THE BHAGAVAD-GITA With Samskrit
Text, free translation into English,
a word-for-word translation, and an Introduction on
Samskrit Grammar.
BY
ANNIE BESANT AND
BHAGAVAN
DAS.
THEOSOPHICAL PUBLISHING SOCIETY
LONDON AND BENARES
FEINTED BY FREEMAN
&
Co. LTD.,
AT THE TARA PRINTING WORKS, BENARES.
All Rights Reserved.
Registered under Act
XXV
of 1867.
CONTENTS. PAO*. INTRODUCTORY NOTB ON SAMSKRIT GRAMMAR ......... Qita
Mdhatmyam. described in the
The greatness Varaha-Purana
the Gita.
...
'
The Thought-Form
for purposes of meditation
CHAP:
I.
on the battles
CHAP
II.
:
He
of
...
the
xxi
xxvii
Gita ...
...
Arjuna Vishada-Yoga.
the rival forces
...
of 'practising' ...
...
Gita-Dhyanam.
the Gita as
of
The Tantra way
Gita-Karadi-Nyasah.
xviii
i
xxxi
Arjuna inspects
describes the evil consequent
of kinsfolk
Sankhya- Yoga.
...
...
Arjuna refuses to
1
22
fight
Shrl Krishna counsels Arjuna not to grieve over mere destruction of transient bodies, because
the
the inner Self can never be slain the bodies must die in any case
form the duty
and so
to per-
with untroubled
thereby gaining fame in this and happi-
mind ness
of the Kahattriya
or even because
the
in
other
world,
incidentally
duty should be performed for
its
though
own sake and
not for any ulterior reward, as
it is performed Arjuna asks for a more Shri Krishna particular description of such complies, laying stress on the attainment of wis-
by sages
of steady
dom and
mind
the absence of desire.
...
...
*
x*
2356
PAGB.
CHAP:
III.
Arjuna asks how these
Karma-Yoga.
are compatible
with such terrible action as that
Shri Krishna's preliminary reconci-
of slaughter
"perform the action that is duty, a cursory allusion but without attachment" liation of the two:
to
the system of the
various
to the
rise
enquires
why men
fail
in
Shri
duty
replies, cursorily as yet.
CHAP
:
IV.
which gives
world-wheel,
Uharmas, duties
...
...
again lays stress on the necessity
describes
adverts to His to
a question
own of
and
in
many forms
the
Arjuna's
(
CHAP
:
Wisdom, connec-
of
Yoga
77
95
He
before, to world-
not possible
).
Karma- Sannyasa-Yoga.
V.
of this
and so incidentally
made
cycles, without an understanding is
76
previous incarnations, in reply
strengthens the allusion,
enlightenment
57
Shi i Krishna
Jnana-Vibhaga- Yoga
right-thought, right- reason, tion
Arjuna Krishna
of
which true
...
...
Arjuna repeats
his question as to the inconsistency between 'renun'
ciation
and action '
'
Shri Krishna answers (in-
by describing the happy condition of those who renounce the fruits of action but continue
directly,
to perform
it
as duty,
knowing that
from the Supreme Self. CHAP : VI. Adhyatma-Yoga. the condition
may be
proceeds ...
Shri Krishna conti-
nues his description of the Yogi
how
all
attained
Arjuna asks Shri Krishna
96109
PAGE. "by dispassion and perseverent practice." Arjuna asks: "what are the consequences of
answers
:
failure in
Supreme
CHAP
:
Self,
:
"a better
natures
to the
and final attainment of Moksha."
wisdom
of
110
130
131
143
144
157
158
173
Shri Krishna describes
Jnana- Yoga.
VII.
the
Shri Krishna replies
Yoga?"
greater opportunity and devotion
birth,
unwisdom
and
the
Glories of the Self (the knowledge of which constitutes the
wisdom whereby
the possessor thereof
performs his duty unflinchingly).
...
CHAP: VIII. Akshara-Brahma- Yoga. matter of the
Adhyatma, Krishna
is
the nature of
and
Adhibhuta,
describes
is
chapter
previous
Arjuna asks what
may
continued.)
Brahman,
Adhidaiva
and
these
mentions how Brahman
...
(The subject of
Shri
also incidentally
be reached by the
living as well as the departing Jiva.
...
CHAP: IX.
Shri Raja- Vidya-Raja-Guhya- Yoga. Krishna continues his statement of " the Royal Secret, the final wisdom," the possession of which
confers Immortality, viz. the recognition
devotion
to the
the results
Supreme
Self
also
of
and
describes
of devotion to .minor personal
Gods
(Ishvaraa of systems &c.)
CHAP: X.
Vtbhuti- Yoga.
The
Glories of the Su-
... preme Self CHAP: XI. Vishvarupa-darshana-Yoga.
...
...
Shri Krishna
compresses into one illuminating vision
all
the
174191
PAGE. results
of
Arjuna
see directly
lengthened
beings are part of the are
life
what they are by His
pect of the
Supreme
dual Ishvara)
that
and makes
explanations,
that
he and
of Ishvara
gift (in the
Self,
his
all
fellow -
that they
personal as-
manifesting as an Indivi-
it is
their duty to endeavour,
may, to repay this great debt by obeying His will, and that His will, in the present
feebly as they
instance
the
is
destruction of Kshattriyas.
...
192
224
CHAP: XII.
Bhakti-Yoga. Arjuna, perceiving the difference between the Unmanifested Eternal and
the manifested Ishvara, incidentally asks which the better method, fixing the
Shri Krishna answers: "the former
the other '
more to
to
and by that method the stage and state
difficult,
to
pass
Ishvara.
"
is
mind on the one or on too, Jivas
is
the
have
of (a personal)
(He thereby
stimulates deeper enquiry,
He
the discovery that the two
which
leaves
systems are really not distinct, that the one system is
to fix the
mind on
nation to that will of the
Ishvara to
CHAP: XQI.
the Eternal, and, in subordi-
supreme
to
fact,
whom we
work
by the ...
belong.
225
233
Kshetra-Kshetrajna-vibhaga-Yoga.
Shri Krishna expounds
the
difference
between
Purusha and Prakriti as part of the supreme science, the wisdom which raises the Jiva above doubt and makes him steady should
be.
in action jas
Arjuna ..
284248
PAGE.
CHAP
XIV.
:
The sub-
Gunotraya-vibhaga-Yoga.
ject of the
continued and
is
preceding chapter
the three ganas of Prakriti are dealt with.
CHAP
XV.
:
on the subject
carries
deals
specially
the
of
Purushottama- Toga.
260
13th discourse, and
with the Purnsha, in the aspect
Abstract
Self
manifested Ishvara
CHAP
of the
249
...
Shrj Krighna
as well as the aspect of a ...
...
...
261270
XVI.
Daivasura-Sampad-vibhaga- Yoga. Shri Kf ishna goes on to describe, as another essen:
tial
partofthe highest science, and having, further,
an immediate bearing on the the dual nature of
all
the
issue before
creatures
He
divine and demoniac, good and evil
Arjuna,
of Ishvara, tells
how
the former class, to which Arjuna belongs, neces-
perform their duty, in accordance with the Shastras (and battle against the latter to prevent them from harming the innocent). ... 271
sarily .
CHAP: XVII. Shraddha-traya-vibhaga-Yoga. asks Shii Krishna to describe what of all true action
and what
is
is
the essence
not,
also
characterises all untrue actiou, according
predominant motive-nature ... ... or tamasa.
CHAP
:
XVII I.
8annyasa-Yoga.
is
as
what the
Sattvika, Rajasa, ...
...
Shi i Krishna sums
the combiup, finally, the whole teaching regarding
nation
of
renunciation
performance, which
is
of
28l
Arjuna
fruit
the only
of action
means
with
of secur-
282
294
PAGE.
ing
ultimate
solved
;
he
is
happiness
to presses his readiness
do
the unrighteous.
...
APPENDIX.
Arjuna's
convinced and his
doubts
satisfied,
are
and ex-
duty of battling with
-
295-328 329
335
~ 333 ~348
INTRODUCTION. fjlijt
HIS
edition of the
Bhagavad-Gitd has been prepared for
the use of those who, while studying this Hindu scripture mainly for the sake of its priceless teachings, wish,
pl[A gjj^g
being little acquainted with Samskrit, to utilise the text, thus gaining a fuller insight into the meaning than can be gained through a translation, and incidentally acquiring a better brief note on the grammar knowledge of that language also.
A
of
Samskrit, putting before the reader a few of the most
salient features
thereof,
is
therefore added
here, as
likely to
help by giving a bird's eye view of the idea of how one part is connected with subject and thus some another. The details must of course be looked up in any large
be
It will
of use.
grammar,
if
needed.
Alphabet
/.
:
A complete
alphabet would comprise hunOut of these each
dreds, perhaps thousands, of single sounds.
human
race or sub-race
uses a
comparatively small number,
selected in accordance with the constitution of its vocal organs
aspects of its physical and superphysical being. a correspondence between all the parts of an organism; and the means and instruments of manifestation possessed by
and
of other
There
is
a race or nation, as by an individual, are, generally speaking, correspondence with the 'ruling passion,' the 'main idea,' which that race or nation embodies and has to express. These
in
'ideas,' 'passions,' 'emotions,' 'glories,' 'aspects,' 'modifications,'
or Consciousness, are
of the Universal Self, Spirit,
infinite
;
the world-process which endeavours to express them is infinite. One main idea ( others being subordinate ) is expressed by one individual,
or one race,
'strength,'
'comfort',
'right,' 'piety,'
in any one time 'peace,'
'devotion,'
'war',
and space,
'beauty',
'law',
'science,'
'duty'
The various members
&c. &c.
of a
which is the embodiment and exponent of any one such main idea, have to use means of communication with each other to
race,
make
intensify that exposition, to
their lives fuller
and deeper.
during the present cycle of evolution,
This means,
is
sound-
language. In other cycles it may be sight-language, or touchlanguage, or smell-language, &c. &c. This sound-language is
made up
of
single
sounds,
which,
accordance with the 'body,' the
as
said
before,
race, which, again, is in accordance with its 'spirit,' its idea.
A race
consciously
ruling
embodying sweetness and gentleness would un-
select the soft
and sweet sounds for
another manifesting martial strength and
and more
are in
physical constitution, of the
its
spirit,
language; the harsher
definite ones.
The Samskrit language, embodying Dharma,
law
and
instrument of a civilisation whose characteristics are systematisation, rounded comprehensiveness and completeness, an ordered arrangement of life from beginning to end,
order, the
and
in all
departments,
is
therefore itself
systematic.
It uses
fourteen vowels and thirty-five consonants, a total of seven sevens.
Some put the :
visarga
nasal and the aspirate sounds
amongst
the vowels,
the consonants thirty-three.
and
They
so count
them
anitsvdra as sixteen
and and
are arranged systematically,
according to the regions of the vocal apparatus whence they proceed, as gutturals, linguce-radicals, palatals, cerebrals, dentals,
labials,
and certain combinations of these
beginning from the
As to why we have here two throat and proceeding outwards. septenaries of vowels and five septenaries of consonants is a question which could possibly be answered by one who had sufficient knowledge of world-evolution to be able to say
human
race
has two hands and two feet and
knowledge and five organs hand and five toes on each
of
the present
senses of
five
fingers on each
five
The question can only
&c.
foot,
But we can vaguely
tantalise us.
and
action,
why
see
that
if
these sounds of
alphabet were multiplied systematically and permuted and combined, we should obtain a scheme which would cover all the languages of the earth, and bring into line all the
Samskrit
the
sounds which
verv various-seeming alphabets
5r we .
of these.
find that
?jf,
F. is
constitute the
several
taking the linguce-radicals, qy, %T, ^ the aspirate of eft, that the guttural of i.,
appropriated by the Persian race and language and has disappeared from Samskrit; that T, is only a deepening of 37; and that ^ is the* aspirate of T; that the
this
?ci,
viz,
ij(,
kh, has been
guttural of ZRI.
e.,
q,
and
of
T,
'.
e.,
h,
again, huve disappe-
ared from Samskrit and been appropriated by the Arabic race
and language; that
fF,
is
the nasal ofT, as
that the nasals of the other letters,
present in
Samskrit, but
the so-called
may
gj,
??r,
now pronounced, and
^
&c., &c., are
not
possibly be present in some of
savage languages,
as
'
snorts
'
and 'grunts'
of
various kinds.
This process of elimination, ot the disappearance of sounds
and letters, may be witnessed as being in progress even to-day. In Samskrit the vowels ^j. ^, r, 5C- have practically disappeared from use
;
their outer written
form
is
preserved,
purposes of pronunciation they have
but for
merged
all
into
*
practical
and
5T.
iv
[
The
and
distinction between sj
q
]
is
on the wane
;
the probability,
judging by the rules of pronunciation given by Pinini, is that q in another form of the Persian kh mentioned above, as the
^
discarded
SR 1
abandoned^q
is
that of the
of the Persian
Arabic
ph or
q
and
the
similarly
f.
The all of
nasal letters again g^, sy, or, *J, have a tendency to run, them, into the single ^, in the mouths of those who are not
when such words
duhita),
have
So
careful.
particularly
existed
and
now
'night'
(
in
sounds
English,
which originally Samskrit
as 'daughter' (Persian dukhtar,
Samskrit nakta
)
in
disappeared except perhaps
though the spelling continues as before.
&c. were brought over,
some
village dialect?,
The reason
of this
may
be suggested thus. According to the variety of the aspects of consciousness embodied in a people will be the variety of sounds, or letters employed by them; as the one variety dimini-
shes or expands so will the other if the word laugh were pronounced as lawgh as it probably was in the beginning, and as it is still by 'uneducated' people, it would imply a greater and a :
somewhat
coarser heartiness
;
pronounced as laf
it indicates
a
toning down of the uncontrolled animal spirit, into a much more mild and refined condition of feeling. In America, and in
some English
becoming further shortened into
circles, it is
The Samskrit Alphabet
:
COMPOUND.
SIMPLE.
Short
Vowels:
ST
Short
Long 1
^TT
q
=(
8? or 3CT
-f
f orf)
Long. q-= (^fo
Ian'.
^
Cosonants 37
q
r
1
^ Classified in various
ways with
reference to ??nT and '
'
T
IT
*
af
place
in the vocal
and the
special kind
STOsT,
the
apparatus '
of
required to pronounce
effort
'
it.
There are only a few verses now current, as to the psychophysics of sound and language, in Panini's Shikshd,
not very intelligible in
may the
Buddhi
Reason
(
of the
breath
sound of
body
;
and
;
that
that,
the head
)
it
and
these are
explanations.
They
The
:
Manas
the
;
full
Self cognising facts by means of ) inspires the Manas ( intelligence ) with
be summarised thus
the desire to speak
or
the absence of
strikes the
in turn sets in
the
in
moving again,
rising
to
chest the
generates the
palate
and rebounding thence passes
produces articulate sounds,
the
Ttdydgni
fire
motion the mdruta, the wind
classified
(
Mandra
crown mouth and
or the
to the
according to tone, time,
place, effort, &c., &c. II.
Sandhi
with these
or Coalescence of sounds or letters
letter
sounds,
Samskrit
When
one word
Grammar, Sandhi, the coalescence is
In connection
arises the first difficulty of of sounds.
followed by another, in quick succession of pronunciation, the is for the tail of the first and the head of the
natural tendency
second to get mixed up
:
This mixture sometimes takes a shape
which, while no doubt always retaining traces of the compo-
nents,
not always
is
beginner.
one
offers
analy sable into
The coalescence takes
these
place
of the chief difficulties
to
components by the languages, and
in all
the foreigner; but
in
no attempt is made to express in writing the spoken sound. Thus the Frenchman " In Samskrit le petit. says "le'pti," but he always writes other languages, for
the most part,
'
writing the spoken sound this subject,
The
imitated.
is
detailed rules on
which two sounds mixing make up which third
sound, are many.
The
generalised rule
may be
stated to be that
student will pronounce the two letters correctly and quickly in succession, the resultant sound, compelled by his own if
the
vocal apparatus, will also be in accordance with the
grammati-
the grammatical rule is only a description of the physiological fact. This appears not only in the case of actual coalescence, but in the influence of one sound
cal rule on the subject.
Briefly,
on another separated from
it
by one or more intervening ones.
Thus, according to the ordinary rule the word tfJT declined into its instrumental form, should be *I%T, but after pronouncing the cerebral r in its exact Samskrit shade, the vocal apparatus of the Indian finds
bial nasal
m intervenes
;
(a.)
f
it
and nearer cerebral-nasal
Examples
to adjust iteelf rapidly to proproperly, even when another laturns more readily to the allied
it diflicult
nounce the dental-nasal n
n,
% and
the result
is
q^oF.
:
Conjunction of similar rowels
:
whether both short
or both long, or one short and one long, the resultant
long vowel. ^%?T ^TZP =?i?Rr*f: ( vi.
5.
), =ET
3rrc
= =ErHTC
( "i. ( iv.
18.
),
27.
)
;
^TcH and so with
is
the
vii
]
(xv. 8.),
g
[
:
or
f gives
IT,
q^ ^ = ^%^
= 5rer%^: 5
3^rT:
37.
( vi.
)
ii.
(
41,
by
;
)
;
or
q-
(x. 4.) etc,
3??rar:=?ipra:
(b) Conjunction of dissimilar vowels
:
ST or
by 3 or
SH
g>
aft, SJijfqr
gives
^
gives ^,
q-
followed by f
= ^t
<J^
by SR gives 3T^,t?T 3jffq:=^f^: (ii. 13.) by ^r or gives afr; f followed by any dissimilar vowel gives 2 38.)
;
l ( ( c )
Visarga
:
(
i.
five
1. )
and no further change occurs, ^fpr changes into 5T, ^ and ^r, f
;
it
changes into
afr,
3:
3r
gives
ways
ifc
5
it
( xvii. 7. )
*
57. ); so
ii.
changes in
:
it
;
and
%
disappears,
dropped before a vowel
is
IT =^R
^^:
^rt = ^^rt
:
(ii.
^Jr
;
*ff
=%
^j
( vi.
(
i-
37.
);
(
iv
8.
),
30.
-
3T5f
),
STfT = ar^Tfq' (iv. 6.) these cases being generally marked with s. as 9: ^r*pr = ^tS^?T ( iv 9. ) ] it is changed into ^ qrf^: H?,
;
^^=^[^9^51
(
xiv. 3. )
these changes must be sought (d) Consonants'.
by the
first
are very
come
consonant
details of
in a
grammar.
consonant
final
of the
numerous and
intricate,
?T^r = Z^fr^T =q-
= ^^(.x.
III.
the
that
one word is modified
and
These changes
only gradually be-
will
show the general principle
writing
follows
the
sound
Zl^^rlf%^:mH?l=2I?Tff^mTl
(vii. 2.),
39.
of
the rules causing
succeeding one.
familiar; the following cases
above mentioned
^
The
The
;
m^
(x. 41.),
)
Compounds.
When
all
cases of
simple sandhi have
been eliminated, the student is faced with another difficulty ; words are compounded together, and only the last word of the compound is complete ; the remaining word or words have their endings clipped
off,
and these have
to
be supplied before
[
the
compound
called snrra".
f^
becomes
compounds
compounds
^tr^nff^T (Hi.
^ = TW^R^i'TrS^r ^9Rre
compounds
are
f*r
1
i-
(
= 3^T
34. )j
13. )
45. )
( xi.
;
( xi. 14. )
qw
Compounds; Compounds
Such
intelligible.
tfT: =ETf si:
;
%5^T:
:
]
are of six chief kinds.
They
T
viii
STRHT-TOTW
(
xv-17
)
28.
)
;
Compounds fiwr
%^:
?I^
Compounds
To
solve these
;
rT?l
^HeHH: R^zj =
compounds
ledge of case-endings
is
= jBrgr^f^?lV
it will
necessaiy
;
!
( vi.
?P^rciT
I
I
I
noticed that a know-
be
the case-ending
it is
which
is
struck out in a compound, and the meaning of the compound depends on this elimisated case-ending. Hence the next step of the learner is to familiarise himself with the case-endings, of
which every noun has twenty-one
singular, dual
and
]V. Words.
two
kinds,
cases in
7
Words
(a) Declension of nouns.
names
3 numbers,
plural.
of things
and names
of
are
mainly
of
actions, corresponding
respectively to the cognition and action aspects of consciousness.
Mediating between the two, binding them together, and action, is the third kind of word,
as desire binds cognition
the preposition ; it forms a separate word in the modern languages, for various evolutionary reasons ; but in the Samskrit, it is
hidden
in
and
is a
part of the
noun
itself,
the declensional termination, even a> desire son. the actor,
and
is
is
in the shape of
hidden
in
not something separate from him.
theper-
Other
ix
[
parts of speech are
off-shoots
Nouns including pronouns
]
from these three principal ones.
are
( i
subdivided
simple,
")
gender into 3 classes, or Cii) derivative, from verb-roots. Of course one theory,
i.
e.
by
to say, derived
and probably the
names or nouns are ultimately connected with and founded on some characteristic action of the object is
right one,
that
all
;
but without going into.the detail
enough
for
stands, some of
simple and some as derivative. To denote the kind between one noun and another, and
face,
of
it is
purposes to recognise that as the Samskrit language its nouns may be regarded as, on their
practical
now
of the theory,
relation that exists
also to
give some indication
between them, terminations.
of the kind of action passing the purpose of prepositional, or declensional,
is
As
pre-positions, distinguishing
and separating
the nouns concerned, showing the position or situation or case in which they are, whether nominative, or
marks
of the kinds of
accusative, or instrumental, &c.,
with reference to
these declensional terminations are called
each other,
vibTtaktis', as
ing that some action passes between them,
indicat-
they are called
kdral'as.
Examples 1st.
^TTSP
2nd.
^T
3rd.
5%or
5th.
^rfffl
6th.
<*r***
7th.
n3r
of declensions [v. i.] [i.
21]
srfc^k
3]
srtrani
[i-
[ii-
:
3>fr
[v. 1]
qrenr*
[xi. 6]
STHfiHi
[xi.
32]
VI-'
[xi.
53]
[xviii.
66]
Tftvq:
30]
[v.
14]
[i.
21]
3%: STOP
[iii.
34]
$iw*
[i.
21]
?pt<*
[v. 4]
[i,
[iii-
3]
28]
Atma, crude form Atman, is a typical form, and occurs very frequently in the Gttd in the singular number. 1st.
-4|
ora.
|
21
[ v.
3rr?*rr
2nd. O J
cHT*T?[
5 ]
r
&e ij
vi.
^rr^r^r
]
[ vi. |
4th.
5th. 6th.
irr^:
[ vi.
7th.
3Tfc*TPT
[vi.
first
]
nouns in their case-endings, except
Neuter the
6
21]
and second
aw
Thus 1st.
crude form
(
1st.
of
3rd.
f^-STT
SRnT F
:
^FTfTT
( ix. ( vi.
8)
9
)
30
)
t
if^
$T<g
iii.
has
f may be taken as an example of the
in
feminine declensions
2nd.
3t*fe,
(xviii. 8)
eJ>M
2nd.
The feminine
in those
cases, generally follow the masculine.
78)
( xviii. ( iii.
(
ii-
4th.
Jrfr or JTrTO
5th.
f^r:
(
^r
( ii,
iii.
2
39
) )
43
)
49
)
or
f %&i:
6th. 7th.
(6)
Adjectives
tive of the
'
as the latter, in "
and adverbs '
qualities
*c.
Adjectives, words indicathe same way
of nouns, are declined in
and when not compounded with these are always "
apposition
with them.
xi
[
Adverbs
] '
'
are mostly
Indeclinable in Samsferit. These some words, however, which are not thus conjunctions and interjections are included here.
indeclinables include also
adverbs
;
Examples ^, 3TR
T,
&c., &c.,
are of frequent occurrence.
The marks
Gender.
(c)
Samskrit
They belong
:
and not the
verb,
as
to the in
gender are very perplexed in
of
noun
Hindi,
most languages
only, as in
Arabic or
French.
As
;
a
general rule, governing frequent cases, when the male base ends in a short aqrr
;
3T,
the corresponding female base ends in the long
and the neuter ^PTC:
8T7JT
(d)
in ^j.
Singular of 3T7*R[. ( i".
6
)
;
(
STTt
eacb
The is
)
iv- 4
(
Verbs. After nouns, verbs.
Panini numbers 2343; and
xvi-14
list
).
of roots given
by
capable of undergoing
inflectional or conjugational terminations, on account of moods and tenses, and causative, desiderative and
hundreds of
repetitive forms of it, and all these again can be conjugated in the active or the passive form, and so on. But by the same processes of selection and elimination that have governed the number of the letters, the verb-roots in actual use
are not
many more than 500 and
in current Samskrit
of these a very limited
number
of forms is used.
The tenses and moods are taken together and all called laMras ; and there are ten of such, viz., six tenses and four moods. The tenses are, 1 present; 3 past; and 2 future; and the moods are Imperative, Potential, Benedictive and ribhaJctts or
[
Conditional.
common and
In
of the past, viz
.,
xii
the
]
unclassical Samskrit, one
first preterite, is largely used,
form
the other
two
being very infrequent ; so the first future is seldom met with even Of the moods, the benedictive mood is in cla ssical Samskrit.
very rarely used. If the whole list of the 2343 roots were; carefully examined, very many more roots would be found to be common between the several Aryan languages than are now noted. But, as said
before in connection with the alphabet, the genius of each later janguage has selected out of the roots what were most suited to it,
and the older
them of
race, the root-race, ihas
in its later career.
It is as if
correspondingly dropped
there had been a partition
patrimony between heirs so that what one took the others
could not retain.
These verbs are divided into ten classes son
is
the external rea-
;
that the verbs of each class resemble each other
more than
those of the other classes, in the general appearance of their
But this again requires a deeper why; conjugational formp. and that is not traceable. If it could be said that there were ten
main kinds of human
action,
we should have approximated
to
the answer wanted.
There are two main forms another
''
;
of conjugation, the
and the 3TR JR-7? " for
self
'.
The
q"^-tff "for
former, generally
speaking, belongs to the active voice, wherein one person does something to another and the latter to the passive voice, where;
to one self '. But while in the passive voice form of any verb only the 3flcH%T? form is used, in the active voice the TWT7? f rm is used only generally, and
in something is
done
'
^sometimes the 3TR*Rf? form
is
used, and in
some cases both.
xiii
[
}
The following forms occur frequently 7*&<Tf
SINGULAR.
TO^fa
(
^rfrer
(ii.
Present Tense. 3rA p.
2nd
p.
1st p.
slam*
29
i.
30) fa:
(i.
STsRfrqr
2nd
p.
sr^^frsp
(ii-
srrgr
(. 12)
^r^T
(
1st p.
Tfetrdl Preterite.
p.
2nd
p. 3?iTJT:
i-
sr,
H)
i.
3)
(ii.
3)
Second Future.
3rd
p. *rfror
2nd
p.
rr
and acquires
imperative meaning First Future.
T?tTrr%
( (
" 20 52
ii.
)
) )
3d. p. tqroinT
( ii.
53
)
37Rn%
( ii.
33
)
WWT
2nd
p.
p.
2nd
p.
5R?T(q5^p?f (
ii-
4
)
>Tf^rT:
(
8^3
ii.
47
)
yn3Hg
(
q^q
(
i.
3
>rnrarr
( Hi.
(
i.
36
Potential Mood. 3rd p. ^ri{
)
^5:
)
1st p. ^rrcgsir* (
The dual number
Present Tense.
is
i.
5T^r
omitted, as not occurring in
3rd p.
5TT^
(
2nd
*fr*T*T
(ii.
p.
1st p.
efff%
(
i.
i.
29
)
11)
32
)
S35RT
34
( iii.
(
1st p. Jrreafre3lft(
Imperative Mood.Srd
(ii.6)
2)
(in conjunction with
drops
(ii.6)
25)
p.
(
PLURAL.
*ft?j??f
)
First Preterite. 3rd
Second Preterite. 3rd
the Gttd.
in
ii.
i
(
i.
12
)
H
)
11
)
46
)
6
)
( ii-
the Gitd
C iii-
)
11)
29
')
)
3rd
First Preterite.
Second Future.
p.
3rd
p.
2nd
p.
*r$*%
%^z[
1st p.
(ii.
2nd
p.
ram$TCf(
Potential Mood.
3rd
p.
5PTT5TW (
1st p.
g^sfre
(
i.
i&%
(
ii.
54
)
( ii.
5
)
In the technical woi-ks on grammar, rules are given of all the ten moods and tenses thus the ;
the 2nd
;
personal knowledge ; future should be used
But
There
composition.
that '
'
imperfect
the
also
three
'
than the
real
only in
classical
to think that they
original
pasts '
expected very shortly.
distinctions.
corresponded
to the
do not It
is
English
&c.
of prefixes entirely changes the
as
verb-root,
is
are observed
some reason
and pluperfect
The addition the
the event
the
accurately
represent
of
when
is
for first
speaker's and the 3rd in any case; and so the 1st
as said before,
these rules,
possible
when the event is older when it occurred outside the
should be nsed
preterite
)
14)
ii.
ii.
the correct use
current day
35
37) 9)
(ii.
Imperative Mood.
1 )
^<^H:
the classical
stated in
meaning
shloka on the
subject.
"
The prefex
of the verb-root
violently drags thus, with the
S^n: means a blow, ^ft^pc clearing
taking away
is
-STT^TC
away
".
away elsewhere the meaning
common
root 5, to take away,
food, ?ferc destruction f%frc, play,
A careful analysis
and
shows that the idea
present in some shape or other throughout
of
all these.
Each verb-root
is
capable of being modified into a causative and each ;
form, a desiderative form and a frequentative form of these
forms
moods and
is
Causative of
causative verb
becomes
21
ii.
vjiH^fiii (
)
when
he causes to
kill,
( iii.
29
'
is
:
( iii.
25
;
i.
(ii.
caused
to to
formed by the addition
^
from
from
engage, do,
$
from
to
added,
is
to kill
q
ftqrsram
;
*r to join;
do
;
f^ff^-
may cause to be unsettled, from ^w to move him ) cause to sink down, from ^T^?; to be cast ;
The
Desiderative; of the agent (
all
he
)
let
STfEff^?! down.
he
5)
(iii-
is
termination
the
1) thou causest (me)
(iii.
3iPJ% qq;
The
;
which
?,
independent conjugation in
of
capable
tenses.
^r is
i)
desiderative verb
added, and the
wishing we ) wish
to
fight,
expresses the wish
letter is
first
from
5^
to
reduplicated fight;
from H\^ to live; sjNj^jSfr: ( of the desiring to do, from f to do 6
) (
to live,
;
)
)
wishing to ascend, from ^Jl^tomount. (e ) Derivative words. Derivative words of various kinds, e,
a.
some indicating moods not covered by the regular conju-
gations, are formed
?^S ) ^T ^ = ( 1
(
by means
S = ( art
= having
shades so
like
iof
(
ii.
20
participles, past,
tenses, which
nouns, are
in
( xii.
9
).
powerless ) to do (
abandoned
having been
Various
of affixes.
wis h ) to obtain
(
V. 10
xii.
11
).
).
).
present and future, and
some
Samskrit behave like adjectives and
also thus derived.
which they exactly like the nouns with
They
may
be
are
declined
in apposition
:
= seeing being seated
(
( v.
23
xiv.
8
5jo^ hearing ( v. 8 ). = being slain ( ii. 20
).
fsipTPT
).
%?T^: = to be heard ( ii. 52 gjTO = to be done ( xviii. 5 ). .= have :
31
( ix.
or hast, or has
)
or possessed with
(
(
= seized
*TTR: attached ( v.
).
= going
:
gjrfozj
).
12
to fight (
said
i.
28
be done
).
(iii
22
).
( iv. 1 ).
).
ffrfl:
- devoted
).
23
i.
= to
).
Many nouns are formed by inflectional modifications other nouns
of
:
the son of jqT- (
q-f^:,
e^f*:, the son of
So
*tr*T?
from
:
|J>TgT
formed from yq-^ &c.
W3T,
?($W;
ii.
3T?ifl: &c. ii.
24
r
'
meaning
not capable of |jf :,
:
= un-avaricious-ness
2
^rfrFTri^fr
;
d-
;
( vii.
18
).
5
( vii -
82
).
from r%) = from which '
S?T.
(
then, thence,' ( vi.
rfq;,
Sf( = :
'
= very-proud
).
-possessing
from
is
).
good-ness
( xiv.
ffa^t which itself
ll^q: from
5
( i. 6. ).
or 3T?:, or ^fre: &c., (
ness;
3. )
(ii. 14. )
^\.
45
in accordance with 3TST or
(
place
),
( ii.
2
)
).
^:
eight ways
'
( ii.
( vii.
4
31 ).
)
;
&c., &c.> &c.,
;
^rf:
[
:
]
The two main forms of the sentence the active voice, and ( 2 ) that in the passive.
Sentences.
V. are
xvii
( 1 )
that in
( 1 )
Active
2
Passive
^
:
HT
3Wfa
feqfa
14
( iv.
)= Actions do not stain me.
(
)
:
fozfo
^ QTqror
10
( v.
= He
)
is
not stained
by
sin.
In construing a shloka the first thing to do is to separate out the words, so as to give to each its complete and independent existence
;
the coalesced tails and heads
^ffvj J
[
dissolved into their component parts ; then the
are first
compound words
are separated, and any lacking case-endings supplied; then the words are arranged in their prose order. In Samskrit
order matters comparatively inversion
take
i.
permissible
in
little,
poetry
but
than
still
in
2, 3.
Separated into independent words
The ri^r
prose-order
:
:
inn ^ifrw ir^rTT sr^rai g
Separated into independent words
;
^
there is
prose.
?fi
more
Let
us
xviii
[
= 5
gsr
(
ffM^S'^ = ) ^T^
) Trfr: 55 !
The English prose-order
But
in
]
S^^
<TW
of this
Samskrit prose-order
:
f^I^^ ^HrTF
would run.
U
THE BHAGAVAD-GlTA
^rfq II
^
Ii
qrs^ II
^
II
xxii
[
fast
]
JT
II
II
H
ll
n ?R:
ll
s
^1
^ri%
^^t
cin?r:
=^
II
ll
n
?
nr
It fft
II
II
II
3*ft
qra-fl^eft
m^r^ ^^ q^
II
\{
II
:
qt
q%
s
q^ n
^^
Rlrat
u
\o
*ir
||
qrs
TO q^
ftrcrnrr:
qs^
n
^
ll
xxiii
[
]
THE BHAGAVAD-G!TA. THE GREATNESS OF THE Hail
Radhft
Ganesha
Shrl
to
!
Hail
GITA.
to
Dhara (the Earth) said O Blessed One, Ruler, how may unfaltering devotion arise is constrained by prarabdha karma, O Lord :
(i).
Vishnu said
dha karma, is
Lover
the
of
!
is
O in
Supreme him who
?
He
who, constrained by prarabever assiduously practising the Gfta, he
liberated, he
is
:
happy
in this world,
he
is
not stained
by karma. If he study the Gita, then can no sin stain (2). him, as water stains not the lotus-leaf. (3).
Where
is
the book of the
performed, there are
ng Prayaga and the is
rest.
all
Gltft,
where
its
read-
holy places, there indeed
xxiv
[
]
All Devas, Rishis, Yogis and Pannagas, also (4). Gopalas and Gopis also, with Narada, Uddhava, and their train.
Help comes
(5).
Where
swiftly
the discussion
teaching, of
it is
where the GJti
of the
heard, there
is
recited.
the recitation, the Earth, doubtless ever
Gita,
O
I,
abide. I
(6).
My
dwell in the retreat of the Gita
Glta,
I
;
the Glta
is
Having mastered the wisdom of the
best abode.
protect the three worlds.
(7).
The
Gitel is
form of Brahman.
My
supreme
It is
science,
it is
the half-syllable
verily the
eternal
(the
dot on the 3*), everlasting, the ineffable essence of the Self, (8).
Spoken
by
Krishna,
Blessed, to Arjuna with His
the
final
bliss,
the
own mouth,
Omniscient, the the three Vedas,
the exposition of the knowledge of the
Tattvas. (9).
The man who
constantly repeats the eighteen
discourses with unwavering mind, he will obtain
wisdom and reach the supreme (10).
may one
If the
perfect
goal.
complete recitation be impossible, then Then he doubtless obtains merit,
half be read.
equal to the gift of a cow. (ll).
By
the reading of a third part, he
may
obtain
XXV
[
the
fruit
of bathing in
sixth part, he
may
]
By
Ganga.
obtain the fruit
the repetition of a
of the Soma-sacri-
fice.
He who daily reads a single discourse with (12). devotion, he, having become a Gaga, obtains Rudraloka and therein long abides. (13).
he,
O
The man who
Earth, remains a
(14).
during a manvantara.
The man who should read
four, two, three, one, or half a (15).
reads a quarter-shloka,
daily
man
He
Ever engaged
Glta, passing through
seven,
Chandraloka
securely obtains
thousand years.
ten,
five,
shloka of the Glta, for
ten
the reading of the would return to hu-
in
death, he
manity. (16). Having again practised the Glta, he obtains the supreme liberation. Engaged in the utterance, " " reaches the the Gita, dying path. (17).
Attached to the hearing of the Glta, even the attains to Vaikuntha, and rejoices with
great sinner
Vishnu. (18).
Glta,
He who
meditates on
the
meaning of the
having performed actions abundantly, he should
be known as a Jlvanmukta, and at the ending of the
body reaches the supreme (19).
goal.
Having taken refuge
in the Glta,
many
Kings,
[
xxvi
]
Janaka and the rest, praised in the world, being cleansed from sins, have gone to the supreme goal.
Having accomplished the reading of the Gita, (20). he who should not also read this description of its is in
greatness, his reading
He who
(21).
vain,
and
his labour
is lost.
performs the practice of the Gita, its Greatness, he ob-
associated with this discourse on tains the fruit, he
may
reach the path
difficult
of obtain-
ment. (22).
Suta said
:
He who
should read this eternal
Greatness of the Gita, proclaimed by me, at the end of the Gita, should obtain that fruit which has been described. (23).
Thus
in the blessed
ness of the Gita Note.
is
Varahapurana the great-
set forth.
The statements made above, as to the value of reading portions, may seem at first sight to be somewhat fantas-
or the whole, of the Gftcl, tic.
They should not be construed
lip-repetition,
as
meaning the mere reading, the and assimilation
of verses, but rather as the mastering
of the spirit of the GttA,
and the
life-repetition thereof.
The man who
has thus wrought the Gttd into his life is a Jivanmukta, and the assimilation of one shloka, of several, of a quarter of the Gftd, and so on, mark various fruit.
stages in
human evolution, each
of which has its
own
appropriate
[
xxvii
]
n
WTO
^RF :
II
5Tcrcfrs*T
t
II
:
||
t 1
1
II
r:
H II
xxviii
[
]
%KT
THE ARRANGEMENT OF THE HANDS FOR THE
ETC.
GfTA.
3* The Blessed Veda-Vyasa is the Ri?hi of this Bkagavad-Gitb mantra. The metre is the anushtup. Shri Krishna, the Supreme Self, is its Devata. " Thou for
grievest
those that should "
speakest words of wisdom all
doning is
"
sorrow not
him
" :
such
is
thumbs, drieth
all
hail
!
"
him away
"
"
him
;
Aban"
such
:
from
"
the Kilakam.
not, nor fire burneth "
is
thee
"
thus
;
all
Weapons :
-
:
To
yet
for,
" the Blja. alone for shelter
liberate
will
I
not be grieved
such
come unto me
duties,
the Shakti.
:
sins
;
cleave
the two
Nor waters wet him, nor wind
thus
" :
To
the two index fingers,
all
"
Uncleavable he, incombustible he, neither to " " To the two middle be wetted nor dried away thus hail
!
:
;
fingers, all hail!" "Perpetual, all-pervasive, " "
movable, ancient all
thus
;
"
hail
:
To
"
Behold, hundred-fold, a thousand-fold
fingers,
fingers, all "
colours
;
" "
hail
thus
!
!
" :
Various
To
stable,
im-
the two nameless (fourth)
O " ;
in
Partha,
thus
" :
my
To
Forms,* a the two little
kind, divine, various in
the two palms and backs of the
xxix
[
all hail
hands,
Now
" !
Such
is
of the heart and the other
to the disposition
as
"
cleave him not,
Weapons
organs.
]
the disposition of the hands.
nor
burneth
fire
him;" thus: "To the heart, all hail !" "Nor waters wet him, nor wind drieth him away;" thus: "To the head, "
svaha
!
Uncleavable he, incombustible
wetted nor dried away
" ;
thus:
"
i(
Perpetual, all-pervasive, stable,
the encasement, hun
" " !
To
immovable
Behold,
O
"
reading Note
A
.
!
;" thus:
my
Partha,
a hundred-fold, a thousand-fold ;" thus
weapon, phat
be
he, neither to
the shikha, vashat
"
To
:
"
" !
To
Forms, the
fire-
For the propitiation of Shri Krishna the
is
enjoined.
A
mantra, in the Hindu religion, has a Rishi,
metre, which governs the inflection of the voice.
A
who gave it
Devatft
;
a super*
natural being, higher or lower as its informing power. The Blja, seed, a significant word, or series of words, which gives it a special power
is
;
a sound which harmonises with the key-note of the individual using it, and varies with the individual sometimes this word expresses the essence of the mantra, and the result of the mantra
sometimes
this
word
is
;
is
the flower springing from this seed
words quoted.
The Shakti
;
this essence of the
Gttd
is
in the
the energy of the form of the mantra, i. e. the vibration-forms set up by its sounds these in the Gftd carry the man The Kilakam, the pillar, is that which supports and makes to the Lord. is
;
strong the mantra
;
this is the
ceasing of sorrow,
by the
freeing from
imperfections.
Then relations
follow
certain
special
between the centres
in the
intended to set up directions, man's body and the corresponding
centres in the body of the Lord the universe. The thumbs, the earthsymbol, are connected with the physical plane and are utilised in conThe index fingers, the water-symbol, are control of its subtle forces. t
XXX
[
]
nected with the astral plane, and are similarly used with astral forces. The middle fingers, the fire-symbol, the apex of the pyramid of the hand, are similarly used with mental forces.
The fourth
are similarly used with buddhic forces.
The
fingers, the air-symbol,
little
fineers, the
most
powerful in the subtle worlds, are the 4kasha-symbol, and are similarly used with atmic forces. The other organs of the body are the other
magnet of the body thumbs and heart; index fingers and middle fingers and the point of juncture of the occipital and the little the fourth fingers and the sukshma sharira parietal sutures poles of the
head
:
;
;
;
These are the positive and negative poles of the magnet we call the body ; either may be positive, either negative, according to the object aimed at, but they work together. fingers
and the creative organ.
From
other stand-points, these dispositions
may
be
regarded
as
having on the one hand, an inhibitory, or, on the other, a stimulative effect on the physical or subtler function of the organs concerned, according to the purpose in view in the subsequent meditation or practice.
To the western world these correspondences may seem fantastic and to the eastern world, in which the faint tradition of the
superstitious
;
Great Science lingers, they sound as echoes
Gods and
Men walked
of a mightier
familiarly together in the Hidden
age,
Ways.
when
xxxi
[
n
]
\\
\
n ;
11
II
V
II
s^qfSfad
fRg^nr ^rr%
n \
fan ffqr^^:
^ u U
^
H
\\
^OTTPT
\\
II
n
^-
[
<
II
xxxii
]
II
SWTT:
.11
THE MEDITATION ON
GiTA.
Himself to
3% Taught by the Blessed N^rSyana Arjuna
;
compiled by Vyasa, the ancient Muni, in
midst of the Mahdbhdrata;
O
I
meditate on thee,
O
the
Mother,
Bhagavad-Gita, the blessed, the pourer- forth of the Hail to thee, Advaita, destroyer of rebirth.
nectar of
O
Vyasa, large-minded one, with eyes like the petals of the opened lotus by whom the lamp of knowledge, filled with the oil of the Mahdbhdrata, has been lighted. To the Parijata-kalpataru of the suppliant, to the holder of ;
the whip, to Krishna as Teacher, milker of the Gita-necthe Milker tar, all hail All the Upanisjiats are the cows !
;
the joy of the cowherds Partha is the calf; the man of high intelligence is the enjoyer the milk is the great nectar of the Gita. I worship Vasudeva, the charioteer,
is
;
;
the God, the destroyer of
Kamsa and Chanura, the supreme
joy of Devaki, Kris,hna, Guru of the world. With Keshava as helmsman, verily was crossed by the Pandavas that
[
xxxiii
]
whose banks were Bhishma and Drona, whose water was Jayadratha, whose blue lotus was GandhSra, whose crocodile wasShalya, whose current was Kripa, whose billows were Karna, whose terrible alligators battle- river,
were Asvatthama and Vikarna, whose whirlpool was Duryodhana. May this Lotus of the Mahdbhamta be for our
good, born on the lake of the words of P^r^shmeaning of the
arya, sweet with the fragrance of the
Git, pollened with many
stories, unfolding to the sun of the history of Hari, sucked by the bees of good men in the world day by day, cleanser of the stains of Kali.
salute Him, Madhava, the supreme Bliss, whose grace makes the dumb man eloquent, and the cripple a climber I
Whom Brahma, Varuna, Indra, Rudra, and the Maruts praise with divine songs; whom the SSma-chanters sing with the Vedas and with Ahgas, in the pada and krama methods with the Upanihats;
of mountains.
whom Yogis see by the mind fixed in meditation, to Him going whose end Suras and Asuras know not; ;
to that
God,
all hail
!
3HT
II
^^^N^HI
SK^ri
HERE THE BLESSED LORD'S SONG
is
II
BEGUN.
? H Dhritarashtra said
On
:
the holy plain, on the field of Kuril, gathered
together, eager for battle, what did they, people and the Pandavas ? Dhrifcaraahtra
tjrUrg: of
clharma,
(on) the field fi^lu
and
;
:
irH^r
:
in (on) the field; ;
iff also
;
;
Ti^P = Trit
^rn what
;
:
5^r
:
;
of
Sahjaya,
q4$T% = qifeT
;
^%% = ^ff:
^JT%^r gathered together ^ no
:
^rr^T said
O
^%
of
my %%
Kura, in
gj^*H; wishing to Panda, the sons
ar^frT did they;
;
53^
^
Sanjaya.
Sahjaya said
the
:
army of
Having seen arrayed the spake these words Sanjaya
SftaTg:
^^f^
=>
irg-cfRT
the Pandavas,
his teacher,
Raja Duryodhana approached
(2)
^fr^T said
;
;
of
3RT37
soon indeed <j ^r having the Pandavas, the army; ;
tlien
rf?f gtfpCT: DmyoJhaiia S7?PT*zi having approached; ^r*ff the
dhana)
^TilH
;
:
;
speech
STVqffc said
;
stTOTO
;
Behold
this
:
\
\\
host of the sons of Pandu, by the son of Drupada, thy \vfse (3)
disciple.
behold;
Pania, the sous 53?i
the
mighty
teacher, arrayed
*T53
;
King (Duryo-
n
O
and
:
teacher;
z%% arrayed
1
arrayed;
son; rPT thy
;
;
<rm
this;
BTT^ra
Tri^TSTR:=<Trfr: I^TTni. of
teacher;
g'T?^^ = ?T^^ f^qof (by)
*T?cff great,
^W
disciple
;
of
=qr^*I.army;
;
Drupada, by the
^tTrrr (by) wise.
\
11
Heroes are these,
Arjuna equal
pada of the great car I
~
mighty bowmen,
in battle;
Yuyudhana,
to
3
n
Bhima and
Virata, and
Dru-
2 :
(4)
Drona, the son of Bharadvaja. Technically, one able to fight alone ten thousand bowmen.
(
5T3T
Hiw
h-'i-e;
bows whose
great,
they
)
;
of Bhiuia, of Arjuna, equal
;
Virata
:
=q-
;
and
;
(
:
? s^ra :=^
$farfjTOTr:
fg
:
= tfPKH
^^
that
?*&W
TP
gfain battle ggvjR! Yuyudhana ^r and jf<r*: Drupada ;
whose, he.
:
H
||
II
Dhrisbtaketu, Chekitana, and the valiant Raja
Kashi; Purujit and Kuntibhoja, and
among men
and
;
^
1
(5)
of
rF^rr
Purujit
of
bull
Shaibya,
;
Dhrishtakcta
:
;
;
erreat, chariot,
:
)
JTfS^P = Tffrf
heroes; (are),
which, the anow, turo.v.s
3
;
JJT=J:
the
Kashi, ^T?I>?r5r:
Chckitsina
%RFJ;IPT:
;
King;
=Ef
Kuntibhoja
= ^5 5T^ among
;
men,
:
and; and
^f
:
cffnwsn =
^R^T^ ;
%sg:
valiant;
Shaibya
;
bull.
:
^
n
11
Yudhamanyu the strong, and Uttamauja the brave; Saubhadra and the Draupadeyas, 2 all of great cars. -'
Utlaiuauji 1
Tho
;
YudhAmanyu
=^ and;
bull, as tlie
:
tfftfcftf
^f an
1
nraFrTiT:
;
Yatiaat
the strong;
>
;
^r>T3
:
Saubhad;a;
emblein of manly strength aad
vigour,
is
often used as an epithet of honour. 2
Abhimanyu, the son
Draupacli.
of SabliaJraL
aul Arjuna, and the sons
ofc
4
(
Draupadeyas
^
:
and
^
;
all
;
)
qq even
great cur-
*T^R?jr:
;
warriors.
Know of the
name
further
who
the leaders
;
best
twice-born,
JTRT^fl^
;
g-^ r ^ = ^n^r:
army;
those tjffrfff (1) speak
3T?f, ;
%
;
my
of
I
(7) the
i-e>t
:
q who
fj^fTT 1! ff ^3 ^TTff
tne
best
army; these
:
;
know (thou)
FRff*T
;
O
are our chiefs,
to thee for thy information rs 3 indeed ftf^TSP
3TW those
those
all
twice-born,
leaders
3*T
;
of recognition,
my
for iho
:
flp*
arnor.g the
li^ZI
:
sake:
^f
3^
of (to) thee.
II
<
II
Thou, lord and Bhishma, and Karna, and Kripa, conquering in battle Ashvatthama, Vikarna, and Saum;
J
adatti
also
(8)
;
^
and ^^: Kr.r:;.;i ^T^T^yonr honour vffcJT: Bhishma = and and tTRRTSW ?rmm 5raf% assemblage, *T Kripa and + =ET ST^^Tnir AshvatthAuiA f%^<7[: Vikarna conquers :
;
:
^:
;
^
;
:
;
:
;
f%: Saumadatti
The son
:
;
(pjfthugj
of Soraadatta.
^ even
;
^
and.
(
And many their
lives,
5
)
my
others, heroes, for
sake renouncing
with divers weapons and missiles, and
well-skilled in war.
all
(9)
many 3J5T.P heroes Jf^str = Jfq; yffi = ?T?K ^r^% % renounced, life, by sfRra&STgCTr: = ?fRr ^T^rfa JT^WIR ZPTT >T various,
3T?5[ others
;
^f and
sr^cf :
:
;
;
my, for sake; ?T^^tf%fir:
whom,
they;
weapons, means of striking, whose, they
;
^
all
;
battle, skilled.
Yet
seems
insufficient
this
of ours, though
army
marshalled by Bhishma, while that army of theirs seems l sufficient, though marshalled by Bhima; (10) STTSUCfT insufficient
33; that
;
;
5*^37
our
;
q?j force
W*.l$t3*l='W*W 3TPTTr%rni: by Bhishma, commanded ted)
;
qqfer
sufficient
;
5
indeed
;
f
^
this
lf?i^r
;
;
$l*ttf-
(or protecof theirs
;
Bhima, commanded.
^ Therefore
in
the
rank and
file
f| let
m? all,
n
standing
firmly in their respective divisions, guard Bhishma, even all
(n)
ye Generals." 1
The commentators
differ
in
their interpretation of
this
verse
;
" Anandagiri takes it to mean just the reverse of Shridhara Sv&uni apary. " " " Aptam being taken by the one as insufficient." by the other as un-
limited."
6
(
the lines of
in
to
according
Bhishrua all
;
(T^
;
^
even
;
even
)
troops
division
arpTCST^ guard
;
and
'Ef
;
*T^?T:
;
^pftj
;
3T^fl?Trn' :
;
in )
(
standing
all
;
j
your honours
;
f^ indeed (particle to complete metre).
II
3^
||
To
enhearten him, the Ancient of the Kurus, the Grandsire, the glorious, blew his conch, sounding on
high a lion's roar. rK3 of ( in ) him
( 12)
y*H*11
;
among the Kurus. the
":
generating
?^ a
conch
;
joy
^f^: =
;
ancient; focTTT? the grandfather ; :
a lion, the roar;
high (or loudly);
5$
;
^v^f
j%^^ sounding
blevr
;
;
g%: on
JTrTrT^T^ the glorious.
Then conches and kettledrums, tabors and drums and cowhorns suddenly blared forth, and the sound \vas tumultuous. rfrf:
then
(13) ;
inrrJT3T?f?!jT:
conches
^fTSfi:
= Tw^r*-
^
drums, and, cpwhorns, and were struck
;
g-;
that
;
;
^
and
3rr^^r ;
:
;
^
Vf^:
kettledrums
Tf3<5rr:
3(^1 suddenly
;
^
T
^ and
tabors,
also
^rf: sound; gg?5: tumultuous
;
;
:
;
and,
3T>^ffZ(H'
3TVpr?l was.
cfcf:
:
in
H
7
(
Then, stationed white horses,
)
yoked to and the son of Pandu 3 blew
in their great war-chariot,
Madhava
1
their divine conches, <nr: then
:
;
great
(in)
;
^|%
MaJhava <TT^ ;
(two) divine
;
(14)
%"^ (with) white :
iu
5% (in) yoked
;
&V(31 (two) standing
;
^q: with horses
;
war-chariot
the son of
^[j^j (two) conches
Pdndu ;
;
;
^ and
;
^
;
also
;
ST^Tg: (two) blew.
in
Mil
Panchajanya by Hrishikesha, and Devadatta by 3 4 Vrikodara, of terrible deeds, blew his
Dhanaiijaya.
mighty conch, Paundra
(15)
;
= fqt^T^rrI
Panchajanya; ffr%5T: senses, the
lord;
wealth, wins, thus
conch
;
*TtT^Tr
5^fTT q'r^
;
^ *ff T J
^
T^ovadatta
Pa-indra
HW ^ T:
1
3
Shri Kfishria.
Pdnchajanya,
Slirl
tTJT^ni:
f^f
;
fearful,
^
blew
of
the
~5&(\3
ff%
fr?r?r^ great
;
deerl,
whose, he
;
a wo'f 's,like, stomach, whose, he.
2 Arjuna. Krishna's conch, was made from
the bones of
by Him the title Hrishikesha is Driven to Krishija, and Dhananjaya to Arjuna. whose conch is the ^God-
tha giant Panc-'hajana, slain Slirl
:
;
&
given," 4 Bhtraa
;
the meaning of the
;
name
of
his
conch
is
doubtful.
The Raja Anantavijaya
Manipushpaka.
ST^f^q
the son of Kuntf, blew Xakula and Sahadeva, Sughosha and
Yudhishthira,
;
1
(16)
Anantavijaya
of Kunti, the son
Jpp
Sai:vL'va
and
;
King
^fr^r= fl^F
;
Yudlushthira
gnjfsr:
;
^
;
tfStf the
;
ff^ft
;
^
:
:
Xaku-
Sughosha, and Manipushpaka, and.
And
2 Kashya,' of the great bo\v, and Shikhandi, the
mighty car-warrior, Dhrishtadyumna and Virata and Satyaki, the unconquered. efir*3: excellent,
Kashva;
*TR3I%:
;
and;
bow, whose,lie
great car-warrior
and
^
;
;
(17)
^5^1^:=^^:
Rr^fr Shikhandi
\jgg3g; Dlirishtadyumna
Sityaki
;
^ and
;
;
;
f%^lT
:
Virata
;
3TT^rRf?TJ unconquered.
\
*rfrar?[:
wR^g; T^FI^T^ in <
II
Drupada and the Draupadeyas, O Lord of earth, and Saubhadra, the mighty-armed, on all sides their several conches blew. 1
The conches
tively, 2
" endless victory,"
The King
of
(18)
of the remaining three brothers
were named respec-
"honey-tone" *md "jewel-blossom."
K4shi, the
modern Benares.
9
(
JT3: Drupada all sides
ffc^n Draupadeyas
;
af*n?rq% =
;
bhadra;
=q-
sf?jw 1% of = T?l?tr JTfT^fi:
and;
(two) arms, whose, sererally
)
he
and; Lord
3&W
;
?f:
(two) blew
^w|:
from
PT?: Sau-
;
*l% STO
ffaar^ conches
;
sf
;
earth,
great,
;
<jsrg* severally.
;
That tumultuous uproar rent the hearts of the sons filling the earth and sky with sound.
of Dhritarashtra,
(19)
%5r
that;
5T:
:
the sons
Dhritar&slitra,
of
5fT:
and;
sky; tumultuous
=q;
qr{rerv!i = sjrTCTgTO
uproar; ;
g^ft
^ftT^TI. earth;
sq^Jn^q^
filling
tlie
q-
hearts
;
S^TOTT
of
szf^f^ff rent
and; q^ also;
;
$J<J5f:
with sound.
Then, beholding the sons of Dhritarashtra standing arrayed, and the flight of missiles about to begin, he
whose
crest
an ape, the son of Pandu, took up his
is
bo\v,
(20)
3T*r
seen; ^jft:
(the
now
;
the
vrwrgrq, <^5T
state
3K?l of)
^T having Dhritarashtra: ^q^^: =
sq-^f^q-^ni standing (in order)
&:
an
having
weapons, in the falling; the son of
sons
of
ape,
in
begun Vf^:
:
flag,
whose,
SUlsreTTffi
;
he;
= ^PSTrTf*!.
j^% 'STTTH
in
of
bow ^n*^ having taken up; :
And
spake
word
this
O
Hrishikesha,
to
Lord of
earth:
Arjuna said "
In the midst, between
chariot,
O
:
my
two armies, stay
(21)
Achyuta,
^T to
Hyishikesha;
3TT? said;
tin's;
the
*Tfrq%
=
rf^T
T^JT:
then
^ISRW sentence;
;
f
TfT
Lord;
earth,
Arjuna; ^^r'sr said; %?T^r: of the (two) armies; gfvr^f: both H^ in the middle; ^vf car ttHTO stop; %my; ;
(of)
;
Immutable.
I
That battle,
war
I
with
may whom
R^
behold these standing, longing for
must
I
strive
in
this
out-breaking (22)
;
while; SFTRlr
IT^
wf %
standing; gether;
II
%
:
to
fftfHt see
these;
desire,
fight,
with
whom;
ff^f
;
3T? I
ttmsl
;
zftMf^T-
whose, they; 3?^-
by
be fought 3?ff^ in this; war, in the uprising.
3ftfiftp
;
me;
^r? to-
II
(
)
And fight,
gaze on those here gathered together, ready to desirous of pleasing in battle the evil-minded son
of Dhritarashti-a.
who
;
tj% these
minded
;
3T^T
;
here
to
3^;
in
fight;
3TW
fight;
;
g^:
f^R2I
f^lf^Rihf?:
see; 3T? I;
gathered
?r*rTrrrTr:
;
the sou of Dhritarashtra
of
>*nforg*l
(23)
these going
SfT^TRRt
ZJ
together
;
(of the) evil-
N^ff^:
of
the
pleasure, desirous to do.
IR Sanjaya said
n
:
Hrihikesha, O having stayed that best of chariots in the midst, between the two armies, (24]
Thus addressed by Gudakesha,
1
Bharata,
Srfi: r:
f:
of
middle;
the
(two) armies
W?R^f
chariots, the best. 1
Arjuna,
addressed
;
f^fr^: Hrisbikeslia
f^FT of sleep, by the lord ;
svrzfr:
having stayed;
(of)
mirf both ;
;
Bhai-ata
;
Jf^f
^fTrrr^=^Rf
in
;
the
?TT*T^ of
Over against Bhishma, Drona and " O Partha, behold of the world, said
the rulers
all
these
:
Kurus
gathered together." vfrsTjioriT^rr:
and rrri
(25)
= HfSff^q
^ jr^T^ ^ ^^^
Partha
of
urus
;
;
hehold
<^I
;
;
ff^ Jlfrf^
r%3f?T
the protector
of Bhishina,
g^^T of all ^f and; JTCff^f" %^T the earth, sees, such, (is) the earth, of tkem 3^T^ said qr*I
of Drona, and, in presence
= T?f
:
f?f
^^l
;
these
;
;
tfT^rrrq.
gathered
Then saw Partha standing fathers, teachers,
mother's
there uncles and grand-
brothers, cousins, sons
grandsons, comrades, rf^r
f^^
fathers;
3T*r
ir^r^
also;
fqrrrrTfR^
maternal uncles;
grandsons,
and (26)
there ;^PT^J- saw; f$cf9R(. standing
teachers;
;
thus.
;
TRr Partha;
grandfathers; ^T'T'l
hrofchers;
snsfft friends: rf^T too.
Fathers-in-law and
friends
also
in
both armies.
13
(
all
Seeing
)
Kaun-
these kinsmen, thus standing arrayed,
1
teya,
(27)
^U^ fathers-in-law r:
in
^f^t good-heails (two) armies; 5H^T ( ln ) both STH" ;
:
;
having seen
5Rr*T3
^f: lie;
;
Deeply moved
Seeing these, eager to fight, 1'iiy
'J'
one's
fiht
;
My quivers, 1
own,
limbs
and
The son
;
(l>y)
;
fail
my
;
ift also
;
rn3[
;.
these
;
all ;
and
:
said:
extreme ;
fjstir
standin
1J
ftlso
Kannteva; tf^!^
O
kinsmen,
f^q; this
people
^Tlf^?c
my
T^r
;
and
to pity, this uttered in sadness
Arjuna
sorrowing
:
^r
standin.
relatives; ar^f^Trfr
of
;
;
3^^
Krishna, arrayed
3W%: paid
Krishna
;
;
entered ST^ff:
(filled)
Aijuna
53?^ wishing
;
;
to
toether.
my mouth
hair stands
of Knntf. Arjuna,
is
on end,
parched,
my body (29)
14
(
fail
;
dries
my:
*W up
1Vl
v .
?
Tf^rm
^g;
:
)
limbs
slavering
5*3 month
;
<*f
:
and
-{ the hairs, excitement
^fa$ <$: =^r*rni. =$:
and
=^
;
:
body ; =q -nd
;
*R: iu Gandiva over
I
;
am
;
in
5tfr*
:
H
my hand, and my skin burns all slips not able to stand, and my mind is whirling, from
(30)
Gandiva
irfefcj sf
and
;
^
TOFfft (I)
^ and
:
am
H my
And foresee
also
I
;
able
;
Jjfp
;
;
&g%
slips
f^ni
:
<ntfSJ% burns
over
all
to stand
3T^qig
;
from hand
^
:
^fo
c?^ skin
;
not
vrandcrs
;
;
^
and
f^
like
;
;
;
niind.
see adverse omens,
O
Keshava. 1
Xor do
any advantage from slaying kinsmen
in
I
battle.
(30 fanrrnf'r causes (omens)
opposed; %^f^ (the good);
x
O
Keshava
Hi^ir^rm
;
;
ST f
and not
(I) foresee;
;
;
q^qrft (I) sc-c j HT^fcTn^ the better 'q and sjzj :
^K
:
having killed;
^sR^
kinsfolk; srrf% in battle. i
Aa
epithet explained by sonic as meaning: " 5fi?T by others n meaning: he
luxuriant hair.
the waters. 3T'
:
'
he
who
who
has fine or
sleeps.
5T?T,
iri
15
[
For
desire not victory,
I
nor pleasures
what
;
enjoyment, or even not
^
;
what
?f:
;
by (or
to us
f%
;
wi.li)
Those ments and donin
life
w
^r^T
;
^
ia *
life
for
;
to us,
O
Govinda, what
^2) ;
f^TO
victory
g^fT^
'
by
(or
Krishna
^sor
;
^ and
pleasures;
by (or with) kingdom
^TT
5
Krishna, nor kingdom
life?
crnot; *srand; ^[33 kingdom;
vincla
O
kingdom
is
(I) desire
<3ftfa
]
with)
;
trf%?
pleasures
;
Go-
;
^i or.
whose sake we desire kingdom, enjoy-
pleasures, they stand here and riches
whose
;
^rf sake;
^jtfi^ri (is)
in
battle,
desired;
if:
aban-
of us;
ingdom; ^T*Tf: enjoyments ?p?rnt pleasures; ^ and-; in battle ; those fH these ^rgr^rrr: are standing; life-hreaths c^ff having abandoned Vf^JJl^ riches; ;
^
;
;
;
;
and.
Teachers, fathers, sons,
as
wall
as
;
f^f
grandfathers,
16
(
)
mother's brothers, fathers-in-law, grandsons, and other relatives.
brothers-
in-law,
^TT^Rr: teachers
^
also
cles
;
;
and;
qr
fTrfr
;
fathers
jprf
;
sons
:
(^s <jm thus
;
;
grandfathers; JTnpr: maternal un-
f^rfTTfT-
fathers-in-law
*ST3T*r.
:
;
f'nTF
:
grandsons
:
3TCoTn brothers-
in-law; ^Nrtpf: relatives; rT^T too.
These
I
do not wish
Madhusfidana, even three worlds;
how
these; slaying
;
kill,
though myself
;
?*to e.
(i.
kill;
f^rfj? (I)
wish;
although they be slaying uie)
Madhusudana 37^ even; %f?r?^T^^^t - ifrHi^g ;
three world?, of
hov;
5
then
;
kingdom
I?r^%
slain,
O
sake of the kingship of the then for earth? (35)
sfnot;
BTFT although
to
for the
f^r*-
;
= *IfJT ^% :
of
?r?r:
q^^g^
^^^
cause (for the sake of )
;
of
{%
of earth, for the sake.
Slaying these sons of DhritarrtShtra, what pleasure can be ours, O Janardana ?- killing these desperadoes sin will but take hold of us. (36) 1
2 all
The slayer of Maclhu. a demon. " Destroyer of the people." Sbil Krishna
forms of
evil.
as the vrarrior
conquering
17
[
sin
also
IJ3"
;
^r^ may
pleasure;
sftf?T
killed
having
>?r^rgr^ sons
slain;
having
what;
:
^TTOZirj
(frff^ these
;
;
we
O
be hapoy,
we
93
;
to kill
relatives;
killed
;
;
would attach
kill
to us
Dbritarashtra
of
(we) be
may
;
;
;
srfqr
mm
these, with intelligence
even
;
TI they;
$?W*3xT
made; $tf hostility
;
er
2
= !W^
fault
and
;
%
<
II
overpowered by family, no (38) see
;
by greed, carried away, mind, whoso,
W& &*
(evil);
^
of a
q% these ^ not <T^tT ;
??srt^rr^
how; jpesj having Madhava.
ofitf
greed, see no guilt in the destruction crime in hostility to friends, if
may (37)
II
Although
j$im
;
(are) not; ar^p deserving, (ought); ^2ji|
^r*I
;
;
the sons of Dhritar-
kinsfolk; (^ indeed;
happy
^TWJ.
;
to us
desperadoes.
?
vjr^ugf^ the sons
^yf^
5f(5l^:
?r
3T^rfl
p
Janardana ;
how, killing our kinsmen,
Madhava
gf^rrl therefore;
own
for
;
of Dhritaraslitra;
be;
STFcTrfrfzi?!:
Therefore we should not htra, our relatives
]
of a family,
pnrffff
TTtf^H. crime.
by the destruction,
= PnrPfW ft?
of
friends,
in
18
[
]
n
a
Why should not we learn to turn away O Janardana, who see the evils in the
sin,
^
il
from such destruction
(39)
of a family?
how
be known; ST^rf*: by us; from sin T*TT?t (from) this R^f^5l to turn away = (as slil. 28) caused by the destruction of a family; us who see); 3Rr?f evil; JTT^rfln by the seeing (by cjf?j
;f
;
not
;
%Wl to
^
;
;
;
Janardana.
^
II
In the destruction of a family the immemorial famiin the perishing of traditions law-
1 ly traditions perish
;
lessness overcomes the whole family
c^ST[ = pTC3 perish;
FJW: ^f^S
immemorial
<&
the family;
overcomes
;
:
W' of the family, the duties;
vj^ in the (state of)
:
(40)
;
T5 of a family, in the destruction
53TO the whole
;
duty
:
^ being destroyed
ST^H' lawlessness
;
;
3TPT*rcft
3?T indeed.
Dharma
this i a wide word primarily meaning the essential nature of a thing; hence, the laws of its being, its duty; and it 1
;
includes religious rites righteousness.
appropriate to those laws
customs, aleo
[
19
1
:
Owing the
women
O
rupted,
8
11
1
il
O
predominance of lawlessness, Krishna, of the family become corrupt; women corto
there
Varhneya,
ariseth
caste-confusion;
(40 3TWfaHST?l= valence
;
$w*
of jjfa^? flsTT
women -arises
;
;
<JCT?|
STWW STfawl of
lawlessness, from pre-
R^cqft become wicked $Hife(q: in (the state of) women ^TOTT^ (being) wicked Varslmeya; Krishna
;
;
the family,
;
W^
;
^^^7^: = wfas 5T^:
of caste, confusion.
:
n
^ n
This confusion draggeth to hell the slayers of the family and the family for their ancestors fall, deprived of rice-balls and libations. (42) ;
T^rt (is) for hell <rj also ,fT5T%3^: confusion WTPl. of the slayers of the family, wrsftq of the family; *f and T?tm fall ftfT*: tlie ancestors r^ verily ^t of ;
;
;
these
^HN^f^^rf^'5I = sJffT KT^I :
Jost, of rice-balls,
;
;
',
;
;
and
"^
7f
^1 ^ ff>ir ^t %
of water, and, the rite, of
whom,
:
II
they.
II
30
[
these caste-confusing
By
]
-
misdeeds of the slayers and family
of the family, the everlasting caste customs customs are abolished. by
^1%:
sins;
(fef:
(by) these;
f^RT
rfg4RlJA& <*^ota ftlffvqnffe
slayers;
(43)
the family of caste, of the of
eoufusion, by the doers; Sc^rt[?f are destroyed;
HF%* Wft- of
t.he
custotu.s;
family,
The abode
customs
CHste, q'
and
of the
extinguished,
O
Thus have we
heard.
;
' ;
^rf^STrTP
ff^^f
5nf?i>CTr :
3TO
W=
=
of the
everlasting.
men whose
Janardana,
=
is
family customs are
everlastingly
in
hell.
(44
\
5?^T^^r frlt = ^^TsT: Ig^^^&lwr ?T destroyed, of the family, customs, of whom, they; ^gsgrarf of men; 3R[|?f O Janardana; ^c% in hell; f?RtW fixed; 313: dwelling: we ^ ave heard. f^T thus j
who
^rT
;
;
Alas! in committing a great sin are we engaged, we are endeavouring to kill our kindred from greed
of the pleasures of kingship. qSftf ft
alas
;
^?T alaa
prepared
;
;
H??l great
^^ we
;
(4^ ;
qjqr
sin
;
q^
to do
;
*!5<^l 9^^5TTH5T of kingdom.
21
[
of
by greed;
pleasure,
relatives
)
to
33
^IR*
kill;
own
(our)
S^ffiT uprisen.
:
n If the sons of
Dhritarahtra, \veapon-in-hand, should
slay me, unresisting, for me be the better. iff
if
5
me;
HT
the battle,
in
unarmed,
that would
(46)
aTJT^r^n*
without retaliation (unresis-
3T5I^ weaponless; ^TWWTq: =3TWrN Trf5l3 q^T^ weapons, in hands, whose, they q[TUgT: the eons of Dhritarashtra ^ot in the battle 553: may slay that ; ting);
;
;
fl
of
me
;
;
sflWrK better
:
;
vf^ would
^
be.
m;
^
HHT^TO: n Sanjaya
Having thus spoken on
said
n
:
the battle-field,
Arjuna
sank down on the seat of the chariot, casting' away his bow and arrow, his mind overborne by grief. (47) ^r5T3: Sarjjaya; 3?TPT said
:
q^ thus
3T^T: Arjuna: ^"f in the battle the chariot, in the seat ^rqrf%^ ;
:
having cast away
;
?rerc
;
^^?^r having said,
SW
cqtTOt-WTO
= 3fc<Jr ^? with
sank the
down
;
of
f%O5?l
anow, together
;
22
[
]
w sorrow,
Thus
agitated,
in the
the
mind, whose, he
*.
by
;
Upanishats of the glorious Bhagavad-GitS, the science of the scripture of Yoga, the dialogue between
ETERNAL,
Shri Krishna and Arjuna, the
first
discourse, entitled
:
THE YOGA OF THE DESPONDENCY OF ARJUNA. ift*T.a*Nl*ndr!| in the blessed Bhagavad-Gitas ; ffa thus OTPTO?fi in the Upanishats agJI^Sira^SgW H^jraf of the ETERNAL, in the science; qpTSTrir = JJfnr^ ^11% of Yoga, in ;
;
= ^^or^f ^ ^T^T the scripture 'sfffjsotr ^^^f? of Shri Krishna, and, of Arjuna, and, in the dialogue ;
f^Tf^rnJ the
Yoga
= ST^ffZJ R^T?CT ^TT :
sfR name
;
:
JfipT: first
:
of Arjuna, of despondency, ;
^2n"^
:
discourse.
SECOND DISCOURSE.
:
Sanjaya said
To him brimming words
ted
;
with
smarting these (l)
him
;
rftyr
thus
;
?>T3r
whose, him ;
;
restless
ff^T^rf (to
T^T^T spake
;
with pity
^
3T^J?fri^I^1=aT^fvT: tears, filled, and,
speech
with
despondent, Madhusudana spake
:
to
?j
n
?
:
thus with pity overcome,
eyes,
11
the)
^
STTftei. penetra-
;
^1^%
^
fB| q?n
?T:
(smarting), and, (two) eyes,
despondent
;
y^ this
;
Ttpgrs Madhusudana. i
The Blessed Lord
Whence hath perilous
Arjuna 3?rT:
in
this
dejection
said
:
befallen
thee in this
ignoble, heaven-closing, infamous,
strait, ?
O (2)
whence
;
difficulty:
*fT
thee
-
;
srg<TRtr?Pr
<ft
3HH5I. dejection
happened;
;
ff this
;
3J?* by non-Aryans, rejoiced in unheaveuly (not leading to Svarga) *f:
^pf
inaking
(
practised
)
;
un-fame-
ST^ftnNftil,
;
Arjuna.
^ H not to impotence,
Yield befit
thee.
Shake
up,
Parantapa
Stand
5^3[ His
to
!
doth not
it
faint-heartedness
paltry
!
(3)
:
fff
not;
q[
not;
(pleonastic
fft
particle,;
this; ^fti
q-?iq[
in tliee
;
g? mean: ffq^M^^S?^^
fitting:
heart, weakness
this
Partha
!
weakness; O Partha
go: Tr^"
TTTOT is
off
O
^f^^f having abandoned
;
;
?f%r^ of the 3frT9 stand up ;
T^T^rT^nT others (foes) consumes (he who).
II
Arjuna said
How,
O
reverence,
O
II
:
attack Bhishma and MadhusQdana, Drona with arrows in battle ? they who are worthy of
^fir
Drona arrows
how =q
;
;
shall
:
I
slayer of foes.
(4)
>frTq[ Bhisliraa
and
;
shall
3Tf
I
;
55f^ ia battle
Madhusudana
*T*J*J$?T
nrlran^rm
;
I
attack
;
;
5^fvr:
;
gtzj
with
the deserving (two)
of worship,
enemies,
:
^rf^?T = ^f'ITTl 'S^T
of
slayer.
f|
H
||
II
'
Better in this world to eat even
than
to
slay these
our
Gurus,
most noble
well-wishers,
1
the beggars crust, Gurus. Slaying these
should
I
of blood-
taste
besprinkled feasts. e
(5)
Gurus
3T?5^r not
;
having slain t,
them
;
HRP better
here: r5T%
in
^1^5
;
world
to eat
;
:
mrr^
sj^^ Gurus foods:
;
ff liere;(T^ also
;
^nirr'^n? = ^wr
;
:
^rfqr
even
;
5^
3T^RP3L= *& *&*-
ZJr^fRT ?Tn^ wealth (or g-ood),(t.liey) desire, thus,
deed
indeed
f?
splendour, whose,
^f^*I alms
??^f having slain;
;
;
them
5
;
in-
g^ffl I should eat Jiff^rq:
with
;
blood,
stained.
who wealth; or 3^?f (jpr 3T?|
= ff ^) SRR^RT
they
who
desire
covet
(my) artha
i.e.
good or welfare; another reading ie ^f?^Ffr' irft= (^nfo ^r*T rTWT?l) from greed of wealth. More often translated, " greedy of wealth ." but the word is used elsewhere for well-wisher, and this term is more in accordance with the :
tone of Arjuna's remarks.
:
26
(
]
jf^TT
sw sTRmgr:
n *ui
Nor know I which for us be the better, that weconquer them or they conquer us these, whom having slain we should not care to live, even these arrayed against us, the sons of Dhritarashtra. not
5T
which
;
^r
and
;
^^
this
;
f%?T:
(6)
know
(we)
:
that r(ta: more important Ztff should conquer qff if ?j or ^: us even ?c^r having (they) should conquer qfij whom alain ^ not nrifrf^^r*?: (we) wish to live % those ;-
3TapT
;
?p for us
;
;
(we)
;
;
;
;
;
;
3T^R?Tfrr
;
;
^
;
;
:
;
(are) standing
:
J?gi|r
in
face
;
t?r*rgT:
sons of
Dhritai'ashtra.
My faintness
heart ;
my
is
mind
weighed down is
with the vice
confused as to duty.
which may be the better
that
tell
me
I
or
ask thee
decisively.
I
am
thy disciple, suppliant to Thee
by the
of commiseration,
^STR in
(as
better
that
( I )
ask
to)
duty,
^f of (to)
;
teach
Hfl.
;
me
rne
;
whose,
ffffr?f :
to thee
he
;
decisively
f$Il disciple
;
^\
;
Wnrjr^n =
confused,
be
^q; may
:
;
;
(7)
nature, whose, he
fault, attacked,
^f thee
:
teach me.
;
W ^5 % ^ which ;
% of
;
3Tf I
;
:
sn^Pi suppliant.
;
n
ir<^ For
;
aff speak thee
;
it would drive away this anguish up my senses, if I should attain unrivalled monarchy on earth, or even the sovereignty of the I
see not that
that withers
Shining Ones. srff
away; of
my
not
^
;
(8)
jrregrr'S ( T )
that
senses
;
;
see
tftqm grief;
^
IT^r1
;
**
mY
:
STTI^F^
^^I^^l
having obtained
drier-up ;
^V
;
in the earth
feT5Ti unrivalled rr^f kingdom gUl!IPt of the Suras even *a( and STTl'tfrttra. lordship. ;
;
;
;
;
;
STft
28
[
]
Sarijaya said
:
Gudakesha, conqueror of his foes, having thus ad" I will not Hrishikesha, and said to Govinda,
dressed fight
became
!"
^ thus; 3TT%?T
silent.
3^cff having spoken
Gudakesha;
:
(9) :
|^t%^r destroyer of
7CrI<j:
to
Hrishikesha
;
not
;
foes;
T
qrrTO (I) will fight; ff% thus; Ttrrf^ to Govinda; having said -rjsjjff silent *(?$$ became; ? (particle). ;
;
n
Then Hrishikesha,
smiling, as
spake these words, in the midst
it
3 o
O
were
of the two
H
Bharata,
armies, to
him, despondent. 31^ to him;
smiling
;
as
f^
(two) armies;
despondent
;
(10)
^n* it
were
SW:
|f this
said
*W^
:
Hrishikesha:
Bhai'ata
rn;?T
both; 3^T: word.
(of) ;
;
>
^^
hi the
;
%^5Etr:
middle;
I
ID
Iff^ of
the
The
Thou
Blessed Lord said
:
grievest for those that should not 1
yet speakest words of wisdom. neither for the living nor for the dead.
for,
^^fr^ni. unbewailable
thou; Jfi?PW*.= JT5Trar
of wisdora,
*Cr?T1
:
be grieved wise
grieve
(n) hast
1
ar^^ff ^:
;
The
bewailed
words;
'Of
5%
;
and;
speakest; *TcTn33^ *T?Tn 3T3p=r: 2WT rIPiJ. gone, lifebreaths, whose, those arirlf^l. not, gone, life-breaths, whose, nofe and those ?f sf^fNnw grieve qitrrn the wise.
VTTq%
;
^
;
;
;
;
^R Nor
at
any time
verily
was
princes of men, nor verily
I
not, nor thou, nor these
we ever cease
shall
to
hereafter. ?T
not
not
;
also
5
from
indeed
was
=:3RRr
;
ff
not
;
lj^ also *l
not
Tft3R: ;
;
:
sr'f I
;
Sffg at
&p^ thou
;
the people, lords sna11 be
t
*8
any time
not
f ;
a11
?f
'>
;
5% these not ^r and ;
;
*&& we
5
;
;
3T3 :
body experienceth, in the body, and old age, so passeth he on to
the dweller in the
Words
!
T^l, after.
childhood, youth i
:
Srfaqrr: of
;
this (time)
As
be,
(12)
arrST 1*.
*Rrft<Tr:
q^
;
it
that sound wise but miss the deeper sense of wisdom;
30
[
another body
the
;
]
one grieveth not thereat.
steadfast
(13) ff?f
body so
&Wi
;
embodied
of the
:
childhood
:
3TTCT3.
as
**H
tllis
^
;
f
;
not
:
gflfff grieves.
119
The
contacts of matter,
and heat, pleasure and manent endure them ;
O
^
indeed
^
;
^T%at
bravely,
Kaunteya
and, give;
pain,
O
come and
:
go,
imper-
Bharata.
of the
^ ^ff?T 5T*^ co^f
^T 5:13
su
son of Kunti, giving cold
pain, they
Tt^rcTSlT^iTnrraT: wft:
3
in
:
;
;
;
n
qnfT youth 5HT old age rTOf *rw: of another body, the ob-
;
^r??rcim%: =1?!^^^ the firm ?nr there vjfa:
;
taining
>
(14)
matter,
the touches;
^l
^TRTr^l^^S^fr: *M3 ^ and lieat and pleasure, and, =*
>
.
thus ^rTTTnTrraT:
=TrW ^
STTfH:
^
ZT^T%, coming, and, going, and, whose, they; 3TR??ir: transiBharata. tory ; rTPl these ranTSTC^ bear (thou) HK?T ;
;
4
f|
The man whom
these torment not,
O
chief of
balanced in pain and pleasure, steadfast, he
is
men,
fitted
immortality.
whom
if
these
;
3^
;
for
(15)
indeed
f|
man
?f
;
=
;
not
J^f* SWIT
;
s?ttJHfTf
HW
of
torment
men,
;
q%
best
;
31
[
]
equal, pain
and whose
whom), him
(to
immortality
;
cfic^^T
;
firm
*ftt
becomes
W
:
he
and pleasure,
spj^ra
;
for
fit.
*ntt JTOlit T%fct
The
unreal hath no being
;
the real never ceaseth to
the truth about both hath been perceived by the seers of the Essence of things. (16)
be
;
^ "being
not
^
;
existent
;
3T*T?P
not
;
^^f:
;
the
of
3T*rn" :
two
of the
non-existent
non-being ;
;
STR" also
3TrT the end (the final truth)
3
;
is
^\
;
indeed
is
fa^Uf
;
f^f?%
;
*j?p
;
*m'.
;
of
the
(has been) seen
%H3P
of these
;
;
bj the truth-seeing.
Know THAT
to be indestructible
Nor can any work
is pervaded.
by
whom
all
imperishable One.
know
(thou)
;
been) spread
;
rishable is
;
itir^TO. ;
5
;
3R by whom
3T*H of this
able.
(i)
indestructible
BT^RnlT
this
the destruction of that
indeed
^
;
all
^ e destruction sf
not
;
^rfiTfJ
;
;
;
That
3
ft this
;
;
nffor
?f?r
(has
3Tqqfq of the impeanj-one
;
ZR&l
to do
;
<
3
These bodies of the embodied One, who and boundless, are kno\vn
is
Therefore
O
fight,
;
(18)
fT these
the everlasting; 3?Rf: (aie> said of
apj-^rfqqf:
:
;
iiidest.ructible
rT^TTft
therefore
:
\QI bodies
^rffRor: of the
the
immeasurable;
finite.
Bharata.
having end
9TrT^cT:
eternal,.
as
indestructible
\\
R3K3
;
3T^?T^
;
33^
figlit
of
embodied
(thou)
:
the
of ;
Bharata.
n i
He who thinketh he
q:
the two 8Tq this
is
he who
;
and
:
*qr
;
;
;
<ff
who
regardeth this as a slayer, and he slain, both of them are ignorant.
He
is
slayeth not, nor
he who
%n
those
?Rr kills
he q^t
|pr ;
^
;
?f
slain. tin's
this
;
not
;
not
;
;
(19)
knows
;
*li% thinks
;
"%n?T
fa^rsftrp
(two)
f?*frT is killed.
q:
^TIT slayer
;
^?f^ slain
^HT
know
;
T
;
not
;
33
[
He
]
not born, nor doth he die
nor having been, he any more to be unborn, perpetual, eternal and ancient, he is not slain when the body is slaughis
ceaseth
:
;
tered.
not
ff
time
;
31 or
;
^ ?T
Sfr^rT killed
:
;
5fra%
;
not not
is
born
ar<^ this
;
eternal
;
3TJ[
f5R%
>jc^r
;
y$$: (any)
;
;
more
this
;
Who
^r or
;
having been ?T5T unborn
*[tfu\
:
ancient
srftc in
;
(20) *fffffl at any
;
;
:
;
^HJTffi (in) being killed
:
dies
;
;
will be
*rf%?rr
^
not
;
??3%
is
body.
MR 3 ii
**&
knovveth him indestructible, perpetual, unborn, man slay, O Partha, or
undiminishing, how can that cause to be slain?
^ knows who how
;
Rt^: perpetual;
;
Ipf
;
*f:
;
this
(21)
arf^TrfaFT indestructible ;
?T3T
unborn
he ( that ) <j^: causes to be slain ;
;
T5W
;
man
;
;
<m?
^f?r kills
;
fsf^j
perpetual
undiminishing
O
Partha
3TO
;
ZR
;
;
3:
ZfW
whom
;
whom.
^TTTTIFT
As
a man, casting off worn-out garments, taketh 3
new
34
[
1
ones, so the dweller in the body, casting off worn-out bodies, entereth into others that are new. ^ratf*T
cast
away
others
new
;
rT?n so
;
bodies
(22)
qtrr as; ftfra
;
;
^: a man
;
gw?T
goes
having
3TT*n%
;
cast
f^fTI having
;
to others
ar^nf^
;
worn-out
n^TRT takes
;
^TCftfPI
>
worn-out
^farff^f
new
garments ^^rf%
sftofrPr
;
away
^fr the embodied (one).
;
Weapons
him
cleave
not, nor fire burneth him,
waters wet him, nor wind drieth him away. sf
^
not
this
;
this
ijqf
;
;
fff% burns
wet
^rn?:
;
fejfrf cleave ;
TT^5F: fire
waters
;
^
not
^TWfftl
;
;
;
?T
not
weapons "of and
:
;
AU^ld
Uncleavable
dries
;
3T^ this
and :
;
;
^
not
q^T this
uncleavable
away
;
;
IK ^11
(24)
:
;
T?rW:
incombustible
3T^If^: undryable
:
ir^ also
R5^: perpetual ^fop =^^*T3[ Trf: into all, gone ST^oT: immovable s^^ this ^rrrT 1!: ancient. ;
;
;
perpetual, all-pervasive,-
s^f this
3T^ir unwettable
stable
;
in^rf: wind.
immovable, ancient,
ST^SSP
:
he, incombustible he, and indeed neither
to be wetted nor dried stable,
nor (23)
:
^
;
?Tf FT? (to)
;
;
;
;
;
;
35
[
]
Unmanifest, unthinkable, immutable, he is called knowing him as such, thou shouldst not
;
therefore grieve.
(25) 3T33RJ5 unmanifest this
;
;
srg this
3Tft^ra: immutable
therefore
;
q^ thus
;
;
3Tf%?3
grq this
;
;
:
inconceivable
&eifo
f%rt^ having known
;
is
called
qr?f
this
;
;
;
3TZJ
?rwq[ 5f not
;
to grieve ;3Tf[% (thou) oughtest.
Or if thou thinkest of him as being constantly born and constantly dying, even then, O mighty-armed, thou shouldst not grieve.
now
3T*T
;
^
and
;
(26) qjj this
;
R^^rer = R^(
5THT constantly,
born; fosQ perpetually; ^r or; nyvRf (thou) thinkest; sgrT^dead <$ thou *T?rwrfT = H?r?Hr arr^ arfa also rftfT so (?t) great ;
;
(two)
grieve
;
;
arms, whose, (0 thou) :
3Tff% (thou) oughtost.
T|
;
^
not;
^
^^
this; ^frF^^I,
to
36
[
For for the
dead
]
death for the born, and certain is birth therefore over the inevitable thou shouldst
certain ;
is
not grieve.
(27)
STCrf^ of the
V?
certain
therefore ?t thou
;
:
:
born
;
f| indeed
t5fI birth
3TTf*f I**
(
m
^^j
;
)
a^: certain
;
inevitable
sflf^gij to grieve
;
dead
of tbe
BT^f in
;
;
;
^3:
^
and
matter
;
death
T
not
3T?i% (thou) otightest.
^TcTTH cT^T
Beings are unmanifest their
midmost
they
in dissolution.
state,
O
^T
'r^fT
|R<
II
their origin, manifest in
in
Bharata, unmanifest likewise are
What room
then
for
lamentation
?
(28)
^Tf whose, they; manifest,
^rR
middle, whose,
R^fR = 3T5ZITK R^T they
;
^
beings
also
:
5
rT^r
!
;
%
unmanifest,
53rriRJT^f
they
;
beginning,
R = *vifi ^q
*T|T?I
Bharata
^qr rTFR ;
3jqr ?TrR unmanifest, destruction,
there
:
^r what
;
TPf^Rr
:
*W\<1
;
ST^^Fwhose,
lamentation.
:
37
[
1
As marvellous one regardeth him as marvellous another speaketh thereof; as marvellous another heareth ;
having
thereof; yet
none indeed
heard,
understand-
eth.
(29)
3Tr^5^
as wonderful
sees
cr^rW
;
3TI^zfa<l as woriderf al
5fii%<l
;
some one
;
^
^vf
also speaks ?r?jT so ; ^T and 3T?2T. another arr^si^ 8LS wonderful ^f and this srfST 3T?q: another sjofffW hears ;f?^T having heard this
;
^ff?T
;
;
;
;
even
;
;
;
;
ipr this
;
"%?
;
;
^
;
knows
;
f
not
^
;
and
;
^
also
;
anyone.
This dweller in the body of everyone is ever invulnerable, O Bharata; therefore thou shouldst not grieve for
creature.
any
(30)
%^T the embodied this
;
f? in the body
therefore
;
frcJi
;
;
^^ff^T (for) all
to grieve
;
;
;
of all
^Jfrrfa'
;
Bharata
v^rT
creatures
;
T
not
;
;
;
aril
rl^rfl
cf thou;
3T?r^ (thoa) shouldst.
Further, looking to
not tremble
always
g^?i
3Tf c?j: invulnerable
;
for there
thine is
own
duty, thou
shouldst
nothing more welcome to a
Kshattriya than righteous war.
(31)
38
[
,
seen;
not;
rf
duty; arfr also .*** and
to tremble; 3T?f
f^PT^*
>?Tfq; (than) righteous
better;
]
indeed
f|
;
:
oughtest
the Kshattriya
$Tnf3*3 of
ST^fl other;
sr^l having
than war
3^{i?l
;
;
(thou)
;
;
Jf
%^: not
;
is.
O
the Kshattriyrs,
Happy a
Partha,
who
obtain such
unsought as an open door to heaven.
fight, offered
(32)
chance
by
door
of heaven,
kshattriyas battle
f^H
;
;
^ and
;
;
^4
^qar happened ^TfnCW = 5f??r^! happy STTrf ^ opened ;
;
;
Partha
;
f5*T%
obtain
;
;
like this.
TT% But
if
thou wilt not carry on this righteous warfare,
then, casting
away
thou wilt incur
now;
3Ttr
thine
own duty and
thine honour,
sin.
%fj[
(33)
cfw thou;
if;
fifff
this; Vft% righteous;
^qpT battle ^ not gn?S3l[ (thou) wilt do rfrf then ^qJ| own duty gRTfrT** fame 5f and ; ^cfr having thrown away ; ;
:
;
;
S
;
my sin
;
;
?rfrc^ff^ (thou) wilt obtain.
;
39
[
]
II
Men
^ 8
II
recount
thy perpetual dishonor, and, to one highly esteemed, dishonor exceedeth death. (34) will
dishonor
=^r
;
relate
;
and
% thy and
of the
honored
death
3TJ%rc=53f% exceeds.
;
The
'qr
;
also
STFT
;
^JnTrfr
;
creatures
;
3T53RTW undiminishing; *T*m?tTTO
;
dishonor
^T^ffr*?:
;
;
J^urr^ than
great car-warriors will think thee fled from the and thou that wast highly thought of
battle from fear,
by them,
wilt be lightly held.
from fear will think zrej of
whom
;
;
^ and
having been
;
;
&(
?U^r%
battle
;
ar^ withdrawn
;
HSK^T the great car-warriors much JTrj: thought (of); thou
c^T thee
;
(35)
mtfH from the
;
;
;
^
wilt go
Many unseemly words
;
;
PJT^TW^ to lightness.
will
enemies, slandering thy strength than that?
be ;
spoken by thine what more painful
40
[
]
to be spoken, words; =s(
and
many
;
friends
:
slandering
;
more painful
that;
;
Slain, thou wilt obtain
enjoy the earth
;
will say
^rf^Rr
;
<ff
5
re thy
;
grffrTr non-
;
power
thy indeed ;
fgfjJT
;
heaven
;
;
?ra
frp
O
son of Kunti,
enjoy
(37)
3T or;
slain;
*T?fl tne earth
;
:
rf^*TTfj[
;
^f or
therefore
Kaunteya; >^\l\ for battle made, decision, by whom, he.
T:
wilt
(thou)
SiiC^Tra'
nn^r having conquered
;
obtain;
;
^frTW stand up
:
having made; 5rPTraTOT = r*nT:
loss,
and; 3Tzrriftr=
and sf
;
not
rfrf ;
:
then
^ thus
^^[^
;
;
ra=
for
frt sin
;
^T a7^r?[5
the
^^IH^I%
pain,
%
loss,
thus thou
;
and
*T 3T^P?:
battle
and
pain, gain
% = 5^ ^ I ^ ^T pleasure, and,
fjc^r
;
;
Taking as equal pleasure and
:
^if
*Tr$3WT (thou) wilt
:
victory and defeat, gird thee for the battle shalt not incur sin. ?psr^
than
victorious, thou wilt
therefore stand up,
resolute to fight
heaven
:
what.
(38) ;
^fjj
equal
^ gain,
;
and,
victory, and, defeat,
555^ join (thou) (thou) shalt obtain. ;
;
This teaching set forth to thee
is
in
accordance with
hear it now according to the Yoga, Sahkhya imbued with which teaching, O Partha, thou shalt cast the
;
away
the bonds of action.
irqr this
;
%
of (to) thee
(39) 3TPTf|?Tr (is) declared
;
;
3TC3
in
f i^f: knowledge qm in the Yoga g indeed fHT this ^TT with knowledge ^rff: joined z&n with *joj hear Partha ^sr^ = 3R*fa: tW of karma, the bond; which <TT*T SAnkhya
;
;
;
;
;
;
;
;
;
;
(thou) shalt cast away.
In this there
Even a
from great
fear.
ifnot;
ff
destraction
^?T;
very
protects
1
;
little
if^f:
Dharma.
loss of effort, nor
of
little
this
is
there trans-
knowledge
l
protects (40)
here:
3Trf>T is
;
no
is
gression.
;
;
3Tn=T3IT?Tr*r:
!?c^f R: transgression
3?f^
(from)
=3Tf*n*JT*g ^TO: of effort,
even
orreat
;
;
3TTO of this
;
;
^ not
;
vpr^l duty
VTTT^ from fear.
;
42
[
The determinate reason the
]
but one-pointed,
is
O joy
of
Kurus many-branched and endless are the thoughts ;
of the irresolute.
(41)
m determination, soul,
3TKTr v&Wwhose, she
;
?T?^ of the
Kurus,
gfe: thought
;
ir^r
rejoicer
many, branches, whose, those
one
;
f 5 here
^f ?imr - ^f^
;
;
ff
indeed
;
;
:
3T^?fr
:
endless
;
and; g^q: thoughts; ais^^gTR^r^ of the irresolute.
Flowery speech
is
uttered
O
the letter of the Vedas,
naught but
by the
foolish, rejoicing in "
Partha, saying:
2tt* which; fJTT this;
^^\
flowery; ft^ speech; :
%fqfr^:! Tr:
mq
= tf^
the Veda, in the word, rejoicing PArtha other 3T|?iFr is fRT thus ^rf?^: saying. .
With
;
desire for
is
(42)
ntter; 3TT^TfRT: the un-wise;
;
There
this."
;
^
^f?
not
;
;
l
self,
with heaven for goal, they
offer birth as the fruit of action,
and prescribe many and
Those whose very self is desire, Raima, and who therefore act with a view to win heaven and also rebirth to wealth and rank. l
43
[
various ceremonies
]
the attainment of pleasure and
[for
lordship.
s,^\
%
T
desire, son], whose, they
heaven,
highest, (f^) n^rf?f
alone, of action,
^r*T = in
f^j?rrori
which,
fruit, (asj gives, that
f^TTn
that;
Sfg^r:
1*31
%Tp^Tr% =
?Tf
?ff
(which)
^J^
^
to pleasure
and
;
;
they;
(re) birth,
;
of actions, varieties,
*frT? 3
enjoyment, and, of sovereignty, and, the gaining (for the sake of).
For them who cling
whose,
^ jrrrt
lordship,
many, TI%
of
towards
whose
minds are captivated by such teaching, is not designed 1 this determinate Reason, on contemplation steadily bent. (44) *Tf*T3fter?Ef 'TT
= *TPt ^
?^ ^ Wt -fKM
in lordship, and, of the attached 1
The following
is
offered as
rT^by
;
r
in
enjoyment, and,
that; 3TTfrT%rT?rrw
an alternative translation
=
of shlokas 42,
43,44.
" The flowery speech that the unwise word
of
the Veda, saying there
is
utter,
nothing
O
P&rtha, clinging to the ensouled by selfish
else,
desire and longing after heaven (the flowery speech) that offereth only rebirth as the (ultimate) fruit of action, and is full of (recommendations to ) various rites for the sake of (gaining) enjoyments and sovereignty, the thought of those who are misled by that (speech) and cling to
pleasures and lordship, not being inspired with resolution, in concentration."
is
not engaged
44
[
]
dragged away, mind, whose, of them
Samadhi
;
sf
determinate (see 41) not ; f%vjra% is fixed.
The Vedas above
these
deal with the three attributes; 1
O
three attributes,
possessions,
%?Jl7 atf%<T2tP
2
careless of
three
attributes,
of the SELF.
=%5=^ fra
subject-matter, whose, they;
:
(45)
^TT
"%^T:
%
the
(the)
out the three attributes; *T? be;
Vedas
constantly,
in
;
fMilpzi: with-
Arjuna;
3T%T
without the pairs (of opposites); frcTO?rer ff%
be thou
beyond the
Arjuna;
pairs of opposites, ever steadfast in purity, full
:
= R3*
sattva, (who; dwells, thus
*=T?>
;
HW
^
T STflrT %T: %W- *** *(. not, is, earning, maintaining, and, whose, he: 3TR*TWR^ f nil of the Self.
All the
mana, as
Vedas are is
a tank
a
place
covered
all
over with (46)
Gu$as =
or purity
and,
as useful to an enlightened Brahin
water. 1
;
Rf: thought; ^Jjr^T in
;
;
forms of energy. They are Sattva, rhythm Rajas, activity or passion Tamas, inertia or darkness.
2 Sattva.
attributes, or
;
45
[
much;
]
use; Sf<TFT in a small pool; fllrT^f% (in the state of a place
asrtf:
everywhere; %<-g^|^% = %c^ being) flooded, (in, i. e., with) water
>%5
all;
in the
Vedas
;
;
rJTCT^ so
much
^
;
(in)
aTgTTTO of the Brahmana;
(of) learned.
TT *
*v
"^
IT
Thy fruits
;
business
so
let
is
with the action only, never with its fruit of action be thy motive, nor
not the
be thou to inaction attached. the action
^fiff&T in
not
in
JT^
;
^pf ?Wfg'-=^ <
whose, he
>J:
;
(there) be
;
;
^
the fruits T:
be
^ ;
Jtf
ar^for
;
only
(47) ;
3Tf^FTrc : right
;
^TfTSR at any time
%
thee
W
;
m
;
not
;
^zi *T of action, fruit, motive, not % thy ; ^fT: attachment 3T?g let
l3-'
;
;
in inaction.
\
Perform action,
O
Dhananjaya,
dwelling in union and balanced
with the divine, renouncing attachments,
evenly
in
success
and
failure:
equilibrium
is
called
(4 8 )
yoga. 3nT*TT yoga-seated
attachment; ]aya
;
*P5,
perform
;
wfif&t
actions
r?R^T having abandoned; *reiT3
^jRRRT: = f?T^t
^ WTWT T
;
^Tt
Dbanaii-
iu success, and, in non-
46 and
success,
equality
O
;
the same
^pf:
;
%*r: yoga
;
3^1%
;
]
v^\
having become
;
is called.
Far lower than the Yoga of Discrimination is action, Take thou refuge in the Pure Reason
Dhananjay.i.
pitiable are they
;
who work
for fruit.
(49)
^C<JT by far; ff indeed; 3T?rC inferior; faction; ff^fqfim; = 5^: qrirn^of discrimination, than the yoga; VRH^ O
Dhananjaya ^^f ;
in (the)
Pure Reason;
seek; ^Ttui: pitiable; <w|?Hr:
=
^
fftvf
?g:
refuge
^t ^
;
fruit,
3Tr^^^, motive,
whose, they.
H
II
United to the Pure Reason, one abandoneth here both good and evil deeds, therefore cleave thou to yoga; yoga
is skill
in action.
(50)
I[^3^;:=f3ir5^j: with knowledge, endowed; 5f?rm (he) throws away ff here 3H both SJfirT^!;^ = g^rf ^ ;
good deed, and,
for
(to) yoga;
in actions
;
;
;
^
evil deed,
55^^
^RHTW
and
?l?Rrl therefore; be united, (prepare); 3UT: yoga; ;
skill.
f| :
ql[
?T5?fT^q
It
H
^
II
47
[
]
The fruit
Sages, united to the Pure Reason, renounce the which action yieldeth, and, liberated from the bonds
of birth, they go to the blissful
3ff^ action-born f|
indeed
;
;
f fa^-rhl
<W the fruit c^c^f ^FWfrRl^T: = ;
:
seat.
having abandoned
HW
the wise; from the bondage, freed
<rf
;
(51)
united to Buddhi (see 50)
3J
V
1T<1
the abode
;
;
JRn^Jp
f%R&?CT: of birth, ;
T^|<t go
;
painless.
*RTTT%
When
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. z^T
when;
%
thy;
^f^fifsm
mind ; fTf: (thou) shalt go ;
the confusion *Trirr%
(what) should be heard and.
;
(52)
= *u?^
of
tffa&!
sgnfaK'wif^ will cross
f5|^ to indifference
;
;
delusion, rTff
^rR?l of (what) has been heard
;
II
When
thy mind, bewildered
stand immovable,
*^ en
>?r^E?l^l
fixed
thou attain unto yoga. '
in
by
;
H^
the Shruti,
;
of *r
II
shall
contemplation, then shalt (53)
KJTr%T5n by scripture-texts, distract-
(
ed
^
;
able
;
thy ^pn^r in Samadhi ;
then
rf^T
when
s^r
;
^Tnt to
yoga
48
]
*qrlf?r shall staud
;
sr^FJr
;
unmoved
;
RVJT immov-
;
Pure Reason
jrf^f:
;
ST^n^f^T (thou) shalt attain.
;
T%
:
v
Arjuna
What
is
said:
mark of him who is O Keshava
the
stable-minded
talk,
fWrTT^TTO = R^TrTF his;
^Fir
seated;
what;
%?r^
TW
s^TF
a
rTTO steady, intelligence,
definition; ^nTrf^???^
;
STTSfhT
= of
whose,
the Saraadhi-
;
may
The
When
IW
sit,
?
Keshava; fl^rf^r: = R^rff *ff: ^^ 5f: fixed, r% what !T>TT^Rr may (he) speak f%
mind, whose, he
what (how); what (how).
how doth he
stable of mind,
how doth the how walk ? (54)
steadfast in contemplation,
(he) sit
;
;
5T%?r
may
Blessed Lord said
man abandoneth, O
walk; f%
:
Partha,
of the heart, and is satisfied in the then is he called stable in mind.
(he)
all
the desires
SELF by
the SELF, (55)
49
[
throws away
e)
O
7PT
all;
the Self
3Tf?*TfH in tied is
Parfcha
f*qrTW
;
when
3[fr
^ftti; desires
;
:
;
^ only
3Trc*mr
:
the mind, gone;
to
*T%TrTR;='?^ Trff^
;
by the
mind (see 54)
steadfast, in
:
;
]
;
<ffr
Self
then
;
;
5^: satis3=53^ (he)
called.
H
He whose mind
free
is
from anxiety arnid pains,
different
amid pleasures, loosed from passion,
anger, he
is
called a sage of stable mind.
<*:%* in pains
W
*R: 3**!
(56) not agitated,
ff:
;
5^5
:
:
;
^ ^TW
*T5[
= T Sff?t
he in pleasures; f%Trf^? =f%T?ir ?<J?r gone, desire, whose, he 3t?T*rTvrasfiN: = ^Irf: ^T ***
niiud, whose,
z&Q
3T3ffJT*Rr:
;
in-
and
fear
:
^f
^^
and whose, he (he)
is
;
?T :
n oue
>
desire,
and,
steady-minded
f??jfivfr :
fear, and,
(s^ee
54):
anger,
0^:
s
^g e
called.
He who on every side is without attachments, whatever hap of fair and foul, who neither likes nor dislikes, of such a one the understanding is well-poised. (57) q:
that
;
he who; ?ffj
gf^
everywhere; a^WSTf: mi-attached
having obtained sf not pleasant, and, unpleasant, and
that (whatever)
U*T ^f 3TU*t ^T
4
;
sip^t
;
;
;
rTff
'
r
so
C
rejoices;
ligence
When,
not;
ff
qr%rir
;
is
hates
ffij
]
;
^3
him
of
;
jf^t the intel-
established.
again, as a tortoise draws in
on
sides
all
its
limbs, he withdraws his senses from the objects of sense,
then
his
is
understanding well-poised.
35T when: tortoise;
Sf%1jj
draws
limbs
arjfTffi
;
in
;
q-
(58)
and;
aril this
one;
$^like;3r?3P everywhere;
^:
fffjsirnjr
f f^tU^^S = f fy^fTr^ aT^f^: of the senses, from the objects ; ri^f of him ; sn^T the intelligence established.
the senses
;
;
NH^Idcf I
H^
(I
The
l objects of sense, but not the relish for them, turn away from an abstemious dweller in the body; and
even relish turneth away from him after the Supreme is
seen.
(59) the objects of sense
:
^f$sr: of
(of the) f oodless relish,
excepting
Supreme l
The
remains
;
;
^[
objects
;
^:
turn
RrR^t
turn
the embodied
relish
having seen
even desire
;
;
;
arn" even ffff
^%
;
;
away
?R^
of
him
;
qt the
turns away.
away when rejected, but still when the Supreme is seen.
is lost
;
^r^3T = ^^
desire for
them
O
son of Kunti, the excited senses of even a wise
man, though he be
impetuously carry away his
striving,
mind.
(60)
ZfrT^: of the endeavouring
O
Kannteya
the senses
;
;
g^TOl
man
of
;
ff indeed
;
arfqr
f^qffcgr: (of the)
;
STHrq?R (the) uptearing T^: the mind.
;
eveu
wise
5H33
;
;
f ffi carry away
;
impetuously;
f| Having I
his
them
restrained
supreme goal
him the understanding rrrfa
joined; goal,
them
should
9Tr*f[rT
whose, he
ff?B[rPT senses (is)
3^far
;
;
;
is
all
sit;
all,
of
sit
harmonised,
(61)
well-poised.
4^wj having
;
*re<T*:
q^T in control
?f^
he should
whose senses are mastered, of
for
;
him
;
;
restrained
1^ ^
=9Tt'TC ff indeed :
;
;
g*ff:
I, supreme ZRH of whom :
5?^ the intelligence
;
;
established.
Man, musing on the objects of
sense, conceireth
an
52
[
attachment to these
]
from attachment ariseth desire
;
from desire anger cometh forth EZHItT'
sensesj
;
3Ffr*n?|[
the
of
korn
is
3<T5fR*T
desire
(of the) a^f:
;
meditating; fifing. (on) objects (of the man <HT: attachment tjsr in them ; ;
*=fTTfl
;
from attachment
from desire
sfirsr:
;
anger
;
;
^fstrZKf arises
3T[>T3ira% is
From anger proceedeth delusion from memory from confused memory the ;
Reason
;
anger
HfHT
;
becomes
from delusion; ?ir^f^*n =??^: confusion
;
= f*&
?^[f?T^?iTrfI
^f?Tr?r:=l^':
of
;
memory,
'
;
;
;
sr<irofsr (
But the disciplined
self,
he
)
perishes.
moving among sense-objects
from attraction and repulsion mas-
\vith
senses
tered
by the SELF, goeth to Peace.
free
f%^*f:
(63,
delusion
^TT?J of memory, from confusion Reason, destruch'nu ^ ng^[5Tffl fron.
TF5T: of
destruction of Reason
?T'*?fi? :
;
^\Jj:
destruction of
from destruction of Reason he perishes. from,
;
produced.
delusion con-
;
fused
;
(62)
;
(64)
CfTfsrRs^: = T*TT ^Tf ^"1 ^T^S^: with ( from ) attraction, and. ( from ) i-uiml.-iim, and, (from) disjoined; ^J indeed ;
objects
(
of sense
)
;
f fg^j: with senses
:
^^ moving
53
[
< after led
)
;
3lT?fT*res[:'=3lT?*rT:
n>raT5JTr
;
= T^fa:
^&:
3TR*Tr
of the Self.
(
by
)
subdued,
*T:
2TC?1
3TfaT^lW
to peace,-
1
the control-
whose,
self,
attains.
|T: <TR!f
^H
II
II
In that Peace the extinction of
him
of him whose heart
for
;
all pains arisetli for peaceful the Reason soon
is
attaineth equilibrium. in
SRTT> (
of)
arises hi*
;
of pni'is
all.
in.leed
f|
settles
^"rT:
^?j
qaickly
is
no pure Reason
non-harmonised
how can
unpeaceful
T ;
not ff
;
not
^rf^gr is ;
peace
3T5u"rT^I of
;
nf
him
^qfsiras
;
whose,
peaceful, mind,
the Reason
is
T^
;
for the
=5T
non-harmonised, nor
there concentration
no peace, and
is
there be happiness
^f\rf :
and
?T
not;
:
;i.nd
*%
tation;
n ess.
-lj^
;
^Rjf:
;
without concentration there
led
?Tf2(
B^QTRT = *rfqr 5:*9PH
down.
There for the
=JTq?f BTF5J
;
-"fsfcrnciion
fff^:
;
q'gyT^'rr^'-
;
(65)
(the state of) peace;
:
Reason
3T*TR*l?T
:
for for
?
him the (66)
^T^rR^l of the uncontrolHFRF medi-
:
^TjTRfZlof the uucbtlt colled :
;
;
of the non-meditating; ?(fl%:
the nnpeaceful
;
553:
whence
;
?jiq
happi-
[
T
54
]
f| irqjafU
Such of the roving senses hurries
that
hurries
away
as the
mind
the
understanding, just as the gale a ship upon the waters. (67)
away
ff?2U aTT
which
;
3TC3 of
to,
yieldeth
of the senses; ff indeed; ^KHTI moving Zftj q^' the mind STgTShfraa' is conformed to rffj that ;
;
him ftfH
carries
;
the wind
^1^ the ship
;
;
;
:
away
f=? like
the intelligence 3tvrr% in the water.
si^rf
;
;
;
ff3
:
TfT^lff II
^<^
II
Therefore, O mighty-armed, whose senses are all completely restrained from the objects of sense, of him
the understanding
rTRTt therefore
is
:
well-poised.
q&l
of
whom
(68) *^raT?r
mighty-armed
^^:
(see 26); 3([foT
;
RTrfrarHT restrained; everywhere; $\ythe senses; fff^r^f^: (see 58) from the objects of
the senses
;
?T*a[
of
him
;
jfgr the intelligence
;
STKTfgrTr
( is )
for the
dis-
established.
R^TT
That which
is
the night of
all
beings,
55
[
]
ciplined man is the time of waking ; when other beings are waking, then is night for the Muni who seeth. 1 (69)
which;
SIT
of beings (
one
that
) ;
;
f?ror
^^
q&tt in which
;
frf^ri
^fo ^TrTPff = *nfqf
night;
in that
UTUT^ wakes tjfrem wake 1
;
;
;
;
night; <T?g?r.
the
( of
?f^jfr
*Tfrrnt
seeing
)
;
He
attaineth
into
Peace,
remaineth unmoved SrrrcfaFTI (ever)
^ unmoving,
3TC?I
?rpr.
of
he
) ;
waters
desires
;
^
( in )
(
;
objects of
to
afTrffrr%
)
;
who him
zjf ?j as
whom
;
(70)
?ff^ so
;
ITfrfSr
to the ocean
^55^ (in) ;
qRRT:
qf^df?r enter
;
obtains
desires flow as
with water but
3T=5n7JfR5 = 3T=^5Tr ;
l
||
desireth desires.
;
^
;
VSo
all
is filled
filled
status, whose,
^rfr^H peace of
not he being
Jrf^?ir% enter
whom
which
(of) all,
5^: of the muni.
II
rivers flow into the ocean,
^rTRi
the disciplined creatures
;
(
g%
;
objects all
;
5ET
^ not
desires, the desirer.
1 The Sage is awake to things over which the ordinary man sleeps, and the eyes of the Sage are open to truths shut out from the common vision, while rife rersS, that which is real for the masses is illusion for
the Sage.
56
[
Who
so forsaketh
from yearnings,
desires
all
selfless
]
and goeth onwards
and without egoism
free
he goeth
to Peace.
(71)
having thrown away -.
man; ^tfo goes; R:^f:
JHPJ.
\vithoiu-miue (ness
be
:
^ifnt to
This
^friT^ desires
;
peace
;
)
PKf^fK:
attained thereto none
death-hour,
is
IIH
who;
without-desire
wicaout-egoibm
is
O
son of Pritha.
Having
Who, even
bewildered.
*t
this
;
the
at
established therein, he goeth to the Nirvana
of the Eternal.
qm
;
^p
;
3TP^I-=<$'frT attains.
the Eternal state,
is
5^:
:
(72)
sTfgfr of
not; if^t this
of
:
f^q'R': sfarus
JfT^ having obtained
;
having sat
Brahman
(
been establmhed
)
the end, iu the time
;
s iu the glorious
gt^q^nl
*m
is
in this
%rf7 even
Bi-ahman, to Xirvdna o
qr?f
f%3fTfa
;
3T^f
;
;
;
O
Purtlia
confused ;
:
;
3T?rI^fr%
3glR^r
tJ
T*I
a?;$[% attains.
;
fl^iqts^r^: u
BHACrAVAD-GlTA the second discourse
YOGA BY THE SANKHYA.
entitled:
57
[
1
THIRD DISCOURSE.
3
II
said:
Arjuna If
to
be thought by thee that knowledge
it
me
enjoin on
tliee
;
q<fT
then
:
is
O
dost thou,
why
Janardana,
superior
Keshava,
this terrible action ?
superior; %f{
SSSttZRTf
rf?j
O
action,
thought f%*
;
gfJifor
)
on
in act
engagest
;
q[t
(
% ( by ) Janardana
:
in )
terrible
;
^ u
With these perplexing words Thou only confusest
^rf^^'T speech as
it
:
(
Sj-fs?
were
;
hnvinc: docided
;
I
therefore
may
with
reach bliss
intermixed
)
understand ing
my
T :
me
tell
;
rT?l
so
;
ZR by which obtain.
;
with
(
f^ as
q5^ ;
my
certainty the one
?
^r?3f%
;
HT
%^ O Keshava.
;
II
understanding way by which
)
of
;
:
I
(
than action
37*1 JJJ:
^g: knowledge 3RIFT
;
why
if
II
(
one
it
were
thou ;
)
;
\'
confusest
the
)
3I5ZR with
^f speak
$(q: better
2
;
;
good)
;
%q
58
I
The
Blessed Lord said
In this world there
O
one
sinless
Sahkhyas
;
one of
;
( in )
;
said
;
^rr^ih
tni's ;
ijqj
;
3H^
knowledge, by yoga
;
^rns^Rni yoga
;
winneth not freedom from action by abstaining nor by mere renunciation doth he rise
activity,
to perfection. T
ROT
sinless
action, by
;
Man
before said,
ffft^T twofold
;
by me
the Sankhyas the yogis.
from
I
yoga by knowledge, of the and that of yoga by action, of the Yogis. ( 3 )
formerly
jjcr
;
:
a twofold path, as
is
that of
:
r% in world belief
]
not
;
commencement obtains
:
(T^
;
only
r
(
^r^fJTTR
not
%f%
of
action?
;
3T5Trt*n^
inactivity
;
;
^
and
;
perfection
from
(
by
)
4
)
non-
3^: man
;
from
(
by
)
attains.
renunciation
:
59
(
Nor can anyone, even actionless
by the
for
;
qualities
for
an instant, remain really
everyone driven to action
is
helplessly
]
born of nature.
(
5 )
arfa even ^faff anyone ^m. a moment f^gf?T stands 3T^f4^ un-action-perform3Trg in reality 3T^5T: helpless gpf ing gjrl[% is made to do f| indeed
not
Jfff
;
;
;
;
;
action
;
*&
all
;
;
;
:
CTf5f%fr:
(
;
by
;
the nature-born
)
;
501:
quali-
ties.
Who sitteth, controlling the organs of action, but dwelling in his mind on the objects of the senses, that bewildered man is called a hypocrite. ( 6 ) ^RFqrfor = 3ifrni ff^rPT of actions, the organs $Wf who controlled zj: STF^T sits HT^rr by the mind f fj^F^lf^ the objects of the ?*re^ remembering ;
having
;
;
senses (see
;
;
j
ii.
58.)
mind, whose, he duct, whose, he
;
;
;
frT5re*Tr
R^r^TC: = ^f:
he
;
^^H
=
f%f?:
srr?n 3*3*1. confused,
mt^IT STr^nC-'
3W ^-
false, con-
is called.
II
^
But who, controlling the senses by the mind,
II
O
[
60
]
Arjuna, with the organs of action, without attachment,
performeth yoga by action
who
,
he
fff?^rf^r g R^TT having controlled Arpna ^f?5%: by the organ* 2j:
mind
O
indeed
l
;
:
;
;
:
yoga
ST^Ffi.
;
unattached
;
^: he
;
is
worthy.
the
senses
^Tr^T^"
;
commences
of action
:
7
I
*R*rr
by ;
)
the
3T3pT
karma -
37^*1*1.
f%f?TO% excels.
Perform thou right action, for action is superior to and, inactive, even the maintenance of thy
inaction,
body would not be
possible.
(
^
prescribed: 3pJ do.- ^rT action thou; better; f^ indeed; IT^iH'T! than inaction;
t :
:
^
^m
8
^itr^I^T^
and % thy TT^T of the body, pilgrimage 3TR even ; not sn?Tx?il?J[ ma .T succeed STSfRon from ( by ) inaction. ;
The world
is
bound by
the sake of sacrifice
O
for
;
1
that sake,
;
performed for from attach-
free
son of Kunti, perform thou action.
Karma- Yoga z. e..
unless
action,
of sacrifice,
Altar,
:
:
;
ment,
)
action:
is
(
from
)
(9)
for the sake of
the consecration of physical energy
;
ou the Divine
the using of one's organs of action simply in service, in
obedience to
Law
and Dnty.
6i
from
action ( tliaii ) otherwise ?p*r3r &fa: the 3T3 this; graahTT: =*fi$ anCT 3*3 3P action, bond, whose, it; rT?*T = 3*3 3T5>f of that, for the sake; 5ft action ;
;
world;
;
4r^3 O Kaunteya; gff?*fT: = g^: ^ifr 3f *' abandoned, attachment, by whom, he *T*TP^C perform. :
Having with
in
ye propagate; be ?T?3Sctt:
peoples said;
;
5T?
having
ran ft:
propagate (ye)
"With
Lord
said:
you the giver of
with
sacrifice,
emanated
Prajapati ;
emanation
of
this to
= 3*R ?j^r
mankind together "By this shall
ancient times emanated
sacrifice, the
;
together;
Off
;
ar%1 by
desires 1
formerly
this;
;
^: of
you
;
a^f%KZp^
sr?g let be desired, objecte, milks. tiq this
;
(
;
10) the
Sf5Tp
^r^f shall
;
ye the shining ones and may the nourish shining'ones you; thus nourishing one another, ye this nourish
shall reap the f^ff^ the
supremest good.
Gods
;
*rp^3?T
those; "OT'.Gods; >Tr?35 The cow
i
for
;
of ludra,
(
nourish
may
(
ye
)
;
nourish;
^HRf by 3:
this
!I ;
)
%
you
from which each could milk what he wished
hence the giver of desired objects.
62
[
]
each other; qrrrap nourishing; %*: good; ye
(
shall
)
*T%
t "
For, nourished
is
Them
out returning
f^Pl. desired
^T: the Gods
shall
^KT
;
;
(12)
enjoyments;
will
give
^q
1
:
(returned); thief l3 only
5r:
= 3fFT
^rTRt given
;
to
qr*i:
;
;
indeed; ^: to you
ff
2ntTHrr?rTr:
;
by them
%:
given
;
Ones
the Shining
sacrifice,
aught,
^TfTPSL
;
nourished
sacrifice,
having enjoys
by
on you the enjoyments you desire." A thief he who enjoyeth what is given by Them with-
bestow verily
the highest
<ft
obtain.
;
HlT^fr'-
;
by
STJTfnt not
these; ?j:who;
ijr^
he.
\\
ii
ii
The righteous, who eat the remains of the sacrifice, are freed from all sins but the impious, who dress food ;
for their
own
s^Tf^rerfa'T:
(who)
eat,
= g% those
:
they
sakes, they verily eat sin.
= 21^21
f%5:
^?f: the
;
f%ff?^%: by ( from)
5
indeed
:
srq
3^Rm^
good all,
evil
;
;
of
the
^% are
by (from) qrqr:
(13) sacrifice,
freed
cook; 8TrW^rrcaTr<t=TrcH ;I5 SFR^fl of the the) cause (sake).
^rfferi^rq-:
;
gsra enjoy
sins;
sinners
remains,
:
I
\vho
self,
:
from
;
%
TeffW (for
From
food creatures become; from rain
tion of food
the produc-
is
rain proceedeth from sacrifice
;
sacrifice
;
ariseth out of action;
from food from rain Zf^lTf^
;
*Tsrffi
become
sacrifice
VT^rra.
;
^rTFR creatures
;
of food,
3T5n=T*rf: =3T5TC*l SPT^T:
;
from
sacrifice
;
(14)
becomes
75^3:
;
rain
^ from
^FT?^: ==5R^tjr: ^^-. qw.
;
the production; ;
Zffi:
action, the
arising, whose, that.
U?HII
Know
Brahma action groweth, and the Imperishable cometh. Therefore the Eternal, the all-permeating, is ever present in sacrifice. thou that from
Brahman from
(IS) 3J| action;
BgHS? = sB(igv\
:
^^'
(the Vedas), arising, whose, that
SWC^S^^ 3 3^Crrl ^35^: arising, whose,
going
;
551 ( is )
that
^?J
f^f^f
^2JrT<l,
;
fHr2J
established.
rT?l
know
;
srgl
Brahma Brahma;
from the Imperishable,
rTCHT^ therefore
;
Brahman
;
from
;
constantly
^rgr ;
Zffi
everywherein
sacrifice
;
mi
n
He who
on earth doth not follow the wheel thus
volving, sinful of
O
thus
;
srefrTrT sec
2jm follows: f? whose, he
life,
;
turniug
not
wlieel
= trg-qg
sfysKnT:
ST- evil,
P in the sens-
3TTCR:
^r^ uselessly
;
16)
;
3*3
Iteiv; q: wl,
he rejoicing, whose,
es,
(
^ ;
re-
the senses, he,
in
son of Pritha, liveth in vain.
13
he
and rejoicing
life
Partha
;
;
^r:
;
But the man who rejoiceth in the SELF, with the and is content in the SELF, for him is satisfied,
SELF
verily there q:
who
;
is
3
Self, pleasure,
man
nothing to do. indeed
:
^ ouiy ^
whose, he by the Self,
iu the
;
Self
;
may be
:
satisfied
only
(work)
ted;
(i/ ;
u the
STR'TCft:
to
;
nnr\
:
^
d
V- flonn
:
;
;
g'g
:
?r
:
the
coufcen-
ot:
is.
For him there
is
no
interest in things
done
in this
nor any in things not done, nor doth any object
world,
of his depend on any being. ?T
not
concern
any
%$
f
;
(
in )
interest
;
not
?r
;
;
^
;
attachment,
18)
creatures
is
;
any
^ff*Tq[
;
ST^rff:
;
^
;
indeed
ft
;
;
^t*[^j = ^ftj 3T?fo of (an)
constantly perform
by performing action without
verily reacheth the
(necessary) to be done
unattached
for
duty,
man
1^ the Supreme
;
;
one
this
dependence.
therefore
tTFTTri;
acr^ of
;
without attachment,
Therefore, action which
and
in
all,
s^qr^ST^:
;
(
even; 3&( of him; fj%;f with action; ?nf: not STfi^T with inaction qR^H $f here
q^-
;
;
unattached action
;
Supreme. ^?T?f
;
^JTp^T perform
srr^T^ performing
3TTJfn% obtains
;
(19)
always
g^^":
;
^
;
;
gT
BT^TF: action
man.
f|
Janaka and others indeed attained
to perfection
action; then having an eye to the welfare of
thou shouldst perform action.
also,
3)fcrr
tion
;
by action
^ only
srrre?t?rf : attained
;
(20)
ft indeed
*H*|^: = 3Rgp;:
the beginning, whose, they 5
.
;
?Tr^?l'?T?l
by
the world
;
^f%Rrn srrft: zfti
= sfr^I
to perfec-
%
Janaka,
q'tf&l of the
;
66
[
world, welfare to
do;
]
^
to
even; 9TR" also; Sfa^FS looking tbou shouldst.
rfrer
;
R3
II
;
||
Whatsoever & great man doeth, that other men the standard he setteth up, by that the people
do
also go.
;
(21) 3jqr
that
^
;
what ?iq;
what
3tfJ
;
that
only
measure
JnTrrir
;
world (people)
what; STT^Rt does;
^
;
;
that
?rq;
frTC;
(
:
authority)
3T5^^%
;
*!R?:
the other
;
the
best;
people
^rff:
^g- makes
:
;
;
?f^r
^p he
^r^T: the
follow?.
There is nothing in the three worlds, O Partha, that should be done by Me, nor anything unattained that might be attained; yet not
5T
done; not (I)
;
;
;
f%rrj
^
of
me
;
I
srflrT is
(22 ;
^^
)
to be
ffr%^ worlds fifi^T anything ^ 33 exist Bq^ifloq to be obtained ;
;
;
;
:
:
ST^rFR. unobtained l3 also ^ and ^q;f &i ;
in action.
Partha
<rr?f
(in the) three
mingle
;
in action.
67
[
]
mingled not ever in action, unwearied, men around would follow My path, O son of Pritha. (23)
For
all
qf?
if I
if
indeed
f|
;
(always)
3Tf I
;
^fHf^I in action
;
;
;
T
not
3T^f?rT
^^
;
^H\: men;
path; 3Tfgi?t follow;
should exist
unwearied
:
;
ipr
my
Partha
ir*T
^fg
;
^c4
;
;
everywhere.
These worlds would
fall
into ruin, if
did not per-
I
form action; I should be the author of confusion of castes, and should destroy these creatures. ( 2 4) 3^ff??J
not
:
:
would be destroyed
gfzfr if (I)
confusion
;
(I)
^
perform
and
;
^f?f r
^vould slay
;
author
^
;
if
;
?tr^P worlds
;
^r? 1
?qr*l. (
;
f *TT: these
;
these
5%
qrf action
;
I
)
5
;
sf
^f^fn^ of
would
be
;
inff: peoples.
;
the ignorant act from attachment to action, O so should the wise act without attachment,
As
Bharata,
desiring the welfare of the world. ^T?fjr:
*&n
as
^f%
;
man
the wise to
make
attached
;
;
act
gffipJT
;
;
VK3
?fqj so
^37^3*1.
;
(25)
in (to) action
Bharata
;
?ff%fi'Er the
unwise
;
^zfnT should act R$R[ ar^TJ: unattached f%r^|%: desiring ;
;
;
(see 20) the welfare of the world.
68
[
Let no wise
man
]
unsettle the
mind of ignorant peoharmony with Me
ple attached to action; but acting in let
him render
action attractive.
all
^t
not; 5f^f^t=l%: shoul^ produce nff
^^f
^^TT
i
f
3T*TRT
;
n
action,
(26")
the reason, the breaking-tip
of
the
unknowing
;
^WrnT^Tr^z attachment, \vhose, of them ;
;
should cause (others) to like ^tf^prfror = *rfrfr ?K*frfoi actions f%5f1, the wise man grfj: united, ( balanced ) ;
all,
;
;
;
^THr^^ performing.
All actions are wrought
The
only.
by the
qualities of
deluded by egoism,
self,
thinketh
nature :
the doer." :
lities
;
of
(
nature
^THffoT
ST^RT f^S: he
;
"I
:
fafT^JTr^rFT
actionsSTrcJTT
^rff the doer
;
^51:
being performed;
everywhere;
aj^f:
;
f f% thus
;
Hf^%
thinks.
)
by the qua-
art^Trif^gTr^Tr
^?H ^: by egoism, deluded,
3Tf I
am 27
self,
=
whose,
But
he,
O
mighty-armed, who knovveth the essence
of the divisions of the qualities and functions, holding that "the qualities move amid the qualities," 1 is not attached.
(28) the essence-knower
armed
ii.
(
26
)
;
5 indeed
?J'wfft<Trnir:
;
Hf rerff
;
= SJ^TRri.
T
mighty-
of the qualities, and, of the actions, and, of the
HnTCT^r: divisions
2 ;
Jjorr:
exist; ff^r thus;
the
qualities;
H5fr
the qualities
3jotj in
having tliought;
ff
^f
wrSocn*.
not;
(two) ;
^fa
qTSnt
is
attached.
^ Those deluded by the the
to
functions
qualities of nature are attached
of the qualities.
knowledge should not unsettle the ledge
is
:
The man foolish
of perfect
whose know-
imperfect. of
nature;
(29) 3JOKTJ5T: =3J<^: %*[5T:
by the qualities,
deluded; 3-5^% are attached; <Jnfi% = ST^RT the qualities, in the actions; rff^ those 3T?5?5rfaf : ;
1
The
objects. ties.
qualities
A
1 1
as sense-organs " is
suggested reading
:
^3
of
not-all-
move amid the qualities as senseThe functions dwell in the propensi-
"
O) Shaukara karma-vibh&ga "=>of the
class of
says; "of guna-vibh&ga and gunas and the class of karmas or ( 6)
vibh&ga=apportionment, arrangement of karmas. or the relations of them.
;
,
the arrangements of gunas and
70
[
knowing not
the
;
slow
]
the
;
all-knowing
;
should unsettle.
;
n::
ii
^
ii
all actions to Me, with thy thoughts supreme SELF, from hope and egoism
Surrendering resting on the
and of mental fever cured, engage
freed,
me
in
iriq
;
all
?T3Trot
;
^prrfal
actions
abandoned; 3Tirc*T%rr*rr = ^
mind; f^T?ifp nnhoping f%^rr: become ^^^ fight (thou); ;
in battle.
the Self, with
in
witliout
(30)
^r?g^ having
;
mine'
;
^Jjr^r
having
;
gone, fever, whose, he.
:
\\\
1
11
Who and
abide ever in this teaching of Mine, full of faith free from cavilling, they too are released from
actions. 21
(31)
(they)
stantly; r!
by
who;
?r
my
;
Trre.
opinion
:
3T5rasr% follow; JTR^T: men not cavilling; igeqtf are freed; ;
(
from
J
actions.
f^
this
;
pfHJ con-
s^nm: faith-filled; % they; 3?f^ also;
Who
My
at
carp
deluded
senseless,
teaching and act not thereon, knowledge, know thou these
in all
mindless ones as fated to be destroyed. at
who
5
;
indeed;
3T3nraf*T follow
5H%
% my
;
this
qa^ ;
Jfrf 1.
;
opinion
>
(thou)
;
^T^rqr.
destroyed
;
?r
;
not
;
?rf jjfRf^J5R
;
f% JJ^rJ (in) all, in knowledge, deluded
know
(32)
carping at
3T>-^^SfrT:
;
these
rfrq[
;
aT%<Tgf: mind-less.
Even the man of knowledge behaves in conformity own nature beings follow nature what shall
with his
;
restraint avail
(33)
to
%^
behaves ^r^T. ( of ) his own conformably nature ^rr^T^r^. the wise man 3Tfo even ;
of
;
?
;
;
nature: qf[% go; 5j3rR creatures;
what
;
;
;
;
f^f^f: restraint
;
^fR52?r% will do.
Affection and aversion for the objects of sense abide none come under the dominion of these
in the senses; let
two
;
they are obstructors of the path.
t?f 3*3 of the sense object; *nr|;^r =
seated
;
W: "^f^: ;
rT^f:
of
(34)
tfesra of the sense
;
srq-
in the
^T attraction, and, repulsion, and;
these (two)
;
^
not
;
^rl
(under
72
C
the) control
indeed
;
qr?<Tf*nfr
;
3
(him) come
srrir^girf let
;
^f these (two)
;
(two) obstructors of the way.
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)
Hfari better; ffq^:
own-duty;
RrJJif:
without
(good)
quality; qrqwr?! = T^T ^*fni of another, than the duty; f*^ in own duty f^q?T death *=T3fl?rTr?l (than) well done d|: better; TW?: another's duty nir^f: fear-bringing. '
;
;
;
:
Arjuna said
II
:
But dragged on by what does a man commit sin, reluctantly indeed, O Varhneya, as it were by force constrained 3T?T
sin
;
?
^nt
31&W
(
now; %?T by what does
;
J^T:
man
JT^^: impelled
;
:
;
f*f as it
;
36
)
this; qpf
3T3*
3TR=^^ undesiring
Vdrslmeya; ^^Ti^ by force
compelled.
;
srrT even
were;
;
73
t
]
I
The Blessed Lord It is desire,
mobility
said
all-consuming, all-polluting,
;
:
wrath, begotten by the quality of
is
it
know thou
this as
our foe here on earth.
(37)
wrath
q^: this ?~5fr?JOT^-. of mobility, from the quality, *rSW* = nKP SFffil tr5V? JT^r^T: =H3fl 3T^ H&l ^: great, devouring, birth, whose, it sSFfPT:
desire
qrer:
;
this
VRVf:
;
;
;
SW
:
;
whose, this
;
As
;
flame
a
dust, as
very ^[RoT^ the
a mirror;
amnion it
f^
;
1
;
;
;
^
(38)
3Tff^^%
Wff
is
enwrapped ^r% by dust -^ and zmr as;
"This"
;
as
:
;
;
:
;
enveloped by smoke, as a mirror by l wrapped by the amnion, so This
;
TH: embryo enwrapped arrf^TI enwrapped.
The universe
Some say
f%f^ know (thou)
is
STf^rT:
this
;
foe.
it.
^I^ by smoke ?rr[?(r:
is
an embryo
enveloped by
is
hurtful
JTfrqTwir
it;
ff here
opposed to
" This " stands for " knowledge."
;
fire
3?gr?r
?nn
"THAT,"
q?rr as
;
so
the
;
by the
^r by
ETERNAL.
74
[
is
Enveloped
wisdom by
]
this constant
wise in the form of desire, which
enemy of
the
insatiable as a flame.
is
(39) STffrT
3?R:
;
(
by
The seat
)
body, whose, he
the .unfillable
senses, the ;
by
;
;
;
;
^<t ^re^t *T : desire,
grojCT
its
^
wisdom q-%^ (by) this ffT^nftTr by the constant enemy
enveloped
man
he wise
;
wisdom,
are said to be
bewilders the
it
dweller in the body. the senses 3T*3 of these
;
this;
(40) ;
T^:
srfagRi*.
fwf Z(f%
;
the
mind
the seat;
;
^5:
3^21%
is
called
;
O
II
;
q%: by
;
.
FRRR^ Therefore,
reason
the
jftWl wisdom ^-. this %"f ?fi the embodied one.
bewilders
having enveloped
;
and.
-BT
mind and the Reason
these, enveloping
Kaunteya
^ff%3
;
31^?^ by flame
;
^[1%^: of
^TT^TT =
3Tff
;
2
best of the Bharatas, mastering
^
^
II
first
[
75
]
the senses, do thou slay this thing of
sin,
destructive of
wisdom and knowledge. rTCTrfl
therefore
the beginning
this ;
(41)
thou
;
f fg-qrfot the senses
|%^y^ having controlled
;
of the Bharatas, <tf
^^
;
best
;
Tr^frT sin
*rmf%*tt?Rr?R*= ^TR^*
;
^?TI>T= *KrTRf slay
Sfsfff
;
;
arrfr in
3|t^T
ff indeed
;
^ R*TR^ ^ ?rr?[R*,
;
of
knowledge, and, of special knowledge, destroyer.
TO It is said that
senses
is
but what
the is
;
greater than the Reason, the senses
;
;
mind 5 w ho; 5^: than
the
;
;
than the senses
ffS^rrJr ifsfz^zi:
mind
gfe^rf fi:: the senses are great greater than the greater than the mind is the Reason
;
indeed
;
T^lT^r
rt
q-^r
is
superior
superior;
superior
;
;
HE. srrg:
mind
ffrf:
^fe
the Reason; f^f: greater;
l
:
5
(42) (they) ;
H'T^T:
the Reason indeed
;
^f:
say
;
than ;
?j:
he.
Thus understanding Him as greater than the Reason, by the SELF, slay thou, O mightyarmed, the enemy in the form of desire, difficult to over-
restraining the self
come. l?fr
1
(43) thus
;
^f: than
The Supreme.
the Reason
;
jt the greater;
^r having
[
known
;
the Self
%*rP-ai ;
having steadied
srf| slay (thou)
mighty-armed difficult to
;
76
3fnH3<t
(
;
39
^
;
]
3Tr?TR*l. the self
the enemy
) (of)
;
*T5r*r?t
;
arr**Rr ( ii.
the form of desire
26)
by ;
;
approach.
Thus in the glorious BHAaAVAD.GiTJL...the third discourse, entitled
THE YOGA OF ACTION.
:
77
[
]
FOURTH DISCOURSE.
inn The Blessed Lord This
imperishable
Vivasvan taught
it
to
I
yoga
Manu
said
Manu
;
:
declared to
to
Vivasvan
Ikshvaku told
;
it.
(0 f*t this
?T? I q-[^
f%3?^
;
to
Vivasvan
ST^ZHI. imperishable
;
said
Manu
^5:
;
;
;
^rt yoga; f^^rpi Vivasvan ;
f ^i^r% to Ikshvaku
JTfTfi^T^
spoke
qtfe to
Manu
;
;
;
3TS%?1 spake.
;
IRII This, handed on down the line, the King-Sages knew, This yoga by great efflux of time decayed in the
O
world,
Parantapa.
^ thus f H this
time
;
;
;
T^RrHl= TtTWr
unfo-
f^ here
;
the king-sa^es
(2) JIFff**.
;
q^TT (by) great
Parantapa.
f%g: ;
by succession, obtained
know
?frT:
;
%'.
yoga
;
this srg-;
;
^jr?FT
;
by
destroyed
;
78
[
]
This same ancient yoga hath been to-day declared to thee by Me, for thou art My devotee and My friend
;
it is
the
q-;
supreme
this
3TfI to-day
devotee
;
;
;
Secret.
^ even
% to thee Jf^r by me STZPZ. this yoga JiFFr declared ^nTT'- ancient HTR: thou ) art % my ST^f friend isf and ff?T
zfri:
3TRT
(
(3) ;
;
;
;
;
;
;
;
;
thus; *fro secret; f| indeed;
;
;
q^ this;
ST^TH
best.
\
II
.
Arjuna
said
8U
:
Later was thy birth, earlier the birth of Vivas van how then am I to understand that Thou declaredst it in ;
the beginning ?T<Tt
51WI
later
the birth
(4)
:
;
of
f%3rr^rp
may
f^pftani. beginning
?
VT^rT?
;
( I )
thee of
;
5fT
the
q'lTff^r^ declaredst
;
;
q^ earlier
;
;
^nt how q^fq; this in the *% thoa STrff
Vivasvan
understand
birth
;
;
;
;
f ft thus. I
T^
c
The Blessed Lord
Many
births
have been
left
said
behind
IIHII
:
by
Me
and by
79
[
thee,
O Arjuna. I know O Farantapa.
]
them
all,
but thou knowest not
thine,
many
arff%
thy
;
^
and ;
;
^ my
;
^T%?T
not
5f
thou
Though unborn, Lord of
all
own, yet
ZITO g-
:
errors
am
;
;
%^
knowest
;
;
^^
;
Parantapa
being
resting on the Self,
Whenever is
;
by
5T3[.
whose, he
self,
^^
;
;
being
5ET*T^rm (I)
the
there
is
maya.
Mine (6)
^o^qr^TF = 37szj?j
Jj^RrH of beings
become
;
:
;
^T^my
9rrr*Tr
f ^R
own
:
;
;
*
decay of righteousness,
exaltation
Myself come forth
;
;
SI^Rf nature
;
is
own Power. 1
3TFT also
;
.
the imperishable SELF, and also the
My
3TPT also
and there
;
born through
undecaying,
Lord
;
beings, brooding over nature, which
unborn
^T5f:
the
I
;
;
&
;
(5)
oqanTfR* past 5F*TfR births rT*T Arjuna rttR these ?r| I %f know ;
of
O
unrighteousness,
Bharata,
then
I
(7)
;
l Mayft, the power of thought that produces form, which is transient and therefore unreal compared with the eternal Eeality hence M&yft comes to be taken.' as the power of producing illusion. :
^fT
when
when;
Zf^r
;
WWRT
decay;
mtrT <T^T then
of sin
;
indeed;
f|
Bharata
is;
;
of
>?ift3
daty
3T3**TFrai
;
arrcTPPI. myself
^TSTrpT
;
*J*T
;
rising
up
send forth
H ^ n
For the protection of the good, for the destruction of evil-doers, for the sake of firmly establishing righteousness,
I
am
born from age to age.
for the protection for the destruction
^
;
$TTO
= >OTtq HWTTTW
for
the
sake:
g-vf^TR
and
;
^rg7rf of the good ?f;r|T! of evil-doers ;
;
;
of
^TTT^
(I)
(8)
duty,
am born;
the
of
in
511
establishing,
arr
age:
in
age.
He who
thus knoweth
My
divine birth and action, in
abandoned the body, cometh not to birth again, but cometh unto Me, O Arjuna. (9) its
essence, having
5F*r
thus;
birth
;
q: who;
^
action
%%
knows;
having abandoned not comes
?T
O
;
^
Arjuna.
;
;
;
^
and
rTT^5T
:
;
% my
from
;
ffssj divine
(in) reality
;
tpf
cZfoFr^T
;
ff the body; 5^: again; 5T?T to birth; Hrt to me ^% comes ^f: lie ;
;
;
8i
Freed from passion, fear and anger, taking refuge in Me, purified in the have entered into My being.
^Un*T*Iir>TP = sftfT: fear, and,
desire, and,
me;
7JTPL.
to
^^T
of
(to)
VT3[
resorting
my
being; ?lTT?(r
:
(
ZfTT
%
gone,
tfvTOr full of
;
5TM?TWr =
many;
3ff^:
;
many (10)
^ 3>W- ^
by the austerity;
wisdom,
^^H,
=^T
with Me,
rilled
of wisdom,
anger, and, whose, they
me; ^Trfsmr
rTTHf
*TT:
fire
purified;
grTT:
have) come.
However men approach Me, even so do I welcome them, for the path men take from every side is Mine,
O
Cn)
Partha.
q who ?JIT so
3^5^^
;
;
<r^
3iqr as
even
follow;
;
;
rr^ to
me
;
JTT^W approach
vnTTR welcome
;
^55^: men; TPT
3T? I
O
;
^T
PAr-tha
;
mJ ;
rfrqt.
;
them
^^? P a * n
^^r:
;
>
every-
where.
Wit They who long 6
q^cT
after success in action
on earth
sacri-
82
[
]
for in brief space fice to the Shining Ones world of men, success is born of action. ;
^ri^T- desiring sacrifice to f 5 here ;
indeed;
m^p
in
success
*rer%
is
;
;
^TH
the ;
(12)
f%fe success zr^% (they) the Shining Ones %sj quickly ft
^f*foTT of
;
verily, in this
actions;
;
;
;
human;
%%
(in the) world;
karma-born.
^4rr
mi The
four castes were
emanated by Me, by the
diffe-
of qualities and actions know Me to be the author of them, though the actionless and distribution
rent
;
inexhaustible.
^rg^^ r%*TrT?P
;
;
*TOf
= fjaTRrt ^t ^*r^I
tions, and,
also
(13)
the four cashes
m*
by division
me
;
ffilf
;
^ ;
;
fTgf
emanated
i%*n*TO: of qualities
rT^f of
know
me
by
it;
;
fpr^JT-
and of
qR^Wi the author;
ST^rTKI unacting
;
ac-
%rfq~
srsn^qi inex-
haustible.
Nor do desired
by
actions affect Me, nor
by Me.
He
\vho thus
is
the fruit of action
knoweth
Me
is
not bound
actions. ?T
not
;
iTHl.
(14)
me
:
^jfrf^T actions <?T%
of action,
;
feqR
stain
;
5f
not
;
% of
in the fruit; yjfi desire;
ff% thus; HP*. actions';
me; q who; arp^Rffit knows :
not; ^:
?i
he-;
g;u%
;
eR*rft:
by
bound.
is
II
Having thus known, our
forefathers,
ever seeking
therefore do thou also performed action perform action, as did our forefathers in the olden time. liberation,
;
(15)
thus;
ij^
action
qlf:
;
jffn^r
by ancients; STR also;
of
moksha c3 do
5%
thou
;
<j?f
;
having known; |fr (was) done;
:
;
^
action
by ancients
;
^
even
^cft
;
3$
3|fH: (by) desirous rTC*Tr?l
;
the
in
(
therefore
past
)
;
;
done,
f%
"
What
is
action,
what inaction Therefore
are herein perplexed.
the action by
knowing which thou
" ?
Even the wise
will declare to thee
I
shalt be loosed from
evil.
(16)
f% what; thus;
cfrra:
confused
;
cf^[
will (
thou
^j4 action;
poets ; srfr also; that (therefore); (I) declare
)
f% what;
;
3T5T
;
here;
8T!5pTr?l
%ffrir:
thee
(are) action
;
^r^r having known
;
^f of (to)
qq[ which
shalt be freed
ST^f4 inaction; ff%
from
sin.
;
5Rjf
84
[
UN 3\&
^
*rm: n
needful to discriminate action, to discriminate
It is
unlawful action, and to discriminate inaction
ous
of
gr*pJT:
known
action
mysteri(17)
f? indeed
;
deep
;
^<*T
He who he
is
:
of action
also
grfq*qr
afpjf^ should be
;
and
f%^>JT^T: of
;
^ and ?f?M
;
should be
;
Tr%:
;
wrong known;
the path.
seeth inaction in action, and action in inac-
among men, he
wise
while performing
all
harmonious, even
is
action.
(18)
3T34 inaction q who T^q; may inaction ^ and gfH action q who ^f: he
in action
in
;
known
3fr^5^ should be
;
action; 3T3Fffr of inaction
tion,
;
the path of action.
is
n
wise; JT^S^J in
:
;
;
men f:
;
^ all,
:
he
;
:
;
;
;
grf?
:
action, does,
balanced
;
;
who, he.
pi: Whose works
see
;
;
;
II
3
^11
from the moulding of desire, whose actions are burned up by the fire of wisare
all
free
85
[
dom, him the wise have q*g
^
whom;
of
a
1
]
called a Sage. !
;
^?rrt*Tr
(19)
beginnings;
:
^TRH^T-
3RKTP = 3?R *T sr3T?% ^ ^f%rTT by desire, and, by imaginaand, untouched jTFTTf^T^WTT3! = 5TRTO srf*^r ?T*TTFT :
:
tions,
:
;
^THff^T 2RZI
;
knowledge, by the
of
rT
whose, him
<fihim; 3Tff
call
;
fire,
consumed, actions,
qr%rT learned; ^-fl: wise.
Having abandoned attachment
to the fruit of action,
always content, nowhere seeking refuge, he
is
not
anything, although doing actions. ?HF^r having abandoned; of
in
action,
(
to
contented
;
3TnriTfTr:
engaged
thing
;
Prcr j9'3
3fuf?T does
Hoping
for
;
;
) :
(20)
3rfaorRf>t
= ^pfT-
the fruit, attachment,
without dependence srr7 also;
f
not;
doing
;
^
<*% 3Tra*t
fff^HCrT: always-
=5fin$far
even
;
in
action
;
f%f%q[ any-
^: he.
naught, his mind and self controlled,
having abandoned all greed, performing action by the (21) body alone he doth not commit sin.
T
"Ot hoping, ( wishing ) qrTr%TTf^i[ = 3rT f*T^ ?T:--= con trolled, mind, and, self, and, whose, he ;
5T-
abandoned,
all,
;
taking,
86
[
by whom, he doing
;
?f
not
sirfft
;
;
bodily
3TT c;frf?r
]
%35T only
;
obtains
f%ff4(<i
;
;
35$ action
;
sin.
Content with whatsoever he obtaineth without
effort,
from the pairs of opposites, without envy, balanced in success and failure, though acting he is not bound. free
(22) zir^r^PTSirg?: = sr^ir
contented
un-envious
f^TcSft:
in non-success is
= ft
ffrfTr^:
;
;
-q-
and
;
the
pairs, gone beyond ; RT^T in success 3T-f%>gr
^Tcfnr
gif:
;
5rrH5T
equal
SrgS: by chance, with gain,
;
;
^r^T having done
;
acrfqr
even
^
;
not
bound.
Of one
with attachment dead, harmonious, with his
thoughts established in wisdom, his works sacrifices, action melts away.
=
him;
%H 9^ :
TrT
grfRZl of
:
*fT *K*l rTTO :
the liberated
;
gone, attachment, whose,
;
8*1^^:
dissolved.
(
of
)
of
^TFn^fWcT^"^: = JfTT%
rT*3 in ivisdoui, established, rrn'nd,
for sacrifice
all
(23)
acting
;
^4
-whose, his
action
;
;
^Wlj entirely
;
R3
II
The ETERNAL
II
ETERNAL the clarified butter, are offered in the ETERNAL the fire by the ETERNAL unto the ETERNAL verily shall he go who in the oblation, the
;
upon the ETERNAL. ( 24 ) agl Brahman a^rr^r = 35TT 3**^ ( the thing offered ) of Brahman, in the fire SHUTF by Brahman f^rPl. (is) offered ggT Brahman only ;%^ by him ffrl^ (is) to be attained OT rff%T^ ^Trf^s 5W %T Brahman, afl^TOTrm^r = s*5I his action meditateth wholly
a^I Brahman $f%: the offering
;
srqoi
the act) of offering
(
;
;
'
;
:
;
;
^
;
,
;
^
only, action, in that, meditation, whose,
by him
;
n R Some Yogis
offer
others sacrifice only
of the
ETERNAL
^^^ divine yogis in the
:
up
by pouring
fire
^ even
;
;
^
STql;
ST^rW
u
Shining Ones
sacrifice
;
into the fire (25)
;
only
<Tl<TrSrT practise
;
sacrifice to the
others
3TT^
;
;
;
o ffer U P-
some
;
q^f sacrifice
;
ih?*nr
S5fTfr = &%W- 3T^T of Brahman, sacrifice q|pT by sacrifice
^
;
;
88
[
Some pour into the
fires
]
as sacrifice hearing of restraint
;
other objects of sense into the sacrifice
and the other senses
some pour sound and the fires
of the senses as (26)
;
WSTTfTR = *xr% srrf?: 3<*r*l rm% hearing, the beginning, 3TRT others ffj^TnT the senses whose, them ^*Trf5T5 ;
= ?fa*re3T
3TI5nj
^ffli sacrifice;
restraint
5T^^=
whose, them
ning,
sacrifice
;
SIS?'-
(concentration), in the fires ^TfTf rTR. sound, the begin-
f^q^r^.
= f fffOTnr*. 3Tf5T5
f nr^fiJIl
;
;
of
;
'
^r^
sense-objects
of the senses, in
II
tions of the senses
?T^ the
;
;
all
the func-
fire
lighted.
;
life
(27)
;
all;
;
^
;
3Tjfr
II
of union
t??^Trfa = f fy^orni. ^rfa of the senses, JTr'T^Trf^T = Jff^zt 3\*fnv\ of the breath, actions W*t 3T^ others WlWTCnWWTnft = 3Tr5T^5 ^T
*nrffor
and
and the functions of
RVS
fire
attained by seif-control, pour as sacrifice
actions
:
;
Others again into the wisdom-kindled
=5T
others
ar^f
;
the fires
of
the
self,
the
3jf ffi sacrifice
;
restraint, jjTRfirrfif
even,
:
yoga, of that, in
= JcTrH^ Cff^ by wisdom,
89
[
]
Yet others
the sacrifice of wealth, the sacrifice of the sacrifice of yoga, the sacrifice of silent reading and wisdom, men concentrated and of effectual austerity,
vows
(28)
;
$?533iTt
they they
= SfoZfor
1
3ST
OTT35K:
= 37=
qriq^n'-
= 3rT'
;
;
:
?rer so
;
Sfai
:
aig:
aiqc others
*&$' ;
%
by substances,
%
a^T tftT
%
austerity,
yoga,
^iun^9T!!?^[T:
sacrifice,
sacrifice,
whose, whose,
whose, rhey
sacrifice,
%, study, and, knowledge, and, sacrifice, whose, they and; 333: the restrained (anchorites); 3ftrer3<rr: = ^toi
^W.%
5frf
;
^ *IR ^ 3*r
= prraw
;
*3f
sharp (difficult), vows, whose, they.
:
R!
II
II
Yet others pour as sacrifice the outgoing breath in the incoming, and the incoming in the outgoing, restraining the flow of the outgoing and incoming breaths, solely absorbed in the control of breathing
(29)
;
Sff^ outgoing STq-R in incoming breath 3J}| [*t sacrifice breath jnoj in outgoing breath STTPi incoming breath ?ftff ;
;
;
thus
;
sm
;
others
.
JTrorrTRTrT?
=
;
STF^TO
^T
^TTI^^
^
Trfr, of
pr^na, and, of apana, (the two) courses; ^^f having restrain-
ed
;
^rTWr^ra'JTr: = STrorraR: TCr^^qr ^
pranayama,
final
refuge, whose, they.
:
II
^o
II
90
[
]
Others, regular in food, pour as sacrifice their lifebreaths in life-breaths. All these are knowers of sacri-
and by
fice,
have destroyed their
sacrifice
3T<K others;
JTOTr^rcn
= ftq<T
^TTfR:
food,
whose, they; JTTTT^ life-breaths;
^f f%
sacrifice
knowers
;
g-f all
;
sins,
in
sjfbnj
jpr these
^STrqWFTSTP = ait^T STR*:
:
thrown away,
fice,
arft also
;
sins.
(30)
ZWI % restrained, life-breaths;
z^rftf: sacrifice-
;
^1^% by
tf&W'-
sacri-
whose, they.
\
\\\ 3
The
\\
eaters of the life-giving remains of sacrifice go to
ETERNAL. This world is not for thenonmuch less the other. O best of the Kurus. (31)
the changeless sacrificer,
5frf^TCT^55r:=igw Rig ST^T ^f?r ^ ^ remains, immortal (ambrosia) eat, who, they
Brahman STftrf
;
eh^TH =
Many the
;
^
not
;
ST^Pl this
8T-^fT^I.of the non-sacrificer
is;
other
forp
^fTR^T'iL eternal
^rW
i^miI
and various
ETERNAL.
1
of the
;
^:
Kurus,
sacrifices are thus
Know
thou that
O
" In the Vedas
''
is
;
SfT to ^RT: world ;
;
whence; ^f^' best.
spread out be-
all
of action, and thus knowing thou shaltbe l
of the sacrifice,
qfr% go
;
another interpretation.
these are born free.
(32)
91
C
^
thus
7gf%qr manifold; :
;
.]
Zf^TP sacrifices
f%rRf:
;
Brahman (or Veda); % in the f ace born frr% know (thou) 3^ them ^fa all having known f3W$3% thou shalt be freed, \:
of
;
;
;
spread
^ffhffri.
;
^
;
thus
;
action;
;
^
M
ii
Better than the sacrifice of any objects is the sacrifice All actions in their entirety, O
of wisdom, OParantapa.
Partha, culminate in wisdom.
^ir^ than
better
;
y53RSir<l (than)
sacrifice; 5n?rq5T:
^
TtHT
Parantapa; Partha der; Titf
;
(33)
made up
= s-TPT^ ^f all
^jr% in
1
of
objects
wisdom, the
of
and by
service.
wisdom
this
by
;
qR^THr
The
wise, the
discipleship,
things, will instruct thee in
3r
that;
questioning thee
;
5-fR
;
1
^
service
wisdom ?TR?T: the ;
;
is finished.
seers
by
\*
of the
Essence of
wisdom.
5T?^i%
II
investigation,
(34)
<mJWT by
ftfe know; srfdTTr^ bJ obeisance;
^3f by
sacrifice
SRH action; 3rnsT% without remain-
II
Learn thou
3^1
;
shall teach
wise; rlT^ff^R:
tlie
;
%
of (to)
truth-seeing.
92
[
And
having known this, thou shalt not again fall into O r'andava for by this thou wilt see all without exception in the SELF, and thus in
this confusion,
beings
J
;
Me.
(35) that
?jq[
delusion; at?T
;
5fr?3T
qi thus
by this;
?frr%
(thou)
.
having known
;
^
not
qreqflr (thou) shalt go
creatures
shalt see
;
;
again
JJ^:
;
Pandava
TT?^
3T-trTT (by) without-remainder
3Trc*TR in the self
%nJr that
;
Even
if
thou art the most all sin
is
^^
I
yet shalt thou cross over
*fr^.
;
;
;
TR
;
II
of all sinners,
sinful
by the
raft
of wisdom. (36)
STfreven; ^?J
if;
37RT
(thou)
^
art; TfT1
(than) all:
:
C5T^ ;T
of
than sinners;
TR^TfT: most-sin-doing S=ptall; wisdom, by the raft ; only ; ^ fspT ;
^
sin
(thou) shalt cross over.
CT*TT
O
As
the burning fire reduces fuel to ashes, Arjuna, so doth the fire of wisdom reduce all actions to ashes.
qqras;
qvjff-%
^
fuels; g- r
(37) :
kindled; 3TT^: fire;
93
[
(to)
ashes; fi^f makes; ^%?T
gTf"T:
of
vrcTmil
wisdom,
fire
ashes
(to)
Verily there
he that
is
is
no
Arjuna
^^4rr5t = 5T4[f^T
;
makes
fr<j%
;
]
;
;
Sfffrfa
actions
all
gftfT so.
world
purifier in this
perfected in yoga finds
it
in
like
wisdom; in due
SELF
the
season.
(38) not;
?ff?
5TRT
by (to) wisdom; tf^r similar; VV&fH.
f?here; f%?j^ is ?T?J that; ^f itself ; ^riRfri^ = ^f^^J in yoga, perfected; gtt5R by (in) time; 3Tf?HR in
purifier; 3U?T
the self
;
:
r%m
finds.
The man who is full of faith obtaineth wisdom, and who hath mastery over his senses and having obtained wisdom he goeth swiftly to the Supreme he also
;
Peace.
^
the faithful; intent; benses,
rWT
^mf^n = ?rarm^ -whose he
;
jffrt
frffzufa
;
%\j wisdom;
^^
%.
controlled,
wisdom; ^se^r having obtained;
(to) the highest; srfmq: goes
obt.ains
"TO
to peace; 3T-f^oi without-delay
;
94
[
]
But the ignorant, destruction
there for the doubting
is
ness,
faithless, doubting self goeth to nor this world, nor that beyond, nor happi-
;
;
and
^
is
not
;
destroyed; T^
:
beyond
ff
;
self.
not; not ?T
(40)
ST-'STPTT'T:
;
:
;
fsR^flr is
^
un-knowing ^ ?raicTr = 3ET5I3I 9TIW ^^f
?T-5T:
and
;
*T
doubt,
:
this
%f?q
;
non-believing
^r^f
:
world
fj^ happiness
;
;
^
whose, be
self,
;
;
;
of (for) the doubting-self.
He who hath renounced action by yoga, who hath cloven asunder doubt by wisdom, who is ruled by the SELF 1 actions do not bind him, O Dhanaftjaya. (41) ,
= %Jt^ O?q^[ 3*3 *H^ by Yoga, renounwhom, him; gnrcrf^sRJsrai 1 i^R^ ^fs'sr
$nra-S<Err3?Hf or
ced, action, by
^ ?T
bind
1
;
g-
:
^
by knowledge, cut away, doubt, whose, him,
possessing the Self
*R*Rl
;
?r
not
;
^J-tfpiT
actions
;
Dhananjaya.
Madhusudana explains dtmavanta/u
as ''always watchful."
[
)
with the sword of the wisdom of the
Therefore,
SELF
95
cleaving asunder
this ignorance-born dwelling in thy heart, be established in yoga. up, O Bharata.
doubt,
Stand (42)
aT5I^W?r = 3igRr<jr gvr?R from igno heart-seated ; ^RiriRr = ftt^zi 3TRRr of ranee, born |^*r wisdom, by the sword; STf^^s of the Self; fgj^r having rP3Trr!j[
therefore; ;
cloven;
^
this; tfsre doubt;
stand up
;
*TRtT
qirr. yoga; arrf%5
practice;
Bharata.
SIFT
Thus in the glorious BHAGAVAD.GrrA ...the fourth
THE YOGA OF WISDOM.
discourse, entitled
:
[
96
]
FIFTH DISCOURSE.
n i n
srf|
Arjuna
said:
O
Renunciation of actions, thou praisest,
Krishna, is the
and then also yoga. Of the two which one better? That tell me conclusively. ^T^gr* renunciation
;
^uii
of
actions
<BT and ; ^j?ri% again; 3RT yoga which ; $&: better ^rT^f: of these two
jpr:
;
%
of ( to )
me
;
srf?
speak
The
;
5Rr%rT1
fjsor
;
praisest
;
;
^
(0
Krishna (tbou);
one
;
rfif
;
(<J
that
;
well-determined.
Blessed Lord said
:
Renunciation and yoga by action both lead to the highest bliss of the two, yoga by action than renunciation of action.
is
;
renunciation ftvvo)
of
these
two
;
;
^T^rT'.
(2}
action-yoga
hig'iesb-happine^s-makers 5 indeed ;
verily better
;
;
=5f
s^rf both
and ;?T5[r
;
:
97
[
than
of action,
renunciation
]
^f^FT' action-yoga;
;
excels.
He
^ ^T^R^
*npnfr
f|
should be known
neither
hateth
posites,
O
;
free
mighty-armed, he
is
set
easily
from
free
bondage.
(3)
known
should be
5P^:
nouncer; q: who without the
O
n
perpetual ascetic, who from the pairs of op-
a
as
nor desireth
^
11
*f
not
;
pairs
mighty-armed
^f:
;
f^-^STrcft constant-re-
;
g^ff
hates
( of
opposites
5^
;
he
easily
not
f
;
)
cf[Tjjf?f
;
desires
indeed
ff
;
;
^rq; from bondage
;
;
lfr;
freed.
Children, not Sages, speak of the as different
lie
;
who
Sahkhya and Yoga
duly established
is
in
one obtaineth
the fruits of both.
tft^afrnr- *ms3: separate wise
;
;
IJ5R
arr^Tf:
one
together with
;
;
(4)
^ zU*r
childmn arfq-
^H^TS
even
*T Sdnkhya, and,
sj^r% *nv
;
aTTTCTrP
;
of both
;
;
Yoga, and; not
^
established
f%^% obtains
;
tff^r
jf%TrP
:
(
in
)
;
the fruit,
^|^ the
98
I
That place which
is
]
-gained
the-
by
He seeth reached by the Yogas also. the Sankhya and the Yoga are one. 3q; that
PTFT place gone
to
sm^j: by the
;
^
;
Ijejj
;
and;
that
oue 3j:
;
qfit:
;
Sankhyas
the
44M<|
O
But without yoga, hard to attain to
;
3&nkhya sees
;
g".
;
;
obtained
is
ajfqr also
^
he;
and
;
;
r*q% zjnr
mighty-armed, renunciation
Muni
g:?sn
hard
;
?T(cjfH to
(without yoga); f%:
muni
;
ggi to
the
is
swiftly
goeth to the ETERNAL. ;
;
is
q^?^f?r sees.
the yoga-harmonised
^rrer: renunciation
is
seeth that (5)
STRtft
;
by the Yogas
who; q"^RT
Sahkhyas
who
(6)
g
indeed; ^fr^rff
obtain
;
^[JHT:
O
mighty-armed; from non-yoga ;
qfTS^: = qrnr 3^j: with yoga, joined; Brahman 5f not f^T by a long time ;
;
;
goes.
ii
vs
n
He who is harmonised by yoga, the self purified, SELF-ruled, the senses subdued, whose SELF is the SELF ot all beings, although acting he is not affected. (7)
99
[
]
yoga-united;
whom, he
self,
pure,
quered, senses, STfcHr
?H?*TT
rf :
;
by whom, he 5^.5T
the Self, whose, he
:
uf
^q^
;
;
all,
(
acting
;
of ) beings, the Self,
srPr even
;
ff
not
;
become,
f^l^
is
IK
||
affined.
do not anything, " should think the harmonised one, who knoweth the Essence of things seeing, hear"
I
;
ing, touching, smelling, eating,
moving, sleeping, breath-
ing-
(8)
srnot thus
;
;
^
even
r%f%rl anything
;
?pK: the joined (one)
knowei
;
T^^L
smelling:
.-eoing;
;
H*M thinks
3^o^
sr^f^ eating;
cfi^fo
;
*re^gi n
;
:
do
I )
;
%ft
rtr^f^fl the essence-
^^
hearing;
(
touching
^Tl sleeping
;
;
breathing.
Speaking, giving, grasping, opening and closing the " The senses move among the he holdeth :
eyes,
objects of the senses." sreqj^ speaking
opening
(
the eyes
ftq**
;
)
;
niR^
(9)
giving
;
closing
ir%^ grasping (
the eyes
)
;
;
sf?*^
snt
also
;
100
[
]
the senses; ?F?3lRf3 = fff?pn 0^3*^5 of the senses, in the
objects
^^
;
exist
(move)
^fgf
;
thus
;
W^
main-
taining.
He who
acteth, placing all actions in the is
abandoning attachment, leaf
by the waters.
sTftfoT
in
is
feczKT
\\-ho;
q^H=T?i^
(10)
Brahman; BTP*R having ^rF^r
attachment;
5fit
ETERNAL^
unaffected by sin as a lotus
having abandoned; ?T
affected; of
q^rn
placed;
the
not; q: he;
lotus,
the
qfjfiffaT
^fCfrlt
cfrq"^T
leaf; f?f
bj
like;
actions;
acts; sin;
a[:
q?T-
^m
by
water.
3 3
II
Yogis, having abandoned attachment, perform action only by the body, by the mind, by the Reason, and even by the senses, for the purification of the self. (II) cfifzisT
reason
;
by the body
$?&:
H yogis;
(
by
qj*f
by the mind
f r??f%:
ggfr by the srffi also ; by the senses
action; ff^rT
perform; ^rT attachment;
)
only
having abandoned for the purification.
H^F
;
;
;
:
:
3Trrq^^r^ = 3TrcT?T:
^3&
of the self,
The harmonised man, having abandoned
^
3
II
||
the fruit
of action, attaineth to the eternal
monised, bound.
by
impelled
desire,
(12)
the united one; ^Jjfaof
j:
having final; of
attached
RSfSI^
in the
fft of action, the fruit;
^rrr^TO. peace; STfc^rf^- oH tains; the non-united one; effpTOfta
by the impulsion; ir% bound.
body
in ( to ) fruit
;
is
Mentally renouncing ler
= 3fl<*T:
abandoned; ST^rff:
desire, ;
Peace; the non-harattached to fruit, are
all actions,
the sovereign
dwel-
resteth serenely in the nine-gated city,
neither acting nor causing to act.
H actions
(
as
befoie
having abandoned; acrf^ ruler city
;
( of
himself
)
;
?f^ ft ( in )
"^$ the embodied
;
?T
not
;
(13) )
Hrf^rr
;
sits;
^?^ happy
even
;
The body, often
called the city of
;
;
Brahman.
^ft
^
^k^ acting
^ffWi causing action.
l
by the mind;
the nine-gated
^
l
;
the
in the ?f
not
;
102
[
]
The Lord of the world produceth not the idea of agency, nor actions, nor the union together of action and
its fruit;
nature, however, manifesteth.
^
not; ^rj?t agency; the world; ?5rrlt emanates zfr*t=
!
SR^T:
union; (
^
?&&t
=5f
ff
not; eff^RT
^H^^-
; 1^5: the Lord; *{ not; ^2Jrt of action, and, of fruit, and, the
^vn^: own-nature; g indeed;
manifests
(14) ft[5fftg of
actions;
1
exists
JT^rffi
forth
).
5111%
II
i
Hu
The Lord accepteth neither the evil-doing nor yet the well-doing of any. Wisdom is enveloped by unwisdom therewith mortals are deluded. (15) ;
1
q not ef
;
takes;
3TF?^
gft^f^rj of anyone;
and; q^ even; g^?f virtue; enveloped;
ignorance; 3Tff?r are deceived
;
f^lj:
5rR
the
q-pT
Lord;
wisdom;
sin; ?rnot; STsrTFnT
%q
by
3T?T^: beings.
113 Verily,
wisdom of
in
the
by
this;
^
II
whom unwisdom SELF,
in
sun, reveals the Supreme.
is destroyed by the them wisdom, shining as the
(16)
103
[
by wisdom;
whom
of
them
of
shines forth
;
5
indeed; ( is )
JTrftTrTI.
;
;
that;
rT?j
destroyed
suiilike
3TTf^zJ3'f
<r?qT that
]
;
;
j3T?i
ignorance;
STJTT'T
3TT?*R
of the Self
:
wisdom
;
;
highest.
:
I
Thinking on THAT, merged
THAT, is
solely devoted
in THAT, stablhhed in THAT, they go whence there
to
no return, their sins dispelled by wisdom. f%'- Vrf
^r in
?T
?T
in
3 That, only. Self, whose, they; That, establishment, whose, they ;
qx\ $ That, supreme, er;
^^rfRTI.
goal, whose, they;
(to) not.again-returning;
5^?^^-
wisdom,
dispelled,
r^rrr: ^f?H^T: sin,
(17)
That, mind, whose, they;
ZTsrri%
hy
whose, they.
r:
II
\<
II
Sages look equally on a Brahmana adorned with nrning and humility, a cow, an elephant, and even a doe. and an outcaste. (18) and, with modesty,
Brahmana
;
irfsf
in
and, (
on a
(in) endowed; JTTgj^ )
cow
;
f flflPT
in
(on an
in )
(on a) elephant
;
104 3JPT in
(
outcasts;
on a 1
dog
)
^
;
and;
*f
and
^
;
even
Even here on earth everything whose mind remains balanced .and
ruptible in the
in
(
on an
is
the
;
,
or creation;
is
incor-
balanced; therefore they are established (19)
ij^even
~3WH
of
rTWl
Brahman;
%: by those
;
;
f^fff:
conquered
;
^fif:
rebirth
equality; fly?T establi-
in
whom; ^1*3
R^tq
uiind;
Jffi:
)
overcome by those
ETERNAL
ETERNAL.
f? here
shed;
*J7f%
;
pandits; eifffcr: equal-seeing.
<rfe?Tr:
1
spotless;
therefore;
f|
aglfor
indeed; ?jt equal in
Brahman;
%
:
agj
they;
established.
With Reason
ETERNAL,
on obtaining what
what ?T
is
not
ETERNAL,' neither
jf=
jq[
(20)
let (
;
obtained;
him
not
^r
q-
fq^H the pleasant ; qpc^ 3ff^HI let ( him ) be agitated ; qr<3i
) rejoice
;
and;
STfJT2Il
;
the unpleasant; fl^^f^f:
firm, reason, whose, he f?T
he
rejoiceth
pleasant, nor sorroweth on obtaining
is
unpleasant. ;
having obtained having
unperplexed, the knower of the
firm,
established in the
who
cooks,
;
3T*pjy: unbewild-
eats a dog.
105
[
ered
Brahman-knower
35ff%fJ[
;
;
I
Brahman
a'^TTT in
;
established.
He whose
unattached
self is
and findeth joy
in the
ETERNAL by
with the
to external contacts,
SELF, having the
self
harmonised
yoga, enjoys happiness exempt
from decay. srffTCTsfg
(21)
= arrtTS W*f
TKFcTr
= S^TTR:
fij'ds;
%Tf^f%
(in) contacts; 3?ST unattached, self, whose, he ; f^fm
HW *
^rr?Tr i
i"
the self;
he;
Brahman,
(
ztfj
agiqrT3Tfnr^r = 5r5rroT
by yoga, joined,
external,
that) which
1
;
g?^ jdeasure; g in urn *
^r^
3=??;:
sTr^rr
self,
whose,
he;
:
|j?g
pleasure;
imperishable; 3T^3?r enjoys.
i
f|
The wombs
delights that are contact-born, they are verily
O
of pain, for they have beginning and ending, Kaunteya not in them may rejoice the wise. (22) ;
q
(
those) which
;
ff indeed; ^req^STT: contact-born
WW-
enjoyments; g:Qra*Rq:= 3*3*3 only;
%
those;
STPSlrHrar:
Kaunteya; Jfnot;
%^
of sorrow,
having beginning and end;
in those
;
^H%
;
nvombs; Sfitar*
rejoices; gq-: the wise.
q^
O
io6
:
He who
H
IT
^R: n
R^
ii
able to endure here on earth, ere he be
is
liberated from the body, the force born from desire
passion, he
to
from the
it
whoie,
happy
able
bear;
SFP=?T?^ ^T
;
harmonised, he
is
?T?FtnT
OT3
is
jn37
body, :
%t
;
tf
defiire,
he;
q-;
happy man. even;
q^
who;
q:
;
and, from anger, and, birth,
united;
^rff:
he;
gf:
man.
*j^'
n
He who is
happy
is
within,
who
R$
who ETERNAL,
goeth to the Peace of the ETERNAL.
(iii
who;
^m:^^:
=3Trf:
3TR*TFT
(
the self), pleasure, whose, he;
STITFT:
*m
3^1
so (too);
(in the self
yogi
**'
;
f-?r
),
inward, (in the
^3^1^: light,
=3T?r:
whose, he
ZErgTR^T'T =a^r"T5
Brahman-become
self), (
;
f%^Pt ;
(24)
5^T
)
3W
of
9'-
inward,
BRRfIIif*s*T&: (^TrcHC^r)
pnjovment. whose, he; ^= inward, ) 5^7rt:
SW
3TRTR
q^[
11
rejoiceth within,
illuminated within, that Yogi, becoming the
^:
and (23)
Q
liberation
)
from
force;
a
here;
f^
to;
before;
from
(
?5^ T?1
is
even
;
2j:
who
Brahman,
3TfqrsgF% goes
;
to
over.
3ff:
that
;
?infr
the nirvana:
their sins
Ri?his,
destroyed, their duality removed, upon the welfare of all
controlled, intent
their selves
beings, obtain the Peace of the
5PT% obtain Bishis;
;
ETERNAL.
STSTR^QT the Brahma-Nirvana
(25) the
SRqq;
;
= qfroTP 3r**TOT: 3srri.% worn away, sins, fsSTI^r: = fStsT Vt *WR % cut off, dualities, qm?TR: = ztrT= VK*m QWl % controlled, self,
sftorSFIe'reP
whose,
they
whose,
they;
;
whose,
they;
beings,
in the
?=r!r?rr??f
= *ra%ni w?IRI^
welfare
^rff:
;
f|%
of
all,
(of)
pleased.
K^
II
The Peace of the ETERNAL lies near to those who know themselves, who are disjoined from desire and passion, subdued in nature, of subdued thoughts.
^TTsfRfagTTjRi = ZKWIH *
^rvrr?i ** r%3Tfrr^ri
and, iron; i.nger and, (of) the disjoined;
ascetics;
whose,
*%
of
ZRT%?l^rH these;
exists;
=
^
3TPTrT:
%rl-
q^r^
near;
^RPC.of %<?r3t.
from
(26) desire,
the controlled
controlled,
mind,
grgnlr^f CTT Brahma-nirvfina
r>Rrrf?^R=f%r?rr: STRHF
^r^
;
?Rri known,
of selves, whose, of those.
\\
io8
t
1
Having external contacts excluded, and with gaze fixed between
the eye-brows; having
and
outgoing
made
incoming breaths moving
equal
the
within
the (27)
nostrils, *75lfa. contacts
;
fj^r having made; ^f?
'
outside; 3T$TRt
^
and; qq even, sr^ in the external; **g: eye (gaze); the (two) f eyebrows; sjrTr Tr ;Tr = STRT: a^f:
^
t
middle;
STTR:
^
outgoing breath,
incoming breath, and,
and
SRf
;
STr^T^S
(two) equal; f??3T having made;
the nostrils, within, moving.
H: IR<^ With
senses,
mind
Reason ever
and
ii
controlled,
solely pursuing liberation, the Sage, having for ever cast
away
desire, fear
and passion,
controlled, senses, and,
gfa: the
muni
whose,
he;
3KH ^' gone,
who;
g-^f
;
verily
is
liberated.
mind, and, reason,
^rSfTTRrr:
=m^:
r^ngf^grvrat^T^:
= f%iTrrr
and, whose, he;
HW 5T f=ESf ^
T*R*r
:
desire, and, fear, and, anger, and,
always; grR: freed;
Having known Me,
q^f
as the
(28)
liberation, goal,
TO
^T
^FW:
whose, he
;
^ q:
even; %: he.
Enjoyer of
sacrifice
and o
I
austerity, the
Lover of
all
mighty Ruler of
enjoyer; of
sacrifices
and,
rTf^FRr^
Tl^J^ of
;
^fRni
all
the worlds, and the
all,
to peace
(
all ;
(29)
S^qsrf = 3T*rPtt
austerities,
lover; ^TWWrTRri. of
me
]
beings, he goeth to Peace.
the
^trFTt
109
and;
of ) worlds,
^
rJWf
^
of
^^ranOpKl^^fani.
the
creatures; jj[?^r
great lord
;
|jf*f
having known;
the ilf
sj^ufsr obtains.
Thusiu the glorious Bhagavad-Gttd... the fifth
discourse, entitled
THE YOGA OF THE RENUNCIATION OF ACTION.
:
(
HO
];
SIXTH DISCOURSE.
FKTCR ^sfrsr: The Blessed Lord
He
n
^
said:
performeth such action as is duty, independently of the fruit of action, he is an ascetic, he is a Yogi, not he that is without fire and without rites.
that
1
( i )
STTTf^TrT not-relying (on ); qfffor^
the fruit;
^fTZf
= ^f^T
:
*f\$>
of action,
that ought to be done; 3PT action;
3ftif?T
^
and ; qpfr Yogi; does; q: who; ?T:he; ^T^Tr^T Sannyasi; and; and; ^not; ^RI: without fire ; ^ not;
^
^
without
action.
That which
O
is
called renunciation
know thou
that
nor doth any one become a Yogi with the formative will 2 unrenounced. ( 2 )
as yoga,
Pandava
;
1 The Saauy&si lights no sacrificial fire, and performs no sacrifices nor ceremonies but merely to omit these, without true renunciation, is not to be a real Sannyasi. ;
2
The imaginative
faculty, that
makes plans
for the future.
III
[
gpl.
which
;
call; ?frf yoga; ;f
3
not; f| indeed;
]
renunciation
^^Trari
that;
;
ffa thus
f%j% know;
they
)
qfe^ O' Pandava
;
ST^S^cT^?^: = ^ ^Z&ft:
;
(
jjr|T:
^
^?T:
*T:
'
renounced,
not,
becomes
by whom, he;
Zfnff
yogi-
^93^T anyone.
For a Sage who is seeking yoga, action is called means for the same Sage, when he is enthroned
the in
;
wishing,
,
yoga, serenity
called
3TO
;
of
zir*t
yoga;
zf[*T[^*31
him;
called the means.
ipr
^
action;
= 2if*t arr^3^[ even;
to
wishing
(of the)
3TT^3?r:
muni;
is
si*?:
ascend;
5%: of
(a)
g?r^TW the (
to )
cause; 3=53% is yoga, of the ascended ;
peacefulness, ^fR^TH the cause;
called.
i
When
a
man
feeleth
no attachment either
^
ii
for the
or for actions, renouncing the formaobjects of sense tive will, then he is said to be enthroned in yoga. ( 4 ) 3(^T
when;
f| indeed;
actions;
?T
not; ff?^r^[ of the sense-objects
313*^1%
m^r
of
is
all,
attached; *Hhfai?<rcn?rrof
wishings,
to yoga, attained; HfT called.
renouncer;
then;
5^%
is
Let him self
of the
self,
3*Wf self;
raise the self
become depressed
the
self;
^7?^
3T^:
enemy
;
raise; 3Tr?HTr
(him)
the
the
self;
self's
^ only
relative;
the
3TR*TT
(5)
;
the
cause
to
3rr?^5f:
of
(him)
indeed; self;
the
let
the friend
arr^Trsf
self;
let
ff
;
SELF
enemy
by the
3T^n;ftft
self;
the
sink down; ?rn*n
the
by the SELF, and not
for verily is the
and also the SELF the
lef
not;
?f
;
^
only
;
RJj:
srr^T^: of the self.
II
^
II
The SELF is the friend of the self of him in whom the but to the unsubdued self by the SELF is vanquished self, the SELF verily becometh hostile as an enemy. (6) ;
the relative; srr^TT the self; 3TR*T'T : of the self ; ?f^j
srvj:
of
him
;
*t?T
by \vhom
STf?^ the
;
the self; nra: conquered
not (conquered^, hostility;
even
whose,
self
=T his; ^
3T5THT*:
;
(
^
even
HTrf:
;
indeed;
;
^rrcRr by
3TRHr q&i
^?%
may (would) become; aTFTT the Hke an enemy.
g^?T
^T?
self,
;
in
*W
(for)
self;
^
H3
[
)
The higher Self of him who is SELF-controlled and peaceful is uniform in cold and heat, pleasure and pain, as well as in honour and dishonour. ( 7 ) nFffTrc^T'T:
of
him
;
baiamed;
tfnfrwT^%S = 3TT?T
heat, and, in
so;
BTT^r 1?S[ ?TTO conquered,
=f5T^:
JT5Tm*9 of the peaceful;
JTRFTHRSfn^R
whose,
tfmfrf:
^T
pleasure, and, in pain,
in
and,
cold,
self,
qWcTf highest self; * 3^T ^ ^t "*
T ST^TR ^T
in
and;
in
?r*JT
in disres-
respect, and,
pact, and.
:
The Yogi who
is
satisfied
II
*
II
wisdom and know-
with
ledge, unwavering, whose senses are subdued, to whom a lump of earth, a stone and gold are the same, is said to
be harmonised.
with wisdom, and, with knowledge, and,
^ZW
he; H'.
%
is
and, for
called
senses, ;
afrit
3FiN*T
^
whom,
he.
^
satisfied,
ffisftfeq: =f%fSTHri^
rock-seated;
conquered,
8
(
whose, he; yogi
;
grff:
self,
whose,
tf^rfoT
balanced;
)
jf?f
^^ thus
^^rsr^^T^T: - SPUR W[?
;
***
1
5
:
equal,
clod,
and, rock, and, gold,
II
^
II
H4
[
He who
]
regards impartially lovers, friends, and foes,
foreigners and relatives, righteous and unrighteous, he excelleth.
strangers, neutrals,
3hj!J>
in
friends,
and,
neutrals,
and,
in haters,
and,
in
in
^T
in
and,
enemies,
also
lovers,
the good;' ^fq also; <rr>S iu the bad;
and
o
;
)
in
and,
apathetics,
relatives,
the (
and,
in
?JTVJ*|
in
W^fe: =**[
^f^:
n equal, mind, whose, he; f^Rl^^ excels.
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 ) the yogi
J^fTfr 'i
(
^m )
;
self
g^ffa let his inind
(
alone; ^rn^rTr?^ controlled,
wish
;
mind, and,
3TTft^'f
:
(him) balance; )
= JRT
self,
;
^Rf f^TJ
in secret
^
:
3TI?*Tr
and, whose, he
:
?r?TrT
always
RtHP
seated
^T
ffTCT^fr:
IW
;
5T :
without-
without-taking.
3 3
II
In a pure place, established on a fixed seat of his own, neither very much raised nor very low, made of a cloth, a black antelope skin, and kusha grass, one over the other,
:
( 1 1 )
(
lished vf
not
;
in a
pure
)
ffcR firm;
;
3T*f f%3rf very-hiVh
nrm^WTTCH =
=1^
a place
l^f. in
;
^1^ ^
;
sir^r
^
estab-
JTf^rcjj having
;
3Tr?*R: of self (his
seat;
not
;
3?!^?^
^ ^rn ^ ?TTC
own);
very-low
^RTH
4for-
;
rr^ cloth,
and, skin, and, orass, and, in succession, in which, that.
n having made
There,
R n
^
mind one-pointed, with
the
thought and the functions of the senses subdued, steady on his scat, he should practise yoga for the purification of the fT^T
^jr?r
self.
there
(
;
ir^rq one-pointed
having made
^T f^F'qr tions,
5
HW
zrar^%fg'3raTO:
= ZTrTr:
)
;
12
ipT mind
)
;
f^Trf^ ^T ffj^RPl.
*r controlled, of mind, and. of senses, the ac-
whose, let
;
(
concentrated
lie
him
:
TTf^^
practise;
iieing 2Jf*T
seated
:
a seat
3TFH% on
;
yoga;
of the self, for the purification.
3
n
\\\
Holding the body, head and neck erect, immovably steady, looking fixedly at the point of the nose, with unseeing gaze,
^H
straight
and, head,
;
and,
(
^Rr%frq?4 = WJ: neck,
and
;
\^r^^1.
T
%^:
holding
^ ;
fi^I
13
)
^ body,
8T^5T immova-
*j^ looking
ble; for*: steady;
^
of the nose, forepart;
and
at;
(his) own; f^p the quarter
SFWTfcFZII. ""I seeing.
;
H^R: in 8 II
*TM=3T JJrE STtfm The
vow of the Brahmmind controlled, thinking on Me, harmohim sit aspiring after Me. ( 14 ,
self serene, fearless, firm in the
the
achari,
nised, let
^ RTrTr HP :
the
:
i
him
sit
;
5T?r
mind me, i?T^:
^^
of the ;
?r:
*('
calmed,
Bi-ahmachari, in
the
vow
;
;
niind, whose, he; ^rR:
^^
T^:
?T: I,
whose, he;
grgmribnr ff?J7T:
liaving controlled ;'>n'VTT:
?i^^?T
=3Tf
self,
gone, fear, whose, he
balanced;
supreme, whose,
=
tixed
= IPSf
;
I^TTT
aTF^frl
let
IIP.
nsn The Yo^l, ever united thus with the SELF, with the mind controlled, goeth to Peace, to the supreme Bliss that abideth in Me. balanciii'.'j
(
^
Mius
;
^[ff
alwys
;
15
)
STr^PT these]:.
Yogi; R^rT^rT^r: = f%^ HRH ^^T & controlled. mind, whose, he; ?[rn% o peace; PT^OTTWf = PT^T'F T'^'T WW^fift
the
f
?ft
nirA'ana,
the
end.
of which, to that
;
"7
(
rft
foundation, of
me,
i
]
which, to that;
attains.
Verily yoga
who
to sleep,
of
i*
^fT?lrr:
T
;
tlie rST
;
to
not
wakefulness,
;
^
""-eating;
q?af rl^f
of the
eateth too much, nor too much addicted
is
O
Arjuna.
the much-eating;
3Tc3>5Tri: of
3T?rT
;
:
his
who who
not for him
nor even
not;
?T
yoga
is
abstaiiieth to excess, nor
and ?r
q^fftf
;
(
indeed;
<J
solely
(
16
)
3frTS
entirely)
;
not; ^- and; ^TR^JTtftaTO^
too ranch, to sleep, tendency, whose,
waking;
?f
not
;
^T even
;
*sf
aud; ?T5?r
O
Arjuna.
all pain for him who is regulated and amusement, regulated in performing actions, regulated in sleeping and waking. ( 17 )
Yoga
in
killeth out
eating
3rfiT?rU%?reTO trolled, food, 5^Df
= 3=rfJ:
and,
= 5^r %5T in actions
n^q ;
^^ controlled,
grF^ffrf ^r^TW
controlled, sleeping,
(
:
^T
BTFfK:
f%?K:
^
amusement, and, whose,
yoga; vr^fa becomes
rf^ conhim *j=?jj^r-
Z[^I
of
;
behaviour, whose, of
= 3?K
:
^ff:
^
?f^tr^:
and, waking, and, whose, of ;
g:*?f?r
the pain-killer.
him
;
^ ^W him
;
*
\\
When his subdued thought is fixed on the SELF, free from longing after all desirable things, then it is said " he is harmonised." 18
:
(
3l^r
self;
when
^rs=t
f%R3<T subdued
;
^ only;
ST^ffl^
I:
^>I>^: (for)
As
a
in a
lamp
all,
^5^
;
[%% mind
;
^rr^TR in the
do\vn; f%*$?: not-desiring;
r
balanced; f[% fhns:
is
sits
is
for (objects of) desires
said;
rf?T
:
tben.
windless place flickereth not, to such in the
Yogi of subdued thought, absorbed
likened the
yoga of the SELF. ZI?JT
as;
standing
not
(
;
f nW
19
)
R^lcTCtp (a) windless (-place)flickers ; ^T that ; ^qifr simile ^nr
a lamp
fi<r:
^
;
)
in
;
;
Yogi; zirfr^Tl^ = ^rT f^rf 5^ the ) 5^1 controlled, mind, -whose, of him gaffi: ( of
is
remembered
;
tftfiR: of the
;
practising
That
;
znTTO.the
in
Jg a
>
^fT^T^: of
th.e
which the mind finds
selt.
rest,
quieted by the
practice of yoga the SELF, in the
where
vft
which
that in
;
SELF
is
3qTT% comes
;
curbed;
SHWRr = SHT^ %^f
where
er
;
and
seeing
;
:
^
even
of yoga,
;
20
(
f^r^f the
;
STHHTr by the
;
SELF by
;
to rest
in the self
STf^TR
he, seeing the
satisfied
3*3f*r
mind
;
v&
by the service; self is
;
)
f%^
3TTc?TR the self
;
content.
:
IR
3 n
That in which he findeth the supreme delight which the Reason can grasp beyond the senses, wherein estab21 ) lised, he moveth not from the Reality ( ;
^5cj
pleasure r
;
gn^KRT
JTFfi
most
the
by
final
reason,
;
^ which
graspable;
the senses, more ihan ( beyond ) where; ^ not; qr and ; iff even 3T4 this moves rfr^T: from the Reality. ;
;
?rqr
that
;
8Tmr^l= knows
;
"%frT
;
^q?f: fixed;
;
;
Which, having obtained, he thinketh there
is
no
wherein established, he shaken even by heavy sorrow
is
not
greater gain beyond
it
;
;
22
(
)
q which sre^r having obtained ; ^T and srqt another r^pT 33: than that H^T% thinks ^ not SfrRl^r greater gain which ffcnf: established ^ not; ^:^ by sorrow; ;
;
;
:
;
;
:
;
;
;
120
[
(
by
)
haavy
3TPT even
;
]
f%^T?<^
;
moved.
is
\\\\\\ That should be known by the name of yoga,
this
union with pain. This yoga must be clung to with a firm conviction and with undes( 23 ) ponding mind. disconnection -from
3T
that;
*Erart ;T f%3f*T
let
RCTTi*
with
the
(him) know;
paiiis,
with
(
from
5:^qrrf%^rT = ^:%:
conjunction,
)
(
the
)
dis-
junction ; 2U!T^f^?T*i yoga-namen ; f%^ZR surely should he practised; %IT: yoga: aTRl^ar^^^f = n t despondent, mind, whose, by him;
Abandoning without
reserve
imagination, by the mind the senses on every side, ^T^c^TJT^T^r^.
imagination-produced
having abandoned; jR^rr senses, side.
all
by the mind; collection
;
desires born of the
curbing in the aggregate of (
;
3TRl^
desires
;
24
)
tfrf^f
U%^?TS without remainder; even: f f?q?nt = f f?2?rTrl 1TT of the
^T^T^ all;
^
RfR^T*^
having curbed
;
ST'TrTrT:
on every
IK H n Little
by
little let
him gain
of Reason
controlled by
mind abide
in the
SELF,
let
)
^gjr
;
firmness,
(
by
)
'
gradually 3q*^? let him cease ( from by the reason vjrj%jr faarr = vf?Tr *T3Trnstr by seized STRT^rW self-seated ; ipf: the mind ;
:
;
;
made; ^ him think.
having let
;
him not think of anything. (25)
5T%: gradually; ^r%:
activity
by means having made the
tranquillity
steadiness
not;
anything;
flfff^rj
3A
II
f
As
forth, so often reining control of the SELF. ^rf:
whence
^r^?5^ unstable
q?f:
;
;
it in,
let
him bring
3rrctTO unsteady
;
Supreme joy
is
26
)
out; JR: mind;
r{^:
thence
^
self;
;
l
[TI?R
for this
whose passion-nature
under the
i'uns
having restrained; q?frjthis; 3Trc*TR in the ( in ) to control ; ^(^ let ( him ) lead. T
it
(
whence; nfK^r%
U
mind goeth
the wavering and unsteady
often as
also;
^rfcf
is
Yogi whose mind
calmed,
who
is
is
peaceful,
sinless
and of
122
[
ETERNAL.
the nature of the JT5rirT*R?T
f|
indeed
highest
;
;
= sr^rirT
<r;f
]
this
*R:
z^zf
zmT?[JJ:
;
3%rT comes
;
passion-nature, whose,
peaceful, mind, whose,
yogi
fj^
;
pleasure
?im?:3T^^= qfa f^: g?3( to
27
)
him
;
( gr
him;
3
;
^TTTO.
subsided,
351^^= Brahman-become ;
(to) sinless.
\\
^C
[\
The YocjT who thus, ever harmonising the self, hath put away sin, he easily enjoyeth the infinite bliss of contact with the ETERNAL. ( 28 )
^
gsnj practising yoga; 2irfr
self; sin,
;
f^Trr^?*T'?:
thus; ^fr always;
= f%TrT=
^?JTq:
3TRTR
the
^Zf ^: gone,
he; g^sTT with ease; ag!?T?q?Il.= STgJ'Jir ^CT& with Brahman, touch, whose, that ; 3TcZ?rT ultimate;
whose,
Z(^3I rfrf
^
yogi
pleasure
;
3?^%
enjoys.
\\
^
(I
The self, harmonised by yoga, seeth the SELF abiding in all beings, all beings in the SELF everywhere he seeth the same. ( 29 ) ;
^iaW^^^S^rS him ; smHHT the
q and; 1
aT[c*ir%
self
in
;
msrw ^ in all, (in) = ^rfiT ^rTrfH ^4^?rrf?r
the
self;
fg^
sees;
beings, abides, all,
creatures
;
123
[
l
]
*P by yoga, balanced,
self,
whose, he
;
everywhere; ?R^TT: equal-seeing.
He who
seeth
Me
Me, of him will lose hold of Me. in
ZT:
f
me
qfa in 1
not; qofTOffi
He
(
everywhere, and seeth everything never lose hold, and he shall never
T^j[%
;
get lost
sees
in all
mode
:
g he :
in
beings, that
3:
-who
;
STfqr also
of
him
and
;
%
;
^ of
I
f
to )
(
me
Jfj
;
tf
:
that
;
;
in
worships
;
;
me ;
liveth in
all, ;
Hfa
fj^r^l.
in
31
)
(in) beings, sitting;
^tfT every way
q[ff yogi
;
worshippeth Me, Me, whatever
unity,
Yogi
(
VTSJfo
all
not
).
of living.
established ;
=5T
;
perishes (gets lost
f
BTff^TrT:
^Z[
;
1
)
who, established
abiding
^
qs^f^ sees; Sf^r everywhere;
who; Ht me;
and
OT^Tf% perish
his
I
;
to
(
^Tlf:
me ; 333
is.
in
unity
;
existing
;
)
He
who, through the likeness of the SELF, O Arjuequality in everything, whether pleasant or
seeth
na,
painful,
he
is
considered a perfect Yogi.
(
32
)
3TR^T7*ZR = 3Trr*R: 3Tf<TFT of the self, by the likeness; ^^f every where ; *R equality; q^ifa sees; q: who; ST^T
Arjuna -?T:
he;
5*3 pleasure
;
qrffr
yogi;
;
1W
^r or; qf|
highest;
if; ^r
Jfrf:
is
'V
:
5:^ sorrow;
thought.
11
said
Arjuna This yoga which equanimity, tion for q:
;
Thou
Madhusudana,
owing
which;
declared tr^?i
it,
O
3^
to restlessness this;
3frT:
g;p^f by equality
of this;
3jf I
:
?r
restlessness: f??!^ stability
^
hast I
;
declared
be by
to
see not a stable founda(
;
yoga;
^tf by
ff tjTPI.
thee;
33
)
jffT?;:
Madhu
slayer of
T^^H
not; .<T^Tf*T ;
^u
:
;
see; =qr^^c^rft from
firm.
f| T^f: 113
For the mind
is
verily
restless,
O
impetuous, strong and difficult to bend hard to curb as the wind.
Krishna ;
I
deem
8 11 is
it
;
it
(
as
34
)
restless
Krishna of
it
;
JWrfiT
;
3T?
I
indeed
f?
;
impetuous;
;
^ftSfrf
H:
ftf? gripping; *WT think; haid to be done.
;
The
mind
the
strong;
Blessed Lord said
5^
O
$OTT
;
bard;
rTf^f
^rztn of the wind;.
:
Without doubt, O mighty-armed, the mind is hard to curb and restless but ir may be curbed by constant practice and by dispassion. ( 35 ) ;
rzi
doubtless
hai-rl
indeed
to
^r%?l
:
;
grip;
great-armed
^fr^Tfr %,-..',
O Kauuteya
;
moviiig; 3T-zr^T?f
q^ ;
*^^r T 2l'JT
w.
the
mind;
practice:
>>y
by dispassion
;
^
^
and
;
held.
wt Ycga
is
hard to attain, methinks, by a but by the SELF-controlled it
uncontrolled
;
self that is is
attainable
by properly directed energy. STS3rnWTr = 3T*T!lrp by him
;
opinion;
?UT: yog:
;
Tr<T:
3Wc*^r = ^ra
(
36
)
3Tr^TT3TC3?nT uncontrolled, self, whose,
:
hard-gained
aTHHr
HW WT
:
ffrf thus
:
controlled,
% my self,
:
jfftf :
whose,
126
[
by him possible
;
;
indeed
jj
ST^rcjjJt.
;
2TrT?Tr
obtain
to
( ;
the
by
)
endeavouring
;
STTOcf: through means.
Arjuna
He who
]
said
:
unsubdued but who possesseth faith, with the mind wandering away from yoga, failing to attain what path doth he tread, O in yoga, perfection Kri?hna
is
?
(
un-Rubdued
3T-^lf?T :
V^aff by (with) faith
;
;
^qrT:
37
endowed
)
;
from yoga; ^^rTTf'T^r = ^"f^sf JTF'T^' H&X $T- strayed, mind, whose, he ; ^T-JTr ^ not having attained ; ^r^T^f^rf^ = 2MTff ^f^rng of yoga, perfection ; ^fj to what ; rf?f path ; ^OTT %<nTff
:
1
1
Krishna ;
iT'eS'f^'
goes
(
he
).
is he destroyed like a rent cloud, mighty-armed, deluded in the path of
Fallen from both, unsteadfast,
the
ETERNAL ^fgq;
both, is
O
is
if,
?
(
that;
fallen; l%smif
destroyed;
?r
not
= l%5r
QTSfRfg:
^ ;
S>TZfmre: =?VT3Rf: f%*5"torn,
unstable;
38
)
from
cloud; $3 like; JRZifa
JTfrarff
mighty-armed;
127
[
deluded
f?pji?:
agW
;
]
Brahman
of
<ff*f in
;
the path.
(I
Deign, of mine
O
Krishna, to completely
none
for there is
;
to destroy this doubt. this (TrT?f
resolve;
;
(
1
;
q not
;
indeed
fjj
Krishna
fjCTf
without
:
of
g"3?m^!T
:
the solver
doubt; ?f^l*RF
;
3T3 another;
;
doubt
this
dispel
to be found save Thyself able
.
tfroj
oughtest
sr|ff%
than thou
my
*T
;
Ml
3
;
^TH
remainder;
doubt
5TT?J%
;
39
3^5 (of)
;
is
)
to
c^q[
this;
to be found.
\\
The
O to
life
son
Blessed Lord said
of PrithA,
come
is
there
neither
in
this
destruction for
O
any who worketh righteousness,
:
world nor
him
;
in the
never doth
beloved, tread the
path of woe. qr?|
O
(
Partha
;
not
?T
;
^ even
ff here
;
in the next world; f^RTSP destruction 5ff|
surely
;
3??ZIPT$<1
to an evil path
( fate );
;
righteous-doer
rfr?f
beloved
;
;
?f^
of
;
not
ff
;
him;
gTr%q[ any one resf?T g es
-
;
40
)
128
[
]
Having attained to the worlds of the pure-doing, and having dwelt there for immemorial years, he who fell from yoga is reborn in a pure and blessed house.
(
jrrcJl
iiaviug obtained; <p3^?rPlL of the right-doers
^fqw
worlds; T
f
having dwelt
tne pure; :
from yoga,
Or he may even but such a birth as
fallen
;
;
3Tf*T5fR%
is
born.
be born into a family of wise Yogis that is most difficult to obtain in
;
(
r; 3frT<FTriL of
c
hirth
;
very af?jr
yogis;
tfrftTPl o?
difficult
which
;
}
g^p years; *f| in the house ;
this world.
becomes;
41
FJr^jT^
5n*Jcff: everlasting;
;
the prosperous
JflfacTt of
;
to
wise;
obtain;
ff?r like
^ even
;
q^q; ?sr%
in
42
^?y in the family this;
the
ff
) ;
indeed;
world;
5^*f
this.
There he recovereth the characteristics belonging*
and with these he again laboureth
to his former body, for perfection, 35f there;
conjnncHon
body;
?j.
O
joy of the Kurus.
that
fWff obtains
;
*TCRT strives;
in perfection
;
^f^??T
)
^jr*T of Buddhi, the
qnf%ff3ni belonging to the previous
;
T and
43
(
n?4%T-f^f:
;
;
WrT thence; *$: again; ^fa^ff of the Kurus. rejoicer.
= ^tfpCTf *I T?^T
ff^ fl^RTTSft
S:
I
^^11
II
By that former practice he is irresistibly swept away. Only wishing to know yoga, even the seeker after yoga goeth beyond the Brahmic word.
(
'grf'-SrSR
= "jt^T
that
q^ even
by
)
;
helpless; arfq" also;
2fr*T^|
3T*2n%5T ;
fij3%
also; ?T of
is
he;
yoga;
(
swept away
;
by ff
practice
)
mdeei
wishing to
f%n3T5:
^TC^STfJ
44
(
by former,
;
know
)
?pr
;
3T^?r: ;.
acrfq-
sound-Brahman;
goes beyond.
^FTT
But the Yogi, labouring with sin,
assiduity, purified from
fully perfected through manifold births, he reacheth
the supreme goal. STZl^r?l
indeed;
from
^fifi
(
)
perseverance
the yogi; ^3J[lf!f?*<T
completely purified,
9
(
with
sin,
whose,
he
;
;
3rPTR: striving
45 ;
)
3
130
[
:
by many, (by)
]
births,
goes; T^r^to the highest
perfected
?rm*I.
;
path
;
33-. thence;
.
*foft
The Yogi is greater than the ascetics the to be greater than even the wise
;
he
is
thought
Yogi is greater therefore become thou a Yogi, ;
than the
O
men
of action
;
Arjuna. rTTf^ro:
yogi
;
;
;
by
arRRT:
ascetics; ;
arR
than the actors
efififei:
*($mfl therefore
And among inner
the
STIR^T* than the wise
greater
yogi
(46) than
all
;
^fiff
also
JTcf:
arfacff:
;
a yogi
;
>?^
;
higher;
be
thought
greater ;
2tf*ft
;
3T^f
;
the
srf^p
sfrtfr
the
Arjuna.
Yogis, he who, full of faith, with the in Me, adoreth Me, he is considered
SELF abiding
Me
to be the
most completely harmonised.
ztfRRPl of yogis;
^n
gone; itrrn^TTr with inner
of
all;
self;
^^ =
HRfPNH
worships; q: who; *H me ; ?f: he; harmonised ; TO: is thought.
%
jif
jf^pr
faith-filled;
(
in
47
)
me, *r5KT
by me; gTRrFT: most-
Thus in the glorious BHAGA.V AD-GIT A... the siith discourse, entitled
THE YOGA OF SELF-SUBDUAL.
:
SEVENTH DISCOURSE. I
3
The With the mind
know Me Tfzt
*F?PSRs=3Tt
I
Partha, performing
without doubt
shalt
me; STRTTfiTTr: = 9TRTrR
mind, whose, he
shalt
Me, how thou
;
Partha
qr?f
WTO'
3*3 *T
whole
^f^ir
;
know
:
?f fj
that
;
will declare to
Tf
;
J^
yoga
;
gH^
;
as
3*rr
I
;
practising
)
5TT*3Rr
;
^^
he;
refuge, whose,
I,
me
(
3TO *P attached,
*{^:
3U*T
;
II
:
to the uttermost, that hear thou.
in
doubtless
O
clinging to Me,
in
yoga, refuged
Blessed Lord said
(
thou
)
listen.
thee this
knowledge and wisdom
completeness, which, having known, there is ( 2 ) nothing more here needeth to be known.
in
its
% of ( to ) thee %T? I knowledge with knowledge, together ff this declare remainder ; Sflj which ST^qTrf: without 5U?T
f%5TRf
;
;
?H?
;
;
;
having known (
;
T
not
what ought)
;
f^ here
to be
;
known
vnf: ;
more
SHTO5
;
^
sr^^fj
;
other
remains.
;
132
(
thousands of men
Among perfection
Me
for
in essence.
;
(3)
;
strves
Slcrr?
striving
one
one striveth
scarce
of the successful strivers scarce one knoweth
;
men one
]
*TT
arfqr
;
for
;
also
some
among thousand perfection
me %f% knows ;
the
of
;
some
(of) successful
:
essentially.
;
"
u Earth, water,
and Egoism
fire, air,
these
ether,
are
11
Mind and Reason
the eightfold
also
of
division
My
nature.
(4)
*frr: earth J^H: Titiud
ff?T
thus;
:
tgfifr y?a[
water; STT^: rea?on JT^ e\en
BTfT:
:
this
;
;
:
%
of
me
;
fasTf
fire;
^
^T^: air
and
:
egosm nature
divided;
;
;
eightfold.
u This the
inferior.
higher, the life-element,
universe
is
"pheld.
Know My
O
other
H
nature,
u the
mighty-armed, by which the (5)
133
[
lower other
T
faf this;
;
SffHlft.
;
nature
life-element:
which
this
ff
:
Know
^nfo
;
this
]
frT from (than)
f^r^ know
;
this
% my
indeed
g
;
Supported
*m\ by
SI*T<T:
spra:
to be the
womb
world.
afiTJt
;
R^q^IT of
all
;
higher
qiri.
;
great-armed;
Hfr^ffr
is
;
^
II
beings.
am
I
II
the
source of the forthgoing of the whole universe and likewise the place of its dissolving. (6 ) >
:
q ?rdr5frf*r =<r?r SJTR: beings
^JrirR
3Tf I of
;
^cT?a[
becoming
)
:
^fpT
;
(
of
)
;
3T*T?T:
place of
this,
thus
fj%
;
whole
sn*i3: (
;
^rf rnPT
all
;
womb, whose, they
;
37W3
;
world
of
dissolution
)
;
understand
%*%'
rfVjf
;
(
source
also.
TOR ^r
There
is
ii
vs
ii
naught whatsoever higher than I, O Dhais threaded on Ale, as rows of pearls
nanjaya. All this on a string. than
JTTT:
any one a ll
5
;
I
^rftcf
^^ tn
is
f:
;
(7)
q-^ higher is v^^^ ;
;
JTT^r ( is )
of pearls,
?f
;
;
:
9Tr?t
i'hanafijaya
threaded
rows
not
^
;
^f in
like.
;
otlier
^f^l in
a string
;
J
me
;
134
O
the sapidity in waters,
I
moon and sun
ance in
Vedas, sound in ether, and
W. !T*Tr
the taste
^f of the moori,
3?f
:
the radiance
I
and,
in ether
^f^T
;
virility
;
I
(
the
of
^rafS=*raf3 "%*3 (in)
)
;
men
and
in the
Kaunteya
fire
am
I
Vedas;
the
pranava
sound;
?[S?:
men.
in
%
()
life in all
beings
am
and the austerity
I,
in ascetics.
5<^: light
;
(9)
pure "^ and
;
;
*T^T:
STf^r
smell
am
( in )
am
(
I )
;
%
fragrance of earth and the brilliance in
the
:
;
= *IR: ^ *&?
II
The pure
the (8)
ST*?^:
;
radiall
;
4n%3f
;
^rRlCTzrar:
sun,
all,
^^
waters
in
the
I
of Power in
virility in
STCfJ
;
STR* am
;
son of Kunti,
Word
the
;
:
all
"jfzTo^rn in
;
(
I in
)
;
earth
f^vrr^^V in
beings
;
^q":
;
fire
^ and ;
;
fr^?Tl
austerity
;
=q"
^5f: life
and
;
;
rfqr?f*J in ascetics.
TT ^T^^fRTFlt T%%:
Know Me, O Partha, as the eternal seed of all beings. am the Reason of the Reason-endowed, the splendour of splendid things am I. (10) I
135
I
3T5T
seed;
me
*rf
beings; H73T know reason
splendour
the
I
^^m^
Purtha;
reasonable
;
^STfl^nC. of the 8plendid
;
And
O
the
of
g^tftTni
;
^rtHprn^= ^fqm W3RP*.
;
TPT
?
]
: '
am
srftT
3Tf
(of) all, of
eternal; (
I
)
;
gf^:
^lf
:
I.
strength of the strong, devoid of desire
and passion. In beings, I am desire not contrary to (il) duty, O Lord of the Bharatas. 3T7 strength
f^P*fcrI.=
and, abandoned
opposed
Lord
;
;
3n*m[*
^jr^^
>^j
U*TT!I
of
the strong; srf^Tam
^ fW^f%rre. by desire,
wnr^ = qfa **fe^g'>
;
^im
iu beings;
(I)
and,
efffJTCHT-
;
by passion,
with (to) duty, not
desire; srf^T
ft
ni
(I)
;
Bharatas.
of the
mil The natures know as from Me
that are harmonious,
these
Zf
which :
:
^ ;
and
;
;
;
;
not
^ even
rTRSTT: inert
f [% thus H^ i" them
even I
;
active
;
;
they
;
in
;
;
f^PST
irfq in
slothful,
active,
them, but they in Me.
m^:
*m%37f pure;
^ and
?fp^ these
^
;
I
^ which know ^ ;
me.
;
JTrf:
not
;
natures;
me
;
indeed
;
from
g
136
[
All
1
made by
world, deluded by these natures
this
the three qualities, knoweth not Me, above these, imperishable. f%pr:
(13)
(by) three;
natures;
(bj)
qfvr:
deceived :
than these
^
;
;
JJOITO:
^t
the
guna-mde
*n%: by
:
:
;
;
^l higher
;
;
3TS3?^l inexhaustible.
^nfr TO
ii^r
3
n
n
Mine, caused by the qualities, hard to pierce; they who come to Me. they cross over
This divine
is
;
H ft T his 3TT?t world; m*l me arfv^RITW knows well
these;
rot
(by)
illusion of
this illusion.
^7 my
5
^rar illusion
who; cross
(14)
divine; if indeed;
JTT'Jm ;
;
^r
tliis;
^isft guna-made
^KC?^T bard to go beyond
approach;
illusion
JTr^HI.
:
;
m*f.
ijrTPl.
mfl
t()
Jfir
:
'
21
this;
they
51
The evil-doing, the deluded, the vilest men, they come not to Me, they whose wisdom is destroyed by illusion, who. ?T
not
;
have embraced the nature of demons.
rn* to
me
;
approach; STCr^HF:
5*$^: = T^
evil-doers
3T*4Tr:
;
5?r:
among men,
(15) deluded
;
lowest;
137
f
by mdya
JTr?ror
dom, whose, ( in )
refuged
;
3TTI?T*TPTr:
they
asui-ic
'?THjt
;
]
= 3T153T
3U*f
^1%
torn away, wis-
nature
>TT^^
;
;
.
*TT
Fourfold
O
ship Me,
suffering, the seeker for
the self-interested, and the wise,
ledge,
who wor-
the righteous ones
in division are
Arjuna: the
O
know-
Lord of the
Bharatas.
(16) fourfold
:
;
Vf^% worship
^f
;
me
^r^T O Arjuna; Wtf: wisdom-desiriner; W$[$ = Vlfi whw\
well-doing;
thus
seeks,
;
gjrft
the wise
"BT
;
and
;
3Hf
;
:
people
;
the unhappy;
?R Lord
VRTT^T
wealth, of the
Bharatas. -s
rx
rv
rv
WT^IT
Of
these, the wise, constantly harmonised, worship-
One, is the best and he is dear to Me.
ping the wise,
%urrq: of these
balanced
whose he wise; I^2i:
;
;
= tigpf?^
R|1(|<>a$ excels
ilcM^jJi.
dear.
I
am supremely
dear to the (17)
^rpft the wise; Pt^grfi: =f?r?T
irsRHf^
;
;
;
^TFfj:
fifa:
3*3?
dear;
excessively: ^r^ I;
q":
g":
^ indeed lie; *^
grfi:
always
in one, devotion, ;
jjJifHI: of the
and;
ipT of
me;
138
[
]
f| Noble are
all
but
these,
I
hold the wise as verily
on Me, the highest
fixed
is
Myself; he, SELF-united,
(18)
path. noble; q^all; q^T even
vJ<K|:
5
indeed;
fixed;
sJ-HHF 3RSTT:
rff
not,
better,
is,
the close of "
cometh unto Me: hatma, very T
:
:
self,
At
^my;
;
births the
;
1
?R^
^(1^*11
^r^rTiif
;
that-.
:
man
is all,"
Vasudeva; ^T:
^[^
great,
all
self,
:
irfrPI.
A name
for Shri
ba-
^rf^rf
path.
of wisdom
full
saith he, the
;
f^
^f to
^p%
;
me
l
;
XJ' 1
iu
(
Urt
<
Ma-
at
)
the end
;
approaches;
thus: ^: he: JT^T?Tr = T^RT
whose, he
;
Sjjjshr:
obtained.
1
5T:
=^
(19)
-^f^q|J^ of births
knowledge-possessor
3*5
^
;
4<lR'iJd:
;
difficult to find.
many
(of)
many
opinion
*Trn
than which,
Vasudeva
^pft the wise
TJ% these;
he; f% indeed: ^rfn^n^^rff: even iff me whose, he
^T:
lanced,
q^ even
4||cHI self;
;
Kpishna, as the son of Vasudeva.
very-hardly-
139
FfWTRSJFT
ct
IR<>||
They whose wisdom hath been rent away by desires go
forth to other
Shining Ones, resorting to various exown natures. ( 20 )
ternal observances, according to their
by desires; %: (by) them
:
T
proach
led
Any such
(vow)
;
^
(by) them
:
^ri^H(:
;
=
wisdom, whose, they; ST7SJ% ap^T^r *NrlP other gods; ?f that ^ that; :
;
-H\WW having
;
taken up
;
ij^| by nature
devotee otee
aspect
,
I
who seeet wo seeketh
at with faith to worsp any worship wt faith of the bestow unswerving verily (21)
who:
2f:
who;
2|f
which;
^
which;
rTrJ
shape;
HrR:
j^^f with faith -^f^^jj^to worship; |-c^fri wishes him ^^oTT steady ; ?|^f of him JSTfft faith
devotee; rf^I of
m even
;
;
;
;
;
;
that man. 3:
=
torn away,
3TO^RTT:
;
rule :
%
f%^|f*T make
;
^
;
;
I.
He, endowed with that faith, seeketh the worship of such a one, and from him he obtaineth his desires, I verily decreeing the benefits
;
(22)
140
[
]
g: he; <rar(with) that; *J^3T with faith; of
rf^I
it
^TRTSR'T
;
^
obtains;
^ indeed;
and;
worship thence;
rfrp
4iHI<i desires;
RQrilH decreed: f^FT
Finite indeed the fruit
united,
-cpfi:
wishes
f^f
;
5HTW
;
(lie)
by me;
jf^jf
benefits.
who
that belongeth to those
;
are of small intelligence. To the Shining Ones go the devotees come worshippers of the Shining Ones, but
My
unto Me.
(
with
^jcT^rj;
them
;
?Tq[
that
intelligence, q*(<^\
;
an end
^1%
is
;
;
5
indeed
4|c-qHMyi'*(
whose, of (to) them
;
the
= ^PTT
%>TT
^TT
to the
fruit,
^T ^TT
gods
23)
"^-qf
;
of
small,
;
worship, thus; nff^r go;
fnt ?ods,
my, devotees
;
Tfffi
;
^rtf^
eo
;
?TT'Iv t o
me
;
also.
'sqfq-
II
^?
M
Those devoid of Reason think of Me, the Unmanifest, as having manifestation, knowing not My supreme nature, imperishable, most excellent. (24) ozrfrFra to
^S^TK unmanifest; *|v4H
think;
nature;
m^
^r^TntrT:
best.
me
;
^f^xjSj:
unknowing;
manifestation irrational:
tffi
;
tft
my; ^^^f^
-%W?\ arrived
highest
;
;
^r^*r
imperishable;
Nor am
I of all discovered, enveloped in My creative This deluded world knoweth Me not, the un-
illusion. 1
born, the imperishable. T not
;
^
I
Hcfcur:
;
r:
this;
^
unborn
I
by
(25)
known
;
3T$TO of
ali
yo^a-maya, covered; ^: deluded; knows; ^^;: world qj^ me
nut,; ^!f*T5!FTn% ;
;
;
^fojf^^ imperishable.
know
the beings that are past, that are present, that
are to come,
O
Arjuna, but no one knoweth Me.
(26)
"^ know; =srf[ I; g-JTrffrTTf^ past; ^JnTrf^T present; =ET and; ^r^T O Arjnna; vrf^szirfoT future; ^ and knows ^ not; ^8^ any one. beings ^f me 3 indeed ;
By 1
;
;
^
;
the delusion of the pairs of opposites, sprung from
Yoga-ni4y&
thought-form?..
is
the
creative
power of yoga,
all
things being but
attraction and repulsion,
universe wholly deluded,
O Bharata, all O Parantapa.
beings walk this (27)
ffrf desire,
from bate, and,
and,
the
r^'T of
pair,
Trffr
in creation
;
1?rrf%
g
zjff?f
>
arises,
by the delusion; all
it
%T
;
Bharata;
>flT<T
ST^
beings;
Tt^T
by
this,
from
to delusion
:
*n?
Parantapa.
f But those men of pure deeds,
in
whom
sin
is
come
to an end, they, freed from the delusive pairs of opposites,
worship Me, steadfast afar*!
end
;
qTO
of sin
whom; 5 ;
SRHT*
in
vows.
indeed; of
men
;
(28) 3T??riT?t
of pairs,
t
;
they
to
:
from delusion, freed
%& 5nt^T*t ^
TrT gone,
gu^^oTrq
pure, action, whose, of them
P
= 3Trf
;
VT5!^ worship
;
firm, vow, whose, they.
^TcffrT
^f
|
refuged in Me strive for liberation from and death, they know the ETERNAL, the whole SELF-knowledge and all Action. (29)
They who
birth
from old age, and, from death, and, for liberation
;
*rr
me
^rrRT' ^ 1
;
having
143
f
taken refuge in
)
zicff^T
to tne Atmji,
^TfWlJ^^t the Self
;
g,4 action
;
strive
;
;
if
;
%
they
;
jrgl
Brahman
;
having referred, made, (concerning
^ and
They who know Me
]
who
3Tr%oT whole.
;
as the
knowledge of the Elements,
as that of the Shining Ones, and as that of the Sacrifice, they, harmonised in mind,
time of forthgoing.
know Me
verily even in the
J
(30)
S^TWfqt4 = 3Tfp3?R
^^rftf^Tr =<T*rfwith theadhibhuta (concerning the elements), and, with the adhidaiva (concerning
the
together;
gods),
erf^T^ = 3TT%U^T
with the adhiyajfia (concerning the sacrifice), together
^
and;
3[
going-forth,
who; in
f^: the
know;
sroroicfiTST 1
time; ^rfq
they; f%^: know; ^rtr^riy
:
=JTK
=
;
W*W
Jjf
^
me
;
3tfX of
also; ^ and; me; % ^5 ^R^ balanced, mind, Jjf
whose, they.
Thus
in the glorious
BHAGAVAD-GiTA...the seventh
discourse, entitled
THE YOGA OF DISCRIMINATIVE KNOWLEDGE. l
Death
going forth from the body.
:
144
[
]
EIGHTH DISCOURSE.
1
f% jftrCT^t^ fe^TrT said
Arjuna
What
3
that ETERNAL, what SELF-knowledge, what Purushottama? And what is declared to be
is
O
Action,
II
:
the knowledge of the Elements, what ledge of the Shining Ones ?
f% what; AdhvAtma fw
rTT
thafc
what,
;
among men,
?
declared
;
karma
^pr
;
( I )
^5T Brahman;
best; ^rf?TgrT
3TRl%gI adhidaiva
f% what; ^p^f^
^^sTrrr^
;
adhibhuta
;
*sf
= 5^^ ^TTH
and;
fgjq^hat
;
know-
called the
is
;
f^jij,
5T^q%
v.hat;
is called.
\
:
What
is
knowledge
of Sacrifice in
IRII
body, and
this
O
Madhusudana ? And how at the time of forth( 2 ) going art Thou known by the SELF-controlled ? how,
STpitag: in
in
Lody (at)
k&own
adhiyajfia this
:
Zfpi
how
:
;
;
;
^rf% art (thouj
controlled,
i-elf,
who
^f:
;
ai^ here
O Madhusudana
BTreT^ T^fT^T the time of departure "Sf and ;
;
whose, by them.
;
spj bow
;
;
:
%=
JT^r^^TI^'
^q:
to be
145
[
The The
Blessed Lord said
:
indestructible, the supreme, is the ETERNAL nature is called SELF-knowledge ; the ;
His essential
emanation that causes the birth of beings
named
is
Action;
(3)
3T^jt undecaying
own being (His nature) Wrfvn^f^^: = VTrTRr* of the
Brahman
5J
;
;
;
q^4 supreme
3^|c-H Adhyatma
TnW
nature the birth, makes, thus, that ":
action,
ffW
cfifrffi ;
is
veqft
;
1
*??*
*T=
f^ff
name, whose,
:
??>Tnr:
;
called
;
of beings,
emanation
;
that.
Knowledge of the Elements concerns
My
perish-
able nature, and knowledge of the Shining Ones concerns the life-giving energy * the knowledge of sacrifice ;
of Me, as
tells
wearing the body,
O
best
of living
beings.
(
^rn^W Adhibhuta; ^: mnn ^f and ^|{V^tT*I :
l
;
The male
creative energy.
man. the manifested God.
10
4
)
perishable; vfR: nature; 5^: Adhidaiva ^fv|^: Adhiyajna ;
The supreme Purusha
is
the Divine
146
C
3Tf I;
only; ^[^ here
If?
]
3%
;
in
the
body, wear, thus, of them
;
body; ^;
best.
And he who, casting off the body, goeth forth thinking upon Me only at the time of the end, he entereth into My being there is no doubt of that. ( 5 ) :
faTO
3i[T%
^ and
;
^T^
only;
my, to nature
;
^TTfrT
^oes
;
iTji^.
;
cast
remembering; *$&&n having who; ron% goes forth; ^: he;
q:
ody;
*be end, in the time
f
off;
not;
?r
doubt.
:
Whosoever at the end abandoneth the body, thinking upon any being, to that being only he goeth, O Kaunteya, ever to that conformed in nature. (6) 2f
Il4
body
which
natnire ;
3
Kaunteya that,
(
by
;
to ;
)
;
(
which
that
;
^r or
;
3
to
^RT always
;
3jfqf
;
abandons
*3T5n%
that
;
;
also
9^
in
^
only
CTO(. remeuibering ; the end cjf^ff?. the
;
;
;
^^1%: =%^
nature, natured ( inspired
).
<?fr goes Vfft^r
;
^f%^
Vlfat:
(
by
)
147
[
]
It
Therefore at
all
times
me
therefore
^f$
;
HI^Hi remember ; %eq
;
Tfo 3rft% IT-
^
ff^'-
reason, and, whose, he shalt
go
;
in
set
JJTO.
to
Me only, and on Me, without doubt (7)
all
fight
^T 3TC3
II
think upon
With mind and Reason thou shalt come to Me. fight.
rTCTrfl
^
<*%
;
?T:
me
c&r%
;
in
;
(
and
Me,
^
in )
times
;
jrf
*TS55[rfcR%if^ =
;
placed, mind,
only
;
lj^f%
(
and,
thou
)
'^T^RRll doubtless.
;
With the mind not wandering after aught else, harmonised by continual practice, constantly meditating, O Partha, one goeth to the Spirit, supreme, divine. (8) with practice, and, with ST
not;
by
thus,
goes
;
(with) united; ^?T?rr with the mind;
yoga, and,
^^iirr^qrr = ^Pr fS^frT it; *&?{ the
TI^
O
Partha
highest; ;
ffrr
^
5^- man;
3T3f%?T*Fl. thinking
to f^saf
oil.
another, divine;
goes, ^rfrf
148
[
]
^
I!
He who
II
thinketh upon the Ancient, the Omniscient,
the All-Ruler, minuter than the minute, the Supporter of all, of form unimaginable, refulgent as the sun beyond the darkness,
(9)
gjft the poet
the world
;
q
:
^<|mH ancient the
than
^rjjff:
;
think
may
;
who
ruler of
STfSrrfarTRTl. the
;
small; IRlfr^T^ smaller;
^^S(
of all
mttwn
;
supporter
;
inconceivable, form, whose, ?H!Tf
like, color,
whose, hiui
:
3*3 X
rTT^T : fi'om dai-kuess
him ;
the sun, colour,
of ;
H<^dl<t beyond.
I
9o
(I
forthgoing, with unshaken mind, fixed in devotion, by the power of yoga drawing together his life-breath in the cencre of the two eye-brows,
In the time of
he goeth to JRTI
(
this Spirit,
:fH^( in
with
)
unshaken of
only
;
<*%: of the
supreme, divine.
the time
(
two
)
;
(10)
forthgoing fR^TI with mind HrFSCT with devotion ; ^rR: joined ; of
yoga, by
eyebrows
;
;
;
strength
ij^
;
in the
>sr
and
middle
;
;
^
149
[
breath Tt
^fTO
;
having placed
S^SR man
highest;
That which
is
;
SfTZRE together
^f%
;
]
goes
;
;
he
g-:
;
%
that
;
f^szpi divine.
declared indestructible by the
Veda-
knowers, that which the controlled and passion-free enter, that desiring which Brahmacharya is performed, that path
I
will
^ whom
;
declare to thee with brevity.
^rgt indestructible
R^T
^f?T declare:
controlled; ^trUHU:
they;
^
whom,
(they)
with
= ^t?T
(ll)
Veda-knowers
whom;
(into)
a^:
Zl^ni.% ^one, passion, whose,
%
;
1
;
JJ^^
(i)
the
closed,
heart, the life-breath fixed in his
will declare.
mind confined
own
in
(12) &KlfiLI
The
gates of the body,
the
head, concentrated
by yoga, 1
;
the
desiring; MgT^Jj Brahmacharya; of (to) thee; ft path; ?T^ that:
summary
All the gates
'HT:
:
the
f=5g[rf!
pprform (as)
^
enter;
^<^:
;
i. e.,
all
tlie
gates; g^r?i
sense organs.
having
con-
trolled
self
;
f
:
in the
*$&[
breath
jfToi
;
mind
jpf:
;
^T and
in the
head
HJIr*{H : of the
having placed ;
established
^ifi^rf:
;
heart; fq^?T having confined;
-411^(3
;
(in)
;
of yoga, concentration.
.
1 \\\
!
"
"
Aum
the one-syllabled Brahman, reciting, thinkwho goeth forth, abandoning the body,
!
ing upon Me, he
he goeth on the highest path.
Aum
TO
ff% thus
;
;
me
'13)
q^rr^t one syllabled
;
a^j Brahman
;
who
:
3: aT^^Ti^ remembering the body; g goes forth; nrsr^ abandoninor; ^ reciting
;
iffn
;
;
1
goes; tpTTT (to the) highest
He who
;
lift to the
path
O
remember obtained :
;
;
;
3(33 always
;
who
?j:
;
f%^ren ever rf^f of him 9T? Partha frz? O PTc^^-rt,^ (0
of yogi.
;
;
;
JfTO.
I
5
Partha, (14)
iu
not,
he
).
not thinking
constantly thinketh upon Me,
ever of another, of him I am easily reached, of this ever harmonised Yogi.
thoughts, whose,
goal
(
he;
:
another,
me 5PT:
;
^H<|^ easily
ever-balanced
;
113
Having come
to
Me,
again to birth, the place of pain, non-eternal gone to the highest biiss.
me
to
JTTi
^^sIN^RL
;
3 ^^RR,
non-eternal;
-yidil
not
Jf
come
sTt^r having
to perfection
;
of
<T^ft (to)
;
again
Jjvf:
sorrows, the
3Tr c f^f?t
j
HH
MahAtmas come not
these
gain;
highest
iTcir'
they have (15)
;
birth
f?JT
;
place; ^i^ii^n*!.
*f^|':HH ;
;
:
Mah&tmAs
;
gone.
The worlds, beginning with the world of Brahma, they come and go, O Arjuna; hut he who cometh unto Me, O Kaunteya, he knoweth birth no more. (16) ^T up the world
10;
BT3njsRni worlds
= grfrJr- E^Tf?l
qfjcftp
;
^JT^r^f^T''
fmm
Brahma,
;
;
;
;
O
of
again-returning Arjuna ; qjn to me ^"^ having gone 5 indeed , Kaunteya 5^^FT again-birth ?f not ;
;
The people who know the day of Brahma, a thousand a^es in duration, and the night, a thousand ages in ending, they
know day and
night.
(17)
152
[
J
thousand, yugas, boundary,
of
Brahma;
ffg:
q^flOT
3T5=?f:
that
%
;
whico,
that
day
st-j:
;
;
whicti
ZRJ
;
they
Sfffrnrft^:
;
=
and, nig^ht, and, know, thus
^
^
^T *TI%
"Sf^j:
;
of
f^f^r
unmanifested
the
forth at the
all
coming of day they dissolve, even in That
;
^
day,
:
people.
3^
II
From
tigjirj:
know; *rf% the night; giiq^Ml =g *K*n. VRW- rTPI of yugas, by (a) thousand, end, of which,
II
the manifested stream the
at
coming of night the unmanifested.
called
(18)
^ZFKTt from ^r:
the unmanifested
all; jpr^lt flow forth;
the coming; ^rszir 1!^ = dissolve ZI
;
^f
TT
there
;
;
the manifested
sq-rft^:
^i|*IH=3T%:
^rnf*T
?TlT% of night,
q^ even
in
of
the coming;
^o^TfJ^Tj
;
^fr^I^ unmanifested, name, whose, Its, in that.
M\
II
This multitude of beings, going torth repeatedly, dissolved
Partha,
it
;
is
O
the coming of night; by ordination, streams forth at the coming of day. ( 19 at
IWTnn = grTnTR. Tnr even
;
day, in
^pj
this
;
of beings, the
)
aggregate ^; that; Wc^T having been ; ^jr^r having been ;
;
153
[
dissolves
?j2jfTT*T
;
n^
helpless;
in
Partha
the
STWlt
;
]
coming
of night
forth
flows
;
;
the
in
3T^ni%
coining of day.
Therefore verily
there
than that
existeth, higher
unmanifested, another unmanifested, eternal, which, in the destroying of all beings, is not destroyed. (20) 7^: higher; rT?Tr^ than
another;
^fVH\
unmanifested;
It
;
It
is
^roqTfi:
nf?T
T^ZI?5
unmanifested,
return not.
^rfi:
5
indeed;
(in)
zj:
who;
the
>TR' :
nature;
^r5^^!^
(than)
the
tlia* ;
^^\i\
all;
^f:
being destroyed;
not;
?T
destroyed.
That called
that
unmanifested;
ancient;
CCTrrT'T:
beings;
(in) is
^rsg^fj:
unmanifested;
path (goal); ;
g^
^
;
^^<:
arrf:
who
having
that; VfTT abode;
TOT
f|% thus;
the highest;
obtained,
qw highest
is
reach (21)
Indestructible;
(they) call;
which; j^c^
It
Indestructible,"
the highest Path. They That is My supreme abode.
called; spi that
return
"the
named
;
^
not;
*pr ray.
154
[
He, the highest
O
Spirit,
unswerving devotion to abide, by whom all This
He; ^:
highest
(object);
TTf% inside,
ff%
whom;
of
TS&q
thus,
stand,
whom; q^all; f^nthis;
be reached by
whom
all
beings (22)
Partha;
^^fT
^^-W
without
3tf:?mft = 3(r{-
fcT^f^
^nf^
they;
rfrfq.
qpf
;
indeed;
<J
:
another
alone, in
pervaded.
5^-: spirit; by devotion 5J>2|: obtainable; ^f:
may
Partha,
Him 1 is
1
^
beings;
by
spread out.
That time wherein goin^ and
also
time shall
that wherein I
forth, Yogis return not, going forth they return, that
O
declare to thee,
prince of the Bharatas. (23)
Vff where; qfT^ 3TT? f^TO. return
gone forth;
;
^
in
time;
and
qffi go;
;
?T
^MI^frmL non-return
^ indeed;
^
even
that;
;
^rfnT:
^affFT'
(I)
yogis will
;
JrarrTT:
;
declare;
prince of the Bharatas.
|)
Fire, light, day-time, the bright l
This, the universe, in opposition to
*(%
\\
fortnight, the six
THAT, the source
of
all.
155
I
months of the northern path
who know srfjr:
night- )
;
to
ETERNAL go
sqn%: light; T^f^rr six months
3T^:
Brahman
;
;
there
r^T
;
ETERNAL.
day; |r$:
^KRPTI
;
)
men
then, going forth, the to the
fire;
of the sun
(
the
]
jntfrTT
the
gone forth
STlf%^: Brahma-knowing
;
(
24
)
(fort-
bright,
northern-going iresf^T go
;
a^T
5f?
;
RH
U
II
Smoke, night-time, the dark fortnight also, the six months of the southern path then the Yogi, obtaining the moonlight,
7
returneth.
smoke; p^r*TF six months ^R-:
sun
)
light
;
;
<ct?T
there
^fTfr
;
;
(25)
dark (fortnight) ^f^wriT'l the southern going ( of the
*ff^: ni^ht
qryirg'
the yogi;
=
Jflxai
rf^r so
;
;
^5<*T:
;
qysrep ?^ of the moon, this 5ifrfa: having obtained f?R^ returns. ;
;
^^
n
ii
be the
Light and darkness, these are thought everlasting paths by the one he goeth who returneth not, by the other he who returreth again. (26) to
world's
;
^
(
ir$l*OT = SJ$r two) paths ff indeed ;
1
The
to birth.
lunar,
or
*Jff ;
astral,
-q-
light,
|j% these
body.
;
and,
dark,
3|<13: of the
Until this
is
and;
world
nft
;
slain the soul returns
156
[
eternal
(he)
(
two
)
JT%
;
are
thought
]
two
(
)
q^^f by one
;
goes; '?T;Tr^r%*l to non-return; ( he ) returns <j;p again.
arrq^r
;
by another;
;
these paths,
Knowing
Therefore
perplexed.
O
in
O
Partha, the Yogi times be firm
nowise
is
all
in
yoga,
Arjuna. ?T
not
(27}
Iff^ knowing any one %Trg^j:
;
these
ji?f
^fift
;
Ffrft
(
two
the yogi
therefore
tT^Trrj;
= 4rtT
;
;
;
5^5
with yoga,
3=?T>:
)
paths
gsfnr in
all
is ;
Partha
qr?}
;
perplexed
^rr^5
Hf
balanced;
(
times
in )
;
^JT
;
;
be; 3T^T
Arjuna.
n The Vedas
fruit
of
meritorious
to sacrifices,
deeds,
to austerities,
attached
and also
ing, the
^^ in
the
Vedas
;
qg^
in sacrifices
;
the
to almsgiv-
Yogi passeth all these by having known and goeth to the supreme and ancient Seat. in
ii
this,
(28)
rTqng in austeri-
157
[
^
ties;
and; l%
5"ZIf2j qjof
beyond; ijrrfr
the
of
?|(j
yog!
even
merit,
that; ;
;
fT^!J
the
^^
fruit
till;
qt highest
;
J
'" ;
g'fts;
2f^[
what;
STTf^l. assigned
;
aTStf^r
goes
ff tins; f%f^c^r having known; 3%f% goes ^ and ^TT't place ;
;
;
1
first.
Thus
in the glorious
BH.\GAVAD-GirA...the eighth discourse
entitled.
THE YOGA OF THE INDESTRUCTIBLE SUPREME ETERNAL.
153
[
]
NINTH DISCOURSE. I
II
The
To
Blessed Lord said
thee, the uncarping,
verily
:
shall
declare this
I
profoundest Secret, wisdom with knowledge combined, which, having known, thou shalt be freed from evil.
(0 ff
this
U^rR
( I
3
;
indeed
wisdom; f^TPranjrj which;
;
will declare
)
% of
srog^
.
= f%i?f %T gr?W
thee ( to )
?T?Tj most secret
;
the
uncarping
with knowledge,
known; ^f%q%
HT?3T
having freed; 3Tfprr?l from sin.
3flJ[
(
to )
together; shalt be
(thou)
^
II
Kingly Science, kingly Secret, supreme to
intuitional, according
righteousness,
= f^srrfTR.
Purifier, this,
(
T^rr of
f^TT of kings, the wisdon) king; yft^n. purifier
;
5^
1W ?f?l by direct
II
very easy
perform, imperishable. trSfrW'm
sciences,
Urg?j
this
;
=
the king
^JfH^t
^TlH^ highest
( intuition ),
ttW ;
;
g-pj
;
;
(
to 2
)
or = ^rgt
of secrets, the
JT^T^T^'nT
knowledge,
= J?cq%!
whose, that
;
159
[
sp$
)
gg^f very happy;
righteous;
^n
do
to
imperishable.
H^ffi fcjjtwKr in this knowledge, O
*TT
Men
n ^ n
without faith
Parantapa, world
Me, return to the paths of
not reaching
this
of death.
(
(3)
sUST^JTr: unbelieving; g^qf: men; spfej of duty ; 3TW of ) thia q^TT O Parantapa STSTTO not having obtained ;
;
TTme;
RF^
of death,
( of )
return;
;
^^n<R$P|4|
world, and, in the path.
craft?
By Me ed aspect in them.
;
all this all
pervaded
My
in
unmanifest-
am
I
not rooted
331^ pervaded
by
^
;
this
;
^^ %^
ltf%:
him; ?Tc?qTR = *Tra f%tf%
^[^
all
>
^
^r^
;
nnmainifested,
fR
tlfR
they; tfTOTrft = ^Ntfor *g(lfo all being i n them I ^T^Rq'rf placed. ; %rt
stand, thus, ;
;
STSSTf^jWHr^^wr
aspect, whose,
^ and
is
(4)
me
Hir by
world;
world
beings have root in Me,
;
in
me,
?f
not;
H
II
:
*RT<?TT
^TrT^FR:
II
i6o
[
]
Nor have beings root in Me behold My sovereign yoga The support of beings, yet not rooted in beings, ;
!
My SELF ?T nof,
their efficient cause.
beings =
an 1
"Sf
:
;
;
see
rra
STRIf
my
*T
;
(5)
= ifa fHS?f^
^zpTHR:
self;
?m =^[1^
*rr^^n%
q^T^
;
thus
upholds,
in beings,
ftgra
me, stand, thus
^Irf in
qnni.yoga
;
'*!5n^ fa *f% fT% beings,
?jjf^r:=^^
and;
Jlc^JTR
sits,
.
sovereign ?r
thus;
not
;
;
-q-
:
TO my;
beings, nourishes,
ffrl,
thns.
^TcTTR CT*
As
the
mighty
the Akasha, so
all
air
everywhere moving
is
Me
beings rest rooted in
rooted in
thus
thou.
know (6)
zjqT
as
ever;
f^REJ
;
3TT^TT?rf^TrT qfrS-
where, goes,
bemgs
;
thns
^he ;
:
=aTT^n%
RST^ great in
in
:
me
;
;
?TqT
so
ff% thus
;
;
the ether, placed;
T
g^ftr: =^T^'T
air;
H<TO(R existing
f^T?T
!
Sf^'
^rf%
?frf
every
all
grT^T^ know.
All beings, O Kaunteya, enter My lower nature at of a world-age at the beginning of a world-
the end
age again
;
I
emanate them. beings;
^^
(7 Kaunteya
;
jffj[% to
}
nature;
161 go; *TrR^re.
zjTKt
decay:
beginning
ra y
cfi?<T$ra
;
f^^TTR^ emanate
;
= 3f?T*3
^?7f^ = ^?T^
Hgain;
$?T:
;
^
^1
of a kalpa,
of a
<%lfl
I.
IK Hidden
in
less,
Nature, which
and again
forth again
II
is Mine own, I emanate multitude of beings, help-
force of Nature.
by the
^TH. own;
nature;
emanate; of beings, of
all this
^:
again;
assemblage
nature
;
^TOTfJ
by
;
in the
kalpa, in the
(8)
3T^?*-5
again;
xj?f:
^Jf this
having
;
f5*6ni
embraced;
?pT'm7n.= >J!jTPn i{. a,ll
^^SQ" helpless
I
;
force.
cIIFI
I
M %
II
Nor do these works bind me, O Dhanailjaya, enthroned on high, unattached to actions. (9) ?T
not;
pT^fft bind rent
;
^ ;
and;
^ira
3T[g??T seated;
JTTO.
me:
rtfffi
Dhananjaya
;
these;
gfpnfoT
works;
like
indiffe-
^f^Tr^^
^^TK unattached;"^
in those;
action.
II
ii
1
II
162
[
]
as supervisor, Nature sends
Under
Me, moving and unmoving
;
because of
this,
O
forth the
Kaunteya,
the universe revolves. ?rar
(10)
by me ^rCTt%or (by, as) supervisor 33% sends out; *ra*raTC=*ftor ^
(lord)
;
nature; with the moving,
^^ ^
with the unmoving, and,
and,
%5^r by cause; ^pfa (by) this; RRfa the world; Rnrf^m% revolves.
The
foolish
Lord
of
Me,
disregard
My
3 3
when
clad
despise
II
in
human
supreme nature, the great
(n)
beings;
^H^IH'^
5ET
together
Kaunteya;
II
semblance, ignorant of
;
;
?rf
me
;
JJST: the foolish
;
m^fl human
;
?T5I form; ^TTP$Trni refuged (in); qi highest; vff^l. nature; <?rsrnTrr
unknowing;
?T?r
my
;
*j?ni%*TO= >j?rFrri it^t
of
beings, the great Lord.
:
Empty
of hope,
senseless, partaking
empty
of deeds,
empty
in R
II
of wisdom,
of the deceitful, brutal, and demo-
niacal nature.
(12) vain,
hopes, whose, they
;
163
%
vain,
vain, deeds, whose, they
;
knowledge, whose, they
;
mindless; *r$T*fri rakshasic ; STT^fpT asuric -ST and; even JT^nT nature Hrffqf deceitful frar: refuged ( in ). :
;
;
:
;
Verily the Mahatmas, O Partha, partaking of My with unwavering mind, having known Me, the imperishable source of beings. (13) divine nature, worship
HfrcJTr?r
%CR.
divine;
worship
;
mahatmas
z^fi
ST^^iT^^: =
mind, whose, they
;
indeed
3
;
me
HT
nature; STrpsref:
^^[1^
?T
*IT:
qlf
gT5Wr having known
of beings, the beginning
;
Partha
qr^
refuged
^
not
(in;) .
irl
;
>T5fr^
another,
5jrfif|q
^f&W*l imperishable.
;
H^TWT STRKT in *
TT ?&F3\
n
Always magnifying Me, strenuous, firm in vows, prostrating themselves before Me, they worship Me with devotion, ever harmonised. SKffi er
^y{^\'=^S
and;
saluting; :
(14)
always; qft&3: praising;
^
5HT
and;
ever-balanced
;
^Tr* ^ JTr*
^Tf^
m
firm,
me;
me; ^?r: striving vow, whose, they;
vrff^r
worship.
with devotion;
64
1
in Others also sacrificing with the
Me
worship
One and
as the
H
the Manifold everywhere (15)
present.
'rf
5TR3ltR = JcTRTO 3|nT f wisdom, and ; arft also ; 3TRT other.* ; 2T5KT:
^7ra?T worship; rnanifoldness
the
by
ticfi?%;T
the ^fVfr by
;
with
sacrificing
the
;
the
sacrifice
I
;
3Tt I
the
I
;
I
f?3:
offering
to
mantra
;
art 1
the
;
sr? I
fire
?
j
the oblation pitris
*t ^rT
x
1
!.
;
:
srt
;
art I I
the
;
the
3?P the
;
**T5q
the burnt-offering
II
I
butter
(16)
sacrifice
;
also
I
;
;
3Tfqv^ the herb
;
3? even
;
TTcTT ^TcTT
I
^
;
;
by
the ancestral
the fire-giving herb the mantra butter; I the fire; the burnt-offering I
offering
me
rf
;
nP9rfrg?cnj;=
*
the oblation
sacrifice;
"J^rPR
oneness;
many;
the
whose, him.
all sides, face,
I
n
of wisdom,
sacrifice
;
^q-f
fa: the
;
3?t
I
5
STfR:
;
NcM
:
I
Father of this universe, the Mother, the Sup-
165
C
Holy One
porter, the Grandsire, the
Word
]
be known, the Sama, and Yajur,
to
of Power, and also the Rik,
(17) forfr father
mother;
*Tf?jT
S4m;i
;
3J3J:
The
this; 3TT?r:
(of)
world;
supporter; ftrTr^: grandfather: 5RJ
Vfr-TF
qf^
known;
3TTO of
I;
sr?
;
pai-ifier
Yajuh;
even
<r^
^f
;
ornkara
the
sti^TR:
;
and
^ja^ Rik
;
fco
be
SfR
;
;
Path, Husband, Lord, Witness, Abode, Shelter,
Lover, Origin, Dissolution, Foundation, Treasure-house,
Seed imperishable. T[%: the
path
witness; fff^r^
(18) the
vr?tt
husband;
the abode;
:
JPT^: the origin
;
^OT
the treasure-house
;
^T5f the seed
;
^rt
tlie
give
heat
;
immortality and
I
hold
inexhaustible'
^rsqq
and non-being
Arjuna.
am (
rPTfft
3cHnfir
II
back and send forth the rain
also death, being
burn
let
go
;
;
<?rt "5T
and
I ;
;
^lt
J
5
*$
ra "'
^T5^ immortality
;
;
foundation;
1^ I
lover
^f^ the
the shelter;
the dissolution;
JT^3[:
;
the lord; ?rr^f? the
q-^:
;
q-
19)
Rl^fTFT hold and iff even ;
;
I,
;
;
166
[
^
death;
:
I
^rf
i
and;
srq;
being;
]
^rq-^ non-being; T* and;
Arjnna.
^o
I
of the three, the Soma-dr inkers, the
from
worshipping Me with sacrifice, pray of heaven they, ascending to the holy
purified
Me
the
sin,
way
to
;
world of the Ruler of the Shining Ones, eat the divine feasts of the Shining Ones. ^ft^r: =f?T^r: fan'- 5wf
me;
they; nf
t
sacrifices ;
%
;
^R<rr:
= ^ft
^7^^%
c 'jrTqrr rr:--= I?r
ask
II
The knowers
%
three, sciences (
they
5^^
;
divine
;
-\
vd
;
^nr%
;
f^ft in heaven
Gods, the enjoyments,
(20)
R^rar ?r% the soma, drink, thus;
q%: with;
heaven-
^WRJ having reached Gods, (of) Indra, the world
pure
tlie
heaven
Vedas), whose,
purified, sin, whose, they;
f |fr having sacrificed
?^ ^^ ot
in
;
;
"^^irrsj:
;
^rlr
=^r?Tr^ %*TT^
eat
:
of the
i6 7
They, having enjoyed the spacious heaven-world, holiness withered, come back to this world of
their
Following the virtues enjoined by the
death.
three,'
desiring desires, they obtain the transitory.
%
they
world
;
;
?f
that;
f%^TT^ vast
ij^r 1
;
^ff^
(
in
(21)
having enjoyed; ^ij^t^ svargathe state of being) withered ;
5^
= l^rVf W3T of mortals, the world f%5J[5T (in)merit; Jf?Z[5fr37 enter q^r thus sjifn-rif = ?p:zn *R of the three (Vedas), the duty; ^TfiTTSrr: devoted (to); 1^11?^= 1^ going, and, coming, and; cffR^PTT: = ^Hr?rr?L ^TnP ;
>
:
;
;
of (objects of) desire, desire, whose, they
;
5nr*t obtain.
*i\
II
To
those
men who worship Me
other, to those, ever harmonious,
alone, thinking of I
full
bring
no
security.
(22) ST^^TP without-others; f%?TO?T5 thinking
3RP men; TJTF^ of
the
l
worship;
ever-balanced;
The three Vedas.
ziprng-J?
%qri
of
;
me ; q who
tR
;
them; f^mrfT3TKRrq[
security; ^frf*T
bring;
?fij
I.
168
[
]
Even the devotees of other Shining Ones who worship full of faith, they also worship Me, O son of Kunti, though contrary
of
(
) other,
of gods, devotee
endowed
^JT^RTP
to the ancient rule.
^
;
they
worship
;2T5T?r
also
3Tf7
;
(23)
;
sy^qr with faith
*rf
:
me
:
q-^
;
even
^33 O Kaunteya arsfrrT worship; arr^f%^^r*l = ^f^fq: WH ^Fff ?T?Tr non-rule, preceding ( guide as, may be, so. ;
*$
),
*t't I
am
indeed the enjoyer of all sacrifices, and also the know Me not in Essence, and hence
Lord, but they
they
fall.
9t
,"24)
I
;
i| indeed
:
*nfo^Tr*=
sacrifices; Vffvtf
the enjoyer;
^
5
and
;
q[
by essence
;
not
;
indeed
^gf: hence
;
;
^f
ijf
=e^f^r
and;
me
fall
^qrn ^r^ri of
;
if^:
all,
(of)
lord; q-^ even;
;
3TPT5fr^R
%
they.
kno
*ITT%
They who worship
the Shining
Ones go
to the
Shin-
ing Ones; to the ancestors go the ancestor-worshippers to the Elementals go those who sacrifice to Elementals
but
My
worshippers come unto Me.
;
;
(25)
169
[
smr go whose, they
=>^5
5?T5rar:
?
=
^Pl^ in
fcfsrar: faf3 SW to the BhvUas; qiflf go
sacrifice,
;
thus;
also
fW
= *&**' qfnr ;
*it
He who fruit,
as
it is
q-^-
who rfq;
Jf
;
ofifereth to
a
leaf;
Me
of ( to )
that;
^
me I;
iTrfSTErtl^
=
a
Tjj5f
w i*h
VTrFZir
;
offered; awirft eat; irqrirf*T^: self,
R^
11
with devotion a
a flower;
;
;
*j?m%
to rue.
leaf,
I
jsq-
qff% go
^TT %> for the
accept from the striving with devotion. water, that
:
g<>
5R3RIH: a
vow,
gods,
the pitris, vow, -whose they
>j^3^f:
?jf<t
the
in
farF^ to the pitris
whose, they;
Bhutas, sacrifice,
ff% me,
;
3tt* %
spr
the gods
to
3^R[
;
]
fruit;
devotion
^r?W
a flower,
self,
offered
(26)
^pj[ water;
we&fo
;
3:
offers
;
with
devotion,
IJ ?T^
striving,
^TitT
H^rf: ^TT^r
II
whose, of him.
II
Whatsoever thou
doest,
whatsoever thou
eatest,
whatsoever thou givest, whatsoever thou doest of austerity, O Kaunteya, do thou
whatsoever thou
offerest,
that as an offering unto Me. Z(^ what
eatest
1
;
;^ what
^JTJiq ;
(
thou
^frf^T
(
)
doest
thou
(27) ;
what
q<
) offerest
;
thou
)
f^ir% (thon) givest
;
;
3T3Trm"
(
170
[
?KJ what
O
;
3KJ
Kaunteya
in ( to
;
what ; rTfy
cT<T*2rf% (
that
]
thou
^^ do
;
)
doest of
thou
(
)
austerity
;
me, offering.
)
Thus
shalt thou be liberated from the
bonds of action,
yielding good and evil fruits thyself harmonised the yoga of renunciation, thou shalt come unto
by
;
when
set free.
(28)
W =^jw
I
!PTT!PT
:
**r
?npt
and, fruit, of which, by these of
:
yogra,
balanced,
;
W^T1 %
^"
t
q^f
thus
:
good, and, evil,
:
ifr^%
:
by the
karma, ^f*
by
Me
shall be freed
^T 5rn" f?T ^P
of
renunciation,
me
whose, he; f%gTfj: liberated; HT to
self,
:
bonds; ^Tqi^RtnT*
shalt come.
The same am to
Me
nor dear.
to all beings; there
I
They
devotion, they are in Me, and equal;
ST*r: rf
%
not;
^ who Hra in
of
^
l ',
;
;
5
indeed
me % they %^
in
them
;
?T5Tm worstiip ;
;
;
?rfl?r ;
none hateful
also in them.
^H?5 = ^3 ^3
hateful
me; %sq:
I
is
who worship Me
verily
iff
=^
is ',
me
and
;
:
T
(2cf]
in
not
with
all > i
ftf
bein gs :
ypf&tt with faith
3lfT also
;
^
;
dear;
i.
;
f|
(\
Even
if the most sinful worship Me, with undivided he too must be accounted righteous, for he hath
heart,
rightly resolved
^
STfralso; ships;
iff
me
(30)
;
if;
gcjTT^n;
3T?f52PTr^R
;
very-evil-acting
:
= T
;
T^rrW ff% not
3T ? 2J
righteous; irf even; worships, thus; qr^ resolved to be thought ^x^gs well ; s^RWrT :
another
^: he;
:
;
;
wor-
vrsnr
Tf
ft indeed
;
he.
Speedily he becometh dutiful and goeth to eternal O Kaunteya, know thou for certain that My
peace.
devotee perisheth never. f^jj quickly in
righteousness,
;
self,
RTeg'R goes ^R?I ^ my *TTR devotee ; ;
;
n
(31)
*ncm becomes
:
vprr*Tr
;
=
qft
3TF?*ir
5^
?T
whose, he; ^pg'ff eternal: inTf^ peace
Kaunteya ironraf^
is
;
JT^Ufffr^ know
;
^
not
:
;
;
destroyed.
f|
They who take
refuge with Me,
O
Partha, though of
172
[
womb
the
of sin,
]
women, Vaishyas, even Shudras, they
also tread the highest Path.
me
*Tf
;
(in);
refuge
(32)
Partha; safTff^T^ having taken
f% indeed; qrsr
^
= who; ^f^ even; ^j: may be; <jrTff womb, whose, they f^ij: women;
if
THTr ^lir^: ^f^ft.% sinful,
%^f:
vaishyas;
also
ltf%
:
gJ
rf^Tf
35T
also;
shudras;
:
^
1
r^
How
\
*<
v3
;
having
obtained
this
transient
joyless
world, worship thou Me.
f% how VTrW:
;
tj;j:
devoted;
lasting;
(33)
in
U'Sf^:
rajarshis
^T-^f^ pleasureless
On Me fix thy mind Me prostrate thyself
?J^JT
;
5Tr?f*I,
;
;
fff
before
also:
world:
^T-f^zi
fij
this:
Me
*T=^:
my
m^
;
to
Me
;
sacrifice
harmonised thus
SELF, thou shalt come unto Me, having
thy supreme goal. *TR IT- 3TO
pure; not
"prqr:
^ne.
be devoted
;
;
the
Brahmanas;
acrain; STT^nrrf:
having obtained; Vfsi^ worship
to
\
much rather then holy Brahmanas and devoted
saints
royal
^fyq
they;
TT% goal.
T^f highest;
^
r^?
:
:
Me
as
(34) *T
:
in
devotee;
me, mind, whose, he; >r^ be; JRTTSft
= HT 15KT f f?T
to
me,
[
thus;
sacrifices,
trs^fgf
the
shalt
self
:
*fT
corne
:
tTcquzw
173
me; ?R*<pj
1
salute;
*n to
g^r^r having balanced; :
= 3T? TUI^
^^
'
5T
me;
^ I,
^
thus;
even;
sir^R
supreme goaL
whose, he.
Thus
in the glorious
BHAGAVAD-GirA
the ...... ninth discourse, entitled
THE YOGA OF THE KINGLY SCIENCE AND THE KINGLY SECRET.
:
[
174
]
TENTH DISCOURSE. I
The Blessed Lord Again,
O
again
3JZT.
<TC4
to
:
My
mighty-armed, hear thou
word, that, desiring thy welfare, who art beloved.
% my;
said
;
KTf
highest; the
I
even; Jfin^rff
^:
word;
being loved
;
supreme
declare to thee
will
(
great-armed
^
^^fR
of wellbeing,
%
which; (
I
;
$gj
hear;
of (to) thee; will
)
I )
declare;
by the desire.
f^j:
The multitude of the Shining Ones, or the great know not My forthcoming, for I am the begin-
J8,ihis,
ning of
all
the Shining
^not;%my;
f%^:
Ones and the great
know;
Rishis. i
3p;rJrn =?pT'='Tr l TOTT:
the
hosts; spr^ origin; rf not; J^sf^: =1^1?^: great rishis; ^rt I ^rrf^: the beginning; nt indeed; of the gods ; *I?sffcrini of the great rishis ; and ;
gods,
;
^
everywhere.
(
2
)
of the
175
i
3
He who knoweth
Me, unborn, beginningless, the of the Lord world, he, among mortals without great
3? =q-
liberated from
is
delusion,
who
:
HTO.
:
and; ti%
me
;
all sin.
^r^ni.
unborn
;
3TTri^ beginningless
Rf^H%^^=^r'U^ Tf^TCH
knows;
;
the
of
1
the
world,
is
Lord;
great
mortals
among
sryjjg
^TH"
;
:
=
^
:
:
undeluded; TfV
:
(
by
^f
he;
:
Hcif*J
by sins
all,
)
8
n Reason, wisdom, non-illusion, forgiveness, self-restraint,
n truth,
calmness, pleasure, pain, existence, non-
existence, fear, and also courage, gflf
pleasure
*T^ fear
;
^5T truth
;
^
;
5:^
and
;
pain
^T*T^i
:
;
(4)
wisdom; ar^f?
reason; 5jTRl
:
forgiveness
5^
;
quitted.
^Jj vj^f:
:
J
non- illusion
self-restraint
;
jfpi
9ftm
calmness
:
;
existence; ^T-^TT^: non-existence;
fearlessness;
q^ even
;
if
and
:
CN
;
;
n
H
II
Harmlessness, equanimity, content, austerity, alms-
176
[
]
fame and obloquy, are the various characteristics of beings issuing from Me. ( 5 )
giving,
^ftST hannlessness austerity; fpT
;
^RcTF equanimity; ^fg- content; 3^:
2|^:
gift;
:
fame;
natures: ^Tr^ri of beings;
vniT:
:
= T?T5Fi
2^1%
f%qr:
The seven
four; *nre:
whom
the great
mauus
whose, ;
^
-separate, kinds, whose, they.
My
nature and mind
them
of
;
was generated.
jfijsfo:
being,
Tfrf:
obloquy; *r4f% are; from me; even;
1 great Rishis, the ancient Four, and also
the Manus, were born of this race
^nrep
rishis
;
^rc?j
seven
?itn also; ^VTT^T:
:
they
(
;
JTR^Tf!
?5t% in world;
mental
;
,-
tjt ancient
born
;
i"
me,
sfari of
fHT^ these; s^TP races. :
:
He who knows
)
^'r^r?::
:
= Tr^*rrr ^TT ^ ITTrTF:
6
in
n
^
I
n
essence that sovereignty and
yoga of Mine, he is harmonised by unfaltering yoga there is no doubt thereof. (7)
;
<j?rr
rne;3T. l
this;
who
;
"Ef and; HI knows; rT^R: b y essence; *p he;
f%?!r sovereignty; %TT yoga; "%f%
The four Kutn&ras, or Virgin Youths, the highest
Hierarchy of this earth.
of
in the occult
177
[
?T
f%cR*T% fT^
balanced
?r is
I
am
^T f
;
]
not, shakes,
the Generator of
all
;
^ifa yoga;
thus, by it;
%^^: doubt.
not; ^pf here;
from
evolves
all
understanding thus, the wise adore
Me
in rapt
tion.
^
Me (
I
8T?
;
^^
JT^^
all;
of all
;
JHT^: the generator
evolves;
fr% thus;
;
HT
8
from me
:
;
emo)
;
having thought;
Jfc^T
worship; ^r me f^T the wise; with emotion, endowed. :
;
:
n Mindful of Me, their
life
hidden
in
% n
Me, illumining
each other, ever conversing about Me, they are content
and
(9)
joyful.
me
:
=
*TT
T?rr:
JfPrn
mind, whose, they; wr^L% to me, gone, breath whose, .
,
they; %T^rT: illumining (making wise);
<ftCTtq[
^tphr: talking (of ) *f and; iff me; and ; ^f% rejoice ; ^T and. content
always
;
;
ftnjf
^
a 12
;
mutually; 3^f% are
u
?
\\
To
these, ever
give the
harmonious, worshipping in love, I by which they come
yoga of discrimination
unto Me.
the) balanced; *r3RT <J
ar*n fSTFrl
^HrTf ^RRI*= STcR (
of the
)
wui.-l.ippiug
me
;
^rqnW come; %
yoga
:
?j
always, (of
g=f?;PTT
iftR<75|!l=ifti%:
;
love, before, as, raay be, so
fWI
of reason, the to
10)
(
%qrfH of these;
;
^ff%
that
;
(
I
ipj by
give
)
which
;
;
they.
*TR3cTT 113 ^
Out of pure compassion
II
for
them, dwelling wiihin destroy the ignorance-b^rn darkness by the shining lamp of wisdom. ( 1 1 )
their
SELF,
I
^qriof them
;
q?f
the sake passion, for
dom, horn
w.
eveu sr?
darkness
1
;
;
ST^qru = 3T5^fir^r:
'
^T^TrJTl!'
= ?T5Tr^r?I
?rn[ran'^ ( I
)
destrov
fi^l
f
wisdom, with the
light;
?nf
of
"SfPT i'<*m ;
com-
unwis-
srr?*T>Tr^f?T:
>Tr% ff?HT: of the self, in the nature, seated
^rfrJT^r:
fpT*3l
;
;
=
;
vn^rfr
(
ghiuing.
I
Arjuna said
Thou
art
the supreme
^
II
:
ETERNAL,
the
supreme
179
[
Abode, the supreme Purity, Deity, unborn, the Lord
eternal, divine
Man, primeval
!
aJ
( >r
eternal;
12
)
Brahman; ft highest; >*R abode man punfie ); t^jj highest.; ^^T !. Thou fe*q divine; 3T[f?|^ first God; 3JI unborn;
q^ highest.;
pure
(
;
5
;
5^
Lord.
ii
All t'K Ri^his have thus acclaimed
the divine Ri?hi. Narada
and now Thou Thyself
W*l
3IIf: declare;
divin
DevaU;
*T
All this
Keshava.
?^4
Vjasa;
s^fg-;
tellest
JT^7
tliee
:
(thjr-)
self;
^
Thy
f| indeed
festation; rtf-
;
ijf
;
3^: even;
me.
manifestation,
sayest to me, O Blessed Lord, neither
Thou
O
Sff^ all; ijffq- this; s^ true; ip^r which HI to me; ^f% <l>ou sayest; %S[r^ ;
Asita
and;
Shining Ones nor Danavas comprehend.
not
|^:
^all;
;
srqr also; 3Tf?I?r:
;
13)
(
3^^^: the E'shis
believe true that
I
VyAsa
me.
tellest it
Narada;
llshi; 5f[^:
Thee, as also
so Asita, Devala, and
;
i \\\
%
thy
know
;
;
^nq^
^ff:
Gods;
blessed *{
not
;
( ( I )
Lord
14
think;
Keshava; ;
)
33 ?f
ogfo mani-
^r^Tr; Danavas.
1
80
Cs
Thyself indeed knowest Thyself by Thyself, O Puru?hottama Source of beings, Lord of beings, Shining !
One
of Shining Ones, Ruler of the world
PTO
(thy)
(
thy
)
self
;
^
;
irrSTTf by
(
!
thy
(
) self
%Wf knowest; m*i thou; ^^qtTFT
self;
m^f%
tama; JgrvriCT = *j?nfa causest to become, thus
^^=^Rfl the world,
33
;
of
igfTJ
?f?T
beings,
= VTHRni. f 5T
O God;
gods,
O
;
to
Punishot-
glories
Thou
own
divine
(
^3*
ofrefPl.
:
of
remainest, pervading these
worlds.
remainder
Lord
= ^m: T%
without reserve of Thine
tell
by which
f^pr^j: of
)
thou (that)
of beings,
3fiT?T^
15
arr?^
Haler.
Deign glories,
only
to ;
tell fts^n"'-
;
divine
self, glories
worlds
;
3T?I% shouldst
;
;
!^
auft:
f Jfr^t. these
;
;
16)
^T^iT by without-
indeed; WIcTf^rTZf: =31^^^:
( b y)
which
<^I. thou
;
;
f%tmfH5 by
glories
o^rc *l having pervaded
;
;
How may ditation?
what, in
thought of by me,
how
3I*f
Hl^ thee what
;
%TJ
thought
;
what
srref art
;
Lord
blessed
may know
always
in )
(
O
ffSfrat
;
^ffr
;
O Yogi, by constant mewhat aspects art Thou to be
know Thee,
I
In
"of
and
;
Lord
;
,
%$
f%?g: to be
J^f by me.
;
Janardana
f^cflW by ;
fT>i^T
tell; ^fc?f:
not;
(
detail
in )
(
^T^r^T
g^ij
;
%
of
me
.
O
su*W>
of
Janardana
ff indeed
contentment;
3Tft?T is
\\
me again of Thy yoga and glory, O me there is never satiety in hearing Thy
life-giving words.
yoga
*
i
tell
for
;
;
( in )
n In detail
)
yogi
zffftr^
;
moods
VTF%5 in
blessed
VflT^
17
(
I
igfe
;
TRf^rf^l. meditating
;
;
?
;
thy
(
)
wjq:
;
y$*r(:
(
of )
own again
;
;
18) qrt
<3fwq
hearing;
?f
;
fcT I1
The Blessed be thou its
Blessed Lord said !
I
will declare
chief characteristics,
glory by there is no end to details of Me.
O
1
%
II
:
to thee
My
best of the
divine
Kurus
;
(19)
182-
[
$ (to)
T well; divine in
the
main;
end
thee
f| indeed
;
f^^rf^zi of detail
;
of "^
;
mj
O
Gudakesha,
am
glories
theKurus;
SfPTT3rT
;
not.5
T
^^
II
R*
all
f^I?p
=
3UrTr. the
;
3Tf
?
VTrTPTri.
;
Of glorious
the
3TffflRl
I
of the
cf^: the
;
I
;
5T?fr
:
the moon.
^ even
:
20)
tf%w?f[*R-
being*, t,h
jp;^
;
m
middle
the ;
=r
^T and.
;
I.
(
Adityas;
Sun
Jl^ririof the Maruts; %rf^T
3T?
also (
am Vishnu of radiances the Marichi of the Maruts, of tlie as-
I
am Moon am ;
all, of
J
;
Adityas
q-fH of lights;
Gudakesha
3J37%S[r
;
;
Sun
terisms the
-self
gcTRfl STf^ RT?|: (of) I ^rff the beginning ^ BT^rT'- the end beings
g^<srrH.
heart, seated
and
II
;
3Tf I
:
:
the SELF, seated in the heart
I am the beginning, the middle, and beings the end of all beings.
of
i
%rff?T
of me.
T
I,
will declare;
(I)
grofawirf'T
;
STpcTR^rri:
;
best
^^STg
]
^
9fTU*Tr^
;
(
I )
I
;
f?5^:
radian
r
;
Vyuni;
21
?Tf,f^T: ]\lnu-hi
am; T^Trani
.01
)
yWffi-
asteriims
;
?
R^ n Of
the Vedas
I
of the Seining Ones I
am
am ;
the
Sama-Veda
;
and of the senses
I
am Vasava am the mind I
;
of living beings the intelligence. of the
f
Veds
the
of
the
frrH%?: the
;
gods
SUW
;
beings; *rl>T (I
am;
)
Samaveda
am
( I )
mind;
senses; jf^:
(
qfrw
;
am
I
;
R^
ftrdl'- Vittesha. or
^ft: Shtmkara;
(
Pavaka;
;
am
Bphaspati
the ocean.
and
;
;
)
<wilT (I)
Vasus
of
;
them
;
^Sfij
I.
of household priests the
Parthn,
of generals
;
fa*m|oin
fieaks of which, ( there) are, thus, of
Ami know Me, O chi^f,
and; 33*Tri.
^ and ^T^ (I) ara ;%^: Mru i
-^
23
[^^^rrl = ^WOTT
Kubera;
ofYakslias, and of Rak-li!s;i8,
II
am
I
;
am;
;
Vittesha of the
;
Riiflrns;
)
intelligence.
and of the Vasus Yakshas and Rftk?liasas Pavaka Meru of high mountains am I. ^yfonqof the
I
(
and; 8Tft*T(I) am;
^r
m^f
of the Rudras Shahi-aia
)
qm?. Vasava
;
II
And
22
I
am Skanda
;
of lakes (
I
24)
'
i
[
r
of house-priests
know; qpf ^t^ri
Skanda
Of
84
]
"^ and
;
;
3153 the chief
Partha;
f^nt*
the army,
leads,
^gri.of
lakes; ^rfl*T(I
;
iff
Hie
;
Brihaspati; CRpftHr of
thus,
am
them; ?Tf
?UTC: the
I
;
oceaii.
the great Rihis, Bhrigu of speech I am the one of sacrifices I am the sacrifice of silent repeti; of immovable things the Himalaya. ( 25 ) ;
syllable tions
;
^
I; firrf of Tf^f ojf of the great Rishis ^5: Rhrigu; the one; 3T$uqr syllable ZJ^Ri of 8TfCT (I) am speech ;
;
sacrifices;
(I) am;
;
^
ITT^- =:5nTHl
;
q^C- of reper.inon, the sacrifice
WTWH^of immovable (Things);
Ashvattha of
all trees
;
;
ar^f
ffRr5r^: Himalaya.
and of divine Rishis Narada
of Gandharvas Chitraratha
;
of the perfected the
Kapila.
;
Muni (26)
Ashvattha; q^ranrri =*T5faf*l f^r<JTrl (of jail, of trees; ^rtfr<Jrrl. of divine R 8'iis and ^r^: Na-ada *T^??i:
;
't>?^f alri.of
Gaadharvas;
f^^TW
^
perfect; ^rf^5f: Kapila; 5?%: muni.
;
;
Ghitraratha
;
fg-^ff^f of the
^
u UchchaishravA of horses Airavata of lordly elephants
;
n
know Me, nectar-born; and of men the monarch. (27)
3^: s$TWl. Uclichhaishrava >TT
me
3retr^1 = 3T??Tr?i;
;
whose, he
W*T*l
;
^r^rf Aij avata
of
men;
-BT
;
^p<3TfT of horses
*&H
33&'-
*('
f%f^T
;
know
from amrita,
T^gTuri of the lords of elephants
;
;
birtb, ;
TI^t of men, the
and; ^rmfr=fRrarr
monarch.
:
of cows I am the thunderbolt am Kandarpa of the progenitors Vasuki am I.
Of weapons
KAmadhuk pents
;
1
I
;
j
STrgtrpWlL of
^TfJI desires,
and;
Re
I!
weapons cows; 3TPR (1)
of
milks, thus
^rf^i ( I )
(I)
am
;
am;
?ff
;
I
am;
;
the
Tf*(^:
am
I
of ser (28)-
thunderbolt
KWJ3 = ejiRr^
(Kauiadhuk); 5fj^f:
fSI
II
trf^T $ft
the progenitoi-
Kandarpa;
of
;
^
serpents;
3T!jf%s Visuki.
1)
And
I
am Ananta
of
Nagas
;
Varuna of
sea-dwell-
ers
I
am
I.
)
and of ancestors Aryama
;
Yama
;
of governors
Varuna
;
Aryarna
arzfar
of governors
;
f
^r?^rf 5f
^ffci
;
sea-beings
and
f ;
and
-ef
;
;
;
I
BT?
( I )
SErf^T
am
I )
(
;
am
;
HRTT^r of Nagas
;
And I
Prahlada of Daityas
and of wild beasts
;
Yama
vft:
;
I
Time
of calculators
;
the imperial beast; and Vaina-
Daitvas; qff&: of
(
Prahlstla
^
;
Time;
ruler; 8Tf I
male
(
:
%JT?fa:
Vainateya
)
and
^'^' =
= f%^nra[r
c.l:nlMt..i s
^Tr"tr
^T?^
am
( I )
^[^f[
f^ 3^^
:
;
3T?
;
f
)
im^f
I;
w 'l'l
<>f
3
^?^r?li of
tkiings,
Viuata, child,
qi%<JIR "f birds.
and;
q-
;
;
of
g^JJirir
wild things.; -^ and;
n
<>
teya of birds. XT^5ff^:
;
8Tjj I.
am
I
)
fqHori of anceKt.ors;
n ^
am
29
(
Ananta
BTfTJtT:
%%<J\:
86
1
[
TFT:
Of purifiers I am the wind Rama of warriors I am Makara of fishes of streams the Gan^a am I.
j
;
and
I
;
(30 q^-^:
Rama them
;
;
the
wind
;
f^FT
5T^f[^r slOWrrT ffqrirf
f
f
q"^flt
fishes
;
JT^T
:
pui-ifiers
ff% ^^rt
makara
;
STifT
w ^=>,nons, ;
"ff
( I )
am
;
cri'
bears, thus, of
and
;
?ff^
( I )
',
87
1
am
ffrrraf of streams
;
;
am
srftir ( f )
of Jalinu, child, female
Ganga)
(
am
middle
the
=5T
and
^
;
;
the sptech of orators
creations; ^Trf^s the
the
middle;
-q-
and
science
Of
fac'e
T ;
;
having fares
;
(
3T5?T:
beginning;
;
gfrc*:
(|
trr>Tlf%3FV
time;
tliai
q
n^: the
Time
speech
;
;
I
>ui(i;
all
of
the
the Supporter,
A;
33
)
(T) am; ?T^. of com-
3Tff*T
&%$'>
^ ^ I;
^frTf tne .supporter;
self,
JTW^tfT
(
letter
p
)
;
= ^rur^Tf Ws
;
32
the end;
^ ^^
^
am, and the dual of
I
letters; ^f*MT: the
the group, of
everlasting;
A
I.
turns everywhere.
ff: the dvandva
1
sciences
also everlasting
I
^reworf of
pounds,
of
letters the letter
compounds whose
f%^Rf
;
^
* even; f%^r of con.-.r-rning the
Arjana; ^T^^^'f ^TT ---^f^^^^ the
= "STf P
the beginning and the ending and also I, O Arjuna. Of sciences the science
concerning the SELF ?rnroTT of
^Tff'r
SF^cOTII
^TR:
Of creations
;
.
3T^
eve
1
I
in every direction.
Amonsj the various kinds
f (.:oinj)ounds
called the dvaDJvn. the copulative.
used
iu
Sanskrit,
that
188
[
]
$mr And to
come
speech,
;
all-devouring Death am I, and the origin of all and of feminine qualities, fame, prosperity,
memory,
intelligence, firmness, forgiveness.
i&%: death *rtf{: = *Hf ?CI% ff% all, seizes, thus; ?T? I; 33T^: the birth; and; *rf%s^rTJ of future ;
^
(
34
)
^ and
;
ttiings
;
^
3fmT: fame; ijf: prosperity; qr^ speech; and; ?Iffrairl. of feminine things; ?S|%: memory; intelligence; ffa: firm-
^f
ness
forgiveness.
g"*ir
;
Of hymns 1;
of months
I
also
am
Brihatsaman
M irgashirsha
G^yatri of metres
;
am
of seasons the flowery.
;
(35) Brihatsaman Gayatri;
S?^T^
ma'-gashi! sha :
I
am
;
r&ft
also
metres;
^ft
* ',
;
3T^
^^
qraf of Sinaa hymns I; HT^r^t of seasons
(
>f
:
monhha;
;
of flowers, the mine.
the gambling of the cheat, and the splendour
i8 9
[
of splendid things
I
and the truth of the
;
am
I
]
victory,
truthful
I
am
determination,
I.
(
36
)
*3H the gambling 55r*rai of the cheating; ^f$q ( J) am Spaf: the splendour ^Sffi^RT of splendours ?T?1; 3fZ(: victory; ;
;
;
(l)am; s^n^r^:
Kftii
truth
;
determination; 3rfar(I) ?{T^rlt of the truthful ; ^rf I.
Of the Vrihnis Vasudeva am Dhananjaya of the Sages Ushana the Bard. ;
Pandavas; %rfq
also;
Ushana;
I;
ST^
^fRf:
>=HR:
^ST
also
I
I
;
am;
^^ the
of the Pandavas
am Vyasa
;
of poets (
37
)
Dhananjaya; g^f of munis VjAsa; ^^FTrl of poets;
the poet.
Of rulers
I
am the
sceptre
;
of those that seek victo-
ry I am statesmanship; and of secrets the knowledge of knowers am I.
I
am
also silence (
38
;
)
trs the sceptre; %*ZRtt of rulers; srfFT (I) am; sfh%: (I) am; f^ffarTT of the victory-seekers ; $R
policy; vfTw
silence; ^- and
|TR
the
;
^f even;
knowledge;
<?n*JT
JcTR^fTT of
(I) am; JjfTRf
knowers; *rt
I.
of secrets;
.
190
[
\\\
And
O
whatsoever
Arjuna
that
nor
;
see.l
me
;
^ ^ is
^
;
;
that; ^rR?T
by
the seed of
aught,
all
beings, that
am
;
r.hnt
f%?rr
beiug
;
1;
3Tf
;
without
3T3JT
^
;
39
)
being*
;
(
and; g^TT also;
of
^f^iTrTnTT
O
all
Arjnna,
whi (! h
^Tj^fq^^K
I,
moving or unmoving,
exist bereft of Me.
may
^^[ which
^[^
is
there
is
M\
;
f^r?l
^ 3T^
^f
qr
may
not;
ff.^
be
*nir
;
moving, aud,
unmoviner, and.
ii
There
What
is
no end of
divine powers, O Parantapa. only illustrative of My infinite
My
has been declared
is
glory. 5f
(
not T
;
STrT.
3TRfT
;
TtrTT
glories;
by, (way :
end
of )
is
;
J^T
my
:
Paranr.apa; ^q-
illustration; ^TT|J: said
this; ;
40
)
( of ) divine;
f^irTt
^
R^T:
indeed; of glory
;
extent; J^r by me.
m Whatsoever
is
glorious, good, beautiful,
and mighty,
understand thou that to go forth from a fragment of splendour. what.
3jf|
that
*W
fjf[
;
ni\
t.liMi.
what
3f^
;
;
f%wf?PT?^ glorious
;
^
from po
lion, origin, of
rT<l
?3*
W^T
^T^
I
^^f^T'STOE But what
is the knowledge of all these Arjuna? Having peivaded this whole with one fragment of Myself, 1 remain.
^rsr
^for;
^frfF
(
many; known; 3^ '}
)
R
II
II
details to
thee, C)
now
thou;
of splendour,
tliat.
which,
1%
*t*W- *KH
)
g^ being ^ aud;aq[ ;
;
5^ra^Vftpi*TOq: inn<l
;
;
^rta*. ""*'"? ! q* even ^n*1^5 recognise; uvtin;
p.ospe.oiis;
ftiq[
My
(41
!J%^ (hy)
universe
(4 2 this;
)
f%
of (l>\) thee what; 9[%?T l-\ (with ben.j.) ^r^f O Aijnna; ftBH[ havmg established; 3T^ I; ^f this; ;
^^
all;
q^t^i^ by
one portiou;
ftq-fp
(aui)
seated; ^nq[ the
world.
Thus
iu the glorious
BHAGAVAD-Gfl/l
...the
tenth discourse, entitled
THE YOQA OF SOVEREIGNTY.
.-
92
I
(
]
ELEVENTH DISCOURSE.
in
rc
II
said:
Arjuna
This word of the Supreme Secret concerning the
SELF, Thou hast spoken out of compassion delusion is taken away. *T5T*Tf
secret
3SJ
R = HT ^T^frS of me, ;
by Thee
?^zrr
delusion
^q
;
spoken
3rfi
;
this
;
for
favour
;
word
^ST:
;
f^Trp gone
;
^f
;
( I )
<T*T
Adhyatma-named
'VsqreTCTtfrl.
my
this
by
;
the highest
^
;
bj
which
that
;
;
%$:
;
PT my.
f| II
The production and
me
heard by also
Thy TgTc
and
ft
;
T:
in detail
from Thee,
indeed in detail
;
;
^rc^jj;
gmTT JT^r
by
able.
;
*Tr9I**2ni greatness
of
beings
me ;
(I
Lotus-eyed, and (
^- the becoming, ;
of
^f
(
two
the ;
lotus, leaf, like,
fTPT also
;
*r and
2
)
and, dissolution,
from Thee
?nf:
;
:
O he
O
imperishable greatness.
5r = T^: ^
^
destruction of beings have been
;
)
heard
;
^Rtwm^ = eyes, whose,
ars^RI inperish-
193
[
]
3
i)
O O
supreme Lord, even
best of beings,
I
as
Thou
desire to see
ii
describest Thyself,
Thy Form
omnipotent.
(3) q^
thus;
iprt this; ^iff as;
VTOR (thy) self; ipS*** f*IR (I ) desire % thy ;
;
^
highest
form
l^thou; Lord; ff* to see;
4||cUJ
;
sayest
;
^^t sovereign
;
best of beings.
II
thou thinkest that by Lord, Lord of Yoga, then" show If
%
II
me It can be seen, O me Thine imperishable
SELF.
(
q&lft tbiukest; ?jft if;
y^
to see; fr? thus; me; 5^; of yoga, O Lord rlrf: show ; SHSTPf ( thy ) self ;
^^
4
)
?r^ possible; Jjqr by jpTT O Lord; ?trn^ = ^f TW fthen % of ( to ) me; *fn thou ; KH
that;
;
;
4|44
imperishable
I
^ Behold, 13
O
11
H
II
Partha, forms of Me, a hundredfold, a
'94
[
)
thousandfold, various in kind, divine, various in colours
and shapes. hundredfold
many
5 )
(
<TW behold ;
% my
;
and
3T*T
modes;
;
P&rtha
3W5T
many,
:
^TTPf forms
thousandfold
divine-
fttSBHR;
^ Zl^f ?Trf%
O
qpf
:
;
jRW
HRrpt>*n% of
?TRr^ftfjrT?f^
colors, forms,
;
= STPTT
^fr:
and, whose, them.
Behold the Adityas, the Vasus, the Rudras, the two Ashvins and also the Maruts; behold many marvels never seen ere <TTO
this,
behold:
^yrH the Rudras
Maruts;
rHTT
before, not,
;
Bharata.
(6) ;
;
^^
:
also;
seen
O
the Vasus; STlfcflK the Adityas ST^g^l' the ( two ) Ashvins ; jj^ the
ST??
*|fa many;
*fSR
behold
^^=1^
^^^1^
;
marvels
;
T
?CTf%
vfHRT
Bhirata.
Here, to-day, behold the whole universe, movable and
immovable, standing
in
one
in
My
with aught else thou desirest to see.
body,
O
Gud.akesha, (7)
^
ftqr4, in one, standing; 1PTJ| the 55 here; ^*f 4 = worM fj*ir all q^| behold ggrH to-day ; ^^il^c = <JTJJ ^^:
33
;
(
with
;
)
moving,
(
with
)
unmoving, and, together;
195
[
my 5^
in
;
body
g^H
other;
;
?j3T%?r
to see
]
Gud&kesha
^fjRf
;
;
q^ what ;
^ and
n < But
My
Me
verily thou art not able to behold
thine eyes
the divine eye
;
I
;
desirest.
give unto
\\
with these
Behold
thee.
sovereign Yoga. not
sf
to see
divine
;
indeed
5
ST^f with
;
this
f^rf% give
;
behold
;
"%
my
;
;
;
( I )
qf uie
y% ;
%tf yoga
even
% ;
of
ST^UJ canst
:
:
)
;
;
;
sovereign.
Sahjaya said
:
O
King> the great Lord of Partha His supreme form as
Having thus spoken, Voga> Hari, showed
thou
thee; ^3.- the eye
( to )
"^^t
(
^=qr^qr with own-eyes
to
Lord,
(
ipT
thus; 3<R3T having spoken *n?I1 zjrn^T:
showed sovereign.
;
<u*lfa to
?TH
;
the great
Pii-tha
;
:
then
;
Yoga-Lord
qw
9
ws(^ O King
highest
;
;
fft:
Hari
5:<t
form
)
;
;
;
With many mouths and marvel, with
eyes, with many visions of divine ornaments, with many uprais-
many
ed divine weapons
;
vari-
ous, mouths, and, eyes, and, in which, that; various, marvellous, sights, in
which, that; ^f^ various, divine, ornaments, in which, that
;
H.
divine, vari-
ons. uplifted, weapons, in which, that.
Wearing divine necklaces and
vestures, anointed
with divine unguents, the God all-marvellous, boundless, with face turned everywhere.
(n)
divine, necklaces, and, garments, and, wears, which, that;
^15^7^1= FF3
TW: ^T ^rgoTT^^
unguents, of which, that;
God
;
%R5?r endless
;
^ 2Ra( ^ divine,
^rVfozi
f%^n^
full
of
with faces
all all
scent, and,
marvels;
round.
^q;
197
[
]
If the splendour of a thousand suns were to blaze out together in the sky, that might resemble the glory of that Mahatma.
(12)
ftf% in the sky;
and *TP
T
1
;
;
*T%?J[
were
splendour
;
3(%3&l of suns, simultaneously
;
like
*Tf
;
^f that
5TW (of) that;
t
of
.
?3Tq[
;
of a thous-
^f^TrlT arisen
may
be
;
;
?jff if
;
vrRf: of a glo-
mahitma.
II
3
^
II
There Pandava beheld the whole into manifold
God
of Gods. gfSj"
(13)
the world fj?W ; IfefJ^tr standing-in-one ; ^TTTff ^f^^Tf^l. divided ; ^r%3TOT in vai-ious ways ; 4(<l!(4<f
there
the whole
sawj
universe, divided in in one the body of the parts, standing
;
;
^[^?^=^r Tr ia[^'E'5 ;
the body; <TT^: the
i
of
Pandava
;
h e Gods, of the Grod
fc
?ffr
;
in Then
he,
then;
n
Dhananjaya, overwhelmed with astonishdown his head to the
ment, his hair upstanding, bowed God, and with joined palms spake. rHf:
?jOt in
then.
3:
he
;
f^rarf^ = f^TOJT
(
STrit?:
14)
with as-
198
[
]
3& W
%gfim = gsrrW twfa
excited tonishment, penetrated ; whose, he tftfSW- Dhananjaja; qor*^ having prostrated th head; f^ the God; $<THlfrs = $?T ^"STfST: ffTCSF hairs,
;
^
^
iEf:
made, hand-folding, by whom,
Arjuna
Within Thy form,
O
^HTT^f
said.
II? H
II
he, (saluting);
said
:
God, the Gods
All grades of beings with distinctive
I
see,
marks
Brahma, the Lord, upon His lotus throne, The Rihis all and Serpents, the Divine. TOirft in the
( 1 )
see
.
Stfi^the Gods
body; ^nfr^aU; HTT
^ Thy ^ .
;
also; ^rff%5I5r^^r^
;
15
(
God
;
)
^
= ^?Tr?nt f%?T-
TPTR ^^T^ of beings, of (various) species, groups; 5njJT<ir Brahm4 f ?i the lord ^T5Tr^^^ = ^RT^l ^TT^% R^TrT of lotus, in ;
;
seat,
seated
and
f^s^n
;
^^[^
divine.
Risliis
:
*&\n
all
;
^r\\^ serpents
:
^
199
C
]
in *
n
With mouths, eyes, arms, breasts, multitudinous, see Thee everywhere, unbounded Form.
I
Beginning, middle, end, nor source of Thee,
Form,
Infinite Lord, infinite
rf
many,
see
^riGl
^
origin
;
Lord
;
find
(
;
^f
;
Iff
rt
thee
;
5=HNr:
T^TR
( I )
everywhere;
endless, forms,
not; ipsq middle;
f%$35T = f%^T
not
^.
:
again;
Shining,
all
mace
;
;
n
a mass of splendour everywhere,
fire,
I
behold
:
as sun, dazzling the gaze
sides in the sky, immeasurable.
f^fOf^t = RFtfte with
not thy
;
discus, mace, tiara,
Blazing as
From
?f
^
f%%*n>f^rei f^c of universe, 'WI ^ universe, form, whose, him.
see
^"T
JT
^HH^^H
him;
whose,
^ With
16)
and stomachs, and, mouths, and, eyes, and, whose,
arras,
him; TOirnT(I) end;
I
3TC3
^T%tJi with
3rf*rT
H diadem,
discus'; sf
and
of him,
is,
(
him ;
17
)
200
[
of splendour, mass;
(I) see; seen
;
4jfo?l
iSjf
thee
:
g^:
]
5nWM=3 W
everywhere
??i^Tf^r shining; ftfr** with difficulty, to be ;
*r*RTT<l
from everywhere; feHHd|eh4jfc = 3frrei 3H<ritq *
^ f?f
3|f%: 21PI ?r of
and, like, glory, whose,
(the) shining, of
him ;
fire,
and, of sun,
*JJ?Hq immeasurable.
9
II
C
II
all thought, unperishing, treasure-house supreme all-immanent,
Lofty beyond
Thou
;
Eternal Dharma's changeless Guardian, As immemorial Man I think of Thee. 13 Thou
;
Thou
%r^5 (of
)
this
frf^T^ treasure-house
;
r^
known; est
^retf imperishable
;
r^
;
;
<T^. highest
;
Thou
(
^KrM
the
Protector;
%
of
^rTnT*T:
me.
Thou
aucieut
18)
to
be
f%T^?i of universe; Tt high-
;
;
^SI^W inexhaustible eternal, of
thought;
;
;
?t thou
:
;
dharma,
5^: man
201
[
1
fcafa?
<rtfrR
3
ii
^
ii
Nor source, nor midst, nor end infinite force, Unnumbered arms, the sun and moon Thine eyes ;
see
I
Thy
its
Blazing,
!
face, as sacrificial fire
splendour burneth up the worlds.
(19)
HW 3 not origin,
middle,
^
W-
3^*3373 = ^PT3[^t$ ^RT ?T endless, force, whose, = ^HrWrt ^'Tfr: *r^T: 3<E3 % endless, arms, whose, him;
end, whose, him;
him
;
Wf^iMhr - raft eyes,
whose, him
frTWT!
?f ^1R
*t ;
1W
*J& ^T ?t% q&l
wqrft ( ?T
I ) see
and,
light,
;
moon, and, sun, and,
$t
Thee
c^t
;
.sacrificial, tire,
whose, he; ^%5T3T by own brightness
;
two
(
)
^jcag?^^^ = 3fa'>
f^j
and,
and, face,
the universe
;
ff
37?T1 warming.
Tft^V
f|
By Thee alone are filled the earth, the heavens, And all the regions that are stretched between The triple worlds sink down, O mighty One, Before Thine awful manifested ^IWjfM" 5^:
5$
this
Thee;
;
3T5?ft
^ Sjre
:
^ 'jfa5
interspace
q^T by
ftlie)
One
;
;
*!!':
Form.
;
(20)
T of heaven, and, of earth, and;
r| indeed
;
5?fn?
ft$: quarters
;
^
pervaded
and
;
j
qrf:
mm by all;
f^T
[
having seen
202
]
3T^ marvellous ^<f form WRT^ = ^f^Rf ** of worlds
;
;
thy; Sethis;
<m4K
(is) oppressed
;
^
terrible
triplet
;
;
mahatmfi.
f|
IR1
:
To Thee the troops of Suras enter in, Some with joined palms in awe invoking Thee Banded Maharhis, Siddhas,"
Svasti
!"
these
Gods,' the hosts
MM(H^
:
(be
:
it)
f| indeed
;
;
;
^f Thee
;
^W.
f%^f^ enter; ^r%?f ^orae
;
=
:
cry,
Chanting Thy praises with resounding songs. ?rifr
II
(21)
^rUTPI ^^f:
vfrrTT:
of
frightened;
=
with-joiued-palms ; *pri% utter ^f^T !J + ^TRrf well is T?f^rr%^r^r ^l^^ff^ni ff% thus ^^?^r having said ;
:
;
;
^
(%-gfqp^ ^T ^JT: of Maharshis, and, of Siddhas, and, hosts; ^f Thee ?ffrTf*r: with songs ^^chSflfr: re^ff??T hymn ;
;
;
sounding.
II
Rudras, Vasus, SSdhyas and Adityas, Vishvas, the Ashvins, Maruts, Ushmapas,
Gandharvas, Yakshas, Siddhas, Asuras, In wondering multitudes beholding Thee. ^sffff^JF
Vasus devas
1
=55T:
^
;
these
;
srrT^rr and
^
Ushmapas:
^
srfsur:
;
ard
;
behold
;
*5ff
of
Thee
:
f^ftJlrTr:
;
;
>t
and of
Asaras,
)
Sadhyas f%S[% VishveBf and ; j^?y Maruts :
;
f
Yakshas, and,
22
(
Rudras and Adityas, and;
"^
Ashvins
(the two)
^rf^T^T
;
^
Gandharvas, and, of
Siddhas, and, hosts
astonished
and
;
q^r
;
even
;
all.
II
^^
II
might)- Form, with many mouths and eyes, Long-armed, with thighs and feet innumerate, Vast-bosomed, set with many fearful teeth,
Thy
The worlds
^
form
;
see terror-struck, as also
iff fj
great
:
^ Thy
;
many, mouths, and, eyes, that; >T3T3Tfr
^
I.
(
in
and,
>
mighty-armed
;
23
^f^^K = ^gR ^\fb(
^ f^Tg^TRPl.= ^"?^
:
)
^
which.
1T?^: ^F
many, arms, and, thighs, and,
feet.
204
[
which, that
'and, in
many, with teeth,
terror
*|faflt rffl
=
*i?grWT?5 5T^fvr seen terrible f ^r having ;
;
distressed
( are )
:
*%& = f jr^T
;
machs, in which, that
)
;
?ror also
;
many
fgrffi: SFftrar ;
the worlds
'^ftZRT-
9Efij I.
Radiant Thou touchest heaven
rainbow-hued,
;
With opened mouths and shining vast-orbed
My My
inmost
self
strength
5nT:?I5r
=
is
is
sto-
(with)
eyes.
quaking, having seen,
withered,
Visuinu,
and
my -peace. (24)
W
!
3
*1SrfrT ?frr
shining; ?pr ^qfof =
3ReR ^if:
heaven,
T^
touches, thus;
^ffw
?T1 various, colours, whose,
him; GqTvTFR = szjf TTIR %Tr^?Jrm 2(?2T ?T^ opened, mouths, whose, him ^tai^rST^I = ffffTT? ft^FOTR ^^rfor W& rfqi seen ; ff indeed shining, large, eyes, him ^r having ;
;
;
r^f
Thee
;
JT5lf^?rf ?nT5*Tr
mind, whose, he control
;
;
^ and-;
\jf^r
= srsgnfa
strength
f^soft
;
:
^
Vishnu.
^^T<:r?*ir
not
;
2J^
ff^rR
:
( I )
trembling, find
;
sji?
20 5
I!
Like Time's destroying flames
I
RH
II
see
Thy
teeth,
Upstanding, spread within expanded jaws
Nought know Mercy,
O God
!
!
= tgrnT<gl4>il<rill5 tfaj
H?m^
;
mouths
= cfi'|iW!l
*TTf^
bling
;
f^?r:
'iHd**!
quarters
O
;
ig*
even
;
^ ^R^TH^ of time, of the not T not ^j know 5f
;
;
^ and; ^protection; the Gods,
having seen
fire,
;
(
^RTSTrft with teeth, terrible
^r
;
;
anywhere, no shelter find, refuge of all the worlds
I
u?f[^ be pleased
Lord, n?rf^rra = IHTrr:
;
;
;
25
)
^ and % ;
3P5TR?raR and, resem-
51% obtain
%t^T = ^HTt^r
r%fT^T of the world,
:
of
O
dwelling.
3T*ft
^ ^
:
II
R^
II
The sons of Dhritarashtra, and with them The multitude of all these kings of earth, Bhlshma, and Drona, Suta's royal son,
And
all
the noblest warriors of our hosts,
9T^t these; *r and r>
sons;
eft all;
;
*&
^r Tliee with;
;
(
26
)
of Dhyitarashtra; <ftTi|^^l
^ even;
T?rf% 1|<H^ : t
206
[
the earth,
f:
the hosts
;
^ti: Bhishma
Suta, the son
;
?f*n also
of ours
(those)
:
;
(
who
$1*1:
;
}
)
^Rff this
= zir>TRT
jfrtrgoli:
protect, thus, of them, with
Drona ;
;
^5
l-&%?: =^FT^ $9f: of with ; STCJ^jq: with
3*3^: of warriors, with the
chiefs.
II
s
^
II
Into Thy gaping mouths they hurrying rush, Tremendous-toothed and terrible to see ;
Some caught Are
within the gaps between Thy teeth to powder crushed and seen, their heads
ground. mouths
(
;
%
they
;
terrible- toothed
some
;
nT5T5ir: sticking;
the gaps
;
(
vr^r^Rirf'T
^RrJ?ft
^^i% are seen
with highest limbs
;
<^WTT: hurrying f^ffW
heads
;
= ^^JTrira
^nSl%:
).
fear-bringing
(
with
)
;
27
enter
) ;
%r%q[
^Tnf^l of teeth, in
pulverised
;
20 7
3
As river-floods impetuously rush, Hurling their waters into ocean's lap, So fling themselves into Thy flaming mouths, In haste, these mighty men, these lords of earth. (28) 3*jr as
:
these
facing
many
rivers; ^ff:
waters, 'the currents
of
3T*ft
ff^tare. of
;
towards
;
;
^j
3T*f%TT:
to the ocean
run
J^fa
;
;
<Wl
so
;
;
= 'iT^TT
^
33
of
= wnr* ^t^T *ftn of men, fa?U% enter ^fRifbi mouths ;
in
fK^jfttfhr:
;
world, heroes
even
Thee
;
;
the
;
;
blazing.
As moths
with quickened speed will headlong
fly
Into a flaming light, to fall destroyed, So also these, in haste precipitate,
Enter within 2Hn
as
enter
%
;
;
Thy mouths
xrfrc?T
srrfTT^ to
blazing
;
535R
destruction
to- fall.
destroyed flame
;
(29)
R1TP moths
^ftn = S1W %T 1
:
;
increased, velocity, whose, they;
Htnso;
^ even
;
208
[
to destruction
?nft also;
On
;
f%^fr% enter
Wfffrf&T
every
Thou
mouths
;
]
^t^r: the people
5TT of
;
CTZ^qtrn (with) increased
;
side, all-swallowing, fiery-tongued,
lickest
up mankind, devouring
all
;
space the universe Is burning, Vi?hnu, with Thy blazing rays.
Thy
glory
ttnrrsra" (
every side faces
;
thou
)
:
Hckest
;
;
fierce
^fTfl the world :
;
Jnrtm burning
Cfimq whole :
(30)
fR^TR. grasping ^: with
fJ^ Cav-
5^5T?^: (with) fiery
ing filled
TOT
filleth
sfr^HL the worlds; ^rqurq; the whole; with splendours ; ^wf*r:
;
Thee
velocity.
f^sofr
;
vm:
glory
;
3 thy
Vishnu.
f| Reveal I
Thy SELF
;
What
Form art Thou ? God supreme!
awful
worship Thee! Have mercy,
;
209
t
]
Thine inner being I am fain to know This Thy forthstreaming Life bewilders me, ;
declare znf^ g-
know
to
not
;
%
there be
let
ft indeed
;
;
:
%
;
me
to
who
3>:
;
terrible, form, whose,
to
Thee
?=E^TR
I
(
irSTRTft
I
(
he
) )
wish
of
;
q* Thy
:
The Time am
I,
;
11
forth
be
;
;
;
srra
first
3ff%
desire.
^^
11
srfrr
thou shalt alone survive.
;
s%% without; arfq
^
all
the rival-armies
12
;
;
af
destruction,
s*rrf
these
;
^
;
*^i
*Tffw?fT5
Eff^T: warriors.
makes, thus
to annihilate
also
(
^Rr^jit = ^fcfrRT*
am;
(I)
the worlds,
of
come
best
laying desolate the world,
5TfafTJ the worlds
shall
O
!
time;
^F5T:
;
;
thee
;
32
)
tfq
;
f? here ;
;
not
*r
arranged
;
)
3*r-
manifest on earth to slay mankind one of all these warriors ranged for strife
Escapeth death
vast
31
Blessed Lord said:
Made Not
;
salutation
Gods,
*trlJ Thee
;
know
W.
;
^^ =1WRT W*
;
(
v^r^ Thou
;
;
ff?2pft%5 in
;
;
;
210
t
]
u
B^ Therefore stand up
Conquer thy
By Me
foes,
win
!
n^ffl therefore obtain
;
f^T^T
mere instrument :
;
:
&&
slain
VfW be
q;^
;
;
:
?1f ^ enemies
wealthy before;
;
HZIT
^
by even:
^s?(mf^= *T5
with the left hand, to aim, habit, whose, he.
Drona and Bhishtna and Jayadratha, Kf.rna,
Are
and
slain
all
the other warriors here
by me.
(33)
3f%5 stand up; q^r fame;
;
having conquered
RfrTf:
;
cause, left-handed one.
^ ihou
the kingdom
q-% these
even: JTF^ a
;
U"52T
:
renown,
they are already overcome,
Be thou the outward
enjoj
for thyself
enjoy the spacious realm.
Destroy then fearlessly
^^
:
rue
;
nr^
Fight
!
thou shall crush thy rivals
^
jffatDronftv^andKama yadratha =q- and :
also; 11111
:
*Mhlft = $farjrt (lil^ uiaiu
:
^
tressed:
j
ggj^sr fight;
iirm^
the
field.
of
warriors,
lay;*fr
not
shalt conquer
;
(34)
myq-
and;
;
*rf$
!
in
*r
;
$w also ST?^ otliers
:
q?<T*
i thou
lihistuna
Ja. 3Tft
:
heroes;
^q r by
szinren
be
^
iu
dis-
the battle;
rivals.
^
I
Sahjaya said
H
I!
:
Having heard these words of Keshava, he who weareth a diadem, with joined palms, quaking, and proshimself, spake
trating:
with
fear,
tliis;
tfrfq;
Kc-sluiva liy
casting
;
down
*y?3\
again
to
Krishna, stammering
his face.
having heard
t>rU3Ti5T:*=f;cr:
(35) ;
g^q- word;
STSSH^: ^*T
5f:
whom, he; ^TOffi' trembling; l%ltfT
?TH^c^t having prostrated
= ^soj to Krishna; STT?^: :
;
*$$:
*TJ[f
^
again
;
u^ide,
ihe
^
%?T^ of
folded-liaiids
diademed one:
oven
;
8TT^ said
;
?ff with stammoring, together
frightene, frightened; qOT>( having prostrated.
212
[
]
K3TT
*
II
Arjuna said
II
:
Hrishikesha in Thy magnificence Rightly the world rejoiceth, hymning Thee !
The Rakshasas In tear
;
the hosts of Siddhas prostrate
**TFT in (the right) place (rightly)
Thy
;
(36)
;
,-
,
rejoices
all
fall.
Hriahikesha gift^) i&Sfaft by (singing) thy fame spt^ the world
Sakshasas
^
5
to every quarter fly
;
gj^S^
*T?rTTi%
;TH*3nT
terrified
prostrate
;
is
;
pleased
^f:
^
;
to the
and
^
and
3[^rr%
;
quarters
;
;
of Siddhas, the hosts,
II
;
;
the
213
t
]
lidw should they otherwise, O loftiest SELF First Cause Brahma Himself less great than Thou. !
!
Infinite,
God
home
of Gods,
3tfHTq; wherefore trate
of
less
one
worlds being
;
;
srf7 also
&( thou that
;
^
;
they
of
qrt
Gods
highest
not
?f
;
;
(37)
!
q%q; may
maker
Sfnf^rrS
;
3fij
;
^
%TTT$T% TO-
worlds,
Tfrzrer to the greater teacher
;
?rgt imperishable
;
all
3Trf3[3fW to the first
;
Lord
ft^T
?ffj
?
;
^r and
Mahitma
T^nTq[
;
Brahma
;
of
THAT supreme
Unperishing, Sat Asat,
;
dwelling
gr?j[
&U<JT:
end-
^nfrf
;
Being
pros-
of
the
;
which.
^R
^ n ^* n
t"irst
Man Thou
of the Gods, most ancient
art,
Supreme receptacle of all that lives ; Knower and known, the dwelling-place on high In
& ?^ thou
Thy
and
spread
;
;
Form
;
?ft3
(of) this ;
the universe
;
S
;
BT
is
and
f^Hj^ the universe
;
;
;
&
;
;
(38)
j^for: ancient
highest
dwelling
^5^7
;
zmj
by
:
fsf^RH
;
^rf?T (thou) art; "%^j to be
>^T*T
;
spread.
Man
tj$^:
f^f??t of world
%TTf knower
qi highest
God;
first
Thou; SfrRJ^:
treasure-house =sr
vast
known
Thee
endless- Formed.
;
;
?f?t
Thou
arf
Vayu and Yama, Agni, moon,
Varuna, Father, Grandsire of
all
:
Thee a thousand times all hail Hail unto Thee again, again, all hail (39; Yama ^TfrJT: Agni ^if: Varuna Zffi: ^f^: Vayu Hail, hail to
!
!
!
!
;
moon grand-father
;
^ and
;
;
iw
na il
:
'TT
:
Prajftpati
*m
FT^^f^cf: thousand times also
:
;
snrrqrm:
;
^a^
;
;
hail
:
;
&
^if: hail
jqr: again ?T
;
to tnee
:
^
Thou ;
^
;
to
and;
Jlf^TTJT?:
thee
^:
;
great-
^F^
again
:
!'
;
^rff
-
Prostrate in front of Thee, prostrate behind, Prostrate on every side to Thee, All.
O
In power boundless, measureless in strength, Thou holdest all: then Thou Thyself art
All.
(40)
215
C
bail
sfTp
behind
%
;
every side
to
^
;
from before
gc*?rr?j[
;
Thee even
:
;
*jf
udless, strength, whose, he
?frf:
;
thence
also
<jg?f:
;
Thee
to
;
from
^:
ou
;
;
<$ thou
3?RT (thou) art
;
3$ gf:
;
all
;
all.
or O Yadava O friend unknowing of Thy majesty,
Krishna cried,
And 3K3T tnnatoly
Yadava
%
;
thinking Thee but friend, importunate,
If,
1
;
srT
;
be
all;
boundless, strength, whose, he cludest
^g
hail
sfif:
;
]
;
;
!
!
careless in the fondness of t'riend
f |% thus
;
gq[ which
1 g^
JTft*TR greatness carelessness
;
:
friend ;
^
;
thv
!ftn^ with
;
55
this
affection
;
;
;
;
Krishna
fjOTf
;
?f% thus
;
love
having thought
Jfc^r
^?jj said
my
!
^TSTRrTT (by)
r&n by me
qr or
;
;
ff?r thus.
(41)
;
jf^f^j:
"f
inipor-
^pa-^
O
unknowing;
216
[
]
rffiftraw} Jf jesting,
At
O
Forgive
the .sake
:
^t3T^ = nr?rc bed, and. in also
to Thee,
;
3T^rf
;
^rnrif
One, or with my friends, O Thou boundless One.
sinless
my
error,
^
9f[ which;
that
\\
play, reposing, sitting or at meals,
Alone,
for
showed
irreverence
1
%\
11
and;
unhonoured
3rcr?f>?p
^ w<*i and
--eat,
=^r
in
unt'allen
(I)
^
srr% feast,
and
one
?f^[
;
pray to pai-don
3?% *
;
art in
ri3i%
JJ^: alone
;
so
:
;
;
jesting,
f^r^^TC^n'HH'in
and,
3J2T^T or
^TTT
:
company
?r^
;
of
play,
in
5Tr5 ttee
r^f
;
(45)
^
ar^OT^ = Sft^fHW
^
;
I
boundless,
Father of worlds, of
all
moves and
that
Worthier of reverence than the Guru's
There
is
none
Pre-eminent TrTr
father of
to :
;
?r%
Who
Thee.
not;
:
?^EUT:
(thou) art
^ and;
passeth Thee
in all the worlds.
^T^ZJ
;
moving and tmmoving
be reverenced
*
like to
Thy power
stands, self,
aj^:
= ?Tf W-
of
:
of
*% thou
the guru the,
;
;
?
(43)
the
^TW
world of
this
;
;
T^2|R; weigh-
equal;
SlftrT
is;
2I 7
surpassing; egf: whence; world triplet; ^ftq- also
in the
other
sf;^:
;
":
unrivalled, might, whose, he,
Therefore
I
worship as
I
As
fall is
Thee
before fitting
with
;
bless
;
my body
Thou me.
father with the son, as friend with friend,
With the beloved therefore
;
as lover, bear with me.
having
ST<JtWJ
prostrated
having bent; 3Rq body; ST^f5^ propitiate; 1
:
f^f the
Lord; t^SR praiseworthy
of the son :
beloved;
:
G*Sf friend
f^rztT??
;
f^
;
like
to the loved; 3TfI%
(44)
fc^Tf :
f[t
;
Thee;
father;
?f
f^f like
JET^: of the friend
shouldst;^?
to bear.
II
O God
218
[
have seen That which none hath seen before,
I
My
heart
Show me, Mercy,
(I)
am
;
^f
is
O
me
glad, yet faileth
for fear
;
God, Thine other Form again,
O God
of Gods,
home
of
worlds.
all
$ T ZZ before, uot, seeu; having seen vjiir with fear :
glad
^ftfcf:
;
^
(45)
:
and
^
even % to me that JJ^: mind Tf rny rtfl show '^ O God ^Tt form Jf^fe be pleased g"ra Lord of Gods 'StiTrfrera world-dwelling.
distressed
:
S3ET3T
;
O
]
;
;
;
;
;
;
;
;
;
n a
*
ll
Diademed, mace and discus in Thy hand, Again I fain would see Thee as before: Put on again Thy four-armed shape,
O
O
Lord,
thousand-armed, of forms innumerate. crowned
rff?t
;
mace-bearing
discus, in hand, whose, to ^ee
;
^
I
;
him
;
as (before)
rf^TT
by form
:
?1
^f:
thousand,
q^f
^T:
;
^-fe^Kq
^ even
wish ;
arms,
?^f
:
Thee
:
hat
:
%qf (by)
(by) four-armed
=^^%^
f^:
;
(46)
whose,
:
t
ST^jT^rff
he; v^
the universe, form, whose, he.
]>e
;
The
Blessed Lord said
:
Arjuna, by My favour thou hast seen This loftiest form by Yoga's self revealed
!
Radiant, all-penetrating, endless, first, That none except thyself hath ever seen. JTStf
O
by me
;
ITST^T (by) pleased
Atjnna; f^ tins; ^q" form;
,-hown
;
tft
?re of (to)
highest
;
ihee; =5"%^
5fa*l (been)
3TT^ramr?t=^n^rT-' ^RTri: of Self, from the yfira ^T[ of light ^iq- the universe ^R?T endless ;
.-
?T^[^?qf
made
:
;
;
which; % of roe; ?^fj[ from (thou) thee by another ?f not ?S^*I. seen before. first:
(47)
zjfj
;
;
it
Nor
sacrifice
**
i
nor Vedas, alms nor works,
;
220
[
]
Nor sharp austerity, nor study deep, Can win the vision of this Form for man. Foremost of Kurus, thou alone hast not
?T
%f j^fffc-^%:
;
=lf|
:
seen.
q|f: ^ ^33%:
=q-
(48)
=ar
by Vedas,
and, by sacrifices, and, by studies, and Jf not g[r%: by gifts not ; and fapairPT: by deeds ST not fntr^ by aus;
^
^
terities
;
;
?rt
^^
I
;
tr^RT:
;
thus-formed
^f% = Jfuirii ^t% of men,
from (than) thee of (or
^IT
;
(am)
fftq:
;
the world
in
yt
%T^H by another
among) the Kurus, foremost.
M
ii
Be not
:
;
:
;
3%: (by) dire
:
possible to see
:
bewildered, be thou not afraid, this awful Form
Because thou hast beheld Cast fear away, and
let
thy heart rejoice
;
Behold again Mine own familiar shape.
(49)
sjpn pain; *n not; ^r and ;% ^r^ of the confused, the condition; f^T having
not
*Tf
thee
;
;
form
;
5^mr
= sffa
TT:
thou
?r?i
;
behold.
?n?; >fr:
^5 ?T that
:
:
terrible
fW
*('
satisfied,
q^r
even
;
;
f^ such
;
iR my
;
this
5?
departed, fear, whose, he;
mind, whose, he
% my
;
^T
form
;
;
f?T: again f^ this ;
:
;
221
[
]
Saiijaya said
:
Vasudeva, having thus spoken to Arjuna, again own Form, and consoled the terrified
manifested His
Mahatma
one, the
ff% thus;
thus
;
3gain assuming a gentle form.
3ET^t
to
Arjuna;
^T?r having spoken
showed
;
terrified
>jiq: ;
q%
again
;
;
^e^ own
STF'Wr^'BfFira'
this (one)
;
Jjrff
^^^3-. = ^T^ 33:3ro*r mahatmd.
qifn?:
Beholding again I
am now
gentle, form,
Thy
gentle
collected,
^ ;
;
*r
having hecome
Arjuna said
dana,
;
consoled
and
(50)
Vasudeva; <w\ form ^sfanfra and ;
irt'rt
;
whose, he
the
again
jsf:
;
;
:
human Form, O
am
restored
to
Janar-
my own
222
[
]
nature.
(51)
having seen gffi gentle
thy (I)
:
.Tanardana
;
am
:
5ETf rT'
become
vrith
*<j form
human;
this; HT^sf
:
?|r
f^fl
:
miud
STf>r%
;
now
;
;
rT^f
^ffffj
nature
to
;
n?f: gone*
The Blessed Lord This to see.
Form
said
:
Mine beholden by thee is very hard Verily the Gods ever long to behold this Form. of
(52)
5^t^ivery hard (one who) has seen
Gods
^FTP
:
arfir
also
to
see;
5? this;
3TTO (thou)
;
;
3T^
art
Cof) this
:
form; ??^r^ which *m my
^;q-
a[ff
:
^q?[
;
of
:
form
:
f%rij
ahvnys: f?r?I^Tf%'T =f4^T.^rW% ff^- vision, (they) desire, :
Nor can
I
Vedas, nor by
be seen
thou hast seen
as
austerities,
Me
by the
nor by alms, nor by offerings
;
(53) ?f
not
;
8?%
i
;
V|: by the
Vedas
;
t
not
;
?fWf by aus.
terity
*f
;
offering to see
:
not
?n%?T
.
$T3RT
by
gift
(am) possible
;
T not f^f^:
;
C5^F^ (one who) has seen
;
;
'Er
,
and
f 33f?tf by
:
kiud
(of) this
^ffa (thon) art
;
?g*I
:
*rr
H8
me
:
n
But by devotion to Me alone I may thus be perand known and seen in essence, and en
ceived, Arjuna,
O
tered,
HTiotlu-r;
Parantapa.
hy deTof.ioi) ; g indeed I ?[^: (am) possible ;
?I^T O
Arjuna,
essence
!^?
;
;
grg
to enter
He who
My
am,
hatred
to
know
;
^
5^
:
;
of
*T^f%eT:
to see
T and; T^fq"
:
5R5q^T (by) without
;
^
this
and
kind
fTT^T by
:
Parantapa.
II
^
es
I
(54)
HH
N
doeth actions for Me, whose supreme good devotee, freed from attachment, without
of any being, he cometh unto
Me,
O
Pandava.
"(55) my. work, does,
^ my
q^if: qf5[
^:
dfvrtee;
doned
;
I.
the supreme, whose,
^frr^T5frT
:
this;
JT^rf?:
=TT
HrR:
=?f^ ;T ^nfcr by attachment, aban-
iW?k without enmity :
he;
;
?l4^5 among
all
creatures
;
:
who
Thus
;
*T he
;
in the glorious
*\\
to
me q^
goes
qf^fW
BHAGAVAD-GlTA....the eleventh
Pandava.
discourse, entitled.
THE YOGA OF THE VISION OF THE UNIVERSAL FpRM.
[
22 5
)
TWELFTH DISCOURSE,
^IT Arjuna said
:
Those devotees who ever harmonised worship Thee, and those also who worship the Indestructible, the Unmanifested, whether of these
more learned
the
is
in
yoga?
(i)
^ thus tees
?r^t
; !
the
of these
;
Thee
331
;
UtMgThP ever-balanced \ who >TrKT: devof57f^% worship ; ^ who ^ and ; ^rfr also ;
;
;
;
undecaying;
% who
:
;
the unmanifested
^rf%TfTT: yoga- learned-most.
The They who
^rsq^
Blessed Lord said
:
with mind fixed on Me, ever harmonised
worship Me, with faith supreme endowed, these
My
in
opinion, are best in yoga. jffa in
me;
me
f^I^Tfjr:
15
;
-tiffgqr
(2)
having fixed
ever-balanced;
;
*&
3qKR)
:
the
mind
worship;
;
zj
who
snjf^JT
;
if
with
226
[ faith
supreme
qtafr (with)
;
harmonised-best
r:
:
;
^Pffff:
]
%
endowed
these
;
me
?f of
:
J^f: thought.
qW They who worship
the Indestructible, the Ineffable,
Un manifested,
Omnipresent and Unthinkable, the Eternal, Immutable, (3) Unchanging,
the
who
2f
defmable
;
5 indeed ^&F& the ;
eve iy- where-going seated
;
;
;
3TSTC the
undecaying
unmanifested
^Tpsr^qf
^r^5I immovable
;
;
and
having restrained
the aggregate
;
;
^fsT everywhere:
equal, understanding, whose, they
tain
m
all.
me; 1& even;
of lyings, in welfare
;
rock-
^
n
regarding
rejoicing, these
all
(4)
;
rejoicers.
of
Smfv^ = WK
%
they
^1^%% = *3RWl ^f:
^?^
f rf zwtf = f f^Pn"^. JTR
jrjqf ?f ;
11
the senses,
subduing Restraining everything equally, in the welfare of also come unto Me. senses,
*&^*i
;
firm.
:
^f;mI
the un-
3TR?TO and;
^f
unthinkable; Sjf
;
TgqrRT^ worship
;
Jfrcjf^ffT
*J?rFrri ff^
the
%& ob-
()
22?
t
The fested
whose minds are
difficulty of those
Unmanifested is
hard
is
greater
for the
]
for the
;
embodied
attached,
indeed;
mind*
^m^J
whose;
path;
irfrT.
-.13
^nr:
they
;
the
oil
to reach.
the trouble; sjRf^rft: greater Pitf:
5fTK%rT^T't=^rs^%f
set
path of the Unrriani-
;
^W, %
in
^n^T^Rr
the
(with) pain;
(5)
%rri
of those
the
j
%n>^r-
imrnanifested,
nnmauifested
f|
;
by the embodied
ff=rf*T:
j
reached.
is
verily who, renouncing all actions in Me and on Me, worship meditating on Me, with whole-
Those intent
hearted yoga, ?j
who
5
;
(6) indeed
;
ifarf^T
having renounced another (object) without (by) fia6
;
q*H&
;
T:
meditating
These
I
existence,
of
intent
JT?T?t5
^ even
actions
Zfrfffffi
;
on
me
^frTT by yoga
qfa
;
;
;
in
SR^T jj\
me
'
gnTrSHT worship.
;
speedily
O
;
all ;
up from the ocean of death and
lift
Partha, their minds being fixed on Me.
those
;
ar? I
;
Sf*?rf oi
^eath
lifter )
up
aud
>
j
of
procession,
nd,
228
[
from the ocean
PSrtha; *n^ qf*
fixed,
^T^TR become
;
me
in
]
^
;
not
;
f^THt from long
;
;
mind, whose, of them.
Place thy mind in Me, into
Me
let
thy Reason enter
Me
then without doubt thou shalt abide in
;
hereafter. (8)
*R in
me
(thou)
;
in
me
^r%
;
^even reason
the
shalt dwell
;
above (afterwards);
mind- ^rnref^ place; qfy
the
f%%?ra cause to enter
;
in
ff^f
^
R:
;
not
me
^
;
even
;
f%^f^r%
;
9^: hence
;
^j
^[Zi: doubt.
But if thou art not able firmly to fix thy mind on Me, then by the yoga of practice seek to reach Me, Q Dhanahjaya. 3HJ now canst
;
JTR
of practice,
obtain
;
;
in
(9)
f^rt the mind
me ff^^r ;
by the yoga
VJH5T^
;
;
^JTF^TJ to
firmly
33: then
fix
;
^
not
;
^j^rf^
^^W^T-aT*^^^ ^Pf
;
;
n me
;
|^g
wish
;
incg
to
Dhananjaya.
II
1 o
||
229
t
if also
tent
on
]
thou art not equal to constant practice, be
My
service
;
performing actions
My
for
thou shalt attain perfection^ in practice
(thou) art
whose> actions
;
^rfq-
(10)
also
:
be
r*
hej
&j^ doing
;
;
^q[ff^*T = IT 3\% 7*4
;
sm*rzf
not-capable
:
KW *T
my
for
*r?tf
$
;
-srflr
my, work, supreme,
sake; sffr also; 5R*Tfr%
f%f\R perfection
;
ifl-
sake,
%T?r^Q%
;
(thou)
shalt
obtain.
in If
even to do
9TT now art;
refuged all,
;
^
(in);
^^ to
(n) this
;
also
sift
do; Jroft
3Tr*IT
ff^fifooT^m = Sr^rr* ^J^t
*&Q
not able
asTflTf:
;
= T1 ^TT my
of actions, of fruit, renunciation
= 1^:
ii
thou hast not strength, then taking union with Me, renounce all fruit of action, with this
refuge in the self controlled.
(thou)
3
^f: controlled, self,
;
rfSf.
then
;
yoga;
V&W
^
act
;
?rRr
'STffarT:
9TTT
(of)
;
whose, he.
f| II
Better indeed
is
wisdom than constant
than wisdom meditation
is
renunciation of the
of action; on
follows peace.
fruit
better
:
than
3
^ I)
practice
;
meditation renunciation (12)
4fa: better
f| indeed
;
^TRlrl than wisdom IRr?I than meditation;
tice
;
;
^R?T^
:
:
;
^HtRoTc^ri:
renunciation
action, of fruit,
peace
^q- wisdom ^p^r^Ffj than pracf%Ri^% excels EZJR meditation
;
;
= 5rW
W*3
^TT:
3Trrr^ from renunciation
;
JOTfrT
;
immediately.
^W ^
HT+TcTRT *Nf:
^
I
beareth no
ill-will
^
3
II
He who
ot
II
any being, friendly and
to
compassionate, without attachment and egoism, balanced
and pain, and forgiving, (13) *T^J5RPI of all creatures fhr: friendly merciful even ^ and f^RT' without-mine
in pleasure
sjfST not hating gpf^ijr:
(ness)
^
;
Rl^^n'?::
;
;
;
^
;
;
;
without egoism
H$q ^: equal, sorrow,
;
and,
=
^T^:??r^^: joy,
^
<
and, whose, he
:
^ ^ ^'S ^fff for-
;
giveness-full.
f
Ever content, harmonious, with the self controlled, mind and Reason dedicated to Me, he, My
resolute, with
devotee,
is
controlled
he
dear to Me,
contented
<JS". ;
??f^^^: =
JTcqFfajRrifa
;
(14)
333
;
?S':
~*
always
;
ft^q: 2RT
*^* ^
:
?f:
**
firm,
^''
offered up, mind, and, reason, and, whose, he
i&$ devotee; ;
^
:
be
;
%
of ( to )
me i
yogi
afriff
ft?l?
resolve,
*
;
dear -
qrff^r
;
*****
3:
*
who
:
;
self-
whose, in
H
me
my
'
;
H
q:
He
=3 *r
inn
*r:
II
whom
the world doth not shrink away, who doth not shrink away from the world, freed from the
from
of joy,
anxieties
anger and
he
fear,
dear to Me.
is
(15) STCTTfi;
world
from
^rWl
;
and; q. of joy,
who
;
whom
from
;
?T
not
the world
^?fT<*Wf^
:
3ff*nT
;
;
not
q-
;
grj*:
freed
;
q:
agitated is
sff 3t?f
=?4w ^ SmTO ^
and, of impatience, and,
agitations
;
is
who
;
of
?T:
he
fear, and, ;
'q'
and
;
;
the
5fp?j:
agitated
*RTO
^
;
=^
5frr:
by (from) the
%
to
me
;
ftqi
dear.
He who
wants nothing,
is
pure,
expert,
passionless,
untroubled, renouncing every undertaking, he, tee, is
My
dear to Me.
(16)
^TfTT^r not looking to (anything) |jr^: pure; f^: SSrgTJT: unconcerned;
whose,
q-:
he;
JTrTsgtT
*rqfTCTTReqrft
undertakings, renouncer he % to me ; fifo: dear.
(of)
;
devo-
= iTrTF z*mi VRQ
*f-
skilful
;
gave, pain,
= *folH ?[TTnofrw 7R?irft all, ^: who ; Jf^my; VTrffJ ]pvtee; ;
232
C
He who
]
neither loveth nor hateth, nor grieveth, nor
desireth, renouncing
good and
evil, full
of devotion, he
dear to Me. q:
who
;
not
5f
not; sfNfa grieves
= 1PT*3T
;
fs^ft rejoiceth
;
5f
not
^
;
3TR?T%
;
;
vrirfnni devout
;
H:
not
desires
T ST^prra ^T <TKlffT of good,
renouncer
is
(17)
q: he
;
;
^
U>Tf^Tq-F?^mT
and, of
who
hates
ff
:
;
evil,
and,
the:
^
me
fff^l
to
;
dear.
Alike to foe and friend, and also
in
fame and igno-
miny, alike in cold and heat, pleasures and pains, destitute of attachment, (18) SPT: equal
friend
;
^ and
;
;
^nfr (to) in the rf^r
also
enemy
TnTn*Tnrai
;
;
:
^ and =
TT%
f*i% (to) in the
^
aTT*?T% ^T in
^
fame, and, in ignominy, and ; ^Tr^r^^^:^ = tff% ^TOT in cold, and, in heat, and, in pleasure, and, 5 ^T
^ S^ ^ in
pain,
^
:
and
attachment,
;
w.
equal
;
cfirR^IH: = *PTT<t M^l^d: from
freed.
R: Taking equally praise and reproach,
II
silent,
1^
II
wholly
233
r
i
content with what cometh, homeless, firm in mind, full of devotion, that man is dear to Me. (19)
3*3
*3
blame, and, praise, and, whose, he
ed
^T Ffr^rl
;
faW
*n%:
me
(to)
j
5ft:
;
who
verily
herein,
taught
;
silent
tf :
equal,
^fg?: content-
;
9TH%?T: homeless
firm, mind, whose, he
3*3 *P
ffas dear
They as
with anything
ifrsfr
;
;
f^TTl^:
vfRf;fRt derout
si
^f of
;
the man,
partake of this life-giving wisdom
endued with
I
faith,
their
Supreme
Object, devotees, they are surpassingly dear to Me.
(20) ^*3?SrT^- tf*5 *T 5ftl T^ ^f righteous, and, that (same), nectar, and aftfT as ; 3^FI said T^TT^% wor-
3 who 3 ;
indeed
J
;
;
ship
Hnf^prr-'
;
(as) the if
;
>
Thus
faith-endowed;
Supreme
of (to)
me
;
j
in the glorious
TrUf: devotees
^Tt^r: (believing ;
%
they
;
in)
arf^ very
;
me
\$
as
fqtir: dear.
BHAGAVAD-GlTA....the twelfth discourse
THE YOQA OF DEVOTION.
entitled;
234
[
I
THIRTEENTH DISCOURSE.
\\
Arjuna said Matter and the Field, these
Wisdom and
fain
I
would
matter
;
:
and the Knovver of
Spirit, also the Field
that which ought to be
learn,
O
<j^q- spirit
and
=^
;
;
q-f even
;
%^
knower of the field q^r even ^f and to know f =5^rm (I) wish jjir't knowledge Keshava. hould be kuowu ^f and 'zfiim the
;
;
;
;
;
known,
Keshava. the
field
;
qrfjj this ;
;
gq what
;
I
The
Blessed Lord said
:
that This body, son of Kunti, is called the Field which knoweth it is called the Knovver of the Field by ;
the Sages. f f this fr"%
thus
g^r that
thus 1
;
;
( ;
?rttt
body
srnr^tqt
;
jfrf
:
^f%zc
called
(they) call
?ff??: tn e
This verse
is
;
is
;
knowers omitted in
;
Kaanteya
^q;
^^:
this
the
editions,
^r
g: who
knower
of that.
many
j
;
;
i
the
field
~^\r[
knows
of the field
)
fm
;
;
235
W
tff
Understand
O
Fields,
Knower
Me
as the
Knower
Wisdom
Bharata.
of the Field, that in
^
(I
||
of the Field in
My
opinion
field
;
is
all
and the
as to the Field
Wisdom,
the
(2) the knower
^?T3T
the
of
Me r%% know tfi^f = ^3 %%$ ;
Bh&rata of
;
and
field,
^TFT knowledge
What
and
(in)
all,
g?fqr
;
;
^
^r^T knowledge
;
(thought)
;
jpi
also
in fields
f^^^r: = %^ST =^ ffrfTO ^ of the
;
the knower of the
3<l that
^
and,
field,
which
qq[
;
*TT
;
VTRrf
;
;
My.
and of what nature, how and what He is and what His ( 3 ) powers, hear that now briefly from Me. Hfl[
that
;
^ffi:
ZRJTWTFr.
that (
;
^=r
;
from
whence
field;
me
;
y Jfor
^
;
which; sf and; qi^a; what like *t rfl. which, modification, whose, ;
q^
fo^li'-
'q'and
= W*F*'- 1^1 ^T
*Rr%T )
is
it is,
2?lt^|R = 2T:
and; that
that Field
and whence
fied,
;
;
zjfj;
which
aggregations listen.
;
ff:
He
;
^
and;
which, power, whose, he (
;
3:
what
^ and
compression, brevity
)
;
;
%
;
^ o|
Rishis have sung in manifold ways, in many various and in decisive Brahma-sutra words, full of rea-
chants^
sonings.
(4)
by
3Rfrf*f :
by metres
;
Rishis
ftfiq:
(
*gvfT in
;
by
)
reason
The
;
ftRfi^fi
(
various
by
)
:
^*
5
*ffa
sUng
severally
^ even
^ and
by Brahma-sfitra- words; of
many ways j
^JTRP
;
;
(
by
) full
ascertained.
great Elements, Individuality, Reason and also
the Unmanifested, the ten senses, and the one, and the pastures of the senses
five
J?nf*f
duality
and
;
greji reason
5
and;
ffsfqifr^cr-
great elements
*
^afrff the Unmanifested
ff|ft(rft the senses
;
(5)
5
^e
*
^
ten
;
^
= ffjfapJtPl. ^ff^Cf:
one
j
indivi-
4f^ii: ;
H and
q^f ;
even
^
five
;
^f
j
^
of the senses, the pastures;
II
^
H 1
Desire, aversion, pleasure, pain, combination, intelligence, firmness, these, briefly described, constitute the
Field and 1
its
modifications.
The body.
(6)
237
[
]
desire;"^: hate; g<^ pleasure; aggregation field
f rf*.
;
;
%rRT
*RTT
intelligence
5:^
^: firmness
;
;
.
pain
this
tpfifc
;
with brevity; qRcfrKH. with modification;
is said.
V9
II
||
Humility, unpretentiousness, harmlessness, rectitude, service of the teacher, purity, steadfastness, self-control,
(7)
iHlfa^ nnhaughtiness harmlessness
;
sff?T:
^4^^MIJfjj 3TTCR jf%j|
steadfastness
;
;
3RT>T?W unpretentiousness
forgiveness
;
atrr^ rectitude
of the teacher,
^I^MRT?:
service;
;
;
ifa
purity;
self-control ;
Indifference to the objects of
the senses, and also
absence of egoism, insight into the pain and
evil of birth,
death, old age and sickness, fY5Nl u U*l 4$fy dispassion
;
(8)
of
the senses,
^MH^K: non-egoism
;
^
in the
even
;
objects
^
birth, and, death, and, old
and, sicknesses, and, of them, seeing.
of
the
;
and
;
age f
pain, of the evil, the
238
t
absence of self-identification with
Unattachment, son, wife or home,
]
and constant balance of mind
wished-for and unwished-far events, unafctachment
a-rgfrf?:
fication
;
among
J^f'^Tf rf^
=
<J^!J
among
and,
wives,
^ ?f*
^f *f|5
^
of
^TTT%3
aud
houses,
OT^fTTfV equal-mindedness
and;
8TR?rTt
(^9
desiredj
^ am ong ffftq-
;
sons,
and
constant; *%
f ffrR^rTTfTrS = f ERT
5
andj
of
)
non-self -identi-
?Rnjsff:
;
in
in
undesired,
**
the
befallings.
1 o
II
Unflinching
devotion
to
Me
II
yoga, without
by
object^ resort to
other
sequestered places, absence of enjoyment in the company of men. ( to ) in
Tfr*^
another
(
Me
object
;
)
;
^f
and
^ff^W^TOllW-PWRW resort
;
snf^f
:
;
3T*TRf
^fj: devotion
^W
QtiTf^
= by
^5^'fvT ^TR !
;
^fff4 (if)
without
yoga^ =
fr
unstraying
lovely,
of
;
places,
absence of pleasure ^rifrf: non-pleasure in the crowd, ;
\
Sf-
,
II
1 9
II
239
t
Constancy be
in the
Wisdom
object of essential
of the
the
Wisdom;
]
all
of the Self, understanding that is declared to
wisdom
;
is
it
against
ignorance.
Sn^r^lTHRSnt = 3Iqp*FP ?r^ m^T^ the Self
(
see vii.
29
the knowledge, constancy
), in
*T*fal S^fal of the essence,
t&rtl- STt^l 9TTO
ledge, of the object, the realisation
ff^ thus
jftrjj
;
said
;
;
iirffj
^t^T^r ignorance
;
this
;
u
(
)
the concerning
of
;
rTTg^TRnf
of the
3$ which
know-
knowledge
^TJJ; ;
;
^r?T then
,
otherwise.
I
I
being:
ningless
declare;
^
4lVlri
which (
highest; afi
;
^ffc^r
being
Brahman
non-being; TSZ(?r
;
ff
12
(
that;
ffi{
known
the Jiva) enjoyed
nor
called neither being
supreme ETERNAL,
non-being. irt to be known; qq[ which;
lity )
R H
declare that which ought to be known, that known immortality is enjoyed the begin-
will
which
5
;
^Tfrfl
)
will
ir^irm (I)
nectr ; immortaqt
?T^rr?H^ beginuingless; not; ^being; *l not; fffj; that ;
;
is called.
^ u Everywhere THAT hath hands and and mouths all-hearing,
eyes, heads,
the world, enveloping
;
all
;
feet,
He
everywhere dwelleth (
.in
13
)
240
[
reV. <nora: hands, and, ?TffT:
feet,
3T^lf% ^T
^ TOP
and, whose, that
fWT%
]
;
^T S*srrf% -^ a?** 3<l everywhere, eyes,
and, heads, and, mouths, and, whose, that
^fa*Kl possessing ears enveloped
;
*** *H everywhere
*T
^fjthat; ?reflrsf^jf5rcrg'3*J.=
;
fjr^j in
the world;
;
^PRI: everywhere
st
all;
;
?TTf?T haying
^r^fcj sits.
Shining with all sense-faculties without any senses unattached supporting everything ; and free from qual-
;
ities
(
enjoying qualities.
of ) all, of senses, in
f
the qualities, the splendour, whose, that ( b 7 ) senses, ab&n-
f ij&: f%ff$Wl by
^=^^n^
unattached; thus
;
q-
and;
^
;
^
?RT
all,
supports,
even; f%^o| without qualities; ?pnTfo
of qualities, the enjoying
;
Kf and.
all beings, immovable and also by reason of His subtlety imperceptible at hand and far away is THAT. ( 15 )
Without and within
movable
;
;
qft: outside
movable
;
^ety;^
^t
;
ifa: inside
movable
that;
;
^
;
*?
and
even;
;
HHMJ
*r and
rntl.< unknowable,
;
of beings
?r^t im-
^T^T7( from
sub-
f?^=^t ^itff^
in
24 I
[
(all)
distance,
stands, this;
]
if
ear
and; 3rf^ft
^r and;
;
that.
cff
^
n ?
Not divided amid ly
;
He
THAT
is
to be
He
devours and
known
;
f^
beings, the
like
supporter
absorbing
;
^
;
^ and
;
as the supporter of beings
generates.
^TnnT^K undivided divided
H
beings, and yet seated distributive-
;
and
sy and
JT>TI%'5'3
;
in
^33
;
seated
Rqr|l
16
(
^ffj
5j?fvr|
that
prevailing
;
beings =>
;
;
^
;
)
f%>TrK
;
^nrf
*T^
of
known
to be
;
^r and.
I!
3
V9M
THAT, the Light of all lights, is said to be beyond darkness; Wisdom, the object of Wisdom, by Wisdom to be reached, seated in the hearts of
all.
(
17
)
53ff%^rl of lights. Sfft also 5fll That; 5^%: light; &&& is called ; %tf knowift beyond rfim: from darkness = ScTRT *\*q f(RflVj| ledge ^q[ that which is to be known ;
;
;
;
;
by knowledge, to be reached
;
5^
in
the heart
;
^$m
in * 16
of all
n
;
Thus the
Field,
have been
briefly
enters into
My
that which
= JJT
*Trf:
my (
Know beginning
;
Wisdom,
thus knowing,
(18)
the Field;
be known
to
is
My
the Object of
devotee,
Being.
q&
ffrTthus;
Wisdom and told.
;
and
xf
devotee
?nn
g^fi said
;
^^l
;
also;
this
to) my, to being,
gpT wisdom; ;
;
RftTO having known
;
TH^RT
;
approaches.
thou that Matter and Spirit are both without and know thou also that modifications and
qualities are all Matter-born. TT^I^ matter
5^ spirit
;
*m^t
beginnin^les
tions
^
;
fjsi
^TRfrf: briefly
and
;
^>TT both
*J"nl qualities
;
(19) ^f and
;
MrH^H^f<- R^: ^W 5^t
^ even
:
^fqf al^o ;
<5f
?fRt.
and
;
;
f%r% know
;
f^4iKI*i modifica-
qq even
from matter,
f%f^T
origin,
know whose,
them.
II
Matter causes and
is
called
effects
;
aim,
m
i)
the cause of the generation of is called the cause of the
Spirit
enjoyment of pleasure and of cases,
Ro
(20)
pain.
the creativenesa
;
53
s
the cause
;
243
(
matter
^eSRtis called
;
5^:
;
]
spirit
of pleasures, and, of
enjoyingness
;
55: the cause
;
^-^H
;
and; ^TT^T
pains, is
in the
called.
U R3
II
Matter useth the qualities born of Matter; attachment to the qualities is the cause seated in
Spirit
of his births in
g^: thus
f| indeed;
;
matter, born
5
%i\:
3FJT5
good and
spirit;
in
;
JT^frR^:
^
evil
wombs.
= !T?tr
3J"U^ qualities
^
3T^rft^
and, (in) evil, and, in
^
wombs,
;
^fPT5 births, in
)
3TmT* from
^%:
the cause
^Jf^oir
;
21
in matter, sits,
fffc,
enjoys; n$f?hff3 =
the qualities, attachment
= ^r^
(
ftgfo
;
^oi^T: = 3^-
^f^ of his ^R^^fn^ Rni^ WI (in) good, ;
them.
II
Supervisor and permitter, supporter, enjoyer, great Lord and also the supreme SELF thus is styled in :
this
body the supreme
Spirit.
(
TTJST supervisor ; ar^HrfT permitter j porter
,
^RT
en joyp.r
;
nf^t: the ^f and
Supreme Self; $ffi thus b the body sifcni. ( in ) ;
;
;
this
;
gt-eat
^f
Lord
srfir also
3^7: the
and
;
T?ff
)
sup-
q<HI^I the
^RS
;
spirit
;
;
22
calle,!;"^
q^: highest.
IR^ He who
thus knoweth Spirit and Matter with
whatsoever condition he
qualities, in
may
he
be,
not be born again.
who
3J:
^
and
;
;
^
existing
;
;
^PFT knows
qualities; ^rft
also
;
;
^ ^
5^ spirit not
;
q:
he
23
STif% matter
;
in
SphrT
with;
its
shall (
thus
5^: with is
u
all
3J3[:
;
)
;
ways
;
again
;
born.
Some by meditation behold the SELF in the self by the SELF others by the Saiikhya Yoga, and others ( 24 ) by the Yoga of Action ;
;
v-^f^H
?rr?Jn^
by meditation;
in
the self;
qT5fT% see;
some; ^TrJfR the Self; aTf^r by the Self; ypj others; 3753^ (by) the Sankhya; by Yoga; 01 action, by the Yoga; ^ and ST ^ others. frf^q[
^^
5
;
t:
Others
also,
from others,
others;
n
ignorant of
this, having heard of it and these also cross beyond what they had heard. ( 25 )
worship
death, adhering to
STO
IRH
g
;
iu.'eed
;
q4
this; 3T5TT*Trr
not knowing
;
245 having heard
;
s^g:
irfT also;
=?f
and;
they;
from others
:
3<rm% worship > over; qq> even; *qT* % scriptnre, ;
^FRcr'TOT cross
1*3 death; ^HrTaanrr: = ^f?P
7*
^T^
highest, refuge, whose, they.
R^
i)
Whatsoever creature
know
thou,
O
u
born, immobile or mobile,
is
best of the Bharatas, that
it is
from the
union between the Field and the Knower of the Field.
(26) jgrwr q^fl whatsoever g~3(Rm is born r%fVfJ any wr^iTT'iri = Wl?i ^ ^TTI ^T immovincr, m>d, moving, being and r^%rfr9^tTPl = %^T^ ^T %^3W ^ e^TTI^ of the field, :
;
;
;
;
and, of the
know
;
field
-knower, and, from the onion;
^
that
;
best of the Bharatas.
H'Crl^'T
II
R
II
Seated equally in all beings, the supreme Lord, unperishing within the perishing he who thus seeth, he seeth. ( 27 ) ^pf equal
;
in ) ^fftj (
the highest
the
Lord
unperishing
all ;
;
;
^
in beings
RRSH?U among if:
who
;
;
frfSTrf
seated
the perishing
q$3TW sees
;
5f:
he
;
;
;
Seeing indeed everywhere the same Lord equally dwelling, he doth not destroy the SELF by the self,
and thus treadeth the highest Path. SPJ equal
qszrq^
;
seeing
;
(
if Indeed
;
?jf
^
28
everywhere
)
;
SPHfcreqL equally dwelling; fj^ lord; f not; f|^f|rT slays; *TTenn by the sp]f; ?rr*rpt the Self; 33: then; ^tnt goes
;
RT
the highest
;
irf% path.
I
^%
II
He who actions,
and
seeth that Prakriti verily performeth all the SELF is actionless, he seeth. (29)
tliat
by matter
;
^ even
(the) being performed ees; :
he
;
II
?fqT
so;
^- and
;
;
3^3:
;
Sfprlfor
actions
every w Uei e
^IT^nt the Self;
;
;
q:
fom-
who;
?Ri?lH actiouless
;
tprarlr sees.
II
^
II
When he perceiveth the diversified existence of beings as rooted in One, and spreading forth from it, then he reaclieth the ETERNAL. (30)
[
when;
3RT
iJ?T$*r*Trt
247
= ^JyTRT
qgj^ = q^ rHT thence ^even
W&
;
Brahman
;
%<?!% becomes
f^
1
;
;
of
*Tnr*
in one, seated;
ferf
several, existence;
discerns
]
q and;
f^ftrirc
beings,
^M^V^N
the spreading
;
SfST then.
I
I
Being beginningless and without qualities, the imperishable supreme SELF, though seated in the body,
O
Kaunteya, worketh not nor f rom
**Hrfi^nt butelesne8s ^JIT^T the supreme ;
perishable
f
not
;
;
Self
;
^
not
;
f^c^^
is
(31
Pr^or?^ from ;
^lO^^T'- body-seated; ^rfa alno
^prjr^ acts
,
affected.
is
beginninglessness
^pj :
this
;
^fifa
)
attri-
BTsqg: im-
Kauuteya;
affected.
n ^^ u As of
SELF
the omnipresent ether
is
not affected. ;
*rfT<t
:
;
not affected, by reason body the (
32 )
the omnipresent; &$*qTr|- fiom subtlety;
not; ^Tf^eq% is affected; *fa everywhere; the Self; seated; ^j| in the body; H*TT so; <%t&tt
ether;
not
is
subtlety, so seated everywhere in the
ifs
^
TTIH^
is affected.
248
[
]
*UIMI% As
*nr<r
^^ n
it
the one sun illumineth the whole earth, so the
Lord of the Field illumineth the whole
Field,
u
Bharata.
(33)
qm whole;
as
;
ofpsF
JT^rrarqnr
world;
f*T
illuminates this; ift:
wner; HOT so: ^rg
the
1
the
field-..
iRfCrT
;
;
$c*4 the
snn
%4f the fi^ld ; %^ft whole: JTgjr!0'?lf% illurai;
>
Bhzlrata.
^
T^ftfcT They who by difference
one
1&;:
;
the eve of
TO^[
Wisdom
II
^8
perceive
||
this
between the Field and the Knower of the
and the liberation of beings from Matter, they (34) go to the Supreme. Field,
^wnRTOP = ^STRI
w^nr^T
?r
of
knowledge, f
and
;
the
of
sr
^k.
the fiHld-knower, and; fr^Mius;
field,
and, of
distinction;
bj the
eye; the liberation
beings, from matter,
q who ; Rj: know
;
(ff%
go
;
%
they
;
q^
to
;
^ the
highest.
Thus entitled
in the glorious
BHAGAVAD-GirA...the thirteenth discourse,
:
THE YOGA OF THE DISTINCTION BETWEEN THE FIELD AND THE KNOWER OF THE FIELD.
249
[
]
FOURTEENTH DISCOURSE.
The Blessed Lord will
I
all
again
wisdom the
said
:
proclaim that supreme
best,
which
all
Wisdom, of known
the Sages having
have gone hence to the supreme Perfection. tft
highest
of wisdoms;
ygl: again
;
having known
;
5^1: innuis
:
Jf?r$3irR (
the wisdom
5fifj
to perfection
j
^
:
;
Having taken refuge assimilated to in
My own
nil
;
( i
) will declare
^
3rtH*I best;
;
f ?f: Ueuce
1
q?T
(
tn
;
which
;
the) highest
Trlf : goue.
in
this
Wisdom and
being
nature, they are not re-born even
the emanation of a universe, nor are disquieted in
the dissolution.
ft
this
TO my; ^rif in
;
(
^R
^W^
emanation
in dissolution
;
;
5f
wisdom; ^^ffiR5r having
(to) ^rfif
not
;
similarity
also
;
f
not
5^yf?f suffer
of ;
;
nature;
'illHtil:
sUTiUZirf are
^f and.
2
)
taken refuge in;
born
come; ;
JJr?^
250
[
My womb the
germ
is
the great
ETERNAL
cometh the
thence
;
]
;
in that
birth of
all
I
place
Bharata. PT
(
my
the
in this; *T*f
of all
O
womb
;ftfa :
;
germ
;
;
O
beings,
H^srgj the great Brahman ;
3
)
?ff^
5^nr^ place 3T? I; JftHST: the birth; nr% becomes 33'. thence ; ;
beings
;
;
Bl.a.ata.
11
In
wombs ETERNAL is
whatsoever
Kaunteya, the
mortals their
%
11
are produced.
mighty womb,
I
generating father.
(4)
TOWlS = srcfe 5nfr ( in ) all. teva; ijfo: forms; ^4nf H e horn .
;
fTgl
Brahman
J^jfrfr:
;
O
their
- J^rfr ^TR: the ,
in
wombs
jfl-:
;
which; ?rrm
wmnh
the great
seed, gives, thus
;
Kaun-
eR^j >f
:
these;
^t
I ;
fTrTT father.
Mobility, Inertia, such are the qualities, great- armed they bind fast in the body, one, the indestructible dweller in the bo^y. ( 5 )
Harmony
Matter-born
^jc3
;
O
rhythm (or haimonj ); ^u: mobility
;
?PT:
inertia;
[
ff% thus
;
251
the qualities
qoti:
;
]
JJ$f?te>reT:
= JTfj%:
from Prakriti, birth, whose, they ; fs^tfra bind great-armed one 3% in the body ; ^f^f the embodied ;
;
;
indestructible.
T3?nf^f
Of
^THflTR =3Rsr
II
^
i)
Harmony, from its stainlessness, luminous and healthy, bindeth by the attachment to bliss and the attachment to wisdom, O sinless one. (6) these
?pr there sniT51?K
;
3[*e(
harmony
illuminating;
j
pleasure, by the attachment; of
f^^oTc?rr[
^HPTO healthy;
from staiuleesness
^^y<H =
VXifa binds;
^?TW
;
'ST'^f
^RBn^=5RW
wisdom, by the attachment; "q-and; SPi^
sinless
Mobility, the passion-nature, know thou, is the source of attachment and thirst for life, Kaunteya, that
O
bindeth the dweller
in the
body by the attachment
action.
(
to
7
)
= t5j: mobility; tfmreJ *Tn *%lF*U 3I 3*1 desire, self, whose, it fofe know; fOTrrcrTS3?R=3OTn' ^ ^I^T: *t and attachment, and, fiom them *{ift- ?T5^ ZlWHl rlfl thirst, ;
:
(
two), the source, fiom which, that
;
?iq[that
;
f^WWrTrT binds
;
252
[
Kaunteya attachment
But
;
^n^
know
thou, born of
dwellers in the
all
body
heedlessness, indolence and sloth, ?PT:
inertia;
5
born
indeed;
O
f%f^f
know
SftTT
(of)
jlfr =5r*!rtT
^rr^l ^Pfffir^by
;
by the
all,
indolence, and, by sloth, and;
unwisdom,
is
the
that bindeth
;
Bharata.
by 8
(
of
embodied;
?rfj[
that;
)
*IH from
*t(5f the causer, of delusion
;
1
=^r
action,
3T5rR^ = ^RfrTTrl
^iflPls^M
ignorance,
of
the embodied.
Inertia,
deluder of
]
^fr^ = 5FWn: fl*R
;
;
ipii^rsrWIFr-
heedlessness and, by
n^
f>HUIM binds;
Bharata.
II
Harmony Bharata.
^
II
attacheth to
Inertia,
verily
bliss, Mobility to action, having shrouded wisdom,
tacheth on the contrary to heedlessness.
harmony; g^f
5fc^
mobility
in
;
3pfi% in action
having enveloped
:
5
ness ; %lTqi% attaches
;
pleasure ; Bliarata
yn^j
indeed ;
%3f2iffr
j ^fiy:
;
^R
inertia
;
(
attacheth;
wisdom
;
O at-
9) *if;
3TTf5T
Sf*n^ in heedless-
3rf but.
\
253
ility
Now Harmony prevaileth, having over powered Moband Inertia, O Bharata. Now Mobility, having over-
powered Harmony and
Inertia
;
and now
Inertia,
having
overpowered Harmony and Mobility. *5j:
wered
;
mobility inertia
mobility
:
fl*{:
5T^ harmony CT? harmony
inertia
.
g ?^ harmony
=^
having overpoBh&rata ^sp
O
STHCrT
and
;
;
q* even
;
W.
mobility; ?ftrr also.
?[af:
;
N^nf
cT^T
When
inertia
31?:
;
;
10)
(
3jf*nj?l
;
vrei% becomes
;
1
;
^
;
and
^^FR^T
1 3
II
II
the wisdom- light streameth forth from all body, then it may be known that
the gates of the
Harmony
is
g%K5 = ^>5 in tbis
when
;
;
;
fft$
q^^p
?RT then
harmony
1 ( 1 )
increasing.
;
( in ) all,
light
Rram;
5r% thus
;
let
S3
in
gates
3T5T(^?I
;
(
him
)
1S
;
^|
born
know
the
in
^r^T
fttpg increased
Greed, outgoing
Mobility,
O
;
;
;
indeed.
5
restlessness, desire
body wisdom
^
II
of actions,
energy, undertaking these are born of the increase of
best of the Bharatas.
(12)
5TT*: greed
;
SfffrT:
arTW beginning;
forthgoing;
of actions; ar^TT: state of
unpeacefulness; ^[ST desire i-affq in (the are born mobility IJWTR these ; f%f$ ( in
)
;
n^
;
;
best of the Bharatas.
having become) increased; HCcT^T
Darkness, stagnation and heedlessness and also these are born of the increase of Inertia, O
delusion
joy of the Kurus. heedlessness
(
darkness
3TPfiT?r: ;
^^:
state of ) inertia
;
;
uon-forthgoing ; q^ even ; ^f and ;
^rqrffcf:
delusion
^ft
having become) increased
;
these ;
;
3Tra[% are
*^^<?H
O
^ ;
rejoicer of the
Harmony
verily prevaileth
when
;
13
)
SPTR:
r?HI^T in (
born
ftf^j
the ( in
Kurus.
3
II
If
and
8
II
the embodied
goeth to dissolution, then he goeth forth to the spotless worlds of the great Sages. ( 14 ) 2RF when
become
)
;
sr^f in ( the state of )
increased
:
5
indeed
;
jf^
'he supporter of a
?rf
%qTR
the worlds
;
tl'e
STtffiFi.
,
(
harmony jf^f ( ;
to dissolution
;
in
having
;sn<t
ges
;
body; g^r thea; 5Tf *ff^ra.= r?l4 they ) know, thus, of them ; ftfcTO to
of the spotless
;
H
he
is
those attached to action
bom
*n%
in mobility
q&f fSlg = sirffr amongst them <prf% in inertia
the
wombs
in the
wombs ;
It is said ;
born
qpqtftg =
;
5(133
and spotless
is
*\\*&
to dissolution
"35
is
the
in
attachment,
so
?^T
(
^WL Crft^
;
say
;
,,f
dissolved
JJcJhT:
fruit
;
of a good action
g^TFg
grf??^ harmonious
of mobility
rance;
;
WQ.
5
indeed
;
;
(
RH5T
*%i%
of inertia; qj^
harmonious
is
is
Mobility
16)
(
of
)
well-done
spotless
the fruit
;
;
Tjfqfr
;
srrf
the
5-^ pain
;
:
(
fruit.
they )
f^f:
;
^^H
igno-
t,he fruit.
From Harmony wisdom ;
and
pain,
II
from Mobility
;
of the senseless, in
born.
verily the fruit of
action
;
whose,
the fruit of Inertia unwisdom. ^fpi[
15 )
having gone
ir?^T
;
action,
;
bora
is
dissolved in Inertia,
if
;
II
of the senseless.
jy^
;
%*!' *$ti\
;
H
to dissolution in Mobility, he
Having gone
among
i
is
born,
and
1*
II
also greed
heedlessness and delusion are of Inertia,
and also unwisdom.
(
17
)
2 56
[
f
rom harmony
from mobility
^ *TT?
:
Vf^ff: (
;
;
^t*r greed
]
35(143 i born ;
qr^
even
'srheedlessness, and, delusion,
two
)
become
;
wisdom
jfpt
;
and
;
;
lTn^f|t =
aud; rR^T: from inertia
?T?nt ignorance
;
^ ;
<$?
even
^ and.
;
fcflfrT
They
upwards who are settled in Harmony the midmost place the Inert
rise
;
the Active dwell in
;
go downwards, enveloped
3^
upwards;
mony, seated active
;
;
jpj^
ir^R
in the vilest qualities.
?o
;
gr^?n = 5Jf%
the midst
in
;
frTSfif
go
guna, in the mode, seated; ?nrar5 the inert.
;
When
THAT
and knoweth
qualities,
he entereth into
not;
doer; qtf
sitf
3f?^T
18
)
^Taf^f:
the
fcttl'. ( of the )
5Erq-:
downwards;
j
^ and
my, to being
;
My
which
is
higher than the
nature.
(
19
)
other; 3jof>^: than the qualities; gjrjft the
when; JCT
the qualities
;
(
in har-
the Seer perceiveth no agent other than the
qualities,
T
stand
^m*q^frfTH||: = ^Fq^i g^T^T f^T
lowest, of the
f^TfTT:
;
the Seer; 31^*1^ sees; aj^ap the highest; %TT knows ;
^ft
^: he
;
than
257
When
the dweller in the body hath crossed over
three qualities, whence
these
all
bodies have been
produced, liberated from birth, death, old age and sorrow, he drinketh the nectar of immortality. ( 20 ) the
beyond
qualities
sft^ three
;
from
^ITT ?TR,
qrTf^ these
;
;
the body, the origin, of
^RT^.&^SRFT:
55
^ WPW ^
* S?^t:
death, and, of old age, and* by
immortality
(
from
)
are the
O
how doth he go beyond )
what
;
;
f?n^
tbese
f^:
Lord
;
;
*?^^^^
;
flft^
;
^
and
and
acteth he,
three
fqr% becomee
:
gofR. qualities
How
by marks
;
17
:
?
;
;
three
;
;
these three qualities?
rfcf eroes#d ; H>'HT^K what-conduct g^f how ties
;
marks of him who hath crossed over
the three qualities,
%: (by
whom, them
$&'- of birth, and, of sorrows R^Tft: freed
^v^tf enjoys.
;
Arjuna said
What
3nft*3 having crossed
;
f^ the embodied <^&*
;
;
;
;
(
)
goTRt qualiipft
O
^rTr*^ these
goes bejond.
21
lord ;
;
flffa
tfe
ii
The
Blessed Lord said
^
II
:
He, O Pandava, who hateth not radiance, nor outgoing energy, nor even delusion, when present, nor ( 22 ) longeth after them, absent ;
H3nr delusion
light
^
;
^
;
even
;
and
Sfr%
;
tr and
forthgoing
O
q[^q
;
hates; ^STfrnf% ( when ) gone forth returned SRmr% desires.
;
^
and
;
Pdndava not
;
not (
;
;
w
;
II
He qualities
apart,
who, seated as a neutral, ;
who
"
saying:
q: who q$% move ; JRT
away
;
;
;
*t
not
;
T
unshaken by the
is
(
the neutral
not
thus
II
qualities revolve," standeth
immovable,
^r^5T^ like lities
The
^^
:
;
;
sntffa: seated
R^l^^f is
^
even
;
shaken
;
q: -who
;
ajtfr:
<QV[r.
23
)
by the qua-
the qualities
;
?ni%9Rr stands
fir% moves.
:
IR 3
1|
259
[
]
and pain, self-reliant, to whom Balanced a lump. of earth, a rock and gold are alike the same to loved and unloved, firm, the same in censure and in in pleasure
;
( 24 ) ar& H: the same, sorrow,
praise,
*PT:'5npar:=sr'T
5^ ^r H*r T
whom, he ; ^^r: =*3r?flf% foTrT: in own ST^rereTSRTfP = STT: Ste ^ STPTf **t ^TT ^T
and, pleasure, and, for self,
standing
H^JT
H: equal, clod, and, atone, and, gold, and, for whom, he
;
gesftzunra:^^
ffa:
T ^rfiro: ^ S& W
unloved, and, for whom, he; ^h[: firm
^ praise, and, for
whom,
?R%
*T:
equal, loved,
gc^n^^nT^f^gl^:
;
equal, blame, aud, of self,
he.
IRS The same friend
and
in
foe,
TT*%
HRTTHTlsir: = *TPT ^f
aud
;
3?3: equal r:
of
the
fi
;
T
i
the
abandoner ;
;
(
n honour, and, in
g?q: equal
;
ieud, and, of the
(of)
^: he
n
honour and ignominy, the same to abandoning all undertakings he is
said to have crossed over the qualities.
honour,
;
and
^oif^: =3*TR. V&*'-
25
)
dis-
prarRT^t! = ft^H enemy, in the sides all,
of
;
undertakings,
the qualities, crossed
=53*T is called.
n
;
260
[
]
And he who serveth Me exclusively by the yoga of devotion, he, crossing beyond the qualities, he is fit to
become the ETERNAL. me
ITT
^T and;
;
>TfTF3l*R - VTTRN:
serves
he
^:
;
;
?f:
3TZ||'3TOTC a r
;
of
Sim?!
devotion,
?prr^ the qualities
Vtfq&m - H8PT
the
is fit.
;
^I?q%
)
without- stray ing; the
by
%^
.
yoga
OTrffcr having crossed
;
over,- ^?rn* these;
becoming
26
(
who
JJ3JRT of
for
Brahman,
ff
P"or
am
I
indestructible
the abode of the
nectar
of
righteousness, and of unending of
nectar
of
(of) of pleasure
Thus
in
entitled
Brahman;
;
;
;
(
^
of )
and
(
Rflf^T
abode;
inexhaustible ;
^jffw^fCT of the uttermost
the glorious
of the
of immemorial
bliss.
indeed;
|%
^o^^^
everlasting
ETERNAL, and
immortality,
;
qrfer of duty ;
RHAGAvAD-Girl.^the
27
8Tf
^
and
)
I ;
;
^r and.
fourteenth
discourse.
:
THE YOGA OF SEPARATION FROM THE THREE QUALITIES.
FIFTEENTH DISCOURSE.
ii
The With
Blessed Lord said
he who knoweth
it is
the leaves
;
of
5TN3T:
*KQ
rll.
below,
the ashvattha;
who
ar"S
is
hymns
;
( I )
root,
branches,
it
whose, whose,
it
;
;
call ^5^^^ indestrucjjf^: (they) ZR^ of which ; <TOff(% the leaves q: knows g he ; ^Tfl^fJ Veda-knower. ;
S?T% hymns
;
1
:
rn^that
;
^ff
:
;
II
Downwards and upwards spread nourished by the qualities its
it
a Veda-knower. above, the
"^: ;
i!
roots above, branches below, the Ashvattha
said to be indestructible
tible
3
:
buds
;
and
its
roots
;
^
ii
the branches of
it,
the objects of the senses
grow downwards, the bonds of
action in the world of men.
(
2
)
262
[
below
3P*:
aud
sr
;
;
]
g^f above
Jl^Tf: spread
the branches; ylM^\rfj: =?J^j'5
?rej of
;
W^M
by the qua= f%q^T: J^TST!'. qrat rTf objects lities, nourished; ffTO!pn5TT: of the senses, sprouts, whose, they srq below ; ^C and that;
*TT*^T:
1
:
;
the roots;
JlgUcHrfi
men,
in
ramified
;
the bond, whose, they;
action,
fTTf%
of
1
the world.
Nor here may be acquired knowledge of nor
its
end,
nor
its origin,
nor
its
form,
its
this rooting-place strongly-rooted Ashvattha having been cut down by the unswerving weapon of non-attachment, ;
(
sf
^T
not;
form; ST^of
this
;
33 here;
?RJT so
;
3
)
^TSP^
^r?f: end ^ not; q-and; STTff: beginning; ^nmgr foundation ^v^c'^ii. ashvattha irf this; ^i^^<S^oi = 51^3'ff'f ^TTR 3R2| rfl well-grown, roots whose, this ar^T^%or - 8T?iT^ ?T^r of non-attachment,
is f
obtained; ?fnot
not
;
^ and
:
;
:
;
;
by
;
the weapon
.
?|^r
(
by
)
strong
;
\&r^\ having cut
;
26 3
That path beyond may be sought, treading which is no return. I go indeed to that Primal Man whence the ancient energy forthstreamed. ( 4 ) there
tne "
Off:
J
<T* foot ( stepping-plaee )
should be sought
;
qfFPj
return; spf: again; original
going
;
5^ Man
jj<rtl ( ;
which
to
?fi^
;
JfH?n issued
;
in
I
;
that; )
go
flj that
^
^
even;
whence
;
;
not
sf
zjrf:
;
;
T3n gone;
;
and;
^pg
J?fl%: forth-
$wt(i ancient.
II
H
II
Without pride and delusion, victorious over the vice of attachment, dwelling constantly in the SELF, desire pacified, liberated from the pairs of opposites
known
as pleasure and
pain,
they
tread,
undeluded,
that indestructible path.
f*WR$T?r:=TPr delusion,
q<l^ they
and,
$fqr: ;
%:
^
ffa:
(
^
ftf?ft
q^:
%
5 )
and,
from whom, they; Rlrrei<1<{tn =nWT : conquered, of attachment, the faults, by whom,
gone,
%
pride,
y*qr**lfldr:
= ^g^n^Pf
:
PtcETT:
in
the inner
self,
perma-
264
I
nently established desires,
ted,
whose, they
f^: by
;
f^^ (
r:
name, whose, by
un-deluded
the goal
<ff to
;
Nor doth
from
(
)
sun lighten
the
them
supreme abode. 1 not; 3{j not;
TCrfcp the
having gone
moon;
q^ highest
;
go
^
;
that.
;
that
^
not
;
*rT
my.
Tr^f:
not;
Sf
;
illuminates;
the sun
world
;
?I^ that
which the mind
is
JPT
my
^
II
(7 ;
q^ even;
of living things, in the
ancient;
placed
^pr
;
the sixth, veiled
in Matter.
;
)
if
portion of Mine own Self, transformed in the of life into an immortal Spirit, draweth round
itself the senses of
them
6 ;
foe; SNj to which;
f^ft'^ return
;
^:
II
A
nor
My
is (
?flWR
that;
*T5ff
abode
;
nor moon,
there,
having gone thither they return not
;
depar-
Rg-rM:
;
pleasure, and,
M^fa
;
BTo39[ indestructible
,
*<n%
5RPTT:
from ) the pairs
U^^HS^ =*!i*?f ^ 5:^ T ^*TT m%:
freed;
pain, and,
fire
]
= ftftf TpfiRP
n:^grm = TT!
shjfrrr^ senses ;
3f$m
dj
aws.
;
portion;
^far:
world
^
;
5^f
ffaJjan jiva-become ^TTT^
JT^f?fftlT7?T
)
5fH<HI<
mind,
= s^^r
;
sixth, of
fararfa
in
whom, nature,
u
When
a
$[fft
=q
He
it,
wind takes fragrances from
as the
and
;
body
^fqf also
fragrances
which
3jq[
;
;
;
;
if^TR' these
like
:
their retreats.
3T3nf)fvf
obtains
beyond
?csfjrTf% passes
;
having seized f^
jfT?^T
;
;
afij(
^qrRr goes
;
the "Lord
^rg:
wind
^f and
even
and
;
;
the ear
^^
^
;
i|^
and
in the
;
mind
He
also,
;
;
;
enjoyeth the
fTSR the organ
of taste; ETF'r the
9fTf>T5rl
;
;
;
M % u
9
(
the eye
^T|j:
the* organ
this
)
^Efl^^r^ from retreat.
objects of the senses. aft^r
8
(
which
in the ear, the eye, the touch, the taste
and
smell,
;
f^:
i
Enshrined
and the
\\
Lord acquireth a body and when He seizeth these and goeth with them,
the
abandoneth
<
|%q?n^t
organ
of touch
of smell
;
;
^
;
the mind JT*T: presiding over the senses objects of
)
^
;
njoys.
:
The deluded
do
not perceive
Him
in o when
u
He
266
C
]
or enjoyeth, departeth or stayeth, the wisdom-eyed perceive.
qualities
by the
swayed
(
;
**H?T
fcrS
departing
g^PT enjoying accompanied
^T or
;
f%ij<8T:
;
;
^r or
;
IO
)
also
^rit
;
Igorri3**ni=gdh 3Tf^?T by the qualities,
the deluded
5?^^:=^
q^flT see;
staying
;
?T i>ot
WT%
^|J:
3T|irar7T perceive
;
wisdom,
eyes,
;
whose,
they.
Yogis
Him
perceive ZRTrl:
but,
;
Him, established
struggling, perceive
also,
SELF
in the
though struggling, the unintelligent
not, their selves untrained.
striving
;
qifTR:
and
^r
(
|jt thus
;
3TW?m^ established
Self;
^ the Self, by whom, they mindless.
yogis
:
;
^rf: a7T?*Tr zi:% not,
^
not
;
i
irf this
f^fk
;
?jw?f:
made
;
1 1 )
TWf%
striving;
(purified),
;
UR^ m ^ n
That splendour issuing from the sun that enlighteneth the whole world, that which is in the moon and in fire, that
which
arq[
( forth
)
splendour
;
%^:
;
know
snT^TTri = thf
as from
STTf^lTfl
splendour
;
Me.
(
T?T from the sun,
PTl
the
world
;
12
)
gone
267
(
arf^nre whole lightens irfft qq[ which -q- and ;
;
know
vital I
^|H<4tH.
;
fire
;
in
^rgpiriT
;
that
?f?f
moon
;
splendour
;
the
%5T:
j
mine.
'
TO beings
all plants.
earth
the
tjrrarr^
;
nourish
^
;
having
5f<^r
m which in
Permeating the soil, I support beings by My energy, and having become the delicious Soma
nourish
(I)
;
;
]
nature, whose,
;
(13) STITCTO having entered
support
;
3T?
I
;
3fl-SR(1
and; aqif^t: plants
become;
;
by
^:
and
"ef
;
vitality
all;
i^l^^: =rep ?IT^r
;
;
^tT:
Soma;
^:
R2I
sap,
it.
in ^ H I, having become the Fire of Life, take possession of the bodies of breathing things, and united with the
life-breaths 3T3 I
;
I
digest the four kinds of food.
V*JPH: Vaishvanara;
of living beings
;
"^fH the body
JR^IIH^: = Jrojf
STTI^^ ^r
ifT^T
;
^gft^l
^r*iia-H
"
;
14
)
having become;
^npSHT: sheltered in
with the ont-breath, and, united
and, food
^
;
(
:
;
wit}l tlle in-breath,
qm^
(
I )
cook
;
3TO
fourfold.
" Having become the watery moon
is
the accepted translation
268
[
]
And
am
I
Me memory which
is
seated
the hearts of
in
and wisdom and
known
to be
in
H
^
II
II
all,
their absence.
all
Vedas am
the
and from
And I
;
that
and
I
indeed the Veda-knower and the author of the Vedanta.
(15 of
seated
all
;
JTrf
;
absence
;
maker
;
:
*T
;
and <r*T
%^f?Tfl
evgrl
;
I
ff| in the heart;
:
^f^ memory :
;
^t
Veda-knower
to ;
;
jnqr
wisdom
;
3T'ttf . :
Vedas ^ and ; tflf: ( by ) be known ><tmf5?l Ved&nta
the
by
"%^:
;
^9
and;
me
from
:
^
3?% I
all
:
:
^ even
;
^
and
;
?Tf
I.
There are two energies in this world, the destructible the destructible is all beings, and the indestructible ;
the unchanging fr two;
world even
;
:
^IT:
is
called the indestructible.
(.16)
(in) this; 5^<fr Purushas (two); ?yr% in destructible and 3T^T: indestructible q^ ffpr
;
^ and ^: ;
^
the destructible
;
;
;
e^ffoT
all
;
*JrTTT%
beings
;
269
[
the
rock-seated
;
]
the
^r^:
indestructible
=Rr
;
i
called.
f3TC: The
is
highest energy
as the supreme SELF, He,
declared
Another,
verily
who pervading
all,
sustaineth
the three worlds, the indestructible Lord. :
the highest
5^:
;
spirit
^
;
ijideed;
(
^ffrT: called; highest Self; ff% thns ^TTfWTO having entered triple world the imperishable
Since
;
Veda
I
am
f>^: Lord.
the
destructible,
proclaimed the supreme $fi destructible; WTrfYrf:
whereas;
than the indestructible ?PT:
Veda
hence ;
;
%ir%T
^ and
;
(
am more
and
the indestructible, in the world and
excellent also than in the
;
excel
I
)
who:
|:
;
;
:
17
Wf*: nnother;
I
)
;
3?ft
m ^r% ;
nftRf: declared
;
'
in
so
;
*r
Spirit.
(
18
)
beyond; Tf I; and ; T?R: beat ;
the world
;
>%
in th
3^irTr*r: the highest spirit.
ti
3
^
11
2 7o
L
He who
O
who;
3:
with
*TTH
me; q^
SSsfprm* the
knows;
knowing; (
undeluded knoweth
Me thus as the Supreme Me with his whole
all-knowing, worshippeth Bharata.
spirit he,
being,
]
>T3t??r
) all,
thus
highest
with being
nTrf
;
undelnded
he;
spirit; tf:
HR. me
worships;
O
told,
sinless
illuminated, ff?f
TW
Me
thus
spoken
;
this
most This
one.
and hath finished ;
3JST?l4
mn
by
most
me
;
^'n?q[
all-
;
Bh&rata.
^o
(I
secret teaching hath been
he hath become
known, his work,
secret
sr?Tq
)
^MTl^
;
1 1
Thus by
19
(
ST^P^S':
;
;
O Bharata.
srrW* teaching
sinless
one
;
;
(
&
^rq[ this
20
this
) ;
;
having known; ^f^TT^ wise ; ^[?J may become; *rrc?T O Bh&rata. t- work, done, by whom, he ;
Thus entitled
in the glorious
BHAGAVAD
G|TA^,the fifteenth discourse,
:
THE YOGA OF ATTAINING PURUSHOTTAMA.
SIXTEENTH DISCOURSE. I
Fearlessness, cleanness of
Yoga
life, steadfastness in the of wisdom, almsgiving, self-restraint and sacrifice
and study of the Scripture, austerity and
straightfor-
wardness,
(
(
living
purity
),
in wisdom, and, traint
;
Sh&stras
;
fTR^flo^falf^: = ?T^
;
in yoga,
and;
^T )
fl-wy^R}'. =*r?^TO tf^rr^:
fearlessness;
<?r*rg[
and, fixity
;
3T[^
and;
q-
sacrifice;
?n^:
?nT : austerity
^
^R
;
W*1
gift
;
of
I
)
being
^ S'reffqTW: ^HS self-res-
^fr^lRl:
study (of
rectitude.
n ^ n Harmlessn^ss, truth, absence of wrath, renunciation, peacefulness, absence of crookedness, compassion to living beings, uncovetousness, mildness, modesty, absence
of fickleness,
(
srffCT barmlessnesn
?nT: renunciation
m
;
Octf truth
Sirf?T:
compassion ; ^JjT ness ; n?t mildness fickleness.
;
;
peace
;
;
acr^rvr:
Sft^pr
among beings &' modesty
;
;
2
absence of anger absence of guile
) ;
;
BTqfr^e^ uncovetona-y^iq^ absence of
II
Vigour,
forgiveness, fortitude,
envy and pride
the*e
O
divine properties,
purity,
who
his
ere.
^
II
absence of
born with the
is
Bharata.
(
3
)
%^: purity
splendour; ^pn" forgiveness ; *jf?f: fortitude: ?j^%lf^HlKrfr over-pride ; acrftf absence of malice 5f not :
;
*T*fW are
;
;
%qp? to endowment,
;
of the born
VflTH
;
O
;
%5ftn
(
to
)
div'ne
;
Bharata.
Hypocrisy, arrogance and conceit, wrath and also harshness and unwisdom, are his who is born, Pfcrtha,
O
with demoniacal properties. t*: hypocrisy stfq":
\vratb
ignorance
;
^Pf? to the
;
^
qr^9 and
;
(
3^: arrogance
;
harshness
STRHr^^
endowment
%rr^pl
;
;
^
STRwrf: pride even and ;
;
of the born (
,
^
The
divine properties are
demoniacal
for
;
4
)
and;
^flM
Partha
TTU
;
to ) demoniacal.
n ation, the
^
deemed
bondage.
to be
H
11
for liber-
Grieve not, thou art
273
I
born with divine properties,
%$ f^hn*
for bondage; 4||g{)
do not ;
3j^". grieve
born
;
Panclava.
(
g^g[ endowment;
divine;
:
]
O
?rf%
;
(
qi&
to
tuou
)
for
demoniacal;
endowment qnr^
art;
is
divine
and
^^
cal
;
qq even said
^Iri;:
^H
the animal creation in this world, the the demoniacal the divine hath been length
;
hear
from
Me,
O
Partha, the
(6)
two:
5fT% in world
i
is
demoniacal. jJT
;
;
at
described
Jfj
Pandava.
ii
Twofold
">
liberation;
thought;
(to) divine
;
sun*
ti
c
ft
of
emanations; ^rg^: demonia-
beings,
this ; %^: divine ; \j: the divine ; f%^Q: in detail demoniacal Tr^T O Partha % of me ; 5J^J ( in )
;
and
;
;
;
;
;
;
hear.
Demoniacal men know neither right energy nor nor purity, nor even propriety, nor right abstinence ;
truth
is in
them.
(
^
7
)
and; 3Rr: men; sff% forthgoing; -^and; f5fff% return; ^l^i|: demoniacal ; ?f not ; ^f^ purity ; r ?f not ; f%^: know and; 9Tr^T^: rigtt conduct; n not; 5Rt not; ?rfq also; ;
^
truth
;
%5 in 18
them
;
fq%ta
is.
274
[
"
The
I
is without truth, without ( moral ) "without a God, brought about by mutual union, and caused by lust and nothing else." (8)
universe
basis," they say;
9T33JT without-truth
the world;
3jTrq[
^=
3T<TC:
T W>
;
373133 without-foundation
**
m^
^
;
they ;
9T?fp^q; without-God;
STI^qt^f-
5=T'^ another, and, other,
and, from
SHf: say
;
them (two), born; f% whatj 3^*1
else;
f^: 55CT Schist, cause, whose, that.
Holding
this view, these ruined selves of small under-
standing, of fierce deeds, destruction of the world. SrTT this ; |fgn view;
come
aresm having held
they
;
$T9r9 for
^?fl%
whose,
they
^n. %
destruction
;
snTH'
;
for the
:
( 9 ) =T5T:
STrTfW = ST^F
JT^tfrT
fierce,
of
enemies
fast; sfgreTPf
whose, they;
ruined, selves, small, reason, STrf%r
forth as
come
actions,
the world
forth
;
enemies.
:
II
;
whose,
3
II
[
275
I
Surrendering themselves to insatiable desires, possesswith vanity, conceit and arrogance, holding evil
ed
ideas
through
impure
delusion,
qjpi
action with
in
vanity, and,
by
10
(
based
srrHTCT having
desire;
7>wi*i*i3i?v3crT:
fill;
engage
they
resolves.
= ^TT ^
pride, and,
*t$r^ from delusion;
iHI< evil addictions
;
ir^f
TPHT
by
^T
^
*J^1
having
)
hard to
STf^rfT
and,
intoxication,
by
pursued;
held;
sn^ engage (in ;
on; <[wt
action)
;
vows, whose, they.
impure,
Giving themselves over to unmeasured thought whose is death, regarding the gratification of desires as the highest, feeling sure that this is all, ( II )
end
care ".
;
*TTfwri unmeasurable
W
desires,
thus
enjoyment, the supreme
much
;
at dissolution, end, whose,
( is all )
;
fffi
thus
;
(
^ and %
~tt
goal
;
sr3qfcTr^=
),
of (objects
whose, they
in
in.
of )
;
prfacir: assured.
II
Held
jj-?j^:
3m%rTr: refuged
it;
bondage by a hundred
ties
^
^
II
of expectation,
given over to lust and anger, they strive to obtain by
unlawful means hoards of wealth for sensual enjoyments.
(12) = ^rr^rrar. TTSTRT
armprrcrart:
hundreds
*gj: bound
%
^TPT
T^nr
they
;
;
ff%
eKT*ra?NpmarTP =3fPT:
;
by
^ SFt^: ^
)
<TC*r
and, highest, refuge, whose,
desire, and, wrath,
they
(
?re: of hope, of cords, (
strive ( to secure ); qfnWfiTnJ
)
fSBTiiroF desire, of enjoyment. for the sake of; injustice
:
of wealth, collections.
?rira^ir^= ST^RT y-4^(^
^ n "
This to-day by me hath been won, that purpose I this wealth is mine alread}% and also this
shall gain shall
;
be mine
in future.
ff this; 3TSJ to-day iffC^T ( I ) shall
this
;
arfr also
:
obtain
^
of
13
(
rar
;
by ine;
HffrCTl desire
;
me
^f
vrremfi shall be
;
)
obtained; %q this;
srsq-
unfa
this ;
is
$*. again
;
;
& v?^
wealth.
Wft " slay.
I
have I
am
aqrcfr this ;
;
this
the Lord,
happy
powerful,
shall elay
slain
I
am
the enjoyer,
am
I
;
shall
I
perfect,
:
(
ror *>y
^ and
enemy, and others also
me
;
9T^r^
?rr slain others
;
;
^Tf:
enemy
arf^ also
;
;
f RS%
fj^;: rulei
14
)
( I )
(
e
enjoyer
277
]
f^g: perfect ytf
,-
I
.
^^
s f,
.
rong
happy.
"
I
am
I
like
is
wealthy, well-born
unto
me
will rejoice. 3TT3i:
?
"
wealthy
J
S;
^^:
C I )
there that
is
give
(
alms
3jfl*I (I)
;
me
(
am
:
^f
:
15
),
)
who;
39% (I) will (I) w ^l rejoice; = ar^TRT f^itflrTT! by unwisdom
will
STITRffSTfirir.
:
will
I
3TPT3FTfI^ well-born
;
sacrifice; ^re?rrrJr
thus
what other
;
will sacrifice,
Thus deluded by unwisdom,
%PT: other; srf^f
fTH
I
like;
by
q?ir
give;
;
*ffft^
,
deluded.
n
q^fit
n
?
Bewildered by numerous thoughts, enmeshed in the delusion, addicted to the gratification of desire,
web of they
fall
downwards
into a foul hell.
(
^HehfaTimrerr =gT^%: HT% thoughts,
bewildered;
by the
of delusion,
of
yTH<RI ^r*t*
M^'4 impure. i
)
16
)
various, by
:
net, covered; Jf^TrRT: attached
desire, in the
>
hell;
f%imn (by Hf9Hr5TOTrf3T = Hf^ enjoyments
;
;
q^fff^ fall
;
TC%
into
273
[
Self-sufficing,
]
filled
obstinate,
intoxication of wealth, they
with
the
pride and
lip-sacrifices for
perform
ostentation, contrary to scriptural ordinance.
= 3TF5*Rr SPTTIW' b ? spmrewfoan = >ret3 *TRT
3TRW*Trf%rTn stubborn;
by the
wealth, by the pride, and,
worship; ?TR3fr: hypocrisy
by nominal
self >
T
T^r
^
%
)
f*f*^r
;
:
Srf^rr- of
intoxication, and, filled sacrifices;
17
(
glorified
they;
qs(3
;
g^TT by
to rule. *rftft$fci3. contrary
;
Given over to egoism, power, insolence, lust and wrath, these malicious ones hate Me in the bodies of others and in their own. 3T?3TK (to) egoism ; (to) desire
;
TO
and,
in
(to)
^I^T (to) wrath
me; ^|cH4<<^t| = ?tf3W'. the
bodies,
;
;
power ^r and
=3 fc^f Rff^rT'-
:
;
^ tfS hating
insolence
(to)
;
refuged in
self,
world,
I
haters, evil, pitiless, vilest
ever throw
down
)
q?R
;
;
JfRC
and, of others,
carping
;
II
These
18
(
\\
among men
into demoniacal
wombs.
II
in the (
19
)
279
[
aqr? I
rTfl. these;
worst
ftrnra
;
;
ff^<T=(the) hating (ones)
the worlds
in
fl
throw
I )
(
TOW^ s^f
;
demoniacal
)
J
;
snrsw always
q^ even
;
^jr^ cruel; 3TW*. among men,
;
OT^r^
;
impure
;
wombs.
in
zfrf^rj
;
Cast into a demoniacal womb, deluded birth after attaining not to Me, O Kaunteya, they sink into
birth,
the lowest depths. deluded
5fHR
;
in
having obtained to the lowest
Triple self
lust,
;
is
;
;
zjrR**
birth
^fi%^l
womb
fallen into
STR^T
:
in birth
*RTf%
;
;
me
^t
Kaunteya <&' thence
if^ff path
;
(
goal
;
;
'
STUI 1-^
2jfm go
destructive of the
hell,
therefore let
;
man renounce
tructive also
;
of
STTtfTJf :
:
9jr>T:
let
(
H<4>^1 of hell
greed
;
the
self
;
;
this
f
;
$rc gate
desire
SKpr:
rfWil therefore
him throw away.
not
;
these three. ;
)
gjJT
;
).
the gate of this
wrath and greed
frfrti triple
20
(
^IT^fr demoniacal
;
;
;
;
)
ffra't des-
m*?'- wrath
f?T^ this
21
ra
;
?rm
triplet
;
280
]
|R ^ II A man O
liberated from these three gates of darkness,
son of Kunt!, accomplisheth his
own
welfare and thus
reacheth the highest goal. q%: by these
ffc:=?R*r: Sft:
thence
;
-MI-^f%
?nf% goes
;
(
liberated
of darkness
fft:
man
the
f^rfj:
,
<m
:
acts
;
;
;
^nro
by gates 3TTc*pr
highest;
Kaunteya flfpt:
;
own
:
(
by
Sfas
22
three
)
bliss
;
;
rft:
n?^. path.
^
He who
)
sfift-
:
II
having cast aside the ordinances of the
Scriptures, followeth the promptings of desire,
attaineth
not to perfection, nor happiness, nor the highest goal.
(23) q: 3**|3Z!
who
5ir^r%=fmsrrjTT|lf%r' of the ShlLstras, the rale having cast away; ?m% goes; ^RgFRrl: from the ;
;
impulsion of desire obtains ? not ;
:
;
?f
^^
not
;
^f:
he
pleasure;
%f^<{
;
r
not
;
perfection
;
q^f highest
;
path.
5RF1
Therefore let the Scriptures be thy authority, in determining what ought to be done, or what ought not to be
28 1
[
]
Knowing what hath been
done.
declared by the ordin-
ances of the Scriptures, thou oughtest to work
in this
world.
(
therefore
r1&n<l
;
sflTW
thee; ?KT*H3il3feHftq<ft and,
duty,
of
having known by the
rule,
;
Shastra
^
- SRnfo
non-duty,
)
of
3T?Kr&r *T sq*fcrelr
of
the
in
and,
24
%
jRnjj authority
;
;
determination;
fTTCT
STTSTI^T'TrrK = *TrTTO f%viRT tPfE of Shllstra,
spoken
;
^
action
:
^f^q:
to
do
:
ff here;
oughtest.
:
Tbns
in
I
the glorious BHAOAVAD-G|TX.<. the sixteenth discourse.
entitled:
THE YOGA OF
DIVISION
BETWEEN THE DIVINE AND THE
DEMONIACAL.
[
282
]
SEVENTEENTH DISCOURSE.
:
Arjuna said
Those
that sacrifice
full
of
Hill
:
faith,
but casting aside the
ordinances of the Scriptures, what is verily their condition, O Krishna ? Is it one of Purity, Passion or Darkness?
CO 3|
cast
ed;
O
who
mTCT^frqL the rule of the Shastras;
;
away ?Wl.
q*ra
;
of
Krishna
;
sacrifice
;
them; f%gr
3^
Satva
;
sr^r state;
with faith
g
or; ^T:
arrfr
;
indeed;
Rajah
3*353 having 3T[?^HT: endow^jr ;
vvhat; ^?jj ?TH:
Tamah.
I
n The Blessed Lord
said
:
by nature the inborn faith of the embodied pure, passionate and dark. Hear thou of these. (2) J trf'TT of the emSTOT faith frrcqr threefold *r^r% is Threefold
is
;
bodied;
ST
this;
;
ggmNgU^revrrent
5
5lRTr
from own nature,
283
r
born
trrr?43ft satvic
;
timasic
and
^r
;
:
tfSKft
;
rftjasic;
f|% thus; gf
it
^
^
;
and; hear.
:
The
of each
faith
The man
Bharata. his faith
he
is,
?I^r5^:Tr
is
= ^T^^
:
(
3
)
;
rq this
"W^fPRi: faith-formed; ZIF SIvSrr
;
that.
3TI^Tr of the being, following the form; Bharata; all; s^fffaith; H^I^ is *TR?f
to)^^of
(according
(I
shaped to his own nature, O 1 that which
is
consists of his faith
even
^
II
^^t %' whatever,
5^: man
;
whose, he
faith,
;
^:
;
who;
^: that
;
W^g
^
even,
he.
:
II
II
Pure men worship the Gods the passionate the the the dark folk, worship and others, gnomes giants ;
;
ghosts and troops of nature-spirits. worship tfe srcrr
^
;
therajasic;
elementals,
iThat
is,
tlie
;
sfctvic
:
:
*f
and
:
;
rHrtJTn*=i
^RFl
e??q others
is
)
;
;
;
W
TmJI. of
?ll!% worship
inrr: people.
man's faith shows what
4
$*p* the Gods qfttand
^T Yakshas, and, Rakshasas.
q?n^ ghosts
hosts
the
P tamasic
tfrf^r: the
ltr%
(
the man's character.
;
II
The men who perform
H
II
severe austerities, unenjoined
by the Scripture, wedded to vanity and egoism, impelled by the force of their desires and passions, ( 5 ) 3TOT^rr%!?rT tfre
terrible
people
:
= ?T
SiniraT
?fcif=f
;
rert^ not, by the Shastras, ordained
endure;
?*nt*R*JgrKr:
n
of desire,
?fq;
austerity
^ ?T5?IfKr ^ ^g=rKr:
=*5R
and, with egoism, and, joined
who;
?j
;
;
inn:
;
with vanity,
?fiTWR?3TfKRr: = 5Fir*WI
^ WfW
and, of passion, and, by force,
filled.
^
II
II
Unintelligent, tormenting the aggregated elements forming the body, and Me also, seated in the inner body, know these demoniacal in their resolves. ( 6 ) r:
tormenting
;
^rfiTW = snfR of elements,
intelligent rT
;
J?f
me;
^f
and
within, in the body,
;
lf^
seated
even ;
HT in the body, seated assemblage; ?T%?T5r: un-
I?
;
;
a^TSHrwf = 3TrT
HT^ them
%
of
;
f%f^f
?lftT
know;
asnras, resolve,
they.
II
^
3JT-
whose,
II
The
food also which
dear to each
is
threefold, as
is
Hear thou the
also sacrifice, austerity and almsgiving. distinction of these. f
rr$TC:
ood
;
threefold; *T^I%
g is
;
tfqtalso; $pf gift;
ygl
(
indeed fq?f:
;
dear;
%qrl
also
rfq
|fp
;
*qtq
of
al!
sacrifice; a<y:
of these, *fc distinction:
;
7
)
fafw
austerity
;
f% tins
;
hear.
The
foods
health, joy
that augment vitality, energy, vigour, and cheerfulness, delicious, bland, substantial
and agreeable, are dear
\1*i ^T
*?f
these,
^T q?f%:
and,
strength, the
:
^ m^fim^Tr:
;
(
vitality,
health, and, pleasure, and,
increaseis
substantial
to the pure.
The
)
and, purity, and, cheerfulness, and, 1
;
I&H:
fff: agreeable
;
delicious; fl'Tnn
arff Kf- foods
:
bland;
;
of the s&tvic, dear.
II
saline,
8
passionate desire
^
II
foods that are bitter, sour,
over-hot, pungent, dry
and burning, and which ( 9 )
produce pain, grief and sickness.
286
[
=q-
and,
salt,
and
;
a?$tjr:
ST^W
foods
and,
^
f%?l^
and, sour, and,
bitter,
pungent, and, dry, and, burning,
?HRT^
of the rajasic
^^i^^^fm^ ^
*ftsf>rrairer:=3^ grief,
;
T
5^T:
"ST
very hot,
&[:
;
desired
5:^-
;
?^r son-ow, and,
irofir
and, disease, give, thus.
That which is stale and flat, putrid and corrupt, leavings also and unclean, is the food dear to the dark.
(10)
it;
^Rrwt = ^m:^ri5 lW?ni gone^a watch ( of ours ), whose, iraW = TrT: *: 5WHflgoe, taste, whose, it; qfn putrid; and
stale; *r
srlf^
andj
;
jq[
unclean;
which; fT5PT
sfi&mi
left;
also.
arf^
food;
the tamasic, dear.
The
sacrifice
belief that sacrifice
gni5rnffn%rH:=sT desirous;
ziff:
is offered by men without desire by the ordinances, under the, firm
which
for fruit as enjoined is
a duty, that
*&W
f>Tfwf*n
sacrifice: f%fw??s
Shasfcra), seen ( pi escribed )
is
;
pure.
not,
=f%^?:
q: which
;
(
of
fruit,
u
)
by the
in the rule (of the
f 33%
is offered
;
287
[
be
ought to
offered
having fixed
The
;
;
q^ even *: that ;
]
ffrf thus
;
g
hypocrisy, for the sake
^
that
;
f5Sl%
is
55T sacrifice
;
offered ;
;
O
;
repVB
;
(
indeed;
*n?
qrsj fruit
also;
;
12
)
f*TTife =
1& even ^rand; ;
best of the Bharatas
;
fofe know ;
H sacrifice contrary to the ordinances,
The
the mind
:
that to be of passion.
having aimed at;
35 which
qf
with a view verily to fruit, and best of the Bharatas ;
sacrifice offered
also indeed for self-glorification,
know thou
;
sattvic.
srffcnfi:
U
ii
without dis-
devoid of words of power and without ( 13 ) empty of faith, is said to be of darkness.
tributing food, gifts,
f*I*Fn
ffrt
given,
without faith,
;
b y rule, wanting
food, in
3RT*tt!J* g if tless
devoid
;
^
STftsnt
=T ^
H^R
;
?rnW tamasic;
declare.
H*0J' 4 m*i I^THvsfl 5T
'ifi^^JH
WT
mantra-
*FZtftl&3 = *9?&l fttitf by
'>
sacrifice
;
which, that;
(
( of )
they
)
288
?v}
i
n
Worship given to the Gods, to the twice-born, to the and to the wise, purity, straightforwardness, continence and harmlessness, are called the austerity of teachers
the body.
(
of the Gods,
of the
and,
W3p6fili continence ?ni: austerity
;
;
)
the twice-born, and, of the gurus, and,
of
and, worship; ^ire purity
wise,
14
atffCT harmlessness
; ;
arrir^ rectitude
^ and
;
;
^fftt bodily
^%?ai% is called.
Speech causing no annoyance, truthful, and beneficial, the practice of the study of the Scriptures, are called the austerity of speech. ( 15 ) r3$iT3ft =
qiTO speech
;
;T
^*t
beneficial, and; ** of the
BTOCTT speech
;
^frfgffRT not, excitement, causes, thus;
HRf truthful;
and;
study,
?PT: austerity
fsrarff?i
practice ;
= niai
qg which ;
*%
;
=
ar
ffrf
^ pleasant, and, =H ^^
^rcgtRTf ><TCR
and
;
^
even
I
;
v>e
315^3
of
7%^ is called
Mental happiness, equilibrium,
silence,
self-control,
289
[
purity of nature
this
is
]
called the austerity of the mind.
(16) TT-'TOR = ^T^T: >JW^; of the mind, happiness; 4f*3^ equanimity; JJRq silence; HTcHf^PTT^: self-restraint *U^f3T:
;
= >n?^T
fe:
austerity
^?Jt^T: of nature, purity
HTT^T 1!. meutal
;
;
;
thus
|f?f
;
this
f?ff|
;
?f<|:
g^saj^f is called.
This threefold austerity, performed by men with the
utmost
faith,
without desire for
fruit,
harmonised,
is
to be pure.
WW by terity (
by
)
;
?iq[
(
faith
that
;
;
qro
(
they
The
)
)
;
^[:
g^: by
17
)
?m suffered ^j: ausby men 3T ?Wf?fin%ft: =
highest
f%m threefold
notndesirous-of-fruit (
by
said
;
;
(
;
balanced
;
srf?^
sslttvic
;
declare.
austerity
which
practised with the object of
is
gaining respect, honour and worship^ and for osteutation, is said to be of passion, unstable and fleeting. ( 18 )
^rafKTRS^f = *!MRR:
^ TTT: ^
1^1
*t
?Iim STiJ respect,
and, honour, and, worship, and, of these, for the sake amsterity
19
j
^fr
by hypocrisy
;
^ and
j
i& eren
;
^
;
?n:
wlucb
;
290
[
done
is
movable
that
?f?|
;
;
%% here
;
]
;
iffr^ is said
;
CTW
rafasie
;
3T^1 unsteady. :
\
%
?
II
II
That austerity done under a deluded understanding, with self-torture r or with the object of destroying, anis declared of darkness. ( 19 )
other, that
q^^tjf = ^y^ JTffW by of
5T?fR:
done; 1?3 3T^
is
tamasic
;
the self;
^:
austerity
foolish,
^?f which <TCTO
;
;
seizing,
is
stubbornness
of another- ^T?^Tfrr?J
of destruction, for the sake;.
5^T??T^
(
cft^r with torture
3TT
or
?j?l
;
that
);
;
= ;
called.
li
one who does nothing in return. believing that a gift ought to be made, in a fit place and time, to a worthy person, that alms is accounted
That alms given
to
pure.
is
given
time gift ;
20
(
?m^HL ought to be given :
; <**
;
ff?f
thus
;
^ff that
^f^q^JTR^ to the non -requiting and ^r% in a right person ?
ncf^5 satvic
;
^
:
;
^?r
is
remembered.
^
;
fpr gift
in place
and
>
^
:
;
^ff
that
;
)
apt
[
]
That given with a view looking ed of passion.
indeed
benefit, for the sake
5*: again
;
;
;
!f?f
^
is
jfaft
;
receiving in return, or
account-
is
21
(
W| which 3 or
to
grudgingly, that alms
for fruit again, or
qRm$
fruit
given
!T*g<?3W$*l
^fff^8(
;
^r
;
=>
and
gingly ); nq;that; ?pTgift; ^m?T
;
having looked TRf|5? painful
r4jasic;
f&Pl
)
of return-
?$
for (
;
Sf
grud-
remem-
is
bered,
II
^^
II
and time, and to unworthy persons, disrespectfully and contemptuously, that
That alms given
is
declared of darkness.
*^*lRf% = f time, is
at unfit place
and;
given
;
^
fir
that
9fR ;
(
^ not, y^fight place,
fR
;
^rgrT^
(
gift; ?rTT^E[: to unfit persons
sr^r^rHi un honored
1TROTL tamasic
and, in
;
3T^TRT contemned
;
22
)
right ;
)
<?fa%
q<i that
;
is called.
3Tf
"
AUM TAT
SAT,
"
this
has been considered to be
the threefold designation of the
ETERNAL. By
ordained of old Brahmagas, Vedas and
that were
sacrifices.
(
23
)
Aum, That, Being
3TT rT?l *T?l
of
Brahman;
Brahmanas sacrifices
^ and
;
;
nri%Wi
f f?f thus
;
%?f by this
;
f^ffrTT:
<y*T
;
^
;
and
qjnr'-
;
formerly.
IRS Therefore with the pronunciation of of sacrifice,
gift
and
ordinances, are always
the
"
AUM
sffr
Aum
3^?Rrl7:plW=35rc*
said;
and,
sacrifice,
forth
;
^
;
f |% thus
3l*&*
^
;
^
= f%>jr^T &*!(' by
the rule, said
;
;
)
flRIT: of
sn^w g
^r^
always
;
Brahman-declarers.
of
:
With
24
having
44l|c3
rTTH-'
of gift, and, of austerity, and, acts
j%qr%TKTs
the
in
the knowers of (
;
II
the acts
down
austerity, as laid
commenced by
"
ETERNAL. ?TWrl therefore
;
&&: remembered;
%^f: Vedas
;
ordained
f%?r: designation
;
threefold;
the pronunciation of
"
IR HH
"
TAT and
without aiming at fruit are performed the various acts of sacrifice, austerity and gift, by those desiring liberation. ( 25 ) ?Trl
T5T
fruit
that ;
;
5RT thus
;
gHfi^qrq without having aimed
55fnrT5T%W: acts of sacrifice and austerity
acts of gift
;
^ and
;
f%f%^T: Tarious of liberation,
;
nc^
by the
are
;
done
desirers.
;
at
;
293
t
SAT "
"
O
likewise,
is used in the sense of reality and goodness " " is used in the sense Partha, the word SAT
of a good work. 3T3T3 in
goodness is
;
^
;
spoken
Being
(
and
33
;
)
reality
being
:
word
;
;
thus
(
)
)
f TSRT
;
this
^if
;
GRiffa actions
Partha
qr?}
;
Errg*rfa in
ffif
;
ST^f^f in praiseworthy
;
^f
26
reference to
(
reference to
is
;
;
also
rfrif
used.
(\
\\
Steadfastness in sacrifice, austerity and gift is also " called " SAT, and an action for the sake of the supreme is
also
named
"
SAT.
qjf in sacrifice rPTf^T: firmness 5ff*T
action
;
"^
the meaning, is
;
;
(
rTTI% in austerity true
g-q[
and
"
q-^
;
whose,
it
;
?f?f
even ;
^pj;
;
thus
fi% in gift
;
q-
;
and
33 ^fej = 5r: Being
;
^Rf
;
3f?f
3*q~3 :
;
^
is
called
^?5 H?l
thus
;
^
27
and
)
;
;
that,
even
;
named.
Whatsoever
is
wrought without
faith, oblation,
gift,
294
[
]
"
"
Asat austerity, or other deed, it is nought, here or hereafter. aT I5nir^r
austerity
untrue tf
and
;
;
;
rfH
;
;
f Rf thus
^
that
;
^r^%
;
is
O
called,
Partha 28
(
^
by wifchout-faith suffered $<j done
it is
called
offered
ff
;
;
>?g having gone
and
qrq(
;
;
f^f given;
^
whicli
)
;
w. 3T^
% not % not &
Partha
hereafter
;
;
;
;
here.
Thus
in the glorious
BHAGAVAD-GiTA.^the seventeenth
;
)
discourse,
entitled:
THE YOGA OF THE DIVISION OF THREEFOLD FAITH.
295
[
]
EIGHTEENTH DISCOURSE.
I)
Arjuna said
?
II
:
O
mighty -armed, to know severally the essense of renunciation, O Hrishikesha, and of relinI
desire,
quishment,
O
SmWTO
Keshinis;hCdana. renunciation
f
( I )
mighty-armed
JltflTFft
;
:
^r^Hthe essence fE^rfH ( 1 ) wish ; '^fggn to know <m<|*3 of abandonment ^f and fS?%^T O Hrishikesha ; <J?T^ severally ;
;
;
;
;
^T
of Keshi,
slayer.
^PTT^^R
I
^ n The
Blessed Lord said
:
Sages have known as renunciation the renouncing works with desire the relinquishing of the fruit of ;
actions
is
called relinquishment
3>rwinTr (of) desiref al
renunciation
;
;
^3:
3riTTl ^?5W
by the
wise.
3T*rni of actions
poets
STT't
;
;
all,
(2)
52jr^ renouncing
f%: know
(of)
of all
;
;
?[4^T*rq75r?rrT
of works, of fruits,
2 96
[
renunciation
;'
declare
sn^;
;
]
?TTt abandonment
;
fw^rorft the
nise.
^
II
"
Action should be relinquished as an
some thoughtful men rity
q%
" ;
declare
evil,"
and auste-
acts of sacrifice, gift
should not be relinquished," say others. ??ryzi
should be abandoned
ones
(
some
)
acts to
action
Zfff
;
of
;
sacrifice,
be abandoned
gift,
ffa thus
;
say
Jfrf :
;
;
STU
Hear
my
since relinquishment,
O
(
respect of
)
:
;
J*joj
abandonment
abandonment
?srriT:
threefold
O
tiger of
men, has been explained as threefold. fasrei conclusion
;
;
ff
hear ;
^rf^TpT
indeed
^nraftffcP
;
% my
is
;
(
;
rfSf
there
;
4
?nJr
O
of
tiger
men
declared.
cfc5[
I
ii
H n
)
in
best of the Bharatas
^^N^fST
;
II
conclusions as to that relinquishment, :
;
others.
II
best of the Bharatas
;
not
sf
;
)
wise
t.he
austerity
and
3
fj% thus
;
ifTfifclg:
;
and
^
(
of evil
?TO3<1 full
;
II
:
;
297
[
Acts of
sacrifice,
but
relinquished,
]
and austerity should not be
gift
should be performed
and also austerity are the
sacrifice,
;
gift
purifiers of the intelligent.
( 5 )
^J3<MrfT ^fH acts of sacrifice, gift, and austerity H not should be abandoned even ?TJ[ cfi&H to be done :
;
;
3H53 that
even
sacrifice
315-f
;
;
;
^
;
qr^ttnr purifiers
;
gift
srq:
;
JT^f^oTR
:
austerity
;
^
;
and
^
;
of the wise.
^T^fT
<R*T
^
*KTTR3;
T%<T
^
'fi^STH II
\
I
If
But even these actions should be done leaving fruit, Q Partha that is my certain
aside attachment and
and best
IJrnTJT
attachment
;
(
these;
also;
arf<t
indeed
5
T^^T having abandoned
:
^frfs^ri^ to
P&rtha
;
belief.
be done
(
FTF%?T certain
obligatory ;
)
;
actions;
^f*T?for
TWTf'T fruits
;
f i% thus
;
JRT opinion
;
3TPTO
;
^ and
;
% my
6)
gt
;
qf?i
;
O
best.
II
^
II
Verily renunciation of actions that are prescribed is the relinquishment thereof from delusion is not proper said to be of darkness. ( 7 ) ;
RlSRfW j:
of
of action
prescribed ;
*(
not;
;
5
indeed
5qql%
befits
renunciation
;
^fZJTST-
;
Hr5T(l.from delusion
;
;
298
[
afar of that is
;
]
<m3?fT: abandonment
;
ariST tamasic
;
declared.
He who
an
relinquisheth
from fear of
action
"
thus performing a passionate relinquishment, obtaineth not the fruit of physical suffering, saying,
Painful,"
relin-quishment. <:ig pain
(
ff^ thus
;
^
;
even
Fr^5T*T^Tfl=^5R^ &*\& *W?l
may abandon
3T^r
;
^p he
of
;
qjf which
)
;
body, of pain, from fear
^Jr^T liaving
;
^
;
8
action
done
;
?M^
;
laiasic
;
1
abandonment; q not; q^ even; of abandonment, the fruit ?y*T% may obtain.
cZTft
;
He who performeth ^ prescribed action, saying, ought to be done," O Arjuna, relinquishing attachment and also fruit, that relinquishment is regarded
"
It
as pure.
(
3nira ought to be done Zffi
action
;
i^z^T prescribed
^Tt attachment
and *T?f:
;
is
q^ even; thought.
;
^f:
ffw thus;
;
jjfftft is
;
^
done
even
;
c*inT
:
3T^T
;
T4ir having abandoned that
abandonment;
;
;
f5T
9
3if wliich
O
Arjuna
fruit
;
)
:
;
^f
5f|f?^gf: sattvic;
f
299
1
The relinquisher pervaded by purity, intelligent and with doubts cut away, hateth not unpleasurable action nor
in pleasant
doner
;
attached to pleasurable.
is
1 not;
ffgr
^
;
hates; not
10
(
)
unpleasant; faction; ^395 3T|^ST% is attached wufr the aban-
;
STfUffr*
;
trVTOTfftg: satva-pervaded
;
*f*IFft
intelligent
[55f-
;
cat, doubt, whose, he.
I
3 9
II
II
Nor indeed can embodied beings completely relinverily he who relinquished the fruit of quish action ;
action he ?T
not
is
;
said to be a relinquisher.
ft indeed
;
( 1 1
f?1?rr by the embodied
;
)
^W possible
;
?q^5 to abandon 3THTPT actions ^r%qff: without remainder; ? ^ fjft of action, who f indeed qpfaoraPft s 3f: ;
;
;
of
fruit,
i^
^^ fW
;
abandoner is
j
^j:
he
;
cZJ|ift
abandouer
;
^r^ thus
II
Good,
;
called.
evil
and mixed
threefold
action hereafter for the non- relinquisher
3
^
II
the fruit of
is ;
but there
is
300
t
none
3TRr threefold ners
1
ever for the renouncer.
;
unwished
(
& wished
ff^of: the fruit
'sjRZf
;
;
;
having departed
*HT% (
foj mixed
;
is
;
^ and
;
ST^tMRR. of non-abandf not.
II
as declared in the
ment of
O
five causes,
f^WHf learn
;
ai^f
9CTrT5
(
are
)
;
II
Me
accomplish-
(13) ;
of
^f
mighty-armed
HfnrrfT
me
rrfw^. of
declared
( of ) all, of
for the
:
T^T five; lf?nR these causes
3 ^
mighty- armed, learn of
Sankhya system
actions
all
)
hereafter );
ffflft
These
12
f%f%>*
;
f|f4p| in
;
action,
the S&nkhya
^T^TJITR <>rfR(
;
the end, where, in that
fajg* success
;
;
;
;
actions.
The body, the actor, the various organs, the divers kinds of energies, and the presiding deities also, the fifth.
(
srfagR the bodyg; ^T
and
several
here
;
;
;
-r*TT
also
;
^j the doer various
TSTf^re* severally ; f^rt^T: %fr:
T^H
activities
fifth.
;
^
divinity
;
<*
and
;
14
g^Jr organ ^ and
;
;
^ even
;
) :
301
C
]
II? Ill
Whatever action a man performeth by his body, speech and rnind, whether right or the reverse, these five are the cause thereof. ( 15 ) *rttorr3FSFnf*r:
^
= *rflrcf
?rrrr
with speech, and, with mind,
W*i% 3r or
undertakes ;
q=^ five
;
;
w-
^
That being
a
man
these
so,
;
;
^
;
-3|tq
^^q
*R*TF
=*r
and
jusfc
of that
he verily who
;
T with
which ;
^r or
^f:
;
body, and, 35% action
;
;
ca
owing to untrained
Reason
looketh on his SELF, which is isolated, as the actor, he, of perverted intelligence, seeth not. ( 16 )
W
there
;
<pr
thus
;
am in being
;
^rT?t actor
;
sn^ the
%^5T alone 3 indeed *: who qqf?f sees ^M^^N?' ^r? = f ^rfr^r: 'anr, ffW f^r^ not, achieved, intelligence, T not; ^: he; by whom, of him, from the condition
Self
;
;
;
;
;
;
evil-minded.
He who Reason
is
free
from
the egoistic notion, whose
not affected, though he slay these peoples, he slayeth not, nor is bound, ( ij ) is
302
C
whom ^ not q& of whom JT
lt*3 of
reason slain
;
;
;
;
*TPT also
siavs
$f?f
;
;
tf:
;
^ not
he
;
*t&ft: egoistic Sfpf: notion not fi^ff is affected having not f *fl these ; peoples
R^Szj^
;
]
;
;
.
;
:
is
bound.
Knowledge, the knowable and the threefold impulse to action
knower,
the
the organ, the action, the actor, the threefold constituents of action. ( 18 ) STtf
the knowable
knowledge
threefold
the organ
;
;
SR
the action
tm^r?Tr the
;
^Tf Tf
T
;
^f
;
threefold;
knower
to action, incentive
the actor of
^TR?:
;
^r% thus
action,
cTT^TN of
qualities
and
action
to be
are also said
the
category
severally
threefold,
actor
from the difference of qualities
;
in
hear thou duly these
also.
(
^TJf
knowledge
threefold
f^T^t
;
these
;
frft also,
qfo action
1& even
from the division; of ganas, in the
;
ifit^lrf
;
and
^r
gtjtfr^H:
;
said
is
enumeration
;
:
=?TH?
actor
= ^orr^fl
"vrfrT:
;
?JoTH*sTT%
f^rr^l exactly
;
;
^ of
19 and
) ;
gunas
= ?J17TT'Tni. ^i^^T% W^l hear
;
;
the
assemblage.
Knowledge,
;
;
gf(%
303
[
That by which one all
beings,
knowledge
indestructible
seen in
is
Being
know thou
inseparate in the separated, as pure.
ST533 indestructible separate
^
;
that (
by which
*r4*T^tf in all beings; s^f
in the
]
;
f ^f% sees
that
^H
;
;
^
;
3rfr*Tirf
wisdom ;
one
;
*rNf
inseparate
fsff^
know
20
)
being
j
;
;
s&tvic.
But that knowledge which regardeth the several in all beines as separate, that know-
manifold existences ledge
know thou
as of passion.
(
21
)
tnF%T by separateness 3 indeed; atfj which; gR wisdom *im various *repj. natures ^m'^^r't of various ;
5TT^
;
%f% knows
knowledge
;
;
;
kinds
;
;
g%
(
in ) all
ftrg know
;
H3f^
;
%^
in beings
11
While that which clingeth
;
*nj[
that;
r&jasic.
to each
^u
II
one thing as
if
were the whole, without reason, without grasping the reality, narrow, that is declared to be dark, ( 22 ) it
304
C
qi| which in one
;
indeed
f
SRT^ in action
;
fj^^f
;
Sfrfi
;
]
<TPT5T
:
An ous of that
tamasic
action which
;
from
by desirer ;
done
fjfj
^
;
by
C
of
attachment,
)
from
^T f5rr?l 31 ?T% not,
^TTlf|;
;
action
;
^
which
;
But that action that
W
is
|
;
ism, whose,
;
;
indeed
3
gtf action is
by him
arram:
;
much
effort,
;
;
(
^iqc^r = ttm& |C^T
^Tf^lt^ = ?r?^K
^T or
^IW<
CTWgf rijasic
;
?fq[
;
jpf:
again
;
called.
:
f*<M
great, labor,
T^f^t w
II
done by one longing
declared to be passionate.
by desirer
that
?f?l
TEaiW It ealled.
desires, or again with egoism, or with
which
lore,
anrfW^Tr = f <t^^ ^e^^[
(I
tkat
;
;
ordained, done by one undesir-
is
hate, or, thus
satvic
= ^f5T:
and
*f
^fr?Hl.i8 called.
;
*TUlf?T = *HTT tf?%
;
=^
^|i|*l^Sgr ;
not, of fruit,
is
;
devoid of attachment, without love or hate,
fruit,
f33tf prescribed
or,
small
%r?<j
called pure.
is
deToid
;
jftg<E without cause
;
without essential significance; that
whole
the
like
attached
for
that
24
)
of desire,
R3| ^rRcf %*I egois,
done
in which,
;
that;
305
]
II
The
without regarding; is
begun
3^33
^ and; qfarq
^
injury
*TfijT?t
qq[ which
;
f rom
25
)
;
delusion
?f^ that
;
;
is
called pure.
(
26
)
g^^iT :=,?: spT; *&& abandoned, attachment, by whom, = ST^t^r^ = T art ^FW f fa not, T, says, thus; ^ryi^HI^M'.
v&n
'**
*mf%*
^T
^H^W:
with firmness, and, with confidence,
endowed Rl^ll^^r- =RT^T ^ STmSfir ^ ^?rf Rrf^rr^: unchanged failure, and
and, in
;
(
fiNrPT
exertion;
and injury
from attachment, not egoistic, endued and confidence, unchanged by success
firmness
or failure, that actor
he;
action
;
loss
is called.
Liberated with
;
loss
$ra
consequence
tamasic
II
action undertaken from delusion, without re-
gard to capacity and to consequences toothers that is declared to be dark.
STFWt
RH
satvic
;
;
;
^^%
20
is called.
;
in success, and, actor
;
306
[
]
Impassioned, desiring to obtain the greedy, harmful,
an actor
is
of actions,
sorrow, such (
= ^TT
passionate; ^*f"JWSTC?j: of the fruit, desirous sjf^: greedy ;
5f: cruelty, in self, whose,
he;
;
and, followed, 353? actor
;
f?STT^ra?
:
)
action,
= ff^TT
STfWI ^ 1
impure; ^^Tr^fl-
named.
TR^i?lrW?r: is
;
27
and, with sorrow,
joy,
?J5rcr: rajasic
f
<????1 ^frfjs
:
acrfjf^:
?fl%T "^ 8Tl*^P with
=^fT ^T
f3RT:
'
pronounced passionate.
^T*fV
q&(
fruit
impure, moved by joy and
Discordant, vulgar, stubborn, cheating, malicious, indolent, despairful, procrastinating, that actor
called
is
dark.
(
vulgar;
STSrR: unbalanced; !TT?rT:
cheating
;
%cf5ffi3i: malicious
procrastinating
The
division of
;
"^
;
*?|SVf
ar^f: lazy
and
;
^j?fr
stubborn
:
28
)
^y:
;
1
;
R^I^I despairing
actor
;
?Tn^r:
Reason and of firmness
;
t&masic.
also, threefold
according to the qualities, hear thou related, unreservedly
and
severally, 5^f:
q?[
even
fold
;
;
of
O
Dhananjaya.
reason;
50^: from
*&l hear
;
Hf (
(
division; >|%:
of
according to
sff'esRR'l
firmness;
q' 1
)
qualities
being declared
;
j
fiff^^
^Rr^
29 and
)
;
three-
without
[
remainder
;
f *&&*{
307
by severalness
]
;
^*ra
Dhananjaya.
That which knoweth energy and abstinence, what ought to be done and what ought not to be done, fear and fearlessness, bondage and liberation, that Reason is pure,
O
Partha.
(
f orthgoing
if
;
^
and
;
frf f%
return
-ET
;
and ;
30
wrong-doing, und fear, and, fearlessness, and ^vj bondage right-doing, and,
;
n^ that
liberation ;
;
^T
and
Partha
<rr?f
;
^r or
;
"%f^f
knows
;
)
^rraf-
51%: reason
;
;
;
q\
^rf^3FT satvic.
;
That by which one understandeth awry Right and Wrong, and also what ought to be done and what ought not to be done, that Reason, O Partha, is passion-
(3O
ate.
f and ; qn$ 3WT by which ; ^4* right ; srefo wrong what should be done ; 'q and ; sr^rr^ what should not be done ; even ; ^ and ; ^[qvfttfi incorrectly ; JnTHrTrT understands ; ;
1
^
^fe: reason
;
w that
;
qrf
P&rtha
;
*T3fr
rijasic.
II
That which, en wrapped in darkness, thinketh Wrong and seeth all things subverted, that Reason
to be Right,
O
Partha, 3T>^r
is
of darkness.
wrong
;
q*f right
HTST
with darkness
things
;
P&rtha
fRftrTrJ|.
;
fw
;
(
f|% thus covered ;
;
perverted
;
;
H\ which
ffc: reason
.
;
32
*r^% thinks
^T that
)
;
;
m*?^? tamasic.
The unwavering firmness by which, through yoga, onerestraineth the activity of the mind, of the life-breaths and of the sense-organs, that firmness, O Partha, is pure.
(
by firmness
;
*&f( (
by
)
which
;
^TTO^ holds
;
33
)
HT:-
of the
mind, and, of the life-breaths, and, of the sense-organs, and, actions
;
^fit^T
by yoga
^: firmness ^ ;
that
;
;
ST^m^TK^r
^f
Partha
;
(
by
)
Slf^fft
unwavering
;
sitvic.
II
^ ?||
But the firmness, O Arjuna, by which, from attachment desirous of fruit, one holdeth fast duty, desire
309
[
and wealth, that by
?raT ( ^T
3T*f:
)
firmness,
which
and,
rTP^ duty,
O Partha,
indeed
g
;
]
is
pleasure,
and,
;
w that
;
P4rtha
<n$
;
;
:
Arjuna
;
fruit,
;
firmness
^
v
wealth,
by firmness ^IT^ holds ST^T attachment tjf^r^fffeft = <tt*3 ^n^TTsft of \g3SR
passionals.
*r*rerRT*fR,=
;
(34)
^ ^^ and,
:
^TR
;
desirous
**
them
;
by
vffa:
;
flSKft rdjasic.
That by which one from stupidity doth not abandon and also vanity, that firmness,
sleep, fear, grief, despair,
O
dark.
is
Partha,
33T by which despair;
(
^c^
;
intoxication;
*ff
abandons;
>fcT:
sleep
^
;
*T^f
even;
evil-witted;
^1%:
fear
^
;
and; ^ not;
firmness; ^T that;
II
And now
^joj
hear
"%
That in which one by and which putteth an end to pain (36)
bull of the Bharatas.
pleasure ;
of
;
me
5 ;
;
indeed
;
^fKr* O
f ffiff now bull of the
m
;
f%f^^r
Bharatas
from practice ??T% rejoices; where; 5 *?rirr = end xf and Pnrsgrf?! goes. ;
of pain, the
^||
the threefold kinds of pleasure hear tho u
O
practice rejoiceth, ?j*?r
)
rfrT^ft tamasic.
Partha;
from Me,
35
sfr*r grief
;
;
threefold ;
:*
;
Which
at first
that pleasure
is
as
is
venom but
end
in the
is
as nectar;
to be pure, born of the blissful
said
knowledge of the SELF. 3KJ which like
qftoft%
;
?f?j[
;
is
end
in
whose,
simile, sfTrf?
called
that
it
;
;
;
^
;
37
(
STO
in
beginning
aq^THI 3 3T^rj that
;
f%T* poison
3VIT
g?t pleasure
> s= ?TTcH5f?rq'^r?^T l
;
.
3*31
rT<f
^rfwl*>H.
.
)
f^
nectar, satvic
;
3TnR: ^I
of the Self, of knowledge, from the placidity, born.
That which from the union of the senses with their first is as nectar, but in the end is like venom,
objects at
that pleasure
is
accounted passionate.
(
38
with objects,
of the senses,
in the beginning
poison
;
^
;
from union
;
aflj
which
ar^'TPTT'I Jjke nectar
like
;
^^
that
;
;
;
<T?J
7fr<JTT*t
g^ pleasure
;
i
that p- the
?IRf
)
the ^JTT
;
end
rajasic
;
;
remembered.
II
That pleasure which both
at first
^
II
and afterwards
is
delusive of the
self,
arising from sleep, indolence
heedlessness dark, that 8RJ which
consequence of the self
;
^
;
;
^
(
that
;
and,
and, from
heedlessness,
rTPRni. tAmasic
?fTf TO
;
There
%
flrf 3|q[
which
5%: by
flij
heaven
a being
(
;
;
that
;
atflST is
^%5 among
7^f^%: by
;
qf*r:
from
II
not an entity, either on the earth or again
is
j
them,
called.
is
heaven among the Shining Ones, that these three qualities, born of matter.
ff j% in
)
;
in
not
39
;
II
?T
and
srq in the beginning ; 5f and ; 3T-J^ in the and f-pjj pleasure ; Hf^^T delusive ;
3T?tnT sleep, and, sloth,
risen
declared tamasic.
is
from these
( ;
;
^f^ff )
^rq;
may
(
qr or
;
nature-born
be
;
from
liberated
in the earth
the Gods
from
is
;
;
f?rf?f:
;
40
)
^f or
5^: again ifrF freed
from
.
;
;
three;
) qualities.
Of Brahmanas, Khattriyas, Vaishyas and Shudras, Parantapa, the duties have been distributed, accor(41 ) ding to the qualities born of their own natures.
O
grrsT<nsTRroft?TreL= STTSPTRT
^
^nr^mt
^
ffsri
Brahmanas, and, of Kahattriyas, and, of Vaishyas, and;
**
of
SJfT-
312
[
Shudras
of
(
uced
;
are
;
)
^fand
;
]
T*?PT
distributed
Parantapa
self-restraint,
Serenity,
Brahmana
are the
W.
calm
;
austerity, purity, forgiveness
own
duty, born of his self-control
fT:
forgiveness
wisdom;
^
;
gof: by qualities.
and also uprightness, wisdom, knowledge,
$TTf3T*
i-fmffa actions
;
^>TT^JfH%: by own-nature-prod-
;
:
rectitude
STr'Sf^'l.
;
HT
;
austerity TI^ even
;
knowledge; ?Trf??T^5[ Brahmana, the action.
^f^
;
;
^
God, 42
(
purity
and
;
)
;
^fi^
belief;
n'j^r'T
of the
belief in
nature.
Prowess, splendour, firmness, dexterity, and also not from battle, generosity, the nature of a ruler, are
flying
the Khattriya duty, born of his prowess
?^r
terity
;
;
%^f: splendour
*j^ in battle
fR gift
;
f Jg-^TT^:
;
=f
^ and
;
f|%:
^rrt also
^^ TR:
1
Sfnf belonging to the Kshattriya ture-born.
;
own
;
nature. firmness
(
;
^r^
STT^r^R^ not
of a lord, the nature ;
^
action
;
;
43
)
dex-
fleeing
;
and
;
^T
^Tre*T own-ua-
313
[
]
g8
||
||
Ploughing, protection of kine, and trade are the Vaishya duty, born of his own nature. Action of the nature born of his own naof service is the Shudra duty ,
ture.
44
(
)
ploughing,
and
and, cow-protection, and, trade,
Vaishyas, the action
Shudra
Man own who
^"7
nature, whose, that
also
3nft of
qfl'srqferaf ;
=
qtf action
;
^^Tf^^ own-nature-born.
;
reacheth perfection by each being intent on his Listen thou how perfection is won by him
intent on his
is
;
^[
perfection of ;
ft^KT
fi
;
in
;
own
;
duty.
in action,
Hft that
He
from
This
is
whom
is
(
3f4f% in action
5HT?t obtains
own, ds
own
;
;
^:
a
enjoyed J^TIJ
firii:
all
;
duty.
^ in own also
;
%?ZRR^ =%^[^f
;
own-nature-born
^^^TT^'^'iL
WQ ?T(l service,
3TT?*Tr
of the
;
man ;
srfiror:
;
;
45
engaged
)
;
^rt^rr:
f?n%
perfection
hear.
fl^r%
the emanation of beings, by
pervaded, by worshipping
Him
in
Whom his
own
man winneth
duty a ?HT S
from
whom
^
IR by whom; own-action perfection
;
Better
than
the
?rq[
;
all;
Him ;
f^fRfr finds
is
one's
46
)
JJrTnni. of beings
;
perfection.
(
q-^Rf: forthcoming
;
ft this;
;
spread;,
rf?f
8T*^^4 having JfR^: man.
;
own
^fifor by
worshipped
;
duty, though destitute of merits, duty of another. He who
well-executed
doeth the duty not sin. tter
;
laid
down by
his
own
nature
incurreth
47
)
without quality
;
(
^^4: own-duty
;
rlrgip
than duty; ^frtrTri-t ( than ) ^HT^T^ri = ^TTr^I f%1?T by own-nature or-
TTr?l of another,
well-practised;
dained
;
3f4 action
;
fj?4^ doing
;
5f
not
;
^rrJnfrf
II
obtains
%*
;
(I
Congenital duty, O son of Kuntf, though defective, ought not to be abandoned. All undertakings indeed are clouded by defects as fire by smoke. ( 48 ) congenital
;
3$
action
;
5^3
?r
not;
5T^r^[
Kaunteya (him) abandon; ;
1
with fault; srfq even;
let
315
[
r fault
;
=*
^
3Tlt>TP
1%fby smoke
srfff: fire;
;
]
undertakings
all,
f^
ff indeed
;
f^rRT
f^Tcfl^TT
;
frq-or
by
like; STTfrTP enwrapped. :
I
He whose Reason is everywhere unattached, the self subdued, dead to desires, he goeth by renunciation to the supreme perfection of freedom from obligation. ( 49 ) he
;
self,
^q-rf>;arer:5raW ffe: TO! *r: unattached, reason, whose, nTcrrcTT^^rP W?Tr 2(^1 5f: conquered, 5T=br everywhere ;
= ftTHr ^?T
whose, he; f%in<I?:
3&tt<l
W gone,
desires,
from whom, he; ?I?5
>TT5r :
%^J4
by renunciation
RTRTI. gone, actions, from whom, he
*(&(
the
of that,
condition
!
;
perfection
;
highest
<TC*rf
obtains.
c
?rfq'JT 5gf%
TTT
T
How Me
only succinctly,
f%|% perfection rlZTf
so
;
3Trffrr%
summary ; wisdom
of
H
II
he who hath attained perfection
the ETERNAL.that highest state of
from
^ ;
2jf
JTTff:
obtains
even or
;
;
;
;
his
;
O
wisdom
obtaineth learn
Kaunteya.
attained
;
;
$tfW O Kaunteya
thou 50
)
S^T Brahman
;
(
as
qqr
f?T^r^ learn
<Kf highest.
II
*f
;
;
of
me
;
5Tn^T by
ftST state
;
II
H
^
II
firmness, having
Reason purified, controlling the self by abandoned sound and the other objects
of the senses,
having
United to the
aside passion and
laid
malice,
(SO f^JT by reason RgJ^q| by firmness 3T[c{R the self
(
;
;
[.= 513^:
objects
*nT
thrown
off
:
;
(
of
the senses
%^
little,
5 and,
grR: united
)
;
vsqMifm're:
;
^MlfHH:
\^T
whose, they
abandoned
^Tr^r having
and, hatred,
and;
0^4^
fixed in meditation
;
;
;
having
and yoga, (
ffw solitude, serves, thus eats, ^T:
=g^pt
)
;
speech, and, mind,
controlled,
^ ^HT: ^ T^ ^^
taking refuge
52
thus;
:
in,
meditation,
^f:
yoga, and, supreme, whose, he; prer always
passion
;
Laving controlled ; ^f and
in dispassion,
faf%rF
;
;
abstemious, speech, body and
in solitude,
ff?T
whose, he
purified
SUR ^W11W[ hearing, beginning,
mind subdued, constantly taking refuge
)
M4*4
;
^ %T ^t passion, ^ and.
Dwelling
by
;
%^fT^
dis-
cast
Having
aside
egoism,
violence,
fit
become
to
peaceful;
^frf:
nature
WfP'jft is
;
arrogance ;
ft?
;
abandoned
;
)
desire
;
fafa: without-mineness
= SgpJT: ^p?
srgpjairzi
gffpr
is
53
(
^55 violence
;
f%^q having
ang^r;
he
ETERNAL.
the
^efiK. egoism J?rir
arrogance,
and peaceful
desire, wrath, covetousness, selfless
of
;
for the
Brahman,
fit.
\
HS n
n Becoming Brahman, serene the same grieveth nor desireth
to all
;
eth,
SELF, he neither beings, he obtain-
in the
supreme devotion unto Me. Brahman-become
grgnj^:
tranquil, self, whose, he
desires
;
equal
5=TT:
in
;
^
;
not
^5
(
= jj^PT:
;
ircrffRJTr
;
^E(f?r grieves ; all
among
me, devotion
;
t^^
1
;
^5
54
5f
not
;
among beings
obtains
;
)
arr^HT
W
;
* highest.
1
t
By what
I
Me in Me
devotion he knoweth
am
;
having thus known
who and
essence, in essence
he forth-
with entereth into the Supreme. by devotion
ow much essentially
;
;
?T?r:
^:
who
thence
me
*ff
;
;
;
^ nt
;
(
%|IH41Hlfrf
and
me ;
;
arf^f
(
(
I
)
he
am
rT^rf: essentially
55
knows
)
;
;
) ;
having known
f%wl
;
(
he
)
enters
;
that
?fij[
3*?i?rc* after-
;
wards.
Though in
Me, by
ever performing all actions, taking refuge grace he obtaineth the eternal indestruc-
My
tible abode.
(
Rffa^*rft5r
always
;
^ftfa: doing
whose, he; JI?JraTfni obtains
;
^r^f
;
HAjmvro:
= JW
eternal
all >
;
actions;
also;
= 3T? s^TTT^:^ *T: my, by
5T5Trfr?t
q^ij.
^rffi
goal
j
:
all
ar33
flRffi
works
56
)
*T?r
refuge,
I,
favour; indestructible.
^
II
H^
II
intent on
in
Renouncing mentally Me, Me, resorting to the yoga of discrimination have thy thought ever on Me. ( 57 ) ^rrar with the mind 3T*ZKq having renounced
yoga
of
reason
;
;
;
sr^fJTffSf HS<TC
:
actions
all
intent
on me
;
;
Jffa
TTTfSrei having taken refuge in in
me, mind, whose, he
;
in
me
;
gfgqfTqL the ;
^^ always
qf^Tf: ;
=
T^ be.
3i9
[
by
3
Thinking on Me, thou shalt overcome all obstacles but if from egoism thou wilt not listen,
My grace
;
thou shalt be destroyed utterly. JffoTT. intent
13T*n?rg[ by
now
<t5
;
my
grace ; &( thou ; sr^CTUfl from egoism ; * not f%^$qrcT ( thou ) shalt be destroyed.
:
Entrenched "
fight
(
to
thou
in egoism,
"
thinkest,
no purpose thy determination
;
will
I
in
;
not
5f
thinkest :
;
;
^^[
pr^r
nature
O
;
( I ) will
vain
^
;
*3\n thee
;
;
59
)
STTl^R^ having taken refuge
;
fight
this
not
nature will (
3T^nTflL egoism
;
)
;
constrain thee. 8KJ which
58
stgrffoi = ST^ffa ^Ifa all obstacles, ?rfi<*rf% ( thou ) shalt cross over ; %rq;
if j
wilt listen
;
on me
;
f[?f
thus
s^sro'
Rr^rflf%
;
H^lf
resolution
;
(
thou
% thy
) ;
will compel.
son of Kunti, bound by thine own duty, born own nature, that which from delusion thou
of thine
desirest not to do, even that helplessly thou shalt perform.
(60)
reMN^H bound
;
by own-nature- born;
*ff by own
;
^Jjfoir
^fo
by action
;
Kaunteya; f%TO sjj^ to do ; 5f not
:
;
320
[
(
thou
thou
(
)
wishest
)
do
shalt
;
;
]
that
zjq;
from delusion
*ffer?l
;
3TW helpless
;
iffa also
fcfgfcf
*rrw
^
/v
The Lord dwelleth His
of
in the hearts
illusive
;
?f?i that.
;
I
** n
n all
beings,
O
beings to revolve, as though mounted on a potter's wheel. ( 61 )
Arjuna, by
Lord
fs^*;: the
heart, in place
^4w?rnW mounted
all
mum
;
by
;
O
Arjuna
rar^^Tr5T
;
;
f?T5f?f sits
to
Him Tii;
place
;
;
with
Jn^lflf
(
in (on)
shelter with all
for
by His grace thou
(
ft?t = ff:^r of
^TRa(^ turning
= ^% ^I^<SIH
shalt obtain
the everlasting dwelling-place. ?f IT
;
all
;
machine,
illusion.
Him
Flee unto
Bharata
causing
5r^w?TnTr*Lof all beings
;
^rgfqr
;
heings
power,
^
even
) all,
srr* shelter
;
with nature
his,
by grace
thou
) shalt
;
;
;
irs^ go ; Bharata ;
;
*TTTH
q^f highest
obtain
thy being,
;
O
supreme peace, ( 62 )
^rff^
peace
^ir^riH everlasting
||
321
[
]
Thus hath wisdom, more
Me
been declared unto thee by then act thou as thou
fully,
fflf
thus ;
than the
%
secret
SJfTrTt
;
as
;
5^r%
(
;
thou
)
more
ifQfl this
wishest
;
;
(
srns^R
;
secret
so
1^
5
63
)
;
by me
?zir
without remainder
ST5Tr<JT
rim
;
declared
;
do.
Listen thou again to My supreme word, most secret beloved art thou of Me, and steadfast of heart,
of
all
;
therefore will
I
speak for thy
SnHJSFSR = *(%**(: 3J?IH^ than thou
)
benefit.
;
word
j
;
;
^TWrft <i; will speak;
%
thy
;
(
most
all,
% my q"^t highest ; T3f: art % of me ?^ strongly
5jor listen (
;
listest.
wisdom
to thee- ^fnre.
having considered
secret than secrecy itself, having reflected on it
;
secret; 1
^g
j
f?rf thus
:
;
^:
heloved ?l?f:
64
again ;
) ;
%rffT
thence
;
ffi benefit.
TWST% Merge thy mind in Me, be My devotee, sacrifice Me, prostrate thyself before Me, thou shalt come even to Me. I pledge thee My troth thou art dear to
to
;
Me.
(
with mind f
fixed
qsn* f ft to me,
21
on
me *n ;
sacrifices,
65
T3R?: my devotee thus "fl* me be
;
;
) ;
(
salate
TTT to
;
%
'truth;
STKT
thou
(
sr
me
j
) art
<$[
;
%
:
;
]
qsqfa
(
thou
JnWTR (I)
;
)
come
shalt
promise.;
;
dear;
'fifr:
of me.
wqrm
fl^Tn all
Abandoning shelter
even
IT?
thee
to
322
duties,
sorrow not,
will
I
*n
^nn^ ^
come unto Me alone liberate thee
from
il
for
all sins.
(66)
ST^TR^iEr^^l. ed;
me; ^zj
to
jf
refuge
;
5T3f
*r$^fti:-ff>C: TRi: (from) ^fSll|free ;'.jrr_noi
;
TR^T5^ having abandon-
duties
all
come; art I; ^t thee;
all,
from sins
;
^T
^pq-: grieve.
ft ^ HFdM^+W
Never
is
who
be spoken by thee to anyone
this to
without asceticism, nor without devotion nor to one who desireth not to listen, nor yet to him who speaketh
is
evil of
Me.
f^ this % of without asceticism
(
;
tion
;
3i?T
!
5R
at
;
3* who
;
f
;
;
thee
)
not
any time
not wishing to listen
me
by
;
Jf
not
^rHrFra to
;
^r&l
;
?f
not
;
to -be
?f*2TO?rR cavils
at.
'q'
4H 4Hil<U
to
(
;
(
one
and
spokea ;
;
)
67
)
one
)
without devo-
acf^P?^ if
(
(
not
;
^T
^
(
one
and
;
)
^
323
C
He who
1
declare this supreme secret
shall
among
shown the highest devotion^for Me, without doubt he shall come to Me. ( 68 )
My
devotees, having
who
?j:
this
$
;
my, among
*P?fiS
devotion
^TW to
;
me
Nor
is
beloved by
sjrf^fj
not
even
<Jcf
;
service to
5T
in ( for
irfzi
;
;.
qtf highest
devotees
;
me
)
;
there any
qjj
highest
;
fj^r having done
come
;
ST^^T: doubtless.
and;
any one
;
%
of
declare;
among men who performeth
Me than he, nor any Me on earth than he. 'BT
*J4^ = *PT
aj$j secret shall
shall
^<s^f?T
;
;
^ftroqflr
than he
rTfir?l
me
be; ^ not; ^r and another; fa^^Tf: dearer
will
;
;
%
*jft,
of
he
who
shall
dearer
(
;
69
H3^nj among men
me; rTWqr
)
;
;
than he
;
in the earth.
:
And
;
other shall be more
f^fTfTiT: most.well-doing
;
>TFf?.,
l|vs.o-ik
study this sacred; dialogue o&
ours, by him I shall be worshipped with the wisdom, Such is My mind.
sacrifice oft ( 7<>-)
324
[
shall study
^mOt:
?HT dialogue; of
by the
wisdom,
shipped
The man
also
who fIT
zt
him
%?f by
;
of
full
my
;
sacred
vj*
art I
;
f 5: wor-
>
merely heareth
*^NI< may hear; 5^;:
arf^ also
liberated; ;
obtain; 5<5l ?rjf whose, of them.
Has
this
(
uncarping
and
<s{
;
^: man;
who;
^:
;
^pm. tr T
^HH^
;
:
ij:
it
the
obtaineth
evil,
radiant worlds of the righteous. ful1 of faith
;
HRT- opinion.
;
faith,
trom
freed
he,
this
;
f f^ thus ;%
;
who,
even
unreviling,
:
(two); ^FTOlR = ^FTC^ 3tR
us
sacrifice
TOf^may be
;
^ and
;
of
]
71
)
;
he; sr
radiant; sfraTR. worlds;
^ ^f
l=3 ^
O
been heard,
%^f
meritorious,
action,
son of Pritha, with one-
pointed mind ? Has thy delusion, caused by unwisdom, been destroyed, O Dhananjaya ? ( 72 ) 3)f%?[ r^zjf
whether;
by thee
qrf%fl
;
whether;
delusion
;
JTorg-;
q^f?j
q^ffiT'T
(
this
by
STicTR^'Tf^:
destroyed
;
)
;
heard; <n4
*grT
one-pointed
=3TJ3TT^
%
they
:
;
Partha
ifagT by mind
^f*frf.'
^ra
of
;
;
ignorance^
C Dhananjaya.
325
[
)
\
Arjuna said Destroyed
is
:
have gained knowledge Immutable One. I am firm, my
my delusion.
through Thy grace, O doubts have fled away.
I
will
I
do according to Thy word
(73) destroyed
5fg;:
obtained
;
;
$[%:
delusion
;
^f%:
c?T3T*rrfr^=?re JWF?T<|; of thee,
me ; ^grT O Achyuta T?T: ^ff HW * gone, word 3? Thy. :
farf'- firm
;
;
^rfW
doubt, wbose, he
;
memory
by grace
H3I
;
( I )
am
cRft<$
( I )
5T5Vj;I
;
;
by
r?ig%5 ;
do
will
;
;
*Tf TcTO:
n Sanjaya said
:
heard this marvellous dialogue of Vasudeva and of the great-souled Fartha, causing my hair to stand on I
end
(
;
ff%
P&rtha
;
thus
^
s?t
;
and
;
I
;
3Tfrei
of
Vasudeva
nji?R: of the great-souled
;
;
74
qr^TO
)
of
*faf? dialogue
j
r
3THTKR. hearct
;
326
ST^rt
;
} marvellous
of the hair, excitement,
;
from which^
that.
By the favour of Vyasa I listened to this secret and supreme yoga from the Lord of Yoga, Krishna Himself ( 75 ) speaking before mine eyes. 52ir*nraTg;rfl
^SHin; heard
yoga; $50TTft
;
=
Srer*3 JrerrST^of
^^ this
Jj^f secret;
;
^rt3RT?f = 3rT*3
from
declaring
;
Vy&sa, from the favour I
3T
fJ^Tl of yoga,
Krishna;
m^trf. directly
;
;
q^ highest qjnfrom the Lord ^ :
;
gj^^rT:
(
from
)
the
?^(W Himself.
[\
O King, remembering, remembering this marvellous and holy dialogue between Keshava and Arjuna, I re( 76 ) joice again and again. g^?f having remembered &<? having *T5n*.0 King remembered e^I^w dialogue f ^ this ; 3T^?T marvellous %^I^T^lf: = ^ra^i ^ 3T^?TW ^ of Kethava, and, of Arjuua, and ; ;
;
;
^05^
holy
again.
;
f^iTF^
(
1 )
rejoice
;
;
^
and
;
f
:
again
;
5f
:
327
[
]
Remembering, remembering, lous form of Hari, great
is
my
also that
O
wonder,
most marvelKing.
^
that
and
re-
I
joke, again and again.
(
77
)
remembered
?T?J ; *[?$& having %*^T ; having remembered ^t the form 3T5^rf very marvellous ; ^r f*: of Hari* f%9TO: astni8bient my; <RfPJ great; ;
;
;
;
King
?T5f^
;
m* ( I )
rejoice
;
^
and
;
5^: again
S?T.
;
again.
n
n
Wherever is Krishna, Yoga's Lord, wherever is Partha, the archer, assured are there prosperity, victory and happiness. Zl^f f3T
where;
where;
prosperity policy
;
So
<rnf: ;
iffoi
I
think.
(
Lord
zif^P^:
the
Partha;
^5^:
f^^rq: victory
opinion
;
;
v[\^:
the
of
78
jn: Krishna
yoga;
archer; ?HT there;
happiness
^r
;
firm
;
)
;
ift:
^f?f:
fT my.
:
II
\<
II
n
Thus in
thejgtorious
Upani shuts of the
BUAAVAD-GiTA,
the
C
328
]
science of the ETERNAL, the scripture of Yoga, the dialogue between Shri Kj-ishJja and Arjuna, the eighteenth discourse, entitled:
THE YOGA OF LIBERATION BY RENUNCIATION.
To
the Blessed Kfishna be homage.
May
happiness.
Thus the BHAGAVAD-GITA hath ending.
PEACE BE TO ALL WORLDS.
there be
APPENDIX. The
new
inter-
-pretations are printed as likely to be of use to the student.
The B&bu
following variations of the text and one or two
readings have been mostly gathered
different
Govinda D&sa mentaries.
of
Benares from various
The new
MSS. and
com-
different
interpretations have been suggested by Pandit
Vrindavana SArasvata year (1905 A. D.).
together by
of Benares,
The
who passed away only
interpretations are worthy
in this
of attention
because of their prima Jade aptness. This gentleman used
to say
that he had practically studied only two works in the course of a fairly
long
the kind that, as
life,
the
of study
Bhagavad-Qita and the Yoga-Vasishtha
he gave to these
may
sixty-five
times
consists of sixty-four thousand lines-while the OttA
through too often to be counted. is
and
he said shortly before his death, he had read the Yoffa-
Vastshtha through one-hundred and
work
;
be inferred from the fact
Under
and the
was read
these circumstances
it
easy to see that his interpretations are at least as notable as
many
older ones.
[
8.
i.
f&f
330
]
READ
FOR ^T
444gi|:
REMARKS. Adds
name
the
one of
of
the principal warriors. i.
10.
^5T *0*nf*r^f^?T
<J*|frrfa^f%IT
Dhrishtadyumna was the Commander-in-chief of the
PAndava army. i.
19.
s*3-
The
s>*3
prefix
ft has no here,
significance
special
while ?rfSr gives the sense of i.
36.
VHKN^I"!
^^fw^l'i
"on
The scarcely
means tions
'
with
the
';
tives', is
$i
here as
preferable,
other hand,
4
sides."
all
alternative
tLeir text,
'
is it
rela-
on the
our own rela-
stronger.
"Not
thus"
(shouldst
thou grieve, even so). ii.
53. Jgfrtf^rafrHSri Pt. Vrindivana interprets this as meaning: " , having,
by listening (to my teaching) acquired knowledge the true and particular significance of the Veda". ii.
62. *5nft
ii.
63. lifreni
5TPT:
^*TT<1
This
is
an
of
emendation
suggested by Pandit Viin-^ davana. on the ground
anger does not arise from desire but from defeat
that
[
33i
]
while pjfa
of desire,
,
blind
The
desire.
of
sequence
1
the natural con-
is
craving,
emendation has a doubtful because
value, however,
not
is
supported
by
it
any
manuscripts inspected, and " the addition of " defeat of
no very serious strain on
is
the
interpretation
of
the
verse. iv.
23. iTffTO
The context
3TR*
who
is
still
refers to
one after
striving
g^*q, and not who has already
deliverance, to
one
attained v.
21.
K^
it,
grK?q.
In view of the following
*: !J*T
?n,
q:
better cally
;
is
does not
the
grammati-
confuses the prose
sj?f
order and
The
distinctly
reading
the
sense,
and
fit in.
alternative
is
correct
according to modern grammar, and the other incorrect, because CTfra, with the pronoun is
is in
which
apposition,
masculine and not neuter,
[
vii.
19. gjpbr:
lET
332
]
"He
1$*T :
to find"
is difficult
instead
"
of
very difficult
to find ". viii.
5. 3re*ET3
WfaW
The
the
doubtedly "; tive
" free
of
The
self ".
" un-
means
text
alterna-
doubt
thy-
text seems to
be the stronger reading. viii.
8. <r||fi|i|rprTf
The
STRTTrf^Tr
alternative of
change
more
in
makes no
meaning, but is accordance with
modern grammar. viii.
"
20. SS^rRt eZRtHl ^TfrfS^TCTfl
(More
than
ancient)
both the manifested and the unmanifested." Of.
(lower)
xv. 16 x.
7. sf?Ni<T?f
&
The
SfteR5*iT
"
18, xi. 37.
means
alternative
abstract, without Vikalpa,
without alternative, doubt, or lower attraction ".
more
in
technicality of xi.
28. 9Tf*rR5^t$f% STRTrft 5^?5Kr
It
is
keeping with the
Yoga.
"
Flaming on all sides." The alternative seems to
make
better sense.
The
text
has a superfluous and weak prefix ft. xi.
41.
ft
?Hl.
The
alternative
is
gramma-
333
[
]
tically correct, as the
which the pronoun masculine, not
qualifies
neuter.
is
xiii.
5. ^ItqrftHL
xiv.
1.
here
is
Pt. VrincUvana as
by
interpreted
meaning the Linga Sharlra.
snfRf
"(The highest knowledge)
STTRsri
of the wise all
xiv. 3. 4.
'*
instead of " of
knowledges
".
In these two shlokas, the current commentaries and regard it as interpret the word HfJJ as great '
'
qualifying myf, Brahman ; and further they construe both the shlokas as meaning that "the great Brahman the womb and I the depositor of the seed". is
Pt. VrindAvana says the construction should " follows mahat-tattva is womb and
the
:
am xv.
the seed-giver
23. ireRrenf
I,
be as
Brahman,
''.
"
M4fg8frT
And
acts in pursuance."
This gives additional meaning
;
the other merely
peats the sense of xvii. 23.
HT&PTreN
WSPrr
%T
"
By
that
that
Brahma,
Brahman."
re-
5t*Tft.
or by
Cf. iv. 32.
INDEX. 42
x. 41,
xv. 7.
13
iv.
v.
xi.37
47
ii.
'
vii. 5. 6. 12. 25.
21. 31
8
5.
iii.
24
xvi.
14
xiii.
26
xiv. 12. 19
iv.
xviii. 30.
19
ix. 5. 9.
x.
6~
xviii. 14. 16.
16. 17. 18.
31.
34.
ii.
18
iii.
xv. 11
29.
iii.
xviii. 6. 16.
.
vi. 1.
xvi. 2.
31
v.
3
1.
x. 33.
15
iii.
33
iv.
37
-iv.
vii. viii.
32
iii.
21
i.
21
21
x. 25.
33
37
xi. .18.
xii.
xv. 12.
vi.
24
6
xi.
39
xv.
vii.
21
viii.
12 10
xviii.
48.
xii. 3.
xviii. 73.
vii.
xi.
13
xvii. 6.
42
xi.
16
ix.
xv. 11
iv.
vii.
29
24
70
24. 53.
ii.
ii.
3. 11. 13.
viii.
xv. 16. 18.
25
41
x. 3.
xiii.
12.
25.
;
iv.
;
42
15
4.
v. 15.
x. 11
16
xiii.
11
xiv. 8. 16. 17
xvi.
xviii. 72.
viii. 9.
i.
40. 41 ii.
71
vii. iii.
30
40
iv. iv.
7
39
xviii. 31. 32. v. 6.
viii. 1. 4.
iv. 6
,
(
xiii.
24
vi.
15
also Vfftiyr
17
xv. 9
xiv. 19
^fr*W
xviii. 49. )
xviii. 14.
336
[
30
iii-
11
29
vii.
viii. 1.
]
3
32
x.
xv. 5
xi. 1
xiii.
XT. 5. xi. 16. 38.
51
ii.
xiv. 6. 11.
ii
25
iv. 8.
seq.
viii. 7. 9. 13.
45
vi.
xi. 10. 13. 16.
16.55.72
ii.
32. v.
xi.
16
xv. 3.
24
vi.
47
xi.
20
ii.
g.
xvi. 16.
26
vii.
20
xiii.
34.
vi.
22
19.
28-
viii.
5. 6
27-30
25.
vii.
5
xiii.
xviii. 3.
44
vii. 15.
xvii. 22. vi.
37
ix.
x. 4
66
xviii. 30.
x. 4.
14
iv.
35.
44
viii.
xvi. 20. xviii. 28.
xvi. 1
16.
vi.
3
17
xvii. 11.
ii
x. 19.
ix. 58.
iv. 4.
14 ii.
24
xv. 14,
22
".
vi.
40
14.
iii.
24
v.
8
vii.
viii.
13.
25
8
xii. 9. 10.
ix.
24
xviii. 55.
12
xviii. 36.
xii. 9.
7.
iiii
xv. 5.
_ir. 31
ix.
xviii.
iv. 31.
19
x.
37, 38.
18
xiii.
12
xir, 20. 27.
24
xvi.
337
I
T
66
ji.
v 12
30.
ii
5
iii.
16
xiii.
ii.
8
ix.
xviii. 60.
17.
2
24
vii.
viii.
18.20. 21
13
vii. 13. 24.
ix.
4
xii. I. 3. 5.
5.
xiii.
xi.
19
viii.
xviii. 20.
25. 28
ii.
6
44
vi.
25.
ii
21. 34
18
4.
iv
1.
xiii.
31
xiv. 5.
27
25
ix.2 13. 18
xv. 1. 5. 17
xviii.
56.
2->
TSH??T
xviii. 28.
xviii. 23.
:
gprwj
)
37.
vi.
41.
r
ii.
i'
66.
25
7. 19.
iii.
v.21
ix.
9
xiii. 9'
14
xviii. 49.
xiii. 5.
16
i,
19
ix.
xi
37
12
xiii.
xvii. 28.
vi. 2.
^r_ii 48
iv.
22
xviii. 26.
22.
xi.
27
ii,
vii.
4
5
xiii.
xvi.
18
5
xvii.
xviii. 17.
58. 59.
_,i. 55
12
8.
.x.
5.
28.
ii
xv. 11
45
iv. 7.
11.
15. 18.
34
x.
15. 18.
xvi. 21.
22
35. 88. 19. 20.
20
xvii.
42
xi. 3.
19
v. 7.
26
vii.
4
v.
15
xiv.
9
16 21 18
xiii. 24.
viii.
28J
xviii. 16. 39. 51,
iv. 41.
38. 39. 40
22
43
10.
13. 17.
7.
29 32
iii-
iii.
6.
vi 5.
xviii. 32. 48.
]
338
[
15
vii.
19
ix.
]
20
xvi. 4. 5. 6. 7. 19.
xvii. 6.
xvii. 7. 8. 9.
-
64 67
g. 58. 60. 61.
ii
27
v. 9.
38
vi.
28
xiii.
37
3.
22
42
34. 40. 41.
7.
iii.
14
xii.
xv. 7
5
xiii.
iv.
xviii.
26. 33.
xv. 8. 17
xvi. 14.
24.
viii. ii.
x.
24.
6
iv.
11
42~*i.
iv.
12. 53.
vii. 18.
9
vi.
xi-
16
xii.
2
iii.
42
9
ix.
41
ii-
42
13. 20.
7.
xiv. 23.
5
v. 1. 4,
vi.
81
xiii.
26
viii.
5..30.
33
ix. 15.
x.
25.
xviii. 3. 20. 22.
66.
23 24.
xvii.
24.27
iii.
13
iv:
v.
14
xiii.
20
xiv. 19
xviii. 14. 16.
18. 19. 26. 27. 28. xviii. 18.
51
ii. ii.
12 32.
iv.
50
47. 48. 49.
25. 27. 30. 31
9
ix.
xii. 6.
26 27
xvii
1. 4. 5. 8. 9.
v.l. 10 11. 14
33. 41 1
iii.
15. 19. 20. 22. 23. 24.
iv. 9. 12. 14. 15. 16. 17.
10
vi.
xiii.
29
3.
1.
4.
18.
17
xiv. 9. 12.
20.
16
21. 23.
29
vii.
xvi.
viii.
24
xviii. 2. 3. 6. 7. 8. 9. 10. 11. 12. 15. 18. 19.
24. 25. 41. 43. 44. 45. 47. 48. 60.
-23
__i v
.
14
_iii ii.
3.
v.
55. 62.
8
vi. 1
.
70.
lu. 18. 21 vi.
12
v 2
7
xii.
71
xvii.
3
5
xii. 11.
xiii.
24.
iii.
37
vi.
12
xviii. 11.
24
vii. 11. 20.
xviii. 34. 53.
TV. 16.
22
xvi.
339
[
62. 63
ii.
r
37
iii.
16.
xii
29
5. 27. 28.
20. 21. 23. 26 x.
T
38
13
iv.
23
19. 21.
xiii.
5.
*iv.
19.
29 40. 41.
xviii.
xviii. 63. 68. 75.
xi. 1
xv. 20
ix. 1
T
xyiii. 53.
26. 34.
xiii. 1. 2.
iii.
21
xvi. 4. 18.
26. 33. 34.
xiii. 1. 2. 3. 6. 18.
1
j
50.
ii.
xyiii. 64.
vi. 26. 33. 34.
16
vii.
1
38
i.
iv.
rvii. 29.
41
13
ii
viii.
xviii. 57. 72.
38. 39
vi.
26
xv. 3
ix. 4. 10.
iii.
39. 40. 41
2
i*.
iii.
26 35
54
x. v.
6
vii. 1.
xiii. 12. 16. 17.
iv. 33. 34. 38.
42
x. 4. 38.
1
xv. 15
1.2. 9. 11. 17
iv.
vi.
33
39
21
42
xi. 7. 13.
xiv. 12. 13. 15.
3 29.
18
xii.
39
12
2
viii. 2.
27
xv. 19
xiv.l
xvi. 1
v. 15. xiii. 2.
ix.
iv. ix.
24
xviii. 70.
15
34
vi. xi.
46
54
vii. 16. 17. 18.
xviii. 1.
16
vi.
11. 17.
8
18
vii.
xiv.
xviii. 18. 19. 20. 21. 42.
50. 63.
iii-
x.
xviii. 18. 55.
xvi. 24
T
xviii. 10.
17
xvi. 8. 9.
27
xi. 25.
13
8
25
15. 16. 32.
iv
ix.
v.
xv. 12
30. 36 i.
viii.
42
6
5.
_i. 38
xii. 9.
7
ii.
r_ii. 23
^
xv. 14.
20
vi. 18.
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340
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