Annie Besant and Bhagavan Das- The Bhagavad-Gita (in english and samskrit), 1905

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STACK ANNEX

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by

CO.,

MADRAS.

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V

THE MISSION OF OUR MASTER ESSAYS AND DISCOURSES BY THE EASTERN & WESTERN DISCIPLES OF RAMAKRISHNA— VIVEKANANDA

VIVEKANANDA < BRAHMANANDA ABHEDANANDA g SARADANANDA TRIGUNATITA g TURYANANDA

BODHANANDA = KRIPANANDA

VIRAJANANDA 2 SHARVANANDA

NIVEDITAs DEVAMATA

MISS

WALDO

2 PARAMANANDA

PRINCIPAL CONTENTS The Common Evolution of India

Ba»ii Missionaries in India; Indian Epics; The Ethical Ideas of the Hindus; Sankaracharyitr Zoroaster; Confucius and His Philosophy Loatzfc and His Philosophy; Christie* Historical of All Religions

;

;

Poetry of the Vedas

;

;

;

nity

and Vedanta

Muhammad

;

l4ie

;

Caste

;

Talmud

Indian

;

Masses

;

2

Elevation of Nationalism etc

|| IB

Women

;

;

Cloth

W Books n

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of

The Message

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y

THE

HAGAVAD-GITA OR

THE LORDS SONG WITH THE TEXT IN DEVANAGAR1 AND AN ENGLISH TR4NSLAT

BY

ANN ^ 1

B.ESANT

FOURTH EDITION G. A,

NATESAN Price

t^jLoL

k Co

,

MADRAS.

Annas Four,

*

First

PREFACE d^MONG the

priceless teachings that may be found in the great Hindu poem of the MaMbh&rata, there is none so rare and precious as this "The Lord's

^r-

(

—

Since it fell from the divine lips of Shri Krishna on the field of battle, and stilled the surging emotions of his disciple and friend, how many troubled hearts has it quieted and strengthened, how many It is meant to lift the weary souls has it led to Him aspirant from the lower levels of renunciation, objects are renounced, to the loftier heights whera desires are dead, and where the Yogi dwells id and ceaseless contemplation, wjiile his body and mind are actively employed in discharging the duties that That the spiritual man need n fall to his lot in life. be a recluse, that union with the divine Life may be achieved and maintained in the midst of worldly affairs, that the obstacles to that union lie not outside us but within us such is the central lesson of the

Song."

!

-x,

—

BHAGAVAD-GlTA. It is a scriptuae of Yoga now Yoga is literally unioB, and it means harmony with the divine Law, the becoming one with the divine Life, by the subdual of all outward-going energies, To reach this, balance ;

2068679

"

PREFACE

lv

must be gained,

equilibrium, so that th8 self, joined to the Self, shall not be affected by pleasure or pain, de3ire or aversion, or any of ihe " pairs of opposites between which untrained selves swing backwards and forwards. Moderation is therefore the keynote of the Gita, and the harmonising of all the constituents of man, till they vibrate in perfect attunement with the One, the Supreme Self. This is the aim the disciple is to set before him. He must learn not to be attracted by the attractive, nor repelled by the repellent, but must see both as manifestations of the one Lord, so that they may be lessons for his guidance, not fetters for his bondage. In the midst of turmoil he must rest in the Lord of Peace, discharging every duty to the fullest, not because he seeks the results of his actions, but because it is his duty to perform them. His heart is an altar, love to his Lord the flame burning upon it; all his acts, physical and mental, are sacrifices offered on the altar and oncÂŁ- offered, he has with them no I further concern, As though to make the lesson more impressive, it was given on a field of battle. Arjuna, the wairiorprince, was to vindicate his brother's title, to destroy a usurper who was oppressing the land it was his duty as prince, as warrior, to light for the deliverance of his nation and to restore order and peace. To make the contest more bitter, loved comrades and friends stood on both sides, wringing his heart with personal anguish, and making a conflict of duties as well as physical strife. Could he slay those to whom he owed love and duty, and trample on ties of kindled i ;

;

PREFACE

v

To break family ties was a sin to leave the people in cruel bondage was a sin; where was the right way? Justice must be done, else law would be disregarded The answer is the burden but how slay without sin ;

;

'?

Have no personal

of the book:

carry out the duty imposed

interest in the event; by the position in life,

realise that Ishvara, at once Lord and Law is the doer, working out the mighty evolution that ends in be identified with Him by devotion, bliss and peace and then perform duty as duty, fighting without passion or desire, without anger or hatred; thus activity forges no bonds, Yoga is accomplished and ;

the soul

is free.

Such is the obvious teaching of this sacred book. But as all the acts of an Avat^ra arc symbolical, we

may

pass from the outer to the inner planes, and see in the fight of Kurukshetra the battlefield of the soul, and in the sons of Dhjritar&shtra enemies it meets in its progress Arjuna becomes the tyre of the struggling soul of the disciple, and$hri Krishna is the Logos of the soul. Thus the teaching of the ancient battle;

guidance in all later days, and trains the aspiring soul in treading the steep and thorny path that leads to peace. To all such souls in East and West come these divine lessons, for the path is one, though it has many names, and all souls seek the same goal, though they may not realise their unity. In order to preserve the precision of the Sanskrit, a few technical terms have been given in the original in foot-notes; Man ah is the mind, both in the lower mental processes in which it is Bwaj ÂŤ_d by the eei

field gives

— PREFACE

vi

by passions and emotions, and in the higher processes of reasoning; Buddhi is the faculty above the ratiocinating mind, and is the Pure Reason, exercising the discriminative faculty of intuition, of spiritual discernment if these original words are not known to the reader, the Bhagav ad-Git a. loses much of its practical value as a treatise on Yoga, and the wouldbe learner becomes confused. ;

The epithets applied to Shrl Krishna and Arjuna the variety of which is so characteristic of Sanskrit conversation— are for the most part left untranslated, as being musical they thus add to the literary charm, whereas the genius of English is so different from that of Sanskrit, that the many-footed epithets become sometimes almost grotesque in translation. Names derived from that of an ancestor, as PArtha, meaning the son of Pritha, Kaunteya, meaning the son of Kunti, are used in one form or the other, according to the rhythm of the sentence. One other trifling matter, which is yet not trifling/if it aids the student when Atmk means the One Seif, the SELF of all, it is printed in small capitals; where it means the lower, the personal self, it is printed in ordinary type this is done because there is sometimes a play on the word, and it is difficult for an untrained reader to follow tlie :

;

meaning without some such assistance. The word Brahman, the One, the Supreme, is throughout translated the " ETERNAL." The word " Deva, " literally "Shining One," is thus translated throughout. The use qi the Western word " God alike for " Brahman" and for the "Devas" is most misleading the Hindu '

'

5

:

PREFACE

vii

never uses the one for the other, and never blurs the unity of the Supreme by the multiplicity of ministering Intelligences. wish, in adding this translation to those already before the public, was to preserve the spirit of the original, especially in its deeply devotional tone, while at the same time giving an accurate translation, reflecting the strength and the terseness of the Sanskrit. In order that mistakes, due to my imperfect knowledge, might be corrected, all of this translation has passed through the hands of one or other of the following gentlemen friends of mine at Benares to whom I here tender my grateful acknowledgments

My

—

—

Babus Pramada Das Mitra, Ganganath Jha, Kali Charan Mitra, and Upendranath Basu. A few of the nptes are also due to them. In the third and fourth editions I have also been much helped by Bibu Bhagavan Das, to whom I add my cordial thanks.

ANNIE BESANT.

NOTE TO THE FIRST EDITION. It has long been ray ambition to place within the easy reach of the English-reading public a cheap Bhagavad-Gita with the text in edition of the Devanagari and an English translation of the same. Mrs. Annie Besant, that warm and tried friend of India whose services to our land it were vain to] count, has enabled me to realise that ambition by generously granting the use of her English translaIt is devoutly hoped that this great scripture tion. of the Hindus will find a place in thousands of homes both in India and elsewhere.

Nov. 1907.

G. A.

Q te^^m ^r^t -

NATESAN

THE BHAGAVAD-GITA THE .LORD'S SO N G, FIRST DISCOURSE.

httot: ^TWCTlpr jifrrj ^?r

hot

Dhritarashtra said

On

the holy plain,

on the

my peopk

n

of Kuru,* what did they,

field

gathered together, eager for battle, ) Sanjaya,

n ^

:

and the Paodavas?

(1)

* The common ancestor of the contending parties, be Kurus and the PSndavas, in the impending battle,

THE BHAGAVAD-GITA.

2

San jay a said

:

Having seen arrayed the army

of the Pandavas,

the Prince Dur)odhana approached his teacher,*

and spake these words

(2)

:

M Behold this mighty host of the sons of Pandu, teacher, arrayed by the son of Drupada,

wise disciple.

(3)

ggwt %r?^ Heroes are

these,

and Arj una equal and Drupada

*

t

thy

in

gq^sr

mvm:

u

*

mighty bowmen, battle;

u to

Bhima

Yuyudhana, Virata,

of the great car.t

Drona, the son of Bharadvaja. One able to fight alone ten thousand bowmen,

(4)

FIRST DlbLOUKSE.

3

Drishtaketu, Chekitana and tho valiant King of

Knsh^

JPurujit and Kuntibhoja, and

among men

bull *

(5)

;

smd

?iq>m^ b% v& JTirnri: Yudhamanyu the strong, and

n

n

%,

the

brave; Saubhadraf and the Draupa

ill

great cars.

W^F W%'^^I Know

further

all

^m

those

m=5Pftft

who

<t

are our

II

*

c

best of the twice- born, tho lea

these I

name

to thee for thy informal

fa^qk ^ t ^ftl^tr ? as the emblem of m

*raflTT*TT

The

bull,

xf

ii

often used as an epithe; of honour. Abhirnanyu, the son of Subhadra and J The sona and grandtons of Drwt

vigour, t

is

5

II

II

of

THE BHAGAVAD-GITA.

4

Kama

Thou, Lord, and Bhishnia, and conquering

Kripa,

battle

in

;

and

Ashvattbama,

Vikarna, and Saumadatti * also;

^TJTmWJff

And many ing their

and

m:

m ^f^T^T:

others, heroes, for

lives,

II

S

II

sake renounc-

with divers weapons and missiles,

all well-skilled in

WW cROT* Yet

my

(8)

insufficient

war, ÂŤT<5T

seems

(9)

^Wfinffan this

army of

I

ours,

though

marshalled by BLishma, while that army of theirs

seems

sufficient,

though marshalled by Bhima

;

f

(10) * The son of Somadatta. t The commentators differ in their interpretation of this verse; Anandagiri takes it to mean just the reverse of Shridhara Svami, " aparyaptam " being taken by M the one aa insufficient," by the other as "unlimited."

FIRST DISCOURSE.

Therefore in the rank and

5

file let

all,

standiDg

firmly in their respective divisions, guard Bhishma,

even

all

ye generals.

(11)

fSf^nt faMft%:

ÂŤf ^Hl SKTmFT

To enhearten him, the Ancient the

Grandsire,* the glorious,

sounding on high a

his

and

kettledrums,

the sound was tumultuous.

II

Kurus, conch, (12)

sr^ggsftsifpra;

drums and cowhorns, suddenly

* Bhishma,

of the

blew

n

lion's roar.

HffNTOS'^ a Then conches

II

IM \

tabors

II

and

blared forth, and

(13)

THE BHAGAVAD-GITA,

6

Then,

stationed

in

their

great

war-chariot,

yoked to white horses, Maihava* and the son of

Pandut blew

qrof

their divine conches.

^if

*Tfr*Tf

4m-w

f^f^T: n

Pauchrjanya by Hrishikesha, and by Dhananjaya.r

(14)

^

u.

u

Devad

Vrikodara ยง of terrible deeds

blew his mighty conch, Paundra

;

(15)

+ Arjuna. *Shri Krishna. ยฃ Panchajanya, Shri Krishna's conch, was made from the bones of the giant Panchajana, slain by him. The title Hrishikesha is "Lord of the senses." Dhananjaya, the "conqueror of wealth," is a title often given to Arjuna, whose conch is tho " Ocd-given." the meaning of the name of his conch ยง Bhima ;

is doubtful.

FIRST DISCOURSE.

7

The King Yudhishthira, the son Anantavijaya

blew

;

Nakula

and

Kunti,

of

Sahadeva,

Sughosha and Manipushpak

%2$m

(16)

ft*rcÂŤa err^fiR^rqni%?r: u

And Ka-hya,f

of

the

great

1*11

bow and

Shi-

khandi, the mighty car- warrior, Drisbtadyumna

and yirata and Satyaki, the unconquered.

stew

RfRTg: srfrajsg:

Drupada and the

(17)

2^?^ ^ n

Draupadeyns,

11

Lord

of

earth, and Saubhadra, the mighty-armed, on

all

,

sides their several conches blew.

(18)

*The conches of the remaining three brothers were

named

respectively " endless victory," " honey-tone,"

and "jewel-blossom." t The King of Kashi, the modern

7

THE MIAGAVAD (HTA

8

That tumultuous uproar rent the hearts sons of Dhritarashtrfl,

of the

the earth and sky

filling

with sound.

(19)

Sf% WOTfcT y?JW\ WZT. beholding

Then,

standing arrayed, and to begin, he

whoso

Paidu, took up

his

Bona

tlio

%^*Rlfcq

of

flight

crest

is

^o

II

J

missiles

shtra

about

(20)

^ TOTW

I

J?Sxg<f

II

\1 ()

II

Lord

:

Arjuna

said

:

In the midst, between the two aimics, chariot,

;i

an ape, the son of

spake this word to ELrjsbikesha,

of Earth

II

)i.rifc:u

bow,

5If * 33TC

And

of

Achy uta,*

The changeless, the immovable.

j-ta)

my

(21)

FIRST DISCOURSE.

U

%w m nwmw*ww$sft ^ II

Tint

I

m

bat h.lt>, with

iv

whom

I

must

strive in this outbreak-

ing war,

And

(22)

gaze on those hero gathered together ready

to fight, desirous of

minded son

pleasing in battle the evil-

of Dhritarasbtra,

^3# pIW ^]\TJ^ San jay a

said

(23)

*TKcT

1

:

Thus addressed by Gud&kesha,*

O

II

behold these standing, longing for

HnVhikesha,

Bharata, having Btayed that best of chariots in

the midgt, between the two armies,

"The

lord of sleep, Arjuna.

(24)

-the ijhagayad-gita.

JO

^\ ^ ttfu^w

w*Tsfrwg^cT.

3^ qrc q^TcTF^cTT'f

^ftfcT

Over against Bhishrna,Drona and of

the

world,

Kurus gathered

said

:

"

i

W

I)

all

II

the rulers

Partha, behold

together."

Then saw. Partha standing

these (25)

there,

uncles and

grandfathers, teachers, mother's brothers, cousins,

sons and grandsons, comrades,

Fathers-in-law

armies

;

seeing

all

and

benefactors

also in

both

these kinsmen thus standing

arrayed, Kaunteya, *

The son

(26)

of Kunti, Arjuna.

(27)

Deeply moved to

pity, thus uttered in sadness

Arjuna Seeing these

my

11

DISCOURSE,

FIPwST

said

kinsmen,

Krishna, arrayed,

eager to fight,

(28)

%Tf^ SiWR TmfÂŤN 3rrq-rT My limbs fail and my mouth body quivers, and my hair stands

^

^

*TC*fTÂŤra*TT3

Gaadiva burns is

all

slips

over, I

whirling,

;

:

from

am

nil

I

is

parched,

on end,

?swm ^ * my

qsr.

hand, and

not able to stand,

my (29)

II

\*

u-

my skin my mind (30)

12

BHAGAVAD

-TIIE

And

I see adverse omens,

GITA.

Nor

Keshava.*

do I foresee any advantage from slaving kinsmen in battle. *r

(31)

^w

^Tff ftirc

*r

^

T% $1 Ki^ft mfq^C T% For I desire not

;

ci

<r

what

is

^rs«rR«TcTT

kingdom

or even

to us,

ns$

jfcrn §<$nft

O

(32)

life ?

^ 2% wuteq^r *rti% ^ sfT

\\

Krishna, nor king-

Govinda, what enjoyment

ww% s&Tfy

I

Hft^fftrapT 3T ll\^

victory,

dom, nor pleasures

^

tr*% fj^Tft

i

n

}\u

Those for whose sake we desire kingdom, enjoy-

ments and pleasures, they stand here abandoning

life

in

and riches

battle,

(33)

Teachers, fathers, sons, as well as grandfathers,

* "He who has luxurious on the wafers,"

hair," or,

"He who

sleeps

13

FIRST DISCOURSE.

mother's brothers,fathers-

in- law,

grandsons, bro-

thers-in-law, and other relative?.

These I do not wish to

Madhusulana,

slain,

(34)

kill,

* even

:

sake of

the

for

the kingship of the three worlds

earth

though myself

how th6n

for

(35)

?

Hfc^r qr^Tgrsr: ^r

rfiicf:

^wt£t

^T^T^fOT'fclcTHTcfcTTl^:

II

\\

I

II

Slaying these sons of Dhritarashtra, what pleasure can be ours,

O

Janardana?f Killing these

desperadoes, sin will but take hold of us.

cTW?TTff 1? f ^ VCTStTST^^F^R

^f?r

f|

ot

fc^T gftrc: srnr

nm

(36) I

II

v»

H

* The slayer of Madhu, a demon, t "Destroyer of the people." Shri Krishna as the warrior conquering all forms of evil.

THE BHAGAVAD-GTTA.

14 Thoroi'ore

wo should not

•rashtra, our relatives

for

;

men, may we be happy,

f^rymrcf

Although

these,

Why such a

the sons of Dhrita-

how,

killing our kins-

O Madhava?

$w ft^f| ^

(37)

^

TTcT^q n

II

with intelligence overpowered

by greed, see no guilt no crime

kill

in the destruction of a family,

in hostility to friends,

(38)

should not we learn to turn away from

sin,

Janardana. who see the

destruction of a family

f sqjft

evils in

(39)

?

JWwiScT j«wtf:

the

H^TcT=tt:

i

In the destruction of a family the immemorial

FIRST DISCOURSE

family traditions*

perish

tradition, lawlessness

*5 Owing

ISTยง

f^ ^^

women

corrupted,

the perishing

in

of

overcomes the whole family

i^erif: n

predominance

to

Krishna, the

women

;

15

of

of the family

^

II

lawlessness,

O

become corrupt;

Varshneya,* there ariseth

caste confusion

(41)

TcTFcf faeift %r^rf g&foo^t^Rfitarr: n

*\

II

This confusion draggeth to hell the slayers of the family, and the family fall,

;

for

their ancestors

deprived of rice-balls and libations.

(42)

* Dharma this is a wide word, primarily meaning the essential nature of a thing, that which makes it to be what it is externally hence, the laws of its being, its duty: and it includes religious rites, appropriate to those laws, customs, also righteousness. t Belonging to the family of Vrishni, ;

:

THE BHAGAVAD

16

^<T:

praFTT

^8f ?"^TC%:

ScflT^cf snfcTWf:

By

GilTA,

J*mfe

I

STWcTT:

II

*\

\\

these caste-confusing misdeeds of the slayers

of the family, the everlasting caste

customs*

family customs * are abolished.

(43)

s^rajrarawfat U3«rroif sFnfr «TC%

Wet

llSt

Wcfl^SSg^

arid

II

i

"**!)

The abode of the men whose family customs * Jai ardana, is everlastingly in are extinguished, Thus have we heard. hell. (44)

TO^qg^tw

f'i ^3fff3cTT:

II

**

II

Alas in committing a great sin are we engaged, we who are endeavouring to kill our kindred from greed of the pleasures of kingship. (45) !

* Dkarnia.

FIRST DISCOURSE. If the sons

should

slay

battle, that

of Dhritaiashtra,

me,

would for me be the

Sanjaya said

weapon

in hand,

unarmed,

unresi&tirg,

Having thus spoken on the

17

in

better.

the (46)

:

battle-field,

Arjuna

sank down on the seat of the chariot, casting

away

his

bow and arrow,

his

mind overborne by

grief.

(47)

Thus in the glorious Upanishads of the BHAGAVADGITA, the science of the Eternal, the scripture of Yoga, the dialogue between Shri Krishna and Arjuna, the first discourse, entitled :

THE DESPONDENCY OF ARJUNA.

SECOND DISCOURSE,

Bm scire

i

Sanjaya said

:

To him thus with pity overcome, with smarting brimming eyes, despondent, Madhustidana spake these words

(1)

:

^W^W^W^mWR^ The Blessed Lord

Whence hath

this

ignoble

this perilous strait,

infamous,

O

Arjuna

dejection

?

*,

II

'<

II

said:

befallen thee in

heaven-closing t, (2)

* Literally, un-aryan. t Literally, non-svargan cowardice iu the warrior closed on him the door of svarga, heaven. :

19

SECOND DISCOURSE.

ps€i^

§£

Shake

befit thee,

ness

!

Partha

Madhusudana,

it

!

*

(3)

said

II

of reverence,

m

^Tf g

gsffcr

slayer of foes?

^wi

«Ttt

SpngfaTjrf^iFi

* Conqueror of foes,

*

II

:

shall I attack

and Drona with arrows in battle, they

worthy

ii

doth not

!

HTMT^mm ^TTlhfT^ST Arjuna

How,

\

ii

paltry fainthearted-

off this

Stand up, Parantapa

55m:

q^aq

fl^Tfrre

Yield not to impotence,

1

11

*

u

Bbishma

who

are (4)

THE BHAGAVAD-GITA,

20

Better in this world to eat even the beggar's crust

than

to

slay

these

most noble

Gurus.

Slaying these Gurus, our well-wishers,* I should taste of blood-besprinkled feasts.

(5)

<ftqft*j<TT: jrgt ^itst; n * Nor know I which for us be the we conquer them or they conquer

whom

\\

better, that

us

— these,

having slain we should not care to

even these arrayed against

live,

us, the sons of Dhrita-

rashtra.

(6)

g ^ife

at*

qftqgg^ar.

>

* More often translated, "desirous of wealth," but the word is used elsewhere for well-wisher, "desirous of good," and the term is more in accordance with the tone of Ariuna's remarks.

SECOND DISCOURSE.

%«q«tsf

My

heart

faintness

;

is

may I

*tf

^t jura*

n

*

n

weighed down with the vice

my mind

thee which decisively.

^rfir

21

am

be the

thy

better

— that

tell

disciple, suppliant to

me

Thee

teach me.

;

(7)

For I see not that

it

anguish that withers up attain unrivalled

of

confused as to duty.* I ask

is

would drive away

my

monarchy on

senses,

this

I should

earth, or even the

sovereignty of the Shining Ones.

*Bharma.

if

(8)

THE BHAGAVAD-GITA,

22

tprgwT ffr%^ t qtcw

^far

gsi%*r: q^crq:

ntft^g^T

(<

!",

became

Then Hrishikesha, ta,

and

Hrisbfkesha

I will not fight

1

11

s

n

:

Gudakesha, conqueror of his addressed

^

gptft

Sac jay a said

i

foes,

said

having thus to

silent.

smiling, as

it

Govinda, (9)

were,

Bh A ra-

spake these words to him, despondent, in the

midst of the two armies

The Blessed Lord

Thou

(10)

:

said

:

grievest for those that should not be griev-

28

SECOND DISCOURSB.

ed for, yet speakest words of wisdom.* The wise grieve neither for the living nor for the dead, (11)

Nor

at

any time verily was

nor these princes of men, nor cease to be, hereafter,

As

I

not, nor thou,

verily, shall

we ever (12)

the dweller in the body experienceth in the

body childhood, youth, old age, so passeth he on to another body; the steadfast

thereat.

*

Words

of wisdom,

one grieveth not (13)

that sound wise, but miss the deeper sense

THE BHAGAVAD-GITA.

24

The contacts

of matter,

O

son of Kunti, giving

cold

and heat, pleasure and pain, they come and

go,

impermanent;

endure

them

bravely,

Bbarata.

4

ft

(14) *r

^src^cT 35*

p*fa

i

w

STSSc^rc w&fil ^^:^lt The man whom these torment not, men, balanced is fitted

in pain

II

The unreal

chief of

and pleasure, steadfast, he

for immortality.

ceaseth to be

nil O

hath no

(15)

being

;

the real never

the truth about both hath been

;

perceived by the seers of the essence of things. *(1 6) sifirciftr

* Tattva.

5

<rf|fe

^ a^faf

era*

i

SECOND DISCOURSE,

Know That

25 by

to be indestructible

Nor can any work

this is pervaded,

whom

tion of that imperishable One.

(17)

These bodies of the embodied eternal,

known

indestructible

q

W ÂĽrl

He who

He

t^TTf

One,

who

is

immeasurable, are

fight,

qk* i&ft

O

Bharata. (18)

fcT^;

|

regardeth this * as a slayer, and he

who thinketh he rant.

and

Therefore

as finite.

all

the destruc-

is

slain,

both of them are igno-

slayeth not, nor

^

*J3T

SfftcTT ^r

* The.dweller

is

he

?T

ip:

in the body.

slain.

|

(19)

THE BHAGAVAD-GITA.

26

He

is

not born, nor doth he die

been, ceaseth he tual, eternal

body

is

any more

to be

and ancient, he

is

nor having

;

unborn,

;

perpe-

not slain when the

slaughtered.

HR B JW Who knoweth

(20)

<Tt4

him

^

ETTcTSfcT

fPcT

^R

indestructible,

unborn, undiminishing, how can that Partha, or cause to be slain

f^jTft

OTfr

*PlTft

As a man, new ones, so

^

II

perpetual,

man

slay,

(21)

?

^nsq^iftr

II

I

&T?fcT TSTft ^|T

||

^

II

casting off worn-out garments, taketh

the dweller in the body, casting off

worn-out bodies, entereth into others that are new,

(22)

SECOND DISCOURSE,

^

%4 f^T^RT

Weapons

cleave

him

if

sTmfcT

27

*TTScT:

II

M

I)

not, nor fire burneth him,

nor waters wet him, nor wind drieth him a way ,(23)

Uucleavable he, incombustible he, and indeed neither to be wetted nor dried all-pervasive, stable,

cTOT^

ftfel^t fTT5^f[T%3Rtl%

Unmanifest, unthinkable, called

;

therefore

knowing

shouldst not grieve.

Or

if

away

;

perpetual;

immovable, ancient.

II

\*i

immutable,

(24)

11

he

is

him as such, thou (25)

thou thinkest of him as being constantly

THE BHAGAVAD-GITA.

28

born and constantly dying, even then,

mighty-

armed, thou shouldst not grieve.

For certain is

is

(26)

death for the born, and certain

birth for the dead

;

therefore over the inevit-

able thou shouldst not grieve.

^Tfiff*ffT%

^

*R

m\^j

(27)

II

V5

II

Beings are unmanifest in their origin, manifest in their

midmost

likewise

are they

state,

in

then for lamentation

?

Bbarata, unmanifest

dissolution.

What room (28)

SECOND DISCOURSE.

As

marvellous

2 lJ

one regardeth him

vellous another speaketh

another heareth thereof

;

thereof

;

;

as

as marvellous

yet having heard none

indeed undersfcandetb.

(29)

ma

frames* ^t sto

^ft

\

This dweller in the body of everyone

is

not grieve for any creature.

looking to thine

shouldst not tremble

welcome

to a

ever

Bharata; therefore thou shouldst

invulnerable,

Further,

mar-

;

(30)

own duty

for there

is

*

thou

nothing more

Kshattriyat than righteous war. (31)

*

Dharma.

t

A

person of the second, the wariior, caste.

THE BHAGAVAD-G1TA.

30

Happy such a

the Kshattriyas,

fight, offered

O

Partha,

who

obtain

unsought as an open door

heaven,

cTcT:

But

if

%&$

m^ ^ flpH qwrai^qfa

II

AX

H

thou wilt not carry on this righteous

warfare, then casting

away thine own duty* and

thino honour, thou wilt incur sin.

Mon

to

(32)

will

recount

thy

(o'o)

perpetual

dishonour,

and, to one highly esteemed, dishonour exceedeth death.

(34)

WTCTTjqTcT

*SRt ^t

«T|TniT:

I

W ^ 3 ^l^at.^T Wtf% STOH THp

gtoeat ca *

Dharma.

ill

t

II

Vi

I!

think thee fled from

The generals,

SECOND DISCOURSE.

31

the battle from fear, and thou, that wast highly

thought of by them, wilt be lightly held.

Many unseemly words enemies,

slandering

painful than that

<TOTf?W Slain,

thou

will

thy

(35)

be spoken by thine

strength

what more

;

(36)

?

4fc?fa wilt

pWt

IcTF^C* heaven

obtain

thou wilt enjoy the earth

;

II

;

^

II

victorious,

therefore stand up,

son of Kunti, resolute to fight.

(37)

Taking as equal pleasure and pain, gain and loss,

victory and defeat, gird thee for the battle

thus thou shalt not incur

sin.

;

(38)

THE BHAGAVAD

32

G1TA.

This teaching set forth to thee

with the S&nkbya*

;

hear

new

it

is

in accordance

according to the

Yogaf, imbued with which teaching,

Partha,

thou shalt cast away the bonds of action.

WW^Sf ^^ In this there transgression.

is

no

=wz

qf^t

*WK

loss of effort,

Even a

little

The determinate Reason

nor

of this

protects from great fear.

II

(39)

*° is

U

there

knowledge^ (40)

§

is

but one-pointed,

*One of the six systems of Indian philosophy dealing with evolution. fAnother of the same systems, dealing with meditation, § Buddbi. $ Dharma,

SECOKD DISCOUBSE. joy of the

Kurus

;

33

many-branched and endless

are the thoughts of the irresolute.

Flowery speech

is

uttered by the

joicing in the letter of the

saying

:

" There

is

(41)

Yedas,*

L

nangh but .

,

with

srfcT

(42)

II

*\

II

heaven for goal,

they

offer birth as the fruit of action,

cribe

many and

ment

of pleasure

*

re-

Partha,

this'"

fororfWrefirn' ifforfirft "With desire for self f

foolish,

and pres-

various ceremonies for ths attain-

and lordship.

(43)

The Hindu Scriptures.

Those whose very self is desire, Kama, and who therefore act with a view to win heaven and alio rebirth to wealth and rank. t

34'

THE BHAGAVAD-GITA.

For them who cling to pleasure and lordship, whose minds are captivated by such teaching, is not designed this determinate Reason, * on contemplation t steadily bent. J

ft!r£T

(44)

Praawft ft#I^? ^TcW^

The Vedas deal with the three

II

**

II

atrributes§; be

* Buddhi. tSamadhi, the third state of consciousness in medi-

tation.

The following alternative translation of Slokas 42, and 44 is offered: "The flowery speech that the unwise utter, O Partha, clinging to the word of the Veda, saying there is nothing else, ensouled by desire and longing after heaven, (the speech) that offereth X

43,

only rebirth as the (ultimate) fruit of action, that is (recommendations to) various rites for the sake of (training) enjoyments and sovereignty the thought of those misled by that (speech), cleaving to pleasures and lordship, not being inspired with resolution, is not engaged in contemplation." This is closer to the original, which is all in one sentence. § Gunas = attributes, or forms of energy. They are sattva, rhythm, harmony, or purity; rajas, motion, ac-

full of

—

tivity, or passioD;tamas,inertia, darkness, or stupidity,

SECOND DISCOURSE thou above these three attributes,

yond the

,35

Arjuna

;

be-

pairs of opposites, ever steadfast in pu-

rity,* careless of possessions, full of the Self. (45)

All the

Vedas are

Brahmanaf

as

as useful to

an enlightened

a tank in a place covered

is

over with water.

Thy with

business

its

fruits

all

(46)

is ;

so

with let

the action only,

not the

never

fruit of action

be thy motive, nor be thou to inaction attached. (47)

* Sattva. t

A

caste.

person of the highest, the priestly and teaching

THE BHAGAVAD-GITA.

3$

Dhananjaya, dwelling in Perform action, union with the divine, * renouncing attachments and balanced evenly in success and failure: equilibrium

is called

yoga.

(48)

Far lower than the Yoga of Discrimination t Dhananjiva. Take thou refuge in action, the Pure Reason J; pitiable are they who work

is

(49)

for fruit.

United to the Pure Reason $ one abandoneth therefore cleave here both good and evil deeds ;

thou to yoga

Th*

;

Sages,

yoga

is skill

united

to

in action.

the

(50)

Pure Reason

* Dwelling in yoga, union. t Union with Buddhi, the innermost sheath t Buddhi, Vfhicle) of Atma

ÂŁ,

•

(or

37

SECOND DISCOURSE.

which

renounce the fruit liberated

from the bonds

action yieideth, and, of

birth, they

the blissful seat.

TO When

cT

(51)

^Tf^fa^

|f|aifclcTft«lfcr

I

thy mind* shall escape from this tangle

of delusion,

then thou shalt

rise to indifference as

to what has been heard and shall be heard.

gfafasrfcrcm

When

<*

TO

rawfcr

thy mind*, bewildered

turest, shall

ftsrerr

(52)

«

by the Scrip-

stand immovable, fixed in contem-

plation, then shalt thou attain unto yogat.

*

go to

Buddhi.

(53)

t Sruti.

To union with Atma, the Self; yoga implies har* mony with the divine will. The word translated con« |

ten*p lation> is,

as-

before, -8ama4hi,

THE BHAGAVAD-GITA.

ÂŁ8

Arjuna said

:

"What the mark, of him who

walk

stable of mind,*

Keshava?

steadfast in contemplation,

the stable- minded f talk,

is

doth

how

sit,

(54)

?

The Blessed Lord

When

a

man

abandoneth,

sires of the heartj,

the Self, then

is

and

said

:

Partha,

is satisfied

He pains,

indifferent t

the de-

Self by

he called stable in mind§.

whose mind*

Prajna.

all

in the

*<m*m*wte: forcnfigPrc^c*

~~*

How

how doth he

is

amid

DM.

free

u

(55)

Mil

from anxiety amid

pleasures, loosed

;Msnah.

from

IPrajna.

SECOND DISCOURSE. passion, fear

and anger,

is

39

called a sage* of stable

mind.f

(56)

^H^fcl He who

=T

cl^q- JTfrr JffirfecTT

on every side

whatever hap of nor dislike

\f%

,

fair

foul,

of such a one the

who

neither likes

understanding j

well poised.

its

RfTr RfafecTT

II

^

II

again, as a tortoise draws in on all sides

limbs, he withdraws his senses

jects

is

(57)

^J3T#f^W^cT^ When,

n

without attachments,

is

and

y*

(I

of sense,

then

is

his

from the ob-

understanding* well

poised. ft*??TT

(58)

Mtacta

ftCTf TTO *$&'•

th^St wTS<arc? Tt ?|T

fom

ii

Âť

*s

n

* A Muni, i e.. a saint or ascetic in its original meaning, one who observed the vow of silence. :

tDhi.

% Prajna,

40

THE BHAGAVAD

The

GITA.

objects of sense, but not

the

relish

for

them,* turn away from an abstemious dweller in the body; and even relish tu neth away from him

Supreme

after the

srtctt sift

is

seen.

^rw %$m

(59) firoftRi:

i

son of Kunti, the excited senses of even a wise man, though

he

be striving,

"*

impetuously

carry away his mindt. cTift

to

&*fi%

(60)

m^ 3^ wtfta HOT:

ft TOrfnrarfir

ct^

I

r^tt nfirfeTT

\\

Having restrained them all^he should monised, I his supreme goal

;

for,

sit

w

har-

whose senses

are mastered, of him the understanding f poised.

^ is

well

(61)

*,'The objects turn away when rejected,' but still them remains even desire is lost when the

desire for

Supreme is seen. f Manab.

;

% Prajn&ÂŤ

41

SECOND DISCOURSE.

MtWmtfl WT: Man, musing on the an attachment desire

;

from

SFTRTc^MtSftlTWcr

to these

dt sire

II

\\

II

objects of sense, conceiveth ;

from attachment ariseth

anger * cometh forth

(62)

;

From anger proceedeth delusion from delusion memory from confused memory the ;

confused

;

destruction

of

'Reasonf

;

from

destruction

Reason he perishes.

^rwwwcju But the

of

(63)

%* moving among sense-

jraT^faT^fa

disciplined self,

objects with senses free

ii

II

from attraction and

re-

pulsion, mastered by the Self, goeth to peace. (64)

t

* Krodha. Buddhi here implying specially Discrimination.

THE BHAGAVAD-GITA.

42

In that Peace the ariseth for him, for of ful the

of

all

pains

is

peace-

Reasonf soon attaineth "equilibrium.

^rama:

=t

There nised,

extinction

him whose heart*

is

nor

wfaFsrrar?! fer:

Qm

the

for

non-harmonised

there be happiness

that

t

II

is

โ ขChetah. Bhavana.

away the

mindยง yieldeth

understanding!!, just

t Buddhi. ยง

how can (66)

?

of the roving senses as the

hurries

there

without concentration

;

Such

\\

no Pure Reason for the con-harmo-

concentration % for him there is no peace, and for the unpeaceful

to,

\\

(65)

Manah.

I!

Prajna.

43

SECOND DISCOURSE, as the gale

hurries

away

upon the waters.

a ship

(67) cTCTrercT

JTfW

OniffalH tnfa:

tftwuftfosr^gscrer

of

JrRfflcrr n

\^

ii

whose senses are

mighty-armed,

Therefore, all

w

I

completely restrained from the objects of sense,

him the understanding

is

well poised.

(68)

m FWT S^TcTmf cHEST STIiTft SW nw srmfcT ^cttPt st fair wm g^: I

That which disciplined

is

man

the night is

the

of

aiJ

time of

other beings are waking, then sage

who

n

^

for the

waking; when

is it

seeth*.

qgsHTTg:

beings,

night for the (69)

smrfcr

ggq;

i

* The sage is awake to thiDgs over which the ordinary man sleeps and the eyes of the sage are open to truths shut out from the common vision, while vice versa that which is real for the masses is illusion for the sage.

44

THE BHAGAVAD-GITA.

He

attaineth Peace,

into

whom

as rivers flow into the ocean,

but

water,

unmoved

remaineth

all desires

which

— not

who

he

desireth desires.

ftÂŤTRT

Whoso free

(70)

ftt%W. Q ^T^cT^m^fcr

forsaketh

all

from yearnings,

desires

selfless

II

^

II

and goeth onwards

and without egoism

he goeth to Peace.

W This

Having

(71)

areft ftsrft:

is

the

qnf >Tt ^?r ftpifcr

Eternal

attained

Who, even

flow

with

is filled

none

at the death-hour,

n, he goeth to the

son of Pritba.

state,

thereto,

Nirvana

is

i

is

bewildered.

established there-

of the

Eternal.

(72)

SECOND DISCOURSE. *ft

^ft^^cTTo

3Tf3?tftift

TOT f|rfT^S«Tni:

45 It

the glorious Upanishads of the BHAGAvADGita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, the second discourse, entitled;

Thus

in

YOGA.

BY THE SANKHYA.

THIRD DISCOURSE.

Aijuna If

it

superior to

action,

^

eft*

With

fusest

:

Jai iirdana,

Keshava, enjoin on me

1

said

be thought by Thee that knowledge

these

my

Artera

st

why

is

dost Thou,

this terrible action

?

(1)

Wtspngm^

perplexing words

n * u Thou only con-

understanding*; therefore

me with may reach

tell

certainty the one way by which I bliss.

(2)

srmm * Buddhi,

aTfwrt

wwi*

flrfrnn n \ n

47

THIRD DISCOURSE.

The Blessed Lord In this world there before said,

is

sinless one

ledge, of the Saiikhyas

;

:

said

:

a twofold

path, as I

know-

that of yoga by

and that of yoga by action,

of the Yogis.

Man

(3)

winneth not freedom from action by abs-

mere renunciation

taining from activity, nor by

doth he rise to perfection.

*

f|

9?fac$WTfa

Nor can anyone, even really actionless

to action

;

(4)

3TT3 fagaraafegc

for

an instant, remain

for helplessly

is

by the qualities* born

3$p3C*ITftr

m*Q

Q

SIT3T

I

everyone driven

of nature*.

SRST SWsl

lftwrÂŤnfwr^T?nT froirarc: b raft * Gunas.

fPrakriti.

(5)

I

ii

^ u

THE BLIAGAVAD

48

Who

sitteth, controlling

G1TA.

the organs of action,

but dwelling in his mind* on the objects senses, that bewildered

man

is

of the

called a hypocrite. (6)

^Rfe%: But who,

O

Arjuna,

W1TO:

ff

ftl%**ffi

II

vÂť

II

controlling the senses by the mind*,

w>th the organs

action without

of

attachment, performeth )oga by actionf, he

worthy.

(7)

Perform thou right faction, rior

to

is

inaction,

for, action is

and, inactive, even

supe-

the main-

tenance of thy body would not be possible.

(8)

* Manah. t Karma-Yogaisthe consecration of physical energy on the divine Altar; ie the using of one's organs of action simply in service, inobedience to Law and Duty. X Regulated, prescribed as a duty or, regularly. ,

;

49

THIRD DISCOURSE.

<T^T

^ 4^m

The world

is

gfKBtf:

bound by

for the sake of sacrifice

son

attachment,

;

ot

W*K

II

*>

II

action, unless performed

for that sake, free

Kumi,

perform

action.

from thou (9)

Having

in ancient

times

emanated mankind

together with sacrifice, the Lord of emanation* said

:

"

By

the giver of desire

"With

ye propagate

this shall

f

;

be this to you (10)

;

Shining Ones, and

this nourish ye the

* Prajapati.

Kamadhuk, the cow of Indra, from which each could milk what he wished for hence the giver of desired objects. t

;

THE BHAGAVAD-GITA.

50

may

the Shining Ones nourish you

;

thus nourish-

ing one another ye shall reap the supremest good. (11)

" For, nourished by sacrifice, the Shining Ones shall

A by

bestow on you the enjoyments you desire."

thief verily

Them

he

ci

&$

righteous,

sacrifice, are freed

who

who enjoyeth what

without returning

gsicr

The

is

qrqr

jt

Them

who

eat

all sins

dress food for their

(12)

m

but the impious,

;

sakes, they verily

eat sin.

(13)

TOTOTfcT

From

x n

remains of the

the

own

given

aught.

q^cmcR^T^ra:

from

is

q^t

vw. ^tfergw: n

food creatures

become

;

°i*

\\

from rain

is

the

51

THIRD DISCOURSE. production of food; rain proceedeth from sacrifice ariseth

Know and

sacrifice;

out of action.

(14)

thou that from Brahma* action groweth,

Brahma

from

the

Imperishable

cometh.

Therefore the Eternal, the all-permeating, ever present in sacrifice.

TOijftiSrarctft

He who

(15)

$W

qre s

sft^far

in *

n

on earth doth not follow the wheel

and rejoicing

in the

son of Pritha, liveth in vain.

(16)

thus revolving, sinful of senses, he,

is

life

vm*fr ^ a*psra *$ But the man who

*r

rejoiceth in

WcT in ^

n

the Self, with

*An Indian of much knowledge translates here as "the Vedas."

Brahma

THE BHAGAVADGITA,

52 the Self for

him

and

is satisfied,

verily there

For him there

is

is

is

content in the Self,

nothing to do

no interest

in

(17)

;

things done, in

this world,

nor any in things not done, nor doth

any object

of his

depend on any being.

(18)

Therefore, without attachment, constantly per-

form action which

is

duty, for, by performing

action without attachment,

man

verily reacheth

the Supreme.

(19)

<^TO^**ÂŤrcTfir

gwJW*+S*^fa

U

\°

II

Janaka and others indeed attained to perfection by action be world

:

then having an eye to the welfare of

also,

thou shouldst perform action. (20)

THIRD DISCOURSE;

Whatsoever a great man doeth, that other men also do

the standard he setteth up, by that the

;

people go. qr

(21)

%

qmrftcT

^aN" fig stt%s fawr

ITOTffqWI There

is

^^^

^rcftr

i

^

II

nothing in the three worlds,

that should

be done by

II

Partha,

Me, nor anything un-

attained that might be attained

;

mingle

yet I

in action.

tf?

(22)

mi t

*cft sncj f&faraftRT:

W ^RT^cf^r Hg^T: qm 3%: For

men

if

all

I mingled not ever in

around would follow

I

II

^X

My

son of

path,

Pritba.

airei

II

action unwearied,

(23)

^

^?tt

^mg^ifw:

$nrr.

ii

^*

11

THE BHAGAVAD-GITA.

54

These worlds would

perform action

;

fall

into ruin,

I did not

if

I should be the author of confu-

sion of castes, and should destroy these creatures,

(24)

Arm: sFfafasWt im\

As

tffa

mm

\

the ignorant act from attachment to action,

Bharata, so should the wise act without attach-

ment, desiring the welfare of the world.

^qc^lwftl Let no wise

man

ftSfsgSR:

with

Me

let

him render

^Ifirftq^Rm All

actions

;

all

mind

of ignorant

but acting in harmony action attractive. (26)

8FcfiSfRrfcT

are

WWW

WW*t*l

unsettle the

people attached to action

(25)

wrought

*&K by

II

\Âť

W

the .quali-

OD

THIRD DISCOURSE. ties * of

nature only.

egoism

thinketh

t,

essence

" I

3&a

5^T 5%| But

:

The

am

$fci

self,

T^T ^

gsfcT

(27)

II

V

II

mighty-armed, who knoweth the

he,

the

of

divisions

of

the

qualities

functions, holding tha^ " the qualities

the qualities," %

is

of perfect

and

move amid

not attached.

Those deluded by

(28)

the qualities of nature

functions of the qualities.

attached to the

man

by

deluded

the doer."

are

The

knowledge should not unsettle the

whose knowledge is imperfect. (29) tAhamkara, the separate "I am." *~Gunas X The Gunas, qualities, as sense-organs move amid

foolish

t

A

suggested the Gunas, qualities, as sense-objects. reading is "The functions dwell in the propensities." tw Sankaracharya says, of the class of qualities and the class of actions " or the arrangement, or relations ;

of qualities

and actioni.

t£e bhagavad-gita.

56"

Surrendering

actions

all

Me, with

to

thy

thoughts resting on the supreme Self, from hope

and egoism engage

freed,

and

cured,

fever

g^

IrsPr

wfa:

abide ever in this teaching of

faith

and free from

from

actions.

carp at

senseless,

n

Mine

\i

11

full of

caviling, they too are released

(31)

gtfrr^StfScTTlNft

Who

mental

(30)

*r«ra?cfissr^T?at

Who

of

in battle.

My

sfBH^cW

U

^

II

teaching and act not thereon,

deluded in

all

knowledge, know thou

these mindless ones as fated to be destroyed. (32) fl£Sr

%ScT

^W JI^frftTOHfo

TOfcr sifar

*pft

h^:

f%

I

zm^m

II

\X

II

THIRD DISCOURSE.

57

Even the man of knowledge behaves in conforbeings follow nature'; his own nature what shall restraint avail ? (33)

mity with

;

Affection and aversion for the objects of sense abide in the senses let none come under the they are obstructors of dominion of these two the path. (34) ;

:

^W TO

ÂŤflj:

q*OT?

ma%$

\\

VI

U

Better one's own duty,* though destitute of merit, than the duty* of another, well discharged. Better death in the discharge of one's own duty ;* the duty* of another is full of danger. (35)

TOT %*T

R^TS^

m

<^rfcf

Tg&:

I

Arjuna said But dragged on by what does a man*commit :

* Dharma*

58

THE BHAGAVAD-GITA. reluctantly

sin,

Varshneya, as

indeed,

by force constrained

It

is desire, it is

said

:

wrath, begotten by the quality

all-consuming,

motion*;

know

all-polluting,

thou this as our foe here on earth.

As

a flame

is

as

an embryo

so Thist

is

enveloped by

is

(37)

by smoke, as a mirror

enveloped

by dust,

3EHT5TO

were (36)

The Blessed Lord

of

it

?

wrapped by the amnion,

it.

ÂŁrfW pjNlTTO ^

(38)

11

\*>

II

* Rajah. " This " as opposed to "That " the t The universe Eternal. Some say "This" stands for knowledge. :

59

THIRD DISCOURSE, Enveloped

wisdom by this constant enemy form of desire, which is insatia-

is

of the wise in the

ble as a flame,

(39)

ih\h$Wm The

senses,

Vt**

U

*°

II

mind* and the Reasonf are wisdom,

seat by these enveloping bewilders the dweller in the body.

said to be its it

STRUTS?*

the ;

aWT*ffoftraTOr!t

qwf

JHTTf

faro

*rccrfa

(40)

i

m 5FT%H*rreTCH ^ II

H

Bbaratas, mastering first the senses, do thou slay this thing of sin, destructive of wisdom and knowledge. (41) Therefore,

best of the

^3*3 TO

fflRff

p:

qfcT^g a:

said that the

II

*^

II

greater senses are great than the senses is the mind :* greater than the mind* is the Reason ;f but what is greater than th6 Reason, t is B>J, (42 It

is

*tf Mri.

t Buddki,

;

;

The Supreme*

tHE BHAGAVAD-GITA.

60

3rff

?if iTfwfr sFrq^t

Thus understanding

Him

Reason,* restraining the thou,

gnaw

11

^^

11

as greater than the.

self

by the Self, slay

mighty-armed, ^the enemy in the form

of desire, difficult to overcome.

(43)

Thus in the glorious Upanishads of the BHAGAVADGita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, the third discourse, entitled

THE YOGA OF ACTION. * Buddhi.

FOURTH DISCOURSE.

^M?#

STf RSfaTOftSsrifc*

The Blessed Lord

said

<\

II

II

:

This imperishable yoga I declared to Vivasvan

Vivasvan taught told

it

to

Manu

;

Maim

to

Ikshvaku

it.

(1)

,

B ^i%>f This,

**ctt ntnt to: <?^<tc

handed on down

Sages knew.

<£CTS?T

HrfitSft

the line,

W

ctSSJ

* TOT

<Tr*T:

friend

King-

the

;

it is

(2)

STfn: SUcT^T:

%f<T *f SI

fcc^R*

I

I)

* U

been

to-day

My

devotee

the supreme Secret,

(3)

This same ancient yoga

My

II

Parantapa.

hath

declared to thee by Me, for thou art

and

X

This yoga by great efflux of time

decayed in the world,

B

II

62

THE BHAGAVAD-GiTA.

W

OTflt 3P*T

ttf

3F* f^T^cT:

Arjuna

said

Later was Thy birth,

Vivasvan

Thou

;

it

in the

:

earlier

how then am

declaredst

I

I

the

birth

to understand

beginning

?

of

that (4)

sS

The Blessed Lord

Many by thee,

said

:

births have been left behind by

Arjuna.

knowest not thine,

I

know them

Parantapa.

all,

Me

and

but thou (5)

Though unborn, the imperishable Self, and also the

Lord of

all

beings, brooding over nature

FOURTH DISCOURSE. which

is

Mine own, yet

I

am

63

My

born through

own Power.*

(6)

WapSflFWrfsT cT^TSScHH S3TTÂŤlf n

Whenever

there

Bharata, and there

is

srpr farrow ^

^ft^TTqrrqk

*

II

exaltation of unrighteous-

ness^ then I Myself come forth qftarorro

l|

decay of righteousness, t

is

flWTCTft

^

(7)

;

l^SH 3*T

II

*

I

II

For the protection of the good, for the destruction of evil-doers, for the sake of firmly establish-

ing righteousness,t I

am

born from age to age.(8)

* Maya, the power of thought that produces form, is transient and therefore unreal compared with the eternal Reality; hence Maya comes to be taken as the power of producing illusion.

which

t Dharma. % Adharma, the opposite of dharma, all that orderly, against fhŠ nature of thingi.

is

dis-

C4

THE BHAGAYAD-GITA.

He who

My

thus knoweth

action, in its essence, having

divine

and

birth

abandoned the body,

coineth not to birth again, but cometh unto Me,

Arjuna.

(9)

from

Freed

with Me, of

fire*

passion,

taking

wisdom,

refuge

and

fear in

Me,

many have

anger, purified

entered

filled

in the

My

into

Being.

(10)

H TOT

*?f

SFTSFct cfccft* *T3TT*If H

*TR ^cqTgScPct'RjT^T:

q?4

fl^ST:

However men approach Me, even come them, side

is

for the path

Mine,

* Tapas, from

men

take

Partha. tap, blazing like

I

IM 111

so do I wel-

from every (11)

fir#.

65

FOURTH DISCOURSE.

They who lmg

after success in action on earth

worship the Shining Ones verily, in this

;

for

brief

in

world of men, success

is

action,

(12)

The four

castes were

different distribution

emanated by Me, by the

of

qualities *

and actions

know Me

to be the author of them,

actionless

and inexhaustible,

^t%

Nor do

*rt

qtsfq^TT^rfcT

actions affect

action desired by is

space

born of

IVfp.

(13)

^4fa# b Me, nor

He who

not bound by actions. * Gunas.

;

though the

m&z is

\\

^

u

the fruit of

thus knoweth

Me

(14)

THE BHAGAVAD-GITA.

66 i

Having thus known, our ing liberation,

forefathers, ever seek-

performed action

;

therefore do

thou also perform action, as did our forefathers in the olden time.

"

What

wise

are

is

(15)

what inaction"?

action,

herein

perplexed.

declare to thae the action by shalt be loosed

It

from

needful

is

;

is

will

(16)

to discriminate action,

mysterious

I

knowing which thou

evil.

criminate unlawful action, inaction

Even the

Therefore

to dis-

and to discriminate

the path of action.

(17)

10URTH DISCOURSE.

He who in inaction,

seeth inaction

he

is

wise

in action,

desire,

are

all

and action

among men, he

monious, even while performing

Whose works

67

free

all

wisdom, him the wise have called a Sage. ...

Having abandoned attachment he

is

(18)

from the moulding of

whose actions are burned up by the

action, always content,

har-

is

action.

to

fire .

of

(19)

the fruit of

nowhere seeking refuge,

not doing anything, although doing actions. (20)

THE BHAGAVADGITA.

68

Hoping led,

mind and

for naught, his

having abandoned

all

seif control-

greed, performing action

by the body alone, he doth not commit

sin.

(21)

Content with whatsoever he obtaineth without

from the pairs of opposites, without

effort, free

envy, balanced in acting. he

is

success and

failure,

not bound.

(22)

Of one with attachment dead, with

works

his

thoughts

established

sacrifices, all action

The Eternal the clarified butter, are

though

in

harmonious,

wisdom, his

melts away.

oblation, offered in

(23)

the Eternal the

the

Eternal the

69

Fourth discourse. fire

by the Eternal

;

unto the

Eternal

verily

shall he go who in his action meditateth wholly

upon the Eternal.*

Some Yogis Ones t

;

offer

(24)

up

sacrifice

to the

Shining

others sacrifice only by pouring sacrifice

into the fire of the

Some pour

as

Eternal

sacrifice

(25)

;

hearing and the other

senses into the fires of restraint

;

some pour sound

and the other objects of sense into the the senses as sacrifice

fires of

(26)

;

* He who sees the Eternal beneath the transitory alone goes to the Eternal all others remain bound in the world of forms. t Literally, divine sacrifice, ;

THE BHAGAVAD-GITA.

?0

Others again into the wisdom-kindled union attained by

self- control,

pour as

fire of

sacrifice all

the functions of the senses and the functions of life

(27)

5

CTwinnrmitra sew si%ct^t: Yet others the

sacrifice of wealth,

ii

\*

II

the sacrifice

of austerity, the sacrifice of yoga, the sacrifice of silent reading

of effectual

and wisdom, men concentrated and

vows

(28)

;

Yet others pour in the incoming,

as sacrifice the outgoing breath

and the incoming in the out-

going, restraining the flow of the outgoing and

FOURTH DÂŁSCODRSE, incoming breaths,

71

solely absorbed

in the control

of breathing.*

(29)

Others regular in food, pour as life-breaths in life-breaths. ers of sacrifice,

and by

sacrifice their

All these are know-

sacrifice

have destroyed

their sins.

The

eaters

sacrifice

world other,

(30)

of

the

life-giving t

go to the changeless

Eternal.

not for the non-sacrificer.

is

best of the

Kurus.

remains

much

less

of

This the (31)

*Praoayama, restraint of breath, a technical name for this practice. t Amrita it is the elixir of immortality, and the amrita-remains, therefore, are foods that give im:

mortality.

THE BHAGAVAD-GITA.

72

Many and

various sacrifices

out before the Eternal.*

are thus spread

Know

these are born of action, and

thou that

shalt be free.

(32)

Better than the sacrifice of any objects sacrifice of

wisdom,

their entirety,

all

thus knowing thou

O

Parantapa.

All

is

the

actions in

Partha, culminate in wisdom. (33)

Learn thou

this

by discipleship, t by investiga-

* " In the Vedas "

is another interpretation, f Literally, falling at the feet, i.e., the feet of the tfacher.

FOURTH DISCOURSE. tioD,

and by

service.

The

73

wise, the seers of the

essence of things, will instruct th6e in wi's3om.(34)

And fall

having known

this,

Pandava

into this confusion,

thou wilt see

all

thou shalt not again

beings without

;

for

by this

exception in the

Self, and thus in Me.

^fa

Even

if

^%

(35)

sW^r: qnrfrfm:

<TTqÂŤr.

thou art the most sinful of

yet shalt thou cross over

all

sin

i

all

by the

sinners,

(36)

srmmr: stewffar *PRSTrf^cr cT^n

As

the burning

fire

Arjuna, so doth the actions to ashes.

of

raft

wisdom.

u

x^

ii

reduces fuel to ashes,

fire

of

wisdom reduce

all

(37)

THE BHAGAVAD-GITA.

74

cTc^S ^TflfflS: Verily there

wisdom

;

is

he that

SFRTSTTcSfft fiF^fcT

no purifier is

in

this

II

\C

world

perfected in yoga finds

STT*

sT^T

qrf

and he

also

in

(38)

^cTm^UTf^T'^far

is full

like

it

the Self in due season.

The man who

II

of faith*obtaineth

who hath mastery over

\S

11

II

wisdom,

his senses

;

and, having obtained wisdom, he goeth swiftly to

the supreme Peace.

wara^iw Trt Sft^tSfeT

But

(39)

mom fa^fcr ST

TO

»T

1

fpT aSRTRiff:

II

*°

II

the ignorant, faithless, doubting self goeth

to destruction

nor happiness, *

nor this world, nor that beyond,

;

is

Who

is

there for the doubting intent upon faith.

self.

(40)

FOURTH DISCOURSE.

w*^t

t

w

c

Tftr

farafcr

75

mm

n

*i

»

He who hath renounced actions by yoga, who hath cloven asunder doubt by wisdom, who is ruled by the Self,* actions do not bind him, O Dhananjaya. (41) fe^tf

tNN tftmfailfa*

*TTCcT

II

*\

II

Therefore, with the sword of the wisdom of the Self cleaving asunder this ignorance-born doubt dwelling in thy heart, be established in yoga, Bbdrata. Stand up, (42) jfcT

*n*WMs(lc1l«i<T«

^^m^l TUT ^5^f-

s&m:

I

Upanishads of the BHAGAVADGita, the science of the Eternal, the scripture of Yoga the dialogue between Shri Krishna and Arjuna,

Thus

in the glorious

the fourth discourse, entitled

:

THE YOGA OF WISDOM. * Madhusudana explains attnavantqm as " always watchful."

FIFTH DISCOURSE. falTfl

^TOt

^*CT

*F&? ^ixii

jsnrfif

ci'^r arff

Arjuna Renunciation

of

is

the better

?

tell

i

u ^ »

:

Thou

actions

That

STflfi-T

gnrPiTO

said

Krishna, and then also yoga.

one

^

praisest,

Of the two which

me

conclusively. (1)

cTTOf ^AfarancSFifq'rtt ftfawft

The Blessed Lord

said

n

< u

:

Renunciation and yoga by action both lead to the highest

bliss

;

of the two,

yoga by action

verily better than renunciation of action.

is

(2)

77

FIFTH DISCOURSE.

He who

should be

known

as a perpetual ascetic,*

neither hateth nor desireth

set free

;

is

easily

from bondage.

(3)

Children, not sages, speak of the

the

from the

free

mighty- armed, he

pairs of oppnsites,

Yoga

$

as

different

he who

;

Sankhyat and is

duly esta-

blished in one obtaineth the fruits of both.

That placi which

is

reached by the Yogis

(4)

gained by the Sankhyas also.

that the Sankhya and the

He

Yoga

*Sannyasi; one who renounces t See footnote, page 32.

seeth,

who

are one.

all.

J Ibid.

is

seeth (5)

THE BHAGAVAD

73

But without yoga, ciation

Muni

is

;

the yoga-harmonised

swiftly goeth to the Eternil.

He who is

mighty-armed, renun-

hard to attain to

m%â‚Ź\ ftgarcRT

fied,

GITA.

is

(6)

foftcTTcm f^ffism

harmonised by yoga, the

self puri-

SELF-ruled, the senses subdued, whose Self

the Self of

all

beings, although acting he

affected.

*'

i

is

not (7)

I do not anything," should think the harmo-

nised one, seeing,

who knoweth

hearing,

the essence of things

touching,

moving, sleeping, breathing.

smelling,

eating, (8)

Speaking, giving, grasping, opening and closing

79

FIFTH DISCOURSE. the ^yes, he holdeth

:

"

The senses move among

the #bjects of the senses."

f^ier * 3

He who

(9)

qm trsmfarwrsT

acteth,

placing

all

abandoning attachment,

Eternal,

IM o

actions is

f^n ^InoVsrTft

the

unaffected

b/ sin as a lotu3 leaf by the waters.

^f^r- r^t

II

in

(10) i

Yogis, having abandoned attachment, perform action only by

Reason

t^

the body, by the mind*,

and even by the senses, for the

cation of the

self.

by the purifi-

(11)

The harmonised man, having abandoned the fruit of

action, attaineth

* Manan.

to the t Buddhi.

eternal

Peace

"~

Âť'

THE miAaAVAD-GIfA.

80

the non- harmonised, impelled by desire, atttched to fruit, are bound.

m WR1

*TTOT

(12)

S^RcT g^

Mentally renouncing

all actions,

tot

1

the sovero'gn

dweller in the body resteth serenely in the nhe-

gated city,* neither acting nor causing toacfr.(13)

The Lord

of the world produceth nob the idea

of agency, nor actions, nor the union

and

action

its

fruit;

nature,

together

however,

fested.

^Wf^TTfS |TR

of

mani(14)

eft Jjtf?cT 5T'<^:

II

1*

II

•The Lord accepteth neither the evil-doing nor * The body, often called the city of the ETERNAL.

FIFTH DISCOURSE. yet the well-doing of any.

by unwisdom

Verily, in

wisdom

;

Wisdom

81 is

enveloped

therewith mortals are deluded. (15)

whom unwisdom

of the Self,

in

is

destroyed by the

them wisdom, shining as

the sun, reveals the Supreme.

(1ÂŁ)

Thinking on That, merged in That, established in That, solely devoted to That, they go

there

is

wisdom.

no return,

their

sins

whence

dispelled

by (17)

Sages look equally on a Brahmana adorned

THE BHAGAVAD-GITA.

82

with learning and humility, a cow, an elephant,

and even a dog and an outcaste.*

faffa ft erc

m

<Twi|irftr

(18)

fawn in mi

cr

Even here on earth everything

is

overcome by

those whose mind f remains balanced

nal

incorruptible

is

and

;

the Eter-

;

therefore

balanced

they are established in the Eternal.

With Reason

% firm, unperplexed, the

the

Eternal

established

neither

rejoiceth

on obtaining what

of

(19)

in

nor sorroweth on obtaining what

is

knower

Eternal,

the is

pleasant,

unpleasant.

(20)

3 *

swJfrrgrKrarc

gOTflgragct \w\\\

Shvapaka, the lowest class of outcastei. t

Manah.

% Buddhi.

83

FIFTH DHCOURSE.

He, whose tacts

and

self

is

unattached to external con :

fiadjfch joy in

the Self, haviDg the self

harmoaL-ei with the Eternal by yoga, enjoys imperishable sr

The verily

ft

"blisa.

(21)

wrfrsn tfrm jt^ratar *& a

delights

wombs

and ending,

that are of

they are

contact-born,

pain, for

Kaunteya

i

;

they have beginning not in

them may

joice the wise.

He who

is

re-

(22)

able to endure here on earth, ere he

be liberated from the body, the force born from desire

and passion, he

is

harmonised,

he

happy man.

*rs?cT:g^ts??TTmTOTTR!3^rhr

is

a

(23) *:

i

THE BHAGAVAD-GITA.

84

He who who the

is

happy within, who rejoiceth within,

is

illuminated

Eternal,

Yogi,

within, that

goeth

to

becoming

Peace*

the

the

of

Eternal.

(24)

fe#TT Rishis,

qETTcRW Ht^crf|&

CrTT:

their sins destroyed,

II

X*

II

their duality re-

moved, their selves controlled, intent upon welfare of

all

the

beings, obtain the Peace * of the

Eternal,

WR^T

(25)

STBTpPlftf

The Peace *

who know

of the

^

fafftmm

Eternal

themselves,

who

lies

are

II

\\

II

near to those

disjoined

from

desire and passion, subdued in nature, of subdued

thoughts.

(26)

* Nirvana.

85

FIFTH DISCOURSE.

Having external contacts excluded, and with gaze fixed between the eyebrows

;

having made

equal the outgoing and ingoing breaths moving

within the nostrils

With trolled,

senses, solely

(27)

;

mind,* and Reason t ever conpursuing

liberation,

the

Sage,

having for ever cast away desire, fear and passion, verily

is

liberated.

WP S^cTHt

(28)

sTT^F

Having known Me, and

of

austerity,

*

Manah.

irf

^rfcT^^fcT

II

XS

II

as the Enjoyer of sacrifice

the

mighty Ruler f Buddhi.

of all

the

THE BHAGAVAD-GITA.

86

worlds, and the Lover of

all

beings,

Peace.

he goeth to (29)

Thus in the gloriousUpanishads of the BhagavadGita, the science of the Eternal, the scripture of Yoga, in the dialogue between Shri Krishna and Arjuna, the

fifth discourse, entitled

:

THE YOGA OF THE RENUNCIATION OF ACTION.

SIXTH DISCOURSE.

The Blessed Lord

He

that

said

performeth such action

:

as

his duty,

independently of the fruit of action, he ascetic,*

he

is

and without

a Yogi, not he that

is

is

without

an

fire,

rites.

(1)

t wÂŤFTOraj55t ^mt *rcfcr **%& n ^ u That which is called renunciation, know thou that as yoga,

Pandava

;

nor doth any one be-

come a Yogi with the formative

will

t unrenounc-

ed.

(2)

* The ascetic, the Sannyasi, lights no sacrificial but fire and performs no sacrifices nor ceremonies merely to omit these, without true renunciation, is ;

not to be a real ascetic. t Sankalpa, the imaginative plans for the future.

faculty that

makes

THE BHAGAVAD-GITA.

88

For a Sage who ed the means

;

is

seeking Yoga, action

is

call-

same Sage, when he

the

for

enthroned in yoga, serenity

is

called the

]

isjfo

means. (3)

When

a

man

no attachment either for

feeleth

the objects of sense or for actions, renouncing the

formative will.* then, he

is

said to be enthroned

in yoga.

Let him raise the

enemy

I

t

(4)

self

by the Self and not

the self become depressed

the friend of the

;

self,

;

for verily

is

let

the Self

and also the Self the

self's

(5)

;

*

Sankalpa.

I

89

SIXTH DISCOURSE.

The Self

is

the friend of the self of

horn the self by the Self le

unsubdued

ostile as

self

is

vanquished

but to

an enemy.

The higher nd peaceful

(6)

Self of hiin

is

in

* the Self verily becometh

feraicRR: TOPcTS? <TT*?!WT OTT$ff:

nd pain,

;

him

who

is

|

SELF-controlled

uniform in cold and heat, pleasure

as well as in

The Yogi t who

is

honour and dishonour.

satisfied

nowledge, unwavering, Âą * Literally, the non-self. t The word Yogi is used for foga, as well as for the man $ Literally, rock-seated.

(7)

with wisdom and

whose senses are subany one who

who has

is practising attained union.

THE BHAGAVAD-GITA.

90 dued, to

whom

are the same,

He who

is

a

lump

1

of earth, a stone

and gold;

said to be harmonised.

(8)-

regards impartially lovers, friends, and

foes, strangers,

neutrals, foreigners and relatives,

also the righteous

and unrighteous, he

excelleth.

w ^â‚Źr

^crr^^Tcm PrTT#r^TR5Tf

:

in o

n

Let the Yogi constantly engage himself in yoga, remaining in a secret place by himself, with

thought and

self

subdued, free from hope and

greed.

(10)

*TTcgf%ct snffrfN

%^n3T^f sfrrin* in 1

II

In a pure place, established on a fixed seat of his

own, neither very much raised nor very low,

91

SI^TH DISCOURSE.

aade of a cloth, a black antelope skin, and kusha ;rass,

one over the other

(11)

;

3qfaw*ft 5^T$TTOicffa?J^ There, having made the mind * .vith

II

1^11

one-pointed,

thought and the functions of the senses

mbdued, steady on

he should practise

his seat,

poga for the purification of the

(12)

self.

WW *ti&m ^ fi^ÂŤnsPMI+<K n II

Holding the body, head and neck

erect,

II

im-

movably steady, looking fixedly at the point the nose, with unseeing gaze,

The - ""

(13)

the .'*"',.

self serene, fearless, firm in

'

-

* Manaht

of

vow

'

*Âť

of the .

THE BHAGAVAD-GITA.

92

mind f

Brahmacbari,* the

on Me, harmonised,

let

controlled,

him

thinking

aspiring

sit

after

Me.

(14)

The Yogi ever united thus with the Self, with

mindf

the

supreme

controlled,

goeth to Peace,

Bliss i that abideth in

Verily yoga

is

too

much

ness,

Me.

who

not for him

much, nor who abstaineth

to

the (15)

eateth too

to excess, nor

who

is

addicted to sleep, nor even to wakeful-

Arjuna.

*A Brahmachari is a of continence, a celibate. $ Nirvana.

(16)

man who is t

keeping the

Manah,

vow

S3

SIXTH DISCOURSE.

Yoga

killeth

regulated in

in

out

pain

all

for

him who

is

and amusement, regulated

eating

performing actions, regulated in sleeping and

waking.

(17)

When

his

subdued thought

Self, free from longing after

then

it is

As such

gaM, " he

fixed

is

all

on

the

desirable things,

harmonised."

is

(18)

a lamp in a windless place flickereth not, to is

Yogi

likened the

of

subdued

thought,

absorbed in the yoga- of the Self.

*tfw*i& fat

fltsi

(19)

*fi*mw

i

W ^TcRsnSSclTH iWSTcUft That

in

which the mind finds

the practice of yoga

:

gÂŤlfcf

II

^°

II

rest,

quieted by

that in which

he, seeing

the Self by the Self, in the Self

is

satisfied

j

(20)

THE BHAGAVADGITA.

94

That

in

which he findeth

the supreme delight

which the Reason* can grasp beyond the senses, wherein

established

he

moveth

not from the

Reality;

(21)

q- orsCTTT

TjTqt

^rm

*T^<T *nft3i

cTcT:

I

Which, having obtained, he thiriketh there no greater gain beyond he

is

it;

is

wherein, established,

not shaken even by heavy sorrow

(22)

That should be known by the name of yoga, this

disconnection

from the union with

pain.

This yoga must be clung to with a firm conviction

T

1

and with undesponding mind, t * Buddhi.

f Ohetah.

(23

SIXTH DISCOURSE,

Abandoning without reserve

all

desires

born

the imagination,* by the mind t curbing in the aggregate of the senses on every side, (24)

of

little let him gain Reason i controlled having made the mind f abide him not think of anything.

Little

means

by

of

by

tranquillity,

by -in

sat gat H^fcr iiroarawfeiTu

steadiness

the Self, let (25) i

As often as the wavering and unsteady mind f goeth forth, so often reining it in, let him briDg it under the control of the Self. (26)

Supreme joy 'gankalpal

is

for this t

Yogi whose mind t

Manah.

SBuddhj.

is

THE BHAGAVAD

96 peaceful, sinless

whose passion -rat me

and

of the nature of the

The Yogi who hath put away bliss of

The

QITA.

is

calmed,

Eternal

self,

sin,

he easily enjoyeth the infinite (28)

harmonised by yoga, seeth the Self all

beings,

beings in the

all

everywhere he seeth the same.

He who

is

(27)

thus, ever harmonising the self,

contact with the Eternal.

abiding in

who

seeth

Me

thing in Me, of him

Self

;

(29)

everywhere, and seeth everywill I

shall never lose hold of

never lose hold, and he

Me.

(30)

97

SIXTH DISCOURSE

He

who, established in unity, worshippeth

abiding in

all

whatever his mode of

Q3 He

3T

living.

qft 3T %'M B

(31)

m\

irt'T

J?c!:

II

}\

who, through the likeness of the Self equality in

Arjana, seeth

he

pleasant or painful,

YogX.

is

everything,

II

O

considered a perfect

^r s^re * T^TW

*,

whether

:

TTcT^Tf

Me Me,

beings, that Yogi liveth in

(32) i

^^R^I^rfS fern*

11X^11

This yoga which Thou hast declared to be by

eqaanimity,

Madhusudana,

foundation for

it,

owing

* The same SELF I

I see not a stable

to restlessness

shining in the heart of each,

(33)

THE BHAGAVAD-GITA.

98

^2^

ff

to $ÂŤ&

For the mind it is

*

is

smnSr

it

i

Krishna

verily restless,

impetuous, strong and

deem

q^? ^n

bend.

difficult to

as hard to curb as the wind. *ftaÂťraT3srsr

WWW*

3

(34)

i

^^ Ww ^

The Blessed Lord

OTcT

said

II

^V.

;

but

it

may

Yoga it is

is

is

hard to attain, methinks,

uncontrolled

;

is

be curbed

by constant practice and by dispassion.

that

II

:

mighty-armed, the mind*

Without doubt,

hard to curb and restless

;

I

(35)

by a

self

but by the SELF-oontrolled

attainable by properly directed energy. * Manah,

(36)

99

SIXTH DISCOURSE.

srqro mTflfafe

m met ^*u *rofa

Arjuna

He who

is

said

x*

u

u

:

unsubdued but who possesseth

faith,

with the mind* wandering away from yoga,

fail-

ing to attain perfection in yoga, what path doth

he tread,

Krishna?

Fallen from both, cloud, unsteadfast,

is

DeigD,

he destroyed like a rent

mighty-armed, deluded in

the path of the Eternal

^^r.

(37)

\

?

www $w

(38)

*rยง<mfl[ n

\s

11

Krishna, to completely dispel this

THE BHAGAVAD-GITA.

100 doubt of mine

there

for

;

none to be found

is

save Thyself able to destroy this doubt. *TwJWT3«rr5r

(39)

i

The Blessed Lord

said

r

son of Pritha, neither in this world nor the

life

come

to

never doth any

there

is

who worketb

Haviog attained doing, and years, he

and

(40)

^rasTsfasnqfir n >n n

to

the worlds of the pure-

having dwelt there for immemorial

who

blessed

•

righteousness^

beloved, tread «he path of wee.

5*it wraths

in

destruction for him

fell

hou-e

from yoga

is

reborn in a pure (41)

;

<*afs 5%*etf tfft

sw wot*

ii

*\

u

101

SIXTH DISCOURSE,

Or he may even be born Yogis

;

into a family of wise

but such a birth as that

is

most

difficult

to obtain in this world.

(42)

There he recoverefch the characteristics belonging to this former body, and with these he again laboureth for perfection,

nriTTgtfq

By

mW SI^UTfc^&T

that former practice he

is

II

**

II

irresistibly

swept

Only wishing to know yoga, even the

away,

seeker after yoga goeth

world

joy of the Kurus, (43)

beyond the

;*

Biabmic (44)

But the Yogi, labouring with * The Vedas.

assiduity, purified

l62

THE BHAGAVAD-G1TA.

from sin, fully perfected through manifold births, he reacheth the supreme goal. (45)

" The Yogi is greater than the ascetics he is thought to be greater than even the wise the Yogi is greater than the men of action therefore Arjuna become thou a Yogi, (46) ;

;

;

!

And among all Yogis, he who, full of faith, with the inner Self abiding in Me, adoreth Me, he is considered by Me to be the most completely harmonised. (47) Thus in the glorious Upanishads of the BhaGavadGita, the ecieDce of the ETERNAL, the scripture of Yoga, in the dialogue between Shrl Krishna and Arjuna^ the sixth discourse, entitled

:

THE YOGA OF SELF-SUBDUAL.

SEVENTH DISCOURSE.

mm m*

Rt

The

wj mtm

With the mind

i

a

:

me,0 Partha, perMe, how thou shalt

* clinging to

forming yoga, refuged in without doubt

cr*g g n

Blessed Lord said

know Me

to the uttermost, that

hear thou,

(1)

l^mt %f

^tS^^TTcT^q^Rr^gr

I will declare to thee this

dom

in its

there

is

II

^

{j

knowledge and wis-

completeness,

which, having known,

nothing more here

needeth to be known. (2)

* Manah,

104

THE BHAGAVAD-GITA,

Among

thousands of

for perfection

one knoweth

of

;

Me

Earth, water,

My

scarce one

striveth

in essence.

(3)

ether,

Mind,* and Rea-

— these

are the eightfold

fire, air,

son t also and Egoism i division of

men

the successful strivers scarce

nature.

sftPJcTt *Tf HTTf T

This the inferior.

(4)

Wt

*rrifo 3TJTcj;

Know My

the higher, the life-element,

which the universe

Wf f*5W

is

5TTcT:

II

y,

II

other nature,

j|

mighty- armed, by

upheld.

JOT: g^rccTOT

(5)

II

%

11

* Manah. ÂŁ Ahaiikara. f Buddhi. Prakriti, matter in the widest sense of the term, including all that has extension. The "Higher Prakriti," of the next verse, is sometimes called Daiviprakriti, the Light of the Logos. ||

105

SEVENTH DISCOURSE.

Know

this to be the

womb

of all beings.

I

am

the source of the forthgoing of the whole universe

and likewise the place

There

is

of

f

i

s

dissolving.

(6)

naught whatsoever higher than

Dhananjaya.

All this

is

threaded on Me, as

rows of pearls on a string.

JNPf:

(7)

m^ ?1

*m^2 W% â‚Ź :

moon and sun

11

*

II

son of Kunti, I the

I the sapidity in water*,

radiance in

I,

;

the

Word

in all the Vedas, sound in ether,

of

and

Power *

virility

men

in (8)

g^T

^:

sfastf

sfm m*fe%

^

cfsrarfar

ftvrmr

aTOifor <rqte5.11 s

The pure fragrance

of

* The Praiiava, the Aum.

i

u

earths and the

bril-

THE BHAGAVAD-GITA.

106

liance in fire am I; the life in the austerity in ascetic^.

Know

all

beings

am

and

I,

(9)

Parch* as the eternal see of all toe R-Âťisou* of the Reason *-endowed, the splendour of splendid things am I. (10) beings.

[

Me,

wwar-ÂŤfrr^r

And desire

1

!

am

wskjt

maw

I the strength of the

and passion.

contrary to dutv,f

*Trl

O

11

11

ti

strong, devoid

of

In beings I am desire not Lord of the Bharatas, (ll)

^far cTrf*U% ^

^f

cT^

ct

m

11

n

II

The natures that are harmonious,active, slothful,^: know as from Me not I in them, but

these

;

they in me. * Buddhi,

(12)

Dharma.

T tSattvic, rajdsic, tamasic, that is. those in whom one of the three qualities, Sattva, Rajah, Tamah, predominates.

SEVENTH DISCOURSE,

mffct

STT^T STTSTrfcT

107

JTW*: qrqs^n

II

^\\\

All this world, deluded by these natures

made

by the three qualities,* knoweth not M«\ above these, imperishable.

•

ufar

^

(13)

RT^^ar Rnrfacrt eWrcf a n 1^11

This divine illusion^ of Mine, caused by the qualities,*

is

hard to pierce

;

they who come to Me,

they cross over this illusion.t

qT^iSTfcTfTT^r

The

evil-doing,

they come not to

(14)

WW MMHIpidt: U II

the deluded,

Me,

they

the

vilest

II

men,

whose wisdom

destroyed by illusion, t who have embraced

nature of demons. * Gunas. t Maya. % Asuras, the opponents of the Suras or gods.

is

the (15)

THE BHAGAVAD-GITA.

108

Fourfold in division are the righteous ones

Arjuna

worship me,

;

for knowledge, the self-interested

Lord

and the

of the Bharatas.

Of these the

is

the best

dear to the wise, and he

zsm: st

Noble are verily Myseif

^

all ;

the highest Path.

frrfr

these,

he,

wise,

O

(16)

harmonised, wor-

wise, constantly

shipping the One,

who

the suffering, the seeker

is

am supremely

i

;

dear to Me.

&$&

ft

Ran

(17) i

but I hold the wise as

Self united,

is

fixed

on Me, (18)

109

SEVENTH DISCOURSE.

imi 3 *$m gg£«r. many births the man full

angfr: atftfir

At the

close

of

II

Me;

wisdom cometh unto saith he, the

t

Mab&tma, very

" Vasudeva*

all."

difficult to find.

(19)

$WWmW W31T m^j:

ft

of

is

Wf\

II

^o

H

They whose wisdom hath been rent away by desires go forth to other

Shining Ones, resorting

to various external observances, according to their

own

natures.

(20)

qt $t Of qt cT3

cf^T^^rt

cTsr

Any

devotee

any such

B

*A name

^

cTrT:

\

afar fa^n**ns \\\^ w

verily

to worship with faith

bestow the unswerving

man.

rPTT SRPTT

SRcT

wt

who seeketh

aspect, I

faith of that

*^> WITSf%gft^<r

(21)

^cT^rUvmT^t

I

3RWT?*fift ftfldiFj

cTT^I

II

^

of Shrt Krishna, as .the son of Vasudeva.

II

110

THE BHAGAVAD-GITA.

He endowed

with

that

seeketh

faith,

the

worship of such a one, and from him he obtaineth his desires, I verily decreeing the benefits

^T%?I3TT

qTf?cT

WÂŁt$\

SffccT

WTfo

(22)

;

*\

II

II

Finite indeed the fruit that belongeth to those

who

are

Ones

of small intelligence.

go

Ones, but

my

?m% <tf

worshippers

the

To the Shining of

Shining

the

devotees come unto Me.

^^frf^M ^*FcT

(23)

*TT*Tfg*i:

^^T^cTf W^TC^*?*!

I

^

II

II

Those devoid of Reason* think of Me, the unmanifest,

My

as having

manifestation,

knowing not

supreme nature, imperishable, most

excellent.

(24)

tts

wren

E*tw $rimrcm*Tr! <r:

* Buddhi,

I

Ill

SEVENTH DISCOURSE.

Nor am

I

creation-illusion .*

Me

This

deluded

world kr.oweth

no% the unborD, the imperishable.

I

know

(25)

are

that are past, that

the beings

Arjuna, but no one

present, that are to come,

knoweth Me.

(26)

&#*prft *FRti wH

By

My

discovered, enveloped in

of all

qrfnT <T?rcH

^

II

II

the delusion of the pairs of opposites, sprung

from attraction beings

walk

and

this

repulsion,

Bharata,

wholly

universe

deluded,

Parantapa.

m cT

e^cTJTcT

all

(27)

m

3FTHT

3p5%HgfF.T ^T^cT

S^falS

W

S^cTT:

I

II

Rd

I)

* Yoga-Maya, the creative power of Yoga, things being the thought-forms of the One.

al^

THE BHAGAVAD-U1TA,

112

Bub those men

come

of pure deeds, in

pairs of opposites, worship

whom

sin

is

from the delusive

to an end, they, freed

Me, steadfast in vows. (28)

srcmro^ng fj"

3IT cTf||:

iroifasf safer

g

t

^W^TcR ^4 ^\m^K

They who, refuged

in

Me,

IRS

II

strive for liberation

from birth and death, they know the Eternal, the whole SELF-knowledge, and

They who know

Me

all

as the

action.

knowledge

(29)

of the

elements, as that of the Shining Ones, and as that of the Sacrifice,* they harmonised in mind,

Me

verily even in the time of forthgoing.f

know (30)

* These six terms are Brahman, Adhy atma, Karma, Adbibhuta, Adhidaiva, Adhiyajfia. t Death— going forth from the body. :

SEYENTH DISCOURSE.

113

Thus in the glorious Upanishads of the BHAGAVADGlTA, the science of the ETERNAL, the scripture of Yoga, the dialogue between Shri Krishna and Arjuna, the seventh discourse, entitled:

THE YOGA OF DISCRIMINATIVE KNOWLEDGE.

EIGHTH DISCOURSE. sr in zm^ i

^TqcT ^ f%

fffaftfifcl

Arjuna

What

is

said

%g^cf

II

<J

II

:

that Eteesal,* what SELF-knowledge,t

Purushottama

what Action, %

?

And what

is

declared to be the knowledge of the Elements,ยง

what

i3

called the

knowledge

of the

Shining Ones?j| (1)

srfaw

^r ^rs^tsf^rg^

5l?Tra^r%

What

is

^ OT

%9TST%

mcTTcHW

the knowledge of Sacrifice

body, and how, 0,

M-idhu^ulana

the time of forfchgoing art SjsLF-controlled

i

?

II

%

\

II

in this

And how,

at

Thou known by the

'?

* Brahman. |Adhyatma. J Karma. % Adhlyajna. U Adhidaiva.

(2) ยง

Adhibhuta.

115

EIGHTH DISCOURSE.

3^$-A<HiQ

The Blessed Lord said the supreme

The nal

ft^jf: ^ReffTcT:

indestructible,

His essential nature

;*

is

\

\\

:

the Eter-

is

called

is

SELF-know-

causes the birth of

ledge ;+ the emanation that

beings

||

named Action $

(3)

jtik&is&m Xf wirf

*

*rc n

Knowledge of the Elements

ยง

ii

concerns

My

perishable nature, and knowledge of the Shining

Ones

;

concerns

knowledge the bo-lv, *

the

life-giving

of Sacrifice** tells

b^t

Brahman Adhidaiva.

|

of

energy r

of living beings.

Adhyatma.

J

;

the

Me, as wearing

Karma.

(4) ยง

Adhibhuta,

r Purusha, the male creative energy. The supreme Pursha is the Divine Man, the manifested God, **Adhiyajfia,

THE BHAGAVAD-GITA.

116

And

he who, casting off the body, goeth forth

thinkirg upon

Me

entereth into

My

only at the time of the end, he

being

:

there

no doubt

is

that.

(5)

S % <T

9Tfa

Wt^Wt

3J3T?I'cT

cT^frT SKRTC ^T^T

Whosoever

at the end

sf%*TH

TOmffiRT.

l

n *

II

abandoneth the body,

thinking upon any being, to that being only goeth,

Kaunteya, ever to that conformed

nature.

he in

(6)

^T^^ffe*^^^^ Therefore at fight.

of

all

II

times think upon

With mind

*

and Reason f

ÂŤ

only and

set

on Me,

without doubt thou shalt come to Me.

*Manah.

t Buddhi.

II

Me

(7)

117

EIGHTH DISCOURSE.

<rc*r

^ fH w qmrsfa^^

With the mind else,

* not wandering

n

ÂŤ

after aught

harmonised by continual practice, constantly

meditating,

Partha, one goeth

to the Spirit

supreme, divine.

He who

(8)

thinketh

Omniscient, the

upon

All- Ruler,

minute, the supporter of able, refulgent as the

all,

the

Ancient,

the

than

the

minuter of

form unimagin-

sun beyond the darkness,(9)

* Chetah,

THE BHAGAVAD-GITA.

118

b In

time of

the

fcro in

j^^gqfcf

ti <rc

forthgoing,

• n

with

unshaken

mind,* fixed in devotion, by the power of yoga

drawing together the

two

bis life- breath in

eyebrows, he

goeth

the centre of

to

this

Spirit,

supreme, divine.

(10)

fosrftr

wm

cT%

af|qj jtc^

<rt

That which

fl&fmr:

declared

is

I

im

n

indestructible by

Veda-knowers, that which the controlled passion-free enter,

charya t

is

that

desiring which

performed, that path

t

Brahma-

I will declare to

thee with brevity. * Manah,

the

and

The vow of continence.

(11)

EIGHTH DISCOURSE.

a^nftr tq*i

j^krc^r.

Riff

fff fcs$

jrrowrft*rat

All the gates * closed, the

the

heart,

life-breath

119

^

I

stw^th im

in the

own

head,

fixed

in

his

concentrated by yoga,

*t:

snrrfcr

"Aum!"

(12)

&*&& s mfa vm\

mm

\\

^\

who goeth

forth,

abandon-

ing the body, he goeth on the highest path.

constantly thinketh

thinking ever reached,

u

the one syllabled Eternal, reciting,

thinking upon Me, he

He who

II

mind confined

of

another,

of

(13)

upon Me,

him I am

not

easily

Partha, of this ever-harmonised Yogi,

(U). * The gates of the body,

i.e.,

the sense-organs.

i20

TfcE BHAGAVAi)-GlTA.

sncpfo Having come again to

jtitcrr: sfais

birtb,

3 4t^m JpT^R

bliss.

ÂŤT

they come and go,

Arjuna

;

;

(15)

f^cf

The worlds,beginning with the world unto Me,

n

the place of pain, non -eternal

they have gone to the highest

RTgfal

m*

<rcitf t?tt:

Me, these MaLatmas come not

to

IM % of

II

Brahma,

but he who cometh

Kaunteya, he knoweth birth no more. (16)

^#

gTSf^xlf

cTS|T?;mfaft 3FTT:

The people who know the day

of

in Âť

li

Brahma, a

thousand ages* in duration, and the night

a

thousand ages in ending, they know day and night.

(17)

* Yugas.

EIGHTH DISCOURSE.

From

the

unrnanifested

all

stream forth at the coming of day of night they

dissolve,

121

manifested

the

coming

at the

;

even in That called the

unmanifested.

(18)

-

^r r^t^

^nr igm

ijcrow $

i

This multitude of being?, going forth repeatedly,

dissolved

is

ordination,

coming

*T.

at

coming

the

Partha,

night

of

of day.

B B?%

:

by

streams forth at the

it

(19)

JJctf

Therefore verily

*WQ there

*

f^H^fcT

existetb,

II

^°

II

higher than

that unmanifested, another unmanifested, eternal,

which in the destroyed,

destroying

of

all

beings,

is

not (20

THE BHAGAVAD-GITA.

122

q-

vw

?T

ftsrS% cram qrq *?h

n \<\

\\

That unmanifested, " the Indestiuctible," called

;

It

is

named the highest Path. That

reach It return not.

is

My

It

is

They who

supreme abode. (21)

p*?: b it:

<rr*r

He, the highest

*?srw

srwresFnw

Partha,

Spirit,*

reached by unswerving devotion to in

whom

all

beings abide, by

whom

may

Him

be

alone,

This t

all

pervaded.

T&

i

is

(22)

cfiM RFTT|faJTTSt%

r^tctt

mr>a t

^

That time wherein

*N

3Tf*R:

I

wrfir irorfa \\\\U

going forth Yogis return

*Purusha. t

This, the universe,

lource of

all,

in

opposition to THAT, the

123

EIGHTH DISCOURSE,

and

not,

also that

wherein

going

they

forth

prince

return, that time shall I declare to thee, of the Bharatas.

(23)

Fire, light, day-time, the bright fortnight, the

six

months

forth, the

of the northern path *

men who know

— then,

going

the Eternal go to the

Eternal.

(24)

Smoke, night-time, the dark fortnight six

months

of the southern

path*

obtaining the moonlight, t returneth.

gf^s% IPJWT t

*TcTT

TO

the soul returns to

astral body.

birth.

(25)

3TnrT: STT^cf Rfi"

2TT:^T|mq?^TSS^^

* Of the san. The Lunar, or

the

also,

— then the Yogi, 3*T:

II

I

\\

Until this

is

II

slain

124

THE BHAGAVAD-GITA,

Light and darkness, these are thought to be

,

the world's everlasting paths

who

returneth

not,

by

;

by the one he goeth

the

he

other

returneth again.

Em

%ar

Knowing

(26)

tteT srPTOtfif

O

all

is

times be firm (27)

%*

^RgVcT

^TSTC

II

\*

II

fruit of meritorious deeds, attached in the

to

sacrifices,

to austerities,

almsgiving, the Yogi p^sseth

known

I

Partha, the Yogi

Therefore in

m% 3*3

qtiff <tf

The

3OT

Arjuna.

%^S

Vedas

pifcr

thtbts paths,

nowise perplexed. in yoga,

who

this,

ahcient Seat,

and

goeth

to

all

and

these by

the

also

to

having

supreme and (28)

ElUlIlH DISCOURSE.

Thus

in the glorious

12o

Upanishads of the BHAGAVAD-

Git^, the science of the Eternal, the scripture of Yoga, the dialogue between Shri Krishna and Arjuna, the eighth discourse, entitled

:

THE YOGA OF THE INDESTRUCTIBLE SUPREME ETERNAL.

NINTH DISCOURSE.

fPT ft^Meftct

Wm%[ W^SQMJfl

The Blessed Lord

To

said

declare

thou shalt be

evil.

5[^T=pm

(1)

ViFzjf

g§^ SR^W^

II

^

Kingly Science, kingly Secret, supreme intuitional,

according

to

II

Purifier,

righteousness * 3

very easy to perform, imperishable.

w^ftt: S^T Men

II

wisdom with knowledge

combined, which, having known, freed from

=1

:

thee, the uncarping, verily shall I

this profoundest Secret,

this;

II

without

WWW

faith

in

* Phi»rma,

T^cT7

ti is

(2) I

knowK'ge,*

127

NINTH DISCOURSE.

Parantapa, not reaching Me, return to the paths of this world of death.

By Me

all

am

world

this

manifested aspect

(3)

;

all

is

pervaded in

My

un-

beings have root in Me, I

not rooted in them.

(4)

q^^r ^ vicT^Tt TOR*rr *p*twt: * Nor have beings root in Me behold My sovereign Yoga The support of beings, yet not 11

ii

;

!

rooted in beings,

cTOT

As

gqffa

-

Self their

^JcTlft

efficient cause. (5)

Rc^TffTcgq^TO

11

the mighty air everywhere moving

in the Ether,* so

thus

My

know

all

\ is

beings rest rooted in

thou.

II

rooted

Me (6)

* Akdsha,

THE BHAGAVAD-GITA,

128

G$?mflr *S&to toRt grfar ^<T$rc All beings,

mwm.

\

g^mfa ^emft fasjnwm u * u O Kaunteya, enter my lower nature *

at the end of a world -age ;f at the beginning of a

world-age f again I .emanate them.

5?wtÂŤ#r fc^RTO Hidden

jra&fora; u

Nature,* which

in

emanate again and again beings, helpless,

*

^

all

by the force

*?T cTTT%

(7)

this

of

*=

n

mine own, I

is

multitude of

Nature*.

sRqffa f^ftTRT

^raf^T#roflftf cPf *ftf§ Nor do these works bind me,

WzW II

S

(8) I

II

Dhananjaya,

enthroned on high unattached to actions.

I g^s^fa

Under Me

(9)

^fa^^qtoraft iimi

as supervisor,

Nature* sends forth

* Prakriti. t Kalpa, a period of activity, of manifestation.

VINTH DISCOURSE, the moving and unmoving

:

129

because

of this,

Kaunteya, the universe revolves.

The

foolish disregard

semblance, ignorant of great Lord of beings

Me, when clad

My

O

(10)

in

human

supreme nature, the

(H)

;

%

u^TRTgfr R^fcf >ni|sfT ftrcTT: ÂŤmi Empty of hope, empty of deeds, empty of wisdom,

senseless,

ll

partaking

of

the

deceitful,

brutal and demoniacal nature.*

*T

jF^^St fTW *T<TTf^7?TC

(12)

IM \

||

Yerily the Mahatmas,

My

Partha, partaking of divine nature.* worship with unwavering

* Prakriti. The Tamasic Guna, or the dark quality of Prakriti, characterises the beings here spoken of as rakshasic and asuric. Rakshasas were semi-human beicgs, brutal and bloodthirsty; Asuras were the opponents of the Devas, 5

THE BHAGAVAD-GITA,

130 mind,*- having

known

Me,

the

imperishable

source of beings.

(13)

Always magnifying vows, prostrating

worship

Me

Me, strenuous, firm

themselves before

with devotion ever harmonised,

t^R^r tsrcSur ^i^n ftoStprn Others

also,

wisdom, worship

sacrificing

Me

as the

with the

nun

offering

;

(15)

~-

IcTH

I the sacrifice

I the fire-giving herb

I also the butter; I the

of

One and the Manifold

^TSfq^l^Rf *Tl?Rt ;

(14

sacrifice

everywhere present.

I the ablation

in

Me, they

fire

;

;

;

linil I the ancestral

the

mantram

( '

*Manah.

I

the burnt-offering

I;

16)

NINTH DISCOURSE.

ftcflS^W

*T*raT *TTcTr

131

VTOT NciTHf

:

1

I the Father of this universe, the Mother, the

Holy one to be knowc, the Word of Power,* and also the Rik, Sama, and Yajur,t (17) Supporter, the Grandsire, the

.

mcT&cft Jig: sr^r

mv

sr^r:

s#i

ft*m: ffanr

*rrtr gf?j;

^sw^pr

n

i

^

n

The Path, Husband, Lord, Witness, Abode, Shelter, Lover,

Origin, Dissolution,

house, Seed imperishable.

Foundation, (18)

I held back and send forth the immortality and also death, beiDg and nonbeiDg i am I, Arjuna. (19)

I give heat

rain

;

;

* Aumkara, the Sacred Word, Auin. t The Three Vedas. t Sat and Asat, the final pair of opposites, beyond which is only the One.

THE BHAGAvAD-GITA,

132

The knowers the

purified

sacrifice,

of the three,* the Soma-drinkers,

from

pray of

Me

sin,

the

Me

worshipping

way

heaven

to

;

with

they, as-

cending to the holy world of the Ruler of the

Shining Ones, eat in heaven the divine feasts of the Shining Ones.

TcrrTar

^ht-tw *wlt

(20)

(>

They, having enjoyed the world,

their

^

spacious

holiness withered ,f

* The Three Vedas. ^ The fruit of their good deeds

ward exhausted.

u

heaven-

come back

to

finithed, their re-

133

NINTH DISCOURSE, this

world

of

death.

Following

the

virtues

enjoined by the three,* desiring desires, they obtain the transitory,

(21)

To those men who worship of

Me

alone thinking

no other, to those ever harmonious, I bring (22)

full security.

Even the devotees worship

full of faith,

of Kunti,

of other Shining Ones,

who

they also worship Me,

though contrary to the ancient

son

rule.

(23)

^t I

am

ft

mmw

^itcft

*sr

agfr

indeed the eryoye* of

* Vedas,

all

^

\

sacrifices

and

134

THE BHAGAVAD -GltA.

also the Lord,

bub they

and hence they

know Me

fall.

(24)

%mft mfor ffim

^tPct

They who worship the Shining Ones

the

sacrifice to

s*t <pf

a

striving self, offered as

mmtft *K$nft Whatsoever thou

My

go

to

go the

worshippers (25)

jra^fa

jtccttwt. n

Me

offereth to

flower, a fruit, water,

* Pitris.

but

mw h mm

ass ^3<rp*ran%

He who

;

^vui

Elements t go those

to the

Elementals

come unto Me. <i^

;

*mMisft wn

Shining Ones

the Ancestors *

to

;

Ancestor-worshippers

who

not in Essence,

i

^

u

with devotion a

leaf,

that I accept from the

it is

with devotion,

*F?giifa

<*$m

^

(26)

\

doest, whatsoever thou eatesfe,

f Bhutas, Elementals or nature-spirits.

13

NINTH DISCOURSE, whatsoever thou

offeresfc,

whatsoever thou givest,

Kaunteya,

whatsoever thou doest of austerity,

do thou that as an offering unto Me.

*TTgW*T

STOrBStagfRTOTT ftgTfiT

Thus action,

shalt thou be liberated

good and

yielding

harmonised by the yoga shalt

come unto flRtsf

fleets

% ^3TFcT ^ The same am hateful to

Me

Me

sr

II

of

thyself

fruits;

free.

(28)

m:

* t*msfei *

to all beings

nor dear.

^

renunciation, thou

m WAT *ft % I

II

from the bonds

evil

of

Me when -set

(27)

They

cf| ;

^MfJflRMI

there

verily

i

is

none

who worship

with devotion, they are in Me, and I also in

them.

(29)

wfm Even

if

a «Rf3j:

s^^iw

ff a:

II

\«

II

the most sinful worship Me, with un-

THE BHAGAVAD-GITA,

136

divided heart, he too must be accounted righteous, for he bath rightly resolved

Speedily

he

eternal peace

that

My

and goeth to

dutiful

Kaunteya, know thou for certain

;

devotee perisheth never.

They who though

becometh

(30)

;

of the

take refuge

womb

with

of sin,

(31)

Me,

Partha,

women, Vaishyas,*

even Shudras,f they also tread the highest path. (32)

How much * The f

The

rather then holy Brahmanas and

third, the

merchant

fourth, the

caste.

manual labouring

class.

NINTH DISCOURSE, devoted royal saints

having obtained this tran-

;

sient joyless world, worship thou

On Me sacrifice

to

Me.

thy mind,* be devoted to

fix

Me

;

137

prostrate

thyself before

(33)

Me;

Me

harmonised thus in the Self, thou shalt come unto

Me, having

Me

as thy

supreme

goal,

(34)

sewn Thus

in the glorious

Upanishads of the BHAGAVAD-

Gita, the science of the ETERNAL, the scripture of Yoga, the dialogue between Shri Krishna and Arjuna, tbe ninth discourse, entitled

THE YOGA OF THE KINGLY SCIENCE AND THE KINGLY SECRET.

* Manah.

TENTH DISCOURSE.

The Blessed Lord Again,

said

:

mighty-armed, hear thou

My supreme

word, that, desiring thy welfare, I will declare to thee

who

* *

art beloved,

^f RFT^Tf \^m The multitude great Rishis,*

am

A

vim * Uffa:

*T| $faf

of

know

the beginning of

great Rishis.

*

(1)

%: wim:

^ ^W:

the Shining

not

all

I

my

II

^

11

Ones, or the

forthcoming, for I

the Shining Ones and the (2)

Rishi is a man who has completed his human evolution, but who remains in the super-physical regions in touch with the earth, in order to help humanity.

139

TENTH DISCOURSE.

He who know9th Me, the great Lord of the

without delusion,

is

liberated

$W

glÂŤUfHH6Ffef:

Reason,* truth,

unborn, beginningless,

world, he

wisdom,

self-restraint,

33

ÂŤTi?n

Harmlessness, almsgiving,

all

W

*W

non-illusion,

calmness,

existence, non-exisfcence, fear,

*rc?%

gciHj

*m

and

sin.

equanimity,

forgiveness,

pleasure,

*m\

snaj

content,

it

*

n

austerity,

from Me.

w sN ^n

* BuddhI

pain,

also courage (4)

fame and obloquy are the

'

(3)

I

^ prfN*rf:

characteristics of beings issuing

*r?craT

among mortals

from

^^rr:

various (5)

u % w

THE BHAGAVAD GIT A.

140

The seven great

Rishis, the ancient Four,*

also the

Manus,t were born

mind

them

;

of

this race

He who knows there

am

I

Me

;

;

is

My

nature,

was generated.

is

and

and

harmonised by unfaltering

no doubt thereof,

the Generator of

all

;

(7)

all

evolves from

understanding thus, the wise adore

rapt emotion.

*u%tu ^erarorr

and

(6)

in essence that sovereignty

yoga of Mine, he yoga

of

Me

in (8)

ÂŤto*F?r:

tcwjc

i

* The four Kumaras, or Virgin Youths, the highest in the occult Hierarchy of this earth, f The heads and legislators of a race.

141

TENTH DISCOURSE. Mindful of Me, their

life

hidden in Me,

illu-

mining each other, ever conversing about Me, they are content and joyful.

To

(9)

these, ever harmonious, worshipping in love,

I give the yoga of discrimination * by which they

come unto Me,

(10)

TOwi^n^wm^t Out

of

mi^ *u^cu ^

pure compassion for

ii

11

them, dwelling

within their Self, I destroy the ignorance-born

darkness by the shining lamp of wisdom.

%^

WcTcT

f^WT&WS hWi

* Buddhi-Yoga.

II

°i

(11)

\

II

THE BHAGAVAD-G1TA,

142

Arjuna

Thou

art the supreme

said

:

Eternal, the supreme

Abode, the supreme Purity, eternal divine man, primeval Deity, unborn, the Lord

(12)

!

All the Rishis have thus acclaimed also the divine Rishi,

Narada

and

now Thou

it

O

Vjasa;

and

;

Thee, as

Asita, Davala,

so

Thyself

tellest

me.

(13)

s#R<re<f H^r *F*rf '^fa

m?

All this I believe true that

Thou

Keshava.

neither

Thy

manifestation,

Shining Ones nor

i

sayest to

me,

Blessed Lord,

Danavas *

hend.

compre(14)

* Demigods, in the Greek sense.

143

TENTH DISCOURSE.

knowest Thyself

Thyself indeed

Purushottama

;

Source

One

beings, Shining

of

by Thyself,

Lord of

beings,

of

Shining Ones, Ruler of

the world!

(15)

Deign to

tell

without reserve of Thine

divine glories, by which glories

pervading these worlds.

%5 %f ^ How may meditation to be

?

I

*rft3

know

(16)

t%^!st%

*m?w

in ^

u

Yogi, by constant

thee,

In what, in what aspects art Thou

thought of by me,

*rar:

own

Thou remainest,

O

blessed

^^ afml ^pm

lifter

Lord

?

(17)

fts^^n i*

n

144

THE BHAGAVAD-GITA,

In detail tell me again of Thy yoga and glory, Janardana for me there is never satiety in hearing thy life-giving words. (18)

O

;

*tnt*rt:

f #s

w^t Area w *nn mi

The Blessed Lord said Blessed be thou I will declare to thee My divine glory by its chief characteristics, best of the Kurus there is no end to details of Me, (19) :

!

;

I, O Gudakesha, am the Self, seated in the heart of all beings I am the beginning, the middle, and also the end of all beings, (20) ;

^rrf^qpTRf ftVgÂŤ4tift*i tf*rcgire

of radiances the I am Vishnu am Marichi of the Maruts of the Moon am I. (21)

Of the Adityas glorious sun

;

asterisms the

i

I

;

;

145

lEN'TH DISCOURSE.

^<rmr *r«w^t ^r^mf^i %c^t am

Of the Vedas I

Yasava

am

I

mind

the

*;

am

I

Sa ma- Veda

the

Ones

of the Shining

ii

v< I

;

SRIJTt

And

of

living beings

Yasus

am

£ I

few

^t^htji

i

TF^R^n^^: T%^OTTfJ{ Rudras i Shafikara am

the Yakshas and

of

the (22)

sTf^if?*?

of the

am

and of the senses

;

intelligence t.

mm

\\

Rakshasas

am Pavaka

Mem

;

of

§

;

I

II

;

\\

II

Vittesha

and

of the

high mountains

I,

(23)

gfrwt

^

%m w

And know Me, the chief, Brihaspati of lakes I

am

fai% qro

finite

\

Partha, of household priests :

of generals I

am Skanda

the ocean.

* Manah. £ Celestial beings.

t Chetana. §

;

(24)

Semi-human

beings,

THE BHAGATAD

146

GITA.

infant vjsxi ftomsSfaw'srcs

Of the great Rishis Bbrigu the one syllable * of silent

;

;

of sacrifices I

repetitionsf

of

;

\

speech I

of

am

the sacrifice

immovable things the

Himalaya.

(25)

jf*w fasfro: Asvattha of

Narada

;

of

perfected the

am

all

tree

;

and

of

divine

Gandharvas % Chitraratha

Muni

^

feraBt «Rft^t gf%: u

;

n

Rishis of

Kapila.

the (26)

Uchchaishravas of horses know me, nectar- §

born

;

Airavata of lordly elephants, and of

the Monarch. * Om.

f Japa. t Celestial Singers. § Amrita, the nectar of immortality.

men (27)

TENTH DISCOURSE.

am the thunderbolt of cows I am Kandarpa of the progeniserpents Va*uki am I. (28)

Of weapons

I

am Kamadhuk tors

of

;

And

governors

;

beast

;

;

I

I

of

K agas *,

of ancestors

Varuna of seaAryaman Yama of ;

I.

(29)

^ i^jsf %JTcfaÂŤ* Tf^ni

am

I

J

and

am

Tim Time am

;

am Ananta

I

dwellers I

And

147

Prahlaia of Daityas ;

and

;

n

\o

11

f of calculators

of wild beasts I the imperial

and Vainateya

of birds.

* Serpents, who were Teachers of Wisdom, t Semi-human beings. t. Lion.

(30)

THE BHAGAVAD -C4ITA.

148

Of I

;

am the wind Rama of warriors am Makara of fishes of streams the

purifiers I

and I

Gang a am

;

;

I.

Of creations the beginning and the ending, and also the middle

science

am

concerning

Of sciences the

Arjuna.

I,

Self

the

;

the

speech

Of

letters the letter

a compound

of

(32)

orators I.

*;

I also

A

I

am, and the duality of

everlasting

Time

Supporter, whose face turns everywhere. * Pvandva.

;

I

the (33)

149

TENTH DISCOURSE.

^im:

And

wm?

srrfrojt

wsfai

all-devouring Death

of all to

come

;

am

memory,

prosperity, speech,

stotii

qualities,

intelligence,

stancy, forgiveness.

Of hymns

am

I

;

of

also

;

I

am

;

of seasons

(35)

^^cTmftJT

the

cTW^RTRf

gambling

of

the

splendour of splendid things I

am

determination,

ful I,

con-

Gayatri of metres

am Ma^gf sirsha

I

the flowery. Oct

fame,

(34)

Brihatsanan

months

v*u

and the origin

I,

and of feminine

%w.

;

*I

I

cheat, I

am

and the

victory,

1

and the truth of the truth(36)

THE BHAC4AVAD-GITA.

150

Pandavas * Dhananjaya

Vjasa

Of

;

rulers I

am

also silence

;

;

[

;

the

of

of the Sages t also I

Ushana the Bard.

of poets

victory I

am

Vrishnis * Yasudeva

Of the

am

the sceptre

statesmanship

;

;

am

(37)

of those that S9ek

and

of

am

secrets I

the knowledge of knowers

am

I,

(38)

And whatsoever is the seed of all beings, that am I, Arjuna nor is there aught, moving or unmoving, that may exist bereft of Me. (39) ;

*

A family,

t Munis.

or clan,

among

the Hindus.

151

TENTH DISCOURSE.

There

My

divine

"What has been declared

Parantapa, tive of

My

no end of

is

powers, is

illustra-

infinite glory.

driVtWMt Whatsoever

is

ft

(40)

W fcftS$UCHÂŤMi im

glorious,

II

good, beautiful, and

mighty, understand thou that to go forth from a

fragment of STSRT

But

My

splendour.

qg^fa f%

what

details to thae,

is

the

frfcR

(41)

fl^p

knowledge

Arjuna

?

1

of

all

these

Having pervaded

this

whole universe, with one fragment of Myself, I remain,

(42)

152

THE BHAGAVAD-GITA,

Thus in the glorious Upanishads of the BHAGAVADGita, the science of the Eternal, the scripture of Yoga, the dialogue between Shri Krishna and A.rjuna, the tenth discourse, entitled

:

THE YOGA OF SOVEREIGNTY.

ELEVENTH DISCOURSE,

HfmWi WZ^ff WftSg Arjuna

ftJTcTT

said

*TC

II

=1

II

:

This word of the supreme Secret concerning the Self,

by

this

Thou

my

hast spok6n out of compassion

delusion

is

taken away.

The production and destruction been heard by

me

eyed, and also

Thy imperishable

in detail

t£ftcro«rTSSc*T

j^H^TR

*t

of beings

from Thee,

have

Lotus-

greatness,

cWc*!H q^TW

^TH^t

;

(1)

JWtW

(2)

I

II

supreme Lord,* even as Thou

\

II

describest

* Ishvara, the Creator and Ruler of a Universe.

THE BHAGAVAD-GITA.

154 Thyself,

best of beings,

I

desire to see

Form omnipotent.

If

O

(3)

Thou thinkest that by me

Lord,

Lord

of

Yoga,

It can

then show

be seen,

me Thine

imperishable Self.

(4)

The Blessed Lord Behold, fold,

Thy

Partha, a

a thousandfold,

Form various

said

of

Me, a hundred-

in

kind,

various in colours and shapes.

^g'^S^ftl TOWTftl

divine, (5)

*n*<T

II

% U

Behold the Adityas, the Vasus, the Rudras,

155

ELEVENTH DISCOURSE, the two Ashvins and also the

many marvels never

Here,

behold

to-day,

movable and immovable,

My

Maruts*

seen ere this,

the

whole

standing in

Gucakesba, with aught

body,

behold

;

Bharata. (6)

universe,

one else

in

thou

desirest to see.

f^cq

But

^rm %

verily

My

^g: q^f H

SPWK3

thou art not able to behold

these thine eyes

Behold

(7)

;

II

"J

Me

II

with

the divine eye I give unto thee.

sovereign Yoga.

* Various classes of Celestial Beings.

THE BHAC4AVAD-GITA,

156

Sanjaya said

Having thus spokeD, of Yoga, Hari,

Form

showed

:

King, the great Lord to

Fartha His supreme

as Lord.*

(9)

With many mouths and eyes, with many visions with many divine ornaments, with

of marvel,

many

upraised divine weapons

aafrafatf

^spfrt

(10)

;

fa^Stgsra;

Wearing divine necklaces and

11

ÂŤn n

vestures, anointed

with divine unguents, the God

all -marvellous,

boundless, with face turned everywhere.

*tf%

w.

e#

at

w&Terew

fttrog:

(11)

linn

If the splendour of a thousand suns were to

*

Ishvara,

157

ELEVENTH DISCOURSE. blaze out together in the sky, that

the glory of that

might resemble

Mahatman.

There Pandava beheld

the

(12)

whole universe,

divided into manifold parts, standing in one in

the body of the Deity of Deities. era:

Then

s

he,

wwMt t&rtar v^m

(13) :

i

Dhananjaya, overwhelmed with asto-

nishment, his hair upstanding, bowed down his

head to the Shining Ogo, and with joined palms spake,

(14)

THE BHAGAYADCITA.

158

Arjuna Within Thy Form,

said

:

God, the Gods I

see,

All grades of beings with distinctive marks

Brahma, the Lord, upon His

The Rishis

all,

With mouths,

lotus- throne,

and Serpents, the Divine,

(15)

eyes, arms, breasts multitudinous,

I see Thee everywhere,

unbounded Form.

Beginning, middle, end, nor source of Thee, Infinite Lord, infinite

TOiflr

^f

Form,

I find

i^mm war*

;

(16)

ELEVENTH

159

DISC0T7 SE,

Shining, a mass of splendour everywhere,

With

discus, mace, tiara. I behold

Blazing as

From

all sides

Lofty beyond

:

as sun dazzling the gaze,

fire,

in the sky, immeasurable,

all

(17)

thought, unperishing,

Thou treasure-house supreme, all-immanent Eternal Dharma's changeless Guardian, Thou

As immemorial Man

^ctW iSTor

I think of Thee.

fysrfqf cTT^cTTI

source, nor midst, nor

Unnumbered arms,

end

II

;

the sun and

;

(18)

^11 infinite force,

moon Thine

eyes

THE BHAGAVAD

160 I see

Thy

Blazing,

GITA.

face, as sacrificial fire

its

splendour burnebh up the worlds. (19)

?f rs^rf ^g*r

&KK

By Thee alone are filled the earth, the heavens, And all the regions that are stretched between

;

The

triple

worlds sink down,

mighty One,

Before Thine awful manifested Form.

To Thee the troops

Some with

(20)

of Suras enter in,

joined palms in awe invoking Thee

Banded Maharshis, Siddhas, cry

:

" All hail "

!

Chanting Thy praises with resounding songs. (21)

ELEVENTH DISCOURSE.

161

Rudras, Yasus, Sadhyas and Adityas, Yishvas, the Ashvins, Maruts, Ushmapas,

Gandharvas, Yakshas, Siddhas, Asuras,*

In wondering multitudes beholding Thee.

Thy mighty Form, with many mouths and

(22)

eyes,

Long armed, with

thighs and feet innumerate,

Yast-bosomed,

with n any fearful teeth,

set

The worlds see terror-struck, as also

*Names e

I.

(23)

of various grades of super-physicai beings,

THE BHAOAVAD-GITA,

162

Radiant, Thou touchest heaven, rainbow-hued,

With opened mouths and

My My

inmost

self is

strength

is

shining vast-orbed eyes,

quaking, having seen, withered,

Vishnu,

my

and

peace,

(24)

Like Time's destroying flames I see Thy teeth, Upstanding, spread within expanded jaws

;

Nought know

;

Mercy,

God

I anywhere, !

re

no shelter

find

of all the worlds

j

(25)

ELEVENTH DISCOURSE. sr«fr

The sons

^

eft ScTCTgSl jpfn

of Dbritarashtra,

The multitude

163

and with them

of all these kings of earth,

Bhishma, and Drona, Suta's royal sod,

And

all

the noblest warriors of our hosts,

t&W%

^ftfflCjMft:

(I

\*

(26)

n

Into Thy gaping mouths they hurryirg rush,

Tremendous-toothed and terrible to see

;

Some caught within the gaps between Thy teeth Are seen, their heads to powder crushed and ground,

(27)

THE BHAGAVAD-GITA.

164

sg^mwg^r

safe

As river-floods impetuously

i

rush,

Hurling

their waters into ocean's lap,

So

themselves into

In

fling

haste,

these

Thy flaming mouths,

mighty

men,

these

lords

earth.

"wr

(28) JKTtf

^cr^Tfqr

5^r

q=T^r:

^fa si^m:

As moths with quickened Into a flaming

So

of

n

^

n

speed will headlong

fly

light, to fall destroyed,

also these, in haste precipitate,

Enter within Thy mouths destroyed to

fall,

(29)

165

ELEVENTH DISCOURSE.

%j%^r saUM:

On

S^cJT-

every side, all-swallowing, fiery-tongued,

Thou

lickest

The glory

up mankind, devouring space

filleth

:

all

the universe

Is burning, Vishnu, with

Thy

blazing rays.

what awful Form

Reveal Thy Self

;

I worship Thee

Have mercy, God supreme

!

Thine inner Being This

I

am

fain to

Thy forth-streaming

art

know

(30)

Thou

i

I

;

Life bewilders me. (31)

160

THE BHAGAVAD-GITA.

Time am

Made

layiDg desolate the world,

I,

manifest on earth to slay mankind

Not one

of

all

these warriors ranged for strife

Escapeth death

ivm

;

thou shalt alone survive.

FtfcIT:

Therefore stand up

Conquer thy

By Me

!

foes,

!

(32)

$5ft win for thyself renown*

enjoy the wealth

filled

realm,

they are already overcome*

Be thou the outward

cause, left-handed one, (33)

ELEVENTH DISCOURSE.

Drona and

Kama, and Are

slain

Bhi-shina all

167

and Jayadratha,

the other warriors here,

by Me.

Destroy them fearlessly.

Fight! thou shalt crush thy rivals in the

mZt

^TTcT^ftcT:

W^T

Sacjaya said

Having heard these words

Vt

II

field. (34)

II

:

of

Keshava, he who

weareth a diadem, with joined palms,

quaking

THE BHAGAVAD-GITA,

168

and prostrating himself, spake again to Krishna,

stammering with

fear, castiDg

Arjuna Hrishikesha

!

in

said

down

his face. (35)

:

Thy magnificence

Rightly the world rejoiceth, hymning Thee

The Eakshasas In fear

;

to every quarter fly

the hosts of -Siddhas prostrate

fall.

(36)

ELEVENTH DISCOURSE.

How

loftiest Self

should they otherwise,

First Cause

!

169

'

Brahma Himself

less

!

great than

Thou. Infinite,

God

of Gods,

home of all worlds, That supreme

ITnperishing, Sat, Asat,*

$W

cTcf

ftWP(l?q

First of the Gods,

Supreme

!

\\

most ancient

receptacle of

Kuower and knowD,

all

\\

Man Thou

that lives

art.

;

the dwelling-place on high

In Thy vast Form the universe

* Being,

\Z

(37)

is

Non-Being.

spread,

;

(38)

1?0

Thou

THE BHAGAVAD-GITA,

'

art

Vayu and Yama, Agni, moon,

Varuna, Father, Grandsire Hail, hail to

Thee

Hail unto Thee

!

!

a

of all

thousand times

again, again

all hail

hail

all

Prostrate in front of Thee, prostrate behind Prostrate on every side to Thee,

(39)

;

All.

In power boundless, measureless in strength,

Thou

holdest

|

all

f:<*H

:

f

then Thou Thyself art All. (40)

W%? \

fl%fcT

I

ELEVENTH DISCOURSE. If,

thinking Thee but friend, importunate,

Krishna 1 cried,

And

!

Ya

or

unknowing

lava

of

!

friend

cTc^TTRqI

!

Thy majesty,

careless in the fondness of

If jesting

At

171

c^Wfinmi

II

my

v\

love

;

(41)

II

irreverence showed to Thee,

p^ay, reposing, sitting or at meals,

Alone,

Forgive

sinless O.ie, or with

my

error,

facTTST%

my

friends,

Thou boundless One.

sUW

(42)

^ri^ST

^srastarqictaJrera:

ii

v\

||

Father of worlds, of all that moves and stands, Worthier of reverence than the Quru's self,

THE BHAG1VAD

172

There

is

none

Who

like to Thee.

Pre-eminent Thy power in

GITA.

*m QisQ m: wmmm ^ Stih

fqar^

Therefore I

As With

?

(43)-

g^sr

fall

I worship as

passeth Thee

the worlds.

all

it

before Thee fitting

;

ii

with

;

** my body it

Thou me.

bless

father with the son, as friend with friend,

the beloved as lover, bear with me.

(44)

I have seen that which none hath seen before,

My

heart

Show me, Mercy,

is

glad, yet faileth

me for fear Form again ;

God, Thine other

God

of Gods,

home

of all worlds

—

(45)

ELEVENTH DISCOURSE,

Diademed, mace and discus

Again I fain would

see

in

173

Thy hand.

Thee as before

Put on again Thy four-armed shape,

;

Lord,

thousanr'-armed, of forms innumerate.

sfm^g^

q?q

ft^%

*

ZZ^K

The Blessed Lord Arjuna, by This loftiest

My

(46)

I

11

vvs

said

||

:

favour thou hast seen,

Form by

yoga's self revealed

!

THE BHAGAYAD-GITA.

174 Radiant,

all- penetrating,

endless, first t

That none except thyself hath ever seen.

(47)

Nor sacrifice, nor Yedas, alms, nor works, Nor sharp austerity, nor study deep, Can win the vision of this Form for man, Foremost of Kurus, thou alone hast seen.

sjqer4t: tficwrr:

Be not

(48)

jtcti

bewildered, be thou not afraid,

Because thou hast beheld this awful Form Cast fear away, and

lot

thy heart rejoice

Behold again Mine own familiar shape.

;

(49)

175

ELEVENTH DISCOURSE.

3^1 ^r%

I

Sin jay a said V&sudeva,

having thus

:

spoken

to

Arjuna,

own Form, and consoled Mahatman again assuming a

again manifested His the terrified one, the gentle form.

(50)

^tfmw

Blx\: S%cTT:

wsft

Arjuna

:

said

Beholding again Thy gentle Janardana, I to

my own

am now

nature.

collected,

TcT:

II

*1

II

human Form, am restored

and

-

(51)

THE BHAGAVAD-G1TA,

176

4

iff $wt

^TO

\*l

m sswfa ipm 5TO

ft?t

^^T%^i:

The Blessed Lord This

Form

hard to

of

i

said

^

ll

II

i

Mine beholden by thee

very

is

Verily the Shining Ones ever long

see.

to behold this form. ^rit

Sft^

(52)

aw n ^m * \?m

^ft^T sfj ÂŁ^HT%

^T^^T

Nor can

I be seen as

irt

i

w

thou hast seen

II

1\

Me

11

by the

Yedas, nor by austerities, nor by alms, or by offerings

(53)

tug

^| ^

af^T jt^5

But by devotion perceived, essence,

to

Arjuna,

and entered,

Me

and

^

t^ctt u

**

ii

alone I may thus be known and seen in

Parantapa,

(54)

177

ELEVENTH DISCOURSE.

H^fg

hI>:

He who

?T:

^

B mqfcT <fl^l Me, whose supreme ||

II

doeth actions for

good I am,

My

devotee,

freed from attachment

without hatred of any being, he cometh unto Me,

Pandava.

(55)

soot: Thus

in the glorious

i

Upanishads of the Bhagavad-

Gita, the science of the

Eternal, the scripture of

Yoga, the dialogue between Shri Krishna and Arjuna, the eleventh discourse, entitled

:

THE YOGA OF THE VISION OF THE UNIVERSAL FORM.

TWELFTH DISCOURSE.

Arjuna

said

:

Those devotees who ever harmonised worship Thee, and those also tructible, the

who

Un manifested,

the more learned in yoga

ara^r qtffanst

%

worship the Indes-

whether of these

?

^fffcTRr

The Blessed Lord

They who with mind* monised worship Me, with these, in

My

is

(1)

fixed faith

few

said

on

n

:

Me

ever har-

supreme endowed,

opinion, are best in yoga.

* Manah.

^ u

(2)

179

TWELFTH DISCOURSE.

fff SPTRfa^

They Ineffable,

who

^ ^SR^sT

worship

the

the un manifested,

Unthinkable,

g^

\

II

the

Omnipresent,

and

Immutable,

Unchanging,

the

II

Indestructible,

Eternal,

(3)

% JH^RI

ttc^ $$ÂŁer%5

Restraining and subduing the

Terr:

everything equally, in the welfare of these also

ft

II

all

rejoicing,

difficulty of those

Unmanifested

(4)

wag:ÂŽ %44fc<<w4cf

the Unmanifested

reach.

V

come unto Me.

'z&m The

II

senses, regarding

is

is

*

w

whose minds are

greater

hard

n

;

for

for the path

the

set

on

of the

embodied

to (5)

THE BHAGAVAD-GITA,

180

Those verily who, renouncing all actions in Me and intent on Me, worship meditating on Me, with whole-hearted yoga,

(6)

These I speedily lift up from the ocean of death and existence, Partha, their minds* being fixed on Me. (7)

Place thy mind t in me, into Me let thy Reason J enter then without doubt thou shalt ;

abide in

Me

hereafter.

^*r fa^

And

if

mwi

(8)

T

si^rRr *rfa

thou art not able firmly to

* Chetah.

faro fix

I

thy mindยง "

t

Manah.

ยฃ Buddhi.

ยง

Chitta,

TWELFTH DISCOURSE. on Me, then

If

thou

also

practice,

be

actions for

practice

seek

Dhananjaya.

Me,

to reach

by the yoga of

181

art

intent

My

not

My

on

sake,

(9)

equal service

constant

to

performing

;

thou shalt attain perfec-

tion.

(10)

If even to do this thou hast not strength, then,

taking refuge in union with Me,

renounce

fruit of action with the self controlled.

(11)

^HTc^fo^FT^rm^Tfon^q Better practice

;

indeed

than

is

wisdom

wisdom,

than

meditation

all

ii

i

^ n

constantis

better

182

THE BHAGAVAD-GITA.

'

than meditation, renunciation of

the fruit

action; on renunciation follows peace.

M?T f^fSW STC^g^: 9* He who

beareth no

ill-will to

of

(12)

1

II

X

II

any being, friend-

and compassionate, without attachment and

ly

egoism, balanced in pleasure and pain, and forgiving,

(13)

a^s:

Ever

harmonious,

resolute,

to

mm s*ftw.

m\

content,

controlled,

dedicated

HcTct

Me,

i

with

the

self-

with mind * and Reason t

he,

My

devotee,

is

dear to

Me.

(14)

^immi\T[^J * Manah.

q:

b ^ r

m:

f Buddhi.

11

n

||

TWELFTH DISCOURSE.

He

whom

from

the

world

183

doth not shrink

away, who doth not shrink away from the world, freed from the anxieties of joy, anger, and fear,

he

is

dear to me. .wftrsr:

He who sionless,

gM$r

He who

ajidHl ?TcT^r.

wants nothing,

untroubled,

taking, he,

(15)

My

is

pure, expert, pas-

renouncing

devotee,

is

every

under-

dear to Me.

(16)

neither loveth nor hateth, nor grieveth,

nor desireth, renouncing good and devotion, he

is

evil,

full of

dear to Me.

WT^5g^^:%3 *w summer:

(17)

inÂŤ:

n

184

THE BBAGAVAD-GITA,

.

Alike to foe and friend, and also in fame and

ignominy, alike in cold and heat, pleasures and pains, destitute of attachment,

^FT%cT: ft^rffrffaffl^

(18)

'fitf!

Taking equally praise and

TC

II

reproach,

nil silent,

wholly content with what cometh, homeless, firm in mind,

full

of devotion, that

man

dear to

is

Me.

(19)

*ff*HT TcTOT ^^r^Scfhr

% mr:

II

^

II

They verily who partake of this life-giving wisdom * as taught herein, endued with faith, I their supreme Object, devotees, they are surpassingly dear to Me.

* Amrita-Dharma.

(20)

TWELFTH DISCOURSE.

185

Thus in the glorious Upanishads of the BhagavadGita, the science of the Eternal, the scripture of Yoga, the dialogue between Shri Krishna and Arjuna, the twelfth discourse, entitled :

THE YOGA OF DEVOTION.

THIRTEENTH DISCOURSE.

Arjuna Matter and

Knower

of

Spirit,*

the

Field,

said

:

even the Field and the

wisdom and that which

ought to be known, these I fain would learn, Kesbava.

%i

(1)

mt sfcSra ^ro^ tw*kt The Blessed Lord