion (Maya), formed of gunas, is inherent in Me Vishnu, the Lord, Such being the case, whoever abandon all formal religion (Dharma) and completely devote themselves to Me, their own Self, the Lord of Illusion, they cross over the Illusion which deludes all living beings; they are liberated trom the bondage of samsara.
214 THE BHAGAVAD-GITA [Dis. VIE
If those who resort to Thee cross over the Jllusion, why do not all resort to Thee only P— a at goHiaal Fels AGT ATAAT: | WAM STARA ABE AaawAars 11 @4
15. Not Me do the evil-doers seek, the delud— ed, the vilest of men, deprived of wisdom by Illusion, following the ways of the Demons,
Me, the Supreme Lord Narayana. The ways of the Demons are cruelty, untruth, and the like. Four classes of devotees - But as the best of men, men of good deeds;
aaa aset at cal: BaRAAsga | aa Sarge sat a aag 1 EH
16. Four kinds of virtuous men worship Me, O Arjuna—the distressed,the seeker of knowledge, the seeker of wealth and the wise man, O lord of the Bharatas.
The distressed: he who is in distress, overpowered by a robber, a tiger, illness or the like. Knowledge; of the real nature of the Lord. The wise man: he who knows the real nature of Vishnu.
agt area faa waar | ~ os beg e mat fe alfeatsarae a aaa a: yy 29 1
17. Of them the wise man, ever steadfast and devoted to the One, excels; for, excessively dear am I to the wise, and he is dear to Me.
15—19| VIJNANA YOGA 215
Of the four, the wise man, as knowing the truth, is ever steadfast, and devoted to the One, finding no other object of worship. Thus, he who is devoted to the One is superior to all others. Since I am his very Self, I am excessively dear to the wice man.—It is well-known to all in this world that the Self is dear to every one. Therefore Vasudeva, as the Self of the wise man, is dear to him.—And the wise man is My very Self and is therefore very dear to Me. _
Then the three others, the distressed and the rest, are not dear to Vasudeva ?—Not so.— What then ?
Sa ras Mi Ay Sas G4 Cad Meal caicHa F Hay |} aia: @ fe awa aaargaat mag 1) VS 18. Noble indeed are all these; but the wise man, | deem, is the very Self; for steadfast in mind, he resorts to Me alone as the unsurpassed goal.
These are all noble indeed ; 7.¢., those three also are dear to Me. There is no devotee of Mine but is dear to Me, Vasudeva, There is, however, this difference: the wise man is excessively dear to Me.—Why so?—It is my conviction 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 Vasudeva and is no other than He. He seeks Me ouly, the Supreme Brahman, as the highest goal to be reached.
The wise man is again extolled: Feat AeHaaet MAMA AGIA | SAK qgea: aafafa a AEKAl BTea: 1) 2S 1
216 THE BHAGAVAD-GITA [Dis. VIT
the all: he is the noble-souled (Mahatman), very hard to find. i 3
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, Vasudeva, the innermost Self (Pratyagatman).—How ?—Realising that Vasudeva is the All. He who thus comes to Me, Narayani, the Self of All, isa Mahatman, a man of high soul; there in 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” (vil. 3.)
The ignorant worship inferior Gods,
Now will be shown the cause of (the people) not seeing that the Self or Vasudeva alone is the All:
BAA WAS pea ean BAMA: ATI ASACTT: | ad @& fqanneaa THAN Aaa: AT |p Ro jy
20. Those whose wisdom, has been led away by this or that desire resort to other Gods, engag- ed 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 (Devatas), 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 (prakriti), by that peculiar tendency (samskara) which they acquired in the previous births.
Of these lustful men,
ar ay at at ag we: agaisMg=aie | as Taras aAgl aaa fAgaeaaT 1 Ae ty
20—23] --VIJNANA YOGA 217
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 Devata.
a dal Asal JRaaeraasied | ead 4 aa: wrarenaa fafeareeart 1) WW UI
22. Possessed of that faith he engages in the worship of that (form); thence he obtains hig desires, 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 obtaius the objects of his desire as ordained by me, the Supreme Lord, the Omniscient, as I alone know the precise relation between actions and their fruits. Because 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 iast part of the verse mean that desires are beneficial. But desires can be beneficial only in a secondary sense; fors 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,
HAIG BS Ai aRaaTqWaany | qaUraaIs Aiea ABT aea aA 2B y
218 THE BHAGAVAD-GITA (Dis. VII
23. That result indeed is finite, (which accrues) to those men of small intellect Wor- shippers of Gods (Devatas) go to Gods (Devatas); My devotees 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: :
Hh SAGANGA AeAed AATSA: | qt Waanaea AASTansTAAT |) Ve
24. The foolish regard Me as the unmanifest- ed coming in manifestation, knowing not My higher, immutable, unsurpassed nature
Not knowing wy higher nature as the Supreme Self, the ignorant think that I have just now come into manifestation, having been unimanifested hitherto, though [am the ever luminous Lord.
To what is their ignorance due ?—Listen :
8 < . US AHR: GAS AMTAMAAAAA: | tt ° c~ Ysa AAAs sat BAIASIAT 1) 2 I
25. Iam not manifest to all, veiled (as I am) by Yoga-Maya. 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-Maya.—Yoga-Maya is the Maya which is none other than the Yoga or union of the three gunas.—Or, Yoga is.
23—27 | VIJNANA YOGA 219:
the firm will of the Lord or [svara. The Illusion or veil; thereby spread is called Yoga-Maya.—Wherefore people- are deluded and know Me not as unborn and imperishable.
The Yoga-Maya by which [ am veiled and on account of which people do not recognise Me,is Mire, (¢.e., subject to My control, and as such, it cannot obstruct My know- ledge—the knowledge of the Isvara, of the possessor (for wielder) of the Maya, just as the glamour (maya) caused by ajuggler (mayavin) does not obsruct his own knowledge. Wherefore,
age andaa aaarare aga | wfacaity a yall At Gg az a FAA 1 AA 1 26... I know, O Arjuna, the past and the pre- sent and the future beings, but Me nobody know.< 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 ignorance 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 : bat ~\ S : FTSIAAAA BSAA ATA | ¢ ae. SRS Pay BAMA Beas AT Aiea WAT |) 2s |)
2/. From the delusion of pairs caused by desire and aversion, O Bharata, all beings are sub- ject to illusion at birth, O harasser of thy foes.
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
220 THE BHAGAVAD-GITA [Dis. VII
‘in its turn, are known as pairs (dvandva). Now, when desire, ‘and aversion arise on the occurrence of pleasure and pain or ‘of the canses thereof they cause delusion in ail beings and ‘create obstruction to the rise of a knowledge of the Supreme Reality, the Self, by subjugation to themselves the intelli- ‘gence 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 toa man whose intellect is over ‘powered by passion there cannot arise a knowledge of the Innermost Self, inasmuch as there are many obstacles in its way. Allcreatures into existence are born subject to this ‘delusion. Wherefore every being has its intelligence obscur- ed by the delusion of pairs; and thus deluded it knows not that I am the Self, and therefore worships Me not as the Self. Divine worship leads to realisation
Who then are free from the delusion of pairs and know Thee and worship Thee as their Self sccording to the Teaching (Sastra) ?—In answer to this, the Lord says:
ast aeand a warat Guana | ~~ ~ KS ° ie qt Segueldywal AAed AT FSHAT: 1) XS 1
28. Those mortals of pure deeds whose sin has come to an end, who are freed from the delu- ‘s10n 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 toanend are freed from the delusion of pairs spoken of above and worship Me. ‘their Highest Self. They resolutely abandon all else, firm ‘in the conviction that “This is the Supreme Reality and no “Other.”
With what object do they worship P—Listen :
27—30] VIJNANA YOGA 22h
TUT aaa aaa a | qa Weg: HAMA Be awe, 1 Re jy 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 Suprema. Lord, strive for liberation from decay and death, realise in.
full the Reality underlying the Innermost individual Self: (adhyatma), and they know all about action (karma).
afaqaaga at atfaad a a fae: | HUITHSsS Fat at AczTAATG: wy Re 1 30. ‘Those who realise Me in the Adhibhuta (physical region), in the Adhidaiva (the divine re- gion) and in the Adhiyajza (region of Sacrifice), realise Me even at the time of departure, steadfast: in mind.
gfa faananmeaofiagy aafterat aaa aiauiaaaate fasaalt am AAAISeATA: |
EIGH € Be 2pisCOU RSE ee ae ee ABHYASA YOGA
The seven things to be realised by meditation.
Tn vii 29,80 such things have been mentioned by the ‘Lord as have given occasion to Arjuna to put a question. ‘Accordingly Arjuna proceeds to ask thus ;
Raa sara— fe aga Percard fe wa getaa | aay a fe arated feagzad 1 2 1 Aaa: S1-BISA deslaeaggaa | TITS THT gsfa frwacara: i % i Arjina said ; i—2. Whatis that Brahman? What about ‘the Individual Self (Adhyatma)? What is action (Karma), O Purushottama? And what is declared ‘to be the physical region (Adhibhuta) ? And what is the divine region (Adhidaiva) said to be? And how and who is Adhiyajza (the Entity concerned with Sacrifice) here in this body, O Madhusudanah,
-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;
i—3)| ABHYASA YOGA 22s
ehanargara:— Bal AQ Wa Baalseacagzaa | yaar gaaa Fat: Baa: 1 3 I The Blessed Lord said :
3. Brahman is the Imperishable (Akshara), the Supreme. The Kgo is said to be the Indivi- dual Self (Adhyatma, 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 (Paramatman): the sruti says “O Gargi, it is at the command of this Akshara, the imperishable Paramatman, that heaven and earth remain, held in their places.” (Bri. Upanishad, 3-8-9). ‘ Akshara’ does not here mean the eyllable “Om”; for, the latter is subsequently specified thus:— “ Uttering the syllable ‘Om,’ the Brahman” (viii, 13). And the epithet ‘supreme’ applies better to Brahman, the |m- perishable, who transcends all, (than to the syllable ‘Om’).
The same Supreme Brahman existing as the Ego, as the Inuermost Self, as the Prathyagatman, in every individual body, is said to be Adhyatma: that which first shows itself as the Innermost Self in the body and turns out in the end to be identical with the Supreme bea Le the Brahman, is known by the term ‘Adhyatma’,
The sacrificial act which consists in offering cooked rice, cakes and the like to the Gods (Devatas), 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-
224 THE BHAGAVAD-GITA! Dis, VHE
afiydt atl wa: gesaieaay | AMaAsetaa se eewat az yy ¥ 1)
4. The physical region (Adhibhuta) is the perishable existence, and Purusha or the Soul is the divine region (Adhidaivata). The Adhiyajia (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, ¢.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 (pur), ¢e., the Hiranyagarbha, the Universal soul abiding in the Sun (Aditya), the Sustainer and the Stimulator of the sense organs of all living beings.
The Adhiyajna is He who identifies himself with all acts. of sacrifice, the Deity named Vishnu; the sruti says: “Yajna (Sacrifice) is verily Vishnu” (Taittiriya-Samhita, 1-7-4). He is verily Myself. I am the Deity concerned with all acts of sacrilice in the body.—As an act of sacrifice (yajna) 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
HIS TART META BOAT | a: qalfa agra alia aegqa aaa: i & Vy
0. 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: Vishnu, the Supreme Lord. My being: My real being as Vishnu, In this: as to whether he reaches or not.
4—8] ABHYASA YOGA 225
Constant meditation of the Divine is necessary. Not to Me alone does this rule apply; but also: GF aT MTA ATA TAT | qd aaaia wieda aal agraataa: i) & 1 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. | Bewng: a particular Devata or Diety, 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,
AMKAAY BAY AAG qeq a | oy ~ ee XA ° H2a TAA SAaatqwaaaay |} © |) 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.
Meditate: According to the Teaching (sastra). Fight . do thou perform thy proper duty of fighting. Me: Vasudeva, Come to Me : as meditated upon by thee.
The Divine Being to be meditated upon, Moreover, Raa yaa Ada aeamizar | GH gee Reg aia qaraheaaat <I 8. Meditating with the mind engaged in the Yoga of constant practice, not passing over to any -
225 THE BHAGAVAD-GITA [Dis. VIII
thing else, one goes to the Supreme Purusha, the Resplendent, O son of Pritha.
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 sastra and acharya—reaches the Purusha, the Transe- endental Being in the Solar Orb.
What sort of Purusha does he reach ?—Listen : HA FITAAAM AAMC araAsTALy: | qa warraeaeqaeaan ata: Wal I
TUTHS AAaSasA AFA Bw wae Va | way qaaadsa araR a t ot geal fea7 I 9—j0. Whoso meditates on the Sage, the
Ancient, the Ruler, smaller than an atom, the Dispenser of all, of unthinkable nature, glorious — like the Sun, beyond the darkness, (whoso medi- tates on such a Being) at the time of death, witha 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 to conceive of His form though it exists. Like the Sun, He is
$—11] ABHYASA YOGA 227
glorvous with the splendour of His Eternal Intelligence (Nitya- Chaitanya) which is beyond the darkness of delusion or mescience (Ajnana). The strength of Yoga consists in the steadiness of mind which results from the after-effects of the (constant practice of) samadhi. At first the mind (chitta) is ‘subdued in the lotus of the heart (hridayapundarika) ; then by means of the up-going nadi (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 Pranava.
The Lord now assigns a name to that Brahman whom the Yogin wishes to reach by means to be pointed ont again in the sequel, and who will be now described in such terms as ‘being declared by the knowers of the Veda,’ &c. :
aaa dala: agia fata agaat daca: | aaa Aaay ata aa Ge AKAN TaET 1 11. 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 [mperishable as devoid of any attribute whatsoever. The sruti says: “This verily is that (which you wished to know of), the Imperishable, O Gargi, as the brahmanas (the knowers of the Brahman) declare, not gross, not subtle,’ &e. (Bri-Upa. 3-8-8.) The Samnyasins, ever controlling them- ‘selves, free fro n passion, enter the Imperishable, on attaining
228 THE BHAGAVAD-GITA (Dis. VITE
to right knowledge. And desiring to know the Imperishable they enter on godly life (Brahmacharya) with a Guru. Of that Goal which is called Akshara, the Imperishable, J shal}
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 (Pippalada) said to him (Satyakama); ‘‘ O Satyakama, this, the Brahman, the Higher and the Lower, is the syllable ‘Om’.” (Prasna-Upanishad, j5— 1, 2); and it was subsequently said: “Tle who will meditate on the Supreme Purusha by the three-lettered syllable ‘Om” —he is borne up by the Sama-hymns to the Brahma-loka, to the region of Brahman.” (Ibid 9-5).
Again, having started with the words “Hisewhere than. in dharma and elsewhere than in a-dharma, tell me that thou seest;” (Katha-U panished, 9-13), the sruti says, “that goal which all the Vedas speak of (t.e., 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 > 1t is this, the syllable ‘Om.” (Tbid 2-14).
In such passages as these, the syllable ‘Om’, regarded either as an expression of the Para-Bhahman or as @ 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 ‘Om’ is said to produce moksha at a subsequent period. Now, the same contemplation (conjoined with firmness in Yoga) of the syllable ‘Om, productive of mukti at a subsequent period—the “Om” forming, a8 shown above, @ 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 subject. With this view, the Lord proceeds with the sequel ;
i1—14} ABHYASA YOGA 229
Bagi aaa aay ee faeer a | TeaqAas AMAA AA ATIC WLR
AMAR AL AM SASTAATMT | a: saad aaeee a ata azat TAT 1 88
12-13. Having closed all the gates, having confined mind in the heart, having fixed his life- breath in the head, engaged in firm Yoga, uttering Brahman, the one-syllabled ‘Om’, thinking of Me, whoso departs, leaving the body, he reaches the Supreme Goal.
Having closed all the avenues of knowledge and having concentrated thought inthe lotus of the heart, and with thought thus controlled, he ascends by the Nadi 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 body’ 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 Being. Moreover, | aarasa: aad ay at wala fama: | > cA nD TAME FOU Wa ATH Alita i LY i 14. Whoso constantly thinks of Me and long, to him I am,easily accessible, O son of Prvitha, to the ever-devout Yogin. He who thinks of Me, the Supreme Lord, long—z.e., not
for six months or a year, but uninterruptedly throughout life, ~-to that Yogin who is ever steadfast in thought, Il am_ easily
230 THE BHAGAVAD-GITA (Dis. VIIF
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 ; J shall tell you of what use is My being thus easily accessible :
WAI GAMA TASAATPIA | r ~~ ° acsara Agar: alate war Tar: 1 @& ti 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 Jsvara, having reached My being, they are not again subject to birth. Birth here is the seat of all pain arising from the body, etc., andis 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 : simagaaaret: gaalsarssa | WHI F Heda gasiea a faa yy LS 1 16. All worlds including the world of Brahma are subject to returning again, O Arjuna; but, on reaching Me, O son of Kunti, there is no rebirth. ‘ The Day and the Night of Brahma. Why are all the worlds including the world of Brahma
subject to returning P—Because they are limited by time, How?
-14—18] ABHYASA YOGA 231
BEAANIArAMILAN fag: | ufa quagarat tserafaet Tat: 1) 2s 1
17. They—those people who know day and night—know that the day of Brahma is a thousand yugas long and the night is athousand yugas long.
Brahma is the Prajapati, the Viraj. Those persons who know how to compute Time know that Brahma’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 Prajapati’s day and what takes place during His night will now be described :
ASIMSAGA: BA: WAITS UTA | bes a be a oe Usa Ward AAGSaTRHaAH |] YS II
18 From the Unmanifested all the mani- festations proceed at the coming on of day; at the coming on of night they dissolve there only, in what is called the Unmanifested.
The Unmanifested (Avyakta) is the sleeping condition of the Prajapati who is asleep. Oat of That, all manifestations (vyaktis), all creatures unmoving and moving (sthavara and - jangama) are manifested at the coming on of day, t.¢, when Brahma awakes. So atthe coming on of night, ¢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 witha
-
232 THE BHAGAVAD-—GITA Dis. VIII .
view further to teach detachment from samsara by showing that, as the effect of karma caused by avidya (nescience) and other sources of evil, all creatures involuntarily come into being again and again and dissolve, the Lord says:
YAMA: B vas HAT WAT AGA | ~ £ USAMASAM: WA AMAAMSUAA tt 2V i
19. This same 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 Pritha,and comes forth at the coming on of day.
This multitude of beings comprising of 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. Again at the coming on of day, it involuntarily comes into existence.
The Highest Goal—how reached.
[u viii. 13, etc., has been shown the way, by which to reach the Imperishable (Akshara) described above. Now, with a view to indicate the natare 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 ; GAS WA SPaSeAT SSATAATA: | a: aay Yay AIAY A fAAagafa || Xo | 90. But that other eternal Unmanifested Being, distinct from this Unmanifested (Avyakta), —He does not perish when all creatures perish.
‘But’? indicates that the Akshara who isto be described now is distinct from the Avyakta, Being: the Supreme, the Para-Brahman, called the Akshara. Though distinct from
19—22] | ABYASA YOGA 233
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 unmanifested, imperceptible to the senses. Heis distinct from the Avyakta mentioned above, which is Avidya itself, the seed of the whole multitude of created beings; that isto say, He is of quite a different nature from the Avyakta. He does not perish when all beings from Brahma downwards perish,
AsawBSAC FATAMAS: qar aay | ° ™~ rom, e q NG A aaAdeT TEA WA AA |] RV It 21. What is called the Unmanifested and the Imperishable, That, they say, is the highest goal; which having reached none return. That is My highest place. That: that Avyakta which is called Akshara, the Impe-
rishable, the Unmanifested Being, Having reached that state ,
none has returned to samsara, the mundane life. That is My (¢.e., Vishnu’s) Supreme Abode.
The means of attaining to that state will me be pointed out ; ' S Gea: AA: WT UTAl wrqeaaeay | o~ o~ ~ Cn e Arad Yai GA Aaa AAT 1) R21 22. Now, that Highest Purusha, O son of Pritha, 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 fall. Than Him none is higher. He is attained by exclusive devotion, by jnana or knowledge of
234 THE BHAGAVAD-GITA [Dis. VIIE
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 itis necessary to speak of the Uttaramarga, ‘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 Pranava, in the sylllable ‘Om’,and who attain to moksha later on * And this will be taught in the section beginning with viii. 23. Path of return is also described, only with a view to extol the other
path. AAG ors ~~ ~ A eG GA HS AAsahad AAT Alt: | HUA Aiea T BS TeATA ATAGT || 22 1 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 Bharetas.
‘In what time’ should be construed with ‘departing,’ ‘To return’ means to be reborn—‘Yogins’ stand for those who are engaged in meditation (7.2., those who are properly called Yogins) as well as for Karmins, z.e., 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 born again, and when dying they will be born again.
He speaks of that time: AfMsalales VFS: Taran sawang | aA TAA Weslea AM AAA Aa: |) VP?
* At the end of the kalpa-
22—25 | ABYASA YOGA 235:
24, Fire, light, day time, the bright fortnight, the six months of the northern solstice,—then departing,men who know Brahman reach Brahman.
‘Fire’ is the deity presiding over time; so also is ‘light? adeity 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’ isthe deity presiding _ over the day-time, the ‘bright fortnight’ is the deity presiding. over the bright fortnight. The sia months of the northern - solstice : here also, itis the deity that forms the path. The. principle on which this interpretation of the passage is based has been established elsewere.* 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.
Fat USS Ber: Gaya eanaay | qa Aegaa safaary sca fAaaay 1) 4 4
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.
‘Smoke,’ ‘night time,’ the ‘dark fortnight’, and the ‘six. months of the southern solstice,’ are all deities presiding over smoke and periods oftime spoken of. By this path, the. Yogin—the Karmin who performs sacrifices (to Gods) and,
other works—attains to the lunar light, and on the exhaus-. tion thereof, returns again to earth.
* Sariraka Mimazzsa, iv 3-4.
‘236 THE BHAGAVAD-GITA © [Dis. VIII
TECH Tal Gt ATA: Arad Aa | cRUl UAT aaaats sada Jas |) 2s II
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 samsara is eternal. By the one: by the bright one.
ae al Wa saat galt aaa | 2 S AMAA HST ANZTA AIGA 1) VS 1 27. Knowing these paths, O son of Pvitha, no Yogin is deluded: wherefore at all times be steadfast in Yoga, O Arjuna. The Yogin who knows shat one of the two foregoing
paths Jeads to samsara and that the other leads to moksha is
mo longer deluded + Excellency of Yoga
Now, hear of the greatness of that Yoga ;
“The two paths are respectively called Devayana and Pitriyana, the path to the Devas and the path to the Pitris. The one is said to be bright because it illumines knowledge and is reached by knowledge, and its course is marked throughout by bright objects ; the other is said to be dark because it does not illumine knowledge, is reached by avidya or mescience, and is marked throughout by smoke and other dark things,
+ As the Yogin dwells on the Path of Light in his Meditation, he will mot regard the other path as the one he should resort to,—
26—28 | ABHYASA YOGA 237°
aay aay ayeg Aa Tay acquans sesq | safe casing Afar dat at aragars awa 1 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 questions, and he then attains to the highest abode of Isvara—which existed even in the beginning;—He attains Brahman, the. Cause:
gia dMiagnadaaiiaty aafaarat aaa HOTA aaa ate ACAISeAa: P
NINTH bLISCOURSE SOVEREIGN WISDOM AND SECRET
| Brahma-Jnana is the best Religion.
In the eighth discourse has been declared the Yoga of ‘concentration (dharana) through nadi* as well as its processf, -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 supposition that the -attainment of moksha is possible only by this means and by ‘no other, the Lord proceeds as follows :
heaTargara — e das e 3 aN 24 gd Tada AAS FAAS ! aa fAaAalSt ASSIA AeAasTAgT i 2 AI 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-Jnana, the knowledge of Brahman, ‘which is going to be declared, and which has been declared i in the preceding discourses. Now: this word points to the ‘superiority of knowledge (over Dhyana); this right knowledge a The Sushummna ‘the bright,’ Concentration (dharaza) is only an -anga or auxiliary of Yogae
+ Such as closing all the gates (viiie 12. 13.) t Sakshatkara, intutuitive or direct perceptions
i—2] SOVEREIGN WISDOM AND SECRET 239
alone forms the direct means of attaining moksha, as declared in the sruti and the smriti: “ Vasudeva is the All”—(Bhagavadgtta, vii. 19.) “ All this is the Self.” —(Chkand. Upa., 7-25-2 ) ‘‘ One only withoat a second”—(Jbid, 6-2-1.) And nothing else is a direct means to moksha, as the passaves of the sruti like the following declare: “ Now the other princes who understand otherwise than thus,* they shall attain to perishable regions.” —(TIbid, 7-25-2.) On attaining this knowledge you will be liberated from the bondage of samsara.
And it is, Usa UIT Waaeaayq | e e © TAMA IY Gat BAIT || 2 II
2. The Sovereign Science, the Sovereign Secret, the Supreme Purifier is this; immediately comprehensible, unopposed to Dharma, very easy to perform, imperishable
Of sciences it is the king, because itis of great splendour. Indeed, the science of Brahman is_ the most brilliant} of all sciences. Soalso,it isthe king of secrets Of all tke purifiers, this knowledge of Brahman is the best purifier. That it is @ purifier needs no saying, since it reduces karma to ashes in an instant, root and all,—all the karma, dharma and a-duarma, which has been accumulated during many thousand births. Moreover, itt can be comprehended by pratyaksha,
* That all this is one Brahman.
+ Greater reverence is shown to thos2 who know Brahman than to other men of learning. |
¢ The Brahma-jnana or its effect. Unlike the other things which are, equally with the Brahma-jnana, revealed by the sruti and the Smriti; it is not known through revelation solely, but it is known by bratyaksha, by immediate or intuitive perception as well.
240 THE BHAGAVAD-GITA [Dis. IX
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 knowledge of Atman opposed to Dharma; on the other hand it is not separable from Dharma, ¢.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 accomplished are seen to be productive of small results, and difficult acts are found to be productive of great results. Accordingly it may be imagin- ed that this Brahma-jnana which is so easily attained perishes when its effect is exhausted; 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,
AANA: GSI TAA IAT | aoa at faded aegaarraaia i) 3
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., 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 certainly out of question; wherefore, the implication is that they do not
* Verily this knowledge is-easily acquired when taught by an adept; so is Brahma-jnana.
3—5] SOVEREIGN WISDOM AND SECRET 241
attain even to devotion (Bhakti) which is one of the paths leading to Me; they are sure to remainin the path of 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:
Aa aaag Ba sTeTTAAAT rox g ~ ° ar AA AAYAA A AWE aaaeqa: |) ¥ |
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 Brahma down to the plant. No being devoid of the Self can ever become an object. of experience. Wherefore they dwell in Me, ze. they are self-existent (or have an individual existence) through Me, the Self, (7.e, they are what they are in virtue of Me, the Self, underlying them all.) Since Iam 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, because of the absence of contact with others unlike corporeal things. lam certainly the innermost essence even of the akasa. 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, a7 Helin Wall WIM A anege, | asa A Yay aaa yaaaa: |) 4% 4 * 16
242 THE BHAGAVAD-GITA (Dis, IX
5. Nor do those beings dwell in Me; behold My Divine Yoga! Sustaining all the beings, but not dwelling in them, is My Self, the cause of beings.
And yet these beings, from Brahma downwards, dwell not in Me; behold My Divine working, the Divine Mystery» 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 reason.*—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 ¢ And further it 1s 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:
TassBAMMal MA ays AAA ATL |
aat aaifir qaria weeeeaTTT ye UI 6. As the mighty wind moving everywhere rests ever in the akasa, so, know thou, do all beings, rest in Me.
* Because the Self is unconnected with any object.-—(A) + Because such a relation between the Self and the bodily aggregate is illusory- (A)
5—8] SOVEREIGN WISDOM AND SECRET 243
It is observed in our ordinary experience that the wind, whoving everywhere and mighty in expanse, ever rests in the akasa ; so also in Me, whoam all-pervading like the akasa, 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 im the akasa, so do all beings rest in Me as long as the world tasts. :
S n ~ (as las aad Beda safe area artery | ba lan ‘2 UE tes Sega Gaelll Beal AAIANFAET | 7. All beings, @ son of Kunti, go into My Prakriti at the end of a kalpa. I send them forth again at the beginning of (the next) kalpa. Prakrite::; the inferior one composed of the three gunas. The end of a kalpa is the time of dissolution (pralaya,) and the beginning of a kalpa is the time of production (utpaiti), Thus; qHld aasra fawaa ga: gas | 8 B ° = Yaa RAAT wT <I 8 Resorting to My Prakriti, I again and again send forth the whole multitude of beings, powerless under the control of the Prakriti With the help of the Prakriti, ¢e, of Avidya, which is subject to Me, I cause all these beings we now see to emanate again and again from the Prakriti; all of them being rendered powerless by avidya and other sources of evil under the influence of the Prakriti, ¢.e., of Svabhava or Nature. The Lord is not bound by His act Then a8 creating this multitude of beings of unequal ‘conditiont, Thou, the Supreme Lord, shalt be subject to
244 THE BHAGAVAD-GITA Dis, IX
dharma and a-dharma arising from that act ?—In reply, the
Lard says; aa at alfa sara faaaiea waa | SMAI GANG AT BAT 11 S il
9. Nor do these acts, O Dhanazjaya, bind Me, remaining like one unconcerned, unattached to those acts.
The acts involved in the unequal creation of the multitudinous beings do not bind Me, the Isvara.—Now, the Lord gives the reason why He is not affected by the acts :— 1, knowing the immutability of the Self, remain like one who is unconcerned, withont attachment for the fruit of the act. t.e., 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 bound by his own acts like the silk-worm in the cocoon.
Now, the statements ‘[ send forth this multitude of beings’ (ix. 7) and ‘remaining like one unconcerned’ involve a self-cuntradiction. Jn explanation thereof, the Lord says :
HUSA VHA: Tad SATA | adalsaad sieda Tufayiada |) ¢e 1)
10. By Me presiding, Prakriti produces the moving and the unmoving; because of this, O' son of Kunti, the world revolves.
By Me Presiding: as a mere viewer on every side and the Immutable witness. My Mayaz.e, the Avidya, composed
of the three gunas, produces the universe comprising the moving and the unmoving objects. So says the chant:
9—10 . SOVEREIGN WISDOM AND SECRET 245
‘The one, the luminons, hidden in all beings, all-pervad- ing, the Inner Self of all, the superintendent of all acts, the abode of all beings, the witness, the perceiver, alone, and free from qualities ’"— (Svetasvetara-Up. 6-11).
Because I am the witness, because I preside, this universe comprising of 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,’ ‘I feel pain,’ “To gain this 1 shall do it, ‘I shall learn this’—arises ‘oy way of forming an object of consciousness; it has its being in conciousness 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) point only to this views Accordingly* as there is no conscious entity other than the One Divine Being, there cannot be a separate enjoyer; 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 eoncern with any enjoyment whatever ?’ So says the sruti; f
‘Who could perceive (It) directly, and who could declare whence born and why this variegated creation ? ’"—(Tai- Br, 2-8-9)
* The Isvara 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 cf Creation ?’ We cannot say that it is meant for the enjoyment of the Supreme ; for, the Supreme really enjoys nothing. It is pure conscious- ness, a mere witness- And there is no other enjoyer, for there is no other conscious entity. The Jsvara is one only; and what is not ‘conscious Cannotenjoy- Nor is Creation intended to secure moksha, ‘because it is opposed to moksha. Thus, neither the question nor an answer to it ispossible; and there is no occasion for it, as Creation is ‘due to the Maya of the Supreme, —
+ This sruti means that it is very hard to know the Supreme Self.
246 THE BHAGAVAD-GITA (Dis. 1X
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. HaHaed At Fel Agw agafAay, | Shae ° ~ ba qt Wadsaaeay AA YAIAS ATT |] 2k i Tl. 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 higher being,—not knowing that [am the Supreme Self, that I am, like akasa, 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) ? HTM ATH arraral Aaa: | wage sa waft areal feat: Wy LR up 12. Of vain hopes, of vain actions, of walm knowledge, devoid of discrimination, partaking only of the delusive nature of Rakshasas 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. Hven their
* This passage shows that creation is due to ajmana or nescience-
10—14] SOVEREIGN WISDOM AND SECRET 247
knowledge is fruitless. They are devoid of discrimination, They partake of the nature of Rakshasas 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, z.e., who walk in the path of moksha, HEA At oer sat wHfearsrare ATAAAAAa gal AATAASAAT 1) 83
13. The Mahatmans, O son of Pvitha, par- taking of the nature of the Devas, worship Me with mind turned to no other,t knowing (Me) as the imperishable source of all beings.
Mahatmans; the high-souled.f The nature of the Devas (Gods) consists in their control over the body, mind and the’
senses, in kindness, in faith and the like. Begs: bhutas, all living creatures as well as all elements of matter.
How (do they worship) ? aad Based At adeasy FEAT: | aaweaa at ural faa Varad i) VF i 14. Always talking of Me, strenuous, firm
in vows, and reverent, they worship Me with love, always devout.
* After death such people will be born as Rakshasas or Asuras: The nature of Rakshasas consists in committing deeds of cruelty, and that of Asuras in robbing another’s property, in the absence of charity and of sacrifice.
+ With the mind resting on Me, the Innermost Self, who am no other than their own Self-
t Those whose mind (sattva) has been purified by yaJa or sacrifice, elcs
248 THE BHAGAVAD-GITA [Dis. XI
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 : aaa Weaed asa} AAWAs | wna Wea Feat ada 11 24 I
15. Worshipping by the wisdomesacrifice, 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. And 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 Vishnu 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
lf they worship in so many different ways, how do they (as Thou sayest) worship Thee only ?—The Lord says:
HE MILE UH: Ba sens Ta | Usa SEHENASAATAHLE SAT 1) 2G UI 16. Iam kratu, I am yajua, I am svadha, I
am aushadha, Il am mantra, Myself the butter, I am fire, I the act of offering.
* The Brama-nish¢as, those who are devoted to Brahman,
14—18] SOVEREIGN WISDOM AND SECRET 249
Kratu is a class of Vedic sacrifices. Yajna is the worship enjoined in the smriti. Svadiais the food offered to ances- tors (Pitris), The awshadha means plants in general, includ- ing rice and barley, eaten by all living beings;—Or, svadha is food in general, and aushadha is the medical (food) serving to alleviate sickness.—{ am the mantra, the chant with which the oblation is offerd to the Pitris and the Devatas. [ am the fire into which the offering is poured,
' And, (WaSeA Atal Arar aay Marve: | a] WANT BH AA aga F |) Vo}
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 Rik, the Saman, and the Yajus also.
The dispenser ; of the fruits of action.
And, | maa Vy: aralt Hara: at Bea | AMA: Wea: wera fara ataasaAT |) VS |
i838. Jam 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......1 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. ] am the shelter for the distressed ; I relieve from distress those who come to Me. Iamthe Friend; I do good without expecting any
250 THE BHAGAVAD-GITA [Dis, - TX
return. Iam the source of the world. Iam that in which it is dissolved, and that in which it stays. 1 am the treasure- house, that which living beings shall enjoy in a future period. I am the imperishable seed, that which causes the growth of all things that germinate, and which endures as long as the world (samsara) endures. Nothing indeed springa up without a seed; and since growth is constant, it is understood that continuity of the seed never fails.
And, aqragne ay fAuaegeasia a | aya Faq Be BATSATa 1 83
19. 1 give heat, I hold back and send forth rain, | am the immortality as well as death, exist- ence and non-existence, Arjuna.
As the sun I give heat by some powerful rays ; by certain rays I send forth rain; and having sent it forth I take 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 manifested, the effect), which manifests itself in relation (to the cause) ;. and I am the reverse, the non-existence (the wnmanifested, 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 manifested world of eftects is spoken of as ‘existence’ and the unmanifested cause as ‘non-existence.’ We cannot indeed hold that the Divine essence is non-existence, for then we are driven to nihilism > nor can the cause be spoken of as non-existence, as it is impossible to conceive existence arising out of non-existence ; for the sruti itself says, ‘How can existence come Out of non-existence ?’’—Chhand+ Up. 6.
_18—21] SOVEREIGN WISDOM AND SECRET 25k
The fruits of interested acts of Vedic ritual. These men of wisdom who are devoted to Me, adoring Me by the sacrifices mentioned above, leading lives of retire-. ment in various forms described above and regarding Me as. One or as different,—they reach Myself according to their. knowledge. But as regards those who are ignorant and who long for objects of desire, |
Aaa at aaa Gaara:
aqeel Ma WIA |
a Guana gieguin-
Hated foareafa saan |) 2° |
drinkers, purifed 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 Rik, the Saman and the Yajus; whodrink ‘oma and are thereby purified from. sins; who worship Me as the Vasus and other gods by- Sacrifices such as the Agnishtoma; who seek for Svargaas 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,
qt ya anes gre” adit goa aaeia fasta |
Se MD IPEC GULF
Tama BABA SAA || VW |
ae THE BHAGAVAD-GITA [Dis. 1X
21. They, having enjoyed that spacious worid of Svarga, their merit (puzya) exhausted,enter the world of the mortals ; thus following the Dharma of the Triad, desiring’ (objects of) desires, they attain to the state of going and returning.
The Dharma 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 devotee’s interests.
Now, as regards those men of right knowledge who are
tree from desires,
ecm
qaealaedaedy at & sal: ware | eat alagaal ama serFIST 1 RV
22. Those men who meditating on Me as non-separate, worship Me all around,—to them who are ever devout, I secure gain and satety.
Those men of renunciation (samnyasins) who worship Me all around,* ever meditating on Me, regarding themselves as non-separate,—z.e.,, looking upon the Supreme God, Narayana, as their own Self,—to these who see the Reality» who are ever devout,} I secure gain. I secare to them what is not already possessed; and I secure to them Safety, ¢.¢,, preservation of what is already possessed. As said. in Vil. 17, 18. they form My very Self and are dear to Me.
(Objection) :—To other devotees also the Lord secures
‘-gain and safety.
* t¢., Who see Me all around, as infinitee—(A),
“+ Constantly and earnestly engaged in dhyana.
22—24| SOVEREIGN WISDOM AND SECRET 253%
(Answer) :—True, He undoubtedly secures (to them. gain and safety); but there is this difference: while other devotees work themselves algo for their own gain and _ safetys. 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 (Devatas) are Thyself only, their devotees also worship Thyself.
( Answer):—Just so, indeed : USAAAA AE ANed ASATsleaals | Asta AAA Beat aAeAAATIZ 1) 2a 23. Hven those who, devoted to other Gods, worship Them with faith, worship Myself, O son of Kunti, in ignorance. With faith : believing in the efficacy (of the worship of those Gods). Why dost Thou say that they worship in ignorance ?— For, we fe aaasrat Wel A TyALa | ag Waasaed aaaaTaaled T i VF tI 24. I am indeed the Hnjoyer, as also the Lord, of all sacrifices; but they do not know Me. in truth; whence they fail.
254 | THE BHAGAVAD-GITA [Dis. IX
As the Devata* (7.e., as the God to whom sacrifices are offered) | am the Enjoyer and the Lord of all sacrifices enjoined in the sruti and the smriti. I am indeed the Lord -of yajna or sacrifice, as said in viii, 4 So they do not know Me as I am; whence, having worshipped in ignorance, they ‘fail to attain the fruit of the sacrifice, f
The fruit of sacrifice certainly accrues { to them also who, ‘devoted to other gods worship Me in ignorance.—How ?—
ated qasrat dart, aration (AA: | yaiia ater yasar area wanfsrar sh ar V4 Ut
25. Votaries of the Gods go to the Gods; to ‘the Pitris go the votaries of the Pitris; to the Bhatas go the worshippers of the Bhttas; 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 Agnishvattas, engaged in performing sraddha and other rites in devotion to the Pitris, go to the Pitris. The Bhutas are the Vinayakas, the hosts of Matris, the four Bhagints and the Like. My worshippers, 1t.e., Vishnu’s votaries, come to Myself. Notwithstanding the equality of trouble, people do not worship Me alone, because of thir ignorance. Wherefore they attain very small results.
* As the Vasusand other Devatas to whom the sacrifices are offered, I am the Enjoyer of all sacrifices; and asthe Antaryamin, as the Inner Regulator of the Universe, 1 am the Lord of all sacrifices.
+ Not having dedicated their actions to Me, they return to this world from the region to which they attain as the result of their sacrifice:
{ The worship of the Gods is not quite useless. The worshippers do attain results suited to the form of worship, butthey have to return “to this world after,a times
24—28] SOVEREIGN WISDOM AND SECRET 255
Facility in Devotion to the Supreme Not only do my devotees attain an endless result, 7,¢., attain a state from which there is no return to this world but if is also easy for them to worship Me.—How ?— qa 9G GS aa a a ural qaeaa |. aes AFAIZTAAIA FaaAA |) 2E |
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, a NON 8 Oa Arf of asus azarae a=gey aaa aq | fon 24 qaqa saa AHA HAVIN 11 VY II 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 (.¢., not enjoined in the sastra) and whatever thou offerest in sacrifice as enjoined in the srutior the smriti, whatever thou givest— such things as gold—to the brahmanas and others...... do all that as an offering to Me.
Now listen as to what will acerue to you doing thus :
os ie, Ae, S bas Q4aAHsta HEI PHAAeqa; ? baa! ~ aN ban CT FASAAIZB A (AAG ABW yp Vc ty. 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,
256 THE BHAGAVAD-GITA | DisrTXs
“hus : when you thus offer everythingto Me. This (act of offering everything to Me) constitutes the Yoga of renun- ciation, It is renunciation inasmuch as every thing is offered to Me; and it is also Yoga inasmuch as it is an action (karma). Thus, with mind equipped with Yoga and renun- ciation, thou shalt be liberated from bonds while yet living 3. 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: atise WaAYAZ a a stajsiea a fa: 1 ay used g At Atal a a ag Acasa |) 2S i
29. The same I am to all beings; to Me there is none hateful or dear; but whoso worhip. Me with devotion, they arein Me, and I am also in them.
T 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 attachment 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, performing the duties of their caste. and order, become pure in mind in virtue of that very devotion of un-~ thinkable grandeur ; and they are in Me, i.e their minds are rendered fit for My presence- And, being in their presence as a matter of course, I ever do good tothem. Just as the Sun’s light, though pervading every~ where, is reflectedin a clean mirror, so alsois the Supreme Lord present as a matter of course in those persons only from whose mindsall dirt has. been removed by devotions It has been said in ix. 13 that those are devoted to the Lord, who partake of the nature of the devas-—(A)-
28—33] SOVEREIGN WISDOM AND SECRET 257
Even the low-bora att.in salvation by Devotion Now I shall tell you how excellent a thing devotion to Me is: AI CATUANT AAT ApHArawTy | MIA A AeAsI: |Fursqafual aq: |) 30 |) 30. If one of even very evil life worships Me, resorting to nene else, he must indeed be deemed righteous, for he is rightly resolved.
He is rightly resowed: he is a man of good resolution. By abandoning evil ways in his external life, and by the power of his internal right resolution,
fast aia aaa seasaiiza Parola | mieda saaraiie aa ww: INzAy 1 Rt il 31. Soon he becomes righteous and attains eternal peace ; do thou, O son of Kunti, proclaim that my devotee never perishes.
Listen, this is real truth: thou mayest proclaim that He who is devoted to Me in his inner soul never perishes.
at f& oat sags AsiQ eq: qqataa: | feat aera agreisit aia qe mq 1 42 |) 32. For finding refuge in Me, they also who, O son of Pritha, may be of a sinful birth—women,
vaisy1s as well as sudras,—even they attain to the Supreme Goal.
The Yoga of Devotion. iin ec fe FAA: Goat Aw UsAsaETT | arange seas seq asa AM 82 | #17
258 THE BHAGAVAD GITA [Dis. IX
83. How much more then the holy brahmanas and devoted royal saints! Having reached this transient joyless world, do thou worship Me.
Haly: of pure birth. hts world: the world of man,
human birth* which is the means of attaining spiritual aspirations (purushartha), and which is very hard to attain.
Moreover; Wawa AI AEA AMS At AA | Waasala FRAaareAra AeaTAT: |) BVA
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: Vasudeva. Steadied: in thought (chitta). I am the Self of all beings, and I am the Supreme Goal.
gia ataanagrangainny salfaarat alate RINSE UMA UATAANT ata AAMISCAA: |
* As non-human bodies such as those of animals are not fit for a life of devotion to the Lord, those who have attained to human birth should lead a life of devotion to the lord. .
The Lord is the source of all manifestations.
In the seventh discourse and in the ninth, the essential wature 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 1s a hard thing to understand. . With this view, the Lord says: _ |
The Blessed Lord said :
qa wa aeret ag A qua aa: | adsé Taare acaia feaneaar i) 2 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 ss you are drinking the immortal nectar.
Why should He speak of it?—The Lord says: aa fag: QUIot: aad a AETa: | geallare farat aedint @ aa: 1 2 1 2. Neither the hosts of the Gods nor the
Great Rishis know my origin; for I am the source of all the Gods and the Great Rishis.
260 THE BHAGAVAD GITA [Dis. X
Prabhava (interpreted as origin) may also mean “ Great Lordly Power.” Rtshis: such as Bhrigu.
Moreover, ,
at HANAAS Fa aa Bans | marys: A AAT aagt: waa 13 1 8. He who knows Meas unborn and begin- ningless, as the Great Lord of the worlds, he among mortals is undeluded, he is liberated from all sins.
Because 1am the source of the Gods and the Great Rishis, none else exists as the source of My existence’; where- fore, 1 am unborn and beginningless.s Because I am_ begin- ningless, 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 : oO bas ° afearaneeaig: al Be As TA: | aad gid walsaay wat qaaag a 8 aeat aaa Gea sal TaSaTs |
wala wal yarat AT wa TA: 4 i 4.5. Intelligence, wisdom, — noneillusion, 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 (antah-karana) has of understanding subtle objects of thought.
2—6] DIVINE MANIFESTATIONS 261
He, indeed, is said to be intelligent who is possessed of this power. Wésdomis the knowledge of the Self and other such things. - Non-tllusion consists in acting with discrimination when anything 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-restraint: quieting the external senses. Calmness; the tranquillity -of the inver sense or antah-karana.........[mnocence : not injuring living beings. Contentment: being satisfied with one’s present acquisitions. Austerity : bodily torture accompanied with the restraint of the senses. Beneficence: sharing one’s own things with others as far as one’s own means may petmit. #ame: due to dharmae Shame: due to a-dharma. All these different dispositions of living beings mentioned above, such as intelligence, arise from Me alone, the Lord (levarad, according to their respective karma.
Moreover, HEMa: GA Ga aa THAT | ARIA Waal Bal Ast Bese sats ARTs 1 & 1
6 The seven Great Rishis as well as the four ancient Manus, with their being in Me, were born of mind; and theirs are these creature in the world.
The seven great @ishis such as Bbrigu, as well as the four Manus of the past ages known as Savarnis, had directed their thoughts to Me exclusively and were therefore endowed with the power of Vishwu. They were produced by me by mind alone. Born in the creation of these Manus and of the
262 THE BHAGAVAD GITA [Dis. X
Great Rishis are these creatures ee the oe and the unmoving beings.*
Knowledge of the Lord’s Glory conduces to Yoga. wat faafa det a aa ay aia aaa | aisaraa Waa qsad WA GAA Wy 7. He who knows in truth this glory and power of Mine is endowed with oo Siig Yoga > there is no doubt of it.
He who knows in truth sie vast extent of My being T and my achievement (Yoga)—or Yoga may here stand for what is born of Yoga, vs., the power of achieving and con- trolling mighty things as well as Omniscience{—he is endowed with unshaken Yoga, 2 ¢.. with steadiness in right knowledge-§
What is that ueshaken Yoga with which they are endowed P—=The answer follows :
“The Lord is not only the material cause (prakriti) of all, buts is the Omniscient Lord of all- He is also the Ruler of ail, for He produced the Great Rishis andthe Manuse The Great Rishis, from Bhrigu to Vasishtha, were omniscient and were the original teachers of the Traditional wisdom- The Manus were the Rulers of creatures and were themselves Lordse Both these belonged to the primeval age and were born of the mind of the Lord» The Great Rishis and Manus had their thought directed to the Omniscient Lord and were therefore endowed with the power of Vishnu and obtained wisdom and power, The present denizens of this world ‘are their caeatures. by birth and by knowledge-—(A )
+ He who knows Me as infinite.—(A )
Tia, he who knows the fact that the Great Rishis and the Manus possessed their power and.wisdom, as partaking of a di fehl portion of the Lord’s ‘power and wisdom,—(A-)
§ The knowledge of the Conditioned is the doorway leading to the knowledge of the Unconditioneds—(A-)
7—9] DIVINE MANIFESTATIONS 263 ° e a ey HS VA Na AA: BT AAA | gfa eal asted af Jat arzwaaleaar: 11 ¢ 1
8. lIamthe source of all: from Me every- thing evolves ; thus thinking the wise worship Me, endowed with contemplation. |
I, the Supreme Brahman, termed Vasudeva, am the source of the whole worlde From Me™ alone evolves the whole universe in all its changes, including existence and disappearance, action, effect and ‘enjoyment. Thus thinking, the wise who know the Superme Realityf worship Me, ardently engaged in the contemplation of the Supreme Reality. |
Moreover,
Ha ARAM Sraqaea: WITT | Sra at fa Gsaed FT walea | 1) &
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.
All their senses (pranas) such as the eye are absorbed in Me. Ore—according to another interpretation—their very life (prana) 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.
* Controlled and impelled by Meas the Inner Regulator, every thing moves on in accordance with the Law.—
+ Itis 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 become devoted to Me- The knowledge of the Supreme Reality leads to love, regard and earnestness, aud these lead to devotion to the Lord,—(A)-
264 THE BHAGAVAD GITA (D18;~-X
The Lord endows His devotees with wisdom. As to those who worship Me devoutly in the ways men- tioned above,
ast aragaat asat fiaqanq | aaa great & aa argaatiea t 1) RO 1
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 own, but out of love for Me.—to them [I give that devotion of right knowledge (buddhisyoga) of My essential nature by which they* those who worship Me “with their thought on Me” (x. 9) and so on—know Me, the Supreme Lord, the Self, as their own Self.
Why dost 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 answsr to this question, the Lord says:
ATAUTHAUAASARAT Tae | AAAUFAAA AM MATA Bsa 1) VQ At
11. Out of mere compassion for them, I, abiding in their self, destroy the darkness born of ignorance, by the luminous lamp of wisdom.
* Those alone who are thus devoted to the Lord can sttain to Buddhi-Yoga, that exteremely Superior condition of the @atahkarana produced by Dhyana, by which they reach that form of the Lord which is devoid of all limitations: — (A).
10—12] DIVINE MANIFESTATIONS | 265
Out of mere compassion: out of mercy» anxious as to how they may attain bliss, 1 dwell in their antak-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-prasada), fanned by the wind of earnest meditation on Me, furnished with the wick of right intuition, purified by the cultivation of piety, chastity and other virtues, held in the antah-karawa which is completely 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’s question about the Lord’s manif estations.
Having heard of the Lord’s Glory and His mysterious power, Arjuna says: : Arjuna said:
Wt AG ot aa ape Gee war | Get aad Reaaeiaasi AyqT 1 ez
*i.e., in the antah-karana functioning on the plane of Spirit exclusively- Darkuess here includes both the beginningless nescience and the illusory perception resulting from that necience- It canaot 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 distroys darkness, But the Spirit (Chaitanya) cannot directly remove darkness- It is only an intellectual state that is found to illumine an object unknown before. Hence it is that the Spirit removes ignorance by itself shining through a state of the intellect such as the one induced by the teachihg of the Sastra, It is either the Spirit manifesting itself through awn intellectual state, or an intellectual state pervaded by the Spirit, that can destroy nescience and illusory knowledge.
266 3 THE BHAGAVAD GITA [Dis. X
ebesatininns aa aafdarceaal q saat Saul sara: ST Sa wae an es u
12-18. The Supreme Brahman, the Supreme Light, the Supreme Purifier art Thou. All the Rishis declare Thee as Eternal, Divine Purusha, the Primal God, Unborn, Omnipresent ; so said the divine sage Narada, as also Asita, Devala and Vyasa; 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. itshis = such as Vasisbtha.
- qanagd ea aent ace Sa |
a fe & wnarcates fAgeal a waa: Ue A
14. I believe to be true all this which Thou Sayest to me; for neither the Gods nor the Danavas, O Lord, know Thy manifestation.
Because Thou art the source of the Devas and others,
therefore ,
WAAaAAl S SeATA acy a getaa /
WAAAY CAT smegat 11 84 WN
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.
*® Thou Thyself, ie, witbout being taught: knowest Thyself i-e-, the unconditioned nature of Thyself. As the Self; not as something external.—(A )
—13—18] DIVINE MANIFESTATIONS 267
+ Knowest Theyself: as the Lord,* as the Isvara possessed: of unsurpassed wisdom, sovereignty and other powers. qequeTaAIT eat qeayaa: | away atreraaaiedt sara ere 1 88 16. Thou shouldst +t indeed tell, without reserve, of Thy divine Glories, by which Glories. Thou remainest pervading all these worlds. wa fae ateat eat Wea | SY FZ a wag Praise wnaaat |) U8 1 17. How. shall J, ever meditating, know Thee, O Yogin; in what several things, O Lord, art Thou to be thought of by Me?
faetorena ai ays az sare | ya: waa Tate ~weadi ati Aswaq yy) x¢ i
18. Tell me again in detail, O Janardana, 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 meditated upon.—Janardana is so called because He sends—or causes. to go (ardayati)—the Asuras, those people (janas) who are the
* Not even Thy conditioned nature as the Lord of the Universe, etc , can be seen by others.—(A,)
+ Since Thy nature, which it is necessary to know, is invisible to Others. (A)-
t In what manner should iF who am of dull understanding, medit-. ate constantly on Thee, in order that my reason may thereby be purified. so as to be able to know Thy unconditioned being-—(A.)
‘268 THE BHAGAVAD GITA [Dis, %
enemies of the Gods, to hell and the like; or because He, is ‘prayed to by all people for worldly success and salvation— Tell me again of them, though described before; for there is no satiety in hearing the immortal sombrosiay: of the speech
‘dssuing from Thy mouth. The Lord’s enumeration of His manifestations. The Blessed Lord said: era a aufaearia fear arafayaa: | Wedd: BEAT Alkaeal ate 7 tl %F 11 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 ‘prominence, t.e., 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 limit to the extent of My Giories.
Now, listen to this, in the first place : ACARAL TSM TATA: | HEAea aed YT yarawea TI | || 2 | 20. Iam the Self, O Gudakesa, seated in the ‘heart of ell beings; I am the eclanias and the middle, as also the end, of all beings.
You should think of Me as the innermost Self, seated in the beart within of all beings.‘ Gudakesa’ 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 things which are mentioned below; for'1 am the source, the Stay, ‘and the end of all beings.
18—23] DIVINE MANIFESTATION 269;
Mitarrae aeqysafast eaegarr | RoPramarata aararonne ast RR 1 21. Of the Adityas I am Vishnu; of the. radiances, the resplendent Sun; Iam Marichi of the Maruts; of the asterisms, the Moon. Of the twelve Adityas, I am the Aditya known as Vishnu. Maruts are a kind of Devatas.
aarat armaaisita § Qararaiea ara: |
sexarnt aaatier yarns Saar |) 22 tI 22. Of the Vedas I am the Sama-Veda, I am, Vasava 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. Vasava :. t.e., Indra. Of the eleven senses I am the mind, Chetana-, Sentiency or inteligence, is that state of * the intellect.
(budhi) which manifests itself in the aggregate of the body. and the senses.
Sarat Tecate Past aaezary | adat waste He Rreaoraaq |) 2a |)
23. And of the Rudras Iam Sankara, of the. Yakshas and Rakshasas the Lord of wealth, and, of the Vasus I am Agni, of the mountains T am the Meru.
The Rudras are eleven in number, and the Vasus eight. The Lord of wealth: Kubera.
a ‘ 3 - > cep, * It exhibits itself in the aggregate body, pervading it throughout till, death, and forming the medium for the manifestation of the Spirit or. Consciousness (Chaitanya),—(A )
270 THE BHAGAVAD GITA [Dis. X
gqiuai = aca at fale wt gexafaq VaaAAE THE ALAA AMT 1 VU 924. And of the household priests of King, 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 household priest of Indra. Skanda is the general of the ‘Gods. Of the natural—v.e., .made by the Gods—reservoirs, I am the Ocean: nedint wate TAA HAATy | qatat Haast siea Barat arwas 1 V4 Ul 25. Of the Great Rishis Iam Bhrigu; of “words I am the one syllable ‘Om;’ of offerings I am the offering of Japa (sllent repetition , of vanmoving things the Himalaya. wary: Bazar saat aw Aree: | neqant Pratt: fest Baer afar 1 26 UI 96. Of all trees (I am) the Asvattha, and Narada of divine Aishis, Chitraratha of Gandhar- ‘vas, the Sage Kapila of the Saints (Siddhas). Divine Rishis : Who are Devas and are at the same time Rishis or seers of mantras. The Saints (Siddhas): those who at their very birth attained to-a very ‘high degree of
‘Dbarma, of knowledge, of. detachment (vairagya) from worldly concerns, and of supremacy,
sq:naaraa fie AAAT RAL auad Taga AUNT T AMAT WY A
24—30] DIVINE MANIFESTATIONS 271
27. Know Me among horses as Uchchais- Sravas, born of Amrita, of Jordly elephants jthe’ Airavata, 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 amrita {ambrosia). Know Me among kingly elephants as the Airavata, the offspring of Iravat.
AAMT AS TAA BITE | ATMA Hea: ATA arae: | RC HI 28. Of weapons I am the thunderbolt, of cows Tam the Kamadhuk, I am the progenitor Kandarpa, of serpents I am Vasuki.
The thunderbolt: the Vajra\ made of Dadhichi’s bone. Kamadhuk: that cow of Vasishtha which yielded all objects desired ; or any cow in general which may yield plenty of milk. Kandarpa: Kama or love. Vasukt: the lord of serpents.
Saran aa eet ATER] iS ° \ aaa aie aa: aaaaraem |) 2 1
29. And Ananta of snakes [I am,’ I am Varuna of water-being, and Aryaman of Pitris I am,Iam Yama of controllers. __
Ananta: the king of snakes Varuna: the king of water-
gods. Water-being: the Devatas or Gods connectected with waters, Aryaman is the kink of Pitris. ,
Teale Farai sre: BeAaTASH | mM 4 Bilegisé Tadaa gaa y ko 1
272 THE BHAGAVAD GITA [Dis, X
30. And Prahladaam I of Ditt’s progeny, of reckoners | am Time, and of beasts Iam the lord of beasts, and Vainateya of birds.
The lord of beasts: the lion or the tigers Vatnateya: Vinata’s son, Garutmat,
qaa; Gaaarar Ta: WDA |
THT ARTA Baa Wea Wy 2 i 31. Of purifiers [ am the wind, Rama of warriors am I, of fishes I am the shark, of streams I am the Ganges. Of those who bear weapons I am Rama, Dasaratha’s son-
we lot oR e amaAligerag aa aay | aearAaa farat are: TACAAT 1 RR UI 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 Vada 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 sentien existence; but here the whole creation in general is referred to. The knowledge of the Self is the chief among all knowledges, becauseit leads to moksha. By ‘disputants’ we should here understand the severa] kinds of disputation,—vada, jalpa, vitanda,* etc. Vada is the chief of them, as it is a means of determining truth.
t Wada is that way of. arguing, of which the object is to arrive at: truth regarding a certain question» ‘Jalja’ is an argument in which a disputant tries to assert his own opiuion and to refute that of his adversary by an overbearink reply or a wrangling rejoinder, ‘Vitanda’ consists in idly carping at the arguments or assertions of another without attempting to establish the opppsite side of the question,
30—35] DIVINE MANIFESTATIONS 203
AAUMNAR UST Sos BATA s | HEHAAa: Hear qalse faadga: 1 33 4
33. Of letters the letter ‘A’ am I, and dvaniva of all compounds; I am, verily, the inexhaustible Time; I amthe All-faced Dispenser.
‘Time’ here refers either to what is generally so called, —viz.,° kshana,’ a moment, the ultimate elewent of time,—or to the time, [ am the Dispenser of results of actions to the whole world.
Bq: aeweqgaa wisaayg | fia: ATs ant wana Ba: AAT 1 BB II
34. AndI am all-seizing Death, and the prosperity of those who are to be prosperous; of the feminine (L am) Fame, Fortune and Speech, Memory, Intelligence, Constancy, Endurance.
Death is of two sorts, he who seizes wealth, etc., and he who seizes life. Ofthem the seizer of life is the all-seizer, Iam He. Or, Iam the Supreme Lord who is the All-seizer, because of His carrying all away at the time of pralaya or dissolution. 1am the prosperity—and the means of attaining it—of those who are to be prosperous in future, who are fit to attain prosperity. I am Fame, etc. the best of the feminine; and possessed of the mere semblance thereof, people regard themselves successful in life.
Zara Tal BA MAA sezaraVNq | ~ e * Werat arafasegqat SAAB: 1 3% |
(274 THE BHAGAVAD-GITA [Dis. X
of metres Gayatri am I, of months I am Marga- sirsha, of seasons the flowery season.
‘ Brihat-Saman’ is the chief of the Samans. Of the fiks, composed in Gayatri and other metres, I am the Gayatri Rik. The flowery season is what is called Vasanta, the spring.
e A mane “\ oO Jt SCAMS ATATATATT | Ti sa saa sit at AWATAAST || 2% UI
36. Jam the gambling of the fraudulent, I am the splendour of the splendid, 1 am victory, I am effort, I am the goodness of the good.
Gambling; such as dice-play. I am the victory of the victorious ; I am the effort of those who make an effort. Twat Wearska Wesarat was: | Aaiaracas sara: Hatarysrar wea: 1) 38 4) 3¢. Of the Vrishnis I am Vasudeva, of the Pandavas I am Dhananjaya, and of the saints Iam Vyasa, of the sages 1 am Usanas the sage. Vasudeva; Myself, who am your friend. Vrishnis: the descendants of Yadu. The saints: those who are engrossed
in meditation and know all things. Sages: those of extensive knowledge, the omniscient beings.
q0e] enaaaien facta Rasa | ata Sale Tarat sd sraaaaSyT 8% 1
38. Of punishers { am the sceptre, of those who seek to conquer I am the polity, and of things secret I am also silence, the knowledge of knowers am I.
$5—41] DIVINE MANIFESTATIONS 275
os ° . & aaa aaqarat asi aaeAyA | a defer al aereral yt TUT 1 38 tI
39. And what is the seed of all being, that also am I, O Arjuna. There is no being, whether moving or unmoving, that can exist without me.
To conclude the present section, the Lord summarises His Glory (vibhuti) as follows:—Thkere is no being without Me; for, anything into which I have not entered would be without Self (could not exist) and would be void (sunya). Wherefore, everything is of My nature, ze. 1 am the essence ‘of everything.
arash an fearat faqdtat ea | Uy Jeata: dice fayaiaett war | Ve 4
40. There is no end of My heavenly Glories 0 harasser of thy foes; but the details of My Glory have been declared only by way of instance.
It is indeed not possible for anybody to describe or know
the exact extent of the Divine Glories of the Lord, the Self -of all.
Divine Glory described in brief, qaigqidacaa Aagisaka ar | qaAANTD Sf AA asirsaraaq | 22 II 41. Whatever being is glorious, prosperous, or strong, that know thou to bea manifestation of a part of my Splendour. My: the Isvara’s.
276 THE BHAGAVAD-GITA (Dis, X&
ase ara aga fe ata AaNZA | fasvaretie KWAI Fa ATT 1 YR
42. But of what avail to thee is this vast things being known, O Arjuna? I stand sustaining this whole world- by one part (of Myself).
Of what avail to you can be this knowledge of vast but imperfect details? Listen, I will tell you completely of it. I stand sustaining firmly this whole world by one part, by one limb, by one foot ;.7.e., one part of Myself constitutes all beings. So says the chant.
‘All beings form His foot.’ — (Tatttiriya Aranyaka 3-12).
“n
ela dlagnagiagariaay sataarat saree amiwaaate faytaatat am SMAI: VB
aap
Arjuna’s prayer for a vision of the Universal Form’ The Glories of the Lord have been described: Now, on hearing the Lord’s statement that ‘I stand supporting the ‘whole world by one part of Myself, Arjuna was desirous to see with his own eyes that Primal Form of the Lord which is
manifested as the universe, and accordingly said ; aaa Sara ARIAT qua TIAA TE, | TAA qaqa aetsa fatat qa it 2 r Arjuna said ; 1 By that speech which has been delivered by Thee for my benefit,—that highest secret which
is called Adhyatma, —this, my delusion, is gone. Adhyatma : that which treafs of the distinction between the Self and the non-Self. Delusion : non-discrimination.
Moreover, An . so ~“ VAAa (e YATAT AAT [AALS AAT | AU: BACTIAA AAraAy qaqa yy 2 i 2, The origin and the dissolution of beings, verily, have been heard by me in detail from Thee, © Lotus-eyed, as also Thy inexhaustible greatness.
In detail: not in brevity: Lotus-eyed: having eyes like Jotus-petals.
278 THE BHAGAVAD-GITA [Dis. XE
CAAATA SSA AAA IAAT |
geaeaa F waa GNIAR
8. So-it is, as Thou, Supreme Lord, hast declared Thyself to be. (Still) I desire to see Thy form ag Isvara, O Purusha Supreme.
Form etc.; that of Vishnu, as possessed of (infinite), wisdom, sovereignty, strength, power, prowess and splendour.
WU ae asses Hal gefale Vat | AWA Aa A ca eMIMTAASATA |) ¥ 1 4. If Thou, O Lord, thinkest it possible for me to see it, do Thou, then, O Lord vf Yogins, show me Thy Eternal Self.
Then ; because J am very anxious to see.
Arjuna endowed with heavenly sight wherewith to. see the Universal Form.
Thus implored by Arjuna, the Lord said ; sthitatgara:— Gea A Ty ware TagST ASA: | wataatia fears araronadia a 4 The Blessed Lord said : 5. See, O son of Pritha, My heavenly forms, by hundreds and thousands, of different sorts,and
of various colours and shapes.
Heavenly ; Supernatural. By hundreds and thousands$ innumerable. Colours: such as blue, green and the like: Shapes: arrangements of parts.
2—8 | THE UNIVERSAL FORM 279
GIA aleageaxarad ARTA | ee Cn FSGESTANN GAA AA |) & | 6. Behold the Adityas, the Vasus, the Rudras, the Asvins, and also the Maruts; behold many marvels never seen before, O Bharata.
Behold the twelve Adityas, the eight Vasus, the eleven Rudras, the two Asvins, the seven heptads of Maruts. Behold also many other marvels never seen before by you or andbedy else in this world of man
Not this alone: | Fase AKRAM TAN] AVA | aa ee TeaT aqeagea=wle |) 8 | 7. Now behold here in My body, Gudakesa,
the whole world established in one, —including the -‘moving and the unmoving—and whatever else
thou desirest to see.
Whatever else: Your success or defeat, about which you have entertained a doubt (ii. 6).
But, ag at arae ggadda BAT | feod aaifa ad aq: aaa A armasgeq |) < 4)
8. Thou are not indeed able to see Me with this thy eye alone; I give theea divine eye; behold My lordly Yoga.
Me: putting on the Universal Form, This: Prakrita, of prakriti, natural, (fleshy, of the earth). -I give thee a divine eye, by which you will be able to see Me. By that eye, behold My great miraculous power of Yoga, that which belongs to me as Isvara,
280 | THE BHAGAVAD-GITA [Dis, XI
The Lord’s manifestation of the Universal Form. Gat Salt— WADE Ady UAT Aaralergy |e: | QUART WAT WA BIIET <I Sanjaya said : 9 Having thus spoken, O King, then, Hari, the great Lord of Yogins, showed to the son of - Pritha the Supreme Form ag Isvara.
King: Dhritarashtra. Hari: Narayana. Form: the Universal Form, 3
AAPAMAIAAAHT SATA | HAKATA RSMAMANTIT || Lo I}
10. Containing many mouths and eyes, possessed of many wondrous sights, of many heavenly ornaments, of many heavenly weapons held up. Such a form He showed.
Moreover,
ne em A TqoFd[e4lFatae [eodieaqTsuray |
TG SSA oo oss cn ~ AAA FARA FATA 1) Vk tl
ll. Wearing heavenly garlands and vestures, anointed with heavenly unguents, all-wonderful, resplendent, boundless, with faces on all sides.
With faces on all sides: as He is the Self of all beings. Such a form He showed; or, such a form did Arjuna see.
Here follows an illustration, by an example, of the splendour of the Lord’s Universal Form :
‘9—14] : THE UNIVERSAL FORM 281
Ra qaagae wang era | aig ul: Beal Al VIBIAAS AalAa: 1) V? | 12. If the splendour of a thousand suns were ever to present itself at once in the sky, that would be like the splendour of that Mighty Being.
In the sky: in antariksha or the middle loka; or in the heavenly region, which forms the third (from here). The Mighty Being : the Universal Form.—If no such thing can ever exist, then the splendour of the Universal Form excels all else.
Moreover, .
as ° Ge ft ba WATS ATA WIAHAHaT | AIAG Ale Woeaat 1} 23 II 13. There, in the body of the God of Gods, the son of Pandu then beheld the whole world established in one, and separated into many groups.
There: in the Form. Many groups: Devas, Pitris, men and other sorts of beings. The son of Pandu: Arjuna. God of Gods : Hari.
qa: @ fAMaias, eeual wasas | Wey AAT FF HASASeArIaT 11 VV 14. Then he, Dhanamjaya, filled with amaze- ment, with his hair standing on end; bowed down with his head, and, with joined palms, thus addressed the God.
Then: having seen Him. The God: putting on the Universal Form. With joined palms: in order to bow down.
282 THE BHAGAVAD-GITA [Dis, XI How ?—Arjuna declares his own experience, vtz., that. he sees the Universal Form shown by the Lord: waa Jata— qzalfa gata ea ee aaa yaawags | AGMA BASTAAT- O] iS z lan DIA AUNT sary |] 24% ||
Arjuna said:
15. Isee all the Gods, O God, in thy body,. as also hosts of various classes of beings: Brahma, the Lord, seated on the lotus-seat, and allRishis and heavenly serpents.
Various classes of beings: both animate and inanimate, and of various forms. Brahma: the Four-faced, the Lord of creatures. 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 Harth-Lotus. Rishis: Such as Vasishtha, Serpents : such as Vasuki.
HABA LAART, gaara cat aaarsAeaeqy
aed A West a Gamaley aaa raat eIeT 1 ke UI 16. [see Thee of boundless form on every side with multitudinous arms, stomachs, mouths and eyes; neither Thy end nor the middle nor the
begimning do I see, O Lord of the Universe, O Universal Form.
Middle : what lies between two extremities.
—-14—19] THE UNIVERSAL FORM 283.
Moreover, fatied aga aio a asia aaa sfaaeay | qqatfa eat sited qAeas VaMaATATAAA |) VS | 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,
aaa GH Afeasaq aque fae at faaaq | CqNsIT; APGAIAMA Barada Gedy adr a 1 i8. 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
T’o be known: by seekers of liberation. The Univeral Form (continued) Moreover,
Hal feaeaequacadia-
AAaPATE WMGIAATT |
qzatfa wat sagarstasny easter frag ayeaq |) 2S 1
284 THE BHAGAVAD-GITA | Dis. XI
19. I see Thee without beginning, middle or end, infinitein power, of manifold arms; the sun and the moon being Thy eyes, the burning fire Thy face- heating the whole Universe with Thy radiance.
AUG ASM ReAeaT (SE
card eaaaa faa wars | EgIsgad Bqga Taq wipad seafyd HEAT 1] Xe |
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 ‘Gi. 6) as to his success; the Lord proceeds to show that victory for Pandavas is certain. Seeing Him, Arjana goes on;
wal fH eat geaat waaea HABA: WASal ANA | GAPE Aeiagast: eqaleat cat carafe: qesetr: 1 2 A
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 Aishis and Siddhas praise Thee with hymns ‘complete 7
‘
19—23] THE UNIVERSAL FORM 285.
These hosts 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 discovered portents. and other forebodings of evil as the war approached, the great Hishis and Siddhas say ‘May it be well for the world!” and offer their prayers to Thee in full hymns.
The wonderfulness of the Universal! Form.
Moreover, aslical Taal Bf A area: faasPaar ABagtAg sy
< ~ TIFT GUASAa: al lpia EE gE a. ban) mG Aaet cal [AAT Ba (] 22 |)
22. The Rudras, Adityas, .Vasus, and’ Sadhyas, Visvas and Asvins, Maruts and Ushma- pas, hosts of Gandharvas, Yakshas, Asuras, and Siddhas,—they are all looking at Thee, all quite. astonished. ;
Ushmapas: a class of Pitris. Gandharvas: such as
Haha and Hubu. Yakshas: such as Kubera. Asuras : such as Virochana. Siddhas: such as Kapila.
The terribleness of the Universal Form, For, Bl Wed aasnday ASIAN AAAI | AZ AAs HUSy gl wiat: eafraraqarsey |) 22 11
-286 THE BHAGAVAD-GITA (Dis. XI
23. Having seen Thy immeasurable Form, mossessed, 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) :
F 7a x Q
Salaiaad SAAMSAAT |
Zul fe cat aeaareaacar : gfe a faegia aa a facet 1) 28
‘open, with large fiery eyes, 1 am terrified at heart -and find no courage nor peace, O Vishnu.
Many colours; fearful, putting on different shapes. Wherefore P— | e fas ~ ~ ~~ ~~ oS eSaUalia FA Falla SBI Tielawalaalia | as ~ < a x Rat a aa a sa a ga Vale saa TTT I 25. Having seen Thy mouths which are fearful with tusks and resemble Time’s Fires, I know not the four quarters, nor do 1 find peace; be Thou gracious, O Lord of Gods and Abode of the Universe !
Time’s Fires: the fires which consume the worlds at the ‘time of dissolution (pralaya), I know not the four quarters: I cannot distinguish the Hast and the West, I cannot discrimi- nate the different quarters.
23—28] THE UNIVERSAL FORM 287
Arjuna’s vision of the defeat of the enemy My fear, too, of defeat at the hands of others is gone; for aat 4 tat gauge gat: a4 GETAAISAS: | aisat gins qaqaearsay Heras apaged: 1) 26 1
ARS t eacaro featiFa
CABS WATT |
BEAT amaratg
HeIaeA WITS: 1) Vw 4 |
26—27. And all the sons of Dhritarshéra,
with hosts of princes, Bhishma, Drona and that son (Karna) of acharioteer, with the warrior chiefs oft 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: suchas Duryodhana. Ours: such as Dhrishta- dyumna Sticking: like a piece of flesh.
How do they enter into Thy mouth P—Arjuna says; al agiat aaa sega: aazaatger zat | qa aaa acereaiar: faced [aR(oaMpasaaiea |) 2c T
288 THE BHAGAVAD-GITA [Dis. XI
28. As many torrents of rivers flow direct towards 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 P—Arjuna says;
Gal ylq SAGA WAST: TaAMer ass AIasaa: | aaa aaa faaiea otaraana aatitr quasar: 4 99 As moths hurriedly rush into a blazing
fire for destruction, just so do these creatures also hurriedly rush into Thy mouths for destruction.
The splendour of the Universal Form But, Sead AAAla: AAea- Cc OR SHeBAMKTeAsISea: | ~ ~ Le asiftrearqa STARE, WaMaAa: Tagea facet Ih 8? i 30. Thou lickest up devouring all warkis oh every side with Thy flaming mouths, filing the
whole world with flames. Thy fierce rays are blazing forth, O Vishzu.
Vishnu : all-pervading.
Because Thou art so fierce, wherefore, aeate A sl WaATART AAS t Faraz Talia | ASGaese AaraaaT a f& asrarft aa sata 1 82
28—33] THE UNIVERSAL FORM 289
31. Tell me who thou art, so fierce in form. { bow to Thee, O God Supreme; have mercy. [I desire to know Thee, the Original Being I Know not indeed Thy doing. The Lord’s advent for destruction of worlds, abatargara — BASHA VHATHATS! UBHBUETAS TIT: | BIsiG cat a alacaea wa asawa: Taasy Aas i 32 Uy The Blessed Lord said: 32. Iam the mighty world-destroying Time, now engaged in destroying the worlds. Even
without thee,none of the warriors arrayed in hostile armies shalt live.
Warriors: Bhishma, Drona, Karna and others.
Such being the case.
AMIGA ag se
(Sea TAYSET USA AAR |
waad faeat: qaaa
aaa Wa Beals 1) 32 11
33. Therefore do thou arise and obtain fame. Conquer the enemies and enjoy the unrivalled dominion. By Myself have they been already slain; be thou a mere instrument, O Savyasachin.
290 THE BHAGAVAD-GITA [Dis. XI
Fame: that Bhishma and other atirathas (great warriors) arrayed in the hostile army, unconquerable even to Devas, have been deteated by Arjuna. 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.
git Twist a wage 4
mo aatearare aeaaieyer |
Hal eatea aie at sapsrsr: Tae Tals wt agar 1 3¥
34. Drona and Bhishma, Jayadratha, Karna and other brave warriors,—these, killed by Me, do thou kill; fear not, fight, thou shalt conquer the enemies.
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 Drona and Bhishma. Drona was his teacher in the science of archery, was possessed of celestial weapons and was especially his (Arjuna’s) own dear greatest Guru. Dhishma 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 resolved that “whoever causes my son’s head to drop down on earth, his head too shall fall.” Karna, too, was furnished 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. Hnemzes: such as Duryodhana.
33—36] THE UNIVERSAL FORM 291
Arjuna’s adoration of the Universal Form. WH Jara:—_ . 4
Giescal AF HUI
eae ~“ ~ ANR AUAVCAIa: [HUT | TREAT YA TAT Bo ange wadia: IFT 1) 24 |
Sanjaya said ;
35. Having heard the speech of Kesava, the ‘crowned one (Arjuna),with joined palms,trembling, prostrating himself, again addressed Kyvishna, 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.
Sanjaya’s speech on this occasion is very significant — How ?— Sanjaya hoped that on seeing that his (Dhritarashtra’s) son would certainly be killed for want of support if the uncon- querable four, including Drona, should be killed by Arjuna, Dhritarashtra might despair of success and bring about peace: ‘Thus he hoped there would be happiness to both, Even to this, Dhritarashtra did not listen, owing to mighty Destiny aya Tata—
~ aN mi. Me Slt ZEA TA Wear SUG TAS OG ter (mei tala dati Ret gata mn lan t~ Sq Aled FT ASAI |) 2¢ 1
. 292 THE BHAGAVAD-GITA (Dis. XE
Arjuna said:
36. Itis meet, O Hrishikesa, that shies world is delighted and rejoices by Thy praise; Rakshasas. 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. Scddhas: 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 cay etc. :
sua a a ATER TAT, adja FT ScaleHa 1
Fad aT BaAaves
ant AAT AT | 28 1)
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 Hiranyagarbha. (Because Thou art the. Mighty Being), therefore Thou art the proper object of delight 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—~.e , that with reference to which arises our consciousness of non- existence,—form the upadhis (conditions) of the Akshara, on
J6—i9 | THE UNIVERSAL FORM 293
‘account of which He is spoken of as the Sat or the 4-sat, the existent or the non-existent. In reality, the Imperishable (Akshara) whom the Veda-knowers speak of transcends the Sat and the. A-sat, and He is Thyself and none else.
He again extols the Lord thus: ; | aNNeea: GEG: QeoT- eae fra at frarar | bat On dA ° aTlsia 424] 4 ql q ara al ad faqaaeaeq |) ac yy — 88. 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.
Primal 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. HKnower: of all the knowable things. Supreme Abode: of Vishnu.
Moreover,
Se, Pilate as Me AAAA( SHAAN: FISTS: AAGAeA TTATAGA |
aay aHASEY AEAHA: NUTS a a! Gta Farsi AAT AAT 1) FF yy
39. Thou art Vayu, Yama, Agni, Varuna, the Moon, Prajapati, and the Great Grand- Father. 1ail! Hail to Thee! a thousand times, and again and again hail! hail to Thee !
- - f f A fy, S ( BPAPA /
294 THE BHAGAVAD-GITA [Dis. XE
Prajapati: such as Kasyapa. Great Grand-Kather : the father even of Brahma, Again: This shows Arjuna’s. dissatisfaction due to his extreme faith and devotion,
And
aa: Geer Ise aaseg F aaa wa aa | maraa area aaa Bq AANA adrsfa Ga: |) Vo || 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, where-
fore Thou art All.
Before: in the Hast. 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 slowin 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 [ have been a sinner for want of knowledge of Thy greatness, therefore.
wala Aal Fad aswyT
& HC Ss Wel & ala | Aaaal wea aay
wal Taraeanaa aie 1) V2 I
39—43] THE UNIVERSAL FORM 295 Tal SATAN TAa HA sia aaaaeaasaag |
CBSTUTSaRya Aaaayq FAUAG MTACATAAT |) ¥2 1)
us
41-42. Whatever was rashly said by me from carelessness or love, addressing ‘hee as “O Krishna, O Yadava, O friend,” looking on Thee merely as a friend, ignorant of this Thy greatness, —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 mis- conception. Greatness: The Universal Form as Isvara, Carelessness: the mind being attracted elsewhere. Love: confidence born of affection. That: all those offences.
For, alsa wea AAT fa aaa qsaq Tear | a RAN STATE: Hal seat aaaa scaMaAAa: |) 83 | 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 greatness ?
296 THE BHAGAVAD-GITA [Dis. XI
Thy equal exists not : for there canuot be two Isvaras or Lords; if there were more than one Isvara, the world could 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, THANE SOTA BAA. TANG ASNT SAT | qaqa gaa awa aeqs les CoN Cs a: Marae et Meq i ve ul 44. Therefore, bowing down, prostrating my body, Limplore 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 sons’ offences.
Arjuna’s prayer for the Lord’s resumption of His usual form
sesya etalsi zg
waa qo qsafrd Aart a | Se S ~
qaqa aga fa wa
Tag saat Aaaara yy ve wy
* When one Iswara desires to create, another may desire to destroy. There is no guarantee that all the different Isvaras would be of one mind ; and as they would all be independent of each other, the effort of one Isvara in one direction would be neutralised by that of another in he opposite direction. The world could not exist as it exists now-—(A)
44—47] THE UNIVERSAL FORM 297
45. I am delighted, having seen what was unseen 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.
fatrea Tea UMetd- faeaift cat ead aa | daa BIT agaysa Bearer va raza i ee 46. I wish to see Thee as before, crowned, posssessd of the club, with the discus in the hand,
in Thy former form only, having four arms, O Thousand-armed, O Universal Varn:
Thy former form: as the son of Vasudeva. Thousand= armed ; referring to the Universal Form manifested at present. 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:
| ; ‘ive cA Hal Saad AayAay, ey a aferanreaalarg, | SN ft A aslaa faeqaaeanraqg aed cqgeda a TETaT |) #8 1
298 THE BHAGAVAD~GITA (Dis. XI
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,’
a aqagreqgaa aa gS wn n yA qo (anita aqiaEs: |
vA
Raw: AWsEI As TayH aS tarda Beat ¥S 1
43. Not by study of the Vedas and of the Sacrifices, 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 separately: mentioned in order to imply that a knowledge of the sacrifices. is necesaary.” Rituals: such as Agnihotra. Austerity :- such as Chandrayana,t+
* Some belive that the study of the Vedas consists in learning the texts by rote without understanding the meaning. It is therefore neces- sary to separately enjoin that the meaning of the Vedas, ite-, of the: nature of the sacrifices treated of in them, should also be learnt,—(B )
+ ‘It consists in ‘diminishing the daily consumption of food by one. mouthful every day for the dark half of the month beginning with 15th at the full moon until the quantity is reduced to zero at the new moon
and then increasing it in like manner during the fortnight of the moon’s. increase.’
47-51} THE UNIVERSAL FORM 299).
a a sagt at a fayearay Bl BG TUlesqaey | sada: Maaal: AAA aaa H wale sasT 1) ¥e |
49. Be not afraid nor bewilderd on seeing such a terrible form of mine as this; free from. fear and cheerful at heart, do thou again see this My former form.
Former form: which is so dear to you,—four-armed, wearing a conch, discus and a club-
G4 Tara: — SaGa Ageaaarear ae BG BMT Za: |
5 aon arate a ate Weal GA: aFaaqercar |) 40 1) Sanjaya said 90. Having 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. WA Tara:— 2B¢ AGI BI aa Blea Gara | sarearen GTA: Baa: TH Ta: 48 1)
300 THE BHAGAVAD-GITA [Dis. XI
Arjuna said. 51. Having seen Thy gentle human form, ‘O Janardana, now I have grown serene, and returned to my nature.
Devotion as the sole means to the realization of the Universal form
‘aaaTtatgara— Bqawtue wi Esarara yeaa | ~ ™ * c ~ eal AGS SI [AT FAAHAAM || AV II The Blessed Lord said ‘ 02. Very hard'to see is this Form of Mine ‘which thou hast seen; even the Devas ever long to behold this Form.
Long to behold : though they long to see the form, yet ‘they have not seen It as you have done, nor shall they ever
‘see It. We Aaa AGT a aaa aA AsTAT | ara waiqal ge eearata at aati 4&3 1 53. Not by Vedas, nor by austerity, nor ‘by gitts, nor by sacrifice, can [ be seen in this -Form as thou hast seen Me. How canst Thou be seen ?—-Listen : WTU BAU TFT aataraasga | ag 72 4 Aa TAF FT WAT 1 4? II 54. But by undistracted devotion can I, of
‘this Form, be known and seen in reality, and entered into, O harasser of thy foes.
53—55 ] THE UNIVERSAL FORM 301
Undistracted devotton (Bhakti): that devotion which. never seeks any other object except the Lord, and in virtue of which no object other than Vasudeva is cognised 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 sastras, but also to intuitively realise Me as I am, and to enter into Me, z.e., to obtain liberation. The essence of the whole teaching of the Gita
Now the essential teaching of the whole Gita-sastra.. which conduces to Highest Bliss will be summed up here, the. teaching being such as every one should follow
. rh ~ oo AHURA ARs VPA: | az: wayag a: @ aaa oresa 1) 4S ||
55. Ee who does works for Me, who looks. on Me as the Supreme, who is devoted to Me, who is tree from attachment, who is without hat- red for any being, he comes to Me, O Pandava.
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 this Supreme Goal. He is devoted. tome; 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 aman comes to Me. [ am his highest Goal, and he seeks nothing else. This is the. teaching I have to oifer to thee, O Pandava. : gfa frranantngahaay safazarat aaa dgmqraaa fareqarqaaant aA THITASEAA: |
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 Iu perish- able (Akshara) Brahman, devoid of all upadhis (conditions) ; ‘and Thon hast also taught here and there worship of Thyself as the Lord of the Universe, associated with the upadhi (coddition) of that energy (sattva) which has the power of “carrying on a]] evolutionary process and of knowing every- thing. And in the (eleventh) Discourse treating of the ‘Universal Form, Thy Primal Form as Isvara manifesting ‘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.
aya Jara— te aaager & aweat wages | 4 aagaera ast } aaa: 2) ey Arjuna said;
I. Those devotees who, always devout, thus ‘contemplate ‘T'hee, and those also who (contem- plate) the Imperishable, the Unmanifest,—which ‘of them are better versed in Yoga ?
j—Z] BHAKTI YOGA 303
Thus: referring to what was said in the last preceding verse. “He who does works for Me’ (xi- 00) and so on. Always devout: engaged without intermission in doing works for the Lord’s sake and in doing other things taught befure, 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 abandoned all desires and renounced all actions, meditate on the Imperish- able (akshara) Brahbman—also described above,—who is aunmanifest (avyakta, ¢.c., incomprehensible to the senses), as devoid of all upadhis or conditions.—T hat 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 [mperish- able, the Unmanifested, as 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:
aaatgqara— Aaa Aa a at amas saa | AGA Wagar A ZHAI Aat: 1) 2 1) The Blessed Lord said : 2. ‘Those who, fixing their thought on Me, contemplate Me, always devout, endued with
supreme faith, those in my opinion are the best Yogins,
304 THE BHAGAVAD-GITA [Dis, XIT
Those devotees (bhaktas) who fix their mind on Mein 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 the timira (purblindness) of attachment and other evil passions,—they who always. contemplate Me steadfastly (in the manner described in the closing verse of the preceding discourse) endowed with supreme faith,—these, [ 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.
3 The worshippers of Akshara.
Are not the others. then, the best Yogins?—Stop; hear thou what I have to say regarding them:
q waaafasaasas TWA | aaqaed TEMAS WI 1 3
aaarapegaq AAA AAgsaA: j at acgaea aaa aayaed tat: 1) 8 1
3—4 ‘Those who ever contemplate the Imperishable, the Indefinable, the Unmanifest, the Omnipresent and the Unthinkable, the Unchange- able, the Immutable, the Eternal ,—having res- trained all the senses, always equanimous, ‘ihteam 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 everywhere all round.—Contemplation (Upasana) consists in approaching
2—5| BHAKTI YOGA 305
_ the object of worship by way of meditating it according to the Teaching (sastra) 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 coutemplation is thus qualified. He is omnipresent, pervading
all like the akasa. 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 unchangeable (Kutastha)—‘Kuta’ means a thing which is good to all appearance but evil within. Accordingly it refers here to
that seed of samsara—including avidya (nescience) and other things,—which is full of evil within, designated by various
terms such as Maya, Avyakrita (undifferentiated) as in Svetasvataropanishad (iv. 10) and in the Gita (vii. 14.) ‘Kutastha’ means He who is seated in Maya as Its Witness, as Its Lord,—Or, ‘Kutastha’ may mean remaining like a heap’ Hence He is immutable and eternal. They who
contemplate the Imperishable, curbing all their senses, and 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 is it necessary to say that they are the best Yogins,—seeing that they are one with the Lord Himself.
But, SU SAMRAT AsIB ABA | eae fe ads: @eargearaa |) 4 1) 9. 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 ° 2
306 THE BHAGAVAD-GITA [Dis. XII
doing works for My sake, 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 attach- ment 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.)
oN CA ™~ ° ag salt wart aft aera wea: | Baeaaa Bala At eayaea TaTaAg wy 4 tl aqae aged Bqaaneaa7 | fan an i ~ aaa a Prue azarae i ©
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 samsara.
Me: the Isvara, the Lord. Haclustve: having no other object of worship except Myself, God in the Universal Form. Devotion (Yoga): samadhi or steadfastness of mind. Those who are engaged in contemplating Me exclusively, I, the Lord, will lift up from the ocean of mortal samsara, since their thoughts are fixed on Me in the Universal Form.— Samsara is an ocean, because it is very hard to cross beyond it.
Because it is so, therefore,
* Because of the necessity there is for abandoning attachment to the body-
S—10] BHAKTI YOGA 307
yaa aa area ale a aaa | 9. SA 4 ae #! : ; faafasaia ara Aa Tet A aaa Wy < 4 8. Fix thy mind in Me exciusively, 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 reason {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,
Abhy asa-Yoga. : aa a asad a sare ale fereq | aaa Aa AMATI TTT WS | 9, df thou art unable to fix thy thought steadily on Me, then by yoga of constant practice do thou seek to reach Me, O Dhanarjaya.
If you cannot fix your thought on Me steadily in the manner | have mentioned, then seek thou to reach Me in the Universal Form, by yoga of constant practice (abhyasa-yoga), Practice (abhyasa) consists in withdrawing thought from all quarters and fixing it again and again on one particular object. * Abhyasa-yoga’ means samadhana or steadfastness of mind acquired by such practice.
Serv:ce of the Lord.
is 2s aM 9 \ A+aS SSAA SIA AHA wa A °c. . ~*~ Cn ¢ rr tf Heald BAT Bara gaarcara |) 20 |
308 THE BHAGAVAD-GITA [| Dis, XII
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 know-~ ledge, and then perfection (moksha).
Abandonment of the fruits of actions AAAI Sa FI ANTATAT: |
= < e GAFHHLAM Ads HE BAKAAAT 1 8% |
11. Jf 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 :
aay fe araavaraisaranrgaa ffarsad | Le ~ CD ACHARCAMEAM SoleataeaUy |} <2 |
12. Better indeed is knowledge than prac- tice; than knowledge is meditation more esteemed; than meditation the abandonment of the fruits of actions ; on abandonment, peace follows immedi- ately.
10—12] BHAKTI YOGA ~ 309
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 accompanied with the qualificationt mentioned above, cessation of samsara and of the cause thereof follows immediately ; it admits of no delay.
Abandonment of the fruit of all actions 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, bat not at first. Wherefore the act of abandoning the fruit of all actions 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. 4
In what way does it (the declaration) form a mere praise ?
In the Kathopanishad (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 action enjoined in the sruti and in the smriti. In the case of the enlightened person who is steadily
—_—__
* Abhyasa (practice) —occuring in the text and the commentary— _ May mewn either (1) the act of listening to the teaching of the srutis with a view to obtain knowledge, or, (2) the practice of dhyana with a firm resolve.—(A.)
+ Two different readings are found here in the MSS. of the bhashya: (L) viveka-purvakat. and (2) aviveka-purvakat The former would meaa ‘accompanied with discrimination.’
i The qualification being ‘self-controlled.’ (xii. 11).—(a).
“| The abandonment of the fruits of actions forms’ here the subject of praise, because it is the path intended to be aught in this connection —(4;)
5 As taught in the sruti. (Vide Bri. Up 4—4—6)—(A.)
310 THE BHAGAVAD-GITA [Dis, XIE
engaged in contemplation, peace immediately follows the abandonment of desires. Now mere abandonment of desires constitutes a factor of evenan ignorant man’s abandonment 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 Brahmana sage Agastya, even the Brahmanas of this age are praised for the mere reason that they too are Brahmanas.
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, the Yoga—which consists in concentrating thought on the Lord, on the Universal Form,— and the performance of works for the sake of the Lord have been taught. Asit is hinted—in the words ‘If thou art unable to do this either’ (xii. 11)—that Karma-Yoga is associated with ignorance (ajnana), we should understand that the Lord here means to say that Karmayoga is not meant for the worshipper of the Akshara, for him who sees no distine- tion (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 libe- ration (kaivalya), the Lord (xii. 7) has shown—in the words ‘for them I become the deliverer’ (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
12—14] BHAKTI YOGA ce
them as persons to be delivered by the Lord. Moreover,* the Lord who is preeminently a well-wisher of Arjuna recommends to him only Karma-yoga (iv. 15) based onan idea of distinction and quite dissociated from right knowledge. Nor would any man like to be subordinate to another after knowing himself to be the Lord through proper sources of right knowledge; for the two are mutually opposed states Therefore+ it is with reference to the worshippers of the Akshara. to the samnyasins who are devoted to right know- Igdge 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.
ABB aaqaat Aa: ee wa a |
faaay faragre: Gag aga: Sat i 23 | orgy Baa Bit QaeHl sefaa: | maataaargiga Aus: @ a Aa: 1 V8 1
13-14. He who hates no single being, who 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.
-—~ —
” “This is another reason why Karmayoga cannot be combined with Akshara-Upasana in one and the same person at one and the same time —(A)
+ Because the attributes mentioned below cannot, all of them, be cultivated by the followers of Karma, who are ignorant of the Self—(A),
312 THE BHAGAVAD-GITA (Dis. XII
He hates nothing, not eventhat which causes him pain. He regards all beings as himself He is friendly and com- passionate. Heis full of compassion for the distressed 7e,, he has offered security of life to all beings, he is a samnyasin. 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 unaffected 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 kya good thing or not. He isa yogin, always steadfast in thought. He has a firm conviction regarding the essential nature of the Self. This samnyasin has directed to Me exclusively his Manas—purposes and thoughts—as well as his Baddhi—the faculty of determining. Such adevotee 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.
aqaAalgaa Sal Saale Ta: | eUATasnam o Aaa a: c4 i 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 samunyasin, Joy consists in the elation or exhilaration of the mind (antah-karana) on attaining an object . of desire, and is indicated by horripilation, tears, and so on.
ns fot HAA: Yaad Varray Tasaa: T 28 lon nN ran aaeagiant a age: @ a Fa: 1 ee tl
14—19] BHAKTI YOGA -. os
undertakings, he who is (thus) devoted to Me is dear to Me. — oS:
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. 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, Wagat age ages a gea’e | PUI ART: Ta a: | ew 1 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.
aa: Tat @ My a ay wraraayaay: acngagiay aa: aawata: ec y
qeuaeaegaaiat age} daHalar | a a m oA ™~ > aha: fawaaaeaey TAM ATS I RX Ii 18-19. He who 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
314 THE BHAGAVAD~GITA [Dis. XII
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 pagny,. sustenance It is said (in the Mahabbarata) ;
‘Who is clad with anything, who is fed on any food, who lies down anywhere, him the Gods call a Brahmana.. (Santt-parva, Moksha- Dharma, 245-12)
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 sazenyasins—to the worshippers. the Akshara who are constantly devoted to the knowledge of the Supreme Reality—is concluded as follows:
ag wagaing aim ayaa | AVIA AGIA AmeTsAa a fat: 1 A> |
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 im- mortality. Above: in the portion beginning with xii. 13, Looking up to Me as the Supreme: whose highest unsurpass- ed goal is Myself, the Imperishable Self. Devoted: resorting to the highest devotion, which consists in the knowledge of
19—20] BHAKTI YOGA 315.
the Supreme Reality. What was implied in the words ‘I am exceedingly dear tothe wise man’ (vii. 12) has been. explained 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 kas been now described becomes exceedingly dear to Vishnu, the. Supreme Lord therefore this Immortal Law should be zealouly followed by every seeker of Liberation, by every- one who desires to attain to the Supreme Abode of Vishnu.
sia Magnanaqoay aafaaet Naaa SMOIMAaas Alea ata GITAISeAy: |!
THIRTEENTH DISCOURSE MATTER AND SPIRIT are The main sublect of the discourse,
In the Seventh Discourse two Prakritis (Natures) of the Supreme Lord were shown,—the one composed of the three -gunas and divided eightfold, forming the inferior (apara) Prakriti, because of its being the cause of samsara or mun dane life; and the other, the superior (para) Prakriti forming the very life; (jiva), the Kshetrajna or ‘the Knower of Matter’ being essentially one with the Lord Himself. And through these two Prakritis, the Lord becomes the cause of the origin, sustenance and dissolution of the Universe. Now this dis- course on Kshetra (Matter) is commenced with a view—by way of deseribing the two Prakritis of Kshetra and Kshetrajna —to determine the essential nature of their possessor, the
‘Lord (Isvara).
_ Again, in the last preceding discourse, from verse 13 to ‘the end, the path of the samnyasins who possess the know- ledge of Truth,—7.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 Prakriti which is composed of the three gunas transforms itself into all objective forms, such as the bodies (karya), the senses (karana), and sense-objects (vishaya), and
‘is combined into various aggregates of the body and the
1—2 MATTER AND SPIRIT 37
senses, to subserve the two ends of Purusha or Spirit, vrz,,. enjoyment and liberation. Such an aggregate is this jour. body. In reference to this body, the Lord says:
aaTatgara:—
22 Wit Seda Aaaprdaa | Uae ata Ft es Aas she afee: 1 e 1)
The Blessed Lord said:
1, This, the body, O son of Kunti, is called Kshetra; him who knows it, they who know of them call Kshetrajna.
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 asin a field. This body is designated as ‘Kshetra,’ ‘the field’ ‘matter.’ He who knows this Kshetra, ¢e., 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 Kshetrajna, ‘the knower' of the field, ‘the comprehender of matter, —they who know of Kshetra and Kshetrajna.
Identity of the soul with the Lord,
Thus Kshetra and Kshetrajna have been described.—Iq. this all the knowledge that one has to acquire about them ?—. No Listen:
aaa ANT ait fats aay ara | aaa TATA At AA |) 2 4)
-318 THE BHAGAVAD-GITA (Dis. XIII
9. And do thou also know Meas Kshetrajua in all Kshetras, O Bharata. The knowledge of Kshetra and Khetrajua 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 world (samsara), The meaning is this:—the Kshetrajna who is in-all Kshetras, and who is differentiated by the manifoid upadhis or Kshetras, from Brahma down to a clump of grass, “is, you should understand, really devoid of all the various upadhis (conditions) and 1s inaccessible to any such word or ‘thought as ‘ nothing else remains to be known apart from the true nature of Kshetra, Kshetrajna and the |svara, that knowledge by which the two objects of knowledge, Kshetra and Kshetrajna, ‘are known is considered by Me—the Lord, Vishnu—to be the right knowledge.
sat? or ‘asat,’ existent or non-existent. As
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 enjover, ‘distinct from Him, it would follow either that the Isvara is & ‘gamsarin; or that thereis no samsara because there is no gamsarin—none else apart from the Isvara. Neither ‘conclusion is acceptable; for, then, it woald follow that the ‘scriptures which treat of bondage and liberation and their respective causes would have no purpose toserve. Moreover, the conclusion is opposed to all evidence, including sensuous ‘perception (pratyaksha). In the first place, pleasure and pain and their causes, which together constitute the samsara, are known to us by immediate perception. And from our per- ‘ception of variety in the world may also be inferred the
2) MATTER AND SPIRIT 319
existence of samsara 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 toa distinction beween jnana and ajnana, between knowledge ‘and ignorance, It has been said :
‘These, what is known as wisdom and what is known as unwisdom, are quite distinct and lead to different goals.”— {Katha-Up. ii. 4.)
And so also a distinction through effect between vidya 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, Vyasa says;
‘Then there are these two paths, etc.,—(Mokshadharma, 24-6 )
‘There are only these two paths,’ &c.
Here (in the Gita) also two paths have been spoken of. Now we learn from the sruti, smriti 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- -Upa- nishad, 2-5.)
‘He who knows Him (the Supreme Self) thus becomes immortal here; there is no other way to reach the Goal.’— {(Purusha-sukta.)
‘The wise man is afraid of nothing’—(Taittiriye-Upa- nishad 2-4.)
320 THE BHAGAVAD-GITA (Dis. XII
As regards the ignorant person :—
‘But to him there is the fear (of samsara).’—(Ibid. 2-7.)
‘Those who live inthe midst of avidya or ignorance ee go round and with an erring step, deluded as blind people led by the blind ?—.(Katha-Upanishad, 2-5).
‘He who knows Brahman is Brahman _ Itself..—
(Mundaka-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.”—(Brihadaranyaka-Up. 1-4-10).
As to him who knows the Self,
‘He becomes all this.’ —(Jbid. 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-Gita v. 15. 19, and xiii, 28,—may also be quoted. By reasoning (nyaya) 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). |
&o also* we see that an ignorant man regards the physical. body, ete-, 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 argument.
oe
* Here follows the nyaya or reasoning above referred toe —(A)-
Z| MATTER AND SPIRIT 321
Such* being the case, the Kshetrajna, who is the Isvara Himself,appears to be a samsarin owing to a distinction in the upadhis ret up by avidya, in the same way that the Atman or individual Self appears (by avidya) to be identical with the physical body, ete. It is a well-ascertained 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 a!] mortal creatures is caused by avidya, just asa pillar (in darkness) is mistaken (through avidya) 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 Consciousness, to the Self; for, like decay and death, such attributes are ascribed to the Self through avidya.
Kshetra is really unaffected by samsara,
(Objection): No, the two cases are dissimilar. The pillar and the man are both objects of cognition (t.e., external to the Self) and are as such mistaken one for the other by the cognizer through avidya, whereas you say that the body and the Self, which are respectively the cognized and the cognizer, are mistaken one for the other. Thus the illus: tration differs from what has to be illustrated. Whereforet the attribute of the body, though an object of cognition, actually pertains to the Self, the cognizer.
* Knowledge and ignorance being, as shown above, distinct in kind and in effect, the Supreme Being and the individual Self must be essentially identical, though, through the upadhis such asBuddhi, the Self appears to be a samsarin—an illusion set up by avidya,—(A)-
+ The identifying of the Self with the body being no mere illusion (Bhrama),
322 THE BHAGAVAD-GITA Dis. XIII
(Answer):—No; for, then the Self would also become unconscious, etc, Ifthe attributes—such as pleasure, pain, delusion, desire, hatred—of the body, etc., 7.e, of Kshetra
(Matter) which is an object of cognition, could ever pertain to the Self the cognizer, then it would be necessary to state areason for the difference,—7.e., to explein why a few attributes only of Kshetra (an object of cognition) which are ascribed to the Self by avidya actually pertain to the Self. while others such as decay and death dc 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 avidya; also because they are objects shunned or sought for, and soon. Such being the case, inasmuch as samsara which consists in doing and enjoying, and which has its root in the cognized, is only attributed to the cognizer by avidya,—the cognizer is not thereby affected, just as the akasa 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 Kshetrajna, the Lord, though existing in all Kshetras, can ever so much as smell of the nature of a samsarin. Nowhere in our experi-
ence have we found anything improved or spoiled by a quality being falsely attributed to it through avidya.
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 illustration 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 experienced, it has been shown that even the contention fails in the case of decay and death.
2] MATTER AND SPIRIT 323
Avidya inheres in the organ, not in the Self,
(Objection):—As possessed of avidya, Kshetrajna is a samsarin.
(Answer) :—No; for avidya is born of Tamas. Ag partaking of the nature of a veil, avidga—whether causing perception of what is quite the contrary of truth, or causing doubt, or causing nescience or non-perception of a truth—is a Tamasic notion, z.e., @ notion born of Tamas; for, on the dawn of the light of discrimination, it disappears; and (for imstance) we find the same three modes of avidya-such as non-perception, etc.,—arising also frum timira (an eye-disease causing dimness of sight), which is Tamasic, as partaking of the nature ofa veil.*
(Objection): —The avidya is an inherent property (dharma) of the cognizer,
(Answer) :—No ; for, we see that it is the organ of sight that is affected with the disease of t¢mira.
(To explain) :—You (the opponent) say : Avidya is an inherent property of the cognizer. As possessed of this avidya, Kshetrajna is a samsarin. It is therefore unjust to say that Kshetrajna is the Isvara Himself and not a samsarin,
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 of timira), pertains to the perci- pient; for, when témtra is removed by the treatment of the eye, the percipient is no longer subject to such perception | which is therefore not a property of the percipient. Simi. larly, non-perception, false perception, and doubt, as well ag
” That is to say, the three forms or avidya are due toa certain disorder, and are not therefore attributes of the Self—(A),
324 THE BHAGAVAD-GITA (Dis. XITE
their cause,properly pertain to the instrument,to one or another sense-organ, but not to the Kshetrajna, the cognizer. More: over, they are all objects of cognition and cannot therefore form the properties of the cognizer, any more than the lhght of alamp, And because they are cognizable, it follows also that they can be cognized only through some organ which is. distinct from the cognizer ; and no philosopher admits that, in the state of liberation wherein all the sense-organs are absent, there is any such evilas avidya. If they (false preception, etc.) were-essential properties of the Self, 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 akasa, to unite or part with any thing whatsoever. Wherefore we conclude that the Kshetrajna is ever identical with Isvara- The Lord also says, ‘*‘ Being beginningless and without qualities.”* (xiii. 31). Scriptural injunctions apply only to the state of bondage,
(Objection) :—Then, in the absence of samsara and samsarins, 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 objectionable point —All philosophers who admit the exis- tence of a Self agree that liberated Selfs are not conscious of samsara or of the state of being bound to samsara; still, it is not believed that their systems are open to the objection that the sastra serves no purpose. So, according to our view, when
* The Lord teaches here that the Self is devoid of attributes-—(A)-
Z| MATTER AND SPIRIT 325
the Kshetrajnas become one with the Lord, then let the sastra serve no purpose. [t has, however: a purpose to serve where there is avidya. Just as, with the dualists (dvaitins) of all classes, the sastra 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 Self,
(Objection) :—All dualistic philosophers (Dvaitins) hold that states of bondage and liberation are real conditions of the Self, real in the literal sense of the terms. ‘Since thug there really exist something to be avoided and something attained, as also the means thereto, the sastra 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 avidya, it is also unreal. Thus the sastra would have no subject to treat of and would therefore serve no purpose.
(Answer) :-—-No; for, the Self cannot (really) exist in different states.—-If bondage and liberation be states of the Self, they must be either simultaneous or successive. They cannot 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 uneaused by another. If uncaused by another, there can be uo liberation. If caused by another, they cannot ‘be inherent in the Self and cannot therefore be real. And thia is opposed te the hypothesis*. Moreover, if we would deter- mine the order of their occurrence, the state of bondage should come first, without a beginning, but having an end; and thisis opposed to all evidence. Similarly, it haa to be admitted thut the state of liberation has a beginning and has
ene ae
rg pie adi that the states of bondage and liberation are real conditions of the
326 THE BHAGAVAD-GITA [Dis. XIIE
no end; which is alike opposed to all evidence. Nor is it possible to maintain tke eternality of that which passes from one state to another.
Now, if, in order to avoid the objection of non-eternality. 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 sastra 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 sastra 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 effect,* with the not-Self. Bunt 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 indentical: how much less a wise man. Wherefore, the injunctions and prohibitions of the sastra do not apply to him who knows the Self to be distinct from the cause and the effect. Of course, when a certain person has been command- ed to do an action in the words “Do this; O Devadatta,” no. other person, such as Vishnu-mitra, though standing near and hearing the word of command, thinks that he (Vishnu-mitra), has been so ordered; he might, however, think so if he did
* The cause is agency and the effect is enjoyment; or the cause is karma, advishta, and the effect is the body to which karma has given rise.—(A).
2] MATTER AND SPIRIT 327
not understand to whom the injunction has been addressed. 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 possibje for a wise man to regard himself—in reference to the connection (between the Self and the body, etc.,) once set up by avidya (prakriti) —as still bound by the injunctions of the sastra, thinking that he has been enjoined to adopt a certain course of action by which to attain a desirable 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 injunctions and prohibitions addressed to every other, notwithstanding 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 effects 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 sastra—but not beforey—that a person attains to the know- ledge that the Self is quite unconnected with causes and effects. Hence the conclusicn that the injunctions and prohibitions of the sastra 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 sastra would have no purpose to serve,
(Answer ) :—Performance of enjoined acts and abstention
* Vide Briha. Up. 1-5-17. + Vide Vedanta-Sutras III- iv- 26-27.
328 THE BHAGAVAD-GITA [Dis. XI!
know of the Self only through the Scriptures—He who knows Brahman and has realised 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 injan- tions,—7 e., who believes in the existence of the Self* because the teaching of the sastra enjoining certain actions and prohibiting (certain others) would otherwise be inexplicable, but who does not directly know the xelf in His essertial 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 sustra 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 sastra would serve no purpose ai all.
(Answer) :—No; for very rare is the person who attains wisdom, Itis, 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 necessarily lead to action, Wedo 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, samsara is only based on avidya and exists only for the ignorant man who sees the world as it appears to him. Neither avidya nor its effect pertains to Kshetrajna pure and simple. Nor is illusory knowledge able to affect the
* Knowing nothing more than that the Self exists and survives the body ; this conviction being formed on the basis of the teaching of the Karma-kanda,
+ This fact shows that the ignorant do not always follow the wise men. In spite of protests of wise men, we find some ignorant men resorting to Sorcery or Black Magic.
2] MATTER AND SPIRIT 329
Real Thing. The water of the mirage, for instance, can by no means render the saline soil miry with moisture. So, too, avidya can do nothing to Kshetrajna. Wherefore it has been said, “Do thou also know Meas Kshetrajna’ (xiii 2); and “By unwisdom wisdom is covered’ (v. I5).
Learned buf deluded (Objection) :—How is that the learned (pandits) also
feel—“T am so and so*,” “thist is mine,’—like the sam- ‘sarins ?
(Answer) :—lListen. Their learning consists in regard- ing the body itself as their Self es
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,
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 ‘consequence, 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 pandits), which may be stated as follows—The Lord Himself is Kshetrajna, and Kshetra is quite distinct trom Kshetrajza who perceives it; but I ama
* Referring to superior birth, etc,
+ Referring to wife, children, etc:
+ That is to say, those who hold this belief are aot pamdits in the proper sense of the term- edo admit the existence of such a belief; only we regard it as pratibhasika, as due to illusion, while, in point of absolute truth, the Self is unaffected by samsara.
330 THE BHAGAVAD-GITA (Dis. XIII
samsarin subject to pleasure and pain. To bring about the cessation of Samsara I should first acquire a discriminative knowledge of Kshetra and Kshetrajna, then attain a direct perception of the Kshetrajna, the Lord, by means of dyana or meditation of the Lord, and then dwell in the true nature of the Lord * He who is given to know thus and he who teaches thus}, neither of them is the Kshetrajna.
He who holds this view and hopes to make ont that the sastra 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 (sampradaya) to the teaching of the sastras. Ignoring what is directly taught {, he suggests what is not taught. Therefore, not being aquainted with the traditional interpretation, he is to be neglected as an ignorant | man, though learned in all sastras-
The relation of the Self to samsara is a mere illusion
Now as to the objections that Isvara would be a samsarin if He be one with Kshetrajna, and that if Kshetraj- nas be one with the Isvara there can ba no samsara_ because there is no samsarin: 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 (viz. lsvara) is not affected by the defect (samsara) attribut- ed to Him through ignorance of that Real Entity. This has
* The individual Ego is distinct from ihe Ti and should strive to attain to the state of Isvara by means of the knowledge which can be brought about through dhyana-—(D )
+ t.e,, The pupil and the Teacher—(A-)
t In such passages as ‘*That Thou art’’ “This Self is Brahman.’’— (Mandukya— Up.)
& That is to say, by saying that the Lord and the soul are one in, reality, while illusion makes Kshetrajza a samzsarin—(A).
Z| MATTER AND SPIRIT 331;
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 samsarin there can be no Samsara has been answered by explaining that the samsara. and the samsarin are creatures of avidya,
(Objection) :—The very fact that Kshetrajna is possess-. ed of avidya makes Him a samsarin; and the effect thereof— happiness and misery and so on—is directly perceived,
(Answer) :—No; for, what is perceived is an attribute of Kshetra (matter); and Kshetrajna, the cognizer, cannot be vitiated by the blemish due to it. To explain: whatever, blemish—not inhering in Kshetrajna—you ascribe to Him, it comes under the cognized, and therefore forms a property of Kshetra, and not a property of Kshetrajna. Nor is Kshetra-. jva aifected by it, since such intimate association of the. coguizer and the cognized is imppossible. If there should be such an association, then that blemish could not be cognized, _ That is to say, if misery and nescience were properties of the Self, how could they be objects of immediate perception *P? Or, how could they ever be regarded as the properties of the. Self?+ Since it has been determined that all that is know- able is Kshetra (xiii: 5-6), and that Kshetrajna is the knower and none else (xiii, 1), it is nothing but sheer ignorance which may lead one to contradict it by saying that nescience and misery and the like arethe attributes and specific properties. of Kshetrajna and that they are immediately perceived as. such
* If the Self could perceive His own properties, He could also. perceive Himself; which is absurd, since one and the same thing cannot be both the agent and the object of an action.
+ Whatever is perceived, as for instance form and colour, cannot be. property of the perceiver.
352 THE BHAGAVAD-GITA (Dis. XIII
The perception of the relation of avidya, etc., to the Self is due to illusion
* Now asks (the opponent) :—Whose is this avidya ?
To eaplain:—This avidya which accounts for the mis- ‘taken 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 mature, and there is no independent entity outside Chit. Hence the guestion.—(A) ]
(Reply) +—-By whomsoever it is seen.
[To explain: To you ask to know whether avidya ‘inheres as an attribute in something else which is an indepen- dent entity, or to know in particular what that entity is wherein it inheres? In the first case, there is no occasion for the question at all, for, if avidya be cognized, then, since it cannot exist by itself, it must be cognized as inhering in something else. If, on the other hand, avidya be not cog- nized, then how do you know that avidya exists at all?
The opponent perhaps means to ask what that entity is wherein avidya inheres. Hence the question that follows.
(A).]
(Opponent) :—By whom ie it seen ?
(Reply) :—As regards this we say: There. is no use asking the question. “By whom is avidya seen?” For, if avidya is perceived, you perceive also the one who has that avidya. ‘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 ?”
*In the following discussion, the opponent tries to drive the Advaitin to the conclusion that the Kshetrajna is tainted with Avidya and cannot therefore be identical with the Jsvara, while the Advaitin avoids it by showing that the Kshetraja can really have no connection what- ever with-Avidya which, cognized as it is by Him, is always distinct from ‘him,
2 | MATTER AND SPIRIT 333.
[ Lo 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 oceasion for the question.— (4)].
(Opponent) :—The illustration is nob analogous to the. Case in point. Since the cows and their possessor are objects. of immediate perception, their relation is also on objects. of immediate perception ; and so the question. has no meaning. But not so are avidya and its possessor both object of immediate perception. If they were, the question would have been meaningless. :
(Reply):—If you know to what particular entity, not- immediately perceived, avidya is related, of what avail is it to you?
[The meaning is:—Though the possessor of avidya is. not immediately perceived, still, you know in what entity avidya 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, | ask to know whose is avidya.—(B)]. |
(Reply) :—He who has avidya will get rid of-it, [and it. can be no other—(A).|
(Opponent) :—Why, it'is I who have avidya, and F should try and get rid of it—(A)].
(Reply) :—Then you know avidya and the Self, its pos~ sessor, [so that your question has no meaning—(A)].
(Opponent) :—1 know, but not by immediate. perception, [Hence my question—(A)].
334 THE BHAGAVAD-GITA [Dis. XIII
(Iieply) :—Then you know the Self by inference.* How ‘can you perceive the relation betweeu the Self and avidya ? It is not indeed possible for you to perceive your Self as related to avidya, at the same moment (that your Self cognizes avidya); for the cognizer (Self) acts at the moment as the percipient of avidya.[ Neither can there be a (separate) -cognizer of the relation be: ween the cognizer (the Self) and avidya, nor a separate cognition of that (relation) ; for then you would commit the fallacy of infinite regress (anavastha). —-If the relation between the cognizer (the Self) andthe cognized could be congnized, another coguizer should be supposed to exist; then another cognizer of that cognizer ; then another of thatagain; and so on; and thus the series would necessarily be endless. If, on the other hand, avidya —or, for that matter, anything else—is the cognized. then it js ever the cognized only. So also the cognizer is ever the cognizer ; he can never become the cognized, ‘uch being the ease,t Keshetrajna, the cognizer, is not at all tainted by nescience, misery and the like.
(Objection) :—-Thore is in the Self this blemish, wiz., that He is the cognizer of Kshetra or matter which is full of “blemishes.
(Answer) :—No; for, itis only by a figure of speech that the Self, the immutable Consciousness, is spoken of as the
* The inference meant here may be stated as follows:—I must be ‘the possessor of avidya, because I feel the effects of avidya such as misery: If I have no avidya, | should not feel its effects ; for those who “have no avidya, as for instance the liberated souls, do not feel the effects of avidya--(A)-
t The Self cannot be both the perceiver and the perceived at the ‘same time —(A)-
t Because the Self cannot be cognized by anything beyond, there is ‘no proof whatever that avidya inheres in the Self- And the Self reveals ‘himself in every phase of consciousness-—(A)-
2—3]| MATTER AND SPIRIT 335
‘Cognizer, just as, in virtue of its heat, fire is said, by a figure, to do the act of heating. We have shown how here, in ii. 19, iii. 27 and v. 15 and other places; the Lord has taught that the Self has in Himself no concern with action or with its accessories or with its results, that they are imputed to the Self by avidya, and that they are therefore said to belong to the Self only by a figure of speech, And we shall also ‘explain how the same truth is taught in the sequel.
(Objection) :—Well if the Self has in Himself no concern with action or with its accessories or with its results, and if they are ascribed (to the Self) by avidya, then it would follow that the rituals (karmas) are intended only for the ignorant, not for the wise.*
(Answer) :—Yes,t it does follow, as we shall explain, when commenting on xviii, 1], And in the section (xviii. 50, et seq.) where the teaching of the whole sastra, is summed up, we shall dwell more particularly on this point. No need here to expatiate further on the subject; so we conclude for the present.
Summary of the Doctrine,
Here follows a@ verse which forms a Summary of the teaching of the Discourse on Kshetra (2.¢, thirteenth Dis- course), which is already contained in brief in the verses xili, 1, 2; for it is but proper to give beforehand a summary ‘of the whole doctrine to be explained at length in the sequel.
KAA ae WER a algae aagq aq | a4 Uj yaa aaa a vy |) 2 | * And this is opposed to the sastra which often says that ole should perform the sacrificial rituals with knowledge,—(A). + The Sastra demands from the ritualist the knowledge of the exist-
ence of a Self beyond the body, not also the knowledge that that Self is ree from all attributes, such as hunger,
336 THE BHAGAVAD~GITA [Dis. XIIE
3. And what that Kshetra is, and of what nature, and what its changes; and whence is what; and who He is and what His powers; this hear thou briefly from Me.
“ "hat Kshetra”’ refers to what was spoken of as ‘ this body’ (xiii. 1) What that Kshetra is: what it is in itself Of what nature: what it is in its properties. And whence ts: what: what effects arise from what causes. Who He ts ete. Who He is that was spoken of as Kshetrajna and what His powers (prabhavas, saktis, such as the power of seeing) are which arise from the upadhis or environments (such as the eye). Dothou hear My speech describing briefly the true nature of Kshetra and Kshetrajna in all these specific aspects ; and on hearing that speech, thou wilt understand the truth— The (five) and, simply that one should understand Kshetra and Kshetrajna in all these aspectse
The Doctrine extolled,
The Lord now extols what He has proposed to teach — namely, the doctrine ot the true nature of Kshetra and Kshetrajna,—_with a view to interest the mind of the hearer.
samraen wa seat: sre | AGCLAIGAA aqursiainiaias tl 2 A 4. Sung by sages, in many ways and distinet-
ly,in various ; hymns. as slso in the suggestive words about Brahman, full of reasoning and decisive.
Sages (Rishis) : such as Vasishtha. Hymns: such as the Rik. The true nature of Kshetra and Kshetrajna has also, been taught in the Brahma-sutras, 7. in the passages treating of Brahman,—such as ‘‘ Only as ths Self, Jet a man contemplate Him” (Bri. Up. 1-4-7),—in the words through
3—5 | MATTER AND SPIRIT 337
which alone Brahman is known. They are full of reasoning. They admit of no doubt, ze, they are productive of certain knowledge. Matter in all its forms To Arjuna who has, by this praise (of the doctrine), been prepared to hear it, the Lord says;
ARIAAUUEgs Tessas g | gieqariat ste a ae Afegamad: | 4 yy ». The Great Elements, Egoism, Reason, as also the Unmanitfested, the ten senses and one, and the five objects of the senses ; The Great Blements (Mahabhutas) are so called because they pervade all vikaras, all modifications of matter. The
elements here referred to are the subtle ones (sukshma), not
the gross (sthula) elements, which latter will be spoken of as “the objects of the senses ”
Eigoism (Ahamkara): self-consciousness, consciousness of ego, the cause of‘the Great Elements’. Reason (Budhi) is defined by determination and is the cause of Ahamkara. The cause of Reason (Buddhi) is the Avyakta the Unmani- fested, the Avyakrita or Undifferentiated, the Energy of the Lord (lsvara-Sakti) spoken of in vii. 14. So much alone js Prakriti, divided eightfold.* The ten senses are made up of the five “buddhi-indriyas”, senses of knowledge—such ag hearing,—so called because they produce knowledge, and of the five ‘‘karma-indriyas,” senses of action such as Speech and hand, so called because they bring about action. And the one; the manas, which is composed of thoughts and
* The Isvara-Sakti here referred to is the root of the insentient matter, spoken of as Maya in vii, 14, not the root of consciousness (chaitanya) ; i-e-, the Mulaprakriti in its eight modifications —(A).
? a
338 THE BHAGAVAD-GITA [Dis. XIII
purposes (samkalpa) andso on, is the eleventh sense. The five objects of the senses are sound, etc- ‘The Sankhyas speak of these as the twenty-four principles (tattvas).
Zz5l SU: Be G:dagraaaal ga: | UAT AMAA VaARTEIT i &
¢6. Desire, hatred, pleasure, pain, the aggre- gate, intelligence, courage;—the Kshetra has been thus briefly described with its modifications.
Now, the Lord proceeds to teach that even those which the Vaiseshikas speak of as the inherent attributes of Atman (the Self) are merely the attributes of Kshetra (matter), but not the attributes of Kshetrajna (the knower of matter ).— Desire (ichchha) is that which impels a person who has once experienced a certain object of pleasure to seek— on again perceiving an object of the same class,—to get hold of this latter as conducive to pleasure, This, namely desire, is a property of the inner sense (antah-karana) ; and itis Kshetra
(matter) because it is knowable. So also, hatred is that which leads a person, who once experienced a certain object
of pain, to dislike an object of the same class on perceiving this latter, This, namely hatred, is only Kshetra (matter), because it is knowable. Pleasure is the agreeable, the tran- quil, made up of the Sattva principle. Even this is Keshetra, because itis knowable. Pazcn is the disagreeable; and it is Kshetra because it is knowable. The aggregate is the com-
bination of the body and the senses. Intelligence is a mental state which manifests itself in the aggregate—just as fire
manifests itself in a burning metallic mass,—pervaded by the semblance of the conscionsness of the Self. It is Kshetra, because it is knowable. Courage is that by which the body arid the senses are upheld when they get depressed; and it is Kshetra because it is knowable.-—Destre and other qualities
6—7 | MATTER AND SPIRIT 339
mentioned here stand for all the qualities of the inner sense {antah-karana). The Lord concludes the present subject as follows: the Kshetra has been thus briefly described, with its modifications such as Mahat (Buddhi). Virtues conducive to Self-knaowledge
The Kshetra, of which the various modifications in their totality have been spoken of as “this body” (xiii. 1), has been described in all its different forms, from ‘the Great Hlements’ to ‘courage’ (xiii. 5-6).* The characteristic marks of Kshetrajna will be shortly described. In xiii, 12, the Lord Himself will describe Keshetrajna in detail,—that Keshetrajna through a knowledge of whose powers immortality can be attained, But, now, the Lord prescribes, as means to that knowledge, virtues suchas humility, which qualify a person for a knowledge of the Knowable, intent on which a samunyasin is said to be @ jnana-nishtha, a firm devotee in the path of knowledge, and which are designated as knowledge (jnana) beceuse they are the means of attaining knowledge.
walacanaleacqaieal aleausiay | Aaa Mat Baaraaar: uo ¢. Humilty, modesty, innocence, patience,
uprightness, service of the teacher, pur ity, stead- fastness, self-control ;
Humility : absence of self-esteem. Modesty; not pro- claiming one’s own virtues. Innocence: doing no injury to any living being. Patcence; not being affected, when others have done any injury, Service of the teacher: doing acts of service to the preceptor (acharya) who teaches the means
* The cosmic body and the individua| bodies (samashtideha anil vyashtidehas) have been described here with a view to show that he alone who bas grown indifferent (virakta) to them is qualified for knowledge.—
340 | THE BHAGAVAD~GITA [Dis. XIER
of attaining moksha. Purtty: washing away the dirt from the body by means of water and earths, the inner purity of mind consisting in the removal from it of the dirt of attach- ment and other passions by cultivating the idea* that is inimical to them. Steadfastvess: concentration of all efforts exuclusively in the path of salvation. Sel/-contrel : control of the self, of the aggregate of the body and she senses. This aggregate is spoken of as the self, because itis of some service to the true Self.t Self-control consists in directing exclusively to the right path the body and the mind which are by nature attracted in all directions. Moreover, an ee gays aqeaddesil CF q | HURAAUSATAT ANUNTTAAT |) SU
8. Absence of attachment for objects of the senses, and also absence of egoism; perception of evil in birth, death and old age, in sickness and pain ; | |
Absence of attachment: for sense-objects such as sound, for pleasures seen or unseen. Perception, ete.: thinking of what evil there is severally in birth, etc. Thus the evil in birth lies in having to dwell in the womb. and to issue out through the uterus. Similary in death. The evil of old age consists in the decay of intelligence, power and: strength, and in being treated with contempt, So also may be seen the evil caused by sickness such as head-disease or the evil caused by pain, whether adhyatmaka, ¢.¢., arising in one’s own person, or adhibhautika, ¢.e., produced by external agents, or adhidaivika, 7.e., produced by supernatural beings,
* The recognition of evil in all objects of senses.—(A).
+ There is another reading of the commentary which means that ‘the aggregate’ is inimical to the Self and should therefore be restrained;
7—9] MATTER AND SPIRIT 341
Or, the passage may be thus interpreted:—Pain itself is evil. Birth, etc. should be regarded as painful, as shown above. Birth isa misery; death is a misery; old age is a misery; and sickness is a misery. Birth, etc’, are all miseries, because they produce misery ; they are not miseries in themselves.
From this perception of the evil of pain in birth, etc. there arises indifference to the pleasures of the body and of the senses ; and then the senses turn towards the innermost Self to obtain a glimpse of the Self. Because the perception of the evil of pain in birth, etc., conduces to knowledge, it us itself spoken of as knowledge.
AAAs: FAISey | ima A aaaaalasiasiagdag 1 <1
9. Unattachment, absence of affection for son, wife, home and the like, and constant equani- mity on the atttainment of the desirable and the undesirable ;
Unattachment : absence of liking for things which may form objects of attachment. Affection isan intense form of attachment and consists in complete identification with another, as inthe case of aman who feels happy or miser™ able when another is happy or miserable and who feels himself alive or dead when another is alive or dead. The ike: others who are very dear, other dependants. Un- attachment and absence of affection are termed knowledge because they lead to knowledge. Constant equanimity con- sists in not being delighted on attaining the desirable, and in mot chafing on attaining the undesirable, This equanimity also is (conducive to) knowledge.
342 THE BHAGAVAD-GIFA [Dis. XIE les ~AA OA las Nn : AS AAeAA a AHCAAACIT | APraarapeaatasaaare |) 2° 11
10. Unflinching devotion to Mein Yoga of non-separation, resort to solitary places, distaste for the society of men ;
Yoga of mon-separation: aprithak-sawadhi, a steady unflinching meditation on the One with the idea that there is no Being higher than the Lord, Vasudeva, and that therefore ’ He is our sole Refuge. And this devotion is (conducive to) knowledge. Solitary places: which are naturally free, or made free, from impurities, as also from fear of serpents, thieves and tigers, such as a jungle, the sandbank ofa river, the temple of a God, and so on. It is in solitude that the - mind becomes calm; so that meditation of the Self and the like is possible only in a solitary place. Wherefore resort to solitude is said to be (conducive to) knowledge. Socvety of men : of the ordinary unenlightened and undisciplined people, not of the enlightened and disciplined men, because the society of these latter is an aid to knowledge. Distaste for the society of ordinary men is knowledge, because it leads to knowledge,
Moreover,
HUMANA TTAAAATAT | CaSaUAS TEAR AA SFAaAT 11 VX UI
11. Constancy in Self-knowledge, perception of the end of the knowledge of truth. This is declared to be knowledge, and what is opposed. to it is ignorance.
Self-knowledge : knowledge of the Self and the like. Perception, etc: Knowledge of truth results from the mature
10—12] MATTER AND SPIRIT 343
development of such attributes as (humility xiii. 7), which are the means of attaining knowledge. The end of this know- ledge is moksha, the cessation of mortal existence, of samsara. The end should be kept in view; for, it is only when one perceives the end of the knowledge .of truth that one will endeavour to cultivate the attributes which are the means of attaining that knowledge. These attributes—from ‘humility’ to ‘perception of the end of the knowledge of truth’—are declared to be knowledge, because they are conducive to knowledge. What is opposed to this—viz., pride, hypocrisy, cruelty, impatience, insincerity and the like—is ignorance, which should be known and avoided as tending to the perpetua- tion of samsara. Brahman the Knowable.
What is it that has to be known by this knowledge P—In answer to this question the Lord proceeds with xiii. ] 2, etc.
(Objection) :—Humility and the like are only forms of self control (yama and niyama); by them cannot be perceive- ed the Knowable. Never indeed have we found humility and other attributes (mentioned above) serving to determine the nature Of anything, And in all cases, it is only the know- ledge or consciousness of an object that has been found to determine the nature of that object of knowledge. And certainly, no object can be determined through the knowledge of another object, any more than fire can be perceived through the knowledge of a pot,
(Answer) :—This objection does not apply here; for, we have said that humility and the like are spoken of as know- ledge because they conduce to knowledge, or because they are secondary or auxiliary causes of knowledge.
am aasacafa asarat swans | HAMA A A AATAATT Aa || 22 |)
344 THE BHAGAVAD-GITA [Dis. XIII
12. That which has to be known [I shall describe; knowing which one attains the Immortal. Beginningless is the Supreme Brahman. It is not said to be ‘sat’ or ‘ asat. ’
That which has to to be known, I shall fully describe as It is—The Lord then goes on to describe what the result of that knowledge will be, in order to call the hearer’s attention by way of creating in him a desire to know of It. It, the unsurpassed One, the Brahman, just spoken of as ‘That which has to be known,’ has no beginning.
With a view to avoid tautology* some split the expres-
sion ‘anadimatparam’ into ‘anadi matparam , and explain
it differently ; thus: Brahman is beginningless, and I am lts Para-Sakti, the Supreme Energy called Vasudeva.
(But we say)—True, tautology might thus be avoided, provided the given interpretation were possible. But the interpretation does not hold good, for it is intended here to expound the nature of Brahman by denying all specific - possessed of a particular kind of energy and at the same time as devoid of all specific attributes. Therefore tautology should be explained as due to the exigencies of the metre.
Brahman is beyond speech and thought.
After saying that He is going to speak of what, as leading to immortality, is worth knowing, and after having thus called the hearer’s attention by creating a desire for the knowledge, the Lord says: It is not said to be ‘sat (existent)’ or asat (non-existent).’
* Tautology involved in taking “‘anadimat’’ as one compound, as the Bhashyakara has done,
12) MATTER AND SPIRIT 345
(Objection) :—After proclaimiug very loudly that He is going to speak of the Knowable, it does not become the Lord to describe lt as neither ‘sat? nor ‘asat,’
(Answer) :—No; it is quite the right thing that has been ‘said —How?—Thus: being inaccessessible to speech, Brahman, the Knowable, is defined in all Upanishads only by a denial of all specialities,—‘ Not thus’ (Bri. Up. 2-3-6) and ‘not gross, not subtle’ (Ibid, 3-8-8)—in the terms “It is not this”
(Objection) :—That thing (alone) exists which can be spoken of as existing. If the Knowable cannot be spoken of a8 existing, then It cannot exist. And it is a contradiction in terms to say that. It is knowable and that It cannot be spoken ‘of as existing.
(Answer) :—Neither is It non-existent, since It is not an object of the consciousness of non-existence.
(Objection) :—Every state of consciousness involves either the consciousness of existence or that of non-existence. Such being the case, the Knowable should be comprehended either by a state of consciousness accompanied with the cousciousness of existence, or by a state of consciousness accompanied with the consciousness of non-existence.*
(Answer) :—No; for, being beyond the reach of the senses, It is not an object of consciousness accompained with the idea of either (existence or non-existence). That thing, indeed, which can be perceived by the senses, such as a pot, | can be an object of consciousness accompanied with the idea of existence, or an object of consciousness accompanied with the idea of non-existence. Since on the other hand, the Knowable is beyond the reach of the senses and as such can
* if not, you cannot escape the conclusion that Brahman is undefi- na ble—(A). /
346 THE BHAGAVAD-GITA [Dis. XIIE
is called ‘Sabda’ (the Word, z.e,, Revelation), It cannot be: like a pot, etc., an object of consciousness accompanied with the idea of either (existence or non-existence) and is therefore not said to be ‘ sat’ or ‘ asat.’
Now, as regards the allegation that it is‘'a self-contradic- tion in terms to say that the Knowable is not said to be © sat’ or ‘asat’,(we say that) there is no contradiction; for, the sruti says.
‘It is other than the known and above the unknown.’—
(Kena Up. 2-3).
(Objection) :—Even the passage of the sruti just quoted is seif-contradictory,” just as the sruti is self-contradictory when, after putting up the hall for the sacrifice, it says “‘ (who knows) there exists (any good) in the next world ?” (Taittiriya-Samhita, 6-1-1).
(Answer) :—No; the passage which says that “ It is other than the kaown and above the unknown,” teaches, by itself, something which should be accepted as true,t whereas the passaye quoted by ithe opponent—“ who knows if there exist any good in the next world ?”—is a mere artha-vada, a statement which, to be understood in its full import, should be read along with the injunction to which it is subsidiary.{
Moreover, it stands to reason to say that Brahman cannot be expressed in words such as ‘sat;’ for, every word employed to denote a thing denotes that thing—when heard
* 1f so we do not accept the passage as authoritative, since that passage alone is accepted as authoritative which contradicts no accepted authority.—(A).
+ That is to say, we Should not reject the passage as teaching no new truth: for it teaches this new truth, namely, that Brahman is no other than one’s own Inner Self, and it should therefore be accepted as authoritative in itself.—(A).
t Hence it is no authority in itself—(A).
\
12] MATTER AND SPIRIT 347°
by another—as associated with a certain genus, or a certain act, oy a certain quality, or a certain mode of relation, Thus: cow and horse imply genus cook and teacher imply acts, white and black imply qualities, wealthy and cattle- owner imply possession. But Brahman belongs to no genus* wherefore, It cannot be denoted by such words as ‘sat (existent). Being devoid of attributes, It possesses no. qualities. If It were possessed of qualities, then |t could be denoted by a word implying a quality. Being actionless, It- cannot be indicated by a word implying an act. The Sruti says . .
“It is without parts, actionless and tranquil.” (Svet. Up. 6-19),
It is not related to anything else; for It is one, It is. without a second, It is no object’ (of any sense), It is the very Self. Wherefore, it is but right to say that It can be denoted. by no word at all; and the passages of the sruti like the. following point to the same thing;
Whence (7 ¢ , away from Brahman unable to approach.
Brahman) all words return,’—(Tait. Up 2-4-1.) Brahman is the source of all activity.
When it is said that Brahman the Knowable is not- accessible to the word or thought of ‘sat’ (existent), one may perhaps suppose It to be ‘asat’ or non-existent, To prevent this supposition the Lord proceeds to declare Its existence as, manifested through the upadhis, through the senses of all living beings.
[To explain : Since nothing is found which is devoid of: all conditions and quite beyond all speech and thought,—nay , since everything we experience is of a contrary nature,—one. may suppose that Brahman as described above must be a
* Brahman is described in the sruti as belonging to no class, as, possessing no colour, and so on —(A).
| 348 THE BHAGAVAD-GITA [Dis, XIII
‘void or non-entity (sunya). To prevent this supposition, the ‘Lord proceeds to teach that Brahman exists (1) as the Inner ‘Self (Pratyak), (2) as the source of all activity of the senses ‘and the like, (3) as the source whence arises our consciousness ‘of existence with reference to all duality which is imaginary, (4) as Isvara or the Lord of the universe. First of all, here,
‘the Lord proves, by way of inference, the existence of ‘Brahman as the Inner Self-consciousness: there must be
‘Some self-conscious principle (pratyak-chetana) behind insen- tient principles in activity, such as ‘the physical body; for, we invariably find self-consciousness lying behind all insen- ‘tient objects in activity, such as a carriage in motion —(A) |
BAA TUGs aaa saga | g ~ ~AA x CS = Gad3 AGdgh GAIT lasT 1) LR il 13. With hands and feet everywhere, with
‘eyes and heads and mouths everywhere, with hearing everywhere, That exists enveloping all.
The Knowable has hands and feet everywhere, The existence of Kshetrajna is indicated by the upadhis of the sense-organs™ of all living beings. Kshetrajna (the self- conscious principle living behind the sense-organs) is so called
because of the upadhi of Kshetra; and this Kshetra is of various forms, such as hands, feet, etc. All the variety caus-
‘ed in Kshetrajna by the variety in the upadhis of Kshetra is but illusory, and it has therefore been said—in the words “ It is not said to be ‘sat’ or ‘ asat’’—that It should be known as devoid of all variety. Though what is caused (in Kshetra- _Jna) by upadhis is illusory, still it is spoken of—in the words that ‘It has hands and feet everywhere’—as though it were “an attribute of the Knowable, only with a view to indicate Its
* Because there must be self-consciousness at the back of their ‘activity.— (A).
12—14] MATTER AND SPIRIT 34%
existence. Accordingly there is the saying of the samprada ya-. vids—of those who know the right traditional method of- teaching—which runs as follows: “That which is devoid of: ail duality is described by adhyaropa and apavada,” t.e., by- _ 8uperimposition and negation, by attribution and denial. Hands, feet and the like, constituting the limbs of all bodies. in all places, derive their activity from the Energy inherent- in the Knowable*, and as such they are mere marks of Its. existence and are spoken of as belonging to It only by a figure of speech.—All the rest should be similarly interpreted. It (Brahman) exists in the world, in the whole animal. - Creation, pervading all,
Brahman is unconditioned,
The purpose of this verse is to prevent the Supposition. that the Knowable is (really) possessed of the upad his—the. ,8ense-organs such as hands, feet, and the like,—which are. merely superimposed (upon It),
Barzan Baegaaaaay | Has aaysa Parsi goss sy VY | 14. Shining by the function of all the.
senses, (yet) without the senses; unattached, yet supporting all; devoid of qualities.
_ All the senses; the buddhi-indriyas and karma-indriyas, the organs of knowledge and the organs of actions. The inner Benses,—manas and buddhi,—which alike form the upadhig. of the Knowable, are included in the term ‘all the senses.” Moreover, even hearing and other senses form upadhis only- throagh the upadhi of the antah-karana, the inner sense. Thus, we should understand that Brahman manifests Itself:
ee
* i.¢., they act in virtue of the mere presence of that Energy.—(A).
-350 THE BHAGAVAD-GITA [Dis. XIII
‘through the upadhis of external and internal senses, through ‘the functions of all the senses, viz, determination, purposes -and thoughts, hearing, speech an2 the like. That is to say, the Knowable functions, as it were, through the functions of “all the senses, The sruti says;
“Tt meditates as it were, [It moves as it were.” (Bri. Up, ‘A-3-7).
Why should it not mean that It actually functions P— ‘Says the Lord: It is not possessed of any of the senses, “Wherefore, the Knowable does not actually function when the senses are functioning. And as regards the verse.
“Without hands and feet He is swift, He grasps;
He sees without the eye, He hears without the ear.”
(Svet. Up. 3-19).— There, the sruti implies that the Knowabie has the power to accommodate itself to the varying functions of all the senses - which are Its upadhis, bat not that It actually possesses swift motion and such other activities. The verse should be ‘interpreted™ like the passsage ‘The blind one saw the gem.” (Taitt. Aranyaka, i. 11). Because It is devoid of the senses therefore lt is unattached, devoid of all attachments. ‘Brahman, the basic Reality in all illusory phenomena.
Though It is so, yet [t supports all. Indeed everything is based on the ‘sat ,’ the Existent; for everywhere the idea of ‘sat’ is present. Noteventhe mirage and the like exist without a basis. Hence it is said that It supports all.
Brahman, the perceiver of the Gunas.
There is this yet another gate to a knowledge of the existence of the Knowable: Though devoid of the gunas,— Sattva, Rajas, and Tamas—yet, the Knowable is the enjoyer
—
+ That is to say, the arthavada passage should not be understood in its literal sense; it must be so interpreted as not to contradict the main subject of the section-—(A)-
«1415 ] MATTER AND SPIRIT 351
the perceiver, of the gunas which, assuming the forms of sound and other (objects of the senses), transform themselves into pleasure, pain and delusion,
Brahman js all, Moreover,
Weer YUVA qa = | FAAAATART FAT AUkaS TAL UW V4 II
15. Without and within (all) beings; the unmoving as also the moving. Because subtle, That is incomprehensible; and near and far away is That, |
Without ; What lies outside the body which is inclusive of the skin and which is regarded through ignorance as one’s own self. And ‘within’ refersto the Inner Self, Pratyagat- man, lying inside the body.—The statement that It is ‘without and within’ may imply Its absence in the middle.* To prevent this implication, the Lord says that It is ‘the unmoving as also the moving.’ It is Brahman, the Knowable, that appears as the bodies, moving and unmoving, just as a rope appears as a snake.
Brahman is comprehended only by the wise.
(Objection) :—If all things we perceive, the moving and the unmoving, were the Knowable, then how is it that Brah- apne not directly comprehended by everybody, as ‘This
tis’! ,
(Answer) :—True, It manifests Itself as everything; but It is subtle} like the akasa. Wherefore, on account of Its subtlety, It is incomprehensible to the unenlightened, though
“ i.e,, in the body which intervenes between the Pratyagatman and
external objects-
+t Beyond the reach of the senses.
352 THE BHAGAVAD-GITA {Dis. XT
knowable in Itself. It is, however, always known to the: enlightened, as revealed in the following texts:
All this is the Self and the Self alone’ (Bri. Up. 2-4-6.)” ‘ All this is Brahman and Brahman alone.’ (Ibid 2-5-1.)
It is far away when unknown; for It is unattainable by the unenlightened even in millious of years. And to the enlightened It is very near, because It is their own Self.
Brahman is the one Self in all, Moreover, aaae a yay fawvaa a faq| ¢ Acie ~ fon YAINT FA ASAT Tay Aya aA i] 2G II 16. And undivided,yet remaining divided as: it were in beings ; supporter of beings, too is That, the Knowable; devouring, yet generating.
It is undivided in the different bodies, It is one like the akasa. Still, it appears to be different in all the different. bodies, inasmuch as It manifests itself only in the bodies.
Brahman is the Cause of the Universe.
The Knowable supports beings during sthit?, the period of sustenance of the Universe; and It devours them at. pralaya, ze. at the time of dissolution, It generates them. at the time of uwtpati?, the origin of the Universe, just as a. rope gives rise to an illusory snake.
Brahman is the Illuminator of all.
(Objection) :—If the Knowable, though existing every- where, is not perceived, then It is but darkness (Tamas).
(Answer) :—No,— What then P—
15—17] | MATTER AND SPIRIT 353
Moreover : SHTAUAG ASA AAA: TATAT | aa aa Taed ze ager fsa yy Vo 1)
17. The Light even of lights, That is said to be beyond darkness. Knowledge, the Knowable, the Goal of knowledge, (It) is implanted in the heart of every one.
That, the Knowable, is the Light even of jights* such as the sun, Indeed these latter shine ofly when illumined by the light of the consciousness of the Self. The Chants say :
* That Light by which illumined the sun shines >—
(Taitt, Br. 3-12-9.)
‘ By Its light all this shines’—(Svet. Up. 6-14).
So says the smriti also here (in the Bhagavad-Gita xv. 12) It is said to be uncontaminated by Tamas, by ajnana, by nescience,
The Light is in the heart of every one
Now, with a viewto cheer up Arjuna who seemed dejected at the thought of the knowledge (of Brahman) being very difficult of attainment, the Lord says; Knowledge, such as humility (xiii. 7-11) ; the Knowable, as described in xiii. 12-17 ; and the same thing, w7z., the Knowable, which, when known, forms the fruit of knowledge and is therefore said to be the Goai of knowledge, and which as a thing to be known forms the Knowable ; these three (Knowledge, the Knowable, and the Goal of knowledge) are implanted pre-eminently in the heart (buddhi) of every living being; it is indeed there that the three are distinctly manifested.
a a 3 at CO TOs Sis
* The existence of Brahman the Knowable, can be recognised as the Light illumining the sun, etce’ and reason (buddhi), etc,—-—(A),
* 93
354 THE BHAGAVAD-GITA [Dis. XIII
Seek the Light through devotion, Here fojlows the verse which concludes the subject treated of :—
sft &a aal aa Sa ah AAA: | ug wafssa Agraraigaaya 1) 2+
18. Thus the Kshetra, as well as knowledge and the Knowable, have been briefly set forth. My devotee, on knowing this, is fitted for My state. : ee
Thus the Kshetra, described above (xiii. 5-6) beginning with the ‘Great elements’ and ending with ‘firmness;? knowledge, comprising the attributes which have been enu- merated, beginning with ‘ humility ’ and ending with ‘ percep- tion of the end of the knowledge of truth’ (xiii. 7-11); and the Knowable, described in xiii, 12-17;—these have been set forth in brief.
Such, indeed, is the whole doctrine, the doctrine of the ‘Vedas and the doctrine of the Gita, taught in brief.
(Question): —W ho is fit to attain this right knowledge ?
(Answer):—He who is devoted to Me, who regards Me—Vasudeva, the Supreme Lord, the Omniscient, the Supreme Guru—as the Self (Soul, Essence) of everything, 4.e, he who is possessed’ (as it were) with the idea that all that he sees or hears or touches is nothing but the Lord, Vasudeva. Thus devoted to Me and having attained the right knowledge described above, he is fit to attain to My state, 7.e., he attains moksha.
Prakriti and Purusha are:eternal.
In the seventh discourse were described two Prakrit:s, the superior and the inferior, corresponding to Kshetra« ad
18—19] MATTER AND SPIRIT 355
‘Kshetrajna; and it was said that they are the womb of all creatures (vii. 6).—It may now be asked, how can it be said that the two Prakritis, Kshetra and Kshetrajna, are the womb of all beings ?—This question will now be answered :
cae ged va feat suas | Aaa yataa te waterwart iy eeu
19. Know thou that Prakriti ag well as Purusha are both beginningless; and know thou also that all forms and qualities are born of Prakriti.
Prakriti and Purusha, Matter and Spirit, are the two Prakritis of the _Isvara, the Lord- These two, Prakriti and Purusha—you should know—have no beginning. As the Isvara is the eternal Lord, it is but right that His Prakritis also should be eternal. The Lordship of the Isvara consists ‘indeed in His possession of the two Prakritis by which He causes the origin, preservation and dissolution of the universe. The two Prakritis are beginningless, and they are therefore the cause of samsara.
Some construe the passage so as to mean that the two Prakritis are not primeval. Itis by such an interpretation, they hold, that the causality of the Isvara can be established. If, on the other hand, Prakriti and Purusha were eternal, it would follow that they are the cause of the universe, and that the Isvara is not the creator of the universe,
It is wrong to say so; for the Isvara would then be no Isvyara, inasmuch as there would be nothing for Him to rule over prior to the birth of Prakriti and Purusha, Moreover,
if samsara had no cause (other than Isvara), there could be
356 THE BHAGAVAD-GITA [Dis. XIIE
no cessation* thereof; and thus the sastra (the scripture) would have no purpose to serve, likewise, there could be neither bondage nor salvation.t
Prakriti and Purusha as the Cause of samsara.,
If, on the other hand, the Prakritis of the Isvara be eternal, all this can be explained.—How?—Know thou that all forms, all emanations (vikaras) from buddhi down to the physical body, and all qualities (gunas) such as those which manifest themselves as pleasure, pain, delusion and other mental states to be described hereafter, spring from Prakriti, Maya, composed of the three gunas, that Energy of the Isvara which constitutes the cause of (all) emanation, Know thou that they are all modifications of Prakriti.t
What then are these forms and qualifies which are said to be born of Prakriti P—Says the Lord :
BACB SS: THATS | Get: BUSiari wrest TETAT || Vo 4]
* If the Isvara were the sole cause of the universe, quite indepen- dently of the two Prakritis, the sazmzsara would be endless, inasmuch as there is nothing to prevent even the emancipated souls from being hurled into samsara, so long as there is Isvara, as the sole cause of samsara.— (A),.
+ Before the birth of the two Prakritis, there could be no bondage and consequently no moksha. If at any time there were neither bondage nor moksha, there could bo no cause which would ever bring them into existence:—(A)-
t Prakriti is}that out of which all forms and qualities come into existence Since Prakriti is thus eternal and is the source of all forms (vikaras) and qualities (guzas), Atman remains ever changeless and without qualities,—(A).
g Or, (according to another interpretation), the effect and the causes
19—20] MATTER AND SPIRIT 357
experiencing pleasure and pain, Purushais said to be the cause.
the effect (karya) is the physical body, and the instru- ments (karanas) are the thirteen* located in the body. The five elements (bhutas) which build up the body, and the five Sense-objects which are the emanations of Prakriti as men- tioned above, are included under the term ‘ effect ; and all qualities, such as pleasure, pain and delusion, which are born of Prakriti, are included under the term ‘ instruments,’ since those qualities are seated in the instruments, the senses. Tn the production of the physical body, of the senses and their sensations, Prakriti is said to be the cause, for, it generates them all. Thus. as producing the physical body and the senses, Prakriti is the cause of samsara.
In the place of ‘ karana’ which means instrument, some read ‘ karana” which means cause,— Whatever is =» modifica- tion of another is the effect or emanation (Vikara) of that other ; and that from which it emanates is the cause (kadrana) Prakriti is the source of the cause and the effect, which comprise the same things (that were denoted by the terms ‘the effect and the instruments’). Or,it may be that the sixteen wikarast or emanations are here spoken ef as the effect ; and the seven{ which are at once Prakriti and vikriti, cause and effect and which are therefere called Prakriti-Vikraitis, are spoken of as the cause. In the production of these, the cause is Prakriti, as generating them all.
* Five organs of sensation, five of activity, Manas, Buddhi, and Ahamkara-
+ The ten sense-organs, Manas and the five sense-objects,—(A).
ft viz, Mahat, Ahamkara, and the five Tanmatras or rudimental ‘elements. Each of these is an emanation from its predecessor and is in turn the cause, of its successor. As producing all these, the Mulaprakriti %s their cause, their basis,—(A).
358 THE BHAGAVAD-GITA (Dis. XIIE
And now will be shown how Purusha is the cause of samsara, ‘Purusha.’ ‘Jtva,’ ‘ Kshetrajna,.” ‘Bhoktri (Knjo- yer)* are all synonymous terms. Purusha is said to be the cause, as perceiving pleasure, pain, and other objects of experience.
(Objection) :—Why shou{d Prakriti and Purusha be regarded as the cause of samsara by way of generating causes and effects and experiencing pleasure and pain ?
(Answer) :—How could there be samsara at all without Prakriti transforming itself as causes and effects, as the body and the senses, as pleasureand pain, and without the conscious Purusha experiencing them?t When, on the other hand there is a conjunction—in the form of avidya or nescience—of Purusha, the experiencer, with Prakriti, the opposite, the object of experience, in all its transformations. as the body and the senses as pleasure and. pain, as causes and effects, then only is samsara possible. Wherefore it is but right to say that. Prakriti and Porusha are the cause of samsara ; the one generating the body and the senses, the other experiencing pleasures and pains.
(Objection) :—What, then, is this samsara Pt
(Answer) :—Samsara is the experience of pleasure and pain; and Purusha isthe samsarin, as the experiencer of pleasure and pain.§
* The three last terms are respectively intended to show that Purvsha here referred to is not the Paramatman or the Highest self, is. an intelligent (chetana) principle, is a conditioned being-—(A).
+ For, the Atman who is ever free (nitya-mukta) from samsara, cannot of Himself be subiect to samsara —(A)-
t The objector means: If Atman be immutable (avikriya), not subject to changes of state, then it is not proper to say that He is ever subject to samsara:-—(A).
@ That is to say: while experiencing pleasure or pain, the Self, the experiencer, remains quite unchanged: It is this experience (bhoga} which constitutes His sasara, and which makes Him a samsarin —(A)-
eZ 1) MATTER AND SPIRIT - 359
Avidya and Kama are the cause of rebirths.
It has been said that Purusha is the samsarin as experi- encing pleasure and pain. What is the (experiencing of pleasure and pain) due to?—-The Lord says :
Gua: SH fe Yas THAT, | BUT WIASSA BzaalAAeA™ 1) 2 I)
21. Purusha, when seated in Prakriti, expe- riences the qualities born of Prakriti. Attachment to the qualities is the cause of his birth in good and evil wombs.
Because Purusha, the experiencer, is seated in Prakrirti, in avidya or nescience,—that is to sey, because he identifies himself with the body and the senses which are emanations of Prakriti,—he experiences the qualities born of Prakriti, mani- festing themselves as pleasure, pain and delusion; he thinks, “Tam happy, Iam miserable, I am deluded, I am wise.” Over and above avidya (the cause of birth), His attachment to (2.e., identification of Himself with) what He experiences,—namely, the qualities of pleasure, pain and delusion,—forms the main cause of Purusha’s birth. The sruti says:
‘ As is his desire, so is his will.” (Bri Up, 4-4-5.) Accordingly the Lord says here:—The experiencer’s attach- ment for qualities leads him to births in good and evil wombs
Or the second half of the verse may be construed, by supplying the word ‘samsara,’ so as to mean; Attachment for qualities is the cause of His samsara through births in good and evil wombs.
Good wombs are those of Devas and the like; evil wombs are those of lower animals. We may also add, as implied here~-being opposed to no teaching,—the wombs of men which are (partly) good and (partly) evil.
360 | THE BHAGAVDA-GITA [Dis. XIII
The sense of the passage may be explained as follows: Avidya,—spoken of as (Purusha’s) being ‘seated in Prakriti,’ | —and Kama or attachment for qualities, together constitute the cause of Samsara.*
Self-Knowledge removes the cause of Samsara.
The twofold cause has been taught here for avoidance, (¢.e., in order that we may try to remove it). The means of bringing about the removal of the (twofold) cause are Jnana - and Vairagya, z.e., knowledge and indifference conjoined with samnyasa or renunciationt as has been clearly taught in the Gita-sastra. This knowledge, the knowledge of Kshetra and Kshetrajna, has been imparted in the beginning of this discourse. And it has also been imparted in xiii, 12, ef. seq., both by eliminating foreign elements (xiii, 12) and by attri- buting alien properties (xiii. 13, et. seq.)
Now again the Lord proceeds to teach directly what that knowledge is :
SUSI STATA A Aa MB AA: | An ~ ANA Glacalea ACTH FeSAFaIy GW 1] RX Il 22. Spectator and Permitter, Supporter, En- joyer, the Great Lord, and also spoken of as the Supreme Self, (is) the Purusha Supreme in the body.
Spectator (Upadrashtri): a bystander and _ witness, Himself not acting. When priests and the sacrificer are engaged in a sacrificial act, there is another, an expert in sacrificial matters, sitting by their side, not taking part in the
* Avidya being the ufadana or material cause and kama the nimitta or efficient cause-—A-
+ Vairagya leads to samnyasa; and knowledge coupled with sam- nyasa brings about the cessation of avidya and kamae—A,
21—22 | MATTER AND SPIRIT 361
act, and discerning what is good and what is bad in the acts of the sacrificer and of the priests ; just so, not taking part in the activities of the body and the senses, the Self is distinct from them, a near witness of the body and the senses and all thejr acts.—Or, it may be also explained thus : The body, the sense of sight, Manas, Buddhi, and the Self arethe seers. Of these, the body is the most external seer ; and viewed from the body inwards, the Self is the innermost and nearest seer, and. beyond Him there is no seer in the interior. Thus, being the nearest seer, de is spoken of as ‘ Upadrashtri.’ Or, the Self. is Upadrashéri because, like the Upadrashtriin the sacrificial rite, He watches all. He is also the Permitter (Anumaniri,) eXpressiug approbation or satisfaction concerning tho acts of those who are engaged in action.—Or, though Himself not engaged in action while the body and senses are active, He seems to be active in co-operation with them.—Or, being their mere witness, He never stands in the way of those that are engaged in their respective activities. Supporter (Bhartri): The Self is called the Supporter, . because the body, the senses, Manas and Buddhi—which aggregate together to serve the purposes of some one else, vzz., the Intelligent Self, and which are, or which convey, mere reflections of the Intelligence—are what they are, only as made by that Intelligent Self, Hnjoyer (Bhoktri): The Self is the enjoyer because by the Self who is ‘nitya-chaitanya- . svarupa’, 1é., Whose inherent nature is eternal intelligence, just as heat is the inherent nature of fire, are clearly perceived, in their mutual relations, all states of mind (buddheh- pratyayah), constituted of pleasure, pain and delusion, which, as they come into being, are permeated as it were by the intelligent Self. The Great Lord: As one with the whole universe and independent of all, He is the Great One as well as the Lord,
362 THE BHAGAVAD-GITA [Dis. XIIL
The Supreme Self (Paramatman): the Self who has been defined as the Spectator, etc., is Supreme, because He is superior to all those things—from the physical body up to the Avyakta—which are through ignorance mistaken for the Inner Self. Whence He is spoken of as ‘Paramatman’ in the sruti also,— Where is He ?—Purusha, who transcends the Avyakta, as will be described hereafter in xv, 17, is here in this body.
The Self treated of in xiii. 2 has been described at length, and the subject has been concluded: As to him who knows the Self thus described :
aug aft qed gia a aT: aE | S ~ On COR wagl aanrarshe a @ warsiiaraad 1) 23
23. He who thus knows Purusha and Prakriti together with qualities, whatever his conduct, he is not born again. ?
He who knowa Purusha in the manner mentioned above,* 2.e., he who directly perceives Him as his very Self, ‘ This I am,’ he who knows Prakriti or Avidya described above} with all its modifications, 7e., he who knows the Prakriti as resolved into nothing (abhava) by vidya or knowledge,— whatever life he may Jead. (¢e., whether he is engaged in the prescribed duties or forbidden acts) he is not born again ; that is he will not have to put on another body on the death of this, ¢.e., at the end of the birth in which he has attained wisdom. How much more so the wise man who stands firm in the path of duty !
(Objection) :—What acts are neutralised by knowledge? — Absence of rebirth subsequent to the attainment of narod
*® As the basic Keality underlying all manifestations such as Jivat Isvara.andsoon- A- + As beginningless, as indefinable (anirvachya), as the source of all evil.—A
22—23 | MATTER AND SPIRIT 363:
has indeed been taught here. But, inasmuch as it is not. right (to suppose) the annihilation, before producing their respective effects, of those acts which were done (in the. present birth) before the attainment of knowledge or of those. acts which may be done thereafter, or of those which had been done in the many past births, there should be at least three (more) births; for itis not right to suppose the annihi- lation of the deeds whose fruits are being reaped in the present birth. And we see no distinction between (those fwo. groups of) acts*. Accordingly, the three classes of acts will give rise to a single birth. Otherwise, the possibility of annihilation of what has been done would lead to uncertainty everywhere, and the sastra (all scriptural injunctions) would. become useless. Wherefore it is not right to say that ‘he is not born again.’
(Answer) :—No, (it is right), as the follo wing passages ot- the sruti show.
‘His deeds perish,’—(Mund. Up- 2-2 8.)
‘He who knows Brahman, becomes Brahman Itself.’—.
(Ibid,, 3-2-9).
‘For him there is only delay so long as he is not deliver--
ed (from the present body)’,—(Chhand. Up 6-14-2).
‘As the soft fibres of the ishika reed are burnt in the fire, so all his actions are burnt.,—(Tbid,, 5 24-3),
‘Consumption of all acts has been taught here alsoin iv. 37°
lee,
*As all acts alike result from ajnana, they must all alke be neutralised by knowledge, so that there is no force in the possible argu- ment that the acts which can be neutralised by knowledge are those which have not yet begun their effects, not those which have already. begun their effects by way of generating the present body-—A.
“364 THE BHAGAVAD-GITA (Dis, XIII
rand will be taught also hereafter,* And this also stands to ‘reason; for, only those acts which spring from ayidya (nescience), from desire (kama) and such other affections, which are the seeds + of all evil, can cause future births; and ‘it has also been stated by the Lord here and there in the Gita ‘that those actions which are accompanied with egotism and desire—but not other action—are productive of results, It is also said elsewhere,
“As the fire-burnt seeds do not sprout again, so the body ‘cannot be formed again, by wisdom-burnt affections,”
(Objection) :—Granted that knowledge consumes acts ‘done subsequently tothe attainment of knowledge, inasmuch as they are accompanied with knowledge; but it is not possi- ble to explain how it can consume acts done in this life before the attainment of knowledge, and those done in the several past births
(Answer):—Do not say so, because of the qualification ‘all acts’ (iv. 37).
(Objectton) —It may mean all those acts only which are ‘done subsequently to the attainment of knowledge, :
(Answer) :—No, ‘for, there is no reason for the limitation’
Now as regards the contention that just as the actions ‘which have begun their effects by way of bringing about the
*In xviii. 66, the J.ord teaches Arjuna to abandon all- Dharmas’ thus showing that knowledge consumes all actions—A-
+ These seeds of evil, termed klesas are avidya, asmita raga, dvesha, and abhinivesa. Only those acts of dharma and adharma which “are occasioned by these klesas can bring about incarnate existence, But ‘as to the acts Of a wise man, their seeds have been fried in knowledge: ‘those acts are said to exist only in so far as they present themselves to ‘his consciousness, pratitimatradehah- Being karmabhasas, mere semb- ‘lances of karma, they are not effective causes and cannot bring about ‘births ; a burnt cloth, for instance, cannot serve the purposes of a cloth * A.
2524 | MATTER AND SPIRIT 365:
present birth do not perish in spite of knowledge, so also. even those acts which have not yet begun to produce their. effects cannot perish, (we say) it is wrong.—How? For, the. former have, like an arrow discharged, begun their effects. Just aa an arrow once discharged from a bow at an aim does. not, even after piercing through the aim, cease to act till it drops down on the exhaustion of the whole force with which _ it was propelled*, so also, though the purpose of-the bodily existence has been gained, the effects of: actions which have produced the body continue as before till the exhaustion of their inherent energy. (On the other hand), just as the same arrow when not yet propelled with the energy which is the cause of its activity, ¢.e., when not discharged, can be withdrawn, though already fixed in the bow, so also, the acts which have not yet begun their effects, which only abide in their own seat,j can be neutralised by the knowledge of truth. Thus it is but right to say that when the body of a wise man perishes ‘he is not born again’
The four paths to Self-knowledge
Now, there are several paths to Self-knowledge, and’ they are mentioned here as follows:
eM Waed BARMAAALAAT | Get BSAA Alita BAA Aare |) Vw |)
*“t.€., provided its action is not checked by some overpowering
obstacle in the ways And Self-knowledge is no such obstaclein the way of the karma which has brought about the present birth ; for, even while. that knowledge arises, it arises with its power checked by that karma, as the latter has already begun to operate. Accordingly, the effects of the. prarabdha-karma should be worked out in fullh—A.
T Svasraya. sabhasa-antah-karana, i+2-, the inner sense or Manas. containing the reflection of Spiritual Intelligences—A,
“366 THE BHAGAVAD-GITA [Dis, XIU
24. By meditation some behold the Self in the self by the self others by Sankhya Yoga, and ‘others by Karma- Yoga
Medttation (Dhyana) consists in withdrawing by con- ‘centration hearing and other senses into the Manas away ‘from sound and other sense-objects, then withdrawing Manas ‘into the Inner Intelligence, and then contemplating (that imner Intelligence). Hence the comparison, “‘the crane meditates as it were; the earth ‘meditates as it were.,....the mountains ‘meditate as it were; (Chha. Up. 7-6-1) Dhyana is acontinu- ous and unbroken thought like a line of flowing oil. By meditation the Yogins behold* the Self, the Inner Intelli- gence, inthe self (Buddhi by the self, by their own intelli- gence, 1.é., by the antah-karana refined by Dhyana,—Sankhya consists in thinking thus: ‘these, Sattva Rajas and Tamas, -are Gunas,’ Atman is the witness of their acts, eternal, and ‘distinct from the Gunas’ By Sankhya Yogay somej behold “the Self in the self by the self.--Karma is Yoga é, «e., that Karma or action which is pezformed in the service of the Lord (Isvara). Such a course of actrvn is Yoga—only by a figure of speech—inasmuch as it leads to Yoga. Some 4 behold the Self by this Yoga of action, which, causing purity -of the mind (sattva), gives rise to knowledge.
* These Yogins, who are of the highest class of aspirants (uttama- dhikarins) behold the Self, by meditation, to be identical with the Paramatman.—A.
+ Sankhya is knowledge got through intellectual investigation (vichara)- As leading to Yoga, it is spoken of as Yoga itself.—A,
+ These are the aspirants of the middling class (madhyamadhikarins) —A,
& As causing purity of mind. Karma leads to Yoga, to the con- centration of mind:—A: € These are the lowest class of aspirants—A,
- 24—26] MATTER AND SPIRIT 367
a IAM Aa: Aealseavgy saaAa | as waaaeeaa at afequamt: 1 34 1
25, Yet others, not knowing thus, worship, having heard from others ; they, too, cross beyond death, adhering to what they heard.
Bat there are yet‘ others, who, not able to know the Self described above by any one of the several methods already pointed out, learn from others, from acharyas or teachers who tell them ‘Do thou thus meditate upon this”, they then engage in worship, ¢.e , they contemplate the idea in full faith, Even they cross beyond death, “.e., beyond samsara which is associated with death—even they whose best equipment when commencing to tread the path of moksha consists in what they have heard, 7 ¢., who solely depend upon the authority of other's instructions and are themselves ignorant. How much more so, then, those who can independently appreciate evidence and discriminate.
Nothing exists outside the Self
The knowledge of the identity of Kshetrajna with the Isvara—of the individual soul with the Lord—as taught in xiii-2 has been spoken of in xiii-12 as the meaus to moksha.—For what reason is it so?—The Lord proceeds to explain the reason.
For, qacagad saw wraweaq | ws, o~ e~
e © AAAAAAAMUASS UTA 1) 2ae Vy
368 | THE BHAGAVAD-GITA [Dis. XIIE -
that to be owing to the union of Kshetra and Kshe trajna *
(Objection) :—Of what sort is this union of Kshetra and Kshetrajna meant to be? The union of Kshetrajna with Kshetra cannot certainly be a relation tbrough contact. (samyoga) of each other’s parts as between a rope and a. vessel, inasmuch as Kshetrajna is, like the akasa, without parts. Nor can it be of the nature of samavaya or insepar- able’ inherence, inasmuch as it cannot be admitted that Kshetra and Kshetrajna are related to each other as cause and effect.
(Answer) :—The union between Kshetra and Kshetrajna, between the object and the subject, which are opposed to each other in nature, is of the nature of mutual adhyasa; 2.¢., it consists in confounding 'them as well as their attributes with each other owing to the absence of a discrimination between the nature of Kshetra and that of Kshetrajna, lke. the union of a rope and a mother-of-pearl respectively with a snake and silver when they are mistaken the one for the other owing to the absence of discrimination. The union of Kshetra and Kshetrajna which is of the nature of adhyasa—which consists in confounding the one with the other—is a sort of illusion (Mithyajnana) ; and this illusion vanishes-~because of its opposition to the right knowledge —when a man attains to a knowledge of the distinction between Kshetra and Kshetrajna as defined in the. sastra;. when he is able to separate Kshetrajna from Kshetra like the ishika reed from the munja-grass and to realise that Brahman, the Knowable, which is devoid of all upadhis as.
i EN
* Everything is born of the union of Kshetra and Kshetrajza; there exists no being whatever apart from Kshetrajna who is one with the Paramatman; therefore knowledge of that unity alone can lead to. moksha.—A.
2627) © MATTER AND SPIRIT 369
described in the words “It is not said to be existent or non-existent” (xiii. 12) is his own Self, when he is convinced that, like the elephants and palaces projected by a juggler’s art, or like a thing seen in @ dream, or like a gandharva- nagara (an imaginary city in the sky). Kshetra is non- existent and only appears to be existent. As the cause of birth has vanished in the case of such a man, it stands to reason that the wise man is not born again (xiii. 23).
-The one Self in all ;
It has been said (xiii. 23) that the effect of right know- ledge is the cessation of births through the removal of avidya (nescience) and the like* which form the seed of samsara. It has also been said that the cause of birth is the union of Kshetra and Kshetrajna caused by avidya. Therefore, the right knowledge which alone can remove avidya, though already described, will again be described in other words as follows :
aa aay yay faged qaey | faaqaeaiaazaed a: qzala @ gaafa 1) Vw |
27. He sees who sees the Supreme Lord, remaining the same in all beings, the undying in the dying. |
The Supreme Lord exists, without any difference, in all living beings, from Brahma down to the unmoving object (sthavara). He is the Lord Supreme as compared with the body, senses, Manas, Buddhi, the Avyakta (the unmanifest-. ed,7.e., the casual body, the karana-sarira, avidya) and the individual soul (Atman, Jiva), All living beings are perish- able while the Supreme Lord is imperishable. Thus there is ® great disparity between the Supreme Lord and the created
* 7, +, effects {samskara) of avidya—As
379 THE BHAGAVAD-GITA [Dis. XIII
beings. For, of all changing states of a being (bhava- vikaras), the change of state called birth is the root; all the other changes ending with destruction occur subsequently to birth. There can be no change of state subsequent to destruction, since the object itself does not exist. Attributes can exist only when the substance exists, Wherefore, the denial of the final change of state comprehends the denial of all the preceding changes as well as their effects. Thus it may be seen that the Supreme Lord is quite unlike all beings and that He is one and immutable in all. He sees (rightly) who sees the Supreme Lord as now described.
(Objection) :-——-The whole world sees; why this one in particular ? |
(Answer):—True, the world sees; but it sees erroneously. Hence the particularisation ‘he alone sees, A man whose eye is affected with t¢mira sees more moons than one; and with reference to him, he who sees one moon may be specified thus, ‘he alone sees,’ Similarly here, he who sees the one undivided Self as described above is distinguished— from those who erroneously see many distinct selfs—in the words ‘he alone sees,’ Others, though seeing, yet do not see, inasmuch as they see erroneously like those who see more moons than one,
Knowledge of the one Self leads to moksha To praise the Right Knowledge described above by way of stating its results the Lord proceeds as follows: e Cand ¢ Co a aa Geaiee GAA AAAAAdlgqcz_| a feataaalsstara aay aa ga aay 1 RS 28. Because he who sees the Lord, seated
the same everywhere, destroys not the self by the self, therefore he reaches the Supreme Goal.
27—28] MATTER AND SPIRIT (371
He who realises that the Isvara described-in the last pre- ‘ceding verse is the same—z.e., he who sees that he dwells in all creatures alike—destroys not his own self by himself. Because he does not destroy the self, he reaches the Supreme ‘Goal, he attains moksha,*
(Objection) :—No living being whatever destroys itself by itself. Where then is the necessity for the denial ‘He destroys not the self by the self,” any more than for the prohibition; “fire should be consecrated not on earth, not ia the sky, not in heaven” (Tait. Sam, 5-2-7) ?
(Answer) :—This objection does not apply here; for, the mecessity may be explained on the ground that ignorant men are guilty of ignoring the Self, An ignorant man ignores the Self who is quite manifest to all, self-manifested, and directly visible, and he regards the not-Self (physical body, etc.) as himself. Having performed good and evil works (dharma and a-dharma), he kills even this self (the physical body, etc,) which he had accepted and accepts another new self ; he kills this again and accepts another and so on; thus he goes on killing every new self that he has accepted. An ignorant man 18, accordingly, a slayer of the self. Even the real Self is always killed by avidya, inasmuch as there is no percep:
tible effect of His existence. Thus, all ignorant men are but FE PAB Y 8
* Knowledge destroys ignorance, and with it all evil is destroyed. ‘On the destruction of nescience (ajzana) and false knowledge (mithya. jnana) the two veils that have hidden the true nature of the Self, the Sage attains the highest goal, the highest end of man, the Supreme Bliss (Paramananda)—A-
Ce oeieeeeal
t The prohibition of the construction of the altar on Earth hasa meaning, because it is possible to erect one on earth. But the prohibi- tion of the construction of altars in this sky and in the heaven has no meaning, as there is no occasion for the procedure- It has been therefore determined that the prohibition in this latter case should not be under- ‘stood literally. Similarly we cannot understand the denial here literally.
372 THE BHAGAVAD-GITA [Dis. XIIE
the slayers of the self. He who, on the other hand, sees the Self as described above, kills not self by self in either of the ways shown above. Wherefore, he reaches the supreme good ; he reaps the fruit spoken of above. Prakriti acts, not the Self
It has been said that he who sees the Lord (the Self): remaining the same in every being destroys not the self by the self, This may be objected toon the ground that there are many selfs, differentiated by differences in their respective deeds (karma) and qualities. To remove this objection the Lord says :
Tha aq SATO RAAT aaa: | a: 9qala AAS SAAATAT a Waals uy BV
Prakriti is the Lord’s Maya composed of three gunas, So the Mantra reads,
“Let him know that Maya is the Prakriti and that the
Great Lord is the possessor of Maya.”—Svetasvatara-Up. 4-10.) By Prakriti,—7.e,, Maya, the Sakti or inherent energy of the Lord, not the other, ¢.e , not the (Pradhana, the self-existent). Prakriti (of the Sagiigas) described as transforming Itself into causes and effects such as the Mahat,—are done all sorts of actions, whether done in speech, thought, or deed. He sees, who realises this truth and also the truth that the Self (Kshetrajna) is devoid of all upadhis or conditions :—7,¢., he sees the supreme truth. Thare is no evidenco to show that there is any variety in Him who is non-agent, unconditioned, and free from all specialities, just as there is-no variety in the akasa.
28—30| ~ MATTER AND SPIRIT 373
The Self is the source and the abode of all The same Right Knowledge is again expounded in other words :*
Gql YACARUTANEAATITALT | qa Ut a fAMt Aa aeqat ael ly Fe 1
30 When a man realises the whole variety of beings as resting inthe One, and is an evolu- tion from that (One) alone, then he becomes Brahman.
When, in accerdance with the teachings of the sastra and the teacher, he sees that all the various classes of beings abide in the One, in the Self, ¢.c., when he intuitively realises that all that we perceive is only the Selft, and when he farther sees that the origin, the evolution, (of all) is from that ‘One, the Self,—as stated in the passage “From the Self is life, from the Self is desire, from the Self is love, from the Self is akasa, from the Self is light, from the Self are waters, from the Self is manifestation and disappearance, from the Self is food.” (Chha. Up, 7-26-1)—then he becomes
Brahman indeed.t SSS pee ere _ OT + +
*With a view to prevent the supposition that Prakriti and its modifications are quite distinct from Purusha, quite external to him, as the Sankhyas say.—A.
J To explain: on seeing that the whole universe of being in all its variety, from Prakriti down to the ultimate particulars (visesha), is evolved frem the Self, has derived its being from the Self, he realises the essential unity of the universe with the Self. To realise this unity, one must merge the Prakriti also in unity with the Self: for it is not possible to merge the universe of forms in unity with the pure Self except Sy merging also the Prakriti, the root of the whole universe, in the Self. am A.
{ That is tosay, he realises the all-pervading nature of the Self, inasmuch asthe cause ofall limitation has been absorbed into unity with Self.—A-
374 THE BHAGAVAD-GITA [Dis, XIFE
The Self is unaffected by the fruits of acts
If the one Self be the Self in all the bodies, then He must be necessarily affected by their defects. To avoid this conclusion it is said:
Ral earPATAITATAT SAASAA: | sozensha aeaa a ala a fect 1) 82 1 31. Having no beginning, having no quali- ties, this Supreme Self, imperishable, though dwelling in the Body, O son of Kunti, neither acts nor is tainted. )
The Self has no beginning, no cause. That which has a cause perishes by itself, whereas This (Self) does not perish, because, as having no cause, He is without parts. Further, He does not perish because He is without qualities; for that which has qualities perishes by loss of qualities ; whereas the Self does not perish, because He is devoid of qualities. Thus the Supreme Self imperishable. He suffers no destruction. Therefore, though dwelling in the body,—the Self is said to dwell in the body because the Self is manifested in the body» —yet He does not act, Because He does not act, He is not affected by the results of acts. The meaniug is this :—He that is an agent is affected by the fruit of the act; but this (the Self) is a non-agent and is therefore not tainted by the fruit of action. |
(Objection) :—Who, then, in the bodies act and is tained? If, on the one hand, an embodied self, distinct from the Supreme Self, acts and is tainted, then the identity of Kshetrajna with the Isvara spoken of in such places as xiii. 2 would be inexplicable. If, on the the other hand thare he no embodied self distinct from the Isvara, then tell me who
— 31—32] MATTER AND SPIRIT 375
acts and is tainted: or say that the Isvara is not Supreme.* On the ground that the doctrine or the Upanishads taught by the Lord is thus in every way difficult to understand and diffi- cult to explain, it has been abandoned by the Vaiseshikas, as well as by the Sankhyas, the Arhatas, and the Buddhists.
(Answer):—As regards this objection, the following anewert has been afforded by the Lord Himself.—‘* It is Nawure that acts” (v.14), Theidea that there is one who acts and is tainted is a mere illusion (avidya) and nothing else. Action does not really exist in the One Supreme Self. I¢* has for this very reason, been pointed out by the Lord here and there that there is no necessity of performing works (karma) for those devotees of Wisdom, for the order of Paramahamsa-Parivrajakas, who adhere to this doctrine of Supreme Truth (Paramartha-Sankhya-darsana) and have risen above avidya and vyavahara, nescience and all experi- ence (due to avidya). ;
Like what does He not act, like what is he not tainted?— Here follows the illustration :
aq Band Berar aaecad | < ~ ban NA aaaaieal es aarscat avafecad 1 32 II
32.. As the all-pervading akasa is, from its subtlety!, never soiled, so the Self seated in the body everywhere is not soiled.
* If the Jsvara be the doer and enjoyer, He is no longer the Isvara, any more than ourselves.—A.
t The answer is this: The Supreme is in reality neither the doer nor the enjoyer- Agency and enjoyment are attributed to Him by avidya, Therefore the Lord’s teaching should be accepted as true.—A,
t Becuuse akasa is so subtle that it pervades all without obstruction, it is not at all affected by mire, etc,, which it pervades,—A-
376 THE BHAGAVAD-GITA [Dis, XIII
The Self illumines all. Moreover,
GI THAIS: RM srwlaad eas | AA Aat AM HT AHsala weet 1) 33
83. As the one sun illumines all this world, so does the embodied One, O Bharata, illumines all bodies.
The embodied one (Kshetrin), the Supreme Self (Para- matman), is one and illumines all bodies, the whole material being (Kshetra), from the Avyakta (the unmanifested material cause of the universe) down to the unmoving objects, from the ‘Great Elements’ down to ‘firmness’ (xiii. 5-6)—The illustration by means of the sun serves here a double purpose with reference to the Self,—showing that, like the sun, the Self is One only in all bodies, and that like the sun He is unsoiled.
The doctrine summed up. The teaching of the whole discourse is concluded as follows : = NSM 8 ASN e AACAMALAAAL AMAaZAU | qaraaate a a fagalta t ae 88 34. They who by the eye of wisdom perceive the distinction between Kshetra and Kshetrajua, and the dissolution of the Caus2 of beings,—they go to the Supreme.
* The Lord proceeds to show that the Self, being the cognizer, cannot be affected by the attributes of the cognized.—A.
— 33—34] MATTER AND SPIRIT 377
They who in this manner perceive the exact distinction, now pointed out, between Kshetra and Kshetrajna, by the eye of wisdom, by means of that knowledge of the Self which has been generated by the teachings of the sastra and the master (acharya),and who also perceive the non-existence of Prakriti, Avidya, Avyakta, the material cause of beings,— they reach Brahman, the Real, the Supreme Self, and assume mo more bodies.
gfa Miaanadaqahay aafaerat arate AH AIIAs Raat ate TATA: |
»
FOURTEENTH DISCOURSE THE THREE GUNAS — io The subject of the discourse.
It has been said that all that is born is produced by the conjunction of Kshetra and Kshetrajna.—How can it be soP— The present discourse is intended as an answer to the question.
Or the connection may be explained thus: With a view to show that itis Kshetra and Kshetrajna, both dependent on the Isvara,—but not independent in themselves as the Sankhyas hold,—that constitute the cause of the universe, it has been stated that the dwelling (of the Kshetrajna) in the Kshetra (¢.e., his self-identification with Kshetra) and his attachment for the Gunas form the cause of samsara (xiii. 21.)—In what Gunas and in what way is He attached? What are the Gunas? How do they bind him? How is liberation from the Gunas attained ? What are the charac- teristics of a liberated soul P—With a view to answer these questions, the Lord proceeds as follows :
Knowledge of the origin of the universe is necessary for Salvation, wnMatyara— at Ys: Teealha Sarat sagaAy | asaral Waa: aa yt fafslaar mar: ui 8 The Blessed Lord said :
1. I shall again declare that sublime know- ledge, the best of all knowledges; which having learnt, all the sages have passed to high perfection from here.
1—2]) THE THREE GUNAS 379:
Though declared more than once in the preceding dis- courses, I shall again declare that knowledge which is sublime. as concerning itself with the Supreme Being, and which is. the best of all knowledges as productive of the best result. * All knowledges’ does not refer to those which have been spoken of as knowledge in the verses xiii. 7-10 but to those. kinds of knowledge which relate to sacrifices and other such things to be known. 'T'hese (latter kinds of knowledge) do not lead to salvation, whereas the knowledge which is going to be. imparted in this discourse does lead to salvation. So, the Lord praises this latter knowledge by the epithets ‘sublime’ and. * best,’ in order to rouse interest in the minds of the hearers. And having learnt this knowledge, all the sages (munis)—the samnyasins, those who are devoted to contemplation (manana). have passed from here—from this bondage of the body—to high perfection, known as moksha or liberation. |
The Lord now proceeds to declare that this knowledge unfailing leads to perfection,
a6 aMguva 8a araFaAAal: | Bish aAomIt ses a cata a |) 2 |
2, ‘They who, having resorted to this know- ledge, have attained to unity with Me, are neither born in the creation,nor disturbed in the dissolution
‘Unity’ (sadharmya) here means ‘identity.’ It does not mean ‘equality in attributes,’ since in the Gita-sastra no distinction is made botween the Isvara and the Kshetrajna, And a declaration of the true main end (of knowledge) is here necessary to praise the knowledge.* They who, having: resorted to this knowledge, 7.¢., having practised the neces-
* lf equality were meant here, then it would only be a statement of the fruit of dhyana, not that of knowledge, of which the Lord is here. Speaking —A.
“380 THE BHAGAVAD-GITA [Dis. XIV
“sary means whereby to attain that knowledge,—have attained ‘to identity with Me, the Supreme Lord, are neither born at “the time of creation nor disturbed at the time of dissolution ; ¢.e, they are not affected even at the time of Brahma’s dis- solution.
Evolution of the universe from the union of Spirit and Matter.
The Lord now proceeds to explain what sort of conjunc- ‘tion of Kshetrajna is the cause of all beings ;
na afanese afar TA TaFaET | eta: aayaat ady als WT WB UI
3. My womb is the great Brahman ; in that I place the germ; thence, O Bharata, is the birth ‘of all beings.
My womb: My own Prakriti,—7.e., the Prakriti which ‘belongs to Me, the Maya made up of the three Gunas, the ‘material cause of all beings. This Prakriti is spoken of as great because it is greater than all effects; and as the source and nourishing energy of all Its modifications, It is termed ‘Brahman. In that Great Brahman I place the germ, the seed -of the birth of the Hiranyagarbha, the seed which gives birth to all beings. I who am possessed of the two potencies (Saktis), the two Prakritis of Kshetra and the Kshetrajna, unite the Kshetrajna with Kshetra, the Kshetrajna conforming ‘Himself to the upadhis of avidya (nescience), kama (desire) | and karma (action), This act of impregnation gives rise to ‘the birth of all beings through the birth of the Hiranyagarbha,
Demin GY et no ON 22 ~ aaaiagy Beda qta: araaea Als | arat wal aeaifae asrqe: ar uF i
9-5], THE THREE GUNAS 38h
4. Whatever forms are produced, O son of’ Kunti, in any wombs whatsoever, the Great Brahman is their womb, I the seed-giving Father.
Wombs: such as the Devas, the Pitris, men, cattle %, beasts. Forms: such as the bodies which are the condensed. aggregations of several parts and limbs. Of these forms, the Great Brahman (Prakriti) which passes through all states of matter is the cause; and I, the Isvara, am the Father, the. author of impregnatida of the seed in the womb.
The gunas bind the soul, What are the gunas? How do they bind?—The answer- follows :
SWI Wea ga Wo: vHfaaewars | faaafea ngrarey e& saree 1) 4 1
5. NSattva,Rajas, Tamas,—these gumas, O: migh‘y-armed, born of Prakriti, bind fast in the. body the embodied, the indestructible.
Sativa (goodness), Rajas (vigour, activity passion) and Tamas (darkness)—thus are the gunas named.—‘Guna’ is a. technical term. Itdoes not mean a property, attribute or- quality, such as colour, as opposed to the substance in which it is said to inhere.* No separate existence of a guna and a gunin—of an attribute and a substance—is meant here. Accordingly, the gunas here meant are so called because, like the attributes of substances, they are ever dependent on another, namely, the Kshetrajma, as they are only forms of avidya or nescience; and they -bind fast as it were the. Kshetrajna. They are said to bind Kshetrajna because
* The Gnas are the primary constituents of the Prakriti and are. the bases of all substances; they cannot therefore be said to be qualities. inhering in these substances,—A>
382 | THE BHAGAVAD-GITA [Dis. XIV
‘they come into being with Kshetrajna as the basis of their “existence. Born of the Lord’s Maya, they bind fast as it were in the body the embodied* one, the indestructible Self.t ‘That the Self is indestructible has been shown in xiii. 31, -Mighty-armed; with powerful arms reaching down to the ‘knees.
(Objection) :—It has been said that the embodied one is not tainted (xiii: 31). How then, on the contrary, is it said ‘here that the gunas bind him P
(Answer) :—We have met this objection by adding ‘as it “were’, ‘they hind hiw as ct were.’
The nature and functions of the gunas, Of these three gunas, Sativa is thus defined :
aa awa fAwanaIRAaaaT | gaaga salt aaaga aagt 1 &
6. Of these, Sattva, which, from its stainless- ‘ness, is lucid and healthy, binds by attachment to happiness and by attachment to knowledge, O ‘sinless one.
It is stainless like a pebble-stone, and therefore lucid ‘and healthy.t Sattva binds the Self by making Him think “Tam happy ;—it binds Him by causing in Him attachment ‘to happiness§, by bringing about a union of the subject (the
* Him who identifies himself with the body-—A.
+ They make it appear that the Self undergoes all the changes that ‘take place in them-—A. ,
ft It is stainless, because it is able to ward off ali veiling; lucid. as ‘able to reflect Consciousness; health, because it is so pure as to ‘perfectly mirror the Spiritual Bliss...A,
§ The happiness and knowledge here spoken of are those modifi- cations of the Sattva in which Atman’s inherent happiness and consci- fOusness are manifested-—A.
5—7] THE THREE GUNAS 383
Self) with the object (happiness). It makes Him think ** Happiness has accrued to me.” This attachment to happi- ness is an illusion; it is avidya. An attribute of the object cannot indeed belong to the subject; and it has been said by, the Lord that all the qualities from ‘desire’ to ‘ courage,’ (xiii. 6) are all attributes of Keshetra (matter), the object. Thus it is through avidya alone—which forms an attribute (dharma) of the Self as the non-discrimination between the object and the subject,that Sattva causes the Self to be attached as ¢t were to happiness which is not His own, causes Him, who is free from all attachment, to be engrossed as it were in happiness ; causes to feel happy as it were Him who does not possess the happiness. Similarly, Sattva binds the Self by attachment to knowledge. From its mention here along with ‘ happiness.’ ‘knowledge’ meant here must be an attribute of the antakkarana—of the Kshetra (matter), of the Object,—not of the Self; for if it were an attribute of the Self, it cannot be an attachment and cannot be a bondage, Attachment to knowledge arises in the same way that attach-
ment to happiness arises.
isl WIAs fare Toagaygay || aatala seta saga BZeaq || © 1 /. Know thou Rajas (to be) of the nature of passion, the source of thirst and attachment: it binds fast, O son of Kunti, the embodied one by attachment to action.
Tiajas is of the nature of passion, coloring (the soul) like @ piece of red chalk, etc Know it to be that from which arise thirst and attachment,—thirst after what has not been attained, attachment or mental adherence to what has been attained. It binds fast the embodied Self by attachment to
384 THE BHAGAVAD-GITA ‘[Dis. XIV
action, by making Him attached to action productive of visible and invisible results,*
qaaatast se Area waster | QUISAAMAATATA ATT 1S Ul
8. But, know thou Tamas to be born of unwisdom, deluding all embodied beings; by heed- lessness, indolence and sloth, it binds fast, O Bharata.
The third guna, Tamas, causes delusion or non-dis¢rimi- nation. — a)
Again the action of the gunas is briefly described as follows: |
ard Ga AAAa wr: Hal wee | aaa J aa: Tae BAIT |) 8 ti 9. Sattva attaches to happiness, Rajas to
action, O Bharata, while Tamas, enshrouding wisdom, attaches, on the contrary, to heedlessness.
Tamas, by its very nature as a veil, covers the judgment caused by Sattva and attaches one to heedlessness, 7.¢., to the non-performance of necessary duties.
The mutual action of the gunas.
When do the gunas produce the effects described above?t
—The answer follows:
* Though the self is not the agent, Rajas makes Him act with the idea ‘I am the doer-’—A,
+ The question is: Do they produce their effects simultaneously, or at different times, each in its turn? In the former case, do they act in’ mutual concord or discord?—The answer is that pir kahie act at different’ times, each in its turn,—As . ‘ ro Yer Sere e ys
7—11] THE THREE GUNAS 385
THAAD BMA AAA wes | WH GW THAT TA: AW TAA |) 2 1
10. Sattva arises, O Bharata, predominating over Rajas and Tamas; and Rajas, over Sattva and Tamas; so Tamas, over Sattva and Rajas.
When Sattva increases, predcminating over both Rajas and Tamas, then, asserting itself, Sattva produces its own effect, knowledge and happiness. Similary,when the guna of Rajas increases, predominating over both Sattva and Tamas, then it gives rise to its own effect, t?z, action such as husbandry. Similarly, when the guna called Tamas increases, predominating over both Sattva and Rajas, then it produces its own effects, the covering of wisdom, etc.
How to know when a particular gunais predominant.
What is the characteristic mark by which to know when a particular guna is predominant The answer follows:
GAS eesiergin vasa | Ha ual aa faaigag QaHZT |) Wl y 11. When at every gate in this body there shoots up wisdom-light, thenit may be known that Sattva is predominant.
All the senses such as hearing are for the Self the gate= ways of perception. When at all] these gates in this body there arises what is called light, illumination (prakasa)—7.c., the presence of antah-karana, of buddhi,—then we have what is called knowledge (jnana). When the light of knowledge thus springs up, then, by that mark of knowledge, it may be known that Sattva is predominant.
The characteristic marks of Predominant Rajas are
these: * 25
386 THE BHAGAVAD-GITA [Dis, XIV
BAL TUATUTEA: BAA IVT | TAMA Waa ATE ATATA 1 RI
. 3 >» » & *
unrest, desire—these arise when [ajas is predomi- nant, O lord of the Bharatas.
Greed : desire to appropriate the property of another. Activity : action in general. Unrest; giving vent to joy, attachment etc. Desire: thirst after all things in general, These -are the characteristic marks seen when Rajas is predominant.
ATM SATAA Tat WE TI A | qawatia sad FATS HeAT 1 23 13.. Darkness, heedlessmess, inertness, and
error,—these arise when Tamas is predominant, O descendant of Kuru.
Darkness: absence of discrimination. Inertness : Extreme inactivity, the result of darkness. Heedlessness and error are also the effects of darkness.
Life after deat as governed by the gunas,
Whatever result is obtained after death,--even that is ‘caused by attachment and desire and is all due to the gunas. This is taught as folows:
Gal BW Was J Awa ara serzq | agraafaat waraasenaqaa 1 88 1 14. If the embodied one meets death when
i2—16} THE THREE GUNAS 387
Sattva is predominant, then he attains to the spot- less regions* of the knowers of of the Highest. Tie embodied: the Self, The Highest: the Mahat and the like principles (Tattvas). ° ¢ ™ wie Ia TAT Hualgsy waa | qa sclaaaia qeaag aaa 1 8% I5. Meeting death in Rajas, he is boin
among those attached to action; and, dying in Tamas, he is born in the wombs of the irrational, ;
If he meets death when Rajas is predominant, he is born /:*
among men, who.are attached to action. The irrational: cattle and the like.
Here follows a summary of what has been taught in tha preceding verses: |
e ~~ “ AS ef FUN: GHAMIE: Aas faqs HST | (Ha AS TaAad TAG: HAT ly 2% I
16. The fruit of good action, they say, is Sattvic tf and pure; while the fruit of Rajas is pain, and ignorance is the fruit of Tamas.
Good action: Sattvic action. ‘hey: the wise. Rajas means Rajasic action, as this section treats of actionss The fruit of Rajasic actions is only pair, which is Rajasic ; for, the effect should be consonant with the cause. Tamas means Tamasic action, a-dharma or sine
“The Brahma-loka and the like, where Rajas and Tamas never predominate, as we are told in the scriptures (agamas).—A.
T t-e-, brought about by Sattva; devoid of impurities such as may mrise from Rajas and Tamas.
f on
388 THE BHAGAVAD“GITA [Dis. XIV
The functions of the gunas summed up.
And what arises from the gunas?
VMRABaAd Ae TAG SAT TI FT| A x bt se TAA! TAA VAASAMAAT FT I< II I7 From Sattva arises wisdom, and greed from Rajas; heedlessness and error arise from Tamas, and also .ignorance. From Sattva : When Sattva asserts itself.
Moreover, Sey Tesiea Brae ava fagica saat: | ALATA TA Wsler AAA: WW A
18. Those who follow Sattva go upwards: the Rajasic remain in the middle; and the Tama- sic, who follow in the course of the lowest guza, go downwards. :
Those who follow the course of Sattva-gu#a will be born in the region of the Devas or the like. The Rajasic will dwell among men; The Tamasic—those who follow the course of Tamas, the lowest guna—will go down, 76, they will be born in the wombs of cattle and the like creatures.
Realisation of the Self beyond the gunas leads
to immortality,
It has been briefly taught in the preceding discourse that the cause of samsara—of the Purusha’s birth in the wombs of high and low creatures—is the attachment which the purusha, whom under the influence of the illusory know= ledge that leads him to identify himself with Prakriti, has for objects of experience, ¢.e., for the guvas which assume the forms of pleasure, pain and delusion ;——the attachment which
17—20] THE THREE GUNAS 389
makes him feel “I am happy, miserable, deluded.” The same thing has been described at length here (xix. 5 et. seq.) : the nature of the gumas, their functions, how, they bind by their functions, the destination of the persons enslaved by the functions of the guas ; all about the cause of bondage rooted in illusion. Now, with a view to teach that moksha accrues from right knowledge, the Lord says:
AeA WII: BA sat gersqraaea | Qraa vt af aga asta=sie 1 2e 1
19. When the seer beholds not an agent _ Other than the guzas and knows Him who is higher than the guzas, he attain$é to My being.
When a man is enlightened and realises that there is no agent other than the gumas which transform themselves into the bodies, senses and sense-objects, when he sees that it is the guwas that in all their modifications constitute the agent in all actions ; when he sees Him who is distinct from the gunas, who is the Witness of the gumas and of their functions, then he attains to My being : t.e, seeing that Al! is Vasudeva, he becomes Vasudeva.*
Now the Lord proceeds to teach how he attains toit.
aaada Nese} Feaazars |
FWULAATUS: Gage ssaasgTa || Ro |:
20. Having crossed beyond these three guzas, which are the source of the body, the embodied one is freed from birth, death, decay and pain, and attains the immortal.
cai * Then his identity with Brahman becomes manifest'—A.
390 THE BHAGAVAD-GITA [Dis. XIV
The wise man crosses, while'still-alive beyond the three gu%1s which constitute the upadhi of Mayaf and the seed out of which the body is evolved. . He is emancipated, while still alive, from birth, death, decay and pain, and attains to immortality: in this way he attains to My being.
The marks of a liberated soul
When it was said that (the wise man) crosses beyond the gumais and attains to immortality while still alive, Arjuna found an occasion for a question and asked : aga Sard—
FfeSarwNAaaaaa Wart WAT | e . A ~Ff x PIA: Ht Aatetequatadd i We it Arjuna said:
21. By what marks, O Lord, is he known who has crossed beyond those three gumais? What is his conduct, and how does he pass beyond those three guzas.
Having been thus asked by Arjuna as to what are the characteristic marks of one who has crossed beyond the gu”as. and as to the means of crossing the guyas, the Lord proceeds to answer the two questions. First as to the question ‘ by what marks is he known who has crossed beyond the gnmas ?° listen to what follows: | haaatgara—
Ht AIM at Aenea a TVS | a se aearalia a iaaaria sigia 1 22 A
+ The three guzas are the constituents of Maya, the upadhi and are the source of all evil.—A-
20—23 | THE THREE GUNAS 391
_ The Blessed Lord said : 22. Light and activity and delusion present, O Pandava, he hates not, nor longs for them absent.
Inght is the effect of Sattva, activity of Rajas, and delusion of Tamase He does not hate these when present, when they clearly present themselves as objects of conscious: ness: It is only in the absence of right knowledge that a man hates them thus: “I have now ‘a Tamasic idea by which I am deluded; there has arisen in me the Rayjasic activity which is painful, and urged on by this Rajas I have fallen from my true nature, and painful is this fall from my true nature; and _ the Sattvic guna, which is luminous, binds me by way of ascribing discrimination to me and causing attachment to happiness. But the man who has risen above the guuas does not thus hate them when they present themselves to his consciousness. Unlike a man of Sattva (or Rajas or Tamas) who longs for the Sattvic (or Rajasic or Tamasic) states which first presented themselvss to his consciousness and then disappeared, he who has risen above the guvas does not long after things which have disappeared.—This is a mark which others cannot perceive; it serves as a mark for the individual himself, asit can be perceived by himself alone; no man indeed can perceive the hatred or the desire which presents itself to another man’s consciousness.
The conduct in life of the Liberated one.
Now follows the answer to the question, what is his conduct who has risen above the gunas ?
sraiaazeal Wal a Pasa | IM aaed Fata Aisafasia Asst 11 2a 1)
392 THE BHAGAVAD-GITA [Dis, XIV
23. He who, seated as a neutral, is not moved by guzas ; who, thinking that gumas act, is firm and moves not ;
SAS:aga: GA: BASsrqaaraa: | Geahrarial stegeataeqraaegia: |) 2% 1
24. He to whom pain and pleasure are alike, who dwells in the Self, to whem a clod of earth and stone and gold are alike, to whom the dear and the undear are alike, who is a man of wisdom to whom censure and praise are same ;
The Self-knowing samayasis, like a neutral man who inclines to neither party,* treads firmly the patht by which he seeks torise above the gunis; he does not swerve from the state of discrimination This is made clearer by what follows next: the gumis transforming themselves into the body, senses and sense-objectss; act and react upon each other.
hus thinking, he remains unshaken. 7.e.. he remains in his own true nature.— There is another reading which makes this part mean “thus thinking, he acts!” Who dwells in the Self: who is calm.
Moreover : WaUaAAageaegeay far taaay: | c CS a a bat VAAN Wd: A Sear 1) As |
+ This is to illustrate how the Self-knower, in virtue of his know- ledge of the immutability of the Self, ceases to regard himself as the doer of actions and does not engage in any action.—A.
+ This path is Self-knowledge-—A,
{ This action is the continuation of a mere semblance of action which, he knows, does not pertain to him—A.
23—26] THE THREE GUNAS 393
25. The same in honour and disgrace, the same towards friends and «nemies, abandoning all undertakings,—he is said to have crossed beyond the gumas.
The same: unaffected. Though neutral from their own Standpoint, some appear to others as if they were on the side of friends or on the side of foes ; but this man appears to be Same to friends and foes. He renounces al] actions, produc- tive of visible and invisible results, except those which are necessary for the bare maintenance of the body.
Devotion to the Lord leads to liberation.
The attributes described in xiv. 23, 24; 25, form a rule of conduct laid down for the Samnayasin who seeks moksha, so long as they are to be achieved by effort; but when they are firmly ingrained in bis nature, as may be perceived by himself, they form marks indicating that the devotee has risen above the gunas.* |
The Lord proceeds next to answer the question ‘How does one pass beyond these three gumas ?”
at a disease uaa aaa | @ yueaadiaaa vaya weqd |) 2 1
re
“ These attributes, such as indifference to the various modifications and functions of the gumas, have to be acquired with special effort prior to theattainment of Self-knowledge (vidya): and the aspirant for Self knowledge should therefore cultivate these virtues, as they are the means of attaining it. But. on the rise of Self-knowledge, when the aspirant becomes a Jivanmukta (one who is liberated while still living in the body,) all the attributes mentioned here form part and parcel of his mature and serve as marks of liberation which he can perceive for bimself.-—A-
394 THE BHAGAVAD-GITA [Dis. XIV
96. And he who serves Me with unfailing Devotion of Love, he, crossing beyond those three guzas, is fitted for becoming Brahman.
A samayasin (yati), or even a man of works (karmin), who serves Me—the Isvara, Narayana—dwelling in the heart of all beings, with a never-failing Bhakti-Yoga,* in devotion to discriminative knowledge,—this Bhakti-Yoga being indeed the result of the Grace and Mercy of the Lord,—he crosses. beyond the three guvas mentioned above and is fit for becoming Brahman, 2.e., for moksha
Unity of Atman.
How can it be so t ?—Listen: AA fe Maslsenyaaisawsy 4 | TAIT F qd YaUslrassa FT ®* I
27. For Iam the abode of Brahman, the Immortal and the Immutable, the Eternal Dharma and the unfailing Bliss.
For, in Me, in the Pratyagatman, in the true Inner Self, abides Brahman, the Supreme Self (Paramatman) who is immortal and immutable ; whois the Eterna! Dharma, 1#.¢., who is attainable by the Dharma of Jnana-Yoga or wisdom- devotion ; who is the unfailing Bliss, the Supreme Bliss, the Bliss Immortal. Because I —the Pratyagatman, the Immor-
* Bhakti-Yoga is that Supreme Love (Parama-preman) whick leads to communion with the Supreme. To serve God in Bhakti-Yoga means. to constantly contemplate on Him by completely withdrawing the mind from all external objects, from the non-Self- In virtue of the Divine Grace, he is endued with right knowledgee Thus enlightened, he becomes Brahman while still alive-—A-
+ i.e, how can the sage be himself Brahman?
26—27] THE THREE GUNAS 395:
tal Self,—am the abode of the Supreme Self, therefore by Right Knowledge one sees that the Pratyagatman is the very Supreme Self. It isthis truth which has been declared in the preceding verse in the words ‘“‘he is fitted for becoming: Brahman.” ;
The meaning of the passage may be explained as. follows: It is through His IsvarasSakti,—through the power He has to manifest Himself as Isvara or the Lord of: the universe,—that Brahman shows His grace to His devotees. and soon. I am only that power or Sakti in manifestation,, and am therefore Brahman Himself; for Sakti—power,. potentiality, energy—cannot be distinct from the one in whom it is inherent.
The verse may also be explained as follows:
By ‘ Brahman,’ is here meant the Conditioned Brahman,. who alone can be spoken of by any such word as * Brahman.’—", the Unconditioned and the Unutterable, am. the abode of the Conditioned Brahman, who is Immortal and Indestructible. J am also the abode of the Eternal Dharma of Wisdom-Devotion, and the abode of the unfailing Bliss. born of that Devotion.
gia Maagnagaqaany aafsenat parma Suggs gaat ata ATTAIN: 2
The Tree of Samsara
Because all living: being are dependent on Me for the ‘fruits of (their) actions, and the wise for the fruit of their ‘knowledge, therefore those who serve Me with Bhakti-Yoga ‘(Devotion of Love) cross beyond the guwas by My Grace, through the attaiament of knowledge, and attain liberation '(moksha) ; much more so those who rightly understand the ‘real nature of the Self. Wherefore the Lard proceeds in the ‘present discourse to teach the real nature wf the Self, though ‘unasked by Arjuna.
First he describes the nature of samsara of mundane ‘existence by a figurative representation as a tree* in order to produce vairagya or absence of all attachment. For, he ‘alone who is free from all attachment, and no other person, is fit for attaining the knowledge of the real nature of the Lord. . “ahatargara —
© ° REATSAT: MSTA WETeAA | seatia ae ania ae Ae a Aaa eit 1. They speak of the indestructible Asvattha ‘having its root above and branches below, whose leaves are the metres. He who knows it knows the Vedas
* Samsara is represented as a tree because it can be cutoff likea Mree»—A,
*y
1] THE SUPREME SPIRIT 397°
As Brahman with Maya* or the unmanifested potentia-- lity is subtle in point of time,as He is the cause Tt, as He is eternal, as He is great, He is spoken of as the One above.. The One above is the root of this Tree of Samsara, which is therefore said to have its root above. The Sruti says:
‘“ With roots above and branches below, this Asvattha is eternal.” (Katha-Up. 3-2;1).
In the Purana also it is said:
“The root from which the Eternal Tree of Brahman a has sprung is the Avyakta, the Unmanifested. It has developed by the strength of the same (Avyakta). Its trunk- is Buddhi, the sense-apertures Its hollows, the great elements, . Its boughs, the sense-objects, Its leaves and branches, dharma and a-dharma, lts fair blossoms, pleasure and pain, Its fruits affording livelihood to all creatures. And this is the resort §; of Brahman (the Highest Self), and that Highest Self is (the essence) of that Tree of Brahman, Having cut asunder and, split the Tree with the mighty sword of knowledge || ana. then attained to the Bliss of the Self, none comes back from _ there again.” |
* Brahman who is Kufastha (immutable) cannot by Himself be the Cause.-—A.
+ This is to show how Brahman is “subtle in point of time.’ Brabman is the Cause because He is the invariable antecedent of all effects,—A.
t ie, the Tree occupied, presided over, led, governed, guided, by Brahman: It is said to be eternal because it cannot be cut except by knowledge-—A,
8 It is in this Tree of samsara that Brahman abides-—This portion is interpreted to mean “Brahman is the resort of this Tree of samsara: for this infinite universe has its basi$ in Brahman and in nothing else, It is indeed Brahman Himself that, Owing to avidya, manifests Himself: in the form of this universe-—A:
i The knowledge ‘‘I am Brahman.’’—A-
398 THE BHAGAVAD-GITA [Dis. XV
They speak of the illusory samsara as a tree rooted above. The Mahat, the Ahamkara (Egoism), the Tanmatras (the
Elemental Essences), etc, are its branches as it were, and these extend downwards; whence the tree is said to have its
branches below. They call this tree ‘Asvattha’ because it will not abide the same even till tomorrow, because it
‘undergoes destruction every moment. The illusion (Maya) of samsara having existed in time without beginning, they
say that this Tree of samsara is eternal; for, it rests, as is well known, on a continuous series of births which is without
‘beginning cr end and isthus eternal. The Tree of Samsara is further qualified thus: The metres (chhandases) are its
leaves as it were; they are so called because, like leaves, the ‘metres (Vedas) such as Rik, Yajus and Saman protect (‘chad’
to cover) the Tree of Samsara. Just as the leaves of a tree
serve to protect the tree, so do the Vedas* serve to protect ‘the Tree of Samsara, as treating of dharma (merit) and a-dharma (demerit), with their causes and fruits) He who
‘knows the Tree of Samsara and its Root as described above is a knower of the Teaching of the ‘Vedas. Indeed nothing ‘else, not even an iota, remains to be known beyond this Tree of Samsara and its Root. He who knows It is therefore ‘omniscient.—-This is to extol the knowledge to the Tree of Samsara and its Root. Now follows another figurative representation of the: ‘members of this Tree of Samsara: bara! AHaaleq ASA Als ~ WIATSl IAVTAASs | aaa Twragadaia
< a Baga ASAT | RA
* The ritualistic sections of the Veda treat of the path of ascent an descext of the soul; they protect sanzsara by concealing its defects.~—A
1—2] THE SUPREME SPIRIT 399
2. Below and above are its branches spread, nourished by the guzas, Sense-objects its buds; and below in the world of man stretch forth the foots ending in action.
From man down to unmoving objects below, and from him up to the abode of Brahma, the Creator of the Universe, whatever regions are attained as the suitable reward of know- dedge and action,—each varying according to the character of knowledge or of action,—they are the spreading branches as it were of that Tree; they are nourished and fattened by the gunas of Sattva, Rajas and Tamas, which form their material basis (upadana). The sense-objects such as sound are the buds, as it were, sprouting from the branches of the physical and other bodies which are the result of action.—The Highest Root of the Tree of Samsara has been mentioned ‘already, and now will be mentioned the secondary roots as it were (of the universe), as leading to acts of dharma or acdharma: viz., the latent impressions (vasanas) of the feelings of attachment and aversion, etc, which were caused by the fruits of actions. These roots are Spread in this world of man below*—below the regions of Devas and the like— and give rise to acts of dharma and a-dharma, these acts Springing up on the up-springing of those vasanas. Those Toots are spread especially in the world of man. It is while here, as is well-known to all, that men concern themselves with action f.
Cut the Tree and seek the Goal. And as to to the Tree of Samsara just described,
* i.e, in the linga-sariras of men these feelings of attachment and “version are constantly present—A,
t That is to Say, it is while in the human body especially, that one is fit to engage in action-—A.
400 THE BHAGAVAD~GITA [Dist X¥
a BIS aagevaa wear a asa a Beast RANA GACSTSAIHMATN FSA [ral 11 3 1 aa: ag aeaftarfitasd afaeaat a faadied yas qAT Wey FOI AI] Gas FTAs AAT FU wy % 1
3. Its form is not perceived as such here, neither its end nor its origin nor its existence. Having cut asunder this firm-rooted Asvattha with the strong sword of dispassion. ,
4, Then That Goal should be sought for, whither having gone none reurn again. “1 seek refuge in that Primeval Purusha whence streamed forth the Ancient Current.”
As such: as described above. Its form as such is perceived by nobody here: for it is very much like a dream, a mirage a gandarva-nagara (an imaginary city in the sky) produced by a jugglers art; indeed, it appears and dis- appears.” It has therefore no finality, no end }. Neither has it a beginning : nobody knows ‘It has proceeded trom this point. Its existence—?e.,its nature between the origin and
* One may suppose that the Tree’of Samsara, constantly kept up as it is by attachment etc-, has no begining and is not liable to destruction in itself, and that it is not even possible for one to cut it asunder. To remove this idea, the Lord says that the Tree of Samsara describd above, though not perceived through our sense-organs, should be inferred to be as described above from the teachings of the sastra (scripture). So ‘ itis possible for oue to cut it asunder by means of knowledge.—A.
+ In the absence of knowledge, samzsara has noend, inasmuch as illusion, vasanas (latent tendencies acquired in the past) and works give rise to one another, by action and reactions Samsara is firmooted ; and one should therefore put forth a very-strong effort to uproot it. by resorting to renunciation through practice of indifference.—A-
3—5] THE SUPREME SPIRIT _ 401
the end—is perceived by nobody. Dispasston: freedom from attachment to children, to wealth, and to the world. ‘Strong : strengthened by a resolute bent of mind towards the Supreme Self and sharpened again and again on the whetstone of the practice of true discrimination. Out asunder : uprooted the Tree of samsara with its seed.
Then the aspirant should seek for and know the abode of Vishnu beyond that Tree. Those who have reached this Goal never return to samsara.—How is that Goal to be sought after P—It is sought after thus: “I seek refuge in Him, the Primeval] Purosha,” who is spoken of as the Goal; t¢., He isto be sought for by way of seeking refuge in Him.— Who is this Purusha?—It is that Purusha from whom the emanation of the Tree of the illusory Samsara streamed forth, just as illusory sights (maya) issue from out of a juggler.
The Path to the Goal, What sort of persons reach that Goal P—Listen :
faaaaiel faasater: Aeqaaal APTA AM | Sedge: gug:aaa-
: ; WsAAel: WHAT aq ii & |)
9. Free from pride and delusion, with the evil of attachment conquered, ever dwelling in the Self, their desires having completely turned away, liberated from the pairs of opposites known as pleasure and pain, the undeluded reach that Goal Kternal.
Dwelling, etc: constantly engaged in the contemplation of the nature of the Supreme Self. heir desires, etc: they ® 26
402 THE BHAGAVAD“GITA [Dis. XV
become samnyasins, all desires having fied without leaving any taint behind. That: described above. The Goal is the Lord’s Glorious Being. The Goal is again specified thus :
a agra qa a AIM A WAT: | ageal a fraaea asia WH AA GI
6. That the sun illumines not, nor the moon, nor fire; That is My Supreme Abode, to which having gone none return.
The sun, though possessed of the power of illumining all, does not illumine that Abode, the abode of Light, That Abode to which having gone none return, and which the sun and other (luminous bodies) do not illumine, is the Highest Abode of Vishnu.
Jiva is aray of the Lord-
It has been said ‘to which having gone none return.’ But, as everybody knows, going ultimately leads to returning, union to disunion. How can it be said that there is no returning of those who have reached that Abode ?—Listen ; how that may be is thus explained :
aAaig Mass sheaayas AAA: | an ron oO cA AAI <AT AHA BAT WS I 7. Aray of Myself, the eternal Jiva in the world of Jivas, attracts the senses, with manas the sixth, abiding in Prakriti. An integral portion of Myself—of the Supreme Self, of Narayana,—is the eternal Jiva (individual soul) in samsara,
manifesting himself in every one as the doer and enjoyer, He is like the sun reflected in water ; the reflected sun is but
5—8] THE SUPREME SPIRIT 403
% portion of the real sun; and on the removal of water the reflected sun returns to the original sun and remains as that very sun,—Or, it is like the akasa (space) in the jar, which is limited by the upadhi of the jar. _ This akasa of the jar is but @ portion of the infinite akasa and becomes one with the latter on the destruction of the jar which is the cause of limitation ; then it returns po more. Thus the statement ‘‘to which having gone none return” is quite explicable :
(Objection) :—How can there be a portion of the Supreme Self who has no parts? If He has parts, He would be liable ‘to destruction on the separation of parts,
(Answer) :—Our theory is not open to this objection; for, it 1s only a portion limited by the upadhi set up by avidya ; it ig a portion as it were, an imaginary portion. This trath was established at length in the thirteenth discourso,*
How Jiva dwells in the body and departs from it,
How does the Jiva of individual Soul, who is only an imaginary portion of Myself, live in the world? or how does he leave it Pt—Listen: He draws round himself the (five) ‘senses, such as hearing, with the manas, the sixth sense— those six senses which abide in the Prakriti, ¢.e., in their respective seats such as the orifice of the ear-
When (does he draw them round himself) ? ait agaife aacgegaradiac: | Teeaaa eae agieafRarrang 1) ¢ " 8. When the Lord acquires a body, and
when He leaves it, He takes these and goes, as the wind takes scents from their seats.
——$—$_.
SS * It has been shown there that, as a matter of fact, Jiva is nota Portion of Paramatman, that he is identical with the Supreme Self,—A. T t-€-, if Jiva is the Supreme Self, how is it that he is spoken of as ‘@ Samsarin, or as departing from this world ?—A.
404 THE BHAGAVAD-GITA [Dis. XV
When the Jiva, the Lord: of the aggregate of the body and the rest, is to leave the body, then (he draws round him- self the senses and the manas), When he leaves a former body and enters another, be does so, taking these—the (five) senses with the manas the sixth—with him as the wind takes. with it the scents of flowers.
What then are those (senses)? ata ag: wa FT Tad ATTA afrsa aaa fasaqrvaad i 8 i z 9. The ear, the eye and the touch, the taste and the smell, using these and the manas, he enjoys the sense-objects. Using the manas along with each sense separately, the
Dweller in the body enjoys the sense-cbjects such as sound. The Self is visible only to the eye of knowledge.
eepraed feat anit Yara at Woieaay | faqer argasaiet ozalea STATA 1 Le Ui
10. Him who departs, stays and enjoys, who is conjoined with guzas, the deluded perceive not; they see, who possess the eye of knowledges
Him who thus dwells in the body, wko. leaves.the body once acquired, who stays in the body, who perceives sound and other objects, who is always in association ‘with gunas, é.e., whom all dispositions of mind—such as pleasure, pain delusion—invariably accompany, the deluded do not recognise. They do not see Him, though in this way He comes quite within the range of their vision, because they are deluded in various ways, their minds being forcibly attracted by. the
8—11] THE SUPREME SPIRIT 405
enjoyment of objects seen and unseen.* Ali! such is human perversity.—Thus does the Lord regret.—But those whose wisdom-eyet has been opened by an authoritative source of knowledge, 7.e., who possess the power of discrimination, do recognise Him.
No self-knowledge without Yoga,
A few, however, aad) afta GeaeaAeaa ea VATA SARUM Hal TIT AAA: || V2 1
1]. Those who {strive, endued with Yoga, perceive Him dwelling in the self; though striving, those of unrefined self, devoid of wisdom,perceive Him not.
Those who strive, well balanced in their mind, behold Him, the Self, dwelling in their own mind (buddhi) : they recognise Him, “This lam,” But though striving to know Him by means of proper authorities such as the scriptures -sastra), men of unrefined self—whose self (mind) has not been regenerated by austerity (tapas) and subjugation of the senses, who have not abandoned their evil ways, whose pride has not been subdued,—behold Him not.f
BI Va i217 SE Ne * Though Atman is nearest and therefore most easily perceivable,
‘still, all do not see Him, because of their complete subservience to sense- objects.—A.
+ The wisdom-eye here spoken of refers to the scriptures (sastra) aided by reflection and reason (nyayanugrithita), which form a means to Knowledge. A,
tA mere study of scriptures, aided by reason and reflection, will n be of much avail to those whose minds are still impure and who theref have not yet realised the distinction between the permanent and impermanent, the real and the unreal.—A.
406 THE BHAGAVAD-GITA [Dis. XV.
Immanence of the Lord :
(1) as the all-illumining Light of Consciousness
That Goal (the Supreme Self) which even such Luminaries as fire and sun, the iJluminators of all, do not illumine; which having reached, the seekers of moksha never return towards samsara ; of which the Jivas (individual souls) are only parts manifesting themselves in conformity to the upadhis, as the akasa (space) in a jar is but a portion of the all-pervading akasa,—with a view to show that that Goal is the essence of all and the real basis (z.e., object) of all experience, the Lord proceeds in the next four verses to give a brief summary of His manifestations-
qaftand ast Taga slay | aqegHa VM ads ars AH 1) WR
12. That light which residing in the sun illu- mines the whole world, that which is in the moon and in the fire, that Jight do thou know to be Mine.
Light: splendour. Mene: Vishnu’s.
Or, ‘light’ may be understood to mean the light of cons- ciousness (chaitanya).
(Objection) :—The light of consciousness exists in alt alike, in the moving and unmoving objects: then why this qualification of light as ‘residing in the sun,’ ete?
(Answer) :—This objection does not apply here; for, the qualification may be explained on the ground that the better manifestation (of consciousness in the sun, ete,) is due toa higher proportion of Sattva. In the sun and other bodies (mentioned here) the Sattva is very brilliant and: luminous ; wherefore it is in them that the light of consciousness is better manifested. Hence the qualification; not that the light is a
11—14] THE SUPREME SPIRIT 407
specific attribute of those bodies only. To illustrate it by an example from ordinary experience: A man’s face is not reflec- ted in a wall, in a piece of wood or the like; but the same face is reflected in a miror in a greater or less degree of clearness, according as the mirror is more or less transparent. (2) As the all-sustaining Life, Moreover, TATA yA aaFaEAsar | Scot ieets wars Gra year warms: 1 82 | 13. Penetrating the earth I support all beings by (My) Energy; and having become the watery moon [ nourish all herbs. Energy (ojas): the energy of the Isvara. Tt is devoid of desires and passions. It permeates the earth for supporting the world. Held by that energy, the massive earth does not
fall down and is not shattered to pieces. So it is chanted as follows :—
“Whereby the vast heaven and the earth are firmly held.” “He held the earth firm.”— (Taittiriya-Samhita, 4-1-8), Thus do I, penetrating the Earth, support the moving and unmoving objects Moreover, becoming the Savoury moon I nourish all the herbs germinating on the Harth, such as rice and wheat, and make them savoury. Soma (the moon) is the repository of all savours. It is indeed the savoury moon that nourishes all herbs by infusing savours into them.
(3) As the Digestive- Fire in all living organisms,
Moreover,
Ae Party year gntai gearha: | UNGAR AS: TIA seta |) ee 1
408 THE BHAGAVAD-GITA [Dis. XV
14. Abiding in the body of living beings as Vaisvanara, associated* with Prana and Apana, I digest the fourfold food.
Vaisvanara: the fire abiding in the stomach as said in the sruti :
“This fire is Vaisvanara, which is within man and by which this food is digested.”’—(Bri. Up. 5-9-1.) Fourfold food : the food which has to be eaten by mastication, that which has to be sucked out, the food which has to be eaten by devouring, and that which is eaten by licking.
He who regards that the eater is the Vaisvanara Fire, that the food eaten by Fire is the Soma (moon), and that thus the two together form Fire-Soma (Agni-shoman), is free from all taint of impurity in food.t
(4) As the Self in the hearts of all,
Moreover, aa ale 2 afasl Aa: efasiaagied | jaa wadcena aay aqreaneaiada Wer 8% I 15. And I am seated in the hearts of all; from Me are memory, knowledge, as well as their loss ; it is I who am to be known by all the Vedas, I am indeed the author of the Vedanta as well as the knower of the Vedas. * Kindled by Prane-— A, cae
+ Incidentally the Lord teaches here that he who at the time of eating contemplates that the whole universe which is in the form of eater and eaten is made up of Agni and Soma is untouched by the evil arising from bad food;-—A-
14—16] THE SUPREME SPIRIT 409
I dwell in the hearts (buddhi) of all sentient beings as their Self, Wherefore from Met, the Self of all sentient ‘beings, are memory, knowledge, as well as their loss. Just as knowledge and memory occur in righteous persons as a result of their good deeds (punyakarmani), so as a result of their sins, loss of memory and knowledge occur in the sinful, I, the Supreme Self, am' to be known in all the Vedas, Itis I who cause the Teaching of the Vedanta (Upanishads) to be ‘handed down in regular succession, and it is I who know the Vedic Teaching.
The Lord beyond the perishable and the imperishable universe,
From xv. 12, et. seq., a Summary has been given of the glories of Narayana, the Blessed Lord, as manifested through superior upadhis.§ Now, in the following verses, the Lord proceeds to determine the true nature of the same (Blessed Lord), who is pure and unlimited, being quite distinct from all perishable (kshara) and imperishable (akshara) upadhis. First, then, the Lord arranges all that is taught in the prece- ding as well as in the succeeding discourses in three groups @nd says:
Saat GEa SS ava wa | | ats Garin yar Heesat sad 1) es 1) 16. There are these two beings in the world
* I am the witness of all that is good and evil in their hearts —A. + Whoam the wire-puller (Sutra-dhara) standing behind the machine of the universe, who presides over all actions A,
+ Memory of what was experienced in the past births, and knowledge of things transcending the ordinary limits of space, time, and visible nature.—A
8 Such as the sun —A,
410 THE BHAGAVAD-GITA [Dis. XV
the perishable and the imperishable: the perisha- ble comprises of all creatures, the immutable 1s called the imperishable,
In samsara_ there are two categories, we see, arranged in _ two separate groups of beings, spoken of as ‘ purushas.”* One group consists of the perishable (kshara): and the other is the imperishable (akshara)—the contrary of the first—v7z., the MAya-Sakti, the Illusion-Power of the Lord, the germ from which the perishable being takes its birth, the seat of all the latent impressions (samskaras) of desires, actions, etc., pertaining to the numerous mortal creatures. As to what the two beings (Purnshas) comprise, the Lord Himself says; The perishable comprises of the whole universe of changing forms;. the imperishable is what is known as immutable (kutastha) — that which remains immovable like a heap. Or, ‘kuta’ means illusion, and ‘kutastha’ means that which manifests itself in various forms of illusion and deception. As the seed of samsara is endless}> it is said to be imperishable.
Distinct from these two,—the perishable and the imperish- able,—and untainted by the evils of the two upadhis of the perishable and the imperishable, eternal, pure, intelligent and free by nature is the Highest Spirit
SAA: GRICAA; GAATISA | ~~ LN res ree S al wHeaaalazta fawaead Sat i) <i
17. But distinct is the Highest Spirit spoken of as the Supreme Self, the indestructible Lord who penetrates and sustains the three worlds.
* They are spoken of as ‘purushas’ because they are the upadhis of the purusha, the one Spirit. ~ 4- + In the absence of Brahma-jana the seed does not perish-— (A).
16—18] THE SUPREME SPIRIT | 41k
But the Highest Spirit is quite distinct from the two. He is the Supreme Self. He is Supreme as compared with, the other selves set up by avidya, such as the physical body ;- and He is the Self as constituting the unfailing Inner Consciousness of al] beings. He is therefore known as the. Supreme Self in the Vedantas (Upanishads). The Highest Spirit is further specified thus: He is the Eternal Omniscient Lord, Narayana, who penetrates by His Vital Energy (Bala-. Sakti)* the three worlds—the Earth (Bhuh), the Mid-region (Bhuvah) and Heaven (Suvah)—and suports them by His. meére existence in them.
‘Purushottama,’ the Highest Spirit, is a well-known. name oi the Lord described above. Now the Lord, while showing by a declaration of the etymology of the word, that the name is significant, shows what He really is, “I am the. unsurpassed Lord.”
FARA TM SEATS ADAH: | NA AX AA ~ bat AMSA SH AG A aa: Gearag: |) e¢ 18. Because I transcend the perishable and am even higher than the imperishable, therefore. am I known in the world and in the Veda as. ‘Purushottama,’ the Highest Spirit.
Because I transcend the perishable, the free of Ulusory Samsara called Asvattha, because I am higher than even the. imperishable which constitutes the seed of that Tree of the illusory samsara, because I am thus superior to the perishable. and the imperishable, I am known in the world and in the. Veda as the Highest Spirit: devotees know Me as such, and:
the poets, too, incorporate this name in their poems and othen works.
EEN SN ee ee, * ‘Bala’ means energy, the energy of Consciousness or sentience.
(chaitanya), and ‘sakti’ means Maya which lies thereins
‘412 THE BHAGAVAD-GITA [Dis. XV
The Glory of Self-knowledge Now the Lord speaks of the fruit accruing to him who realises the Self as described above : |
at qMaTaATel Sratia Testa | SA ‘an ° ‘Ss Q aaaeaa at Aaaaa WT UN YS Il
19. He who, undeluded,* thus knows Me, the Highest Spirit, he, knowing all, worships Me with his whole being, O Bharata.
Me : the Lord as above specified. Knows: ‘that I am ‘He. With his whole being: with his whole thought devoted ‘exclusively to the Self of all, .
: A knowledge of the true nature of the Lord having been ‘imparted in this discourse,—a knowledge which leads to imoksha,—it is now extolled as follows:
eft Taqd Weaazss Aalsas | cage Feat MHBIFAA ART | 2° I
20. Thus, the most Secret Science has been ‘taught by Me, O simless one; on knowing this, (a man) becomes wise, O Bharata, and all his duties are accomplished.
Though the whole of the Gita is called Science (Sastra) ‘yet from the context it appears that the fifteenth discourse ‘alone is here spoken of as the Science, for the purpose of -extolling it. In fact the whole teaching of the Gita-Sastra has been summed up in this discourse. Not the teaching of ‘the Gita-Sastra only, but the whole teaching of the Veda is there embodied: and it has been said that ‘he who knows it
* Never looking upon the physical body, etc», as himself or as (belonging to himself —-
18—20] THE SUPREME SPIRIT 413;
(the Asvattha) knows the Veda’ (xii. 1). ad that ‘It is who. am to be known by all the Vedas’ (xv. 15). On knowing this. science as taught above—but not otherwise—a man becomes. wise, He has accomplished all duties. Whatever duty a Brahmana of superior birth has to do, all that duty has been, done when the real truth about the Lord is known; that is to. say, by no other means can a man’s duty have been. accomplished. And it has been said ‘All actions, without exception, O son of Pritha, are comprehended in wisdom” (iv. 33). And here is the saying of Manu: |
“This is the fulfilment of the birth, especially for a. Brahmana; for, by attaining to this does the twice-born, become the accomplisher of all duties, and not otherwise” (xii. 93).
Since you have heard from Me this truth about the. Supreme Being, you are a happy man, O Bharata.
gfa alaaaadanqafaay aafsarai ataraa aismaaate Tettaanfata ata
GATASeA: |
Spiritual disposition
In the ninth discourse were indicated three kinds of mature (prakriti) belonging to sentient beings, namely, the mature of the Gods, that of the Asuras, and that of the Rakshasas. The sixteenth discourse proceeds to describe ‘them at length. Of these the nature of the Gods (Daivi Prakriti) leads to liberation from samsara, and those of the ‘Asuras and the Rakshasas lead to bondage. Accordingly the mature of the Gods will be described with a view to its ‘acceptance, and the other two with a view to their rejection*
shatatgara— Aaa Vaagsardansaaaiea: git Taq TS STII BATT We UI The Blessed Lord said:
1. Fearlessnesst, purity of heart, steadfast- ness in knowledge and Yoga; alms-giving, self- restraint and worship, study of one’s own (scrip- tures), austerity, uprightness ;
Purity of heart: purity of the antah-karana (sattva), 7.e., ‘abandonment of deception, dissimulation, falsehood and the
* These are respectively the Sattvic, Rajasic, and Tamasic natures, manifested in men according tothe karma of their previous births. They are the tendencies (vasanas) showing themselves out in actions and -spoken of in XV. 2 as the secondary roots of samsara-—-
+ Devout observance of scriptural precepts without doubting.—A.
1—2] SPIRITUALITY AND MATERIALISM 415
like, in all transactions; that is to say, transacting business in perfect honesty. Knowledge consists in understanding the nature of things, such as the Self, as taught in the Scripture (sastra) and by the Teacher (Acharya). Yoga consists in making what has been thus learnt an object of one’s own direct perception, by concentration (one-pointed ness) through the subjugation of the senses, This—v7z., fearlessness, purity of heart, and steadfastness in knowledge and Yoga— forms the Daivi or Sattvic nature by pre-eminence. Whate ever attributes among those (mentioned in xvi, 1—3) can possibly pertain to the disciples treading a particular path,* they constitute the Sattvic nature of the disciples in that particular path Alms-giving : distributing food and the like @s far as lies in one’s power. Self-control : the subjugation of external senses; that of the antah-karana (internal sense, ‘manas) being mentioned in the next verse. Worship : including the fire worship (agnihotra) and the like enjoined in the sruti, @8 also the worship of the Gods (Deva-yajna) and the like ‘enjoined in the smriti, study, etc: study of the Rig-Veda ‘and the like having in view some unseen results (adrishta). Austerity: bodily mortification and other penances, which will be mentioned in the sequel, Uprightness : this should ‘be a constant attitude.
Moreover,
Fea saattrain: mPacigag | e Ce a ea adtawigna aed gieargez |) 2 11
* Karma-Yoga or Jnana-Yoga- The first three of the attributes mentioned here can be found in Jnana-Yogins only, the rest being ‘common to Jnana-Yogins and Karma-Yogins The latter, though wanting an the first three attributes, are nevertheless classed among Sattvic men.
416 THE BHAGAVAD-GITA [Dis, XVE
renunciation, serenity, absence of calumny, com~- passion to creatures, uncovetousness, gentleness, modesty, absence of fickleness; |
nee “Harmlessness: abstaining from injury to sentient beings. Truth : speaking of things as they are, without giving ulter- ance to what is unpleasant or what is false, Absence of anger: suppression of anger arising when beaten or reviled, Renwncz.. ation : ‘tyaga’ (lit., giving up) is thus explained, since ‘alms- giving’ has already been mentioned, Serenity ; tranquillity of mind (antah-karana).Compassion to creatures: to those in suffering. Uncovetowsness: unaffectedness of the senses. when in contact with their object. Absence of _ fickleness = not to speak or move hands and legs in vain. :
' Moreover, les ben AX
aa: Al ga: aaagian AAatrAaar | yafea aeqz ajafasraes Ara 1 3 1
3. Energy, forgivenesss ; fortitude, purity, absence of hatred, absence of pride; these belong to one born for a divine lot, O Bharata.
‘Tejas’ means energy, not brightness of the skin. or- giveness: unaffectedness when beaten or reviled. We have explained ‘absence of anger’ to mean suppression of anger when it arises. Thus ‘forgiveness’ and ‘absence of anger” should be distinguished from each other, Fortitude: that state of mind (antah-karana) which removes the exhaustion of the body and senses when they droop down, and upheld by which the body and senses no longer get dejected. Purity = of the two sorts, the external and the internal; the one being accomplished by means of earth and water, the other con= sisting in the taintlessness of mind and heart, in freedom from impurities such as desception and passion. Absence of
2—5] SPIRITUALITY AND MATERIALISM 417
hatred; absence of a desire to injure others, Pride: consists in supposing oneself worthy of a high honor, These—from * fearlessness’ to ‘absence of pride’-—are found in one who is born for a divine iot, 7¢., who is worthy of the powers of the Devas, 7,¢., for whom there is happiness in store. Materialistic disposition.
Here follows a description of the demoniac (asuric)
nature
al aaisaraa was geass | Sard aera wer aeqengdy 1% 1
4., Ostentation, arrogance and_ self-conceit anger as also insolence, and ignorance, belong to one who is born, O Partha, for a demoniac lot.
Ostentation; pretending to be righteous. Arrogance : pride of learning, wealth, high connection, etc. Insolence: in speech ; ¢.g., to speak of the blind as having eyes, of the ugly as handsome, of a man of low birth as one of high birth, and 80 on. Ignorance: misconception of duties and the like.
Results of the two dispositions, The effects of the two natures are spoken of as follows: adi araigaiara faaeararget wat | Al Ya: BFqe Saas sa avez |) 4 1 5. The divine nature is deemed for liberation, the demoniac for bondage. Grieve not, O Pan- dava; thou art born for a divine lot Inberation ; from the bondage of samsara. The demoniae (asuric) nature leads to an unfailing bondage and so does the fiendish (Rakshasic) nature.—Now, seeing some such question as “ Am I possessed of demoniac nature, or of divine * 27
418 THE BHAGAVAD-GITA [Dis. XVI
nature ?” occur in the mind of Arjuna on hearing what has been said, the Lord again says: grieve not; thou art born for a divine lot; ¢.e., thou hast happiness in prospect.
The materialists. A Lay dee ibe ©
S SBA Gi AAA Glssersa Age Ta = | Say faerter: Tis ABC WT A yy SF I
6. There are two creations of beings in this world, the divine and the demoniac. The divine has been described at length; hear from Me, O Partha, of the demoniac.
Oreation means what is created. The men who are created with the two kinds of nature, the divine and the demoniac, are here spoken of as the ‘two creations.’ It is said in the sruti,
‘Verily there are two classes of Prajapati’s creatures, Devas and Asuras.’ (Bri. Up. 1-3-1).
Every being in this world is included in the one or the other of the two creations, the divine and the demoniac. The purpose of repeating again what has been already said is stated thus:—The divine has been declared at length, beginning with xvi. 1, but not demoniac; therefore, do
thou hear and understand the demoniac nature to be describ- ed at length by Me in the sequel herein order that you may
avoid it.
The demoniac nature will be described,—to the very end of the discourse—as an attribute of some living men; for, only when it is recognised in the visible, its avoidance is possible.
gaia a fasta a sat a faguge: | a sid ae aaa a aa ag ae 1 @
§—8] SPIRITUALITY AND MATERIALISM 419
¢. Neither action nor inaction do the demoniac men know; neither purity nor good conduct nor truth is found in them.
They do not know what acts they should perform to achieve the end of man, nor from what acts they should abstain to avert evil. Not only do they not know ‘action and inaction,’ there is neither purity nor good conduct nor truth in them, Indeed, the demons are persons who are wanting in purity and good conduct, who are hypocrites and ars,
The materialist’s view of the world. ‘Moreover : HAAAMAT FT ATaESTAyaTy. | ARIAS PATHE TH 1) ¢ II
8. ‘They say, “the universe is unreal, without a basis, without a Lord. born of mutual union, brought about by lust ; what else 2”
These demons of men say. “As we are unreal, so this whole universe is unreal, Neither are dharma and a-dharma its basis. There exists no Isvara ruling the universe accord- ing to dharma and a-dharma. Universe is, therefore, they say, without a Lord. The whole universe is; moreover, caused by the mutual union of man and woman under the impulse of lust. It is brought about only by lust. What else can be the cause, of the universe? There is no other cause whatever, no invisible cause, of the universe, no such thing as karma.” This is the view of the materialists (Loka= yatikas), that sexual passion is the sole cause of all living creatures.
420 THE BHAGAVDA-GITA » [Dis. XVI
Men’s life as guided by materialism vat efSaasra AMHIMASTITSA: | nN os qaaqretin: qa Saarsieat: ty 8
9. Holding this view, these ruined souls of small intellect, of fierce deeds, rise as the enemies of the world* for its destruction.
Ruined souls: having lost all chances of going to the higher worlds. Their intellect is small, as it concerns itself only with sense-object. Of fierce deeds: intent on injuring others: |
erase Ssqe eaaraaaliesar: | a x lan HAI KATSAGIsrAAASBAAA:? i LO Ul
10. Filled with insatiable desires, full of hypocrisy, pride and arrogance, holding unwhole- some views through delusion, they work with unholy resolve ;
Rreaaghaat a seareayIeisaars | areata vatafera faa: 1) 8k Ul
11. Beset with immense cares ending only with death, sensual enjoyment their highest aim, assured that that is allt ;
They give themselves up to care.t Sensual enjoyment : Enjoyment of sense-objects such as sound. They are convinc- ed that this sensual enjoyment is the highest end of man.
* World: Sentient beings-—A,
+ Sensual enjoyment is the supreme source of happiness;, there is no such thing as the happiness of another world.—A.
{The immeasurable care as to the means of acquiring and preserving the innumerable objects of desire-—A: .
9—14] SPIRITUALITY AND MATERIALISM 421
AMMA: BAR TITANT: | g ~~ ~ g e RT HAA MAATAA awa |) 2 I)
12. Bound by hundreds of bands of hope, given over to lust and wrath, they strive to secure by unjust means hoards of wealth for sensual enjoy-
ment. They are attracted here and there, bound by a hundred bands of false hopes. They secure wealth for sensual enjoy-
ment, not for (performing acts of) dharma. By unjust means: by robbing other men’s wealth.
The materialist’s aspirations.
Their aspiration is expressed as follows - SAT AAT wsalaa gad aarerq | eanetigae & afaeat gaga 1 83
13. This to-day has been gained by me; this desire I shall attain; this is mine, and this wealth also shall be mine in future.
In future: in the coming year this wealth also shall be mine, and thereby I shall be known to be a man of wealth,
AG AA ea: TaEhacd apqeraty | SaSENEe wit fadisé TUFTS |) VV ty 14, “That enemy has been slain by me, and
others also shall I slay. Iam a lord, I enjoy, I am successful, strong and healthy.”
That unconquerable enemy, say Devadatta by name, has been slain by me and others also shall I slay. What can these poor men do? There is none equal to me in any respect
422 THE BHAGAVAD-GITA (Dis. XVE-
—How ?~I am alord, I enjoy, I am successful in every way blessed with children and grandchildren; 1 am no ordinary man. Iam alone strong and healthy.
qrenshraaaraian etseaisha Geant Aart | aga aaa aera saRalaaieats i <4
RASA Aaa ASSSaATal: AN o~ Nn bay Fal: BAMIZ Wied ACHsAar tl se
15. “I am rich and well-born. Who else is equal to me? I will sacrifice, I will give, I wilh rejoice.” Thus deluded by unwisdom. |
16. Bewildered by many a fancy, entangled in the snare of delusion, addicted to the gratifica- tion of lust, they fall into a foul hell.
Well-born: born in a family learned in the scriptures for seven generations. Even in this respect none is equal to me. I will surpass others even in respect of sacrificial rites. I will give (money) to actors and obtain a high delight, Many a fancy; such as those described above. Delusion is @ snare, asitisof the nature of an enclosure or envelope: They are addicted to sensual gratification ; and with sins thus accumulated they fall into a foul hell, such as Vaitarani.
The materialist’s sacrificial rites. ATAAAAA: SA TAATAAgTAA: | gad aaa AAAs 1-3 I 17. Self-honored, stubborn, filled with the pride and intoxication of wealth, they perform sacrifices in name with hypocrisy, without regard to ordinance.
14—19] SPIRITUALITY AND MATERIALISM 423
Self-honored : Esteeming themselves as possessed of all good qualities; they are not esteemed as such by the righteous. They perform sacrifices without regard to the several parts and obligation enjoined in the scriptural ordinances:
The materialist’s neglect of Divine Commandments, ACH AS Ga HA A a aisaw: | WATARAET WEIa svaTag: |) WC I 18. Given over to egotism, power, haughti- ness, lust, and anger, these malicious people hate Me in their own and others’ bodies.
Egotism : they esteem themselves very high for qualities which they really possess and for those which they falsely attribute to themselves. This egotism is what is called avidya; and it is the hardest thing (to overcome), the source of all perversities (doshas), of all evil acts. Power: accom- pauied with lust and passion, and seeking to humiliate others. Haughtiness: when this arises one transgresses the path of virtue; it is a peculiar vice seated in the antahkarana. Lust: Sexual passion, and the like Anger: at something unplea- sant. They are given over to these and other great vices. Moreover, they hate Me, the Isvara, abiding in their own and other bodies as the Witness of their thoughts and. actions, To hate Me is to iransgress My commands-* They are malicious, jealous of the virtue of those who tread the right
path. The materialist’s fall,
Tae (SIA: RUFAALY ATA | ramrraseaagarargieaa wag 1 2% 1
*Not caring to know and follow the Isvara’s commands as embodied in the Sruti and the Smriti.—A.
424 | THE BHAGAVAD-GITA [Dis, XVI
19. These cruel haters, worst of men, I hurl these evil-doers for ever in the worlds into the wombs of the demons only.
These: enemies of the right path and haters of the righteous, Worst: because they are guilty of unrighteous deeds (a-dharma), Worlds: paths of samsara passing through many a hell. Wombs of the demons: wombs of the most cruel being such as tigers, lions and the like.
age afacat get aeafa Tea | qAMaa Breaa aay areaqaat way 1) 2
20. Entering into demoniac wombs, the de- luded ones, in birth after birth, withowt ever reaching Me, O son of Kunti, pass into a condi- tion still lower than that.
These deluded creatures are born, birth after birth, only in Tamasic wombs and pass into lower and lower states, Without ever reaching Me, the Isvara, they fall into a condi- tion which is still lower (than they are in at present). Withdut reaching Me: Certainly there is no room whatever even for the supposition that they will ever reach Me, The meaning, there- fore, is, ‘without ever attaining to the right path taught by Me,”*
The three Gates of Hell to be avoided.
Here follows a summary of the whole demoniac (asuric) nature in which, in its three forms, the whole variety of asuric nature, though endless, is comprehended; which being avoided, the whole asuric nature becomes avoided, and which is the source of all evil.
* The meaning On the whole is this, The asuric nature, as leading to a series of eyils, is inimical to all human progress- A man should, there- fore, try and shake it off while he is yet a free agent, while he has not yet passed into a birth which would make him entirely dependent on others,—A.
19-23] SPIRITUALITY AND MATERIALISM 425
~~
Farag awa gt apsraaAa: | HA: AAA CAAAMBA ATT 1) 2? Uy
21. Triple is this; the gate to hell, destruc- tive of the self: Lust, WRATH, andGREED. There- fore, these three, one should abandon.
The gate to hell: the gate leading to hell (naraka). By merely entering at the gate, the self is ruined, te, is fit for no human end whatever Since this gate is ruinous to the self, let every one abandon these three: lust, wrath and greed.
Here follows the praise of this abandonment.
waam: Hear agewac: aaa: Apa ara at waT 1 WV y
22. A man who is released from these, the three gates to darkness, O son of Kunti,does Good to the self, and thereby reaches the Supreme Goal.
Gates to darkness : leading to hell (naraka) which is full of pain and delusion. He who is released from lust, wrath and greed will act for the good of the self, because of the absence of that by which obstructed he has not hitherto 50 acted. By so doing he even attains moksha.
Let the Law guide thy Life.
The scripture (sastra) is the authority on which all this renunciation of asuric nature and the observance of what is good are based. One would engage in these only on the authority of the scriptures (sastra), not otherwise. Therefore,
a: qrealaayeasa aaa sas: | 18 fafgaaia a ga a att aay 82 I
426 THE BHAGAVAD-GITA [Dis. XVI
93. He who, neglecting the scriptural ordin- ance, acts under the impulse of desire, attains not perfection, nor happiness, nor the Supreme Goal.
Scriptural ordinance: the command of the Veda in the form of injunctions and prohibitions, giving us to know what ought to be done and what ought not to be done. Perfection : fitness for attaining the end of man. Happiness: in this world. Supreme Goal: Svarga or Moksha (as the case may be).
AAS AAT ST BaHTASAaTeTAy | seat sreafaaraes SA BafMerets 1 Ww.
94. Therefore, the scripture is thy authority in deciding as to what ought to be done and what ought not to be done. Now, thou oughtest to know and perform thy duty laid down in the scrip- ture-law.
Authority: source of knowledge. ~ Scripture-Law: The scripture itself is the Law, which says “thou shalt act so
and so, thou shalt not act so and so.” Now: referring to the stage where the disciple is fit for Karma-Yoga.
gfa tannadaraiiiay safrarat arate fiHmaaars sargqrasafgaraann away GISAISeATa: |
SEVENTEENTH DISCOURSE THE THREEFOLD FAITH eb Age
The ignorant, but faithful
* The Lord’s words (xvi, 24) having given Arjuna an, occasion for a question, he said:
Gq Welaaagessa asea agarsfaar: | PAS FZ Bl HOT AAS! TAA: | V Ul Arjuna said :
1. Whoso worship, setting aside the ordi-. nance of the scripture, endued with faith,—what faith is theirs ? Is it Sattva; or Rajas, or Tamas ?
Whoso: not exactly specified, It must refer to those. who, endued with faith, ¢.¢., thinking that there is some- thing beyond,—on observing ie conduct of the learned,—. worship the Gods and the like, unaware of the procedure laid down in the scriptures, the sruti and the smriti. Those, on the other hand, who while knowing the injuctions of the. scripture, set them aside and worship the Gods, etc, contrary: to those injunctions,—they cannot indeed be meant here, be-. cause of the qualification that they are ‘endued with faith.’ We cannot supose that those men are endued with faith. who, while knowing the scriptural injunctions about the. worship of the Gods, etc., set them aside, without caring for
__
* The Lord has described the future lots of astikas and nestikaa. o of.
believers and unbelievers, of persons who, seeing with the eye of the iptures, do or do not believe in their teachings: Now Arjuna proceeds ask as to the fate of the believer who do not know the scriptures:—=A,
_ *428 THE BHAGAVAD-GITA [Dis. XVI]
‘them.* and engage in the worship of the Gods which is no! in accordance with the injunctions. Therefore it is only the ‘persons of the other class described above that are here refer- red to. Arjuna’s question may be thus stated: Is the wor- ship offered by them to the Gods, etc, based in Sattva, ox ‘Rajas, or Tamas ?
The three kinds of Faith
Seeing that such a general question cannot be answeret “without reference to the several particular aspects of it, the Blessed Lord said:
™~ ~ bat on ee
fafsar wala AGI seat al Bwasr |
aiRaat usat Sa adi ae at eg RU The Blessed Lord said:
2. Threefold is that faith born of the indivi ‘dual nature of the embodied—Sattvic, Rajasic and Tamasic. Do thou hear of it.
Faith, of which thou hast asked, is of three sorts. It® ‘born of the individual nature (svabhava): te, the samskar or tendency made up of the self-reproductive latent impres sions of the actsgood and bad, Duarma and Adharma— which were done in the pist births and which manifestes ‘themselves at the time of death, Sativic: faithin th sworship of the Gods (Devas) which is an effect of Sattv Rajasic: ‘faith in the worship of the Yakshas and t ‘Rakshasas, which is an effect of Rajas. Tamastc: faith 1 the worship of the Pretas and the Pisachas, which is an effe of Tamas. Do thou understand the threefold faith which -going to be described.
* and who are therefore to be classed among demons (asuras), | ~shown in the preceding discourse —A-
i—4j THE THREEFOLD FSITH 429;
As to this threefold Faith, ss RAEN aa sar aals ara | FEASA FHT A a=ywwY: @ wa A: |) 3 |) 3. The faith of each is in accordance with,
his nature, O Bharata. The man is made up of-
his faith ; as a man’s faith is, so is he.
ca with its specific tendencies or samskara, Man- diva, samearin. So: in accordance with that faith. _ So the Sattvie faith or the like has to be inferred from,
ts characteristic effects, namely, the worship of the Gods or. ine like. The Lord says:
aad aaa Jaragzaifa usar: |
k FAarAaTiara Gat araal aal: 1 2 |)
_. 4. Sattvic men worship the Gods; Rajasic,
a@ Yakshas* and the Rakshasas; the others—
amasic men,—the Pretas and the hosts of
antas.
. Hosts of Bhutas : a8 also the seven Matrikas
; Men of Rajasic and Tamasic Faiths
_ Thus, by a general principle laid down in the scripture,
fat ic and other devotions have been determined through F respective effects. Now only one in a2 thousand ia
end devoted to the worship of the Gods, while the. ic and Tamasic creatures form the majority. How ?
* Gods: such as the Vasus.. Yakshas: such as Kubera- Haksha- . 7 Such as Nairrita. Pretas: those who, while they had been on as brabmanas, etc . neglect<7 their proper duties, and who, after atiained Vayu-debas (arial bodies). We may understand thet all beings, whea worshipped, a7sxer the prayers of the devotees by- their respective desires. —A-
_ Each: every living being Nature (Sattva): theantah-.
|
430 THE BHAGAVAD-GITA [Dis. XVII saeaea at ward F ag} Heals | aSETaTH: BHAUITISleaats 1 4 Ul aaaed: Wh yaaAadaa: | at Saeaated aera ears it &
5. ‘Those men who practise terrific austerities not enjoined by the scripture, given to hypocrisy and egotism, endued with the strength of lust and passion ;
6 Weakening all the elements in the body— fools they are—and Me who dwell in the body within; know thou these to be of demoniac resolves.
Terrific ; causing pain to himself and to other living ‘beings. Endued, etc: This portion of the text may also b juterpreted to mean ‘possessed ot lust, passion and strength Hlements: organs. Me: Narayana, the Witness of thei thoughts and deeds- To weaken Me is to neglect My teach ing, Know thou that they are demoniac (asuric) in thei resolves, so that you may avoid them. This is a word o advice to Arjuna.
Threefold Food, Worship, Austerity and Gift
Now will be shown what sort of food—which is divide nto three classes, vzz., that which is savoury and oleaginou and so on—is dear to the Sattvic, Rajasic and Tamasic me repectively, so that a man may know that he is one of Sstty ‘or of Rajas or of Tamas as indicated by his own partialit for one or another particular class of food—such as tt ‘savoury and the oleaginous—and then give up the Rajas ‘and Tamasic food and resort to Sattvic one. Similarly, tt
S—9] THE THREEFOLD FAITH 431
object of the threefold division here made of sacrifice and the like according to the Sattva and other gunas is to show how aman may find out and give up the Rajasic and Tamasic ‘ones and resort exclusively to the Sattvie ones. The Lord Says:
~ S RAN Nn HK AeA Bata raaay Aaa TAs | FTAA Ta at Hele arg |) 9 4)
“7. The food also which is dear to each is threefold, as also worship, austerity and gift. Do thou hear of this, their distinction.
Eqch : Every living being that eats, This; that which is going to be described. Thedr : of food (ahara), etc. The Three kinds of Food aPaaIaUagaHagagars | Ta: eat; a gat aera: aashar. We i
8. The foods which increase life, energy, strength, health, joy and cheerfulness, which are Savoury and oleaginous, substantial and agreeable, are dear to the Sattvic.
Oleaginous : oily, fatty. Substantial : which can last long in the body.
EHCCAMCT MA ENSAAMsas |
AEM UIA TaN: |) @ 1
9. The foods that ere bitter, sour, saline’ excessively hot, pungent, dry and burning, are- liked by the Rajasic, causing pain, grief and disease.
432 THE BHAGAVAD-GITA [Dis. XVIE
Eacessively: should be construed with all thus, excessively bitter» excessively hot, etc.
Maat Maa WAIgIt Faz | sfasaly aaea vis araafiaq ye 1
10. The food which is stale, tasteless, putrid and rotten, refuse and impure, is dear to the ‘Tamasic.
Stale: Half-cooked. ‘Yatayama® (it, cooked three hours ago) meaning ‘powerless’ is thus explained, to avoid. tautology ; for the next word ‘gatarasa’ (tasteless) means the same, ¢.c., ‘powerless., Rotten: the cooked food over which one-night has passed. Refuse: left after a meal. Impure ¢ unfit for offering.
The Three kinds of Worship Now the three sorts of worsip will be described ;
~astn nn ~\ bat aqHealigaan afaest a sad | | gssquaia Aa: SAA A AlNiRas: 1) YW 11. That worship is Sattvic which is offered. by men desiring no fruit, as enjoined in the Law,
with a fixed resolve in the mind that they should merely worship.
That they should merely worship : that their duty lies in the mere performance of the worship itself, that no personal end has to be achieved by that means.
afar ¢ GS aay a ae | gsaa wwaias a aa (als UAT 1 2 I
9—15] THE THREEFOLD FAITH 433
12. That which is offered, O best of the Bharatas, with a view to reward and for osten- tation, know it to be a Rajasic worship.
fafaeianasret acaeianalyony | Aaaed as WAS Wray 1) 23 4)
13. They declare that worship to be Lamasic which is contrary to the ordinances, in which no food is distributed, which is devoid of mantras and gifts, and which is devoid of faith.
Lisjributed; to brahmanas. Devoid of mantras: with hymns defective in utterance and accent. Gifts : prescribed fees (to priests).
Physical Austerity, Now the three kinds of austerity will be described :
Teast Maasag | Faqaaféat a mht aq ssad U e?a
14, Worshipping the Gods, the twice-born, teachers and wise men,—purity, straightforward- ness, continence, and abstinence from injury are termed the bodily austerity.
The bodily austerity: that which is accomplished by the body, t.e , in which the body is the chief of al] factors of action,—the doer, etc.,—of which the Lord will Speak in KViii. 15. ~
Austerity in Speech, asenet WEG aa aed + aq | Seared 44 As aT say 1) 24 T * 28
434 THE BHAGAVAD-GITA [Dis. XVil
15. The speech which causes no excitement and is true,as also pleasant and beneficial, and also the practice of sacred recitation, are said to form the austerity of speech
Eacitement: pain to living beings. Pleasant and bene- ficial: having respectively to do with the seen and the unseen, ‘Speech ’ is specified by the attributes of ‘causing no excite- ment? andso on. An invariable combination of all these attributes is here meant. ‘hat speech addressed to others which, though causing no pain, is devoid of one, two or three of the other attributes—+.c., is not true, not pleasant and not beneficial—cannot form the austerity of speech; so, that speech which, though true, is wanting in one, two, or «three of the other attributes cannot form the austerity of speech: so, an agreeable speech which is wanting in one, two, or three of the other attributes cannot form the austerity of speech. So, the speech which, though beneficial, is wanting in one, two, or three of the other attributes cannot form the austerity of speech.— What forms the austerity then ?—The speech that is true, that causes no excitement, that is agreeable and good forms the austerity of speech ;* as for example, “ Be tranquil, my son, study (the Vedas) and practise yoga, and this will do thee good.” Practice of sacred recttation: according to ordinances. |
| Mental Austerity.
AANA Bra AAARAaAAES |
“A AN x x
WAASKATAT AAagTeTag i) °& Il
16. Serenity of mind, good-heartedness silence, self-control,purity of nature, —this is called the mental austerity. |
* j.¢., the austerity practised specially in regard to speech, ?.e-, in which speech plays the leading part-—A
15—18] THE THREEFOLD FAITH 435
Good-heartedness: the state of mind which may be inferred from its effects, such as the brightness of the face, | ete. Silence: even silence in speech is necessarily preceded by a control of thought, and thus the effect is here put for the| cause, viz, the control of thought. Self-control: a general control of the mind. This is to be distinguished from stlence {mauna) which means the control of thought so far as it concerns speech, Purity of nature: Honesty of purpose in dealings with other people.
The three kinds of Austerity according to Gunas, The Lord proceeds to show that the foregoing austerity, —bodily, vocal and mental,—as practised by men, is divided into thé classes according to Sattva and other gunas.
Aga Wal aq ageealaa ats | AAs OR as ey x ARMA g Mat BRAG Wawa 1 es | 17. This threefold austerity, practised by
devout* men with utmost faith, desiring no fruit, they call Sattvic.
Threejold : having respectively to do with the three seats ——body, speech, and mind, With faith : believing in the existence of things (taught in the scriptures. )
ABMAAGAT TY eta Ta aq). iad ae ais UTE TeMVAA | ee | 18. That austerity which jg practised with the object of gaining good reception, honour and
worship, and with hypocrisyt, is said to be of this world, to be Rajasic, unstable and uncertain.
———
* Balanced in mind: unaffected in success and failuree—A, + With no sincere belief, for mere show.—A- + Yielding fruit only in this world.—A.
436 THE BHAGAVAD-GITA (Dis. XVII
Good-reception: in such words as “Here is a good brah- mana of great austerities.’ Honour: the act of rising to greet, of making a reverential salutation, etc. Worship: the washing of feet, adoring and feeding. Unstable; as productive of a transient effect. 3 ;
yememena airsat feat aI é @ AAA AT AAAGATSAT 2S Ui
19. The austerity which is practised out of a foolish notion, with self-torture, or for the purpose of ruining another, is declared to be T’amasic. The three kinds of Gift. Now the threefold nature of gift will be described. gasafata Geta saat sararieTt | at BIS AA a aed Alas AT 1 Ro 1) 20. That gift which is given—knowing it to be a duty to give—to one who does no service, in place and in time and to a worthy person, that gift is held Sattvic. Given to one, etc : to one who cannot return the good, or to one from whom, though able to return the good, no such return is expected. Place: Kurukshetra c&c. Time >
Samkranti (passage of the sun from one Zodiacal s-gn to another), etc, Woriny: as learned in the Bix sciences
(angas) etc. BI ATU BEG AT GA: | Gat a oftfes seri waa MAT Re I
18—23] THE THREEFOLD FAITH 437
2i. And that gift which is given with a view to a return of the good, or looking for the fruit, or reluctantly, that gift is held to be Rajasic.
With a view etc.: hoping that he (the donee) will in
time return the service, or that the gift will secure for himself some (now) unseen reward.
AAaS UAT Tar | ARZIAIMT AWAAAIeA |) 2 1]
22. The gift that ig given at a wrong place or time, to unworthy persons, without respect or with sult, that is declared to be 'Tamasic.
At a wrong place and time: at a place which is not sacred and which is associated with mlechhas (Non-aryans) with unholy things and the like, and at a time which is not auspicious— ¢¢., which is not marked with any such speciality @s the sun’s passage from one zodiacal sign to another. Unworthy persons : such as fools or rogues. Without respect : without agreeable speech, without the washing of feet, or without worship, though the gift be made in proper time and place.
How to perfect the defecfive acts.
The following instructions are given with a view to per-
fecting sacrifices, gifts, austerities, etc.
aT qealara Peat Aas: was | Arana aaa aaa fata: GW «3 4
23, “Om,tat,Sar”: this has been taught to be the triple designation of Brahman*. By that
* When a sacrificial rite or the like is found defective it will be per- fected on the utterance of one of the three designations-—A.
438 THE BHAGAVAD-GITA [Dis. XVIE
were created of old*the brahmazas and the Vedas and the sacrifices.
Taught: in the Vedanta by the knowers of Brahman. By that ete: by the triple designation, etc. This is said in praise of (the triple) designation,
AATAAATEA ARIAT HAM: | gaaen Paarl: Gata AAATaryT 1 VR 94. Therefore, with the utterance of ‘Om’, are the acts of sacrifice, gift and austerity, as enjoined in the scriptures, always begun by the students of Brahmanf. : Acts of sacrifice ; acts in the form of sacrifice, etc. aRaatacaa GE aqag: RAT: arapeara fafeat: Beard arerarigit: 1 24 UI 95. With ‘Tat,’ without aiming at the fruits, are the acts of sacrifice and austerity and the various acts of gift Sy ams by the seekers of moksha.
With ‘Tat’: with the utterance of ‘Tat’, which is a designation of Brahman. The fruits: of sacrifice, etc. Acts of gift: gifts of land, gold, etc.
The use of ‘Om’ and of ‘ Tat’ has been explained. Now the use of ‘Sat’ is given as follows;
agra angers a aheracsgeat ' sae Ba TAT BeTsz: TA ASAT Wy AS A
—_--—_- - —-———
*® At the beginning of creation by the Prajapati-—A: + ‘Brahman’ here means ‘Veda’.—A-
23—27] THE THREEFOLD FAITH 439
26. The word ‘Sat’ is used in the sense of reality and of goodness ; and so also, O Partha, the word ‘Sat’ is used in the sense of an auspicious act.
In expressing the reality of an object which is unreal— as for example, the birth of a son who is unreal—and in expressing that a man is one of good conduct who is not so, this designation of Brahman, viz-, the word ‘Sat’, is employed. It is also used with reference to the act of marriage and the like*.
qa ate aa a fafa: aaa aaa | ea Ta agit aaatieiad 1 26 1
27. Devotion to sacrifice, austerity and eift is also spoken of as ‘Sat’ ; and even action in connec- tion with these is called ‘Sat.’
Sacrifice: the act of sacrifice. Spoken of: by the learned. These : sacrifice, gift and austerity. Or, ‘ tadarthi- yam karma’ may be interpreted to mean action for the sake of the Lord whose triple designation is the subject of treat- ment here, These acts of sacrifice, gift and austerity,—even such of them as are not of the Sattvic class and are imper- fect,—turn out to be Sattvic and perfect ones, on applying to them with faith the triple designation of Brahman.
* It may be further explained thus: A son when born is said to come into existence- From the stand-point, however, of the Absolute, he never exists. Thus the word ‘Sat’ meaning ‘real’ properly appli- cable to Brahman who alone is real, is applied also toason who is unreal or is only relatively real. Similarly, the word ‘Sat’, properly applicable to Brahman who is absoiutely Good and absoiutely Auspicious, is applied to a man whose conduct is not good or is only relatively good, or to an act which is not auspicious or which is only relatively auspicious, This is only to illustrate how the imperfectly performed acts: of sacrifice, giftand austerity the designation of Brahman may be applied—as enjoined here—with a view to make them perfect.
440 THE BHAGAVAD-GITA (Dis. XVII
Works without faith are fruitless
Because all these acts become perfect when done in full faith, therefore, |
AAG sa Td AGI HI FT AT | aagead Wa aa ae at ge XU 28. Whatever is sacrificed, given, or done, and whatever austerity is practised, without faith, it is called ‘asat’, O Partha; it is naught here or hereatter. |
Given: to the brahmanas. Deed: such as adoration and obeisance. Asat: as they are quite outside the path by which I (the Isvara) may be reached. Jt is naught though costing much trouble, it is of no use here as it is despised by the wise; nor can it produce any effect hereafter:
The teaching. of the discourse summed up.
[The teaching of this discourse may be thus summed up:—There are devotees, who, though ignorant of the scriptures, are yet endued with faith, and who, accordnig to the nature of their faith may be classed as Sattvic, Rajasic, or Tamasic. These should cultivate pure Sattva by avoiding Rajasic and Tamasic kinds of food, worship, gift and austerity, and resorting exclusively to Sattvic ones, When their acts of worship, gift, and austerity are found defective, they may he perfected by uttering the three designations of Brahman, ‘Om,’ ‘Tat, and ‘Sat.2 With their reason (buddhi) thus purified, they should engage in the study of scriptures and in the subsequent stages of investigation into the nature of Brahman. Thereby they attain a direct perception of Truth aud are finally liberared.—A.]
gfa sranadaquiiay safazarat aterae aigwindade velaataaatan ata AATAISCATA: |
—
‘Samnyasa’ and ' Tyaga’ distinguished.
In the present discourse the Lord proceeds to teach, by ‘way of summing up, the doctrine of the whole of the Gita- Sastra, as also the whole of the Vedic Doctrine. Verily, the whole of the doctrine taught in the preceding discourses is to be found in this discourse, Arjuna, however, asks to know only the distinction in meaning between ‘samnyasa’ and * tyaga *.
aya Tata:— VURA Ae aateaia aeqy | ame 4 esiea sraage 1 i Arjuna said,
1. ‘Of samnyasa’ O Mighty-armed, I desire to know the truth, O Hrishikesa, as also of “tyaga,’ severally, O Slayer of Kesin.
Samnyasa;' the connotation of the term ‘ samnyasa ” Tyaga: the connotation of the term ‘ tyaga’. Severally: as distinguished from each other. Kesin was an Asura whom the Lord, the son of Vasudeva, slew, and the Lord is there fore addressed as ‘ Kesi-nishudana,’ the Slayer of Kesin.
The words ‘samnyasa’ and ‘tyaga’ have been used here and there in the preceding discourses, their connotations» however, not being clearly distinguished. Wherefore, with a view to determining them, the Lord addresses Arjuna, who desired to know of them, as follows :
442 THE BHAGAVAD-GITA (Dis, XVITE
matatqara— : grat saat sare aearet saat fags | BATAKSAMT MSTA AsAITTs WRU The Blessed Lord said:
9. Sages understand ‘samnyasa’ to be the renouncement of interested works; the abandon- ment of the fruits of all works, the learned declare, as ‘tyaga’.
A few sages understand by ‘samnyasa ’ the abandonment. of kamya-karmani, of works (such as the Asvamedha, ‘Horse- sacrifice) accompanied with a desire for fruits. The learned declare that ‘tyaga’ means abandonment of the fruits of all the works that are performed —nitya and naimittika, ordi- nary and extra-ordinary duties,—7.c., of the fruits that may accrue to the performer,
The abandonment ‘of interested works and the abandon- ment of fruits (of works) being intended to be expressed (by the two words) the meaning of the words ‘samnyasa’ and ‘tyaga’ is in any way one and the same so far as the general idea is concerned, namely, abandonment They are not quite go distinct in meaning as the words, ‘jar’ and ‘cloth™*
(Objection) :—The nitya and naimitttka works ordinary and exta-ordinary duties, are said to produce no fruits. How is it that the abandoning of their fruits is here spoken of 2 It is like speaking of the abandoning of a_ barren. woman's son.
*To explain the two words as meaning two altogether distinct things would be in contravention to the accepted usage. As explained, here, the two words convey the same general idea with some distinction. eee gy
2—3] CONCLUSION 443;
(Answer) :—No such objection may be raised here, since,. in the opinion of the Lord, ordinary and occasional duties. produce their own fruits, as He will show in xviii. 12, where. indeed, while teaching that Samnyasins alone (those alone. who have renounced all desire for the fruits of works) have. no connection whatever with those fruits, the Lord teaches also that those who are not samnyasins will have to reap the. fruits of the ordinary works which they are bound to perform,
Should the ignorant perform works or not ? & aN c co ar Ast qRaS BA gTEAAAT: | 8 aA AAMAIVE A Bsa sat 1) 2 |
3. That action should be abandoned as an, evil, some philosophers declare; while others (declare) that acts of sacrifice, gift and austerity: should not be given up.
Some philosophers, following the doctrine of the Sang. khyas, etc, declare that all action should be given up as an, evil, even by those who are fit for Karma-Yoga, As anevil : this may be interpreted to mean either that all Karma should be given up as involving evil since it is the cause of bondage; or that it should be given up like passion and other auch evil tendencies. With regard to the same class of persons (viz, those who are fit for Karma-Yoga), others Say that the acts, of sacrifice gift and austerity ought not to be abandoned.
It is the Karma-Yogins that form the subject of discussion here; and it is with reference to them that these. divergent views are held, but not with reference to the jnana- nishthas (wisdom-devotees), the samnyasins who have risen. (above all worldly concerns), Those persons who have been raised above the path of Karmain iii. 3 are not spoken of in, this connecticn.
“444 THE BHAGAVAD-GITA [Dis. XVIII
(Objection) :—Just as the persons who. are qualified for ‘works form the subject of discussion here—in the section ‘where the whole doctrine of the sastra is summed up.—though their path has already been specified in iit. 3. so also the ‘Sankhyas, the devotees of wisdom, may also form the subject of discussion here.
(Answer) :—No, because of the inconceivability of their abandoning of duty from delusion or on account of pain. To
-explain): The Sankhyas (men of knowledge) perceive in the Self no pain whatever arising from bodily trouble, since
desire, pain, etc., are said to be the attributes of Kshetra or matter. Wherefore they do not abandon action for fear of ‘badily trouble and pain, Neither do they perceive action in ‘the Self. If they could ever perceive action in the Self, then it would be possible to imagine their abandoning of obligatory ‘works from delusion. In fact, they abandon works because
they see that action pertains to gunas and think ‘I do nothing -at all’ (v. 8). How those men who know the truth renounce
works has been described in v.13. etc. Therefore it is only the other class of persons who are ignorant of the true nature -of the Self and are qualified for works, and in whose case ‘the supposition of the abandoning of duty from delusion or for fear of bodily trouble is possible—it is only these that ‘are censured as Tamasic and Rajasic relinquishers (tyagins) ‘in order to praise the abandoning of the fruits of action resorted to by the followers of works who do not know the
Self. And the samnyasin proper bas been distinguished by ‘the Lord, when defining the man who hias transcended gunas
—as one “renouncing all undertakings...who is silent, content with anything, homeless, steady-minded...... tarts 46—18). And the Lord will hereafter describe (his devotion)
-as “that supreme consummation of knowledge” (xviii 50) Thus, itis not the samnyasins, who are the devotees of
wisdom, that are referred to here. It is only the abandoning
3—4]} - CONCLUSION 445
of the fruits of works that, by reason of its being Sattvic is. spoken of as samnyasa in contradistinction to the Tamasic and, Rajasic (abandoning of works); but not samnyasa proper, that pre-eminent renunciation of all works.
(Objection) :—Since xviii, 11 states the reason why- renunciation of all action is an impossibility, it is only the Samnyasa proper that is spoken of in this connection,
(Answer) :—No, because the passage referred to as a
statement of the reason is only intended to praise (something- else enjoined). Just as the passage “on abandonment of peace.
Closely follows” (xii, 12) is only a praise of the abandonment
of the fruits of works, since it js addressed to Arjuna who is ignorant of the Self and who could not therefore follow the.
Several paths previously spoken of, so also, the passage. here referred to goes to praise the abandonment of the.
fruits of action, It is not possible for any one to point. out an exception to the Proposition. ‘‘Renouncing all actions
by thought, and self-controlled, the embodied one restg. happily in the nine-gated city, neither at al] acting nor
causing to act.” (v.13). Wherefore these alternative views regarding samnyasa and tyaga concern those persons only for
whom works are intended. On the other hand, the Sankhyas, those who see the Supreme Reality, have only to follow the.
path of knowledge, accompanied with the renunciation of all
works ; and they have nothing else to do, and do not therefore form the subject of the alternative views set forth here. And.
80 we established this proposition while commenting on ii, 21 and at the commencement of the third discourse.
The Lord’s decree is that the ignorant should perform works
Now, as to these divergent views, aad >I 4 aa aT maeaa | am f& geaeara fara: weahiia: 1 ¥ \}
~446 THE BHAGAVAD-GITA (Dis, XVIIi
4. learn from Me the truth about this aban- -sdonment, O best of the Bharatas; abandonment, ‘verily, O best of men, has been declared to be of three kinds.
Do thou learn from My words the truth as to the -alternatives of abandonment and renunciation referred to. Abandonment (tyaga):the Lord has used this single word ‘here, implying that the meaning of ‘tyaga’ and ‘samnyasa 4s one and the same. Of three kinds : Tamasic, etc, Declared in the sastras. Because it is hard to know the fact that the threefold (Tamasic, ete.) abandonment denoted by the words ““tyaga’ and ‘samnyasa’ is possible in the case of him alone who does not know the Selt and for whom works are inten- ‘ded,—not in the case of him who sees the Supreme Reality,— ‘therefore no one, other than Myself, is able to teach the real ‘ruth about the subject. Wherefore, learn from Me what My—the Lord’s —decree +s as to the real teaching of the
“sagtra What is the decree then ?—The Lord says:
ASqaasA A ASA BAIT FA | agar ga aga waatia aeiftory # UI
5 Practice of worship, gift, and austerity should not be givenup; itis quite necessary ; wor- ship, gift and austerity are the purifiers of the wise.
The three sorta of action should be performed, for, they ‘cause purity in the wise, i.e., in those who have no desire for
fruits.
4—6] CONCLUSION 447
The obligatory works should be performed | without attachment,
~ Sa ° Caray J BAT as aera wel =z | Basaran @ gree Paar WAATAW |) € 4)
6. But even those actions should be performs ed, setting aside attachment and the fruits ; this, O son of Pritha, is My firm and highest belief.
Those actions, &c : the acts of worship, gift and austerity which have been said to be purifiers, should be performed : setting aside attachment for them and abandoning their fruits.
A proposition was started in the words, ‘Learn from Me the truth about this’ (xviii. 4) ; and asa reason for it it hag been stated that worship, etc, are the purifiers; So that the words “even those actions should be performed......... this is My firm and highest belief” form a mere conclusion of the Proposition started in xviii. 4,. “Even those actions should be performed” cannot be a fresh proposition: for, it ig better to construe the passage as related to the immediate subject of the present section. The word “even” implies that these actions should be performed by a seeker of liberation, though they form the cause of bondage in the case of one who has an attachment for the actions and a desire for their fruits. The words ‘even those’ cannot certainly refer to actions other (than the acts of worship, etc. )
But others explain: Since obligatory (nitya) actions bear no fruits, it is not right to speak of “setting aside attach- ment and the fruits.” Therefore in the words “‘even those actions” etc. the Lord teaches that even those workge which are intended to secure objects of desire—.e., even kamya or interested works, as opposed to nitya or obligatory works—should be performed; how much more then the obligatory acts of worship, gift and austerity.
448 THE BHAGAVAD-GITA [Dis. XVIIE
It is wrong to say so; for it has been declared here that, even obligatory actions are productive of fruits, in the words “worship, gift and austerity are the purifiers of the wise” (xviii. 5). To a seeker of liberation who would give up even the obligatory works, looking upon them as the cause of bondage, where ia an occasion to engage in interested works “Byen these actions” cannot refer to interested (kamya) works, inasmuch as these have been despised as constituting an inferior path (ii. 49) and decisively declared to be the cause of bondage (iii. 9, ii, 45, ix. 20, 21), and are too far removed from the present section. |
Tamasic and Rajasic renunciations of works
Therefore for a seeker of liberation who is ignorant and is (therefore) bound to perform works.
Rade J Gare: BAT ATT | ~ ron ™~ AGS HSTAA IRAMTANAS: WHAT {I 9 il
7. Verily, the abandonment of an obligatory duty is not proper; the abandonment thereof from. ignorance is declared to be Tamasic.
Not proper; since it is admitted to be a purifier in the case of an ignorant man, To hold that a duty is obligatory aud then to abandon it involves a self-contradiction. Therefore, this sort of abandonment is due to ignorance and is said to be Tamasic, inasmuch as ignorance is Tamas.
Moreover,
gaia aaa HasaAaastg | @ Hal Uae at Aa BABS SAT US I 8, Whatever act one may abandon because it is painful, from fear of bodily trouble, he
practises Rajasic abandonment, and he _ shall obtain no fruit whatever of abandonment. ?
6—9 | CONCLUSION 449
He does not obtain moksha, which is the fruit of the renunciation of all actions accompanied with wisdom.
Renunciation in works is Sattvic.
What then is the Sattvic abandonment ?—The Lord Says:
apie wena Rad Hatssa | ag aera &é Fa |e ara: ata aa: ) aT
9. Whatever obligatory work is done, by Arjuna, merely because it ought to be done, by abandoning attachment and also the fruit, that abandonment is deemed to be Sattvic.
Abandoning etc,:—These words of the Lord form, as we have said, the authority which declares that obli gatory (nitya) works produce fruits.
Or thus:—Anignorant man may even suppose that though the fruits of obligatory works are not declared in the Scripture, the obligatory works, when performed, do produce their fruits for the doer inthe form of self-regene ration, or by way of warding off praiyavaya or the sin of non-perfor- m7nce. But even this supposition is prevented by the words “ abandoning the fruits.” Hence the appropriateness, "jai abandonment: the abandoning of all attachment for, and of the fruits of,obligatory works.
(Objection) :—It is the threefold abandonment of works —referred to as ‘samnyasa’ (xviii. 7)—that furms the subject of the present section (xviii, 4, etc). Out of the three, the Rajasic and Tamasic (sorts of abandonment of works) have been treated of. How isit that the abandonment of attach- ment and of the fructs of works is Spoken of as the third P It is something like saying, ‘‘Three Brahmanas have come:
+!)
450 THE BHAGAVDA-GITA (Dis. XVIII
two of them are proficient in shadangas or the six auxiliary sciences,.and the third is a Kshatriya.”
(Answer):-—No such objection can be raised here; for, the object of this section is to praise (the abandonment of the fruits of works, as compared with the abandonment of works, 1.¢,, by comparing the two abandonments), both being alike abandon- ments, In fact the abandonment of works and the abandon- ment of desire for the fruits do agree in so far as they alike imply abandonment. Accordingly, by despising the two sorts of the abandonment of works, as Rajasic and ‘Tamasic abandonments, the abandonment of desire for the fruits of the works is praised as being the Sattvic abandonment, in the words ‘that abandonment is deemed to be Sattvic.’
From Renunciation in works to Renunciation of all works,
When the man who is qualified for (Karma-Yoga) performs obligatory works without attachment and without a longing for results, his inner ‘sense (antah-karana) unsoiled by desire for results and regenerated by (the performance of) obligatory works, becomes pure. When pure and tranquil, the inuer sense is fit for contemplation of the Self. Now, with a view to teach how the man whose inner sense has been purified by the performance of obligatory works and who is prepared to acquire the Self-knowledge may gradually attain to jnana-nishtha or devotion in | knowledge, the Lord proceeds as follows:
q RIEIS HA SAS AGING | ait aaaafasy Fara fetes: 11 &? I 10, He hates not evil action, nor is he attach- ed, to a good one,—he who has abandoned, pervaded by Sativa and possessed of wisdom, his doubts cut asunder.
9—10] CONCLUSION 451
Evil action: the Kamya-karma, the interested action, which becomes the cause of samsara by producing a body, He does not hate evil action, thinking “of what avail is it'?? Good one: nitya-karma, obligatory action. He cherishes no attachment for it by way of thinking that it leads to moksha by purifying the heart and thereby conduciny to knowledge and to devotion in knowledge.—Of whom is this: said P—Of him who has abandoned attachment and desire, and who, having abandoned attachment to action and desire for its fruit, performs obligatory works (nitya-karma)—When doer he hate no evil action? When is he not attached to a good one?—When he ig permeated with Sattva, which causes a discriminative knowledge of the Self and the not-Self. As he is permeated with Sattva, he becomes gifted with wisdom with knowledge of Self. As he becomes possessed of wisdom, his doubt caused by avidya is cut asunder by the conviction that to abide in the true nature of the Self is alone the means of attaining the Highest Bliss, and that there is no other means. ;
That is to say, when a man who ig qualified (for Karma- Yoga) practises Karma-Yoga in the manner described above and thereby becomes gradually refined in the Self (antah- kavana), then he knows himself to be that Self; who, as devoid of birth or any other change of condition, is immuta- ble ; he renounces all action in thought ; he remains without acting or causing others to act; he attains devotion in wisdom, v.¢., he attains freedom from action, Thus, the purpose of the Karma-Yoga described above hag been taught in this verse, :
Renunciation of Fruits is alone possible for the
Ignorant.
For the unenlightened man, on the other hand who
‘wears @ body by way of identifying himself with it, who not
452 THE BHAGAVAD-GITA [Dis. XVIIE
yet disabused of the notion that the Self is the agent of action, firmly believes that he himself the agent,—for him who is thus qualified for Karma-Yoga, abandonment of all works is impossible, so that his duty lies only in performing prescribed works by abandoning their fruits,—not in abandon- ing those works, To impress this point, the Lord proceeds. thus: ,
aie aevar aed aad Baa: | ag sansa a aeahrdad uy <i
11. Verily, it is not possible for an embodied being to abandon actions completely ; he- who abandons the fruits of actions is verily said to be an abandoner.
An embodied being: a body-wearer, 7.e., he who identi- fies himself with the body, No man or discrimination can be called a body-wearer, for it has been pointed out (ii. 21, etc.) that such a man does not concern himself (in actions) as their agent, So the meaning is: it is not possible for an ignorant man to abandon actions completely. When an ignorant man who is qualified for action performs obligatory works, abandon- ing merely the desire for the fruits of his action, he is said to be an abandoner (tyagin) though he is a performer of works. This—the title “abandoner,’—is applied to him for courtesy’s sake. Accordingly, the abandonment of all actions is possible for him alone who, realising the Supreme Reality, is not a ‘body-wearer’ 7.e,, does not regard the body as the Self,
Effects of the true Renunciation after Death.
Now, what is the benefit which accrues from the abandon-
ment of all actions ’—The Lord says; |
10—12] CONCLUSION 453 ashe Rat + Ad san: Ge | | waa Sa ag aeawat Bq 1 oe 1
ers, but never to abandoners.
Fruit: brought forth by the operation of various externa] factors. It is a doing of avidya ; it is like the glamour cast by a juggler’s art, very delusive, inhering, to all appearance, in the Innermost Self; by its very etymology, tke word ‘phala,’ fruit, implies something that Vanishes, something unsubsantial. Action (karma): Dharma and Adharma. Hvil: such as hell (naraka), the animal kingdom. etc. Good such as the Devas, Mized: Good and evil mixed together in one; the humanity. These three sorts of fruits accrue after death to non-abandoners, to the unenlightened, to the follow- ers of Karma-Yoga, to the, abandoners (samnyasins) not Strictly so called,* but never to the real samnyasins, engaged exclusively inthe path of knowledge (jnana-nishtha) and belonging to the highest order of Samnyasins, the Parama- hamsa-Parivrajakas. Indeed, exclusive devotion to Right Krowledge cannot but destroy .avidya and other seeds of Samsara,
Accordingly, a complete abandonment of all works is possible for him alone who has attained to Right Knowledge, inasmuch as he sees that action and its accessories and ita results are all ascribed to the Self by Avidya: but, for the unenlightened man indentifying himself with the body, ete,, which constitute action, its agent and accessories, complete
* That is to say, those who perform works without desire for their fruits will necessarily reap, after death, the fruits of their respective actions-—A.
454 THE BHAGAVAD-cITa _—[Dis. XVIIE
abandonment of action is not possible. This truth, the Lord: proceeds to teach in the following verses: |
Factors in the Production of an Act. agar werarey arcouiet frat A | aga Faet seta Ast aasrrT 1 VR
13. These five factors in the accomplishment of all action, know thou from Me, O mighty - armed, as taught in the Sankhya which is the end of action. :
These: which are going to be mentioned. Learn: this: exhortation is intended to secure steady attention on the part. of the hearer to what follows, as well as to indicate the differ: ence (in the view which is going to be presented) as to the nature of those things. In the words “taught in the Sankhya.” the Lord praises them, as they are things that ought to be known. Sankhya: Vedanta (the Upanishads) in which all the things that have to be known are expounded. It is qualified by the epithet ‘“krita-anta,” the end of action, that. which puts an end to all action (karma). The verses ii. 46, and iv. 33 teach that all action ceases when the knowledge of the Self arises; so that the Vedanta, which imparts Self- knowledge, is ‘the end of action.’
ans, 8 : a aad at wat act a saaaT | fAfrapa TIsAst ba Sarat WAIT tl 8? il 14. The seat and actor and the various.
organs, and the several functions of various sorts, and the Divinity also, the fifth among these ;
The seat: the body which is the seat of desire, hatred happiness, misery, knowledge and the like;7.e., the seat of their
12—15] CONCLUSION 455
manifestation. Actor : the enjoyer, partaking of the charac- ter of the upadhi with which it may be associated, The various organs : such as the sense of hearing, by which to perceive sound, etc. Functions: of the air (vayu), such as outbreathing and inbreathing. Of various sorts: twelve in number. Divintty: such as the Aditya and other Gods by whose aid the eye and other organs discharge their functions.
TEA SAACHA WAT aT: | area at fagdit at gaya ae Saag: 1 24 1
15. Whatever action a man does by the body, speech and mind, right or the opposite, these five are 1t% causes.
Litght: not opposed to dharma, taught in the sastra, The opposite: what is opposed to dharma and opposed to sastra. Even those actions,—the act of twinkling and the like —which are the necessary conditions of life are denoted by the expression “the right or the opposite”, since they are but the effects of the past dharma and a-dharma, Its causes: the causes of every action,
(Objection) :—'The body, etc. (xviii. 14), are necessary factors in every action. Why do you speak of (a distinction in actions) in the words “whatever action a man does by the body, speech or mind?”
(Answer) :—This objection cannot be urged against us. In the performance of every action, whether enjoyed or forbidden, one of the three—body, speech or mind—has a more prominent share than the rest; while seeing, hearing, and other activities, which form mere concomitants of life, are subordi- nate to the activity of that one. All actions are thus classed into three groups and are spoken of as performed by body, or Speech, or mind. Even at the time of fruition, the fruit of
456 THE BHAGAVAD-GITA (Dis. XVHI
an action is enjoyed through the instrumentality of body, speech and mind, one of them being more prominent than the rest. Hence no gainsaying of the assertion that all the five are the causes of action (xviii. 14),
The agency of the self is an illusion, aad ala Hacarcara Fas J as | TUAHAG Ga a qzafa Safa: Ve Ui
16. . Now, such being the case, verily,he who - as untrained in understanding, looks on the pure Self as the agent, that man of perverted intelli- gence sees not.
Now: with reference to what we are speaking of. Such being the case: every action being accomplished by the five causes described above. Now...... case: this shows the reason why the person here referred to is said to be a man of per- verted intelligence. The unenlightened one, in virtue of his ignorance, identifies the Self with the five causes and locks upon the pure Self as the agent of the action, which is really accomplished by those five causes,—Why does he regard them so ?—For, his understanding (buddhi) has not been trained in the Vedanta, has not been trained by a master’s teaching, has not been trained in the principles of reasoning. Even he who, while maintaining the existence of the dis- embodied Self, looks upon the pure Self as the agent, is a man of untrained understanding; he does not therefore see the truth about the Self and action. He is therefore a man of perverted intelligence,—his intelligence takes a wrong direction, is vicious, continually leading to birth and death. Though seeing; yet he does not see (the truth), like a man whose temtra- affected eye sees many moons, or like one who regards that the moon moves when the clouds are in motion, or like a man
—U5—17] CONCLUSION 457
who, seated in a vehicle, regards himself as running—when it is the others (the bearers) that run. ' Realisation of the Non-Agency of the Self Leads to Absolution from the Effects of All Works. Who thenis the wise man that sees rightly >—The answer follows:
Ge AMSA aral share a fecay | 7 ¢ r Y ™~ a Rast a Rasa afea a aeAg |) 20 1
17. Hewho is free from egotistic notion, whose mind is not tainted,—though he kills these creatures, he kills not, he is not bound.
He whose mind has been well trained in the scriptures, well-trained by a master’s instructions, and well-trained in the sound principles of reasoning, is free from the egotistic notion that ‘I am the agent.’ He thinks thus: It is these ‘five—the body, etc,, ascribed to the Self through avidya— that are the causes of all action, not I, I am the ‘witness of their actions, I am “without breath, without mind, pure, higher than the Indestructible which js Supreme” (Mund. Up. 2-1-2), Iam pure and immutable. He whose antah- karana (buddhi), which is an upadhi of the Self, is not tainted, ‘does not repent thus: “I have done this: thereby I shall go to naraka (hell).” He is wise: he sees rightly: though he kills all these living creatures, he commits no act of killing, nor is be bound by the fruit of a-dharma as an effect of that act.
(Objection) :—Even supposing that this is intended as a mere praise, the statement that “though he kills all these creatures, he does not kill” involves a 8elf-contradiction,
(Answer) :—This objection cannot stand; for, the state- ment can be explained by distinguishing the two standpoints
458 THE BHAGAVAD-GITA (Dis. XVIUE
of worldly conception and abrolute truth. Form the stand-~ point of worldly conception, which consists in thinking ‘T am. the killer’ by identifying the Self with the physical body etc., the Lord says, “though he kills ;” and from the stand-point of absolute truth explained above, He says. ‘he kills not, he is not bound,’ Thus both are quite explicable.
(Objection) :—The Self does act in conjunction with the body, etc,, as implied by the use of the word ‘pure’ in, xviii. 16, ‘he who looks on the pure Self as the agent.’
(Answer) :—This contention is untenable; for the Self being, by nature, immutable, we cannot conceive Him to act in conjunction with the body, ete. What is subject to change can alone conjoin with others, and thus conjoined can become the agent, But there can be no conjunction of the immutable Self with anything whatsoever, and He cannot therefore act in conjunction with another. Thus, the isolated condition being natural condition, And His immutability is quite evident to all, as taught by the sruti, smriti and reason. In the Gite itself, for instance, it has been over and over again taught in the words, “He is unchangeable” (ii. 25): “ actions are wrought by gunas” (III. 27); “though dwelling in the body, he acts not” (xiii. 31). And the same thing is also taught in the passages of the sruti such as ‘ It meditates as.it were, It moves as it were’ (Bri Up. 4-3-7). By reasoning also we may establish the same, thus:—That the Self is an entity without parts, is uot dependent on another, and is inmutable,. is the royal road (i.e., is undisputed). Even if it be admitted that the self is subject to change, He should only be subject. to a change of His own; the actions of the body, etc, can never be attributed to the agency of the Self. Indeed, the. action of one cannot go to another that has not done-it. And what is attributed to the Self by avidya cannot really pertain.
17—18] CONCLUSION : 459:
to Him, in the same way that the mother-of-pearl cannot be- come silver, or (to take another illustration) in the same way- that surface and dirt ascribed by children through ignorance, to akasa cannot really pertain to akasa. Accordingly, any changes that may take place in the body, etc., belong to them. only, not to the Self. Wherefore, it is but right to say that in the absence of egotism and of all taint in the mind, the. wise man neither kills nor is bound.
Having started this proposition in the words ‘‘he slays. not, nor is he slain ;” (ii. 19), having stated in ii. 20 as the reason therefore the immutability of the Self, having in the. beginning of the sastra (ii. 21) briefly taught that to a wise man there is no need for works» and having introduced the. subject here and there in the middle and expatiated upon it, the Lord now concludes it in the words that the wise man “Kills not, nor is bound” with a view to sum up the. teaching of the sastra. Thus in the absence of the evotistic feeling of embodied existence, the samnyasins renouuce all avidya-generated action, and it is therefore right to say that the threefold fruit of action “evil, good and mixed” (xviii. 12), does not accrue to the samnyasins; and the further. conclusion also is inevitable that quite the reverse is the lot of others. This teaching of the Gitasastra has been conclud- ed here To show that this essence ot the whole Vedic. Teaching should be investigated and understood by wise men of trained intelligence, it has been expounded by us here and, there in several sections in accordance with the Scripture. (sastra) and reason.
The impulses to action Now will be mentioned the impulses to actioa: Re (os or. ca at 34 Waal raear PAAAl ; < NA AK g SLT BH Balt lalaa: SHAG: H <o fy
460 | THE BHAGAVAD-GITA (Dis. XVIII
| 18. Knowledge, the object known, the ‘knower, (form) the threefold impulse to action; the organ, the end, the agent, from the threefold ~ basis of action.
Knowledge: any knowledge, knowledge in general. Similarly the object known refers to objects in general, to all objects of knowledge. The knower: the experiencer, partak- ing of the nature of the upadhi a creature of avidya. This ‘triad forms the threefold impulse to all action, to action in general, Indeed, performance of action with a view to avoid ‘a thing or to obtain another and so on, is possible only when ‘there isa conjunction of the three,—knowledge, etc The actions accomplished by the five (causes of action),—by the ‘body, etc.,—and grouped into three classes according to their respective seats—speech, mind, body,—are all traceable to ‘the interplay of tbe organ, etc.: and this is taught in the second part of the verse. The organ- that by which some- thing is done; eaternal organs being the organ of hearing, ‘etc., and the internal organs being buddhi (intelligence), etc. The end: that which is’ sought for, that which is reached through action by the agent. The agent: he who sets the ‘organs going, partaking of the nature of the upadhi (in which he works). In these three all action inheres, and they are ‘therefore said to form the threefold basis of action.
The impulses are threefold according to the gunas
Inasmuch as action, the several factors of action, and the ‘fruit, are all made up of the gunas, the Lord now proceeds to teach the threefold distinction of each, according to the three ‘distinct gunas, Sattva, Rajas and Tamas:
aid Ga aT Hay a Praa aN: | Het WAAFAA TNATTY AAT 1 VF Ui
18—290] | CONCLUSION 461;
19 Knowledge and action, and the agent, are said in the science of gunas to be of three. kinds only, according to the distinction In gumas.. Hear thou duly of them.
Action (karma): ‘karma’ here means action (kriya).. It is not used in the technical sense of the word denoting the. object of an actiou, what is sought to be attained by means. of action. Agent; the performer of acts. They are of three kinds only—This restriction is intended to imply the absence of dintinctions other than that caused by the gunas.—Gunas : Such as Sattva. The science of gunas here referred to is, Kapila’s system of philosophy.—Even Kapila’s science of, gunas is certainly an authority so far as it concerns gunas and their experiencer (bhoktvi). Though they are opposed to us as regards the supreme truth, viz, the oneness or none. duality of Brahman, still the followers of Kapila are of ac-. knowledged authority in the exposition of the functions of gunas and of their products, and their science ig therefore. accepted here as an authority as serving to extol the teach-. ing which follows. Hence no inconsistency. Hear, ete: _ Pay attention to the teaching which follows here, concerning knowledge and the rest, as well as their various distinctions. caused by different gunas, as I describe them duly, according. to science, according to reason.
Sattvic Knowledge Here follows the threefold character of knowledge: aaqag dae wransaadad | aaa Praag asa ffs antag 1) 2° 1 20. ‘That by which a man geés the one Indes.
tructible Reality in all beings, inseparate in the separated,—that knowledge know thou as Sattvic,
“462 THE BHAGAVAD-GITA [Dis. XVIII
Reality (Bhava): the one Self. Indestructzble : which ‘cannot be exhausted either in itself or in its properties; Kutastha or immutable. All beings: from <Avyukta, or the unmanifested matter, down to the sthavara or anmoving objects. That Reality, the Self, is not different in different bodies ; like the akasa, the Self admits of no division. Know ‘thou this direct and right perception of the non-dual Self as Sattvic. | Ralasic Knowledge
The dualistic fallacious’ systems of philosophy are Raja- sic and Tamasic, and therefore they cannot directly bring about the cessation of samsara.
qaeqaa J asad Aaaaregalaais, | Se Nn bs - ADS afd alg YAY asea ars UAT || XV 91, But that knowledge which by dufferen- tiation, sees in all the creatures various entities of distinct kinds, that knowledge know thou as Rajasic. By differentiation: regarding them as different in differ- ent bodies. Entit¢es: Selfs Which sees, etc,: This should
be interpreted to mean ‘by which one sees, since knowledge cannot be an agent.
Tamasic Knowledge aa FAIA Hl THAT HA | AAVATAAET TA ATAGHUSAT t} RV Al
99. But that which clings to one single eflect as if it were all, without reason, having no real object, and narrow, that is declared to be Tama- ‘BIC.
20— 247. CONCLUSION | 463
Tamasic knowledge is engrossed in one single effect,— such as the body or an external idol—as though it is all-com- prehensive, thinking ‘this body isthe Self’ or ‘that is God,’ end that there is nothing higher than that, Jiva (soul), for exatnple, dwelling in the body is regarded by the naked Sramanakas* etc., as being of the size of that body, and the Isvara is regarded (by some) to be the mere stone or piece of woodt This knowledge is not founded On reason and does not perceive things as they are. Because it is not founded On reason, it is narrow, as extending over a limited area, or @8 producing very small results. This knowledge is said to be Tamasic, because it is found only in Tamasic beings possessing no faculty of discrimination,
Sattvic Action The threefold nature of action is next described :
aad agers: Haq | AACA BH TAalaaqead || 22 |) 23. An action which ig ordained, which ig free from attachment, which is done without love
or hatred by one not desirous of the fruit, that action is declared to be Sattvic.
Ordained ; Obligatory (nitya). It is not an action done by one impelled by love or hatred, RaJjasic Action
Ta FATA GA BES at qa: |
feat Agra AgMaqzeaq 1 VY 1
* The Jains, Some MSS. read Kshapanakas. Tt The material of which the image is made.
464 THE BHAGAVAD-GITA [Dis. XVIIL
94. But the action which is done by one longing for pleasures, or done by the egotistic, costing much trouble,that is declared to be Rajasic.
Pleasures: as fruits of action, The Egottstic: not as. __ distinguished from one who has realised the true nature of the Self (who is absolutely free from egotism), but as distin- guished from one who is free from pride in the sense in which an ordinary srotriya (a devotee of the Vedic Religion). of the world is expected to be free from egotism. For, he who is absolutely without egotism, ¢.c., one who has realised the Self, cannot even be imagined to long for the fruit of an action; or to do an action costing much trouble.. Even the doer of a Sattvic action is ignorant ot the Self and is egotistic ; much more so are the Rajasic and Tamasic doers. In common parlance, a srotriya who is ignorant of the Self is said to be free from egotism; we say “He is a modest (unegot istic) Brahmana,” It is only from this class of persons that the doer of a Rajasic action is distinguished as being egotistic.
Tamasic Action ® © FF aN A AdIeq AG feaiaqaqed FZ WRI | ban + < ont Falercevad ha Gad AqayzaT Ii ae il
95. The action which is undertaken from delusion, without regarding the consequence, loss, injury, and ability, thatis declared to be Tamasic.
Loss : Loss of power and of wealth accruing from the action done, Injury to living beings, Ability: one’s own ability to complete the work.
Sattvic Agent
Now the Lord proceeds to treat of the distinction among
agents.
24—23 | CONCLUSION - 465
TwHag saad yearareantaas | facade: sat arias sead 1) 26
26. Free from attachment, not given to ego- tism, endued with firmness and vigour, unaffected in success and failure, an agent is said to be Sattvic. . |
Success; Attainment of the fruit of the action done. Unaffected: as having been impelled to act merely by the authority of the sastra, not by a desire for the fruits.
Rajasic Agent.
iat saRwIgEsa Karaaisaiy: | ¢ r~ g ~ Aa eTaNaieaa: Tar uaa: qfeaita: IIs ay
27. Passionate, desiring to attain the fruit of action, greedy, cruel, impure, subject to joy and sorrow, such an agent is said to be Rajasiec.
Greedy : thirsting for another’s property, not giving away one’s Own property to worthy persons, etc. (Cruel: doing harm to others. Impure: devoid of external and internal parity. Subject to joyand sorrow: rejoicing on the attain- ment of what is desirable, and feeling sorry on the attainment of what is not desirable or on having to part with what is desirable. Joy or sorrow may arise at the success or failure of the action in which he is engaged.
Tamasic Agent, AAG: WHA: Asa: ast Acafiatsoa: | Ag Vagal 4 say ae seas 1) re | 28. Unsteady, vulgar, unbending, deceptive,
wicked, indolent, desponding, and procrastinating, (such) an agent is said to be Tamasic,
466 THE BHAGAVAD-GITA =‘ [Dis. XVIII
Vulyar : quite uncultured in intellect (buddhi), who is like a child. Unbending ; not bowing like a stick to anybody. Deceptive: concealing his real power. Wicked: setting others at variance with each other. Indolent : not doing even _ what ought to be done. Desponding: always depressed in
spirit. Procrastinateng: postponing duties too long, always sluggish, not doing even in a month what ought to be done to-day or to-morrow. | Intellect and Firmness are threefold according to gunas. ane AA oO os Geuz Zia TMAIaaa AY | PeAAAAIAN Garad TAMA 1) VK Ul
99. The threefold division of intellect and Grmness according to qualities, about to be taught fully and distinctively (by Me), hear thou, O Dha- nanjayas |
Qualities: Gunas, such as Sattva. The first half of the verse coutains in an aphoristic form what is going to be taught. Dhananjaya: the conqueror of wealth. Arjuna is so called because he acquired much wealth,—human and divine, material and spiritual,—during his tour of conquest through the four quarters of the earth.
Sattvic Intellect,
gata a fear a srarard ware qi aat a ar ahr gfe: at wa ataty 3° 1 9. ‘That which knows action and inaction, what ought to be done and what ought not to be done,fear and absence of fear,bondage and libera— tion, that intellect is Sattvic, O Partha.
28—31)} CONCLUSION 467
Action (pravritti): the cause of. bondage, the karma- marga, the path of action as taught in the sastra. Inaction (nivritti) : the cause of liberation, the path of samnyasa —Ag “action ? (pravritti) and ‘inaction ’ (nivritti) occur in ‘connec- tion with ‘bondage’ (bandha) and ° liberation’ (moksha), they have been interpreted to mean the paths of action and renun- ciation (karma and samnyasa). What...done; the necessity for doing or not doing—by one who relies onthe sastra—at particular places and times, actions producing visible or invisible results, according as they are enjoined or prohibited vy the scriptural or social ethics. Fear etc: the cause of fear and the cause of fearlessness, either visible or invisible. Bondage and liberation : together with their causes. Knowledge is a vritti or function or state of intellect (buddhi), whereas ins tellect is what functions or undergoes change of state-* Even Sirmness(dhriti)is only a paricular function or state of intellect,
Ralasic Intellect, : aa aaa = aa aaa a | AUT Sar at wer usa 1 3e ty
31. That by which one wrongly understands dharma and a-dharma, and also what ought to be done and what ought not to be done, that intellect, O Partha, is Rajasic
Dharma is what is ordained in the scriptures and a- dharma is what is prohibited in them. What,,.done: the Bame that was mentioned already. (xviii. 30.).+ Wrongly : in opposition to what is determined by all (authorities). ,
“This is to show how the knowledge (jnana) whose threefold Dature has heen described already (Xviii- 20-22) is different from the intellect (buddhi) whose threefold nature is here described. —A.
468 THE BHAGAVAD-GITA [Dis, XVITE
Tamasic Intellect. arqd gant al asad AAA Far | 8 ~ A_e ~ a aaa faviaia gfe: at gat aaa 32
32. That which, enveloped in darkness, sees adharma as dharma and all things perverted, that, intellect, O Partha is Tamasic. |
It takes quite a perverted view of all things to be known Sattvic Firmness. gal ear ataa was oie gare: auasasrancoar ga: at wer alas Wy 32 ii 33. The firmness which is ever accompanied: by Yoga, and by which the activities of thought,of
life-breaths and sense-organs, O Partha, are held fast, such a firmness is Sattvic.
Yoga: samadhi or concentration of mind. Held fast. restrained from rushing into ways which are opposed to the sastra. It is only when they are restrained by firmness (of the intellect)that they do not rush into ways which are opposed to the sastra. The meaning of the passage is this: He who,. by unflinching firmness, restrains the activities of thought. (manas), of life-breaths and sense-organs, restrains them by Yoga,”
Rajasic Firmness.
| Fat g AARTATA gear ATTA SAA gaya HABIT ga: at gat UTM UW Re
——_—_$_$_——$$—————
* That is to say, one can restrain these activities by the firmness. only which is ever accompanied by samadhi, by concentration of mind in the Brahman. By mere firmness, which is not so accompanied by samadhi, one cannot invariably restrain them.—A.
32—36] CONCLUSION 469
34. But the firmness with which one holds fast to dharma and pleasures and wealth, desirous © of the fruit of each on its occasion, that firmness, O Partha, is Rajasic. :
Dharma etc. ; when a person is firmly convinced at heart that dharma, pleasure and wealth ought always to be secured and is desirous of the fruit of each whenever that one (dharma or pleasure or wealth) occupies his attention, the firmness of such a person is Rajasic.
Tamasic Firmness. | aa SN wa ais fad ada sy on los S a aq fagaie gaat gt: at wat araet 1 84 1 30- That with which a stupid man does not give up sleep, fear, grift, depression and lust,that firmness, O Partha, is Tamasic. | The stupid man holds sensual gratification in high esteem
and never gives up lasciviousness, He regards sleep, etc., as things that ought always to be resorted to,
Pleasure is threefold according to gunas.
The threefold division of actions and of the several factors (karakas) concerned in action, has been described. Here follows the threefold division of pleasure which is the effect of actions.
aa faa ira 2 A azaga aaeagad aa geared @ ass 1 36 1 36. And now hear from Me,—O lord of the Bharatas,—of the threefold pleasure, in which one
470 THE BHAGAVAD-GITA [Dis XVII
delights by practice and surely comes to the end of pain.* | )
Hear: Pay steady attention to, Practice: familiarity, — frequency. The end: cessation or alleviation.
Sattvic Pleasure. A ALA ett es bet GAH TAWAT ACMASTATIAA | ° pe thy rt aga Aran TBAT SIagAA MI 39 || 37. That which is like poison at first, at the end, like nectar that pleasure 1s declared to be Sattvic, born of the purity of one’s own mind.
Like poison at ferst: on its first occurrence it is attended with pain as it is preceded by much trouble in the acquisition of jnana or spiritual knowledge of vatragya or indifference to worldly objects, of dhyana and samadhi. At the end, the pleasure is like nectar, arising from mature knowledge and indifference to external objects. Declared: by the wise. Born ete : born of the purity of one’s own buddhi or antan- karana: or born of the perfectly clear knowledge of the Self. Being so born, the pleasure is Sattvic.
| ! Rajasic Pleasure.
~ AN raat bat SN
PARA ZAAAMAACS SIATAD |
qftora fasta age UT AAT 1 3S Al 38. That. pleasure which arises from the contact. of the sense-organ with the object,at first like nectar, in the end like poison, that is declared. to be Rajasic.
® The second half of this verse is construed by other commentators,
such as Sridhara and Madhusudana, with the next verse. Though the bhashya does not make it clear how it should be construed, I have,
following Anandagiri, made the whole verse appear to be a description of the threefold pleasure-—Tr.
36—40] CONCLUSION 471
In the end like poison: after indulgence, the (sensual) pleasure proves to be like poison, because it leads to deterio- ‘ration in strength, vigour, colour, wisdom, intellect, wealth and energy ; and because it leads to a-dharmay and, as an effect thereof, to hell (naraka).
Tamasic Pleasure: Wee AI a Ya Aleaaena: | MReMIAe TAAMTTEAR |) 3S |
39. The pleasure which at first and in the | sequel is delusive of the self, arising from sleep, indolence, and heedlessness, that pleasure is declared to be Tamasic.
In the sequel : after the termination.
No man or god is free from gunas. Here follows the verse which concludes the present subject : ; a wafer gaeat ar fate zag ar ga: | awa THATS wae: eaafaarts 1 vo 40 There is no being on earth, or again in heaven among the Devas, that can be free from these three guvas born of Prakriti.
Being: animate or inanimate, Gunas; such as Sattva. On Earth: among men.
The sequel sums up the whole Doctrine.
The whole samsara, manifested as action, instruments of action, and results, made up of the gunas (Sattva, Rajas, and Tamas), and set up by avidya,—the evil of samsara has been thus described as well as its root. It has also been figura- tively represented as a tree, in xv. 1, et seq. It has also
472 THE BHAGAVAD-GITA [Dis, XVIH
been said that after having cut the tree of samsara asunder with the strong sword of non-attachment, “Then That Goal should be sought after” (xv. 3, 4). From this it may follow that, as everything is made up of the three gunas, a cessation of the cause of samsara cannot be brought about. Now, it is with a view to show how its cessation can be brought about, with aview, further, to sum up the whole teaching of the Gita-sastra, and with a view to show what the exact teaching of the Vedas and the smritis is which should be followed by those who seek to attain the highest end of man,—it is with this view that the next section, from xvViil. 41 onward, is commenced.
Duties of the four castes ordained according to nature. MANGAN Batt A qwzeaq | Cn lan ~ Al RQ HAT MANGA SMTA | we? ty
41. Of Brahmavas and Kshatriyas and . Vaisyas, as also of Sudras, O Parantapa, the duties are divided according to the qualities born of nature. : 3 ¢ - Sudras are separated from others—who are all mentioned together in one compound word—because Sudras are of one birth and are debarred from the study of the Vedas. Divided: the duties are allotted to each class, as distinguished from those pertaining to the other classes.—By what standard ?P-— According to the qualities (gunas) born of nature. Nature (svabhava) is the Isvara’s Prakriti, the Maya made up of the three gunas. Itis in accordance with the gunas of the Prakriti that duties—such as serenity and the like—are assigned to the Brahmanas, etc, respectively. Or to explain in another way: The source of the Brah- mana’s nature (svabhava) is the guna of Sativa; the source
40—4 1) CONCLUSION. 473
‘of the Kshatriya’s nature is Rajas and Sattva, the latter ‘being subordinate to the former ; the ‘source of the Vaisya’s nature is Rajas and Tamas, the latter being subordinate to the former ; the source of the Sudra’s nature is Tamas and Rajas, the latter being subordinate to the former. For, as We see, the characteristic features of their nature are serenity, lordliness, activity, and dullness respectively,
Or to interpret yet in another way :—Nature (svabhava) ‘is the tendency (Samskara, Vasana) in living beings acquired ‘by them in the past births, and manifesting itself in the Present birth by way of being ready to yield its effects: and this nature is the source of the gunazs, it being impossible for the gunas to manifest themselves without a cause. The ‘assertion that nature (Samskara, Vasana) is the cause (of the unas) means that it is a kind of specific cause.* The duties, Such as serenity, are assi gued to the four classes in accordance with the gunas of Sattva, Rajas and Tamas, which are brought into manifestation by their respective natural tenden- ‘cies, and which lead to those duties as their natural effects.
(Objection) :—The duties of Brahmanas, etc., are enjoin- ed by the sasira and are assigned to them by the sastra. How then can it be said that they are divided according to Sattva and other gunas ?
(Answer) :—There is no room here for any such objection. By the sastra, too, are the duties—such as serenity—assigned ‘to the Brahmanag, etc., only in accordance with their re3pec- tive gunas, such as Sattva, but not independently of them. Wherefore it is said that duties are assigned according to gunes, though it has also been said thatthey are assigned by the sastra. What then are those duties ?—'l'he answer follows:
———
ea ae ane * Nimitta-karana or secondary cause, as opposed to the Upadana- katana or niaterial cause of the gunas, namely, Prakritie—A
Bt me
474 THE’ BHAGAVAD-GITA [Dis, XVHE
. ‘ N stat area: ait aatfeatrsata a | oth. tee : ee | aia fasraatara asa BAA || ¥2 Il 42, Serenity, self-restraint, austerity, purity forgiveness, and also uprightness, knowledge, wisdom, faith—these are the duties of the Brah- manas, born of nature. | ‘Serenity’ and ‘self-restraint’ have already been explained (xvi. 1,2), Austerity: physical austerity, and 60 on, mentioned above (xvii, 14, 15, 16). Purity: already explained, Faith:in the teaching of the scriptures. Born of nature: this means the same here as in the latter portion of xviii. 41. |
ta ad) BAe Je AcaqwaAy | araMiaTaaa Ba BA BAaAT | ¥ 3 43. Bravery, boldness, fortitude,promptness,
not flying from battle, generosity and lordliness. are the duties of the Kshatriyas, born of nature.
Fortitude : that by which upheld one is not subject to depression, under any circumstances whatever. Promptness = the performing, without confusion, of duties which present themselves quite unexpectedly and demand ready action. ‘Not flying from battle : not turning away from foes. Lordluness; exercise of ruling power over those who are to be ruled.
SAIMIainsa AqaTA BMAAT | [es e ros qeaqaeAs SA WRUNG Byaaq 1 #8 i 44, Ploughing, cattle-rearing, and trade are the duties of the Vaisyas, born of nature. And of
the nature of service is the duty of the Sudra, born of nature
42—45] CONCLUSION 475.
Devotion to one’s own duty leads to perfection
These duties, respecti vely enjoined on the several castes, lead, when rightly performed, to Svarga as their natural result, as stated in the Smritis, such as the following: “Men of several castes and orders, each devoted to his respective. duties, reap the fruits of their actions after death, and then by- the residual (karma) attain to births in superior countries, castes and families, possessed of comparatively superior. dharma, span of life, learning, conduct, wealth, happiness and, intelligence.” (Apastamba-Dharmasutra, 2-2-2, 3). And in the Purana also are specified the different results and worlds. which the several castes and orders attain. But, from the. operation of a new cause * the following result accrues.
a a Broa: Gas sad ac | snica: Bis aan este apy +4 4 45. Devoted each to his. own duty, man, attains perfection; how one, devoted to one’s own duty, attains success, that do thou hear.
Hach to his own duty: as ordained according to his. nature. Man: he who is qualified (for Karma-Yoga). Perfection (samsiddhi): which consists in the body and senses being qualified for the devotion of knowledge (jnana-nishtha), after all their impurities have been washed away by the per- formance of one’s own duty.—Can this perfection be attained, directly by the mere performance of one’s own duty + P—. No.—How then ?—Learn how it can be attained :
* That is when the same duties are performed, not for the sake of their immediate results, but for the sake of Moksha.—a.
T The questioner understands perfection ‘in the sense of absolute. perfection i.e., Moksha. It is, of course, impossible to attain Moksha. by works slone —A,
“476 THE BHAGAVAD-GITA [Dis. XVIII
aa: safaqarat Ga aafy aay | aan aavaza fafe eae ara: |) 88 1
46. Him from whom is the evolution of (all) beings, by whom all this is pervaded,—by worship- ping Him with his proper duty, man attains perfection.
‘Pravritti’ (in the text) may mean either evolutvon or -actwity ; and it proceeds from the Isvara, the Antaryamin, the Ruler within. Becngs: living creatures. His proper ‘duty: each according to his caste, as described above. Worshipping the Lord by performing his duty, man: attains ‘perfection, in so far only as he becomes qualified for the devo- “tion of knowledge (jnana-nishtha).
Such being the cause, therefore,
Sa Baa, AN: Wwaaragsare | aupamad su Haaga Me 1 ¥ 8 I
| 47. Better is one’s own duty (though) desti-
‘tute of merits, than the duty of another well performed. Doing the duty ordained according to nature one incurs no sin.
Just as a poisonous substance does not injure the worm ‘born in that substance, so, he who does the duty ordained ‘according to his own nature incurs no sin,
One ought not to abandon one’s own duty
lt has been said that he who does the duty ordained ‘according to his nature incurs no sin like @ worm born in “poison, that the duty of another brings on fear, and that he ‘who does not know the Self cannot indeed remain even fora tmoment without doing action. Wherefore,
46—48] CONCLUSION 477;
aes BH Baa ada a aa | aarear & ean qaarhRarzar: |) vc I
43. The duty born with oneself, O son of: Kunti, though faulty, one ought not to abandon;. for, all undertakings are surrounded with evil, as. fire with smoke.
Born with oneself: born with the very birth of man. Faulty: as everything is composed of the three gunas, All’ undertakings: whatever the duties are; by context, one’s. Own 28 well as other’s duties ; for, the reason here assigned is that they are all made up of the three gunas,
Though a man may perform another’s duty, abandoning- what is called his own duty, the duty born with himself, he. is not free from fault; and another’s duty brings on fear.*- And since it is not possible for any man who does not know the Self to give up action entirely, therefore he ought not to. abandon action (karma)
Is entire renunciation of action possible ?
(Now, let us enquire); Is it because of the impossibility- of entire abandonment of action that no one ought to renounce. one’s own (nature-born) duty, or is it because some sin fe accrues from tke abandoning of the duty born with oneself ?
(Question) :—Now, of what good is this enquiry ?
(Answer) :—In the first place, if the duty born with one- self ought not to be abandoned (merely) because of the. impossiblility of renouncing action entirely, then it would follow that there can be nothing but merit in renouncing it entirely.
* Therefore, it is not right to do another’s duty.—.,
T The sin (pratyavaya) arising from the neglect of the duty enjoined, in the sruti as obligatory-—A,
478 THE BHAGAVAD-GITA [Dis. XVIII
The Sankhya, Buddhistic and Vaiseshika theories
(Objection) :—Yes; but an entire renunciation is not ~possible.—Is the soul (Purusha) always mobile like the gunas of the Sankyas? Or, is action itself the actor (soul), like ‘the five Skandas of the Buddhists, undergoing destruction every moment? In either case, an entire renunciation of action is impossible.*
Now there is also a third theory—When the thing (soul) ‘acts, then it is active ; when it: does not act, then it is actionless. Such being the case, it is possible to renounce action entirely. And there is this peculiarity in this theory : neither is the thing (soul) ever mobile, nor is action itself the actor (the soul); but it is a permanent fixed substance, wherein action which was non-existent before arises, and ~wherein action which has been existent ceases while the substance remains pure (actionless), with the potentiality (of ¢he activity) in it, and as such forms the actor,—Thus say the followers of Kanada. What objection is there to this theory ?
Refutation of the Vaiseshika theory
(Answer) :—There is certainly this Objection, that itis contrary to the Lord’s teaching—How do you know ?—For, the Lord has said ‘there can be no existence of the non- existent’? (ii. 16) and soon. But according to the followers of Kanada, the non-existent comes into existence, and the existent becomes non-existent. Wherefore their theory 18 contrary to the Lord’s teaching.
(Objection) :—How can it be objected to if it agrees with reason, though it may be opposed to the Lord‘s teaching?
(Answer) :—We reply :
oh SOS SS SS 8 ll * Inasmuch as it would imply that the soul undergoes ehange in its ‘very nature:—.
48] CONCLUSION 479.
This view is certainly objectionable, because it is opposed’ to all evidence.—How ?—If a dvyanuka (an aggregate of two. atoms) or other substance is absolutely non-existent before its production, and if, remaining for a time after production, it again becomes non-existent, then it follows that what was. non-existent, becomes existent, and what is existent wil] be- come non-existent; that non-entity becomes an entity and an entity becomes uon-entity. In that case it must be that a non-entity (abhava) which is to become an entity (bhava) is like a rabbit’s horn before becoming an entity, and that it becomes an entity by the action of the threefold cau se,—of the material, the nun-material or accidentals and the efficient causes, ” (samavayi-asamavayi-nimitta-karanas). Now it is not possible to hold (in the present case) that a non-entity is. born and needs a cause; for, it does not apply to other non- entities, such as arabbit’s horn. Ifa pot or the like, which is to be produced (as an effect), be of the nature of an entity, then we can understand that when it is to be produced as an
effect, it needs a cause so far merely as regards its manifes- tation. 3
Moreover, if the non-existent should become existent and the existent should become non-existent, then nobody can be certain as to anything whatsoever in matters of evidence and things ascertainable by evidence, inasmuch as there can be no certainty that the existent will continue to be existent and the non-existent will continue to be non-existent.
Moreover, when they (the followers of Kanada) say that a dvyanuka or such other substance is produced as an effect, they speak of it as connected with its cause and as existent, Having been non-existent before production; it becomes, in virtue of the operation of its cause cannected with that cause—the ultimate atoms—and with ewistence, by the rela- tion known as samavaya, i.¢., intimate or inseparable relation
480 THE BHAGAVAD-GITA (Dis. XVIIT
When (thus) related, ¢.e. when it is inseparably connected with the cause, it becomes existent. Here they may be asked to explain how the non-existent can have a cause of its own. We cannot indeed think of a thing which can cause the birth of a barren woman’s son or his relation to anything else.
(Objection) :—The Vaiseshikas do not hold that the non~ existent is related to anything. It is substances, ruch as dvyanukas, that are said to be intimately related to their. Causes.
( Answer) :—No; because thsy are not supposed to exist prior to this relation.—The Vaiseshikas do not argue that a pot or the like exists prior to the action of the potter, the potter's stick and wheel. Neither do they :hold that clay assumes by itself the form of a pot. Wherefore, as the only other alternative, they have to admit that the non-existent: (pot) becomes related (to the cause),
(Objection) :—It is not opposed to reason to hold that, though non-existent, it may be related by samavaya or intimate: relation (to the cause).
(Answer) :—Not so; for, no such thing can be admitted in the case of a barren woman’s son,—lf weare to hold that. the antecedent non-existence (pragabhava) of a pot or the like becomes related to the cause, but not the barren woman’s son, not- withstanding that both are alike non-entities (abhava), it is necessary to show how one non-entity can be distinguished from the other. Non-existence of one, non-existence of two, non-existence of all, antecedent non-existence (pragabhava), non-existence after destruction (pradhvamsabhava), mutual non-existence (anyonyabhava), absolute non-existence (atyanta- bhava),—nobody can point out any definite distinction among these in themselves. In the absence of a distinction, it is unreasonable to hold that only the antecedent non-existence of a pot becomes a pot through the action ofa potter, ete.,
48] CONCLUSION 481
that it becomes related to a cause of its own, v7iz., the pot- shreds which are existent; that when thus related it can very well be spoken of as being produced and so on, but that such is not the case with regard. to the non-existence after destruc- tion (pradhvamsabhava) of the same pot, though both alike are non-existent. It is unreasonable te hold that other non- existences (abhavas) such as non-existence after destruction, can never become (an existent effect) and so on, whereas, antecedent non-existence alone, such as that of dvyanuka and the like substances, can become (an existent effect.) and so on, though it is an abhava or non-existent quite as much as non- existence after destruction or absolute non-existence. .
(Objection) :—We do not hold that the non-existent be- comes the existent. <a
(Answer):—Then the existent becomes existent,—for instance, a pot becomes a pot, a cloth becomes a eloth. This, too, is opposed to all evidence, like the theory that non- existent becomes existent.
Refutation of the Parinama-Vada.
As to the Parinama (transformation) theory of the Sankhyas, even that theory does not differ from the theory of the Vaiseshikas, inasmuch as it postulates the production of properties non-existent before, as well as their destruction. Even admitting their explanation that by manifestation or disappearance (an effect is said to come into existence or undergo destruction), the theory is all the same opposed to evidence, as may be found if we enquire whether the manifes- tation and disappearance are previously existent or non- existent,
For the same reason, wehave to condemn that theory also which says that production etc, of an effect, are only different states of the cause itself.
7 Bh
482 THE BHAGAVAD-GITA [Dis. XVIII -
The Lord’s theory of illusion.
As the only other alternative, there remains this theory, that the One Existence, the sole Reality, is by avidya, imagined variously, as so many things undergoing production, destruction and the like changes, like an actor on the stage, This doctrine of the Lord has been stated in ii. 16; the consciousness of the existent (sat) being constant and the consciousness of all the rest being inconstant.
The enlightened alone can renounce action entirely.
(Objection) ; ~Then, the Self being immutable, where is the impossibility of renouncing all action entirely ? = (Answer) :—Action is the property or attribute oof the gunas, be they regarded as real things, or as things set up by avidya. It is ascribed to the Self through avidya, and it has therefore been said that no ignorant man (avidvan) can renounce action entirely even for 2 moment (iii. 5). On the other hand, he who knows the Self is able to renounce action entirely, inasmuch as avidya has been expelled by vidya or wisdom ; for, there can be no residue left of what is ascribed by avidya, Indeed, no residue is left of the second moon created by the false vision of the tumira-affected eye, even after the removal of témira. Such being the case, the statements contained in v. 18, xviii. 45, 46 are quite reasonable,
Perfection in Karma-Yoga leads to absolute Perfection.
It has been said that the perfection reached by means of Karma-Yoga consists in becoming qualified for jnana-nishtha, the Path of Wisdom ; and it is with a view to describe, as the fruit thereof, the naishkarmyasiddhi,—perfection in the form of absolute freedom from action, known as jnana-nishtha,— that the Lord now proceeds to teach as follows ;
48 —49) CONCLUSION 483
aewge: ara fra Anaege: | AeaMiate Rat Gaaaaeswy 1 2g 11 49. He whose reason is not attached any- where, whose self is subdued, from whom desire has fled, he by renunciation attains the supreme state of freedom from action.
He whose reason (buddhi, antah-karana) is free from attachment to sons, wife, and other objects of attachment, whose self (antah-karana) is brought under his own control, from whom desire for the body, for life, and for pleasures has fled—a person of this sort who knows the self attains to the supreme perfection, to absolute freedom from action (naishkarmyasiddhi), by samnyasa, In virtue of his know- ledge of the unity of the actionless (nishkriya) Brahman and the Self, all actions have fled from him. This is known as tne state of absolute freedom from action; and it is a siddhi or perfection.—Naishkarmyasiddht may alao mean the attainment (siddhi) of naishkarmya, the state in which one remains as the actionless Self. It is supreme as distinguished from the perfection attainable by Karma-Yoga ; it is the state of immediate liberation (sadyo-mukti). This state is attained, by samnyasa or right knowledge,—or better still, by the renunciation of all actions for which one is prepared by his right knowledge, and,so says the Lord in v. 13.
Now, the Lord proceeds to teach how a man who, having attained perfection (as described above in xviii. 46) by performing his duty (as taught above) in the service of the Lord, has come by the discriminative knowledge of the Self can attain the perfection known as naishkarmya or absolute freedom from action, 7.¢., a firm unswerving stand in the knowledge of the pure Self.
484 THE. BHAGAVAD=GITA — [Dis, XVIIE
fas wat aa aa aatssaa fata a aaraaa seta far sae at wT |) 4 AI
50. How he who has attaimed perfection reaches Brahman, that in brief do thou learn from Me, O son of Kunti,—that supreme consummation of knowledge. : Z |
The perfection he has already attained consists in the body and the senses being prepared for devotion to knowledge as a result of the Grace of the Lord worshipped through his. duty. Reference to this (perfection) serves as a prelude to: what follows. What is ‘that perfection to which that reference forms a prelude?—It is the process of jnana- nishtha, or devotion to knowledge, by which he attains. Brahman, the Supreme Self. That process, the way to the attainment of jnana-nishtha, do thou understand with certainty from my speech.—Is it to be described at length P—No, says the Lord ; it will be described only in brief.
Absolute perfection is the consummation of
7 Self-knowledge.
What the attainment of Brahman—referred to in the words “how he reaches Brahman,”—is, the Lord proceeds to. specify in the words “that supreme consummation of know- ledge.” Consummation (nishtha) means perfection, the final or highest stage. |
* (Question) :—Consum mation of what ?
* The following discussion in the form of questions. and answers is. intended to show that the consummation of knowledge is. a well-defined end as spoken of heree It is the consummation of Brahma-jzana {knowledge of Brahman). Brahma-jana is not difterent from Self- knowledge, and the nature of the Self is defined here in ii- 20 and in the- Upanishads: and it'can also be ascertained by reasoning upon scriptural texts, which describe him as “devoid of attachment and immutable”, — A. )
» S019 i FE OCONCLUSION 28 485
(Answer) :-—Of Brahma-jnana or knowledge of Brahman,
(Question): —Of what nature is the consummation of Brahma-jnana P | | 7
(Answer) :—Of the same nature as Atmajnana or Self- knowledge. © | | 7 | |
(Question) :—Of what nature is the Self-knowledge ?
(Answer) :—Of the same'nature asthe Self, >
(Question) :—Of what nature is the Self ?
(Answer) :—Of the nature described by the Lord and in the passages of the Upanishads, and (ascertainable) by nyaya ‘or reasoning (upon the scriptural texts). |
. _ Is Self-knowledge possible at all?
(Objection) :—Knowledge or cognition (jnana) is of the form of its objec:. But it is nowhere admitted that the Self is an object: of cognition or has a form.
(Answer):—The Self has a form, as taught in the scrip- tural passages, “In colour like the sun’ (Sve. Up. 3-8) ‘Luminous in form’ (Chha. Up. 3-14-2); ‘Self-luminoug ” (Bri. Up, 43 9), ie |
(Objection) :—No; those passages are intended to remove the idea'that ths Self is of the nature of darknega {Tamas).— When the Self is said to be neither of the form of a substance nor of an attribute, it would follow that the Self is of the nature ‘of darkness: and the preventing of this idea 48 the aim of the descriptions such as ‘ In colour like the sun.’ Form is specifically denied, the Self being described as ‘formless ’ (Katha-Up. 3-15). Neither is the Self an object of cognition, as taught in passages like the following: ‘‘ Hig form stands not in (our) ken, nor can any one see Him with the eye” (Sve, Up. 4-20) ; “ Without sound and touch ” (Katha-Up. 3-15). Wherefore it ig Wrong to spgak of a Cognition of the ferm of the Self. |
486 THE BHAGAVAD-GITA [Dis. XVIIE
Such being the case, how can_there be a:cognition of the Self? Indeed, all cognition, whatever be its object, is of the form of that object. And it has been said that the Self is formless. If both the Self and the cognition thereof be formless, how is the constant meditation of Self-knowledge or the consummation thereof to be attained ?
The Self reveals Himself in,Pure Reason.
(Answer) :—Do not think so: for it can be shown that the Self is extremely pure, extremely clear, and extremely subtle. And Buddhi (reason) being as pure, etc., as the Self,
it can put on the semblance of that aspect of the Self which is manifested as consciousness. Manas puts on a semblance
of Buddhi, the sense-organs puts on a semblance of Manas, and the physical body again puts on a semblance of the
sense-organs. Wherefore common people look upon the mere physical body as the Self. And the Lokayatikas (mate-
rialists) who argue that consciousness is @ property of the physical body declare that the Purusha or Soul is identical with the physical body endued with consciousness. Simi- larly, others again argue that consciousness is a property of the: senses ; others again argue that consciousness: is a property of Buddhi, There are a few who hold that there is something
within even beyond the Buddhi, viz. the Avyakta (the Unmanifested) also called the Avyakrita(the Undifferentiated),
in the form of Avidya; and they say that the Avyakrita is the. Self.* Everywhere, from Buddki down to the physical body,
the cause of illusory indentification of each with the Self is its wearing a semblance of the consciousness of the Self; and it
is therefore unnecessary to impart directly a knowledge of the Self. What then is necessary.?—What is necessary is the mmere etme on of the nol Sey aac) an ea
* Those who study and contemplate upon the Cause of the universe
regard the Antaryamin, the Avyakrita endued with consciousness, as the SelHf.—A.
50] CONCLUSION 487
-names, forms and the like; but it is unnecessary to try and teach what the consciousness of the Self is like, inasmuch as it is invariably comprehended in association with all objects of perception which are set up by avidya, Accordingly, the Vijnanavadins, the Buddhistic Idealists, hold that there is nothing real except ideas, and that these ideas require no
external evidence (to prove their existence), inasmuch as it is admitted that they are self-cognized. Therefore we have
only to eliminate what is falsely ascribed to Brahman by avidya; we have to make no more effort to acquire a know-
ledge of Brahman as He is quite self-evident. Though thus quite self-evident easily knowable, quite near, and forming
the veny Self, Brahman appears—to the unenlightened, to
those whose reason (Buddhi) is carried away by the differen- tiated phenomena of names and forms created by avidya—as
unknown, difficult to know, very remote, as though He were
a separate thing. But to those whose reason (Buddhi) has turned away from external phenomena, who have secured the
grace of the Guru and attained the serenity of the self (manas), there is nothiug else so blissful, so well-known, so easily
knowable, and quite so near as Brahman, Accordingly, the knowledge of Brahman is said to be immediately comprehend-
ed and unopposed to dharma (ix. 2.) |
Some conceited philosophers hold that reason (Buddhi) cannot grasp the Self, as He is formless, and that therefore the Devotion of Right Knowledge is impossible of attainment.
True, it is unattainable to those who have not been pros Perly initiated into the traditional knowledge by the Gurus (the Great Ones), who have not learned and studied the (teachings of the) Vedanta, whose intellect is quite engrossed
in the external objects of senses, and who have not been trained in the right sources of knowledge, But, for those
who are differently situated, (7.e., who have been duly initiated etc.,) it is quite impossible to believe in the reality of the
488 | THE BHAGAVAD-GITA [Dis. XVIII
dual—the ‘perceiver and the perceived—of our external perception, because they perceive no reality other than the consciousness of the Self. And we have shewn in the prece- ding sections that this—not the reverse—is the truth, and the Lord also has declared the same in ii. 69. Wherefore it is only a cessation of the perception of the differentiated forms of the external world that can lead to a firm grasp of the real nature of the Self. For, the Selfis not a thing unknown to anybody at any time, is not a thing to be reached or got rid of or acquired. If the Self be quite unknown, all under- takings intended for the benefit of oneself would have no meaning. It is not, indeed, possible to imagine that they are for the benefit of the physical body or the like which ‘has no consciousness ; nor is it possible to imagine that pleasure is for pleasure’s sake and pain is for pains’s sake. It 1s, moreover, the Self-knowledge which is the aim of all endeavour.” Wherefore, just as there is no need for an external evidence by which to know one’s own body, so there is no need for an external evidence by which to know the Self who is even nearer than the body. ‘hus it is clear that, to those who can discriminate, the Atma-jnana-nishtha (devotion to Self-know- ledge) is easy of attainment. Cognition and the Cognizer are self-revealed,
Those also who hold that cognition (jnana) is formless and is not known by immediate perception must admit that, since an object of knowledge is apprehended through cogni- tion, cognition is quite as immediately known as. pleasure or the like.
Moreover, it cannot be maintained that cognition is a thing which one seeks to know —If cognition were unknown, it would be a thing which has to be sought after just as an
* All action’ enjoined in the sruti is intended only as a means to Self knowledge- Vide, Vedanta-Sutras III, iv. 26-27—A-
50—51) / CONCLUSION: 489
object of cognition is sought after. Just as, for example, a man seeks to reach. by cognition the cognizable object such as ‘® pot, 80 also would he have to seek to reach cognition by means of another cognition: But the fact is otherwise. ‘Wherefore cognition is self-revealed, and therefore, also, is the cognizer self-revealed,
Therefore it is not for the knowledge (of Brahman or the Self) that any effort* is needed ;itis needed only to prevent us from regarding the not-Self as the Self. Therefore, Devotion to Knowledge (jnana-nishtha) is easily attainable.
The Path to Absolute Perfection,
How is this consummation of knowledget to be attained ?
Listen :
GaN Zea Fel zalsswra fara sy) SUIT UTS Sq gT 1) &e |]
ol. Endued with a pure reason, controlling the self with firmness,abandoning sound and other objects, and laying aside love and hatred ;
Pure;free from illusion (maya), from doubt and mis- ‘conception. HKeason (buddhi) : the determining faculty. The Self: the aggregate of the body and the senses. Abandoning etc : (as we should understand from the context) all superflu- ous luxuries, all objects except those only which are necessary for the bare maintenance of the body, and laying aside love and hatred even for those objects which appear necessary for the maintenance of the body.
* With & view to bring into existence something that does not already exist by means of an act enjoined in the Sruti.—A,
+ A continuous current of the knowledge of Brahman; the reason merging in Brahman through the elimination of all alien attributes ascribed to Him.—A- ; , | |
490 THE BHAGAVAD-GITA [Dis. XVIII
Then, fafawaat Beart waarnraaraas | cuaaaga fa acea agar: 1) 42 I
52. Resorting to a sequestered spot, eating but little, speech and body and mind subdued, always engaged in meditation and concentration, endued with dispassion ;
_ Resorting, etc,, ever accustomed to resort to such se- questered spots as a jungle, the sandbank of a river, the mountain-cave, Hating but little; as conducive to the sere- nity of thought by keeping off sleep and such othér evils. This devotee of wisdom should also restrain his speech, body and mind. With all the senses thus quieted, he should always and devoutly practise Diyana or meditation upon the nature of the Self, and Yoga or concentration of the mind on the Self. Always: this implies that he has to do nothing else, no mantrajepa (repetition of chants or mystic formulae), etc. Dispassion ; absence of desire for visible and invisible objects. This should be a constant attitude of the mind,
Moreover, HEFT AS BG Bla Hrd WAV fagza fAwa: anear aaa Beg 43 it 53. Having abandoned egotism, strength, arrogance, desire, snmity, property, free from the notion of “mine,’? and peaceful, he is fit for be-
coming Brahman.
Egotism: identifying the Self with the body, etc. Strength : that strength which is combined with passion and desire, but not the pyhsical or any other strength: the latter
. 52—54] CONCLUSION _ 491
being natural, its abandonment is not possible, Arrogance : which follows the state of eXultation and leads to the trans-. gression of dharma, as said in the smriti :
“‘When a man exults, he becomes arrogant, and when he; becomes arrogant, he transgresses dharma”—
(Apastamba-Dharmasutra, 1-13-4). ;
Property: though a man is free from all passions of the. mind and the senses, he may own so much of external belong- ings as is necessary for bodily sustenance and for the observ-. ance of his duties (dharma); bat even this the aspirant abandons ; te., he becomes a Paramahamsa-Parivrajaka, a, Samuyasin of the fourth or highest order. He does not regard even the bodily life as his. Peaceful : free from exultation and care. Such a devotee of wisdom is fit to become. Brahman.
The consummation of Knowledge attained by Devotion In this way,
AA: AAAAT A MATA A BETA | aH: 4g Wag age wud gaq |) ee 1
54. Becoming Brahman, of serene self, he. neither grieves nor desires, treating all beings alike; he attains supreme devotion to Me.
He who has reached Brahman and attained self-serenity; does not grieve regarding his failure to accomplish an object or regarding his wants. It is not indeed possible to Suppose. that he who knows Brahman can have a longing for any: object unattained ; therefore the words “he neither grieves nor desires” is iantamount to saying that such is the nature of the man who has become Brahman — Another reading makes the passage mean “he neither grieves nor exults.”"—Treating ali
“492 THE BHAGAVAD-GITA [Dis, XVIII
‘beings alvke : he regards the pleasure and pain of all creatures equally with his own, z.e., that they would affect them just as they affect himself).-—It is not meant here that he sees the identity of the Self in all, as this will be mentioned in the next verse.—Such a devotee to wisdom attains highest devo- tion to me, the Supreme Lord,—the fourth or the highest of ‘the four kinds of devotion,—viz., the Devotion of Knowledge, -—spoken of in vii. 16. Then, co. [os (ons Weal AMAA AAAS Aad: | A bet as aa At azaat snzal fast aAeAteaATyT 1) 4S tl 55. By Devotion he knows Me in truth, what
-and who I am; then, knowing Me in truth, he forthwith enters into Me. |
By Bhakti, by the Devotion of Kuo wledge, he knows Me as 1 am inthe diverse manifestations caused by upadhis. He ‘knows who I am, he knows that L am devoid of all the diffe- ‘yences caused by the upadhis, that I am the Supreme Purusha, ‘that lam like unto akasa; he knows Me to be non-dual, the ‘one Consciousness (Chaitanya), pure and simple, unborn ‘andecaying, undying, fearless, deathless. Then knowiug Me in truth, he enters into Myself immediately after attaining ‘knowledge.
Tt is not meant here that the act of knowledge and the act of entering are two distinct acts,—What then is the act of entering P—It is the knowledge itself ; for, there is nothing to be effected (by knowledge) other than itself, asthe Lord has, taught. “Do thou also know Meas Kshetrajna.” (xiii. 2).
(Objection) ;—The statement that ‘by the supreme devotion of knowledge he knows Me,” involves a contradic- tion. How ?—Thus: when the knowledge of a certain object ‘arises in the knower, then and then alone the knower,knows
34—55]. ‘CONCLUSION 493:
that object ; no devotion to that knowledge, no repetition of: the knowledge, is necessary. Therefore, the statement that “he knows Me, not by knowledge, but by devotion to know-. ledge, by a repetition of knowledge,” involves a contradiction.
(Answer) :—This objection does not apply here; for, the. word “devotion (nishtha)”means that the knowledge aided by. all the favourable conditions of its rise and development. and freed from obstacles culminates in a firm conviction by one’s Own experience. When the knowledge of the unity of the. individual Self (Kshetrajna) and the supreme Self (Para- matman), generated by the teachings of the Scriptures and the master under conditions favourable to the rise and ripening of that knowledge—vzz., purity of mind, humility and other attributes (xiii, 7. et seg.)—and accompanied with the renun- ciation of all works which are associated with the idea of distinctions such as the agent and other factors of action, cluminates in a firm conviction by one’s own experience, then the knowledge is said to have attained supreme constmma- tion. This jnana-nishtha (Devotion of Knowledge) is referred: to as the Supreme or fourth kind of Devotion, Bhakti (vii. 17), —supreme as compared with the remaining three kinds of Devotion, with that of the distressed, ete., (vii. 16). By this. supreme devotion the aspirant knows the Lord as He is, and immediately after wards all consciousness of difference between the Isvara and the Kshetrajna—disappears altogether. Thus: there is no contradiction involved in the statement that “by. the Devotion of Knowledge (the aspirant knows) Me.”
Renunciation of all works is necessary for
absolute perfection
Tken alone can the well-ascertained teaching of all scriptures—wviz,, the Upanishads, Itihasas, Puranas and Smritis—enjoining retirement have a meaning. . The scrip- tural texts are such as the following ; |
494 THE BHAGAVAD-GiTA (Dis. XVIII
“Knowing It, they rerounce and lead a mendicant life,” (Bri, Up. 3-5-9).
“Wherefore they say that renunciation is excellent ‘among these austerities.”— (Yajniki-Up, 79:)
“Renunciation excels.”—(Ibrd. 78),
‘“Samnyasa is the renunciation of actions.”
“Having abandoned Vedas, this world and the next,” -etc.—(Apastamba-Dharmasutra, 9-23-13).
*
“Renounce dharma and a-dharma.”
And so on. Here, in the Gita also passages of similar ‘import (such as v. 12) occur, It cannot be held that these ppassages are meaningless. Nor can it be held that they are arthavadas, mere explanatory or incidental remarks (not ‘meant as obligatory injunctions); for they occur in the sections which specially treat of renuciation.
Moreover, (renunciation of works i8 necessary) because Moksha consists in the realisation of the immutability of one's -own Inner Self. He who wishes to reach the eastern sea should not indeed travel in the opposite direction, w , by the same road that the man who wishes to go to the western sea chooses. And the Devotion of Knowledge (jnana-nishtha) -gonsists in an intent effort to establish a continuous current of “the idea of the Inner Self (Pratyagatman) ; and there would be a conflict if that devotion were to be conjoined with ritual ‘(karma), which is like going towards the western sea. It isa ‘firm couviction of philosophers that the difference between the ‘two isas wide as that between a mountain and a mustard seed, Hence the conclusion that the Devotion of Knowledge ‘(jnana nishtha) should be practised by renouncing all action,
Devotion to the Lord by works enjoined
The-perfection accruing as the fruit of that Bhakti-Yoga, ‘which ‘consists in. worshipping the Lord through one’s own
53—357 ] CONCLUSION 495
duties qualifies the aspirant for the Devotion of Knowledge which culminates in moksha. This Bhakti-Yoga, the Yoga of Devotion to the Lord, is extolled here, in this section which sums up the teaching of the sastra, with a view to firmly impress that teaching.
aaeAvay aal Sao asa: | AAAI Brad WAIT 11 4G 1)
26. Doing continually all actions whatsover, taking refuge in Me,—by My Grace he reaches the eternal undecaying Abode.
Deing all actions including even the prohibited actions, whoso seeks refuge in Me, Vasudeva, the Lord, with his whole self centred in Me, reaches the eternal Abode of Vishnu by the Grace of the Lord:
Wherefore, TIA AIBA AT Pear Aes | genase aia: aad wa jy ave y) 5¢. Mentally resigning all deeds to Me, regarding Me as the Supreme, resorting to mental concentration, do thou ever fix thy heart in Me.
Mentally : with discriminative faith.* All actions : pro- ducing, visible and invisible results. Me: the Lord. As taught in ix 27,do thou dedicate all thy actions to Me, iiegarding ; regarding Me, Vasudeva, as the highest goal; his whole self centered in Me. hesorting, §c: resorting to the Buddhi-Yoga, samahita-buddhitva, steady-mindedness, firm faith, as thy sole refuge.
*i-e-, the faith that knowledge aione obtainable by the Lord’s <Grace,—but not works, finally leads to salvation-—A-
496 THE BHAGAVAD-GITA (Dis. XVII
~ g cA io afaa: waza weTerarareaye | ay Sraqnagra aisaie faagara i 4? i 58 Fixing thy heart in Me, thou’ shalt, by My Grace, cross over all difficulties ; but:if from egotism thou wilt: not hear (Me), thou shalt perish. Difficulties; the. impassable obstacles arising from: (avidya), the cause of samsara. Hgotism : the idea that thou art a learned man. If thou wilt not abide by my advice, then thou shalt -be ruined. . Neither shouldst thou think, ‘I am independent ; why should I obey the dictates of another” ? geese a ae sft wee | facay saqaraa safaeat ferateaia 1) 48 1 59. If, indulging in egotism, thou thinkest ‘I will not fight,’ vain is this, thy, resolve ; nature will constrain thee. pee
Thinkeat: resolvest. Vain: for, thy nature as a Kshatriya will constrain thee to do so.
Also because, muada dda flag: Ga BATT aq azole aaeraicamamsis 77 1 §° UI 60. Bound (as thou art), O son of Kunti, by thy own nature-born act, that which from delusion thou likest not to do, thou shalt do, though against. thy will. | han Nature-born : such as prowess, é&c., mentioned above (xviii, 43). Against thy will : in subjection to some external force. 2
58—63] CONCLUSION 497
For, } PH: GYAAt EzATsya ae | wawaaqae Aare wat | &e 1
61. The Lord dwells in the hearts of all beings, O Arjuna, whirling by Maya all beings(as if) mounted on a machine.
he Lord (Isvara): the Ruler, Narayana, Arjuna pure in the internal self, of a pure antah-karana. The word “Arjuna” is used in the sense of ‘ pure’ in the Rig-Veda. “The dark day and the light day.” (6-9-1). He causes all beings to revolve as if—‘ as if’ being understood—mounted on machines, like wooded dolls mounted on a machine. By Maya; by causing illusion. ‘ Whirling’ should be construed with * dwells.’
THA TOT Nez Baaa wca | UTI Miet Mra TMA APIA 1 eR 1]
a 62. Fly unto Him for refuge with all thy being, O Bharata ; by His Grace shalt thou obtain supreme peace (and) the eternal resting place. Seek thou that Lord as thy sole Refuge with thy whole being for relief from the distress of samsara. Then by His Grace, thou shalt obtain Supreme peace and attain to My— +e, Vishnu’s—Supreme Eternal Abode.
aa t aramend mengeat war | agua wes aa we &3 1 63. Thus hag wisdom, more secret than all
that is secret, been declared to thee by Me; reflect thou over it all and act as thou pleasest.
498 THE BHAGAVAD=GITA (Dis. XVIII
Me:the Omniscient Lord. Jt;the Sastra, the teaching declared above, All: everything that has been taught, Devotion to the Lord is the Secret of success in Karma-Yoga. : Listen to what I am again going to say - eaqead ya: I A aH aa: | asisia @ eeinfa aay aeatia a faaq yy &¥ It 64. Hear thou again My word supreme, the most secret of all; because thou art My firm: friend, therefore will I tell thee what is good. | Again: though it has been more than once declared, I do not tellthee either from fear or from hope of reward, thou art My firm friend, thou art ever beloved of Me; and for this reason I shall tell thee of the supreme good, the means of attaining knowledge. This last is, indeed, the highest of all kinds of good, What is it?—The Lord says :
Wena WT ARM AAS At AAHE | nasa ag a face fsarsfa a yy 6&4 UI
65. Fix thy thought on Me, be devoted to Me, worship Me, do homage to Me. Thou shalt reach Myself. ‘The truth do I declare to thee ; (for) thou art dear to Me.
Thou shalt reach Myself: thus acting—z.e., looking up to Vasudeva alone as thy aim, means, and end—thou shalt come to Me. In this matter I make a solemn promise.— The meaning of the verse is this, Thus, knowing that the Lord’s declarations are true, and being convinced that moksha is a necessary result of devotion to the Lord, one should look to the Lord as the highest and sole Refuge.
63—66) CONCLUSION 499
Richt Knowledge and Renunciation.
Having thought in conclusion that the supreme secret of the Devotion of Karma-Yoga is the regarding of the Lord ag the solegRefuge, the Lord now proceeds to speak of the Right Knowledge, the fruit of the Devotion of Karma-Yoga. ag taught in the essential portions of all the Vedantas (Upanishads) :
2 oe Ning : GVATTAeWCAsST AAH WoT AA RE A aaaea safieait at ga: nee y
66. Abandoning all righteous deeds, seek me as thy sole Refuge; I will liberate thee from all » Sins ; do thou not grieve,
Fitghteous deeds (dharma) ; including unrighteous deeds {a-dharma) also, since naishkarmya or freedom from all action is intended to be taught here. Here may be cited such passages of the sruti and the smrit; as the following.
“Not he who has not abstained from evil deed...can attain It,”—(Katha-Up, 1-2-24),
“ Abandon dharma and a-dharma.,”
So, the passage means “renouncing all works,” Me alone: the Isvara, the Self of all, dwelling the same jn all. Seek Me as thy sole fiefuge: in the belief ‘I myself am that Isvara;” ¢.e., do thou understand that there is naught else except Me. When thon art firm in this faith, I shall liberate ‘thee from all sins, from al] bonds of dharma and a-dharma, by manifesting Myself as thy own Self. So it has been already said here. |
“I destroy the darkness born of ignorance by the lumj-
nous lamp of wisdom, abiding in their self.” —(x. II.) Wherefore do thou not grieve,
300 | THE BHAGAVAD-GITA __ [Dis. XVIIE
What is the means to the Highest Bliss—Knowledge or Works ?
What has been determined in the Gita-sastra as the means of attaining the Highest Bliss (nis-sreyasa) ? Is it, Knowledge (jnana), or Works (karma), or both together P
Whence this doubt ?
It has been said “Knowing which one attains the Im- morta]” (xiii. 12), and ‘‘Then knowing Me in truth, he forth- with enters into Me” (xiii. 55): these and other passages teach that the Highest Bliss is attained by mere knowledge. Such passages again as “Thy concern is with action alone” (ii. 47), and “Do thou also perform action,” (iv. 15), teach, that performance of works is quite obligatory. Since it has been taught that both knowledge and works are obligatory, there may arise a doubt as to whether also the two conjoined may not constitute the means to the Highest Bliss.
What is the good of this enquiry at all ?
It is this, viz, to determine which one of them forms the means to the Highest Bliss. Wherefore, the subject is very wide and is worth investigating.
Self-Knowledge alone is the means to the Highest Bliss,
Pure Self-knowledge alone is the means to the Highest Bliss; for, as removing the notion of variety, it culminates in liberation (kaivalya), Avidya is the perception of variety involving actions, factors of action, and the ends of actions. It is always present in the Self. “Mine is action: I am the agent ; I do this act for such and such a result:” in this form, avidya has been active in time without a beginning, The remover of this avidya is the knowledge of the Self arising in the following form. “Here I am, free, a non-agent, action- less, devoid of results” ; for such a knowledge removes the
66 | | CONCLUSION 501
notion of variety which causes one to engage in action.—The word “alone” {in the opening line of this paragraph) is intended to exclude the two other alternatives ; neither by works alone, nor by works and knowledge conjoined together, is the Highest Bliss attained. Since, moreover, the Highest Bliss is not an effect to be accomplished by action, works cannot be the means to it. Indeed, the Eternal Reality is not produced either by knowledge or by works.
(Objection) :—Then, even the pure knowledge serves no purpose !
(Answer) :—Not so ; for, by removing avidya, it culmi- nates,in emancipation, which is a visible result,—We know from experience that knowledge which removes the darkness of avidya culminates in emancipation as its result; for instance, in the case of a rope (mistaken fora serpent), as Soon as the light of the lamp removes the darkness which caused the error, the rope is no longer mistaken for a Serpent. The result of illumination culminates indeed in the emancipa- tion of the rope, in freeing the rope from the various mistaken notion of serpent, etc., which then cease altogether. So, too, a8 regards the Self-knowledge,
Knowledge cannot be conjoined with Works:
Now whenthe agent and other factors of action are Operating in the act of cutting or in the act of churning fire, -—each act producing a visible result,——they cannot (at the same time) operate in another act productive of another result different from severance or the kindling of a fire; so also when the agent and other factors of action are concerned in the act of knowledge-devotion (jnana-nishtha), — whereof alike the reeult is visible,—they connot at the same time operate to bring about another act productive of a result ether than the emancipation of the Self. Wherefore, the Devotion of Knowledge cannot be conjoined with works,
502 THE BHAGAVAD-GITA (Dis. XVHE
(Objection) :—They may be conjoined, just as the act of eating and the acts of fire worship (agnihotra), etc. are con+ joined.
(Answer) :—No; for, emancipation being the result of knowledge, (the devotee of knowledge) cannot desire the result of works.—When there is an all-spreading flood of water close by, nobody would ever think of constructing wells and tanks to any purpose. So also when knowledge leading to emancipation as its result has been attained, nobody would ever desire any other result or seek to do an act by which to obtain that other result. He who 1s engaged in an act by which he hopes to acquire a whole kingdom will not certainly engage in an act which can at, best secure for him a piece of land, nor will he cherish a desire for it. Therefore works are not the means to the Highest Bliss. Neither is @ conjunction of knowledge and works possible. Nor can it be held that knowledge which leads to emancipation requires the aid of works ; for as removing avidya, knowledge is opposed to works. Indeed, darkness cannot remove darkness. There- fore, knowledge alone is the means to the Highest Bliss.
Refutation of the theory that salvation is attained by works alone.
(Objection) :—No. For, by neglect of mitya or obligatory works one incurs sin (pratyavaya); and katvalya or emanci- pation is eternal.
(To explain) :—It is wrong to say that emancipation is attained by knowledge alone; for by neglect of the netya- karma or obligatory works enjoined in the sruti, a man incurs. sin which leads him to hell, ete,
(Counter-objection) :—Thus, then, since moksha is not to be attained by works, there can be no hope of attaining moksha at all.
66 | CONCLUSION 503
(Rejoinder) :—There is no room for any such objection, inasmuch as moksha is eternal. The sin of omission (prat- yavaya) is avoided by the observance of the nttya-karma or obligatory works; by avoiding the prohibited acts, no obnoxious bodies are generated ; by avoiding the kamya-karma or intes rested acts no desirable body either generated; and when the present body perishes on the exhaustion of the fruits of the works which have given rise to the body, no-more causes then exist which can generate another body; and when attachment and other passions are expunged from the heart, the emancipation of the Self—z.e., the realisation by the Self of His own true nature—is attained without any effort.
(Connter- Objection) :—Those of the acts done in the past innumerable births, which have not yet begun their efiects, and of which some lead to heaven and others to hell, and so on, have not been extinguished, because their effects have not been enjoyed.
(Rejoinder) :—No ; for we argue that the fruits of those works are reaped in the form of the trouble and pain involved in the performance of the nitya-karma. Or the nitya-karma may, like the prayaschitta or expiatory act, serve to destroy past sins. The works which have begun their effects being exhausted by the enjoyment of their fruits, and no new works being undertaken, it follows that emancipation is attained without any effort:
(Answer) :—No ; for the sruti Says that there exists no other road to moksha than knowledge :
“ Knowing Him alone, one crosses beyond death;
there exists no other road to the Abode.” (Svet. Up. 3-8),
Sruti says, further, that moksha is as impossible for the unwise man as it is impossible for men to compress the akasa like leather (Ibid, 6—20). And the Puranic tradition also says that ‘one attains emancipation by knowledge.’
504 THE BHAGAVAD-GITA (Dis. XVIII
Moreover, the good deeds (punya-karma) which have not yet begun their effects cannot be said to have been exhausted. Just as the existence of sins which have not begun their effects is possible, so also the existence of good (punya) deeds which have not yet begun their effects is possible ; and as these cannot be exhausted without generating another body, moksha is not possible. |
Neither is it possible to geverate no new merit and de- merit (dharma and adharma in this body), inasmuch as des- truction of love and hatred and delusion which lead to acts of merit and demerit cannot be effected cxcept by means of Self- knowledge. Because the sruti says that the nitya-karma produces merit (panya) as its result, and because the smriti says that, by performing their proper duties, the several castes and orders attain to a high immeasurable happiness,the : exhaustion of works is not possible.
Refutation of the the theory that the Nitya-Karma leads to no future births.
Now, as to the contention : As painful in itself, the nitya- karma is itself the fruit of sinful deeds committed in the past; | apart from itself, the nitya-karma bears no distinct fruit, because the sruti speaks nowhere of its fruits, the mere circum- stance of a man being alive forming a sufficient ground for its necessary performance.
We aay, no; For, it is impossible for those deeds to yield their fruits which have not yet begun to work out their effects. Neither can there be any variety in the pain involved in the performance of the nitya-karma,
(To explain) :—It is wrong to say that the fruits of sinful deeds committed in the past births are reaped in the form of the trouble and pain involved in the performance of the nitya- karma. We cannot indeed understand how the fruit of the
661 | CONCLUSION 505
‘deeds which did not sprout up for fraition at the time of death ‘can be reaped in the birth caused by another set of deeds. ‘Otherwise, there would be. nothing unreasonable in the sup- position that infernal suffering is possible in the very birth that has been generated by Agnthotra (fire-sacrifice) for the enjoy- ment of the fruit thereof 7,¢., for the enjoyment of heaven (svarga), :
Moreover, the pain involved in the performance of the nitya-karma cannot answer to that variety of suffering (which should result from the variety) of acts of sin. While many acts of sin productive of as many distinct kinds of suffering may possibly exist, to suppose that their effects consist in the mere trouble and pain involved in the observance of the nitya- ‘karma would lead to the further supposition—which it is im- posssible to hold—that the suffering inflicted by the pairs of ‘opposites, diseases and the like, has no cause of its own, and that the trouble and pain involved in the observance of the nitya-karma is alone the effect of past sins, but not the pain of carrying stones on the head or the like,
Besides, it is irrelevant to say that the trouble and pain involved in the observance of the nitya-karma constitutes the result of the sinful deeds done in the past.—How ?—It has been urged that no extinction of the past sin which has not begun to bear fruit is possible: whereas you say that the fruit ‘of the deed which has begun to bear fruit—not the fruit of the deed which has not begun to bear fruit—is reaped in the form of the trouble and pain involved in the observance of the nitya-karma, 1f, on the other hand, you mean that the whole ‘in committed in the past has begun to bear fruit, then there is no ground for the specification that the mere trouble and pain involved in the observance of the nitya-karma are the fruits (of those sinful deeds which have not begun to produce ‘their effects), It would then also follow that the enjoining of
506 THE BHAGAVAD-GITA [Dis. XVITE
the nitya-karma has no purpose to serve; for, the sinful deeds which have begun their effects can be extinguished by merely undergoing the eifects so produced.
Moreover, if pain be the result of the nitya-karmas en- joined in the sruti that pain may arise from the trouble involv- ed in the observance of the nitya-karma itself as from any other active exercise; it is therefore unreasonable to suppose: that it is the result of another action.
Again as enjoined on a man on the mere ground of his. being alive, the nitya-karma cannot be, any more that a. prayaschitta or expiatory act, the effect of sins committed in the past. An expiatory act, enjoined by a reason of a certain act of sin having been committed, is not the fruit of that‘sinful act, If, on the other hand, the pain of the expiatory act be the effect of the very sinful act which forms its occasion, then, it would follow that the trouble and pain involved in the per- formance of the nitya-karma occasioned by the man’s being alive, etc., is the effect of that very state of being alive which has occasioned the necesrity; the nitya-karma and prayaschitta. being alike necessitated by the particular occasions respec- tively.
Moreover, the trouble and pain involved in the per- formance of a nitya-aguihotra (fire-worship done as a duty) and a kamya-agmhotra (fire worship done with a motive) being equal, and no special reason being found as to why the trouble and pain involved in the performance of the nitya- karma alone should constitute the result of sins committed in. the past, but not the trouble and pain involved in the per- formance of the kAmya-karma, it would follow that the latter also is the result of sins committed in the past. Such being: the case, it is wrong to infer, on the ground of consistency (arth4patti), that because no mention is made in the sruti of the nitya-karma’s results and because the injunction thereof
66} | CONCLUSION : 507°
is otherwise inexplicable, the trouble and pain involved in the. performance of the nitya-karma is the result of sins committed in the past. The injunction being otherwise inexplicable, we. should even infer that the nitya-karma is productive of results. distinct from the pain and trouble involved in its performance.
The opponent is also guilty of inconsistency. When it is Once admitted that through the performance of the nityas- karma the fruit of another deed is reaped, this reaping forms. itself the fruit of the nitya-karma, and it is therefore incon- sistent to hold at the same time that the nitya-karma produces. no fruits of its own.
Moreover, when the kamya-aganihotra is performed, the. nitya-agnihotra is also said to have been performed simulta-. neously, as included in that self same act; and therefore the. fruit of the kamya-agnihotra should become exhausted with the trouble and pain involved in the nitya-agnihotra, inasmuch as the kamya-agnihotra is not a distinct act from the nitya-. agnihotra. If, on the other hand, the effect of the kamya- agnihotra be something distinct, such as Svarga, then it would. follow that the trouble and pain of its performance must also be distinct; but itis not 60, for itis opposed to facts. In point of fact, the trouble and pain involved in the performance. of the nityakarma is not distinct from that of the k&imya- karma,
Furthermore, an action which is neither enjoined nor prohibited (in the sruti) is productive of immediate results ;- bat an act which is enjoined or prohibited by the sastra cannot be productive of immediate result. If this latter were produc-. tive of immediate results, then no effort would be made with @ view to attain an unseen result, even though it be svarga or the like, so long as it is held that in the case of Agnihotra or. the like—despite the absense of all distinction in the nature. of the Act—the fruits of the act when performed as a nitya-.
"508 THE BHAGAVAD-GITA [ Dis, XVIII
‘karma are reaped in the form of the mere trouble and pain involved in its performance, whereas when performed as a ‘k&mya-karma the self-same act produces a superior result— Such as svarga—merely because there is a longing for its results, although the latter act is not superior to the former in ‘any of the subsidiary parts in the mode of performance. ‘Wherefore it is in no way reasonable to contend that the ‘nitya-karma does not lead to results in the unseen future. The Paths of Knowledge and Works are meant for distinct classes of aspirants :
So*, knowledge alone can cause total destruction of good ‘or evil deeds caused by avidya—not the performance of the nitya-karma. For, avidya and kama (nescience and desire) ‘constitute the seed of all action. Accordingly it has been declared that Karma-Yoga pertains to the ignorant anda that -Jnana-nistha or knowledge devotion accompanied with renunci- ation of all works pertains to the wise. Vede ii. 19, 21: iit. “3, 26, 28; vy. 8, 13: vil; 18:.1x%. 21, 22, x, 10... Prom tee ‘last verse here quoted it should be inferred that ignorant men who are devoted to action cannot approach the Lord, And ‘therefore, notwithstanding that ignorant men, who ar® ‘followers of works, are most devout, rendering service to the Lord, they resort only to one of the several paths mentioned (xii. 6-11) in their descending order, the lowest of them being ‘that which consists in abandoning the fruits of action. But ‘as regards those who are devoted to the Undefinable and the Indestructible, the atributes they cultivate are mentioned in ‘xii. 138 20; and their path of knowledge is also described in the three discourses commencing with the (thirteenth dis-
* Because the nitya-karma, like the kamya-karma, yields its fruits ‘in the invisible future by way of taking the devotee to the regions of Pitris and the like, it is not intended for the removal of sins ; and there- ‘fore self-knowledge alone, it must be admitted, conduces to the end.—A
66] CONCLUSION 50S.
course on the Kshetra.* The triple result of action,—such as. the evil, good and mixed fruit,—(xviii. 12) does not accrue.
to those who have renounced all works generated by the five. causes such as the body (xviii. 14), who know that the Self
i8 one and non-agent, who are engaged in the higher devotion. of knowledge, who have known the true nature of the Lord,—
fo the Paramahamsa-Parivrajakas (ce, the samnyasina of. the fourth or highest order) who have obtained refuge in
the unity of the Self and the Divine Being. Bat it does. accrue to others who are ignorant, who follow the path of works, who are not samnyasins, Thus should we assign the. paths of duty taughi in the Gita-sastra,
x Action is a creature of Avidya
(Objection) :-—It cannot be proved that all action is. caused by avidya.
(Answer):—No; it can be proved, as in the case of brahmanicide (brahmahatya).—The nitya karma is no doubt. taught in the sastra; but it concerns the ignorant alone. Just ‘
as the act of brahmanicide, which, is prohibited in the sastra, is known to be a source of evil, 18 committed only by him.
who is ignorant and influenced by passion and other evil
tendencies,—his concern in it being otherwise inexplicable— 80 also, all nttya, naimittika, and kamya karmas, ?.€., all”
works comprising the constant and occasional duties as well:
as all interested sacrificial rites, concern only him whois. ignorant (of the Self.)
(Objection) :—So long as it is not known that the Self is. distinct from the body, it is not likely that any man would undertake to perform the nitya-karma, ete,
(Answer) :—Not. so; for we see that a man engages in. an act thinking “I do” the act, which, being of the nature of
motion, is really done by the agency of the not-Self, (of the body, etc.)
re Pent * Vide xiii. 7-11, xive 22-26, xv» 3-5e—A;:
‘S10 THE BHAGAVAD-GITA [Dis, XVIII
(Question) :—The regarding of the aggregate Of the ‘body, etc., asthe Self is only a gauna-pratyaya or a figura- ‘tively expressed notion ; it is not an illusion (mithya).
(Answer) :--Not so; for, then its effects, too must be -gauna, must have been figuratively spoken of. .
(To explain the objection) :—When we speak of the aggregate of the body, etc.,—which are things belonging to ‘the Self,—as the Self, our words should be understood in a ‘figurative sence, as when for instance, addressing the father ‘the sruti says “thyself art he who is spoken of as thy son.” In common parlance, too, we say “this cow is my very life.” In the present case there is certainly no mithyapratyaya or illusory notion. It is only when the distinction between the
‘two is not perceived,—as when a pillar is mistaken for a man, —that we have an instance of illusion
(To explain the answer):—Not so. A gauna-pratyaya cannot lead toa real effect; for a figurative expression,—the ‘sign of similarity being understood,—is merely intended to _ extol the subject. For example, such expressions as “Deva datta is a lion” and “the student is fire” are intended merely ‘to extol the subjects, Devadatta and the student, because of their respective resemblance to the lion and fire in point of _fierceness and yellowishness; but no effect of the existence of a real lion or of a real fire is accomplished in virtue of that figurative expression or idea. On the other hand, one actually experiences the evil effects of an illusory notion,
Furthermore, one knows what the subject in reality is when it is figuratively spoken of as some other thing: one knows that Devadatta is no lion and that the student is no ‘fire. So also, if the bodily agregate be figuratively spoken ‘of as the Self, the act done by the bodily aggregate would not be regarded as an act done in reality by the Self, by the ‘real subject of the notion ‘‘I.” Indeed, no act done bya
66] CONCLUSION 511
gauna (figurative) lion or fire can become an act done by a real lion or fire. Neither is any purpose whatever of an actual lion or fire served by fierceness or yellowishness, it being merely intended to extol (the subject).
Moreover, he who is thus praised knows that he is not a lion, that he is not fire; he never regards an act ofa lion or of fire as his. So, (if in the present case the bodily aggre- gate were figuratively spoken of as the Self), one would think rather that the act of the (bodily) aggregate ‘is not mine,” ¢.e, not the real Self's, than that “IT am the agent, mine is the action.”
And as regards the theory that the Self actually does an act,—-his memory, desire and effort forming causes of action, —we say that such is not the case, because they proceed from illusion. In fact, memory, desire and effort proceed from impressions produced by the experience of desirable and undesirable effects of actions set up by illusion. Just as in this birth dharma and a-dharma and the experience of their fruits are due to the identifying of the Self with the aggregate of the body, etc., to affection and aversion and so on, so also in the last previous birth and in the birth previous to that, and so on. Thus we are to infer that samsara, past and future, is caused by avidya and is without a beginning, Wherefore it follows that the final cessation of samsara is attained through devotion to knowledge accompanied with renunciation of all works.
Because attachment tothe body isan aspect of avidya, therefore, when avidya ceases, the body also must cease to be, and then samsara necessarily ceases.—The identifying of the Self with the aggregate of the body, etc., is an aspect of avidya; for, nobody inthe world who knows that he is dig- tinct from a cow, &c., and that the cow, &c., are distinct from him, regards them as himself. Only an ignorant man
512 THE BHAGAVAD-GITA _—_‘ [Dis, XVIII
identifies the Self with the aggregate of the body, etc, for- want of discrimination, in the same way that one mistakes the branchless trunk of a tree for a man :—but not he who- knows the truth by discrimination,
As to the son being spoken of as the father himself in the sruti, “thyself art he who is spoken of as thy son,” it is @ gauna-pratyaya a figuratively expressed notion, because of their relation as the generator and the offspring. By what is. only figuratively spoken ofas the Self, no real purposes of the true Self can be accomplished, any more than the son can. eat for the father. No real purposes, for instance, of a real lion and a real fire can be achieved by what are only figur- atively spoken of as a lion and fire.
(Objection) :—Since the scriptural ordinances are of un- disputed authority in transcendental matters, the purposes of the Self can certainly be achieved by what are figuratively spoken of as the Self—viz., the body, the senses, and so on.
(Answer) :—No: for, they are selfs set up by avidya. The body and the senses and the like are not figuratively spoken of as the Self. On the other hand, being really not Self, they are regarded as selfs by illusion; for, they are re~ garded as the Self so long as there is illusion, and they cease: to be regarded as the Self when illusion disappears. It is only children, the ignorant people, who, for want of knowledge think, “I am all, I am yellowish,” and thus regard the aggregate of the body, etc , as the Self. On the other hand. those who can discriminate and understand that “I am dis- ‘tinct fromthe aggregate of the body,” ete, do not identify ‘themselves with the aggregate of the body, ete. This notion of identity is therefore—because it does not exist in the absence of illusion—caused by illusion ; and it is not a gauna-pratyaya. It is only when similarity and difference are distinctly seen between two things—as between a lion .and Deyadatta, or
66] “CONCLUSION 513
‘between a-student and fire—that those two things may be figuratively «spoken of in word as identical] or so regarded in thought, ‘but not when similarity and difference are not per- ‘ceived. And:as regards the appeal made to the authority of -sruti, we say that no such appeal should be made, inasmuch ‘a8 sruti is an authority in transcendental matters, in matters lying beyond the bounds of human knowledge. Sruti is an authority only in matters not perceived by means of ordinary instruments of knowledge, such as pratyaksha or immediate perception ;—7.e., it is an authority asto the mutual relation of things as means to ends; but not in matters lying within the range of pratyaksha; indeed, sruti is intendedas an authority only for knowing what lies beyond the range of human knowledge, Wherefore it is not possible to suppose ‘that the notionof “I” which arises in connection with the aggregate of the body, etc, and which is evidently due te illusion, is‘only @ figurative idea. A hundred srutis may declare, that fire is cold or that it is dark; still they possess no authority m'the matter. If sruti should at all declare that fire is cold or that it is dark, we would stil] suppose thaf it intends quite a different meaning from the apparent one; for its authority cannot otherwise be maintained: we should in no way attach to srutia meaning which is opposed to other authorities or to its own declaration.
The theory of Avidya does uot militate against thr authority of Karma-Kanda
( Objection) -—As a man does an action only when he is ‘subject to illusion, it would follow that when he ceases to be an agent * the sruti (which treats of works) would prove false.
(Answer) :—No; for, sruti is still true in the matter of Brabma-vidya.
(Objection) :—If the sruti which treate of works should
*4-e+, on the cessation of avidya.—.
” 33
514 THE BHAGAVAD-GITA [Dis. XVITE
be no authority, the sruti which teaches Brahmavidya, too, ean be no authority.
(Answer) :—Not so , for, there can arise no notion that. can remove (Brahmavidya).—The notion that the Self is identical with the aggregate of the body, etc., is removed when the true nature of the Self is known from the sruti which teaches Brahmavidya; but not so can this knowledge. of the trne Self be ever removed in any way by anything whatsoever; for, knowledge of the Self is necessarily associa- ted with its result (7.2. the absence of avidya) like the know- ledge that fire is hot and luminous,
Our theory; moreover, does not drive us to the conclusion. that the sruti teaching works proves useless; for by restrai- ning the first natural activities one by one and thereby gradually inducing fresh and higher activities, it serves to, create an aspiration to reach the Innermost Self. Though the means is mithya or illusory, still it is true, because the. end is true, asin. the case of the arthavadas or explanatory statements subsidiary to a main injunction. And even in ordinary affairs, when we have to induce a child or a lunatic to drink milk or the like, we have to tell him that thereby his hair will grow, and so on,—Or, we may even argue that the sruti. treating of works is an authority in itself* under other circumstances (¢.e., before the attainment of Self knowledge), just as areal or sense-perception caused by attachment to the body is ‘held to be authoritative pene to ai attainment of) Self-knowledge.
Refutation of the theory of the Self’s agency - by mere presence
Another theory runs as follows :—Though not directly engaged in action, the Self does act by mere presence. This by itself constitutes the real agency of the Self. A king, for
* Sakhat, directly, 7 e-, independently of Brahmavidya-—A.
66} — | CONCLUSION 515
instance, though himsetf not acting, is said to fight when his soldiers fight, in virtue of his mere presence, and he is said to be victorious or defeated, Similarly the commander of an army acts by mere word. And we find that the king and the commander are connected with the results of the act. To take another example: the acts of the ritvike or officiating priests are supposed to belong to the yajamana or sacrificer. So the acts of the body, etc., we may hold, are done by the Self, inasmuch as their results accrue to the Self. To take yet another example: since the loadstone or magnet makes a piece of iron revolve, real agency may rest with what is not actually engaged in an act. Andso also in the case of the Self. | :
(We reply) —It is not right to say so; for it would be tantamount to saying that that which does not act is a karaka or an agent.
(The opponent says) :—Yes, karaka or agency may be of various kinds. : oe
(We reply) :—No; for we find that the king, etc., (as in. stanced above) are direct agents also. In the first place, the king may be personally engaged in fighting. He is a direct agent as causing others to fight, as paying them wages, and also as reaping the fruits accruing from success and defeat. The sacrificer, too, is a real agent as offering the main oblation and as giving presents, _ Wherefore, we should under- stand that to speak, by courtesy, of a man as an agent when he is not actually engaged, amounts toa figure of speech. If real agency, which consists in one being actually engaged in the act, were not found in the case of such agents as the king and the sacrificer, then -we might suppose that even agency by mere presence constitutes real agency, as in the case of a magnet causing apiece of iron to revolve. On the contrary, wedo iind the king and the sacrificer actually engaged in
616 THE BHAGAVAD-GITA [Dis. XVIII
some acts. Wherefore agency by mere: presence is merely a gauna or figurative agency. Such being the case, even the connection with results can only be gauna or unreal. By a gauna or figurative agent no real action is performed. There- fore itis quite unreasonable to say that the activity of the body, etc., makes the actionless Self a real doer and enjoyer. The theory of Avidya concluded
But all this becomes explicable when traced to illusion as its case, as in the case of dreams and the juggler’s art (maya), And no agency or enjoyership or any other evil of the sort is experienced in sleep, samadhi and similar states in which there is a break in the continuity of the illusory notions identifying the Self with the body, etc, Wherefore the. illu- sion of samsara is due solely to an illusory notion and is not absolutely real. ee
Therefore we conclude that Right Knowledge conduces to absolute cessation of samsara.
Qualification for instruction in the Gita Doctrine
Having concluded the whole doctrine of the Gita-sastra in this discourse, and having also briefly and conclusively started the doctrine especially here at the end to impress it the more firmly, the Lord proceeds now to state the rule as to the handing down of the instruction.
2 AATBIT ATA BIA | A VIQAtt aed a Fat aisvaquigt yy 4e 67. This (which has been taught) to thee is never to be taught to one who is devoid of austeri- ties, nor to one who is not devoted, nor to one who
does not do service, nor to one who speaks ill of Me.
* “Susrushu'’ literally means one who desires to hear-
66—68] : CONCLUSION «= 517
- This eastra has been taught-to you by Me for your good, for the destruction of samsara, - Not devoted: without devo~ tion tothe Gurn and ‘to the Deva. Never: under no cir- cumstances whatever. It should not be declared to him who, devoted -and full of austerities as he may be, renders no Service. One speaks ill of Me: he who: looks ‘upon Me, Vasudeva, as an ordinary man, and who in his ignorance declares Me guilty of self-adulation and. does not like to be told that Iam the Ievara, - He too, is not fit; and the sastra should not be taught to him: . By implication we should understand that the sastra is to be taught to him who does not speak ill of the Lord, who isa man of austerities, who is devoted, and who renders service. Now as it has been else- where said that it should be taught “either to a man of austerities, or to an intelligent man,” it should be declared to & man of austerities who is devoted and renders service, or to an intelligent man possessed of the two attributes; if should not be taught to a man of austerities or to an intelligent man if he is not devoted and does not render service. It should not be taught to him who is jealous of the Lord, though he may be possessed of all attributes. It should be taught to one who is devoted and renders service to the Guru. This is the rule as to how the sastra should be handed down. |
The merit of teaching the Doctrine. Now the Lord proceeds to state what fruits will accrue
to him who hands down the instruction ; oy
. 9 RDG apie, are aft qu. 5eaq AAIMATIT 1) FS ||
de. 58 He who with supreme devotion. to Me
will teach this, Supreme Secret to, My. devotees,
shall doubtless come to Me. ME 22 Bik
518 THE BHAGAVAD-GITA [Dis. XVIII
This Supreme Secret; the Secret’ Doctrine taught above in the form of a dialogue between Kesava and Arjuna. It is Supreme because it conduces to ‘the Highest Bliss. Teach: establish by teaching both the text itself and tke doctrine, as T have established it by teaching it to thee. By repetition of ‘ devotion’ here it is meant. that by devotion alone one be- comes worthy of being taught the sastra.—How should he teach it P— 1n the faith that he is thus doing service to the Eternal Lord, to the Parama-Gura,-the Supreme Teacher. As the fruit of this act, such a teacher will go to the Lord, he will be liberated.
aa qaneageag sad apa: | ufaat a a a aanera: feaatt ala nn &S tt
69. Noris there any among men who does dearer service to Me than he; nor shall there be another on earth dearer to Me than he
Nor, etc: There is none in the present generation. He: the man who hands down the sastra. Shall be: in future time. On earth: in the world.
qeacad Ty gd Gea Sarasa: | Mdasa aces: wilafa a ara: |) ot |
70. And he who will study this sacred dia- logue of ours, by him J shall have been worshipped by the Bacritibe of wisdom, I deem
Dialogue: this work which is in the form of a dialogue, Of the four kinds of sacrifice, such as vwsdht or ritual, japa or a loud prayer, upamsu or a prayer uttered in a low voice, manasa or @ prayer offered with the mind, the jnana-yajna or wisdom-sacrifice comes under the head of manasa and is
therefore the highest, Thus the Gita-sastra is extolled as a jnana-yajna.
68-—72] ~ CONCLUSION: 519
Or, we may regard this passage as revealing what the real effect (of the act enjoined here) is, vtz., that the act will produce an effect equal to that of wisdom-sacrifice, of the contemplation of a Devata or the like.
| The merit of hearing the Doctrine. The benefit accruing to the hearer is stated as follows :__
AGMAAAAA AYA A ars | se aE: TAS aeaeqaeqearsany 1 6k 1 71. And the man also who hears, full of faith, and free from malice even he, liberated, shall attain to the happy worlds of the righteous, Even he; much more so he who understands the doctrine,
Liberated: from sin. The righteous : those who have per- formed Agnihotra or such other sacrifices, The Lord assured by Ariuna of his grasp of the Teaching,
The Lord now asks with a desire to know whether the pupil has understood or not the teaching of the sastra, the object of the question being that He might make the pupil understand the teaching by some other means, if the latter be found to have not understood it. And this isto show that it is the duty of the teacher to try again to make the pupil anderstand the teaching and enable him to attain his object.
eraqdesd UW aaa Jaar | MAAS WISA BABI |) 82 II
72. Has it been heard by thee, O Partha, with an attentive mind? Has the delusion of igno- rance been destroyed, O Dhananjaya?
320 THE:-BHAGAVAD-GITA [Dis. XVIIE
It::what I have told thee. Heard:. have you heard it without distraction and understood? Delusion of ignorance: that absence of discr? imination which i is caused ‘by ignorance. and which is natural. Has your delusion been destroyed? Its, destruction is the object of all this exertion on your part to hear the sastra and of the exertion ¢ on my part as the teacher.
mS ee ye aBy He: : eaSeat 1 SATENTT STIS 1 (fad at Sia TWAATE: aise agra aq || S2 . Arjana-said ;
73. Destr ig ad's is delusion, and I have oatnea recognition through Thy Grace, O Achyuta. I am firm, with doubts gone. J-willdo Thy word. ©’
Delusion: born of ajnana or ignorance, the’ cause of the whole evil of samsara, hard to cross like the ocean,‘ [; who. have sought Thy Grace.’ Recognition: of the true nature of the Self. When this recognition is obtained, then will all the ties of the heart be loosened.—This questioning and answer- ing about’ the destruction of delusion shows conclusively, what the purpose of the knowledge of the teaching of the whole. Sastra is, namely, the destruction of delusion and the attain- ment of a recognition ‘of the Self. So the sruti (Chha. . Up. 7-1-3, 26-2) begins with the words, .‘‘ Not knowing the Self,I grieve” and then speaks of the Joosening of all ties by means to Self-knowledge, There are also scriptural passages such as “ The tie of the heart is broken” (Mund, ‘Up. 2-2-8): and “ To him who sees unity, what delusion is there, what grief pr: (Isa. Up. 7). I am firm: in Thy command.’ Do thy word: Arjuna means to say: “ Through Thy Grace I have: nelievsd | the end of life.:.T. have naught to do.” a iye
73—76) CONCLUSION 521
Sanjaya extols the Lord and His teaching,
The teaching of the sastra is over, Now in order to
connect it with the main narrative, Sanjaya goes on: WHat Sara:— 3 . ss
THe WAI weg s aaa: |
e nw @ <
aUgqeaAwags Tang |) oy 1
Sanjaya said:
74, Thus have I heard this wonderful dialogue betwe2n Vasudeva and the high-souled Partha, which makes the hair stand on end.
MAIATSINAIT TAA FT | ~~) ait atrareagnaragrenraa: BAY || 0% 1
75. Through the grace of Vyasa have I heard the Supreme and most secret Yoga direct from Kyishna, the Lord of Yoga, Himself declaring ite
Through the grace of Vyasa: by obtaining from him the divya-chakshus or divine vision. Yoga: this dialogue: the work is called Yoga because it leads to Yoga. Or, the
word may mean Yoga itself. Himself : it is not through mere tradition that I have heard it,
UsGHa Gea aaghaagaq ) SITZA: god aarhh + ewe: 1 HG 76. O king, remembering every moment this wonderful and holy dialogue between Kesava and Arjuna, I rejoice again and again.
King : Dhritarashtra, Holy : as the mere hearing of it destroys sin. Rs
522 THE BHAGAVAD-GITA [Dis. XVIIE
aq Gea Ga TIARA at: | faaray 8 Fert Usa Zea A JA: Ta: |) $9 4 77. And remembering every moment the most wonderful Form of Hari, great is my wonder, O king ; and J rejoice again and again. Form ; Visvarupa, the Universal Form. Not to dilate much. aa BVA: HA FA WAT AFIT: | aa aifisat afadar AaarTAA |) 8S || 78. Wherever is Krishna, the Lord of ‘Yoga, wherever,is Arjuna, the archer, there fortune, victory, prosperity and polity are established, I Gear.
Wherever: on that side on which. The Lord of Yoga: He is the Lord of Yogas, since the seed of all Yoga comes forth from Him. ‘Archer: wielding the bow calied the Gandiva. There: onthe side of the Pandavas. Prosperity = increase of fortune. | | gta insite Sataarat arate HHOUgIaaNs NATTA ats preaitscara: | FINIS
Printed by Vs = ali Sastrulu & Sons at the \VAVILLA’ PRESS Madras+——21. ee aT
(Devanagari Type). Rs.
Sri : Bhogal Text in 2 Vols. | | ice LO Mahabharata, Southern Recension—Set 18 Vols. ... 70 Vols, 1 & 2 Sri Adi Parvan, each Vol. Rie 3 Sabha Parvan » 4&5 Aranya Parvan, each Vol. | 6 Virata Parvan ° AY 7 Udyoga Parvan | 8 Bhishma Parvan 9&10 Drona Parvan, each Vol. ll Karna Parvan Jie - 12. Salya, Souptika, Stri Parvans. ... 13, 14 & 15Santi Parvan, each Vol. 16 &17 Anusasanika Parvan, each on.
Aswamedha, Asramayasa, 18
Mousala, Maha Prasthanika & Svargarohana Parvans Sri Ramayana of Valmiki Text in 2 Vols. SANSKRIT PUBLICATIONS WITH ENGLISH TRANSLATION. KALIDASA’S MALAVIKAGNIMITRA with elabo- rate Introduction, English Notes and Translation. 5 MEGHASANDESA’ with Mallinatha’s Commentary and exhaustive Introduction, Sanskrit - English Notes and English Translation. ts BHARTRUHARI NEETISATAKA with English Notes & Translation . YADAVABHYUDAYA Sargas I to IV with ‘the Commentary of Appayya Dikshita and with
” |
O >
English Notes and Translation 2 SRIHARSHA’S PRIYADARSIKA with Endsodation, . Translation, Notes and Appendix. 3 sy RATN AVALI with Introduction, Translation, Notes and Appendix 3 » NAGANANDA with Introduction, Translation :
Notes and Appendix HAMSASANDESA with Sanskrit Commentary, English Notes and Translation. — ee
SlSSSCCOSCOSCSCOS
PANDIT: A. MAHADEVA SASTRI’S WORKS.
“THE BHAGAVAD-GITA, . Rs.
‘With Sri Saukaracharya’s Commentary, translated from. Sanskrit into English, contains Sanskrit Text-also of the Gita
SIVA-SAHASRANAMA with English Tarnslation
‘VISHNU-SAHASRANAMA with neared and English translation
‘ABHIGNANA SAKUNTALA with commentary English Notes and Translation
-KRISHN AKARNAMRUTA Text only with Evglish Translation by M. K.Acharya °
‘VEDIC LAW OF MARRIAGE. -A collection of writings and speeches on Vedic Ideals of Marriage, Caste, Reltgion and Social Reform. ...
‘Colombo to Almora, by Swami Vivekananda sind |
Sayings of Sri Ramakrishna Paramahamsa Deva Pocket Edstion.
Sri Krishna Karnamrtta with the Text in Devanagari and English Translation by Mr, M. K. Acharya. ...
-Bhagavad Gita, with the Text in Teluge and English Translation by Dr. Annie Besant ; Pocket size. ...
Bhagavad gita, Text only (Devanagari Type) ave -Master and Disciple, by Mr, K. Vyasa Rao oss ~-Apply to;—
, V. Ramaswamy Sastrulu & Sons
292, Esplanade, Madras.
ae
oo oe
1 Se
‘4 ise aasett ee)
Melati fat: 4
Sea aK rae Sagan
Sah wewe Lee siete i
ane sitters
oakesie TES Mpa seni
te aewe reaieeriyrarsar seiszibrecciesiereerststiees ree > ab o4e ‘6 was nies
fiz
; ehohe iets Tiss its ah:
+f H
pista tts
pei
4 pepargeee ore ee pie eeres
irae
ios td 3
i i
“
i Rptoe
initia)
Piperistetetis + Bemesbad estat riglsiaors
beh Bo Bd
aaa
ities
; biateds eaa as rigs
“oak, iwiedea
te bh
PAPE NS. ae is .
a
re Titer
eres
Shee
es rens ee fe sae
eter eeaaeeean
hase rearty
os = cacss
perstaties csi peere reorders eters
rere
isisy tishee de
he
ue ya
$5nh
r Shek eee Nizaedes
shat
Roaree Pitesti
uy Soss ts
iis pie tert ci
aeeeeaeree
Seer een es The rk
Sots trite:
Mapenee. thet
WRSLy nk oree eleaad
pega is
ae ee Lk hh
tinicetiey
*
si
he
ae
peaat ee i mati
“ yen vs . "
es +} *
eras tepaieris
His :
a a
= iste
nieee.
TEs
i
sane
se retets
xe =
zx ;
saeieer eee
a patois
iosrieaee
gagitspattestPseitbs eeenrariiee saree
Gave
tetisiore
ess Te
test
. atti
‘ adete | ‘
Tse pas =s
AeSths
Toes tase
Baa = - Seipiesecesteeses ; spin toga tee or = Sener tscetre :
ata
His
* * Spore sisai purer?
= xa Rererer
ete
peeerirs
Se ilere
tasae toe melees?
ay = ee
beets Bets
yea
7 weeeesre ts =
coe att wre
<=
Lares rare
a oak ne es
ate ei:
erase} F-ser
of.
iepeitein: erary
pst is ieres rs Sats
ae
aerre Srerer oc
$esisaziee
‘ i th .4 ane Selene
Iyer
Bs
eee
7 pied
site
si eh
Ha 7 sae 10) i oe
coos ores,
sea
ith
Bicete
ay
ie on
Mites Ear ea3
i