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PRESENTEL) EY
TH E H E I RS OF
NATH AN E. HYDE

THE BHAGAVAD GłT&
- OR
THE DIVINE ODE
TRANSLATED BY
A /\ . ' ' .
PRAMADA DASA MITRA,
Fellow of the Universities of Calcutta
and Allahabad.
Y- 25ertares .
PRINTED BY MESSRs. FREEMAN AND Co.,
AT THE TARA PRINTING WoRKS.
1896
*
[ Price as. 8. I

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aturgº: Isratfä qīāqāſāgāzīn Il

IPREFACE.
The sublime teachings of this Holy
Poem, regarding the divinity of the
Soul and the means of realising it, were
imparted by the Deity, in the form of
Sri Krishna, to Arjuna in the midst of
two armies, arrayed in battle against
each other, at a time “when weapons
had begun to be flung.” Yudhishthira,
the embodiment of truth and righteous-
ness, was on one side ; and Duryodhana,
the embodiment of malignity and
treachery, on the other ; and all the
monarchs of India were ranged on one
or the other side. The venerable Bhish-
ma, grand-uncle of Yudhishthira and
Duryodhana, as also Drona, their pre-
ceptor, feeling themselves bound by
loyalty” (faithfulness to the morsel of the
* Rája-pinda-bhayāt, from fear of being unfaithful
to the morsel given by the King. • .
- , , ...- S -- , - *s, *... sº . Tº
wº:T) . . . . . .
4. 1 * ...I ſ/ *-2 S- "
º
Č'----' --~~~~
fy PREFACE.
King Duryodhana who had maintained
them) bodily took the side of the latter,
whilst their whole heart wished for the
prosperity of the pious Yudhishthira. To
enable the reader to appreciate the
force of Sri Krishna’s exhortations to
Arjuna not to shrink from fighting,
a sketch of the events that led to the
war is given below.
Yudhishthira, by the prowess and
valour of his brothers Bhima and Arjuna,
had won the sovereignty of all India.
His cousin Duryodhana, bitterly envying
him, designed a treacherous gaming
match to which he challenged Yudhish-
thira, who, bound by the rules of the
Kshattriya race, accepted the challenge
and was vanquished. True to his words,
Yudhishthira forthwith relinquished his
kingdom, wandered for twelve long
years with his wife and brothers in the
forests as an ascetic, and remained for
another year incognito in the kingdom
of Viráta. While in exile, he was re-
peatedly urged by his heroic brothers,
PREFACE. v
and his wife who had been subjected to
all sorts of insults by the wicked Duryo-
dhana and his still more wicked brother
(Duhéâsana), to gain forcible possession
of the empire of which he had been
deceitfully robbed, but he replied :—
“Listen ye to my vow of truth—virtue I choose
in preference to life and to immortality. King-
dom and children and fame and wealth—all these
together are not worth the sixteenth part of the
value of Truth.”
After having strictly fulfilled his vow
of truth, Yudhishthira returned and
asked out of his own share of the king-
dom only five villages for the mainten-
ance of himself and his four brothers, but
Duryodhana disdainfully refused. Sri
Krishna then personally went over to
Duryodhana and solicited him to make
peace by restoring to Yudhishthira half
the share of the kingdom, if not the whole
which was in fact his rightful property.
And here I can not resist the temptation
of quoting, though with painful mutila-
tions, from the speeches of Sri Krishna
vi PREFACE.
given in the book of the Mahābhārata,
named Bhagavad Yāna or the Visit of
the Divine Lord, which is indeed the
true introduction to the opening chapter
of the Bhagavad Gitä. Before entering
the Court of King Duryodhana, Sri
Krishna thus speaks to Vidura, the
virtuous uncle of Duryodhana and Yud-
hishthira :
“I know, O Vidura, the evil heart of Duryo-
dhana and the enmity of the Kshattriyas—yet
knowing all this I have come to the Kauravas
this day. He who could save from the noose of
Death all this earth, about to lie desolate with its
men, steeds and elephants and chariots, would
indeed achieve high merit. Is there any doubt
that the man who striveth with all his might for
a righteous purpose acquireth merit, even though
he should fail of his purpose? Therefore, O Kshat-
tri, will I endeavour in all earnestness to secure
peace to the Kurus and the Srinjayas, about to
perish in battle. He who cometh not to the succor
of a friend fallen into peril, by conciliating him
to the utmost of his power-the wise call him
BREFACE. vii
an inhuman wretch. He who preventeth a friend
from an evil deed, by using his utmost strength
and effort, even to the extent of seizing him by the
hair, such a man is beyond all reproach. Sincere-
ly will I strive for the welfare of the sons of
'Dhritarāshtra, as well as of the Pāndavas, aye of
the Kshattriyas of all the earth. Should Duryo-
dhana mistrust me endeavouring to do him good,
I shall have the satisfaction of my conscience
and I shall have discharged the debt of duty.
That friend, the wise do not hold a friend who
useth not every effort to act as a mediator in a
rupture between kinsmen. In order again that
unrighteous, deluded and inimical people may not
declare that Krishna, able though he was, did not
restrain the angry Kurus and Pāndavas from
killing each other, I have come to work the good
of both parties; and having tried in this matter
I shall free myself from general reproach. Hav-
ing heard my beneficial counsel, consistent with
virtue and profit, if the foolish Duryodhana will
not accept it, he will only be subdued by his own
fate. If, without sacrificing the rightful interests
viii PREFACE.
of the Pāndavas, I can secure the peace of the
Kauravas, I shall have discharged a sacred duty
and the Kurus will be liberated from the cords of
death. (But fearest thou for me?)—all the
united band of the Kuru princes is incapable of
standing before me, when angry, as herds of deer
before an enraged lion.” (Chap. 92.)
Let us now hear the words of the
Divine Lord addressed to Duryodhana
in the council chamber of his blind and
aged father Dhritarāshtra, where all the
|Kuru princes together with those mon-
archs who had embraced their cause,
with Bhishma and Drona and a great
number of holy Rishis were assembled to
receive Sri Krishna and hear His words
of mediation and peace:
Then He, of the Vrishni race (Sri Krishna),
conversant with the essential truths of all religion,
turning towards the irascible Duryodhana, spoke
these sweet words :—
“Hear, O Duryodhana, the words that I speak
particularly for the good of thyself and thy
posterity. Born as thou are art in a family
PREFACE. 1X
distinguished for wisdom, thyself endued with
learning and morals, do this word of mine,
my good friend. Virtue ever characterizeth the
conduct of the good in this world and that of
evil-minded men is always seen to be the contrary;
O prince of the Bharatas. But more than once
hath such perverted course of action been pursued
by thee, the consequence whereof is terrible un-
righteousness tending to bring dire destruction
of life. Such an evil is never to be wished
for, but it would be irresistibly brought about by
thee without a cause. Avoiding it, thou shalt
do what is good to thyself, thy brothers, thy
dependents and thy friends, O scourge of thy
foemen, and thou shalt be saved from an
ignominious and sinful deed. Make peace,
prince of the Bharata race, with the wise,
brave and energetic Pāndavas, great in learning
and self-subjugation. From peace would proceed
happiness to kinsmen and friends, aye my dear, to
the whole world. Born in a noble family, thou
art endued with a sense of shame, with learning
and humanity. Prince of the Bharata race,
X PREFACE.
obey, my dear, the commands of thy father and
mother. Whatever the father ordaineth that
the wise consider as fraught with good. Over-
taken by dire misfortune, every one calleth to mind
the counsel of his father. Thy father approveth,
my dear, thy union with the Pädavas, together
with thy ministers; be it also approved of thee. The
man who having heard the advice of his friends
followeth it not, is tormented in the end like him
who hath eaten the Kimpāka fruit. He who can not
brook the words of his well-wishers *, because they
are unpleasant, and listeneth to advice actually
adverse, that man is subjugated by his enemies.
Who is the man upon the earth except thyself,
who despising his kinsmen, mighty warriors equal
to Indra himself, would seek protection from
others? The sons of Kunii have, from birth, been
persecuted by thee, and they, of righteous hearts,
* Artha-káma, which clearly means here, as also in
verse 4348, Ch. I28, (Cal. Edn.) of the Bhagavad Yāna
Parva, “well-wisher” and conclusively settles the mean-
ing of Artha-kāmān in II. 5. of the Gitā, though other-
wise interpreted by the Commentators.
*
PREFACE. xi
have never resented. From birth, my dear, thy
kinsmen (the Pāndavas) have been treacherously
treated by thee and they, of unsullied reputation,
have always behaved towards thee generously, O
thou of mighty arms. It behoveth thee to treat
with equal generosity thy own principal kindred :
be not the slave of passion. The activity of the
wise, prince of the Bharatas, is directed towards
the triad of virtue, wealth, and pleasure ; and
when all these are not attainable, they aim at vir-
tue and wealth. When the three are set apart
from each other, the wise man pursueth virtue;
the middling man, wealth the cause of strife, and
the fool pursueth pleasure alone. That man perish-
eth, the untrained, who tempted by his senses
abandoneth virtue, desiring to secure profit and
pleasure by improper means. Virtue alone should
he, from the outset, practise who desireth pleasure
and profit, for never doth true profit or true pleas-
ure deviate from virtue. Virtue alone they de-
clare to be the means of obtaining the class of
three, O prince ; and he who by virtue desireth
to acquire them, doth forthwith flourish like the
xii PREFACE.
flame in the forest. Prince of the Bharatas, my
dear, it is by unlawful means that thou desirest
to obtain the great and glorious sovereignty ex-
tending over all the kings. Himself doth he hew
down, as forest with an axe, who returneth deceit-
ful for right behaviour. One would not destroy
that man's moral sense whose downfall he doth
not desire, for in good resteth the mind of him
whose moral sense is not destroyed. The self-
subjugated man would not despise the cominon-
est creature in the three worlds, O Bhārata, far
less those princes of Pándu's race. The man who.
is enslaved by passion loseth all discernment; and
whatever is strained is rent asunder : behold this
example.”
“Well would it be for thee, my dear, to unite
with the Pandavas rather than with evil men. By
being friendly towards them thou shalt attain all
desires, enjoying sovereignty over the earth, ori-
ginally conquered by them, O best of monarchs.
Turning thy back on the Pāndavas, thou seekest
aid from others. Duhsāsana, Durvishaha, Karna
and Saubala—in these resting thy sovereignty,
PREFACE. xiii
thou hopest to maintain thy prosperity, O Bhārata.
But in wisdom, in virtue, in economy and in valour
they are no match for the Pāndavas, O Bhārata.
All these kings, with thee at their head, are not
capable of looking at the face of Bhima, when
enraged on the battle-field. All this band of the
princes of the earth close to thee, yonder Bhishma
Drona, Karna and Kripa, Bhārisravāh, Aswatthä-
mā and Jayadratha, all these united are unable
to fight against Arjuna. Set not thy heart upon
war. What is the good of causing a gener-
al slaughter of men 2 Look to that single man
(Arjuna) who being vanquished, victory will be
thine. Look at thy sons and brothers, kinsmen
and relations; let not these descendants of the
race of Bharata perish on thy account. Let
there be a remnant of the Kauravas; let not this
race be extirpated. Be not, O prince of men,
called by the ignominious name of the “destroy-
er of the race.” Thee will those great warriors
(the Pāndavas) install as the Yuvarāja (the
Reigning Prince) and thy father Dhritarāshtra,
Lord of men, as the Emperor. Despise not,
xiv: PREFACE.
|
my dear, Fortune rising ready to embrace thee.
Giving over half the kingdom to the sons of
Prithá win high prosperity. Having made peace -
with the Pāndavas and followed the counsel of
thy well-wishers, living in love with thy friends,
thou shalt ever enjoy all blessings.” -
Duryodhana refused to give to the
Pāndavas land coverable by the needle's
sharp point, and war was the inevitable
result. - -
The Bhagavad Gità embodies the
highest spiritual truths taught in the
Upanishads and is also designated Upani-
shad, which term means the wisdom that
destroys that delusive ignorance, whereby
the animal Soul or Self forgets its real
identity with the Supreme Brahma, by
identifying itself with Matter, in all
its varied manifestations, the grossest
form of which is the corporeal frame.
To be merged into the Eternal Un-
conditioned Intelligence—the Absolute
Bliss—Brahma—is the highest aim set
forth in the Gitä, For the attainment of
| PREFACE. xv
this goal, two paths, clearly separated from
each other, are declared in the Veda—the
path of Action (pravritti-mārga) and the
path of Cessation from Action (nivritti-
mārga). But the former, it must be re-
membered, is not the direct path, but
an indirect one which must be trod-
den by the ordinary man for the pur-
pose of fitting himself to tread the only
direct path—that of cessation from ac-
tion or quiescence. Religion, as prac-
tised in the former, results directly
in the mundane well-being of man
(abhyudaya) i. e., happiness limited by
time here or hereafter. Thus Heaven, ac-
quired by good works such as gifts, sacri-
fices, austerities, is perishable. On the
other hand, eternal liberation from all
evil and the attainment of uncondition-
ed bliss (niśreyasa) which, as has been
said before, is the very nature of the
Divinity, is the direct result of Religion
as followed in the latter path.
But there is a third path which ulti-
mately tends to unite the above two
xv.1 PREFACE.
paths, broadly distinct as they are. That
path is devotion to the Lord—Love of
God for the sake of love and God alone,
which seeks to offer up at His Feet the
whole self of man, all his thoughts and
actions; which seeks no reward for his
activity, whether in this or the world to
come. This is the Karma-Yoga which
the Lord most prominently teaches in
the Gitā. The higher it rises towards
perfection, the farther it recedes from the
religion of action mentioned above, until
at last it is consummated in the highest
development of Bhakti-Yoga, Dhyāna-
Yoga and Jnana-Yoga, which all indeed
culminate in one state, as is described in
Discourse XVIII, 50–57, 60–66. These
verses give in brief the substance of the
whole Gitā. The Bhāgavata Purāna
also says: * , -
frºm traºrº; (Devotion, perception of
the Supreme Lord and non-attachment
to every thing else—this triad is simul-
taneous.) .
PREFACE. xvii
It must however be observed that the
Jnana-Yoga, or the path of spiritual wis-
dom, characterised by a constant medita-
tion on the Supreme Brahma and a
complete renunciation of all desires and
actions, is the most direct and the nearest
way of reaching the highest goal. And
this fact the adorable Sanyasi Sri San-
karāchārya has repeatedly sought to
emphasize in all his Commentaries on the
triple Vedantic Course (Prasthāna-traya)
viz. the Upanishads, the Bhagavad Gità
and the Brahma-Sütras. The Gità teach-
es that “all action in its entirety is
consummated in Wisdom " (IV. 33).
Having declared the absolute necessity
and the great efficacy of the Karma-Yoga
for aspirants to salvation in general, it
clearly points out that “the man, who
delighteth in Spirit hath no work to do'
(III. I7). Bhakti or Devotion, again, in its
highest stage, is nothing but beatific
Communion, and ultimate union, wit
God (XVIII, 54 & 55).
The Karma-Yoga does not directly
xviii PREFACE.
lead to the Supreme, but by gradual
stages of progress, terminating in the
path of Wisdom, also called path of
Renunciation. “Man doth not attain to
freedom from action by abstention from
action, nor doth he reach perfection mere-
ly by renunciation” (III.4). This clearly
indicates that freedom from action 2s the
goal, but it can only be reached by the
gradual renunciation of desires and pass-
ions. Again—“Renunciation is hard to
be attained without Yoga" (V. 6) also
implies that renunciation has to be at-
tained, but it can not be attained without
Yoga. The distance of Karma-Yoga from
Jnána-Yoga diminishes with the diminu-
tion of desire, until the two amalgamate
when all desires and passions have died
away. Action marks the incipient stages
of Yoga, whilst Quiescence characterises
its perfection (Vide VI.3). It need hardly
be remarked that the cares and turmoils
of a worldly life are not favourable to
that success in Karma-Yoga which must
be ultimately achieved by Dhyāna-
Yoga or the Yoga of Meditation. So
PREFACE. . . xix
the Yogi is directed to sit constantly in
seclusion for the purpose of concentrating
himself in the Supreme Spirit (VI, IO).
Incessant pursuit of Spiritual Knowledge
in sequestered places, away from the
society of men, is taught as a means of
attaining Wisdom (XIII. Io, XVIII. 52).
We thus see that for persons striving
to attain to the direct perception of the
Supreme Spirit (Brahma-Sákshātkāra), it
is necessary to live in spiritual contempla-
tion apart from the world, as far as their
capacity permits, and to offer up their
actions to the Lord ; whilst the Karma-
Yoga is specially prescribed for those
who are unable to practise contempla-
tion. For those, again, who have attain-
ed that Perception it is most natural to
live a life of unceasing meditation, in-
terrupted only by physical acts necessary
for the sustenance of that life. .
But is it mecessary that the man who
has attained the highest wisdom, has
actually realised the identity of his higher
Self with Brahma, who is a Yogārūdha,_
ºxx. PREFACE.
that he should renounce all action as he
has renounced all desires and passions P
No. The great Janaka and others did
act for the good of mankind, though he
could exclaim : -
&rară art a faki Teq à affèa fäää
fafºrzrat Tatarat a # fºra asſà ll
“Infinite is the wealth that belongeth
to me—me who have nothing indeed.
Should Mithilá (my capital) be in a
flame, nothing that is mine would be
consumed.”
Such liberated men are named Adhi-
kārikas, who have a Divine commission
to fulfill and, like incarnations of the
Deity, live and act outwardly for no
other purpose than the good of the
world, inwardly reposing in Spirit. ( Vide
Sankara's Comm. on / V, 15 & 19).
Thequestion however arises—why does
the Lord prescribe the indirect path of the
I&arma-Yoga for Arjuna who was ready
to renounce the world and subsist on
PREFACE, xxi
alms, rather than kill kinsmen and per-
Sons worthy of reverence P The answer
is, that He knew that Arjuna's natural
tendencies as a Kshattriya would at last
prevail, though compassion and uncer-
tainty of duty shook his purpose for a
moment; that it was his duty as a
Rºshattriya and a prince to punish the
evil-doer and vindicate the cause of
truth and justice; and that he was not
fitted to follow the direct path at once.
One word regarding the rendering of
‘Atmá, the most essential word in the Gità
and other Vedānta works. In its lower
meanings of body, mind, &c. it has its
exact equivalent in ‘self.' Western, at-
least, British philosophy, however, rarely
recognizes in Man a higher principle than
the Mind; and the word ‘self,’ with its own
low associations and the lower associ-
ations of its derivative ‘selfish, seemed
to me to be the least fitted to stand for
Atmá—the highest of all conceptions,
the sole Reality of the universe. I have,
therefore, though-in deviation from the
xxii PREFACE:
custom of European scholars, often pre-
ferred the term ‘Spirit’ and even ‘Soul’
which are specially used to denote an
immortal and immaterial being, the
former being applicable to the Deity
himself. - -
I have used the nominative forms
|Brahma, Yogi, &c. instead of the basic
Brahman, Yogin, &c., because the former
are more familiar. Brahman is specially
objectionable on the ground that it may
stand both for Brahma (the Absolute)
and Brahmā (the Creator), and thus cause
confusion.
There are several good English trans-
lations of the Bhagavad Gità more or
less available to the general public, and
yet I humbly offer this additional one
under the conviction that helps to the
study of the Gitā can not be too numer-
ous. But there is another special reason.
In translating one of the most sacred
books of India, I felt, I should, in some
measure, discharge a debt I owed to the
English language which I studied from
| PREFACE. xxiii
boyhood, before I had any idea that
there was a Tongue, truly called Divine,
used for conveying the holiest senti-
ments ever breathed by man.
And it is in your hands-especially, my
dear countrymen, that I place this book,
with an emotion which passes expression,
and with the earnest prayer that you
may constantly, deeply and devoutly
study the Teachings of the Blessed Lord.
PD. M.
The several stages of spiritual progress
may be indicated thus:–
1st Stage:
Karma, with hope
of reward. -
3rd Stage:
Spiritual Medita-
tion and cessa-
tion from action =
Jnana-Yoga, or
Płigher Bhakti.
Posszó/e ſizzer/zé- .
diate Goal :
Liberation with
Divine Commission
= the condition of
the Adhikārika,
2nd Stage :
Karma, as an offer-
ing to God, without
expectation of re-
ward, and without
attachment = Kar-
ma-Yoga, or Lozwer
A/ha/#zz.
Žiž Stage:
Direct Perception
of Brahma = High-
est Bhakti (Pará
Bhakti) = Absolute
Dispassion (Para-
vairágya).
Highes: Goal:
Liberation (Mukti)
= Union with Brah-
IIlal,
OR,
THE DIVINE ODE.
ſ)/SCO UA’SA: /.
Dhritarāshtra spoke:–
What, O Sanjaya, did my sons and
those of Pându do, assembled on the
holy plains of Kurukshettra, eager to
fight? (I)
Sanjaya spoke –
King Duryodhana, beholding the army
of the Pāndavas arrayed, approached
the Tutor (Drona) and spoke these -
words: (2)

2 THE BHAGAVAD GīTA.
“See, O Tutor, this mighty army of
Pändu's Sons, arranged in battle-array
by the Son of Drupada, thy skilful dis-
ciple. *. - (3)
Heroes of mighty bows there are
here—equal to Bhima and Arjuna in
battle—Yuyudhana and Virāta, and
Drupada,the mighty Car-warrior. (4)
T]hrishtaketu and Chekitāna, and the
powerful king of Káši, Purujit and
Kuntibhoja and Sivi's son, that prince
of men ; (5)
The valiant Yudhāmanyu and the
brave Uttamaujas; the son of Subhadrá
and the sons of Draupadi-all mighty
car-warriors. - (6)
Now hear, O best of Brähmans, who
are the distinguished men amongst us,
the leaders of my army—I will mention
T)ISCOURSE I. 3
them to thee for information : (7)
Thyself, and Bhishma and Karna and
Kripa, victorious in war; Ašwatthäman
and Vikarna, and also the son of Soma-
datta. (8)
And many other heroes that have for
my sake resolved to abandon their lives
—fighting with diverse arms, all versed
in war. (9)
That force of ours, protected by Bhish-
ma, is insufficient ; but sufficient is this
force of theirs, protected by Bhima. (IO)
Do you all, posted to your respective
divisions, at all the entrances of the
phalanx, carefully protect Bhishma.” (II)
The Grand-Father of awful prowess,
the eldest of the Kurtis, in order to
gladden his spirits, shouted forth the
lion's roar, and loudly blew his conch
shell, - (12)
4. THE BHAGAVAD GīTá.
(Then conch shells, and bheris (kettle-
drums), panavas (drums) and gomukhas
(cowhorns) were sounded, all of a sudden ;
and that uproar was tumultuous. (I3)
Then Mādhava (Krishna) and Pandava
(Arjuna), seated in a huge chariot drawn
by (four) white horses, blew their celes-
tial conch shells. (I4)
Hrishikeša (Krishna) blew the Páncha-
janya, and Dhananjaya the Devadatta
(God-given), and Vrikodara of terrific
deeds blew the huge conch shell named
Paundra. (I5)
King Yudhishthira, son of Kunti,
(blew the conch named) the Ever Vic-
torious, and Nakula and Sahadeva, the
Sughosha (Loud-Sounding) and Mani-
pushpaka (Gem-flowered), (16)
The monarch of"Káši, wielding the
\,
DISCOURSE I. 5
great bow; Sikhandi, the great warrior;
Dhrishtadyumna, Virāta and Sātyaki,
the unconquered; - (17)
Drupada and all the sons of Draupadi,
O Lord of the Earth ; and Subhadrā’s
son too of the strong arms, blew their
conches each and all. (18)
That tumultuous uproar, resounding
heaven and earth, rent the hearts of
Dhritarāshtra's sons. (19)
Then the son of Pându, whose banner
beareth the ensign of the monkey, be-
holding the sons of Dhritarāshtra ready;
when weapons had begun to be flung,
raising his bow, (2O)
Addressed these words, O Lord of
Earth, to Hrishikeša—
(Arjuna spoke:)
“Place my chariot, Undecaying One,
6 THE BHAGAVAD GiTá.
between the two armies, (21)
While I observe those that stand here
longing for battle, and see with whom I
shall have to combat in this enterprise
of war. - (22)
(I will see) those assembled here, that
will fight, with the desire of gratifying
in war Dhritarāshtra's evil-minded son
(Duryodhana).” (23)
Sanjaya spoke:–
O Descendant of Bharata, Hrishikeša
thus addressed by Gudákeša, drawing up
that best of chariots in the midst of the
two armies, (24)
In front of Bhishma and Drona and
all the princes of the earth, said—“Be-
hold, son of Prithä, yon Kurds drawn
together.” (25)
There the son of Prithā beheld fathers
DISCOURSE I. 7
and grandfathers and tutors and mater-
nal uncles, brothers and sons, grandsons
and dear friends, (26)
Pathers-in-law and well-wishers, array-
ed in both the armies. Beholding all
those kinsmen assembled, the Son of
Kunti, (27)
Filled with deep compassion, thus
spoke desponding:—
* Arjuna spoke:-
Seeing these Kinsmen, O Krishna, pre-
sent here ready to fight, (28)
My limbs give way and my mouth
is dried up, there is a tremor in my
body and my hair standeth on end, (29)
The Gândiva” slippeth from my hand
and my skin is burning ; I am unable to
sit upright and my mind is as if in a
whirl. (30)
Arjuna’s great bow.
8
THE BHAGAVAD GīTá.
§§
I behold, O Kesava, inauspicious
omens and I foresee no good (will come)
from killing my own kindred in war, (31)
I desire not victory, O Krishna, nor
kingdom, nor pleasures: What need
have we, O Govinda, of kingdom, of
enjoyments, aye of life itself P (32)
Those for whose sake we desire king-
dom, enjoyments and comforts, here
stand in battle, ready to cast away their
lives and riches— (33)
Preceptors, fathers, Sons and grand-
fathers, maternal uncles, fathers-in-law,
grandsons, brothers-in-law, and allies.(34)
Even though they slay me, I wish not
to strike them, O Madhusädana, even
for the sake of sovereignty over the triple
world, far less for dominion in earth. (35)
What joy can come to us, O Janār-
DISCOURSE I. 9
dana, having killed the sons of Dhrita-
rāshtra P Sin only we shall incur by
killing these felons. (36)
So it is not for us to slay the sons of
Dhritarāshtra, our own kinsmen. How
can we be happy, O Mādhava, having
slain our own kindred P (37)
Though they, with hearts deadened
with avarice, see not the evil that will
come from the destruction of families
and the sin of slaying friends, (38)
Why should we not learn to refrain
from this sin, seeing as we do, O Janār-
dana, the evil to come from the destruc-
tion of families P (39)
The ancient duties of a household are
destroyed when there is destruction in a
family ; duty destroyed, unrighteousness
predominateth in the whole house-
hold, (40)
IO . THE BHAGAVAD GíTÁ.
And from the predominance of unright-
eousness, O Krishna, the women of the
family are corrupted, and women being
corrupted, O Värshneya, a mixture of
castes is brought about. (41)
Confusion of castes is a gate to hell
for those who kill their tribe as well as
for the tribe (itself), since the manes
of their ancestors, losing the offerings of
funeral cake and water, fall (from
heaven ). (42)
From these crimes of those who kill
their tribe, leading to a confusion of
castes, the duties of caste are uprooted
and the eternal duties of household. (43)
O Janārdana, those men whose house-
hold duties are demolished are certainly
doomed to dwell in hell—so have we
been taught. (44)
DISCOURSE I. I I
Alas! we are about to perpetrate a
great Crime, since from a desire for the
pleasures of royalty, we are ready to slay
our own kinsmen. (45)
Happier would it be for me, if the
sons of Dhritarāshtra, with weapons in
their hands, should, in the field, slay me
armless and undefending. (46)
Sanjaya spoke –
Thus having spoken, Arjuna, in the
battle-field, sat down in his chariot,
abandoning his bow and arrows, his
heart distressed with grief. (47)
Thus ends the First Discourse entitled “THE
DESEPONDENCY OF A RJUNA ’’ in TEIE HOLY ODE
OF THE DIVINITY, the Essence of Spiritual Wisdom,
the Science of Brahma, the System of Yoga, the Dialogue
between Sri Krishna and Arjuna. -
I2. THE BHAGAVAD GíTá.
A)/SCO URSAE //,
Sanjaya spoke —
To him, thus filled with compassion,
with tearful, bewildered eyes, and des-
pondent, the Slayer of Madhu spoke
these words : , (I)
The Divine Lord Spoke :—
Whence in this crisis, O Arjuna, hath
come over thee this despondency unbe-
coming an honourable man, not leading
to heaven nor productive of glory? (2)
Be not a coward, O son of Prithã,
this doth not befit thee; abandon this
mean weakness of heart and arise, O
conqueror of thy foe. (3)
Arjuna spoke —
How, O Slayer of Madhu, shall. I with,
DISCOURSE II. I3
arms fight in battle Bhishma and Drona
to whom reverence is due, O Destroyer
of thy enemies? (4)
Better in this world is it to subsist
even on alms, rather than slay men of
great minds who are to be revered ; but
having killed persons worthy of reverence,
and well-wishers, I should enjoy plea-
sure stained with blood. (5)
Nor know we which (of these) would
be better for us, that we should conquer or
that the sons of Dhritarashtra should con-
quer us. Even they whom having slain
we should not desire to live, the Sons
of Dhritarāshtra stand in front. (6)
With spirits overpowered by weak
commiseration, with a mind confounded
as to Duty, I ask thee, do tell me, what
is of a certainty, best for me ; as a dis-
ciple I supplicate thee, O teach me, (7)
I4. THE BEIAGAVAD GíTA.
I see not what may remove my grief
which scorcheth all my senses, even
though I obtain sovereignty of the earth,
powerful and free from foemen, aye do-
minion even over the gods. (8)
Sanjaya spoke:–
Gudákeša having thus addressed Hri-
shikeša, O Tormentor of thy foes, to
Govinda he said “I shall not fight’ and
was silent, (9)
Unto him grieving in the midst of the
two armies, did Hrishikeša speak these
words smiling, O Descendant of Bha-
rata— (IO)
The Divine Lord Spoke:–
Thou hast lamented those that are
not to be lamented and speakest the
words of wisdom. The wise lament not
the living or the dead. (11)
It is not that I have never existed be-
DISCOURSE II. I5
fore, or thyself, or these princes of men,
or that all of us shall not exist here-
after. (I2)
As the embodied (Soul) hath in this
body the conditions of boyhood, youth
and old age, so also doth he obtain an-
other body, and the wise is not deluded
in this. - (13)
The objects that touch the senses, O
son of Kunti, and occasion cold and
heat, pleasure and pain, are transitory
and perishable. Endure them, O des-
cendant of Bharata. (14)
O prince of men, that man whom
these trouble not, the self-controlled, who
is the same in pain and pleasure, is
fitted for immortality. (15)
The unreal (or transitory) hath no ex-
istence, and the real doth never cease to
I6 THE BHAGAVAD GiTA,
exist, and those that have perceived the
nature of things, have seen the truth as
to both of these. (16)
But know That to be imperishable
by which all this is pervaded and no one
can cause the destruction of That In-
destructible One, t (17)
These are said to be the perishable
bodies of that embodied One, eternal
indestructible and unknowable; fight
therefore, O descendant of Bharata. (18)
He who thinketh It to be a slayer and
he who thinketh It to be slain; both
of these know not, for It neither kill-
eth nor is killed. (19)
Neither is It ever born, nor doth It
die, nor (think) having existed will It
exist no more ; unborn, everlasting, eter-
nal and ancient, It is not killed when
the body is killed, (2O)
DISCOURSE II. 17
He who knoweth It to be imperish-
able and eternal, unborn and unchanging,
whom and how can that man kill or
cause to be killed P (2 I)
As a man, having quitted worn-out
garments, taketh others (that are) new,
so the embodied soul, having quitted
worn-out bodies, entereth into others
which are new. (22.
Weapons rend It not, nor doth fire burn
It, water doth not moisten It, nor doth
the wind dry It up. (23)
Not to be rent asunder, not to be con-
sumed, not to be wet, not to be dried, It
is eternal, all-pervading, immutable, im-
movable and everlasting. (24)
And It is declared to be unmanifested,
unthinkable and unchangeable; therefore
having known It to be so, thou shouldst
not grieve, - (25)
|
18 THE BHAGAVAD Gītā.
But if thou thinkest It to be constantly
born and constantly dying, still, O thou
of mighty arms, thou oughtst not to
deplore It. - (26)
For of him who is born, death is
certain, so also the birth of him who is
dead; grieve not then over what is in-
evitable. - - (27)
Unmanifested. is the beginning of
things, their intermediate state is mani-
fested, O descendant of Bharata, and
unmanifested too is their end, why should
we then grieve for them P (28)
With wonder* some one seeth It, and
with wonder another declareth It, and
with wonder doth a third hear of It, and
* “Like a Wonder ; or the man himself, who seeth
It is a wonder ’’—so explains Sankara. I have however
followed Sridhara here. • , - -
T)}{SCOURSE II. I9
even having heard of It, some one
knoweth. It not. (29)
In the bodies of all, O descendant of
Bharata, abideth this embodied (Soul);
never to be killed ; so for any being thou
Oughtst not to grieve. (30)
Having regard also to thy duty, thou
shouldst not flinch ; for there is nothing
better for a Kshattriya than righteous
fighting. -- (31)
Arrived of itself, an open door to
heaven—happy are the Kshattriyas,
Pärtha, who attain such a fight. (32)
But if thou wilt not engage in this
righteous war, thou wilt relinquish thy
duty and fame, and incur sin. (33)
Men will proclaim thy endless dis.
grace, and to the man of honour disgrace
is worse than death, (34)
2O THE BHAGAVAD GiTá.
The heroes of mighty cars will think
thee (to have) desisted from battle
through fear, and thou shalt be held
lightly by them who have honoured thee
(before). - (35)
And thy enemies will speak many
words (of reproach), not to be uttered,
condemning thy prowess—what can be
more painful than this P (36)
Slain, thou wilt obtain heaven; hav-
ing conquered, thou wilt enjoy the king-
dom of the earth ; rise therefore, O son
of Kunti, firmly determined to fight. (37)
Pleasure and pain, gain and loss, vic-
tory and defeat regard alike, and then
engage in fight; so shalt thou not incur
sin. - - ‘s. (38)
This doctrine, that I have declared to
thee, relateth to Sankhya. Hear now that
pertaining to Yoga, wherewith endued,
DISCOURSE II. • 21
O Pártha, thou shalt get rid of the
bondage of action. (39)
In this (path) there is no waste of
what hath been done, nor is there any
sin.” Even a little of this creed: saveth
one from great peril; - (40)
In this (creed) there is but one reso-
lute Thought Š, O descendant of Kuru ;
many-branched and endless are the
thoughts of the irresolute. . . (41)
The unwise, delighting in the declara-
tions of the Veda, O Pártha, and assert-
* All action being done for the sake of the Lord
(not for a selfish end) there is no fear of sin accruing
from any defect or default therein. Sridhara. -
i This Devotion of Action, practised in adoration of
the Lord. Ibid.
# The peril of transmigration. Ibid.
§ “I shall surely be saved by devotion to the Lord’’—
such is the one firm thought, fixed in Him only, of those
that follow this Yoga creed. Ibid.
22 THE BHAGAVAD GíTA.
ing that there is nothing else, Speak a
flowery speech, " . (42)
Regarding an abundance of particular
rites, leading to rebirth, action, and its
fruits, towards the attainment of plea-
sure and power (in the future world)—
for they are full of desires and aspire to
(the inferior) heaven as their highest
end. . - (43) -
Those that are led away by that
(flowery, speech) and are addicted to
pleasure and power, attain not to that
resolute Thought which is fit for (Divine)
meditation. (44)
The Vedas are for (those that are pos-
sessed with) the three qualities: Be free
from the three qualities, O Arjuna, free
from the dualities (of pleasure and pain,
heat and cold, &c.), living in perpetual
DISCOURSE II. 23
goodness, without (thoughts of) acquir-
ing (what thou hast not) or keeping (what
thou hast) and self-subjugated. (45)
The purpose which is served at a spot
for drinking water* when there is a
flood+ all around—the very same (pur-
pose) hath the knowing Brähmana in
all the Vedas. - (46)
Action alone doth befit thee, never the :
fruits. Be not actuated by the fruits of |
àction, nor take thou to inaction. ; (47) '
Perform actions, O Dhananjaya, steady
in devotion $, leaving attachment || and
* A small receptacle of water, a tank, wellor the like.
Sridhara.
‘h Where there is a large lake. Ibid.
... j. Under the false fear that action will inevitably
lead to fruit, for fruit cometh to him only who de-
sireth it. Ibid.
$ Devotion (Yoga) is that condition, in which the
Supreme Lord alone is regarded as the highest end.
Leaving attachment—ie—forsaking the conceit of
personal agency, work depending upon God alone.
24 THE BHAGAVAD GiTA.
equanimous in success and failure. *
Equanimity is called Yoga. (48)
Far inferior is (passionate) action to the
Devotion of the Understanding (which
leadeth to action for God alone). Take
thy refuge in Understanding: Miserable
are those that are actuated by fruits. (49)
Endued with understanding One get-
teth rid of both good and bad actions. *
So apply thyself to Yoga (the devotion
of action): Yoga is the beauty in ac-
tion : (5 D)
For those, endued with Understandi ng,
* That is, in success or failure in the attainment
of Supreme knowledge (jnana) in sheer resignation
to God. Sridhara. . . .
i Is freed from the liability to go to heaven or hell
by the mercy of God. Sridhara.
# The beauty consists in lealing action to salya-
tion, by making it entirely subservient to God, instead of
oilº's passions and desires, Ibid. -
IDISCOURSE II. 25
relinquishing the fruit of actions, and
thus attaining to wisdom, are freed from
the bondage of birth, and go to the abode
that knoweth no evil. (51)
When thy understanding will pass
Over this maze of delusion, thou shalt
attain to a Satiety as to what has to be
learnt and what has been learnt. * (52)
Distracted (hitherto) by learning, +
when thy understanding shalt rest un-
disturbed in (Divine) meditation, im-
moveable—then shalt thou attain to
Yoga. . (53)
Arjuna said :—
What is the definition, O Keśava,
of a person of steady wisdom, (and of
* Thou shalt have no desire left for any kind of
learning.
+ Various kinds of learning both worldly and spiri-
tual. Sridhara.
Ii The fruit of Yoga—the realization of Brahma.
id.
26 THE BHAGAVAD GiTA,
one) steady in meditation? How doth the
man of steady understanding speak,
how sit and how move P - (54)
The Divine Lord spoke:–
When a person, O Pártha, abandoneth
all the desires of his mind, joyous in
himself by himself”—then is he de-
signated a ‘man of steady wisdom'
(Sthita-prajna). (55) *
Undisturbed amidst pain, and free
} from desire amidst pleasure—the sage
! from whom affection, fear and anger
! have fled, is designated a ‘man of steady
understanding' (sthita-dhi). (56)
He who is devoid of affection for
(one and) all, and meeting good or evil
* Rejoiceth, quite independent of all external ob-
jects, in his own Inner Spirit, which is Supreme Bliss.
Sridhara,
DISCOURSE II. 27
neither rejoiceth nor hateth,” the wis-
dom of Such a man is steady. (57)
And when he withdraweth all his
senses from their objects, as a tortoise
doth his limbs, his wisdom is (said to
be) steady. (58)
The objects of sense turn away from
the abstemious man, leaving the relish
(rasa)—but the relish too ceaseth when
one hath seen the Supreme. (59)
Rebellious are the senses, O Kaunte-
ya, and they forcibly carry away the
mind even of the discriminative man
who striveth (to attain to emancipa-
tion). (60)
Subluing them all, the devotee (Yu-
* Neither praiseth nor blameth, but speaketh uncon-
cerned. This is in answer to the query—‘‘ how doth he
speak 2° Sridhara.
28 THE BHAGAVAD GiTA.
kta or Yogin) should sit” with his heart
fixed in Me. For he whose senses are
under control, the wisdom of that man
is steady. (61)
The man, who cherisheth in his mind
the objects of sense, becometh attached
thereto. From attachment springeth de-
sire, and from desire, anger;| (62)
From anger ariseth delusion ; ; from
delusion, the loss of the recollection S;
from the loss of the recollection, the
wreck of the understanding, and by the
wreck of the understanding he is ruin-
ed. (63)
But he who moveth among objects of
* This is in answer to the query “how doth he sit.”
Sridhara.
t From desire, when obstructed by any body, spring-
eth anger. Ibid.
† Loss of the sense of propriety. &
§ Time recollection of the precepts of the scripture
and tutors.
DISCOURSE II. .. 29
sense, with senses free from love and
hatred, and governed by his self”—he,
the self-controlled, attaineth to tranquil-
lity. g (64)
On (the attainment of) tranquillity,
all his sorrows cease : For the under-
standing of the tranquil-minded man
quickly settleth (in wisdom). (65)
He who subdueth not his senses
(Ayukta) hath no understanding t, nor
hath he (the power of) meditation , and
he who doth not meditate hath no
peace $, and how can the unpeaceful
obtain bliss P || - (66)
* “He moveth among objects with senses subdued ‘’
is the answer to the fourth question of Arjuna—“How
doth he move 3 '' Sridhara.
+ Hath no understanding or perception whatever of
the nature of the Spirit, much less a steady perception.
t The power of meditating upon the real nature of .
the Spirit. - g
§ His mind cannot obtain rest in the Spirit.
| And he whose thoughts cannot rest in Spirit can
not obtain the supreme bliss of Emancipation. -
39 THE BHAGAVAD GīTA.
Whichever of the senses wandering
(among objects) the mind followeth
slavishly, even that carrieth away his
understanding, as the wind (carrieth
away) the ship upon the (ocean's)
waters. : (67)
Hence of him, mighty-armed one,
who hath all his senses withheld from the
objects of sense, the wisdom of that
man is steady. (68)
In that which is night to all creatures
waketh the self-subjugated ; and that
in which the creatures wake is night to
the sage who seeth. * (69)
That man doth attain to bliss, into
* This Sloka meets the objection that may be raised
as follows: No body in the world is seen able so en-
tirely to subjugate his senses as to be, like one in deep
sleep, free from all contact with the objects of sense;
so the aforesaid definition cannot possibly be realized
in actual life, Reply:-Self-abstraction or abiding in
DISCOURSE II. - 3 I
whom all the objects of desire enter
(through the senses and are lost) even as
the waters enter into the ocean (ever)
filled and (ever) maintaining its steady
level—not the man desirous of enjoy-
ment. (70)
‘He who, leaving all gratifications,
moveth without desire, without the no-
tion—‘mine', and without self-conceit,
such a man attaineth to bliss. gº
This, O Pärtha, is dwelling in Brahma.
spirit is the condition in which the man of subjugated
senses is wakeful. It is night to all other creatures
who are shrouded in darkness and are unable to per-
ceive the light of that spiritual condition. As night
shuts out light, so the condition of the ordinary crea-
ture shuts out the spiritual light. On the other hand,
the condition of being engrossed in objects of sense,
or the material condition, in which the creatures are
awake, is night to the spiritual man, who does not
notice, with the slightest attachment, the objects visible
in that condition. Sridhara.
32 THE BHAGAVAD GiTá.
He who attaineth to it is deluded riot,
He who dwelleth in this condition even.
towards the end of his life, attaineth to
absorption into Brahma. (72)
Thus ends the Second Discourse entitled “THE SAN-
RHYA YOGA.” in THE HOLY ODE OF THE
DIVINITY, the Essence of Spiritual widom, the
Science of Brahma, the System of Yoga, the Dialogue
between Sri Krishna and Arjuna. w
£5ISCOURSE III. 33
J)/SCO UAESAE 7//.
Arjuna Spoke:–
If Wisdom, O Janārdana, is thought
by Thee to be higher than action, then
why, O Keśava, dost Thou engage me
in a dreadful action? (I)
By confused words Thou seemest to
confound my understanding ; do, there-
fore, tell (me) one thing of a certainty,
so that I may attain to bliss. (2)
The Divine Lord spoke:–
Faith is twofold in this world, O sin-
less one, as hath been declared by Me
before : To the Sánkhyas belongeth that
of wisdom, to the Yogins, that of ac-
tion. (3)
Man doth not attain to freedom from
action by abstention from action; nor
34 THE BHAGAVAD, GÍTA.
doth he reach perfection merely by re-
nunciation. g (4)
Not even for a moment doth any one
ever remain inactive. Every one is im-
pelled to act by qualities born of his
nature. - (5)
He who, controlling the organs of ac-
tion, sitteth, imaging in his mind the
objects of sense—that man of deluded
'mind is declared to be a false hypo-
crite. . . (6)
But he, O Arjuna, who, controlling
with his mind his senses, practiseth,
without attachment, the Devotion of ac-
tion, with his organs of action—that
man is superior. (7)
t Do thou perform prescribed action,
| for action is better than inaction. Even
DISCOURSE III. 35
thy life's career could not be carried
Out without action. - (8)
This world is fettered by action other
than that (which is performed) for the
sake of sacrifice. For the sake of that
(sacrifice), O Kunti’s son, perform action,
freed from attachment. (9)
Of old, the Lord of creatures, having
created them together with sacrifice, thus
spoke: “DO ye propagate by this (sacri-
fice); let this milk your cherished de-
sires ; ... " (10)
“By this, do ye bethink of the gods,
and may the gods (thus bethought) be-
think of you. Bethinking mutually, ye
shall attain to the highest good. (11)
The gods, honoured in sacrifice, will
bestow upon you, your desired enjoy-
ments.” He is verily a thief who en-
36 THE BHAGAVAD GíTA.
joyeth, without giving what have been
given by them. (I2)
The good, who eat the remnant of
sacrifice, are freed from all sins. But sin
do they eat—the impious, who cook for
their own sake. (I3)
Creatures come forth from food, and
the production of food is from rain.
Rain cometh from sacrifice, and sacrifice
hath its origin in action. (14)
Know action to arise from Brahma
(the Veda), and Brahma, from the Im-
perishable; So Brahma, the all-pervad-
ing, resteth eternally in sacrifice. (15)
He who continueth not the course of
this wheel thus revolved, that man of
unholy life, O Pártha, revelling in his
senses, liveth in vain. (16)
But the man who delighteth in Spirit
DISCOURSE III. 37
(the Inner Self), is satisfied in Spirit,
and is contented in Spirit alone, he (in-
deed) hath no work (to do). (17)
Verily hath he no end to gain from
(anything) done or not done in this
world; nor indeed doth any purpose of
his depend upon any in the whole circle
Of creatures. (18)
Do thou, therefore, ever unattached,
perform the work that ought to be done ;
for the man who worketh, unattached,
attaineth to the Supreme. (19)
It was by work that Janaka and
others attained to perfection. Aye, look-
ing also to the world's well-being, it
behoveth thee to work. (2O)
Whatever the great man doeth, even
that the others do. That which he
authorizeth, the world followeth, (21)
38. THE BHAGAVAD GiTA,
Naught have I in the three worlds to
do, O Pártha , naught unattained, to ob-
tain ; and yet do I remain acting. (22)
Should I not wakefully engage my-
self in work, men would all around fol"
low My path, O son of Prithã. (23)
These worlds would die away, should.
I not work: I should be the cause of
the Confusion of castes and kill these
CreatureS. (24)
As the ignorant, attached to work, do
act, O descendant of Bharata ; so the
wise, unattached, should act, desiring the
well-being of mankind. (25)
One should not unsettle the under-
standing (faith) of the ignorant, attached
to work. The wise man, (himself) act-
ing wakefully, should sanction all (pro-
per) actions. - (26).
T) ISCOURSE III, - 39.
By Nature's attributes are actions
wrought all around. He, whose soul is
deluded by self-conceit, thinketh—“I am
the agent.” (27),
But the knower of the truth, thou of
mighty arms, about the divisions of at-
tributes and actions, hath no attachment
(to Nature's operations), considering that
attributes * act upon attributes. (28)
They, who are deluded by the attri-
butes of Nature, cling to the workings
of these attributes. He, who knoweth
(the underlying Reality of) All, should
* In the original, Gundh qualities.” Matter being
held, to use Berkeley’s expression, to be “a mere
bundle of qualities.”
The qualities in the shape of the senses act upon
qualities in the shape of their objects, but the soul .
acts not—so thinking, the wise man feels no attach-
ment. Sankaráchárya.
4O. THE BHAGAVAD GīTá.
not unsettle the unwise, unacquainted
with (the truth of) the universe. (29)
Offering up all actions to Me, with a
mind fixed in Spirit, devoid of desire
and devoid of affection, do thou fight,
free from the fever (of anguish). (30)
Those men, faithful and uncavilling,
who ever practise this my teaching—
they too are freed from (the bondage
of) action. (31)
But they who, carping at this, follow
not my teaching—know these wretch-
ed senseless people to be lost to all
knowledge. (32)
Even the man of knowledge acteth
in conformity with his own nature.*
(*Nature is the aggregate of the impressions of
good and evil deeds and feelings, &c., done and ex-
perinced in previous incarnations, as developed in the
present incarnation, Sankaráchárya.
IDISCOURSE III. 4:I
i}
The creatures follow Nature: what will
restraint avail P (33)
Desire and Aversion dwell in each
| and every object of sense. Let not one
be subdued by these two, for these are
his enemies. (34)
One's Own Duty, though wanting in
merit, is better than an alien one, though
easily performed. Better it is to die in
the performance of one's own duty, bº
an alien duty is dangerous. -
y 1S Clang (35)
Arjuna spoke:
By whom led, O Värshneya, doth man
commit sin, even though unwilling, as
if impelled by force? (36)
The Divine Lord spoke:–
This is Desire, this is Anger, born of
| the quality of Passion—most devouring,
f
42 THE BHAGAVAD GíTA,
most sinful: Know it to be the enemy.
in the world. - - (37) :
As fire is enshrouded with smoke, as a
mirror with dirt, as the foetus is enclosed
in the womb, so is this enshrouded with
it, (38)
Shrouded is wisdom by this perpetual
enemy of the wise +–this fire, hard to
be quenched, which taketh the form of
desire. - (39).
The senses, the mind and the under-
standing are said to be its seat; through
these it deludeth the embodied creature,
shrouding his wisdom. (40)
Therefore, O Prince of Bharatas, hav- .
† Why “perpetual enemy of the Wise’ only Is
it not the enemy of the unwise too? Yes, but the wise
man ever feels its pernicious effects; he feels them, even
before his passion results in action. Sankaráchárya.
T)ISCOURSE III. 43
ing first subjugated thy senses, kill out
this Evil, which destroyeth Wisdom and
Spiritual Intuition. (41)
The organs of sense they declare to
be above (gross matter), and the mind is
above the organs; the understanding is
above the mind, and that which is above
the understanding is He, (42)
Thus having known Him, astranscend-
ing understanding, and having subdued
thy self by Self, slay, O mighty-armed.
one, that enemy—Desire, hard indeed to
*A **~j
be conquered. (43).
Thlls ends the Third Discourse entitled “THE KARMA
YOGA or DEVOTION OF ACTION,” in THE HOLY
ODE OF THE DIVINITY, the Essence of Spiritual
Wisdom, the Science of Brahma, the System of Yoga, the
Tialogue between Sri Krishna and Arjuna.
44 THE BHAGAVAD GiTA,
AD/SCO UA’SA; Y TV.
The Divine Lord spoke:—
I taught this Yoga (Devotion), eter-
nal, * to Vivaswat (the sun-god); Viva-
Swat taught Manu, and Manu taught
Ikshwaku. (1)
Thus received, through a series (of
Preceptors and Disciples), the Royal
Saints did know it : This Yoga, O Scor-
cher of thy foes, hath been lost, through
a lapse of long ages. (2)
This very ancient Yoga hath been
declared now to thee, for thou art de-
voted to Me and art My beloved. This
is the Secret Supreme. (3)
Arjuna spoke:–
Posterior was Thy birth ; and prior,
* Avyaya, for its fruit Liberation from the world of
continuous births and deaths and all its miseries is ever-
lasting. Sankara,
IDISCOURSE IV. 45
that of Vivaswat. How then can I
know that Thou hast declared it first?(4)
The Divine Lord spoke:–
Many lives of Mine and thine, O
Arjuna, have passed away. I know
them all. Thou, scorcher of thy foes,
knowest (them) not. (5)
Though unborn, the immutable Spirit,
and the Lord of all beings, yet presid-
ing over My Nature, I manifest myself by
My own mysterious power (Māyā). (6).
Whenever, O Descendant of Bharata,
there is a decay of Religion and a rise
of irreligion, then do I manifest my-
self, (7)
For the protection of the good and
the destruction of the evil-doers, and for
46 THE BHAGAVAD GīTA.
the preservation of Religion, I am born
in every age. (8)
He who knoweth thus, in truth, My
birth and action divine, (that man) de-
parting from the body, taketh no rebirth,
but cometh to Me, O Arjuna. (9)
Freed from passion and fear and an-
ger, absorbed in Me and depending on
Me, many (a man), purified by the
fire of wisdom, hath attained to My
being. (IO)
Howsoever do (men) resort to me,
even so do I serve them. Mine is the
path, O Partha, that men follow all
around. - (II)
Desiring the fruit of actions, people
in this world, worship the gods; for
among mankind, success from actions
is quickly brought about, (12)
DISCOURSE IV. - 47
The four-fold caste was created by
Me according to the difference of quali-
ties and actions. Cause though I am
of the same (caste), know Me to be
actionless and unchanging, - (I3)
The actions taint Me not, nor the
desire have I of the fruit of actions.
He, who so recognizeth Me, is not bound
‘by actions. - (I4)
Thus knowing, the old seekers after
salvation did work ; do thou, therefore,
the action that was performed of old by
the ancients. - (I5)
What Action is and what inaction—
even the wise are deluded on this point.
Action, therefore, shall I declare to thee,
by knowing which, thou shalt be freed
from evil. (16)
Of action shouldst thou know, and so
48 THE BHAGAVAD GīTA.
also shouldst thou know of improper
action, aye of inaction too shouldst thou
know. The nature of action is (indeed)
inscrutable. (17)
He who in action Seeth inaction, and
action in inaction—that (person) is wise
among mankind, is a devoted doer of
all actions. (18)
(That man) whose endeavours are all
free from the impulse of Desire, whose
actions have been burnt up by the fire
of wisdom, him do the wise call a
Sage. (19)
He who, relinquishing all attachment
to the fruit of action, is ever content
and without dependance, that man, even
though engaged in action, indeed doeth
naught. - (2O)
HDISCOURSE IV. 49
Free from desires, with mind and
self” subdued, all possessions relin-
quished, he obtaineth no evil by doing f
only the actions of his body (i.e.—which
keep alive his body). (21)
Contented with what he gaineth with-
out effort, surpassing the dualities (of
pleasure and pain, heat and cold, honour
and dishonour, &c.), free from malice,
and alike in success and failure, even
though acting, he is not tied (by ac-
tion). (22)
Freed from attachment, free (from
passion), with his mind resting in wis-
dom, working for sacrifice,—the action
of such a man is entirely dissolved. (23)
Brahma is the offering-utensil, Brahma
the clarified butter, in Brahma's fire,
* Atma explained by Sankaráchárya and Sridhara to
mean here the body.
-
5O THE BHAGAVAD GiTá.
by Brahma is it offered. Verily unto
Prahma shall he go who meditateth
On Brahma in action. - (24)
Other devotees engage themselves in
sacrifice to the gods only,” while others
in the Fire of Brahma offer up sacrifice
by sacrifice itself. (25)
Others sacrifice the senses—hearing
and the rest—in the fire of self-con-
trol ; others (again) in the fire of the
Senses sacrifice sound and the other
(objects of sense). * (26)
All the actions of the organs and the
actions of the life-breath, others sacrifice
* Sridhara explains the “only ” to imply that in the
gods, Indra, Varuna, &c., they are unable to perceive
the All-pervading, Absolute, Spirit—Brahma. That is
to say, the worship of such devotees is polytheistic, as
contradistinguished from that of the Brahmavādin
who beholds and worships Brahma in all beings.
t After the mode prescribed in the preceding Sloka.
DISCOURSE IV. SI
in that Fire, blazing with wisdom, the
devotion of Spiritual Concentration.(27)
There are those who sacrifice with
wealth, those who sacrifice with austeri-
ties, those again who sacrifice with de-
votion, and there are the ascetics of
stern vows who sacrifice with sacred re-
citations and wisdom. (28)
Others offer the up-rising breath (prä-
na) as oblation in the down-going breath
(apāna), and the down-going in the up-
rising ; others engaged in the control of
the breath, regulating their food, and
Suppressing the motions of the inhaled
and exhaled air, offer their senses as
oblation in the vital air: Even all these,
knowing how to sacrifice, and having their
sins destroyed by sacrifice, (29&3O)
And eating the ambrosial food left
after sacrifice, attain to Brahma, the
52 THE BHAGAVAD GíTá.
Eternal. The unsacrificing hath not
(the happiness of) this world; how can
the other (world) be his, O Best of
Eurus P (31)
Thus are sacrifices of many kinds
stretched forth in Brahma's face º (or
presence). Know them all as born of
action ; thus knowing thou shalt be
emancipated. (32)
The sacrifice of wisdom, O Parantapa,
is higher than the sacrifice (performed)
by (external) objects. All action in its
entirety is consummated in Wisdom. (33)
That (wisdom), know thou, the wise
beholders of the truth will teach thee
* The commentators explain—“ are enjoined by the
Veda; ”—but might it not mean that they are all per-
formed for the sake of Brahma
DISCOURSE IV. 53
by thy reverencing, asking and serving
them. (34)
Knowing which, O Pāndava, thou wilt
not thus again fall into delusion ; by
which thou wilt see all creatures in the
Spirit, aye in Me. (35)
Even shouldst thou be the most sinful
of all sinful (men), thou wilt by wis-
dom's raft cross over the whole ocean of
sin. (36)
As enkindled fire, O Arjuna, reduceth
(heaps of) fuel to ashes, even so doth
the fire of Wisdom turn all actions to
ashes. (37)
Nothing indeed in this (world) is so
purifying as Wisdom . He who hath
attained to pèrfection by Yoga"—the
# Fitted by Yoga. Sridhara.
54 THE BHAGAVAD GíTA,
devotion of work—obtaineth that in him-
self, in time, Spontaneously. (38)
| The man of faith, who hath subju-
| gated his senses, and is intent upon
Wisdom, obtaineth it. Having obtained
Wisdom he cometh, ere long, to Bliss
Supreme, (39)
Š--
And he who hath no wisdom nor
faith—his soul all doubt—perisheth. |
Neither this world nor the next, nor is
happiness his, whose Soul is all doubt.(40) -
Him, O Dhananjaya, the actions bind
not—the self-possessed who by devo-
tion (Yoga) hath renounced his actions,
who by wisdom hath his doubts cut
down, - (41)
DISCOURSE IV. 55
Rise therefore, O Descendant of Bha-
rata, stand upon Yoga (the devotion of
action), having rent asunder, with the
dagger of thine own wisdom, this igno-
rance-begotten doubt, that abideth in
thy heart. (42)
Thus ends the Fourth Discourse, entitled “THE DIVI-
SION OF WISDOM,” in TEIE EIOLY ODE OF TEIE DIVI- .
NITY, the Essence of Spiritual Wisdom, the Science of
Brahma, the System of Yoga, the dialogue between Sri
Krishna and Arjuna, -
56 THE BEIAGAVAD GiTá
7)/SCO UA’.S.A. W.
Arjuna spoke :
Thou teachest, O Krishna, the relin-
quishment of actions, and then again
the Devotion of Action (Yoga). De-
clare to me, in perfect certainty, the one
which is the better of these two. (1)
The Divine Lord spoke —
Renunciation and the devotion of
action both lead to happiness ; but
of these two, the Devotion of Action is
preferable to Renunciation of action. (2)
Know him to be always a Renouncer
of action, who neither hateth nor desi-
reth ; for he, O thou of mighty arms,
who is free from the dualities (of desire
and hatred, honour and dishonour, &c.),
is easily emancipated from (all) ties, (3)
T) ISCOURSE V. 57
The ignorant, not the wise, declare
the Sankhya and the Yoga to be dis-
tinct. He who perfectly abideth by one
only, obtaineth the fruit of both. (4)
The place, which is attained by the
followers of Sánkhya, is also reached by
those of Yoga. He who seeth the
Sánkhya and the Yoga as one, Seeth
(rightly). (5)
But Renunciation, O mighty-armed
one, is hard to attain without Yoga.
The Sage, who practiseth Yoga, obtain-
eth Brahma in no long time. (6)
He who practiseth Yoga and thus
hath his heart purified, hath Subjugated
himself and conquered his senses, even
though acting, is not affected (by action),
his soul identified with the Soul of all
creatures. (7)
58 THE BHAGAVAD GłTá.
“Naught do I”—thus should think the
Yogi who knoweth the truth—while
seeing or hearing, touching or smelling,
eating or going, sleeping or breathing, (8)
Talking, quitting or holding, even
opening or closing his eyes—(ever) re-
membering that the senses do act upon
their objects.” (9)
He who acteth, relinquishing attach-
ment, and resigning his actions to Brahma,
is not touched by evil, as the lotus-
leaf is not (wet) with water. (IO)
With the body, with the mind, with
the understanding, or even with the
senses only, the Yogis, relinquishing
attachment, do act for the purification
of the soul. - (II)
* The Western Scientists would say the same
thing reversed—‘ the objects act upon the sense.”
T) ISCOURSE V. 59
The Yogi, abandoning the fruit of ac-
tions, attaineth to peace perpetual; whilst
the non-Yogi attached to fruit by the
impulse of desire, falleth into bond-
age. (12)
The self-controlled, Embodied One, re-
nouncing by his mind all (his) actions,
resteth at ease in the city of the nine
gates, neither acting nor prompting to
aCt. (I3)
The Lord createth neither the agency
nor the acts of the world, nor the attain-
ment of the fruit of actions; but Nature”
doth act. (I4)
The All-pervading One partaketh not
of the good or the evil deed of any crea-
ture. Wisdom is covered over by ig-
* In the shape of the ignorance of the creatures.
Sridhara.
6O THE BHAGAVAD GīTA,
norance, and So the creatures are de-
luded. \ (I 5)
:- - - - - >3:2
But those the ºcience of whose soul
hath been destroyed by knowledge, their
knowledge, like the sun, illumineth That,
the Supreme. (16)
With heart and soul fixed upon That
(Supreme), devoted to That, and regard-
ing That as their highest support, they
return not to transmigration, their sins
washed off by knowledge. (17)
The wise look with equal eye upon
the Brähmana endowed with learning
and virtue, upon the cow, upon the ele-
phant, aye, upon the dog and the chan-
dála (who lives upon the flesh of the
dog). (18)
Even here (in this world) they have
\ DISCOURSE v. 6 I
2^
conquered creation, whose mind abideth
in equality; for Brahma; without any
imperfection, is equal ; and so they abide
in Brahma. (19)
The undeluded and steady in under-
standing, who knoweth Brahma and
abideth in Brahma, exulteth not on ob-
taining what is pleasant, nor grieveth on
meeting with what is unpleasant, (2O)
With his soul fixed in union with
Prahma, he attaineth to bliss everlast-
ing. He whose heart is unattached to
external experiences (touches), experien-
ceth that joy which liveth in the soul. (21)
The pleasures that are born of the
senses are ever the sources of pain; they
come and they go. O Kunti's son, the
wise man delighteth not in them, (22)
62 THE BHAGAVAD GíTá.
He who, even here, before he is sepa-
rated from his body, can resist the im-
pulse born of desire and anger—that |
man is wakeful (Yukta), that man is
happy. * * *- (23)
He who is joyous within, blessed
within, and luminous within, that Yogi
who is all Brahma, attaineth to absorp-
tion in Brahma. (24)
Absorption in Brahma do the saints
obtain, whose sins have been destroyed
and doubts cut down, the self-controlled,
who love to do good to all creatures. (25)
To the hermits of subdued hearts, freed
from desire and anger, absorption into
Brahma standeth close—they who know
their (highest) Self. - (26)
£eeping out the external sensations
(touches), and fixing the eye betwixt
DISCOURSE V. 63
the eye-brows, making equal the inhaled
and exhaled breaths that pass through
the nostrils, (27)
Controlling the senses, the mind and
the understanding, the sage intent upon
(his) emancipation, and ever free from
desire, fear and anger, is emancipated
indeed. (28)
Having known Me, the Goal of sacri-
fices and austerities, the Lord Supreme
of all the worlds and the Friend of all
beings, he attaineth to bliss. (29)
Thus ends the Fifth Discourse, entitled “THE
DEVOTION OF RENUNCIATION,” in THE HOLY ODE
OF THE DIVINITY, the Essence of Spiritual Wisdom,
the Science of Brahma, the System of Yoga, the dialogue
between Sri Krishna and Arjuna.
64 THE BHAGAVAD GíTá.
DISCOURSE VI.
The Divine Lord spoke:–
Depending not upon the fruit of ac-
tion, he who doeth the work that ought
to be done, is a Sannyási as well as
a Yogi ; not he who hath renounced
the (sacrificial) fire, nor he who hath
renounced action. (I)
What they call Sannyāsa (Renun-
ciation), know, O Pāndava, that to be
Yoga; for never doth any one become
a Yogi who hath not renounced his
fancies. (2)
To him who wisheth to rise to Yoga,
Action is said to be the means; when
he hath risen to Yoga, even to him
quietism” is the means. (3) t
*Šama i.e., ceasing from actions that disturb the
mind. Sridhara. -
DISCOURSE VI, . 65
When one who, shunning all fancies,
is neither addicted to the objects of
Sense nor to actions, he is then declared
to be Yogārūdha (Yoga-risen or ac-
complished in Yoga), (4)
One should raise himself up by his
own self; never should one let himself
sink. For one's own self is his friend
and his own self his foe, (5)
To him is his own self a friend, who
by self hath conquered himself; but to
him who is not self-subjugated, his own
self acteth inimically like an enemy. (6)
In the self-subjugated and peaceful
resteth the Highest Spirit, in cold and
heat, pleasure and pain, as also in .
honour and dishonour. (7)
| The Yogi gratified in heart by learn-
66 THE BHAGAVAD GīTÁ.
ing and wisdom,” unshaken, and with
senses subdued, is called Yukta, with
whom a clod of earth or stone or
| gold are the same. (8).
He excelleth, who looketh with equal
| e e
regard upon a well-wisher, a friend, a
foe, an indifferent person, a mediator,
a person to be hated, and a kinsman,
even upon the virtuous and the vicious.(9)
The Yogi, seated in seclusion, and
solitary, should constantly concentrate
himself, with mind and body subdued,
free from desires, and without pos-
Sessions. (10)
Having, upon a pure spot, placed his
steady seat, neither too high nor too
low, made of Sacred grass (Kuśa), a hide
* Jnána is the learning derived from precepts,
and Vijnána is the direct vision of the Spirit. Sridhara,
DISCOURSE VI. 67.
and a cloth, one placed upon the
Other— (II)
There seated upon that seat, concen-
trating his mind and controlling the
actions of his mind and senses, he should
practise Yoga for self-purification. (I2)
Steady, holding upright and motion-
less his body, neck and head, gazing at
the end of his nose and looking not
around, (I3)
Calm in mind, fearless, abiding by the -
vow of the Brahmachári (continence),
bridling his thoughts, fixing his heart
upon Me, Sedulous should he sit, having
Me for his Highest End. (14)
Thus concentrating himself the Yogi,
with a mind subdued, attaineth to that
Peace which is consummated in absorp-
tion and abode in Me, (15)
'68 THE BHAGAVAD GíTá.
But the Yoga is not for him who
eateth too much or abstaineth altogether
from food ; nor for him, O Arjuna, who
sleepeth or even waketh in excess. (16)
The Yoga destroyeth the sorrows of
him who regulateth his diet and diver-
sion, who regulateth his activities in
work and who regulateth his sleep and
watchfulness. - (17)
When the mind, subdued, resteth in
the Spirit alone; when he ceaseth to
desire the enjoyments of the world—
then is he designated Yukta (or a
Yogi). - (18)
As the flame of a lamp placed in a
windless spot flickereth not, even such
is the likeness of the Yogi, of heart
controlled, practising that Union with
his Spirit. - - . (19)
DISCOURSE vi. 69.
Wherein the mind restrained by an
application to Yoga ceaseth to work,
wherein beholding his Spirit by him-
Self (2.e., by a purified understanding) he
rejoiceth in himself (or in his inner
Spirit)— (2O)
Wherein that Bliss Absolute, which is
Cognized by the understanding and which
transcendeth the senses, he perceiveth,
and wherein fixed, he moveth not from
the Truth— (2 I)
Having acquired which, he regardeth
no other acquisition as higher, wherein
placed he is moved not even by a heavy
Sorrow— - (22)
That (condition) should one know to
be what is named Yoga—the cessation
of all contact with pain, That Yoga
70 THE BHAGAVAD GíTA
should, with a firm faith, be practised, and
with an undespairing” mind. (23)
Foregoing completely all the desires
which arise from imagination, and res-
training by the mind the whole group
'of senses from all directions, (24)
One should, by degrees, rest (from
mental action) through the understand-
ing kept (in subjugation) by Firmness;
fixing the mind in the Spirit, he should
think naught. (25)
Whithersoever the mind, unsteady
and volatile, goeth forth, from thither
restraining, he should curb it back into
the Spirit. - (26)
To such Yogi, with mind thus tran-
quillized and passions quieted, cometh
* * Anirvinna chetasá–with a firm, hopeful heart.
Sridhara.
DISCOURSE VI. 71
Bliss Supreme—him who hath no sin
and hath become one with Brahma. (27)
Thus subjugating himself constantly,
the Yogi with all his sins purged off,
easily attaineth to that contact with
Brahma” which is Absolute Bliss. (28)
(Thus) with his mind concentrated
by Yoga, he beholdeth himself in all
beings and all beings in himself, seeing
the same (Brahma) everywhere. (29)
He who seeth Me in all and all in
Me, loseth Me not, nor do I lose him: (30)
He who, abiding in unity, worship-
peth Me as residing in all beings,
* This is explained in the next Sloka. Sridhara.
f The worship of Me, the Supreme Lord, as the
in-dwelling Spirit of all beings is the principal cause
of such Spiritual Wisdom, Sridhara,
72 THE BHAGAVAD GíTA,
that Yogi, howsoever living”, liveth in
Me. (31)
He, O Arjuna, who by self-comparison
regardeth pleasure and pain as every-
where the same, that Devotee is held
as the highest,+ (32)
Arjuna spoke :- s •
Of this Yoga, O Slayer of Madhu,
that hath been declared by Thee as
characterised by Unity: (with the Abso-
lute Spirit) I see not the permanent con-
dition, because of fickleness. (33)
* Though living without performing the prescribed.
actions, he does not fall, but obtains salvation.
Sridhara.
f Of all my worshippers, he is the best who com-
passionates all creatures, who, remembering that
pleasure and pain are respectively as aggreeable and -
disagreeable to others as they are to himself, wishes
good to all and evil to none. Sridhara.
j. So explains Sridhara the word ‘Sámya ' which may
also be interpreted—‘equanimity.”
DISCOURSE VI, 73
i.
i
i
For the mind, O Krishna, is wander-
ing and tumultuous, violent and hard
(to control). To curb it I regard as
difficult as (to curb) the wind. (34)
The Divine Lord spoke :—
Undoubtedly, O mighty-armed one,
the mind is unsteady and hard to curb ;
yet by practice and dispassion, it is sub-
dued, O Kaunteya. (35)
But hard is Yoga to be attained by
him who is not self-controlled: such is
my judgment; whileby the self-controlled
who striveth, it can be obtained by (the
prescribed) means. (36)
Arjuna spoke :—
What condition, O Krishna, doth he
obtain who, though endued with faith,
being unable to subdue himself, hath
74. THE BHAGAVAD GiTA.
Swerved from Yoga, without obtaining
perfection therein P (37)
I trust he perisheth not, like a rent
cloud fallen from both”, being without
a Support, O Great-armed One, and de-
luded in the path of Brahma. (38)
This doubt of mine, O Krishna, be
Thou pleased to remove completely,
for there is none other than Thou who
is able to remove this doubt. (39)
The Divine Lord spoke:–
Neither here nor hereafter, O Pártha,
doth evil come to him +. For one that
doeth good, my dear, never attaineth
an evil condition. (40)
* From the path of Action, as also from the path of De-
votion (Yoga), unsupported by either. Sankaráchárya.
From the fruit of his good actions which he hath
resigned to God and from emancipation which he is
unable to obtain. Sridhara.
ºf Literally, doth destruction belong to him.
T)[SCOURSE VI. 75
Having attained to the regions of
the righteous and having resided (there)
for everlasting years, the man who
hath fallen from Yoga is born in the
house of the pure and the pros-
perous ; (41)
Or even in the family of wise Yogis
is he reborn. Very difficult indeed it is to
obtain a birth like this in the world. (42)
In this (re-incarnation) he gaineth
the intelligence of his previous em-
bodiment, and thence doth he strive
again for perfection (in Yoga), O des-
cendant of Kuru. (43)
Even, as if under constraint, he is
carried away by that previous practice
of his (in Yoga), and even the enquirer
76 THE BHAGAVAD GīTA.
into Yoga passeth beyond the Vocal
Brahma “ (the Veda). (44)
But the Yogi who striveth with per-
Severence, his sins purged off, attaineth
to perfection (by a practice continued)
through many a life, and then he attain-
eth to the Supreme Goal (Brahma). (45)
The Yogi is greater than those that
practise austerities, is regarded as greater
than those who have obtained wisdom
(through the scriptures)+. He is greater
than those that are engaged in the
works (ordained by the Veda). Be,
therefore, a Yogi, O Arjuna. (46)
Of all the Yogis again, he, who with
* He surpasseth those that are engaged merely in per-
forming the rituals prescribed in the Veda.
+ Knowledge from precepts but not direct insight
(Sãkshātkāra) into the Divine Truth. ',
DISCOURSE VI. 77
his inner, soul resting in Me, with faith
worshippeth Me, him do I regard as
the highest Yogi. (47)
Thus ends the Sixth Discourse entitled “THE SPIRI-
TUAL DEVOTION,” in THE HOLY ODE OF THE .
DIVINITY, the Essence of Spiritual Wisdom, the Science .
of Brahma, the System of Yoga, the Dialogue between Sri
Krishna and Arjuna. º
78. THE BHAGAVAD GīTA.
;
§.
|
º
JD/S COURSE V//.
The Divine Lord spoke:–
Hear, O son of Pritha, how, without
doubt thou shalt know Me fully, practis-
ing Yoga;-in Methy mind fixed—in Me
thy refuge. - (I)
I will declare to thee this knowledge.
together with Wisdom without reserve,
which having known here, naught else
remainth to be known again, (2)
Among thousands of men, some one
striveth for perfection ; and among the .
perfected that strive, only some one
knoweth Me in truth. (3)
Earth, Water, Fire, Air, Ether, Mind,
Understanding and Self-consciousness—
thus eightfold is My Nature divided. (4)
| Lower is this Nature; other than this
DISCOURSE VII. ' 79.
ſ and higher know that Nature of Mine
;
|
&
f
;
which has become the Animal Soul, O
thou of mighty arms, by which this world
is Supported. - (5)
Remember that all beings spring from
this (two-fold nature). I am the Origin
(Creator) and the Dissolution (Destroyer)
of the whole Universe. (6)
Higher than I there is none else, O.
Dhananjaya : All this is strung in Me as
pearls in a thread. (7)
I am the sapidity in the waters,” O.
Kunti’s son, and the brilliance in the Sun
and Moon. I am the Sound Superme,
(Pranava) in all the Vedas, the sound in
ether, and effort in men. - (8)
Fragrance sacred am I in the Earth,
~ *
* I abide as the support of the waters through sapi-
dity, the subtle element of water—My manifestation."
8O THE BHAGAVAD GīTA,
light in fire; Life in all the creatures,
asceticism am I in the ascetic, (9)
Know Me, O Pártha, the Seed eternal
Of all beings. I am the Intellect of the
Intelligent; I am the Energy of the
Energetic. - (IO)
Devoid of desire and passion, strength
am I of the strong ; and I am Desire,
unopposed to Religion, in all creatures,
O Prince of the Bharatas. (II)
And all those conditions pertaining
to Goodness, and those pertaining to
Passion and to Darkness, know them to
proceed from Me.” But I am not in
them f—they are in Me, (I2).
All this world, deluded by these three
* Being the effeets of the three qualities of Nature
which is Mine. Sridhara.
t I am not subject to them like the animal souls, but
I govern them. *
DISCOURSE VII. 81
|i
conditions consisting of qualities, know-
eth not Me who am above these—Immu-
table. (I3)
Divine is this Illusion of Mine, consis-
ting of qualities, hard to be surmounted.
They only do pass this Illusion who fly
to Me for refuge. (I4)
The sinful, deluded, miserable men
resort not to Me, by illusion deprived of
wisdom and standing in the demoniac
condition. (I5)
Four kinds of virtuous men, O Arjuna,
worship Me: (1) the distressed, (2) the
seeker of knowledge, (3) the seeker of
(perishable) good, and (4) the Wise, O
Prince of the Bharatas. (16)
Among these, the wise man, ever
devoted, and loving (Me) alone, excelleth;
for to the wise man I am excessively
dear, and dear is he to Me. (17)
82 THE BHAGAVAD GíTA.
. Noble indeed are all these, but the wise.
man I regard as My very Self. For he,
with soul devoted, seeketh Me only as .
his highest Goal. (18)
At the end of numerous births the
wise man seeketh refuge with Me—think-
ing all is Vasudeva, the Universal Spirit.
That man, of the lofty soul, is very rarely
to be found. ** (19)
(Men), whose reason hath been led
away by diverse desires, have recourse
to other deities—following the particular
rules (of worship, or observing particu-
lar vows—), each directed by his own
nature. - (2O)
Whichsoever devotee wisheth to wor-
ship with faith whichsoever (divine)
form, of him do I make that very faith:
(firm and) unflinching. (21)
TXISCOURSE VII. 83
Endued with such faith he persevereth
in worshipping him, and obtaineth from
him his desires,-those, indeed, being
drdained by Me. % (22)
Perishable, however, is the fruit attain-
ed by these men of small intellect. For
to the gods go the worshippers of the
gods, and they that are devoted to Me
(the Lord) go to Me.” (23)
The unintelligent think Me to be the
unmanifested corne into manifestation—
knowing not My Supreme Essence—
the Immutable, the Transcendental+(24)
* The Unbeginning and Unending Bliss Supreme. *
Sridhara. *
t They regard Me in the light of the inferior deities
of material forms which are the result of their previous
actions, and know not that I assume, at will, for the
protection of the world, glorious and holy forms consist.
ing of the attribute of pure goodness. Ibid,
84 THE BHAGAVAD GÍTá.
Enshrouded with that Illusion of My
Divine Mysterious Power (Yoga-Māyā),
I am not manifest to all. These deluded
people know Me not—the Unborn, the
Unchanging. (25)
The past, the present and the future
beings I know, O Arjuna; but Me know-
eth none. (26)
All creatures, O descendant of Bha-
rata, during creation, fall into flutter
: darkness, from the dualistic delusion
| arising from desire and aversion, O
scorcher of thy foes. (27)
But those men, of pure deeds, whose
sins have been destroyed, they, freed
from this dualistic delusion, worship Me
with a firm resolve. (28)
They, who, depending upon Me, strive
for emancipation from decay and death,
|
DISCOURSE VII, 85
know That Brahma, the complete (science
of) the Embodied Spirit and Action in
its entirety.”. (29)
They who know Me, together with
the Material and the Divine, as also with
the Sacrificial, they, of Subjugated hearts,
do know Me, even at the time of their
going forth (from their bodies). f (30)
Thus ends the Seventh Discourse entitled “THE
WORSHIP OF WISDOM,” in THE HOLY ODE OF THE
TXIVINITY, the Essence of Spiritual Wisdom, the Soience
of Brahma, the System of Yoga, the Dialogue between Sri
Krishna and Arjuna.
* Action, with all its secrets,<-leading to spiritual.
Knowledge. Sridhara.
f They forget Me not even in their last moments.
Sridhara.
86 THE BHAGAVAD GīTÁ.
AD/S COURSE V///.
- Arjuna Spoke :—
What is That Brahma ; what is the
Embodied Spirit and what is Action,
O Highest of Spirits P What is de-
clared to be the Material and what is
stated to be the Divine P (I)
Who and how is the Sacrificial in this
body, O slayer of Madhu ; and how at
the time of death art Thou known by
those of subjugated souls P (2)
The Divine Lord spoke —
The Imperishable is the Supreme
IBrahma, and His own Essence is declared
to be the Embodied Spirit (Adhyātma).
º The Oblation (Sacrifice)* that is thecause
of the existence and support of animals,
is named Action. (3)
*Sacrifice includes here all religious works. Sri-
dhara.

DISCOURSE VIII. 87
Perishable existence is (called) the
Material and the (Universal) Spirit is the
Divine (or the Presiding Deity). The
Sacrificial” am I in the body, O best of
the embodied. - (4)
And at the time of death, he, who
meditating on Me, leaveth the body and
goeth forth, goeth into My being ; there
is no doubt in this. (5)
Whichever being (or condition) one
thinketh of, in death, and leaveth his
body, even that, O son of Kunti, he
cometh into, being ever absorbed in the
thought of that being. (6)
So in all times, upon Me meditate and
fight; having consigned thy mind and
heart to Me, thou shalt, doubtless, attain
to Me. (7)
Meditating, with a mind endued with
* He who presideth over Sacrifice.
88 THE BEIAGAVAD GīTá.
practical devotion and moving away to
naught else, one goeth, O Prithá's son, to
the Supreme Spirit, Divine. (8)
The Ancient Sage and Ruler, the most
subtle of the subtle, the supporter of all,
of nature Unthinkable, -whoever, at the
time of departing (from this body),
meditateth upon Him, who is glorious
like the sun” and is beyond darkness+–
with a steady mind, and endued with
devotion, impelling completely, by the
power of Yoga, his life-breath betwixt his
eye-brows—he goeth to that Supreme
Spirit, Divine. (9 & IO)
That which the knowers of the Veda
describe as imperishable; which the
ascetics, freed from passion, enter into ;
* Self-illuminated like the sun, i. e., known by no
other agency like the understanding, the mind or the
senses, but by self alone. Sridhara.
f Darkness is this illusive Nature. Ibid.
DISCOURSE VIII. 89
desiring which, they fulfill Brahma's
vow"—that Goal (that Resting Place),
in brief, I will declare to thee. (II)
Closing all the inlets (senses) and
confining the mind in the heart, keep-
ing his breath in his head:#, thus fixed
in the concentration of Yoga, (I2)
Pronouncing Brahma—the mono-
syllable ‘Om', and meditating upon Me,
he who goeth forth, leaving his body,
goeth to the Goal Supreme. (I3)
He who, with a mind abstracted from
all other objects, constantly and perpe-
tually meditateth upon Me, by that
ever-devoted Yogi, O Pártha, I am
easily obtained. (I4)
Having obtained Me, the men of
* The vow of ascetic continence.
f Between his eye-brows—Sridhara.
90 THE BHAGAVAD GīTA
great souls do not come into rebirth—
the fleeting abode of misery—for they
have reached the highest perfection. (I 5)
Up to the world of Brahmā, the
worlds return again, O Arjuna; but
having attained to Me, O Kunti's son,
there is no rebirth. (16)
The persons who know Brahmā's
day to consist of a thousand Yugas,
and his night of a thousand Yugas,
they do know the days and nights. (17)
At the advent of (Brahmā's) day, all
manifestations proceed from the Un-
manifested, and at the advent of the
night, they are dissolved in the same. (18)
This—the same universe of beings,
coming forth again and again, collap-
Seth irresistably at the advent of the
DISCOURSE VIII. 9F
night, and again, O Pártha, cometh
forth at the arrival of the day. (19)
But above this unmanifested (cause
of the manifested) is that another Un-
manifested, Eternal Being which, while
all beings perish, perisheth not. (20),
That Unmanifested (Being) is de-
signated ‘The Imperishable One'
(Akshara): That they declare to be the
Highest Goal. Having attained to
which, (the Wise) return not (to the
world)—verily that is My Abode
Supreme. - - (2 I)
That Spirit Supreme, O Pártha, may
be obtained by a devotion which knoweth
not a second, in which abide all beings
and by which is pervaded all this (uni-
verse). (22)
I will declare that time, O prince of
§
&s
§
92 THE BHAGAVAD GīTá.
the Bharatas, at which the Yogis depart-
ing (from their bodies) return not,
and also the time at which they
return. - (23)
The fire, the light, the day, the bright
fortnight, the six months of the north-
ern solstice,—the knowers of Brahma
going by the path named after the
above, go to Brahma. (24)
The smoke, the night, the dark
fortnight, the six months of the south-
ern Solstice,—the Yogi going by the
path designated after the above, receiv-
ing the lunar light, returneth. (25)
These are held to be the perpetual
paths of the world—the white and the
black; by the one, man obtaineth free-
dom from rebirth, by the other, he
returneth again. (26)
IDISCOURSE VIII. 93
Knowing these paths, O Pártha, no
Yogi ever is deluded. So in all times,
O Arjuna, be engaged in Yoga. (27)
The fruits of merits that are ordained
in the Vedas, in the sacrifices, in the
austerities and in gifts, surpassing all,
the Yogi knowing this”, attaineth to
the primal Supreme Place. (28)
Thus ends the Eighth Discourse, entitled “THE DEVO-
TION TO THE IMPERISEIABLE BRAHMA.” in THE
HOLY ODE OF THE DIVINITY, the Essence of Spiritual
Wisdom, the Science of Brahma, the System of Yoga, the -
Dialogue between Sri Krishna and Arjuna.
* The truth expounded in the shape of answers to
the eight questions starting the present Discourse.
Sridhara. .
94 THE BHAGAVAD GłTá.
JD/SCO UA’S E IX.
The Divine Lord spoke:–
This highest secret shall I declare to
thee that art without an evil thought,
this knowledge together with direct cog-
nition, knowing which, thou shalt be
freed from evil. - - (I)
It is royal Science, royal mystery, and
exceedingly sacred it is, it is apprehend-
ed by actual experience, it is religious,
easy to be practised and never de-
caying. (2)
Those men, O scorcher of thy foes,
who have no faith in this sacred doctrine,
attain not to Me, but return to the path
of death and transmigration. (3)
By Me, in form unmainfested, is all this
world pervaded ; all beings abide in Me;
..I abide not in them. (4)
IDISCOURSE IX. 95
Nay the beings abide not in Me—
behold My Power Divine. My Spirit,
bringing forth the beings, supporteth the
beings, yet it abideth not in the beings.(5)
As the vast, all-pervading air ever
dwelleth in space, even so, remember,
all the beings dwell in Me. (6)
All beings, O Kaunteya, at the end
of a cycle, return into My N ature, and
again, at the beginning of a cycle, do I
send them forth. (7)
Presiding over My own Nature, again
and again do I send forth this vast
body of beings (creatures), which hath:
no freedom of its own, being subject to
the force of nature, (8)
Nor do these acts (of creation and
destruction) bind Me, O Dhananjaya—
96 THE BHAGAVAD GiTá.
abiding aloft—unconcerned, unattached
to these acts. - (9)
With Me as Supervisor, Nature bring-
eth forth the universe of the movable
and the immovable, and for this reason,
O Kaunteya, the world doth ever move
round. (IO)
The deluded (men) regard Me with
contempt, as I bear the embodiment
of a human being, for they know not
My Form Supreme—the Mighty Lord
of beings, (II)
Vain are the hopes, vain the actions
and vain is the knowledge of these
thoughtless (people), partaking of the
delusive nature of a demon(råkshasa)and
a fiend (asura). (12)
But they of high souls, O Pártha,
partaking of the nature of a god, wor-
DISCOURSE IX. 97
ship Me with a heart knowing none else,
knowing Me, the unchangeable source of
beings. - (I.3)
Ever glorifying Me and striving with
steadfast vows, adoring Me with love,
ever devoted, do they seek Me. (I4)
Others again worshipping, with the
sacrifice of wisdom, do seek Me, all-facing,
variously, in unity and diversity. (I 5)
I am Kratu,” I am Yajnał, I am
Swadhá (ancestral offering), I am the
herb-born (grain), I am the Mantra
I am the sacred clarified butter, I am
the Fire and I am the act of oblation.(16)
I am the Father of this universe, the
Mother, the Nourisher, the Grandfather,
the holy subject of knowledge, the sacred
* Vedic Sacrifice.
t Offerings &c., ordained in the Smriti. Sridhara.
98 THE BHAGAVAD GiTá.
sound OM, the Rik, the Sāma and the
Yajuh, (17)
The Goal, the Protector, the Lord,
the Witness, the Abode, the Refuge, the
Friend, the Beginning, the End, the
Resting Place, the Receptacle, the Seed
Eternal, (18)
I do give heat, withhold the rain and
send it forth ; I am Immortality as well
as Death; I am being and not-being,
O Arjuna. - (19)
Those versed in the triple Veda, drink-
ing the Soma (juice) and with sins
purged off, worshipping Me by sacrifices,
desire the heavenly goal. They, having
obtained the sacred region of the gods,
do experience, in heaven, the joys of
the gods. (2O)
Having enjoyed that vast celestial
DISCOURSE IX. 99
world—their good deeds exhausted—
they enter into the world of the mortals.
Thus following the religion of the triple
Veda, men desirous of enjoyments, attain
transmigration. - (2 I)
They who, knowing none else, seek
Me, on Me meditating—of these ever-
devoted men do I maintain the means
of livelihood. (22)
Even they who devoted to other gods
worship them with faith, worship Me,
O Kaunteya, against ordinance. (23)
For I am the God and the Lord of
all sacrifices. But they know Me not
in truth, and hence they fall. (24)
The votaries of the gods go to the
gods; and to the Manes, the votaries of
the Manes. The spirit-worshippers go
to the spirits, and to Me do they come
&
* 4t
* , s = - • * * *
tº º º
* A.
* * *
*
IOO THE BHAGAVAD GłTá.
who worship Me. (25)
He who, with love, presenteth Me a
leaf, a flower, a fruit and water—that
love-offering I do accept, made by the
pure-hearted. - (26)
What thou doest, what thou eatest,
what thout offerest as oblation, what
thou givest, and the austerities that thou
performest, O Kaunteya, do that as an
offering to Me, (27)
Thus wilt thou be freed from the
bonds of action that beareth good and
evil fruit, and thy Soul being engaged
in this devotion of renunciation—eman-
cipated thou shalt come unto Me. (28)
Alike am I to all beings; hated or
beloved there is none to Me. But they
who worship Me with devotion, in Me
are they and in them am I. (29)
* *
* * * t
tº. gº :
*
&
* , tº º
:
:
&
tº *
As *
:
<>
:
DISCOURSE IX. I O I
Even if a miscreant worshippeth Me
with exclusive devotion, he is to be re-
garded as a good (man), for he hath
formed a holy resolve. - (30)
Quickly doth he become a righteous
Soul and attaineth to peace perpetual.
Know,” O Kaunteya, my devotee doth
not perish. - (31)
Seeking Me for their refuge, O Pártha,
even those that are of impure birth——
women, Vaiśyas and Südras, even they
attain to the Goal Supreme. (32)
How much more easily then do the
holy Brähmans and the devoted Royal
Saints (attain that Goal) P (So) having
come into this perishable, joyless world,
do worship Me. (33)
* Declare solemnly. Sridhara.
I O2 THE BHAGAVAD GīTá.
Fix thy mind in Me, be to Me devoted,
worship Me and adore Me : and unto
Me shalt thou come, thus uniting thyself
with Me and regarding Me as thy high-
est End. (34)
Thus ends the Ninth Discourse, entitled “THE DEVO-
TION OF THE ROYAL SCIENCE AND ROYAL MYS-
TERY,” in THE HOLY ODE OF THE DIVINITY, the
Essence of Spiritual Wisdom, the Science of Brahma, the
System of Yoga, the Dialogue between Sri Krishna and
Arjuna.
DISCOURSE X, IO3.
D/S COURSE X.
The Divine Lord spoke —
Hear again, O thou of mighty arms,
My word supreme, which, wishing thy
good, I shall speak to thee that joyest
(to hear). (1)
The gods know not My Origin, nor
do the great saints; for I am the source
of all the gods and the great Saints, (2)
He who knoweth Me to be unborn
and without a beginning, the Supreme
| Lord of the worlds, undeluded is he
| among the mortals and is freed from
all sins. (3)
Intelligence and wisdom, absence of
delusion, forgiveness and truth, control
of the senses and subjugation of the
mind, pleasure and pain, being and not-
being, fear and fearlessness, (4)
IO4 THE BHAGAVAD Gf TA. .
Innocence, equanimity, contentment,
asceticism, munificence, fame and in-
famy, from Me come forth these various
conditions of beings. (5)
The Seven Great Saints, and the Elder
Four", and the Manus—these were
born of My mind and endued with My
essence—of whom are generated all these
creatures in the world. (6)
He who knoweth this manifestation
and Divine Power of Mine in their truth,
is endued with a devotion devoid of
misgiving ; there is no doubt in this. (7)
I am the Origin of all, everything pro-
ceedeth from Me. Knowing this, the
wise worship Me with love, (8)
*The four mind-born sons of Brahmá–Sanatkumâra,
Sanaka, Sanātana, and Sanandana or Sananda.
f Manifestations of My power. Sridhara.
DISCOURSE X. IO 5
With their hearts fixed in Me, with
their lives resting in Me, mutually ex-
horting, and glorifying Me perpetually,
they exult, they rejoice, - (9)
To them ever devoted, worshipping
Me in love, I give that means of wisdom
by which they attain to Me. (IO)
In mercy only to them, dwelling in
their hearts, do I destroy the darkness
born of ignorance, with the brilliant
light of knowledge. (II)
Arjuna spoke :—
Thou art the Supreme Brahma, the
Supreme Abode and Holiness Supreme.
Thee do all the saints declare the
Spirit Eternal and Divine, the Primeval
Deity, Unborn and . All-pervading ; SO
doth the divine Saint Närada, Asita,
IO6 THE BHAGAVAD GiTA,
Devala and Vyāsa ; and Thyself dost
Thou declare to me. (I2 & 13)
True do I think all this to be that
Thou, O Keśava, declarest to me. Holy
God, neither do the deities nor the
Dánavas know Thy manifestation. (14)
Thyself only, O Highest of Spirits,
dost Thou know Thyself by Thyself,
Generator of beings, Lord of beings,
God of gods, Protector of the World! (I 5)
Graciously do Thou tell me all Thy
divine manifestations by which mani-
festations Thou abidest, pervading all
these worlds. (16)
How may I know Thee, Lord of
the Mysterious Power, ever meditating .
upon Thee ; and in what various beings
art Thou, Holy God, to be contem-
plated by me? (17)
DISCOURSE X. Ioy
Declare again, in detail, O Janārdana,
Thy powers and manifestations;* for
as I drink with my ears the nectar (of
Thy glory), I feel no satiety. (18)
The Divine Lord spoke:-
Gladly shall I declare to thee the
principal divine manifestations of Mine,
O chief of Kurus; there is no end
to (these, if related in) detail. (19)
I am the Spirit, O Gudákeša, dwell-
ing within the hearts of all beings; I
am the beginning, the middle and also -
the end of the beings. (20)
I am Vishnu of the Adityas; of the .
heavenly bodies I am the glorious
Sun ; Marichi I am of the Storm-gods;
* In order that the mind even thinking of external
objects, may be enabled to contemplate Thee in Thy
particular manifestations. Sridhara.
IO8 THE BHAGAVAD GiTá.
among the constellations I am the
Moon. (2 I)
Of the Vedas I am the Sāma Veda ;
of the gods. I am Våsava (Indra); of
the organs I am the mind; of (all)
beings I am the consciousness. (22)
Of the Rudras I am Sankara ; I am
the Lord of Wealth (Kuvera) among
Yakshas and Rakshasas; of the Vasus
I am the Fire-god ; I am the Meru
among the mountains. (23)
Know Me, O Pártha, to be Brihas-
pati, the head of house-hold priests;
of the leaders of armies I am Skanda ;
among receptacles of water I am the
O Ce2.1]. - - (24)
Of the great saints I am Bhrigu ; of
words I am the Monosyllable (Om);
of Sacrifices I am the sacrifice of secret
DISCOURSE X. I.O.9
muttering (Japa); of the immovable I
am the Himálaya. (25)
Of all the trees I am the Aśwattha';
I am Närada of the divine saints; of
the Gandharvas I am Chitraratha ; of
those who have attained to perfection
I am Kapila, the sage. (26)
Among horses know Me to be Uch-
chaiśravas produced (from the ocean
churned) for nectar, and Airãvata among
The princes of elephants, and of men.
the sovereign. :(27)
Of arms I am the Thunderbolt ; of
cows I am Kámadhuk (the heavenly cow
Trailking all desires); I am the (god of).
Love (Kandarpa), the cause of offspring;
of serpents I am Vasuki. * (28)
I am Ananta among Nāgas (or poison-
less Snakes); I am Varuna, the god
I IO THE BHAGAVAD GíTA.
of those who live in waters ; of the Pitris
I am Aryamá ; I am Yama among
rulers. (29)
I am Prahlāda among Daityas ; Time
among those that conquer (or calculate);
among wild animals I am the Lion ; I
am the Son of Vinatā (Garuda) among
the winged creatures. (30)
I am the Wind among the purifying
(or flying); I am Rāma among wielders
of weapons. Among fishes I am Makara ;
of rivers I am the Jähnavi (the Gan-
ges). (31)
Of creations I am the beginning and
the end, and the middle, O Arjuna ;
of sciences I am the Spiritual Science ;
of debaters I am the truth-seeking argu-
mentation. (32)
of syllables I am (the vowel) A of
DISCOURSE X, I I I
compound (words) I am the Dwandwa
(the copulative); I am Endless Time”
(or Eternity); I am the ordainer (of the
fruits of actions) facing all. (33)
Death I am, the destroyer of all; and
I am the Origin of all that shall be of
female beings I am (the goddess of)
fame, prosperity, speech, memory, in-
... telligence, constancy and forgive-
1162.SS: (34)
I am Brihat Sāma of the Vedic
hymns; I am the Gâyatri of metres;
of months I am Mārgaśīrsha (Novem-
ber-December); of seasons I am the
Spring. - (35)
Of those that deceive I am the Game
of dice; I am the Energy of the energetic;
* Kala spoken of before is finite time—simply Time
as designated in English. *-
II 2 THE BHAGAVAD GłTA
I am Victory, I am Perseverance, I arn
the Goodness, of the good. (36)
Of the Vrishnis I am Vasudeva ;
of the Pāndavas I am Dhananjaya. Of
the Saints I am Vyāsa, and of the sages
I am the sage Ušanas. (37)
I am the disciplinarian Rod of those
that discipline, and Polity am I of those
that desire victory, of secrets I am Silence,
and I am the Wisdom of the wise. (38)
What is the Germ of all beings—that
am I, O Arjuna. Being there is none,
moveable or immoveable, which is with-
out Me. (39)
There is no end to the manifestations
of My Divine Power, O scourge of thy
enemies; what I have declared is only
by way of reference to the vastness of
My manifestation. (40)
DISCOURSE X, 113
Whatever being there is, powerful,
beautiful or glorious, even that know
thou to have sprung forth from a por-
tion of My glory. (41)
What need, rather, is there of thy
knowing these details, O Arjuna: per-
vading this entire universe by a portion
(of Mine) I do abide. (42)
Thus ends the Tenth Discourse, entitled “ THE DI-
'WYNE MANIFESTATION ?? in THE HOLY ODE: OF THE
DIVINITY, the Essence of Spiritual Wisdom, the Science
of Brahma, the System of Yoga, the Dialogue between Sri
Krishna and Arjuna.
II.4. THE BHAGAVAD GīTá.
JO/SCOURSE XI.
Arjuna spoke :—
The Word of Sublime Mystery, re-
garding the Spirit, spoken by Thee in
mercy to me, hath dispelled this my
delusion. (I)
Of the creation and dissolution of
beings I have heard at length, from
Thee, O Thou with eyes like the lotus-
leaf, as also of Thy infinite glory. (2)
So it is as Thou, Supreme Lord, de-
clarest Thyself. I desire to see, O
Highest of Spirits, Thy Lordly Form. (3)
If Thou thinkest that that can be
seen by me, O Lord, then show me
Thy infinite Self, Master of Power
Divine. (4)
The Divine Lord spoke:–
Behold, O Pártha, My manifestations
T) ISCOURSE XI. II 5
by hundreds, and by thousands, of
various kinds, of various hues and
shapes, divine. --- (5)
Behold the Adityas, the Rudras, the
twin Aświns and the Winds, behold,
O descendant of Bharata, many wonders
that were not seen, before. (6)
See to-day, O Gudákeša, in this My
Body, the whole Universe together, with
its movable and immovable (creatures),
and all else that thou desirest to see. (7)
But thou canst not see Me with these
eyes of thine; I give thee heavenly
sight; behold My Power Divine. (8)
- Sanjaya spoke:–
Having thus spoken, O King, Hari,
the Great Lord of Inscrutable Power
(Yoga), showed unto Pärtha His
supreme Lordly Manifestation— (9)
I 16 THE BHAGAVAD GiTá.
With numerous heads and eyes, with
numerous visions of wonder, with nu-
merous heavenly ornaments, with nu-
merous heavenly weapons uplifted, (IO)
Wearing heavenly garlands and ap-
parel, annointed with heavenly-scent-
ed unction, the all-wonderful Divinity,
infinite, universally facing. (II)
If in heaven be risen the glory of a
thousand Suns all at once, equal that
might be to the glory of that Mighty
Spirit. (12)
There in the Body of the God of gods,
the son of Pandu then saw the whole
universe standing together, with its
manifold divisions. (I3)
Then Dhananjaya, penetrated with
wonder, with his hair standing on end,
bending down his head in adoration
DISCOURSE XI. I 17
to the Deity, spoke with his hands
joined together. (14)
Arjuna Spoke —
I see the gods in Thy Body, O God,
and all the multitudes of varied beings,
the Lord Brahma, seated in his lotus-
seat, and all the Rishis and heavenly
Snakes. (I 5)
I see Thee with many arms, stomachs
mouths and eyes, with infinite forms
all around. Neither end, nor middle,
nor beginning do I see of Thy (Form),
Universal Lord, Universe-formed. (I6)
I see Thee crowned with diadems,
bearing maces and disks—a pile of
light blazing on all sides; I see Thee
glorious all around like the burning fire
and the Sun, dazzling and unknow-
able. - (17)
II.8 THE BHAGAVAD GíTá.
Thou art the Imperishable One, the
Supreme object of knowledge, Thou art
the Supreme resting place of this uni-
verse ; Thou art the Undecaying Pro-
tector of the Eternal Dharma ; Thou
art, I know, the Everlasting Spirit. (I8)
Without beginning, middle and end,
with infinite power, with endless arms,
with the Sun and the Moon for Thy
eyes, I see Thee with mouths like the
blazing fire, scorching this universe with
Thy light. • , (19)
This space between the heaven and
the earth is pervaded by Thee alone,
and SO also are all the quarters. Seeing
this marvellous and terrible Form of
Thine, the triple world is troubled,
O Mighty Spirit. (2O)
Lo! these hosts of deities are entering
DISCOURSE XI. - I IQ
into Thee, and terrified some are praising
Thee with joined hands. These hosts
of Great Saints and perfected beings,
uttering (<āfēa) ‘peace ’, are hymning
Thee with numerous hymns. (2 I)
The Rudras, the Ādityas, the Vasus
and the Sādhyas, the Višwas, the Aświns,
the Maruts and the Ushmapās, and the
multitudes of Gandharvas, Yakshas,
Asuras and Siddhas—all behold Thee
wonder-struck. > (22)
Seeing Thy Mighty Form, with many
heads and eyes, with many arms, thighs
and feet, with many loins, and terrible
with many large teeth, the worlds,
O Mighty-Armed One, are awe-struck,
and so am I. (23)
Beholding Thee, touching the heavens,
blazing, many-hued, open-mouthed, with
I. 2C) THE BHAGAVAD GíTá.
large flaming eyes, my inner Soul is
agitated with fear, and peace and tran-
quillity I find not, O Vishnu. (24)
And seeing Thy mouths terrible with
long teeth, burning like the fire of uni-
versal dissolution, I know not the quar-
ters and find no peace: Be gracious,
O Lord of the Gods, Abode of the
universe. (25)
And lo! all those sons of Dhrita-
rāshtra together with multitudes of
monarchs; Bhishma, Drona, and yonder
Son of Sūta (Karna) along with our own
principal warriors— (26)
Rushingenterinto Thy mouths, terrible
with long teeth and awe-inspring; whilst
Some, hanging between the interstices
of Thy teeth, are seen withheads smashed
into powder, (27)
DISCOURSE XI. I 2 I
As the many torrents of rivers rush
towards the ocean alone, so do these
heroes among men fly into Thy mouths
flaming fiercely on all sides. (28)
As into the burning fire moths fly for
destruction with precipitous speed, even
so for destruction with precipitous
speed do these people enter into Thy
mouths. - (29)
Devouring, withburning mouths, all the
worlds around, Thou lickest repeatedly;
and filling with fire all this universe, Thy
fierce rays are scorching, O Vishnu. (30)
Tell me who Thou art, of awful Form ;
adoration to Thee, Highest of gods;
be propitious. I desire to know Thee,
the First (Being), for Thy ways I know
not. - - (31)
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• * *
g
tº º, *e Q
º
C.
tº
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tº 9
• a
&
:
f 22 THE BEIAGAVAD GīTA.
a • *
te
The Divine Lord spoke —
I am Time (or Death), the Destroyer
of the worlds, Ancient; I am here for
the purpose of slaying these people.
Even without thee, all these shall not
be—the warriors that stand in each of
these phalanxes. & (32)
Rise therefore, and gain glory ; con-
quering the enemies enjoy thy pros-
perous kingdom. By Me have all these
been slain already. Be thou only the
outward cause, O hero that aimest thy
arrows even with thy left hand. (33).
Drona and Bhishma and Jayadratha,
so also Karna and other heroic warriors—
slain by Me already—do thou slay, and
be not troubled. Fight, and thou shalt
vanquish thy foes in battle. (34)
* @ e e
e ‘’
**e s e
e = *
dº
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te © •,• • *
DISCOURSE XI. I23
Sanjaya spoke:–
Having heard these words of Keśava,
Kiriti (Arjuna) with joined hands,
trembling and adoring, did again
speak to Krishna, with voice choked,
bowing down and terrified exces-
sively. - (35)
Arjuna spoke —
Right it is, O Lord of the scnscs
(Hrishikeša), that in glorifying Thee the
world rejoiceth and is filled with love;
the demons terrified fly in all directions,
and all the hosts of the Siddhas bow
down (in adoration). (36)
And why, indeed, should they not bow
down, O Thou of mighty Soul, to the
First Creator, Greater even than Brahmā,
Eternal Lord of gods, Universal Abode
Thou art the Imperishable One, being
(2
• * * > * *
&
*
*e * *
* * .
º
4 * * * *
I 24 THE BHAGAVAD GīTA.
and not-being”, and That which is
beyond these. - (37)
Thou art the Primeval Deity, the
Ancient Spirit; Thou art the Supreme
Repository of this universe, Thou art
the Knower and That to be known, the
Highest Abode ; by Thee is pervaded
this universe, O Thou of forms in-
finite. (38)
Vâyu, Yama, Agni, Varuna and
Sašánkat art Thou ; Thou art Prajapati
(the Lord of creation—Brahmā), and
Thou art the Great Grand-Father;
Adoration | Adoration to Thee a thou-
sand times | Again and again be adora-
tion to Thee Adoration (39)
* The Manifested and the Unmanifested. Sridhara.
ºf The God of wind, death, fire, waters and the moon
respectively.
† Creator even of Brahmā.
*
* *
* * & t"
• * > . & * * .
&” o
DISCOURSE XI. Í 25
Adoration be to Thee from before
and from behind Thee ; adoration be to
Thee from all sides, All ! Infinite is Thy
power and immeasurable Thy glory.
Thou pervadest all and so Thou art
All. (40)
Thinking Thee my dear friend and
knowing not this Thy Greatness, boldly
have I addressed Thee ‘O Krishna’,
“O Yādava', ‘ O friend '-in careless-
ness or in love. (41)
And for the sake of jest I have dis-
Tespected Thee, in walking, in reclining,
in Sitting, and at meals, alone or in the
presence of others, Imperishable One !
I beseech Thee, Unknowable, to forgive
all this. (42)
Thou art the Father of the World,
moving and unmoving ; the object of its
I26 THE BHAGAVAD GiTA,
worship ; greater than the great. None
is equal to Thee in the triple world—
who then can excel Thee, O Thou of
power incomparable P (43)
So prostrating my body in adoration,
I do propitiate Thee, Lord, adorable,
As a father forgiveth his son, a friend
a dear friend, a beloved one his love,
even so do Thou forgive me, O God. (44)
Joyed am I to have seen what I saw
never before ; yet my heart is agitated
with terror. Show me, O God, that
Form of Thine. Be gracious, Lord of
Gods, Abode of the universe! (45)
Ornamented with a diadem, bearing
a mace and a discus, Thee I desire to
See as before, Assume that very Form
of the four arms, O Thou of thousand
arms, of universal Form. (46)
DISCOURSE XI. 127
The Divine Lord spoke:–
Graciously have I shown to thee, O
Arjuna, this Form Supreme by My own
Mystic Power—this primeval, infinite,
universal Form of Mine, all-glorious,
which none else hath seen before thee.(47)
Not by the Veda, sacrifice, sacred
reading, not by gifts, not by actions,
not by fierce austerities am I in such
Form visible, in the world of men, to any
other than thee, O great hero of the
Kurus. (48)
Let no fear, no delusion be thine, hav-
ing beheld this Form of Mine, so terrific.
With thy fears dispelled and with glad-
dened heart, now see again that Form of
Mine, (49)
Sanjaya spoke:–
So Vásudeva, of the great Soul,
128 THE BHAGAVAD GíTA.
having thus spoken to Arjuna, showed
again His own Form, and pacified him,
so terrified, assuming again His benig-
nant appearance. (5O)
Arjuna spoke:-
Seeing this Thy benign human form,
O Janārdana, my thoughts are now
composed and I have recovered my-
self. (51)
The Divine Lord spoke –
Hard indeed it is to see this Form of
Mine which thou hast seen. Even the
gods are ever desirous to behold this
Form. (52)
Neither by the Vedas, nor by austeri-
ties, nor by gifts, nor by sacrifice can
I be so seen as thou hast seen Me. (53)
But by devotion exclusive, I may in
DISCOURSE XI. . I29
this Form be known, O Arjuna, and
beheld in truth, and also entered into,
O scourge of thy enemies. (54)
He who worketh for Me, hath Me
for his highest aim, is devoted to Me,
is freed from attachment and beareth
enmity towards no creature—such a
person entereth into me, O Pandava. (55)
Thus ends the Eleventh Discourse, entitled “THE
VISION OF THE UNIVERSAL FORM,” in TEIE HOLY
ODE OF THE DIVINITY, the Essence of Spiritual
Wisdom, the Science of Brahma, the System of Yoga, the
Dialogue between Sri Krishna and Arjuna.
I 30 THE BHAGAVAD GíTá.
DYSCO UK’SA: YA/.
Arjuna spoke : -
The pious, who ever devoted (to Thee)
thus do adore Thee ; and they who
adore the Imperishable, the Unmanifest-
ed; which of these are the wisest in de-
votion? (I)
The Divine Lord spoke —
Those who fixing their thoughts in
Me, with perpetual devotion and the high-
est faith, do adore Me, them do I hold to
be the most devoted. (2)
But they, who contemplate the Im-
perishable, the Undefinable, Unmanifest-
ed and All-pervading, the Unthinkable,
the Absolute", Immovable and Ever-
lasting— (3)
* Kütastha-explained by the commentators to
mean the Support of the phenomenal Universe—i.e.,
the Noumenon.
DISCOURSE XII. I31
Having controlled all their senses,
regarding all beings alike and delighting
to do good to all creatures, verily do
such persons attain to Me. (4) .
Greater is the toil of those who fix
their thoughts upon the Unmanifested,
since the Goal of the Unmanifested is
hard to be attained by creatures cor-
poreal. (5)
But they, who regarding Me as their
highest Goal and consecrating all their
deeds to Me, worship Me with a faith
that knows no second— (6)
Such men whose hearts are fixed in
Me, O son of Prithã, I raise up ere long
from the mundane ocean of death (and
misery). - (7)
Fix thy heart in Me, in Me concentrate
I 32 THE BHAGAVAD GíTA.
thy thoughts, and in Me, doubtless, shalt
thou live hereafter. (8)
If thou canst not steadily fix thy
mind in Me, then seek to obtain Me by
practical devotion, O Dhananjaya. (9)
If thou art unable to practise devotion,
devote thyself to works which please
Me, for if thou but workest for My sake,
thou shalt obtain perfection (Siddhi). (IO)
But if this too thou art unable to do,
resign thyself to Me, and, self-controlled,
do thou relinquish the fruits of all thy
actions. - (II)
Wisdom is better than (blind) practice,
and meditation excels wisdom ; resigna-
tion of the fruits of actions exceeds
Ineditation, and Sacred peace immediate-
ly follows resignation, . . . . . . (12)
DISCOURSE XII. I 33
He who hateth no creature and is kind
and compassionate towards all, who is
free from selfish feelings and egotism,
equanimous in pleasure and pain, and
forgiving, (I3)
Who is ever contented and meditative,
Self-restrained and firm of faith, who
hath resigned his heart and soul to Me,
—he who loveth Me is dear to Me. (14)
He, with whom the world is never
annoyed and who is not himself annoyed
with the world, he who is free from
elation and envy, fear and anxiety, is
dear to Me. (I 5)
He who is free from all leanings,
pure, vigorous, above all temporal affec-
tions, free from worldly agitations, who
hath abandoned all (passionate) endea-
I 34 THE BHAGAVAD GiTá.
vours, he who loveth Me is dear to
Me. (16)
He who neither joyeth nor sorroweth,
who neither hateth nor desireth, who
hath renounced merit and demerit,
he who loveth Me is dear to Me. (17)
He who is the same towards friend
and foe, and also in honour and dis-
honour, the same in heat and cold, plea-
sure and pain, free from (all) attach-
ments, - (18)
He, with whom praise and censure
are both alike, who is taciturn and con-
tented with everything, who is homeless
and steady-minded, he who loveth Me
is dear to Me. (19)
And they who according to My teach-
ings, follow this ambrosial creed faith-
fully, regarding Me as their highest Goal,
DISCOURSE XII. I 35
and are devoted to Me, they are exceed-
ingly dear to Me. (2O)
Thus ends the Twelfth Discourse, entitled “THE DE-
VOTION OF LOVE,” in THE HOLY ODE OF THE DIVI-
NITY, the Essence of Spiritual Wisdom, the Science of
Brahma, the System of Yoga, the Dialogue between Sri
Krishna and Arjuna.
136 THE BHAGAVAD GiTA
JD/S COURSE X///.
The Divine Lord spoke:–
This body, O son of Kunti, is designa-
ted Kshettra, and the wise style him who
is conscious of the same Kshettrajna. (I)
Me do thou know, O descendant of
Bharata, to be the Kshettrajna (the con-
scious soul) in all bodies. The know-
ledge of the body (Kshettra) and
the Soul (Kshettrajna), or matter and
spirit, is the knowledge approved by
Me.* (2)
Hear from Me in brief, what that
Kshettra is (by nature), and of what
character it is, what modifications it
undergoeth, whence it is, and what it is,*
* Is considered by Me to be the knowledge. Sri-
dhara.
f And what are its kinds. Sridhara.
DISCOURSE XIII. I 37
Hear also what that conscious soul is,
and what power it possesseth. (3)
These truths have in many a way been
sung by sages in many a varied hymn,
in many an aphoristic phrase descriptive
of Brahma, full of reason and carrying
conviction. (4)
The (five) great beings or elements,”
egotism, the intellect and undeveloped
AWature, the ten organs (of sense and
action), the one (internal organ—mind)
and the five objects of sense; (5)
Desire and hatred, pleasure and pain,
the body, consciousness and fortitude,-
* The notion that this term conveys to the European
Scholar of a substance that modern chemistry has not
yet found to be capable of being decomposed into other
substances must be guarded against in understanding
the import of Mahā-bhāta, which means only a great
material being or existence, and has no reference what-
ever to homogeneous or heterogeneous composition.
138 THE BHAGAVAD GiTA.
these, as I have summarily described,
are the Kshettra together with its modi-
fications. - (6)
Humility, unostentatiousness, inno-
cence, forgiveness, uprightness, attend-
ance upon the spiritual guide, purity,
steadiness, Self-control, (7)
Absence of desire for objects of sense,
freedom from egotism, reflection upon
the evils’ and miseries of birth, death,
decrepitude, and disease, (8)
Absence of attachment, absence of
hugging of son, wife, home or the like,
constant sameness of mind in experiences
of good and evil, (9)
Exclusive and unswerving devotion
to Me, resort to sequestered places, aver-
Sion to assemblies, (IO)
DISCOURSE XIII. I 39
Constant application to spiritual know-
ledge, contemplation of the purpose of
the Science of the Truth—this is termed
Wisdom ; what is contrary to this is un-
wisdom. (II)
I will describe That which hath to be
known, by knowing which one attaineth
to immortality. The supreme Brahma
is without beginning—It is declared to be
neither being nor not-being ; (12)
It hath hands and feet everywhere,
and everywhere It hath eyes, heads and
faces, and ears hath It everywhere in
the world, It abideth encompassing
all ; (13)
It reflecteth itself in the functions of
all the senses, and is itself devoid of all
the senses ; untouched, It sustaineth all ;
free from qualities, It is the experiencer
of qualities ; f (14)
I4O THE BHAGAVAD GíTA,
It existeth within and without all
beings; It is immovable, yet movable ;
from its subtilty, It is unknowable; It is
far and near ; (15)
It is indivisible, yet It abideth as if It
were divided in the beings; It is to be
known as Sustaining all beings, yet de-
vouring and generating also : (16)
It is the Light of lights and is declared
to be beyond darkness; It is knowledge,
the object of knowledge, the goal of
knowledge, dwelling in the heart of
all : (17)
So have I briefly declared the Kshettra,
the Wisdom and the Object of know-
ledge. He who is devoted to Me, having
comprehended this, becometh fitted for
oneness with Me, (18)
IDISCOURSE XIII I4 I.
Do thou know both Nature and the
Soul to be without beginning, and know
the modes and qualities to have sprung
from Nature. - (19)
Nature is declared to be the creative
source of the causes and effects, whilst
the Soul is the experiencing source of
pleasure and pain. (2O)
For the Soul, abiding in Nature, experi-
enceth the qualities derived from Nature,
the reason being its connection with
(those) qualities in its births in good and
evil wombs. (21)
And there is in this body a higher
Soul, the Looker-on and the Sanctioner,
the Sustainer and the Experiencer,” the
Mighty Lord, which is also designated
the Supreme Spirit. (22)
* *T= qtº: (Preserver). Sridhara.
I42 THE BHAGAVAD GīTA.
He who thus knoweth the Soul and
Nature with its qualities, is never born
again, howsoever he may live. (23)
Some by self-meditation do behold
the Spirit in themselves, and some by
philosophic contemplation (reflexion),
whilst others do so by means of the
devotion of works ; (24)
Others again, possessing not such
knowledge, worship, as they have heard
from others. Even these, whose highest
resort is imparted knowledge, do Sur-
mount mortality. . (25).
Whatever being is produced, whether
inanimate or animate, O prince of Bha-
ratas, know it to be from the union
of Kshettra (Nature) and Kshettrajna
(Soul). - (26)
T) ISCOURSE XIII. I43
Whoso seeth the Lord Supreme, dwell-
ing alike in all creatures, undying, while
they die, seeth indeed. (27)
For he who seeth the Lord equally
abiding in all, doth not himself kill
his own Soul, and so attaineth the highest
Goal. (28)
And he who seeth all actions perform-
ed by Nature alone, and the Soul acting
not, seeth indeed. - (29)
When he seeth the separate existence
of all beings comprehended in One, and
their expansion from That alone, he
attaineth to the Absolute (Brahma). (30)
Being without beginning, and devoid
of qualities, this Supreme Spirit is immut-
able. O son of Kunti, though located
in the body, It neither acteth, nor is
I44 THE BHAGAVAD GiTA
affected (or touched by the fruits of
actions). - (3 I)
As all-pervading ether, from its subti-
lity, is not touched, so the Soul, located
in every body, is not touched. (32)
As the one sun illuminateth all this
world, so He who abideth in the body
(Kshettri), illuminateth the whole of
bodies, O descendant of Bharata. (33)
They who thus with wisdom's eye
recognise the distinction between the
|Kshettra and the Kshettrajna, and also
the doctrine of Emancipation from phy-
sical nature attain to the Supreme. (34)
- Thus ends the Thirteenth Discourse, entitled “THE
DOCTRINE OF THE DISTINCTION BETWEEN TEE
KSHETTRA AND THE KSHETTRAJNA,” in THE
HOLY ODE OF THE DIVINITY, the Essence of Spiritual
Wisdom, the Science of Brahma, the System of Yoga, the
3Dialogue between Sri krishna and Arjuna.
ºs-mmº
DISCOURSE XIV. I45
£)/SCO URSE XIV.
The Divine Lord spoke:—
Now again shall I declare to thee the
Science Supreme, which is above all
Sciences, having learnt which all the
Saints attained to high perfection here-
after.” (I)
Abiding by this science they, attain-
ing to an equality of attributes with Me,
do neither come forth in evolution nor
are affected in involution. (2)
Great Nature (Brahma)+ is My Womb
which I render pregnantí, and thence, O
* After being freed from this body. Sridhara.
† This word is derived from ig ‘to expand’, and
means here the vast seed or womb out of which the
cosmos is evolved or expanded.
† In which I infuse the reflexion of My Intelligence
which is the cause of the evolution of the cosmos. Sri-
dhara.
I46 THE BHAGAVAD GÍTá.
descendant of Bharata, all beings spring
forth. (3)
Of the forms, O Kaunteya, that are
produced in all the wombs, Great Na-
ture * is the Womb, and I am the seed-
giving Father. (4)
Goodness, Passion and Darkness—
these are the qualities which issuing from
Nature, bind the Embodied One, Immut-
able, (that abideth) in the body (as if
identified therewith), O thou of mighty
aſ IſlS. - (5)
Of these, (the quality of) Goodness,
being transparent, giveth light, and it is
free from evil. It bindeth (the soul) by
an association with joy and by an asso-
* Nature is in the place of the Mother, and Iswara
is the Father, Sridhara.
T}ISCOURSE XIV. I47
ciation with knowledge, * O sinless
O1162. (6)
Passion do thou know to consist in
affection giving rise to Cupidity and
attachment. This, O Kaunteya, bindeth
the Embodied One by association with
action. (7)
But Darkness know thou to be born
of ignorance; it deludeth all embodied
beings, and bindeth them, O descendant
of Bharata, by recklessness, indolence
and sleep. (8)
Goodness attacheth one to joy ; Pass-
ion to action, O Bhārata ; whilst dark-
ness, covering over wisdom, leadeth one
to recklessness. (9)
* The consciousness of joy and knowledge, in the
shape of “I am joyous,’ ‘ I am wise,’ which belongs
properly to the mind, is associated with the Soul which
is Absolute Intelligence and Bliss, but seems to be limit-
ed by the conditions of the mind. Sridhara.
I48 THE BEIAGAVAD GíTA,
(Sometimes) Goodness predominateth
over Passion and Darkness; (sometimes)
Darkness over Passion and Goodness,
and so Passion over Darkness and Good-
1162.SS. (IO)
When in all the doors (organs of sense)
of this body there is illumination or
knowledge, then one should know Good-
ness prevailing. (II)
Greed, unceasing activity, enterprise,
restlessness and desire—these, O prince
of Bharatas, prevail when Passion pre-
dominateth. (I.2)
Want of light, inaction, listlessness
and so also delusion prevail when, O
descendant of Kuru, Darkness predomi-
nateth. . . . . (I 3)
When during the predominance of
Goodness, an embodied creature meeteth
DISCOURSE XIV. 149
death, then he attaineth to the holy
regions of those who worship the high
(deities such as Hiranyagarbha). (I4)
Dying in Passion, one is born among
those attached to action ; and coming to
his end in Darkness, he is born in the
womb of irrational creatures. (I5)
The fruit of a righteous deed they
declare to be good and pure ; the fruit
of passion (i. e., of a passionate deed),
pain, and the fruit of darkness, ig-
11 Oſalſ]CC. - (16)
From Goodness springeth wisdom ;
from Passion, greed ; and listlessness,
delusion and ignorance come from Dark-
1162.SS. (17)
(To the regions) above go those who
abide in Goodness, in the middle worlds
dwell the passionate ; and the dark-
I5O THE BHAGAVAD GíTá.
minded, abiding in the lowest attribute,
go (to the regions) below. (18)
When the Seer (soul) beholdeth no
other agent than these attributes, and
knoweth also Him who is beyond the at-
tributes, he attaineth to My Being. (19)
The Embodied One, having passed
beyond these three qualities out of which
the body is evolved, is emancipated from
birth, death, decay and pain, and obtain-
eth immortality. (2O)
Arjuna spoke —
By what (marks) characteristics is he
(known), O Lord, who hath passed these
three qualities? What are his practices,
and how doth he pass over these three
qualities P (21)
DISCOURSE XIV. I5 I
The Divine Lord spoke:–
When illumination, activity or delu-
sion prevaileth, O Pāndava, he hateth
them not, nor doth he desire them when
they have ceased. (22)
He who, sitting like one unconcerned,
is moved not by the qualities, knowing
that the qualities do operate, he resteth
and shaketh not. (23)
Alike in pleasure and pain, self-abid-
ing, alike regarding a clod of earth and
Stone or gold, the pleasant and the un-
pleasant, praise and blame, and firm; (24)
Equally regarding respect and insult,
friend and foe, relinquishing all endea- .
vours—such a man is said to have sur-
passed the qualities. (25)
And he who serveth Me with an un-
Swerving devotion,surpasseth these quali-
I52 THE BHAGAVAD GłTA.
ties, and is fitted for becoming one with
Brahma. (26)
For I am the Abode (or Embodiment)
of Brahma, of infinite immortality,
of everlasting virtue and of absolute
bliss. (27)
Thus ends the Fourteenth Discourse entitled, “THE
DIVISION OF THE THREE QUALITIES,” in THE HOLY
ODE OF THE DIVINITY, the Essence of Spiritual Wis-
- dom, the Science of Brahma, the System of Yoga, the
Dialogue between Sri Krishna and Arjuna,
DISCOURSE XV. I53
A)/SCO OA&SA. Y. V.
The Divine Lord spoke :—
They speak of an eternal Aswattha
(Fig) Tree, rooted above” and branching
below, whose leaves are the Vedas. He
who knoweth it, knoweth the Vedas. (I)
Below and above are spread its bran-
ches growing in qualities, its leaves being
the objects of sense, and below too in
the world of men are stretched forth its
roots originating actions. (2)
Its form is not so visible here, neither
its end, nor beginning, nor its resting
* “High-rooted 2–because of His inscrutableness in
regard to time, His eternity, His being the First Cause
and His vastness, Brahma, associated with Māyā, His
inscrutable Power, is called The High (Urdhwam), and
this Mundane Tree is described as High-rooted. San-
kara.
I 54 THE BHAGAVAD GīTá.
place. Having severed * this firm-rooted
Ašwattha Tree by the strong weapon of
non-attachment, (3)
Then + is that Goal (the Root) to be
sought after, which having reached, they
(the wise) return not again : And I fly
for refuge to That Primeval Spirit from
which hath stretched forth this Ancient
Work. ; (4)
Free from pride and false conceit,
conquering the evils of attachment, ever
devoted to spiritual knowledge, repelling
(all) desires, and emancipated from the
* That is, having separated the world-tree from its
everlasting root, by renouncing, through true medita-
tion, all connection of the soul with the former. Sri-
dhara.
f Sankara and Anandagiri explain a aſ: ‘beyond
or above the Aswattha '.
# This ever-passing work of creation, this ever-flowing
Current of the world of phenomena.
T)ISCOURSE XV. Í 55
dualities named pleasure and pain—the
undeluded go to that Goal Eternal. (5)
Neither the Sun, nor the Moon, nor
fire doth illumine It—where they go
and return not, that is My Abode
Supreme. (6)
My own portion hath become the liv-
ing Soul in the world of life, from time
without beginning, and draweth to It-
self the (five) organs of sense with the
mind for the sixth, that are in Nature. (7)
When the Master (Soul) obtaineth a
body, and from another cometh forth–
he taketh (with him) these (organs), and
then goeth forth, as the wind taketh the
scents from their seats (the flowers). (8)
Presiding over the ear, the eye, the
(organ of) touch, taste and smell, as also
the mind, It dealeth with the external
objects. (9)
I 56 THE BHAGAVAD GíTA.
Rising forth (from the body), or resid-
ing (in the same), or experiencing—the
deluded do not see It, as It is invested
with the attributes of Nature (the organs
of sense &c.), but those who have the
eye of wisdom behold It. (IO)
The Yogis striving, behold It dwell-
ing in themselves; but the thoughtless,
whose minds are not purified,even though
striving, behold It not. (II)
The light which resideth in the Sun
and illumineth all the world, as also that
which is in the Moon and the fire—know
that light to be Mine. (I.2)
Entering the Earth with My energy, I
support the creatures, and I nourishall the
herbs, becoming the watery Moon. (13)
Abiding in the body of living crea-
tures as Fire, I digest the fourfold
DISCOURSE XV. I 57
food, being associated with the airs of
inspiration and expiration. (14)
I dwell within the heart of all ; me-
mory and perception, as well as their
loss come from Me. I am what hath to
be known by all the Vedas, the Author of
the Veda's End,” and the Knower of the
Veda am I. (I5)
These are the two beings in the
world,—the Perishable and the Imperish-
able: All the creatures (or bodies) are
the Perishable, and the Immutable Spirit
(abiding within them) is called the Im-
perishable. (16)
But Another, the Highest Being, is
designated the Supreme Spirit who per-
vading the three worlds, supporteth them
—the Eternal Lord. (17)
*The Teacher of the truths of the Vedānta. Sankara
and Sridhara. -
158 THE BEIAGAVAD GīTA.
As I transcend the Perishable, and
am above even the Imperishable, I am
among the people and in the Veda cele-
brated as the Supreme Being. (18)
He who, free from delusion thus know-
eth Me to be the Supreme Being, he
knowing all, worshippeth Me with all his
affections, O descendant of Bharata. (19)
Thus, O sinless one, hath been de-
clared by Me the most Secret Doctrine.
He who hath comprehended this most
Secret Doctrine, hath become wise and
fulfilled his duties, O descendant of
Bhārata. (2O)
Thus ends the Fifteenth Discourse, entitled “DEVOTION
TO THE SUPREME SPIRIT,” in THE HOLY ODE OF
THE DIVINITY, the Essence of Spiritual Wisdom, the
Science of Brahma, the System of Yoga, the Dialogue bet-
ween Sri Krishna and Arjuna.
DISCOURSE XVI. 159
JD/S COURSE X VI.
The Divine Lord spoke:-
Fearlessness, purity of thought,”
steadfastness in pursuing wisdom, gift,
control of the senses, sacrifice, sacred
reading, austerities, uprightness, , (I)
Innocence, truthfulness, absence of
anger, Self-sacrifice, peace of mind, ab-
sence of calumny, mercy to creatures,
non-covetousnessf, meeknessf, modesty,
absence of frivolity $, (2)
Energy, forgiveness, fortitude, purity,
absence of hatred and freedom from
pride: These, O Bhārata, belong to one
born to the Property Divine. (3)
* Cheerfulness of mind. Sridhara.
† Absence of concupiscence. Sankara.
f Mildness & EF-Eaſt. Sridhara.
§ Avoidance of useless action. Ibid.
16o THE BEIAGAVAD GīTA.
Hypocricy, vanity and self-conceit,
anger, as also cruelty and non-discern-
ment belong, O Pártha, to one born to
the demoniac property. (4)
The property divine is for emancipa-
tion, and for bondage is the demoniac
property regarded to be. Grieve not,
O Pāndava, thou art born to the pro-
perty divine. (5)
There are two kinds of animal crea-
tion in this world—the divine and the
demoniac. The divine hath been de-
clared at length, now hear from Me of
the demoniac, O Pártha. (6)
The demoniac persons know not (how)
to do (right), and to abstain (from
wrong). Neither purity, nor morals, nor
truth have they. (7)
They declare the Universe to be
DISCOURSE XVI. I6I
without a Truth *, without a resting
place +, without a Ruler, arisen as a
series of cause and effect, what else,
but originating in lust. (8)
Clinging to such a view, these enemies
of the world, with small intellect, and
lost souls and of fierce deeds, rise for its
destruction. (9)
Filled with desire never to be fulfilled,
possessed with hypocricy, pride and arrog-
ance, taking, under a delusion, to evil
fancies, they work with unholy vows. (IO)
Beset with immense care ending in
death (alone), regarding sensual enjoy-
ment as their highest end, holding for
certain that this (pleasure) is all, (II)
* That is, the sacred scriptures, the Veda, the Purā-
nas, &c., that declare the truth. Sridhara.
f Without a moral basis in the shape of right and
wrong. Ibid. e -
162 THE BHAGAVAD GíTá,
Tied with hundreds of the bonds of
expectation, given to lust and anger,
they desire to secure hoards of money
improperly for sensual gratification, (I2)
‘This hath to-day been obtained by me,
and this desire I shall obtain. This is mine,
and this wealth too shall be mine. (I3)
‘That enemy hath been slain by me,
and others too will I slay. I am a lord, I
enjoy; I have accomplished my purpose;
I am powerful and happy. (I4)
‘I am rich and of noble birth; who else
is equal to me? I will sacrifice, I will give,
I shall rejoice’—thus (saying to them-
selves), deluded by foolish conceits, (15)
Perplexed by many a fancy, entangled
in the meshes of delusion and addicted
to the pleasures of sense, they fall into
foul hell. (16)
DISCOURSE XVI. 163
Self-honoured, arrogant, filled with
the pride and intoxication of wealth, they,
in name, perform sacrifices, out of
hypocricy and disregarding sacred ordin-
ances, - (17)
Possessed with self-conceit, power,
vanity, desire and anger, these malignant
people hate Me, (the inner Spirit) abid-
ing in their own bodies and those of
others. (18)
These evil and malign haters, most
degraded of men, I hurl perpetually
into transmigrations and into demoniac
wombs. (19)
Entering into demoniac wombs, and
deluded birth after birth, they obtain Me
not, O Kaunteya, and they fall into a
condition lower still. (2O)
Triple is this soul-destroying door to
I64 THE BHAGAVAD GíTá.
hell—lust, anger and greed ; hence one
should forsake these three. (21)
The man who hath got rid of these
three doors of darkness, O Kaunteya,
practiseth what is good for his soul,
and then goeth to the Goal Supreme.(22)
He who setting aside the ordinances
of the Sastra, acteth under the impulse
of his desire, attaineth not to success nor
happiness nor the Supreme Goal. (23)
So let the Scripture be thy authority in
ascertaining what ought to be done and
what ought not (to be done). Having
learnt the declaration of the Scriptural
law, thou shalt act (accordingly), (24)
Thus ends the Sixteenth Discourse, entitled “THE
DISTINCTION OF THE DIVINE AND DEMONIAC
PROPERTY,” in THE HOLY ODE OF THE DIVINITY,
the Essence of Spiritual Wisdom, the Science of Brahma,
the System of . Yoga, the Dialogue between Sri, Krishna
and Arjuna, -
x-w
DISCOURSE XVII. - I65
DISCOURSE XVII.
Arjuna Spooke:–
What is the position, whether of good-
ness, passion or darkness, O Krishna, of
those who setting aside the injunctions
of Scripture perform sacrifice, being en-
dued with faith ? (I)
The Divine Lord spoke:—
Threefold is the Faith of men, aris-
ing from their nature, as it (faith) per-
taineth to the quality of Goodness, Pas-
sion or Darkness. Hear (as I declare)
the same (unto thee). (2)
The faith of each person, O Bhārata,
is according to his innate tendency *
(Sattwa). The man consisteth of his
faith—he is the very faith which be-
1ongeth to him. (3)
*—
.* Or the constitution of his mind,
166 …" THE BHAGAVAD GiTá.
Those of the attribute of goodness
worship the gods; those of passion, the
Yakshasand Rákshasas; whilst other men
of (the quality of) darkness worship
spirits and goblins. (4)
Those men who practise dreadful
austerities not enjoined by the Scriptures,
being possessed with hypocricy and self-
conceit and impelled by the force of their
desires and passions, (5)
Torturing, thoughtless as they are, the
elements composing their bodies and Me
also residing in the inner body—know
these to be of demoniac resolve. (6)
Of food too there are three kinds, which
are respectively agreeable to all, and so
of sacrifice, austerity and gift. Hear Me
as I declare their distinction. (7)
The kinds of food which increase life,
DISCOURSE XVII. . , 167
energy, strength, health, joy and cheer-
fulness, (and are) tasteful, oleaginous, Sub-
stantial and agreeable, are liked by men
of the attribute of goodness. (8)
The kinds of food which are bitter,
Sour, saltish, excessively hot, pungent,
dry and burning are liked by men of the
attribute of passion, and cause pain,
misery and disease. (9)
The food that hath passed its season,
or hath become insipid, or is putrid, or
stale, or is even refuse, or is impure, is
agreeable to him whose quality is dark-
1162.SS. (10)
The sacrifice which is performed by
men desiring no fruit and fixing their
mind only upon the duty of sacrifice,
in accordance with the (scriptural) ordin-
ance—such (sacrifice) is characterized
by goodness. (II)
I68 THE BHAGAVAD GiTA,
When a sacrifice, O best of Bharatas,
is performed with an aim at fruits or for
ostentation, know that sacrifice to have
its origin in passion. (I2)
They declare that sacrifice to come
from darkness, which regardeth not the
Ordinance, in which no food is distribut-
ed, no hymn uttered, no priestly fee
presented,and which is devoid of faith.(I.3)
The service of gods, Brähmans, spi-
ritual guides and wise men, purity and
straightforwardness, continence and
abstinence from injury are declared to
be corporeal austerities. (I4)
Speech that causeth no pain and is
also true, agreeable and beneficial, as also
the habitual reading of the Veda is de-
clared to be vocal austerity. (I5)
Cheerfulness of mind, kindliness, taci-
DISCOURSE XVII. 169
turnity”, self-restraint and honesty
of purpose—these are called mental
austerities. (16)
When these threefold austerities are
practised with the highest faith by men,
devoted and desiring no fruit, they (the
wise) declare them to come from good-
1162.SS. (17)
When these austerities are practised
for the sake of gaining respect, honour
and reverence, or from hypocricy, they
are declared to arise from passion, and
they are frail and perishable, (18)
The austerities that are practised out
of a foolish conceit, by self-torture, or for
the purpose of injuring another—they
are declared to come from darkness. (19)
* The condition of the Muni, or the practise of
meditation, Sridhara.
I70 THE BHAGAVAD GíTá.
To give is a duty—so knowing, when
a gift is presented to one who doth no
Service in return, in place, time, and to a
proper recepient, that gift is known
to be from goodness. (2O)
And that gift is held to proceed from
passion, which is for the sake of a return
of benefit, or with the desire of obtain-
ing fruits (in the future world), and also
what is given with pain. (2 I)
The gift which is given in an impro-
per place and time, or to an improper
recepient, or without respect, or with
contempt, such (gift) is declared to pro-
ceed from darkness. (22)
‘Om Tat Sat’ (Yes, That, The Real—
the Good), this is declared to be the triple
designation of (the Supreme) Brahma,
by which the Brähmans, the Vedas and
sacrifices were created of old. (23)
DISCOURSE XVII. 171
So preceded by the utterance of “Om’
(Yes) the acts of sacrifice, gift and aus-
terity of the followers of the Veda do ever
proceedas declared by the Ordinance.(24)
With the utterance of ‘Tat” (That)
and without aiming at fruit, are perform-
ed the acts of sacrifice and austerity, as
also the various acts of gift by those
desirous of Emancipation. (25)
The word ‘Saf’ is used in the sense of
Real Being and that of Goodness, and so
also is the word ‘Sat, O Pártha, employ-
ed in the sense of a meritorious deed. (26)
Steadiness in sacrifice, in austerities
and in giving is also called ‘Sad,' as also
a work,” connected with actions for the
* For instance, the laying out of gardens, corn-
fields, and acquiring wealth with the object of securing
flowers and other offering, or of building or ornament-
ing temples for the worship of the Supreme Spirit.
Even works so far separated from the very act of wor-
ship are called “Sat.' Sridhara.
172 THE BHAGAVAD GíTá.
sake of the Supreme, is denoted by the
same word ‘Sad,' (27)
Oblation offered, gift given, or austeri-
ties practised, whatever is done with-
out faith is called Asaf (unreal), O Pártha,
and it is nought after death or here. (28)
‘Thus ends the Seventeenth discourse, entitled “THE
DISTINCTION BETWEEN THE THREE KINDS OF
FAITH" in THE HOLY ODE OE THE DIVINITY, the
Essence of Spiritual Wisdom, the Science of Brahma, the
System of Yoga, the Dialogue between Sri Krishna and
Arjuna.
DISCOURSE xviii. 173
1)/SCO URSAE X VIII,
Arjuna spoke —
I desire to know, O Thou of Mighty
Arms, the truth of Renunciation, and so
also of Relinquishment as distinguished
(from the former), O Lord of the senses,
O Destroyer of Keśī. (I)
The Divine Lord spoke:-
The renouncement of the deeds of
desire the wise know to be Renunci-
ation, and the learned declare the re-
linquishing of the fruits of all action
to be Relinquishment. (2)
Some philosophers declare that all
action is to be relinquished, because it is
tainted with a fault, whilst others say
that the work of sacrifice, gift and aus-
terity is not to be relinquished. (3)
Hear from Me the certain truth about
I74 THE BEIAGAVAD GíTA.
Relinquishment, O best of Bharatas.
For Relinquishment is declared to be of
three kinds, O prince of men. (4)
The work of sacrifice, gift and austeri-
ty is not to be relinquished, but it is
indeed to be performed, (for) sacrifice,
gift and austerity are purifying to the
thoughtful. (5)
But even these works, O Pártha, are
to be performed, leaving attachment and
the fruits—such is My best and certain
belief. (6)
But the renouncement of work ordain-
ed is not proper. Abandonment of
the same from delusion is declared to
proceed from darkness. (7)
He, who from fear of bodily trouble,
relinquisheth action, saying, ‘it is pain-
ful, such (a man) making a relinquish-
DISCOURSE XVIII. I75
ment from passion, obtaineth not the
fruit of relinquishment. (8)
When work ordained is performed, O
Arjuna, only because it ought to be done,
leaving attachment and fruit, such a
relinquishment is regarded as proceed-
ing from goodness. (9)
The Relinquisher endued with good-
ness and a steady understanding, and
with his doubts cut down, hateth not a
disagreeable work nor is attached to an
agreeable one. (IO)
Actions cannot be entirely relinquish-
ed by an embodied being : He who re-
linquisheth the fruits of action is called,
a Relinquisher. (II)
The threefold fruit of action—dis-
agreeable, agreeable and mixed, accru-
eth to non-relinquishers after death, and
never to relinquishers. (I2)
176 THE BHAGAVAD GīTA.
Hear from Me, O thou of mighty arms,
these five causes, declared in the Sánkhya
philosophy, for the accomplishment of
all works, (I3)
The locus *, the agent +, the various
senses, the different and manifold func-
tions; and fifth, the Divinityś. (14)
Whatever action man performeth with
the body, the vocal organ and the mind—
whether proper or the reverse—these five
are its causes. - (I5)
Such being the case, he who, through
an untrained understanding, looketh
upon his Self, the isolated, as the agent—
that man of perverted mind seeth not.(16) .
* Body. Sridhara. *
f The representative notion of self, the union of
matter and spirit. Sridhara.
† Of the inhaled and exhaled air, &c. Sridhara.
§ The gods presiding over the senses, or the Great
Immanent Ruler of the whole universe. Sridhara,
DISCOURSE xvi.II. 177
He whose consciousness is not ego-
tistic,” whose mind is not affected (by
passion), even though he kill all these
worlds he neither killeth nor is bound
(by the action). (17)
The knowledge +, the known , and
the knower § form the threefold cause of
action. The instrument, the action and
* He whose self-consciousness is ever identified
with Brahma, the Absolute Intelligence free from ac-
tion, and who does not mistake the locus &c, (the five
causes of action mentioned in sloka 14) for himself.
By the force of long, continuous and unceasing self-con-
centration, his self-consciousness is not placed in the
agent i. e. the body or the mind or the like, even in
performing physical acts. Thus the understanding (bud-
dhi) of the Knower of Brahma being free from the
notion of agency, it does not receive the taint of action.
Sankaránanda.
† Of the means of obtaining a desired object.
† The action which is the means of obtaining the
object.
§ The doer of such action.
178 THE BHAGAVAD GíTA,
the agent are the threefold complement
of action. (18)
Enowledge, action and 'agent are de-
clared in (the science of) the enumer-
ation of the qualities (the Sánkhya) to
be of three kinds only, according to the
distinction of the qualities : Hear them
also as I describe them duly. ... (19)
Rnow that knowledge to proceed from
the quality of goodness, whereby one
seeth in all differentiated * beings, One
. Undifferentiated:# Immutable Being. (20)
The knowledge that consisteth in dif.
..ferentiation and seeth in all the beings:
different realities $ in diverse condi-
* Distinguished from each other. Sridhara.
+ “Undivided”—permeating all—“One Being”
...—the Supreme Spiritual Reality. Ibid.
† That is, in the different bodies. Ibid.
§ That is, different souls. -
DISCOURSE XVIII. I79
tions, * that knowledge know thou to
arise from the quality of passion. (21)
Whilst that knowledge which is con-
fined to one single effect as if it were
* All, which is irrational, unfounded upon
the Truth, and small, that is declared
to proceed from darkness. - (22)
The action (which is) ordained, per-
formed without attachment and without
desire or aversion by one not desirous
of the fruit, such is declared to arise
from goodness. - (23)
But the action which is performed
with a desire, or with self-conceit, and
with a good deal of trouble, is stated
to be from passion. - (24)
The action which is undertaken from
delusion, without regarding the conse-
# Spirits really distinct from each other and diverse-
ly conditioned by pleasure, pain, &c. Sridhara.
186 THE BEIAGAVAD GīTá.
Quence, the loss (of wealth), the injury
(to others), and (one's own) ability, is
said to proceed from darkness. (25)
Free from attachment, not asserting
self, endued with perseverance and en-
ergy, and unaffected in success or failure,
such an agent is characterised by good-
ness. (26)
He who is passionate, or desirous of
the fruit of action, or greedy, or male-
volent in spirit, or impure, or affected by
joy and grief, such an agent is declared
to be characterised by passion. (27)
He who is unreasonable, or foolish, or
arrogant, or dishonest, or malevolent, or
indolent, or depressed in spirit, or pro-
crastinating, such an agent is said to be
characterised by darkness. (28)
Hear (now) the distinctions of the
understanding and of firmness, three-
DISCOURSE XVIII. 181
fold according to the qualities, as I de-
clare them exhaustively and distinctive-
ly, O Dhananjaya. (29)
That understanding, O Pártha, is of
goodness, which knoweth when to act
or to abstain, what ought to be done
and what ought not to be done, what
is dangerous and what is not, as also
bondage and emancipation. - (30)
That by which one doth not rightly
discern the right and the wrong, a proper
and an improper action, that understand-
ing, O Pártha, partaketh of passion. ( 31)
That understanding, shrouded with
darkness, which regardeth the unright-
eous as the righteous and all things in a
perverted light, is characterised by dark-
ness, O Pártha. (32)
That firmness, O Pártha, is character-
ised by goodness, whereby one restrain-
182 THE BHAGAVAD GíTá.
eth the actions of the mind, the breath
and the organs of sense, being unswerving
through Yoga (Self-concentration). (33)
But that firmness, O Pártha, is pas-
sionate, whereby one holdeth to right-
eous duty, pleasure and wealth, being at-
tached thereto, with a desire of fruit. (34)
That firmness is characterised by
darkness, O Pártha, whereby one of a
stupid intellect leaveth not Sleep, fear,
grief, depression and pride. (35)
Now, O prince of the Bharatas, hear
from Me the threefold pleasure. That
pleasure which, by habit, one enjoyeth
and cometh to the termination of
pain, (36)
Which is like poison in the beginning
and ambrosia in the end, that pleasure
is declared to have the quality of good-
DISCOURSE XVIII. : : 183
nees, being born of the pure know-
ledge of the Spirit. - (37)
That pleasure which, arising from the
connection of the object and the sense,
is ambrosia in the beginning but like
poison in the end, is declared to come
from passion. (38)
That pleasure which, both in the be-
ginning and the end deludeth the mind,
arising from sleep, indolence or listless-
ness, is declared to proceed from dark-
1162.SS. (39)
There is no being upon the earth,
or among the gods in heaven, who is
free from these three nature-born
qualities. (40)
The duties of Brahmans, Kshattriyas
and Vaiśyas, as also of Südras, O scourge
of thy foes, are divided in accordance
with their nature-born qualities. (41)
I84 THE BHAGAVAD GiTA,
Peace, self-restraint, austerities, puri-
ty, forgiveness and uprightness, know-
ledge, direct intuition and faith in God
are the natural duty of the Brahmana. (42)
Bravery, energy, fortitude, dexterity
and flying not in battle, gift and lord-
liness are the nature-born duty of the
Kshattriya. (43)
Agriculture, protection of cows, and
merchandise are the nature-born duty
of the Vaiśya; and the Südra's duty, con-
sisting in menial service, is also nature-
born. - (44)
Man obtaineth perfection, being each
engaged in his own duty. Hear. how
one engaged in his own duty attaineth
perfection. (45)
Man attaineth to perfection by wor-
shipping, with his proper action, Him
DISCOURSE XVIII. 185
from whom all beings have been evolved
and by whom all this is pervaded. (46)
Better is one's own duty, though de-
ſective, than that of another, well-per-
formed. One falleth not into evil, per-
forming the nature-ordained work. (47)
One should not relinquish, O Kaun-
teya, an action to which he is born,
though it be faulty: For all actions are
beset with fault, as fire with smoke. (48)
He whose understanding is unattach-
ed everywhere, whose self is conquered,
whose desires have fled, that man, by
renouncement, attaineth the high per-
fection consisting in freedom from ac-
tion. (49)
Hear from Me, in brief, O Kaunteya,
how having reached such perfection he
attaineth to Brahma—hear that which is
the highest stage of wisdom. (50)
I86 THE BHAGAVAD GITA.
Endued with a pure understanding ;
Subduing himself by self-restraint ; re-
linquishing the object (of sense), sounds,
&c.; Conquering love and hatred ; (51)
Resorting to a sequestered spot; eat-
ing little; controlling speech, body and
mind; ever engaged in the devotion of
meditation; endued with dispassion; (52)
Forsaking self-conceit, power and
pride, lust, anger and property; freed
from the notion of “mine”; and tranquil
at heart–one becometh fit for being one
with Brahma. (53)
He who hath become one with Brah-
ma, grieveth not, nor desireth, serene in
spirit. Alike to all beings, he acquireth
the highest love for Me. (54)
By love he knoweth in truth what and
who I am, and having known Me in truth,
DISCOURSE XVIII. 187
forthwith doth he enter into Me. (55)
And he also who, taking his refuge in
Me,” constantly doeth all actions, attain-
eth, by My Grace, to the eternal undecay-
ing Abode. (56)
Resigning, with thy mind, all deeds
to Me, and regarding Me as thy Highest
End, ever fix thy heart in Me, having
recourse to the devotion of wisdom. (57)
Fixing thy heart in Me, thou shalt by
My Grace pass all peril. But if, from
self-conceit, thou shalt not hear Me, thou
shalt perish. (58)
Inspired with self-conceit, thou think-
est (to thyself), “I will not fight.” False
is this resolve of thine. Nature will
impel thee. (59)
Constrained by thy nature-born action,
* Surrendering his entire self to Me. Sankara.
I88 THE BHAGAVAD GiTA,
O Kaunteya, thou shalt helplessly do
that which, from delusion, thou wishest
not to do. (60)
The Lord, O Arjuna,” dwelleth in the
heart of all creatures, whirling, by His
Mysterious Power, all creatures, as if
mounted on a machine. (61)
To Him fly for refuge with all thy
heart, O Bhārata; by His mercy shalt.
thou obtain the highest peace and the
eternal resting place. (62)
Thus have I imparted to thee know-
ledge more secret than all that is Secret.
Ponder it fully, and then do as thou
likest. (63)
g Hear again My Word Supreme, the
most secret of all, Beloved art thou to
* Arjuna means “white’, and here it signifies—‘O.
pure-hearted one.’ Sankara. . . .
DISCOURSE XVIII. 189
Me strongly, and so will I tell thee thy
good. - - (64)
In Me do thou fix thy heart, to Me
be thou devoted, Me do thou worship,
to Me do thou bow down, and to Me
shalt thou attain; truly do I promise un-
to thee, for thou art dear to Me. (65)
Relinquishing all religious rites,” take
thy refuge with Me alone. I shall free
thee from all sins; grieve not. (66)
This is never to be declared by thee
to one who is devoid of austerities, or
devoid of devotion, nor to one who
wisheth not to hear it, nor to one who
hateth Me. - (67)
He who, with supreme love to Me,
will declare this supreme secret to those
who are devoted to Me, will doubtless
attain to Me. (68)
* All action, righteous or unrighteous. Sankara.
I9O THE BHAGAVAD GīTA.
None among men will have done a
duty more agreeable to Me: none upon
the earth will be dearer to Me than
he. , - . (69)
And by the sacrifice of wisdom shall
I be worshipped by him who will read
this righteous dialogue between us: Such
is My mind. - (70)
And even that man who should listen
to this with faith and without malice, he
too, freed (from evil), would obtain the
blissful regions of those of righteous
deeds. - * (71)
I hope, O Pártha, thou hast listened to
this with an attentive mind. I hope, O
Dhananjaya, the delusion of thy igno-
rance hath been destroyed. (72)
{ . Arjuna spoke:–
- Destroyed is my delusion, recollection
DISCOURSE XVIII. I9 I
(of duty) hath returned by Thy Mercy,
O Unfallen One. I stand with doubts
dispelled. I will do Thy word. (73)
t Sanjaya spoke:–
Thus have I heard this wonderful dia-
logue that maketh the hair to stand on
end, between the Great-Souled Vásudeva
and Pärtha. - (74)
Through the grace of Vyāsa have I
heard this secret and supreme Yoga de-
clared direct by Krishna himself, the
Lord of Yoga. (75)
As I remember ever and anon this
wonderful and holy dialogue, O king,
between Keśava and Arjuna, I rejoice
again and again. (76)
And that extremely wondrous Form
of Hari as I remember and remember
again, great is my astonishment, O king,
and I rejoice repeatedly, ... (77)
I92 THE BHAGAVAD G1'ſ A.
Where there is Krishna, the Lord of
Yoga, where there is Pártha, wielding his
bow, there prosperity, victory, glory and
righteousness* (reign) for evermore. Such
is My mind. (78)
Thus ends the Eighteenth Discourse, entitled “THE
DEVOTION OF RENUNCIATION?? in THE HOLY ODE
OF THE DIVINITY, the Essence of Spiritual Wisdom, the
science of Brahma, the System of Yoga, the dialogue be-
tween Sri Krishna and Arjuna.
The End.
* Witi-which ordinarily means polity.
E FR FRZY TAX.
For
& Sºº- 3 3 * * *
“{*" on page ii, line 4 read
“unfaithful” , iii , 20 ,
“are art, ” , viii ºn 25 ø
“Aswatthäman”, 3 m 4 ..
“Kinsmen.” » 7 × 12 ×
“Arjuna’s” , 7 × 21 ;
“the wise is” … 15 m, 8 ,
“Shalt, ” » 25 × 11 o'
“Yogin” 1, 28 2 ×
“self-subju- , 30 × 13 ,
gated "
“Yogins” , 33 16 ,
“Brahmavādin”, 50 , 20 ,
“the undeluded , 61 , 6 ,
and steady *
- {{ 32
3.Te 27 66 77 5 77
“aggreeable” , 72 o 19 ,
“having ” , 78 x 10 ,
“no other , 88 o 19 ,
agency”
“ doth” , 105 × 19 ,
“stomachs” , 117 , 10 ,
“practise” ,, 169 × 19 ×
“ERs
*S_ ) y :
“unfaithful”
“art”
“Aswatthämä”
“kinsmen.”
“*Arjuna’s”
“the wise man is'
“Shall ”
{{ Yogi 73
“self-subjuga-
ted man’’
“Yogis"
“ Brahmavād
“The undeluded
man, steady”
“ is "
“agreeable"
“being”
“no agency”
y
Aj Ž
I
{{ do 27
“stomachs,”
“practice”
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