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

xxxi

Arjuna inspects

describes the evil consequent

of kinsfolk

Sankhya- Yoga.

...

...

Arjuna refuses to

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.

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

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

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

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

=(

8? or 3CT

-f

f orf)

Long.
q-= (^fo

Ian'.

Cosonants 37

^
Classified in various

ways with

reference to ??nT and

'

'

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.)

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.),

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

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

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

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

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

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 ]

&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

21]

and second

aw

Thus
1st.

crude form

1st.

of

3rd.

f^-STT

SRnT F

^FTfTT

( ix.
( vi.

8)

30

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.

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

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".

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-

>Tf^rT:

8^3

ii.

47

yn3Hg

q^q

i.

>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.

12

11

46

( 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.

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

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.

).

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.

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

'

meaning

not capable of |jf :,

= un-avaricious-ness

^rfrFTri^fr

d-

( vii.

18

).

( 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

( i. 6. ).

or 3T?:, or ^fre: &c., (

ness;

3. )

(ii. 14. )

^\.

45

in accordance with
3TST or

place

),

( ii.

).

^:

eight ways

'

( ii.

( vii.

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

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.

THE BHAGAVAD-GlTA

^rfq
II

Ii

qrs^
II

II

xxii

fast

JT

II

II

ll

n
?R:

ll

^1

^ri%

^^t

cin?r:

=^

II

ll

nr

It fft

II

II

II

3*ft

qra-fl^eft

m^r^ ^^ q^

II

\{

II

qt

q%

q^
n

^^

Rlrat

\o

*ir

||

qrs

TO q^

ftrcrnrr:

qs^

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,

I,

abide.
I

(6).

My

dwell in the retreat of the Gita

Glta,

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,

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

WTO

^RF
:

II

5Tcrcfrs*T

II

||

t
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

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,

"

reading
Note

;" 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.

mantra, in the Hindu religion, has a Rishi,

metre, which governs the inflection of the voice.

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
;

11

II

II

s^qfSfad

fRg^nr
^rr%

n \

fan ffqr^^:

^
u
U

\\

^OTTPT

\\

II

^-

<

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;

meditate on thee,

the

Mother,

Bhagavad-Gita, the blessed, the pourer- forth of the

Hail to thee,
Advaita, destroyer of rebirth.

nectar of

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

^%

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-

and

teacher;

z%% arrayed

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

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.

||

II

Dhrisbtaketu, Chekitana, and the valiant Raja

Kashi; Purujit and Kuntibhoja, and

among men

and

(5)

of

rF^rr

Purujit

of

bull

Shaibya,

Dhrishtakcta

erreat, chariot,

JTfS^P = Tffrf

heroes;
(are),

which, the anow, turo.v.s

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.

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

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

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

(7)
the

i-e>t

q who

fj^fTT 1! ff ^3 ^TTff

tne

best

army; these

know (thou)

FRff*T

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;

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,

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

indeed

this

lf?i^r

$l*ttf-

(or protecof theirs

Bhima, commanded.

^
Therefore

in

the

rank and

file

f|
let

m?
all,

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."

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

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

^ and

tabors,

also

^rf: sound; gg?5: tumultuous

and,

3T>^ffZ(H'

3TVpr?l was.

cfcf:

in

Then, stationed
white horses,

yoked to
and the son of Pandu 3 blew

in their great war-chariot,

Madhava

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:

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,

(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.

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

Hrishikesha,

to

Lord of

earth:

Arjuna said
"

In the midst, between

chariot,

my

two armies, stay

(21)

Achyuta,

^T to

Hyishikesha;

3TT? said;

tin's;

the

*Tfrq%

rf^T

T^JT:

then

^ISRW sentence;

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.

That
battle,

war

with

may
whom

R^

behold these standing, longing for

must

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

Hrihikesha, O
having stayed that best of chariots in the
midst, between the two armies,
(24]

Thus addressed by Gudakesha,

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,

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^!^

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

am

in

5tfr*

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

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,

Keshava. 1

Xor do

any advantage from slaying kinsmen

in

battle.

(30
fanrrnf'r causes (omens)

opposed; %^f^
(the good);

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,

nor pleasures

what

enjoyment, or even
not

what

?f:

by (or

to us

f%

wi.li)

Those
ments and
donin

life

^r^T

ia *

life

for

to us,

Govinda, what

^2)
;

f^TO

victory

g^fT^

'

by

(or

Krishna

^sor

^ and

pleasures;

by (or with) kingdom

^TT

Krishna, nor kingdom

life?

crnot; *srand; ^[33 kingdom;

vincla

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

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;

then

kingdom

I?r^%

slain,

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

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

= !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

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

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

Owing
the

women

rupted,

11

il

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

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,

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

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

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

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

^f^^f having abandoned

?f%r^ of the
3frT9 stand up
;

T^T^rT^nT others (foes) consumes (he who).

II

Arjuna said

How,

reverence,

II

attack Bhishma and

MadhusQdana,
Drona with arrows in battle ? they who are worthy of

^fir

Drona
arrows

how
=q

shall

slayer of foes.

(4)

>frTq[ Bhisliraa

and

shall

3Tf

55f^ ia battle

Madhusudana

*T*J*J$?T

nrlran^rm

attack

5^fvr:

gtzj

with

the deserving (two)

of worship,

enemies,

^rf^?T = ^f'ITTl 'S^T

of

slayer.

f|

||

II

'

Better in this world to eat even

than

to

slay these

our

Gurus,

most noble

well-wishers,

the beggars crust,

Gurus. Slaying these

should

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

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

or

ask thee

decisively.

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.

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;

qrrTO (I) will fight; ff% thus; Ttrrf^ to Govinda;

having said -rjsjjff silent *(?$$ became; ? (particle).
;

Then Hrishikesha,

smiling, as

spake these words, in the midst

it

3 o

were

of the two

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;

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

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

not, nor thou, nor these

we ever cease

shall

to

hereafter.
?T

not

not

also

from

indeed

was

=:3RRr

ff

not

lj^ also
*l

not

Tft3R:
;

sr'f I

Sffg at

&p^ thou

the people, lords

sna11 be

*8

any time

not

f
;

a11

?f

'>

5% these
not ^r and
;

*&& we

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

not

gflfff grieves.

119

The

contacts of matter,

and heat, pleasure and

manent endure them
;

indeed

^T%at

bravely,

Kaunteya

and, give;

pain,

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:

in

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
;

f|

The man whom

these torment not,

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

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)

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.
;

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

ft this

nffor

?f?r

(has

3Tqqfq of the impeanj-one

ZR&l

to do

<

These bodies of the embodied One, who

and boundless, are kno\vn

is

Therefore

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

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

Partha

3TO

ZR

3:

ZfW

whom

whom.

^TTTTIFT

As

a man, casting off worn-out garments, taketh

3

new

34

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**

^^j

a^: certain

inevitable

sflf^gij to grieve

dead

of tbe

BT^f in

^3:

and

matter

death

not

3T?i% (thou) otightest.

^TcTTH
cT^T

Beings are unmanifest

their

midmost

they

in dissolution.

state,

^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

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

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

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

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.

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 ;
;

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

re thy

grffrTr non-

power

thy
indeed
;

fgfjJT

heaven

?ra

frp

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

little

if^f:

Dharma.

loss of effort, nor

of

little

this

is

there trans-

knowledge

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

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

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,^\

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

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

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

three attributes,

possessions,

%?Jl7 atf%<T2tP

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

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

not

^zi *T of action, fruit, motive,

not % thy ; ^fT: attachment 3T?g let

l3-'

in inaction.

Perform action,

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

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.

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

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

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%

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

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)

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.

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

*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^:

^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

sip^t

rTff

'

so

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

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

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,-

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-

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
;

||

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

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

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

THIRD DISCOURSE.

II

said:

Arjuna
If

to

be thought by thee that knowledge

it

me

enjoin on

tliee

q<fT

then

is

dost thou,

why

Janardana,

superior

Keshava,

this terrible action ?

superior; %f{

SSSttZRTf

rf?j

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

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

than action

37*1 JJJ:

^g: knowledge 3RIFT

why

if

II

one

it

were

thou
;

\'

confusest

the

3I5ZR with

^f speak

$(q: better

good)

%q

58

The

Blessed Lord said

In this world there

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

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^fJTTR

not

%f%

of

action?

3T5Trt*n^

inactivity

and

perfection

from

by

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

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

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

indeed

yoga

ST^Ffi.

unattached

^: he

is

worthy.

the

senses

^Tr^T^"

commences

of action

*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

^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

for

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

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

(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)

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,

\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

He who

on earth doth not follow the wheel thus

volving, sinful of

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

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\

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

%$

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

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

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-

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

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

3T*TRT

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,

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.

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 :
;

The

objects.
ties.

qualities

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.

\\\

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

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

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

the) control

indeed

qr?<Tf*nfr

(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

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

dust, as

very
^[RoT^ the

a mirror;

amnion
it

f^

(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

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

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;

(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

(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

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

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^

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

&

(5)

oqanTfR* past
5F*TfR births
rT*T
Arjuna rttR these ?r| I %f know
;

of

unrighteousness,

Bharata,

then

(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,

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

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,

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

^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

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

wise; JT^S^J in

men
f:

^
all,

he

grf?

action, does,

balanced

who, he.

pi:
Whose works

see

II

^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

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;

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.

"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

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

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.

of the

^:

Kurus,

sacrifices are thus

Know

thou that

" 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

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;

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

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

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

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

^^

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

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

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:

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,

free

mighty-armed, he

is

set

easily

from

free

bondage.

(3)

known

should be

5P^:

nouncer; q: who
without the

perpetual ascetic, who

from the pairs of op-

as

nor desireth

11

*f

not

pairs

mighty-armed

^f:

f^-^STrcft constant-re-

g^ff

hates

( of

opposites

5^

he

easily

not

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

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<|

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)

indeed; ^fr^rff

obtain

^[JHT:

mighty-armed;
from non-yoga ;

qfTS^: = qrnr 3^j: with yoga, joined;

Brahman 5f not f^T by a long time
;

goes.

ii

vs

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"

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

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.

by the mind;

the nine-gated

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;

exists

JT^rffi

forth

).

5111%

II

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)
;

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

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.

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:

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[

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

g?^ jdeasure; g
in
urn *

^r^

3=??;:

sTr^rr

self,

whose,

he;

|j?g

pleasure;

imperishable; 3T^3?r enjoys.

f|

The
wombs

delights that are contact-born, they are verily

of pain, for they have beginning and ending,

Kaunteya not in them may rejoice the wise.
(22)
;

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^

io6

He who

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^'

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)

liberation

from

force;

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

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:

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

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

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

( 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

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.
;

The imaginative

faculty, that

makes plans

for the future.

III

gpl.

which

call; ?frf yoga;

;f

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.

When

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,

whose, he;
yogi

grff:

self,

whose,

tf^rfoT

balanced;

jf?f

^^
thus

^^rsr^^T^T: - SPUR W[?

***

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

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,

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.

\\\

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.

%^:

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

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

?ft

nirA'ana,

the

end.

of which, to that

"7

rft

foundation, of

me,

which, to that;

attains.

Verily yoga

who

to sleep,

of

i*

^fT?lrr:

tlie
rST

to

not

wakefulness,

""-eating;

q?af rl^f

of the

eateth too much, nor

too much addicted

is

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

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

in a

lamp

all,

^5^

[%% mind

^rr^TR in the

do\vn; f%*$?: not-desiring;

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

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;

[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%

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;

^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

*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:

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

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

BTff^TrT:

^Z[

who, established

abiding

qs^f^ sees; Sf^r everywhere;

who; Ht me;

and

OT^Tf% perish

his

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,

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,

impetuous, strong and difficult to bend

hard to curb as the wind.

Krishna
;

deem

8 11
is

it

it

as

34

restless

Krishna
of

it

JWrfiT

3T?

indeed

f?

impetuous;

^ftSfrf

H:

ftf? gripping; *WT think;

haid to be done.

The

mind

the

strong;

Blessed Lord said

5^

$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

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

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

Krishna, to completely

none

for there is

to destroy this doubt.

this
(TrT?f

resolve;

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

^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

any who worketh righteousness,

world nor

him

in the

never doth

beloved, tread the

path of woe.
qr?|

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

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

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.

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:

^^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,

with

sin,

whose,

he

3rPTR: striving

45
;

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

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

The
With the mind

know Me
Tfzt

*F?PSRs=3Tt

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

practising

5TT*3Rr

^^

he;

refuge, whose,

I,

me

3TO *P attached,

*{^:

3U*T

II

to the uttermost, that hear thou.

in

doubtless

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
(

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

other

nature,

u
the

mighty-armed, by which the

(5)

133

lower
other

faf this;

SffHlft.

nature

life-element:

which

this

ff

Know

^nfo

this

frT from (than)

f^r^ know

this

% my

indeed

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

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

^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

me

134

the sapidity in waters,

moon and sun

ance in

Vedas, sound in ether, and

W.
!T*Tr

the taste

^f of the moori,

3?f

the radiance

and,

in ether

^f^T

virility

the

of

^rafS=*raf3 "%*3 (in)

men

and

in the

Kaunteya

fire

am

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

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

3T5T

seed;

me

*rf

beings; H73T know

reason

splendour

the

^^m^

Purtha;

reasonable

^STfl^nC. of the 8plendid

And

the

of

g^tftTni

^rtHprn^= ^fqm W3RP*.

TPT

:
'

am

srftT

3Tf

(of) all, of

eternal;
(

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

^ which
know ^
;

me.

JTrf:

not

natures;

me

indeed

from

136

All

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

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

^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

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

ship Me,

suffering, the seeker for

the self-interested, and the wise,

ledge,

who wor-

the righteous ones

in division are

Arjuna: the

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.

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,

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|:

indeed;

fixed;

sJ-HHF 3RSTT:

rff

not,

better,

is,

the close of
"

cometh unto Me:

hatma, very
T

self,

At

^my;

births the

?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

XJ' 1

iu

Urt

<

Ma-

at

the end

approaches;

thus: ^: he: JT^T?Tr = T^RT

whose, he

Sjjjshr:

obtained.

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

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

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

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

^?

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

Hcfcur:

r:

this;

unborn

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,

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%

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,

they

to

from delusion, freed

%& 5nt^T*t ^

TrT gone,

gu^^oTrq

pure, action, whose, of them

= 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

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

(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.

f% jftrCT^t^ fe^TrT
said

Arjuna

What

that ETERNAL, what SELF-knowledge, what

Purushottama? And what is declared to be

is

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

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

*??*

*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,

best

of living

beings.

^rn^W Adhibhuta; ^:
mnn ^f and
^|{V^tT*I
:

The male

creative energy.

man. the manifested God.

10

perishable; vfR: nature; 5^:

Adhidaiva
^fv|^: Adhiyajna ;

The supreme Purusha

is

the Divine

146

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

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
;

Kaunteya
that,

by

to
;

which

that

^r or

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^

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

^<|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.

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

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,

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

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

goes; tpTTT (to the) highest

He who

lift to the

path

remember
obtained
:

3(33 always

who

?j:

f%^ren ever rf^f of him 9T?

Partha
frz? O
PTc^^-rt,^ (0

of yogi.

JfTO.

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

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,

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

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

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:

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

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

beings;

by

spread out.

That time wherein goin^

and

also

time shall

that wherein
I

forth, Yogis return not,

going forth they return, that

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

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

II

Smoke, night-time, the dark fortnight also, the six

months of the southern path then the Yogi, obtaining
the moonlight,

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.
;

^^

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
;

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.

in

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

'"
;

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
;

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

profoundest Secret, wisdom with knowledge combined,

which, having known, thou shalt be freed from evil.

(0
ff

this

U^rR

( I

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

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;

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;

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

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

force.

cIIFI

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

II

162

as supervisor, Nature sends

Under

Me,
moving and unmoving

because of

this,

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

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\

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^

firm,

me;

me; ^?r: striving

vow, whose, they;

vrff^r

worship.

with devotion;

64

in
Others also sacrificing with the

Me

worship

One and

as the

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

3Tt I

the

f?3:

offering

to

mantra

art 1

the

sr? I

fire

the oblation
pitris

*t
^rT

!.

srt

art I
I

the

the

3?P the

**T5q

the burnt-offering

II

butter

(16)

sacrifice

also

3Tfqv^ the herb

3? even

TTcTT ^TcTT

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,

of wisdom,

sacrifice

^q-f

fa: the

3?t

STfR:

NcM

Father of this universe, the Mother, the Sup-

165

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

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

*$

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;

^rf

and;

srq;

being;

^rq-^ non-being; T* and;

Arjnna.

^o

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

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

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| indeed

*nfo^Tr*=

sacrifices; Vffvtf

the enjoyer;

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

leaf;

Me

of ( to )

that;

me
I;

iTrfSTErtl^

Tjj5f

w i*h

VTrFZir

offered; awirft eat; irqrirf*T^:

self,

R^

11

with devotion a

a flower;

*j?m%

to rue.

leaf,

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

;^ what

^JTJiq
;

thou

^frf^T

doest

thou

(27)
;

what

q<

) offerest

thou

f^ir% (thon) givest

3T3Trm"

170

?KJ what

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

!PTT!PT

**r

?npt

and, fruit, of which, by these

of

yogra,

balanced,

W^T1 %

^"

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

They

devotion, they are in Me, and

equal;

ST*r:
rf

not;

^ who
Hra in

of

l
',

indeed

me % they %^

in

them

?T5Tm worstiip
;

?rfl?r
;

none hateful

also in them.

^H?5 = ^3 ^3

hateful

me; %sq:

is

who worship Me

verily

iff

=^

is
',

me

and

(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 ;
;

(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,

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;

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

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,

again

3JZT.

<TC4

to

My

mighty-armed, hear thou

word, that, desiring thy welfare,

who art beloved.

% my;

said

KTf

highest;
the

even; Jfin^rff

^:

word;

being loved

supreme

declare to thee

will

great-armed

^^fR

of wellbeing,

which;
(

$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.

of the

175

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

the

world,

is

Lord;

great

mortals

among

sryjjg

^TH"

undeluded;
TfV

by

^f

he;

Hcif*J

by sins

all,

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:

non- illusion

self-restraint

jfpi

9ftm

calmness

existence; ^T-^TT^: non-existence;

fearlessness;

q^ even

if

and

CN

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:

in

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

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
(

8T?

^^

JT^^

all;

of all

JHT^: the generator

evolves;

fr% thus;

HT

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

\\

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

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,

^qriof them

q?f

the sake
passion, for

dom, horn

w.

eveu
sr?

darkness

ST^qru = 3T5^fir^r:

'

^T^TrJTl!'

= ?T5Tr^r?I

?rn[ran'^ ( I

destrov

fi^l

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.

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^

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

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

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.

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,

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 )

ffSfrat

^ffr

O Yogi, by constant mewhat aspects art Thou to be

know Thee,

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

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

tell

for

( in )

n
In detail

yogi

zffftr^

moods

VTF%5 in

blessed

VflT^

17

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

!

will declare

chief characteristics,

glory by
there is no end to details of Me.

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

Gudakesha,

am

glories

theKurus;

SfPTT3rT

not.5

^^

II

R*

all

f^I?p

3UrTr. the

3Tf

VTrTPTri.

Of
glorious

the

3TffflRl

of the

cf^: the

5T?fr

the moon.

^ even

20)

tf%w?f[*R-

being*,
t,h

jp;^

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-

am
Moon am
;

all, of

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

%rff?T

of me.

I,

will declare;

(I)

grofawirf'T

STpcTR^rri:

best

^^STg

9fTU*Tr^

I )

f?5^:

radian

Vyuni;

21

?Tf,f^T: ]\lnu-hi

am; T^Trani

.01

yWffi-

asteriims

R^ n
Of

the Vedas

of the Seining Ones

I

am

am
;

the

Sama-Veda

and of the senses

am Vasava
am the mind
I

of living beings the intelligence.

of the

Veds

the

of

the

frrH%?: the

gods

SUW

beings; *rl>T (I

am;

Samaveda

am

( I )

mind;

senses; jf^:

qfrw

am

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

am;

Vittesha of the

Riiflrns;

intelligence.

and of the Vasus

Yakshas and Rftk?liasas
Pavaka Meru of high mountains am I.
^yfonqof the

and; 8Tft*T(I) am;

^r

m^f

of the Rudras Shahi-aia

qm?. Vasava

II

And

22

am Skanda

of lakes
(

24)

'

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

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

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

STrgtrpWlL of

^TfJI
desires,

and;

Re

I!

weapons
cows; 3TPR (1)

of

milks, thus

^rf^i
( I )

(I)

am

am;

?ff

am;

the

Tf*(^:

am

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

am Ananta

of

Nagas

Varuna of

sea-dwell-

ers

am

I.

and of ancestors Aryama

Yama

of governors

Varuna

Aryarna

arzfar

of governors

^r?^rf
5f

^ffci

sea-beings

and

f
;

and

-ef

BT?

( I )

SErf^T

am

I )

am

HRTT^r of Nagas

And
I

Prahlada of Daityas

and of wild beasts

Yama

vft:

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?

im^f

I;

w 'l'l

<>f

^?^r?li of

tkiings,

Viuata, child,

qi%<JIR "f birds.

and;

q-

of

g^JJirir

wild things.; -^ and;

<>

teya of birds.
XT^5ff^:

8Tjj I.

am

fqHori of anceKt.ors;

n ^

am

29

Ananta

BTfTJtT:

%%<J\:

86

TFT:

Of purifiers I am the wind Rama of warriors I

am Makara of fishes of streams the Gan^a am I.

and

(30
q^-^:

Rama
them

the

wind

f^FT

5T^f[^r slOWrrT
ffqrirf

q"^flt

fishes

JT^T

pui-ifiers

ff% ^^rt

makara

STifT

w ^=>,nons,
;

"ff

( I )

am

cri'

bears, thus, of

and

?ff^

( I )

',

87

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

n^: the

Time

speech

>ui(i;

all

of

the

the Supporter,

A;

33

(T) am;
?T^. of com-

3Tff*T

&%$'>

^ ^
I;

^frTf tne .supporter;

self,

JTW^tfT

letter

= ^rur^Tf Ws

32

the end;

^ ^^

am, and the dual of

letters; ^f*MT: the

the group, of

everlasting;

I.

turns everywhere.

ff: the dvandva

sciences

also everlasting

^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

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

also

am

Brihatsaman

M irgashirsha

G^yatri of metres

am

of seasons the flowery.

(35)
Brihatsaman
Gayatri;

S?^T^

ma'-gashi! sha
:

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

and the truth of the

am

victory,

truthful

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

am;

^^ the

of the Pandavas

am Vyasa

of poets
(

37

Dhananjaya; g^f of munis

VjAsa; ^^FTrl of poets;

the poet.

Of rulers

am the

sceptre

of those that seek victo-

ry I am statesmanship; and of secrets

the knowledge of knowers am 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

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

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^

^^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^
'}

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

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

and, dissolution,

from Thee

?nf:

O he

imperishable greatness.

5r = T^: ^

destruction of beings have been

heard

^Rtwm^ =
eyes, whose,

ars^RI inperish-

193

i)

O
O

supreme Lord, even

best of beings,

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
;

^^

?r^ possible; Jjqr by

jpTT O Lord; ?trn^ = ^f TW fthen % of ( to ) me; *fn thou ;
KH

that;

4|44

imperishable

^
Behold,
13

11

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%

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

the Vasus;
STlfcflK the Adityas
ST^g^l' the ( two ) Ashvins ; jj^ the

ST??

*|fa many;

*fSR

behold

^^=1^

^^^1^

marvels

?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,

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

desirest.

give unto

\\

with these

Behold

thee.

sovereign Yoga.
not

sf

to see

divine

indeed

ST^f with

this

f^rf% give

behold

"%

my

( I )

qf uie

y%
;

%tf yoga

even

%
;

of

ST^UJ canst

sovereign.

Sahjaya said

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

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%?J[

were

splendour

3(%3&l of suns,
simultaneously

like

*Tf

^f that

5TW (of) that;

of

?3Tq[

of a thous-

^f^TrlT arisen

may

be

?jff if

vrRf: of a glo-

mahitma.

II

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

of

Pandava

h e Gods, of the Grod

fc

?ffr

in
Then

he,

then;

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,

^HTT^f

said.

II? H

II

he, (saluting);

said

God, the Gods

All grades of beings with distinctive

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

in *

With mouths, eyes, arms, breasts, multitudinous,

see Thee everywhere, unbounded Form.

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

a mass of splendour everywhere,

fire,

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;

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.

II

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

fcafa?

<rtfrR

ii

ii

Nor source, nor midst, nor end infinite force,

Unnumbered arms, the sun and moon Thine eyes
;

see

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

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

=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
:

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)

*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

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

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

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

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

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

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

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

irSTRTft

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

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

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:

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.

Sahjaya said

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

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

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

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.

In power boundless, measureless in strength,

Thou holdest all: then Thou Thyself art

All.

(40)

215

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,

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-^

unknowing;

216

rffiftraw}
Jf jesting,

At

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

%\

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

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

worship as

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,

My

heart

Show me,
Mercy,

(I)

am

^f

is

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

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,

Lord,

thousand-armed, of forms innumerate.

crowned

rff?t

mace-bearing

discus, in hand, whose,

to ^ee

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,

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

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

**

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

^^

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.

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

Vedas, nor by

be seen

thou hast seen

as

austerities,

Me

by the

nor by alms, nor by offerings

(53)
?f

not

8?%

V|: by the

Vedas

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

But by devotion to Me alone I may thus be perand known and seen in essence, and en

ceived, Arjuna,

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

(54)

HH

doeth actions for Me, whose supreme good

devotee, freed from attachment, without

of any being, he cometh unto

Me,

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

all.

me; 1& even;

of lyings, in welfare

rock-

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?

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

%n>^r-

imrnanifested,

nnmauifested

f|

by the embodied

ff=rf*T:

reached.

is

verily who, renouncing all actions in Me and

on Me, worship meditating on Me, with whole-

Those
intent

hearted yoga,
?j

who

(6)
indeed

ifarf^T

having renounced
another (object)
without
(by)
fia6

q*H&

T:

meditating

These

existence,

of

intent

JT?T?t5

^ even

actions

Zfrfffffi

on

me

^frTT by yoga

qfa

in

SR^T
jj\

me

'

gnTrSHT worship.

speedily

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

>

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

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)

^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

^ 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:

beareth no

ill-will

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.

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

me

my

'

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

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

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)

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

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

ship

Hnf^prr-'

(as) the
if

>

Thus

faith-endowed;

Supreme

of (to)

me

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

THIRTEENTH DISCOURSE.

\\

Arjuna said
Matter and
the Field,
these

Wisdom and

fain

would

matter

and the Knovver of

Spirit, also the Field

that which ought to be

learn,

<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

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

the

field

~^\r[

knows

of the field

fm

235

tff

Understand

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

^*

*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

and;

ffsfqifr^cr-

great elements

^afrff the Unmanifested

ff|ft(rft the senses

(5)

^e

ten

= ffjfapJtPl. ^ff^Cf:

one

indivi-

4f^ii:
;

H and

q^f
;

even

five

^f

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

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

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

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

the concerning

of

rTTg^TRnf

of the

3$ which

know-

knowledge

^TJJ;
;

^r?T then

otherwise.

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

^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

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

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!

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

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,

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

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

%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

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[

^^

t:

Others

also,

from others,

others;

ignorant of

this, having heard of it

and these also cross beyond
what they had heard.
( 25 )

worship

death, adhering to

STO

IRH

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,

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

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.

^%

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^

of

*Tnr*

in one, seated;

ferf

several, existence;

discerns

q and;

f^ftrirc

beings,

^M^V^N

the spreading

SfST then.

Being beginningless and without qualities, the imperishable supreme SELF, though seated in the body,

Kaunteya, worketh not nor

f rom

**Hrfi^nt
butelesne8s
^JIT^T the supreme
;

perishable

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,

Bharata.

(33)

qm
whole;

as

ofpsF

JT^rrarqnr

world;

f*T

illuminates
this; ift:

wner; HOT so: ^rg

the

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

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

Having taken refuge

assimilated to
in

My own

nil

( i

) will declare

3rtH*I best;

f ?f: Ueuce

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

not

5^yf?f suffer

of
;

nature;

'illHtil:

sUTiUZirf are

^f and.

taken refuge in;

born

come;
;

JJr?^

250

My womb
the

germ

is

the great

ETERNAL

cometh the

thence

in that

birth of

all

place

Bharata.
PT

my

the

in this; *T*f

of all

womb

;ftfa :

germ

beings,

H^srgj the great Brahman ;

?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,

generating father.

(4)

TOWlS = srcfe 5nfr ( in ) all.

teva; ijfo: forms; ^4nf H e horn
.

fTgl

Brahman

J^jfrfr:

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

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;

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

bindeth the dweller

in the

body by the attachment

action.

to

=
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;

born

indeed;

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

=^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

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

STHCrT

and

q* even

W.

mobility; ?ftrr also.

?[af:

N^nf

cT^T

When

inertia

31?:

10)

3jf*nj?l

vrei% becomes

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,

indeed.

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

^
;

rejoicer of the

Harmony

verily prevaileth

when

13

SPTR:

r?HI^T in (

born

ftf^j

the
( in

Kurus.

II

If

and

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

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

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.

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\

to dissolution in Mobility, he

Having gone

among

is

born,

and

1*

II

also greed

heedlessness and delusion are of Inertia,

and also unwisdom.

17

2 56

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;

^ 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,

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

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

^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

q[^q

hates; ^STfrnf% ( when ) gone forth

returned SRmr% desires.

and

Pdndava
not

not
(

II

He
qualities

apart,

who, seated as a neutral,

;

who

"

saying:

q: who
q$% move ; JRT

away

*t

not

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

the

abandoner
;

n honour, and, in

g?q: equal

ieud, and, of the

(of)

^: he

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.

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

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

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

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.

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:

the roots;

JlgUcHrfi

men,

in

ramified

the bond, whose, they;

action,

fTTf%

of

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

^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:

<T* foot ( stepping-plaee )

should be sought

qfFPj

return; spf: again;

original

going

5^ Man

jj<rtl (
;

which

to

?fi^

JfH?n issued

in

that;
)

go

flj that

even;

whence

not

sf

zjrf:

T3n gone;

and;

^pg

J?fl%: forth-

$wt(i ancient.

II

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

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

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,

When

$[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

the eye

^T|j:

the* organ

this

^Efl^^r^ from retreat.

objects of the senses.

aft^r

which

in the ear, the eye, the touch, the taste

and

smell,

f^:

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

He

266

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

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:

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?

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

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

Me memory
which

is

seated

the hearts of

in

and wisdom and

known

to be

in

II

II

all,

their absence.

all

Vedas am

the

and from

And
I

that

and

indeed the Veda-knower and the author of the Vedanta.

(15
of

seated

all

JTrf

absence

maker

*T

and
<r*T

%^f?Tfl

evgrl

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

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

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

who:

|:

17

Wf*: nnother;

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

11

2 7o

He who

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;

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

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

Octf truth

Sirf?T:

compassion ; ^JjT
ness ;
n?t mildness
fickleness.

peace

acr^rvr:

Sft^pr

among beings
&' modesty

absence of anger
absence of guile

)
;

BTqfr^e^ uncovetona-y^iq^ absence of

II

Vigour,

forgiveness, fortitude,

envy and pride

the*e

divine properties,

purity,

who

his

ere.

II

absence of

born with the

is

Bharata.

%^:
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

%5ftn

to

div'ne

Bharata.

Hypocrisy, arrogance and conceit, wrath and also

harshness and unwisdom, are his who is born,
Pfcrtha,

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

and;

^flM

Partha

TTU

to ) demoniacal.

n
ation, the

deemed

bondage.

to be

11

for liber-

Grieve not, thou art

273

born with divine properties,

%$
f^hn*

for bondage; 4||g{)

do not ;

3j^". grieve

born

Panclava.

g^g[ endowment;

divine;

?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,

Partha, the

(6)

two:

5fT% in world

is

demoniacal.
jJT

at

described

Jfj

Pandava.

ii

Twofold

">

liberation;

thought;

(to) divine

sun*

ti

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.

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

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,

II

275

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

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.

have
I

am

aqrcfr this
;

this

the Lord,

happy

powerful,

shall elay

slain

am

the enjoyer,

am

shall

perfect,

ror *>y

^ and

enemy, and others also

me

9T^r^

?rr slain
others

^Tf:

enemy

arf^ also

f RS%

fj^;: rulei

14

( I )

enjoyer

277

f^g: perfect ytf

,-

^^

s f,

rong

happy.

"

am

like

is

wealthy, well-born

unto

me

will rejoice.
3TT3i:

"

wealthy

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

3TPT3FTfI^ well-born

sacrifice; ^re?rrrJr

thus

what other

will sacrifice,

Thus deluded by unwisdom,

%PT: other; srf^f

fTH

like;

by

q?ir

give;

*ffft^

deluded.

q^fit

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^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,

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

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

$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^<{

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

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;

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

or; ^T:

arrfr

indeed;

Rajah

3*353 having
3T[?^HT: endow^jr
;

vvhat; ^?jj
?TH:

Tamah.

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

5lRTr

from own nature,

283

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^^

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

TmJI. of

?ll!% worship

inrr: people.

man's faith shows what

$*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

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:

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:

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,

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,

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,

by the

in the rule (of the

f 33%

is offered

287

be

ought to

offered

having fixed

The

q^ even
*: that ;

ffrf thus

hypocrisy, for the sake

that

f5Sl%

is

55T sacrifice

offered
;

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:

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}

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

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

^fr

by hypocrisy

^ and

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

SAT "

"

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

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

mighty -armed, to know severally the

essense of renunciation, O Hrishikesha, and of relinI

desire,

quishment,

SmWTO

Keshinis;hCdana.
renunciation

( 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

^ 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,

respect of

J*joj

abandonment

abandonment

?srriT:

threefold

tiger of

men, has been explained as threefold.

fasrei conclusion

ff

hear
;

^rf^TpT

indeed

^nraftffcP

% my

is

rfSf

there

?nJr

of

tiger

men

declared.

cfc5[

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

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

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

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

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;

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

action

done

?M^

laiasic

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

3if wliich

Arjuna

fruit

^f

5f|f?^gf: sattvic;

299

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.

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:

he

cZJ|ift

abandouer

^r^ thus

II

Good,

called.

evil

and mixed

threefold

action hereafter for the non- relinquisher

II

the fruit of

is
;

but there

is

300

none

3TRr
threefold
ners

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

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

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

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 )

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

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

^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

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

qi| which
in one

indeed

SRT^ in action

fj^^f

Sfrfi

<TPT5T

An
ous of
that

tamasic

action which

from

by desirer
;

done

fjfj

by

of

attachment,

from

^T f5rr?l 31 ?T% not,

^TTlf|;

action

which

But that action that

is

ism, whose,

indeed

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

<????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:

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

Dhananjaya.

reason;

50^: from

*&l hear

Hf
(

division; >|%:

of

according to

sff'esRR'l

firmness;

q'
1

qualities

being declared

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,

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 ;
;

^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,

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

is

pleasure,

and,

w that

P4rtha

<n$

Arjuna

fruit,

firmness

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,

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

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

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

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

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.

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:

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

^:

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;
;

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.

:

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.

?rfq'JT 5gf%

TTT

How
Me

only succinctly,

f%|% perfection
rlZTf

so

3Trffrr%

summary ;
wisdom

of

II

he who hath attained perfection

the ETERNAL.that highest state of

from

^
;

2jf

JTTff:

obtains

even
or

his

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

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^^

^5

54

5f

not

among beings

obtains

arr^HT

* highest.

By
what

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

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

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

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

in

not

5f

thinkest
:

^^[

pr^r

nature

( 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.

** n

n
all

beings,

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

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,

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^

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

speak for thy

SnHJSFSR = *(%**(: 3J?IH^ than

thou

benefit.

word

^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

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

) 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

*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

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

He who

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 ^

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.

will

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

3Tfrei

of

Vasudeva

nji?R: of the great-souled

74

qr^TO

of

*faf? dialogue

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

again

5f

327

Remembering, remembering,
lous form of Hari, great

is

my

also that

wonder,

most marvelKing.

that

and

re-

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.

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

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

Thus in

thejgtorious

Upani shuts of the

BUAAVAD-GiTA,

the

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,

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

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

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.

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

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.

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.

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.

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.

17

xvii. 11.

ii

x. 19.

ix. 58.

iv. 4.

14
ii.

24

xv. 14,

22

".

vi.

40

14.

iii.

24

v.

vii.

viii.

13.

25

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

66

ji.

v 12

30.

ii

iii.

16

xiii.

ii.

ix.

xviii. 60.

17.

24

vii.

viii.

18.20. 21

13

vii. 13. 24.

ix.

xii. I. 3. 5.

5.

xiii.

xi.

19

viii.

xviii. 20.

25. 28

ii.

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.

ii.

i'

66.

25

7. 19.

iii.

v.21

ix.

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.

xiii.

xvi.

18

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.

v.

15

xiv.

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

xiii.

iv.

xviii.

26.
33.

xv. 8. 17

xvi. 14.

24.

viii.
ii.

x.

24.

iv.

11

42~*i.

iv.

12. 53.

vii. 18.

vi.

xi-

16

xii.

iii.

42

ix.

41

ii-

42

13. 20.

7.

xiv. 23.

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

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.

vi. 1

70.

lu. 18. 21
vi.

12

v 2

xii.

71

xvii.

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.

37

iii.

16.

xii

29

5. 27. 28.

20. 21. 23. 26

x.

38

13

iv.

23

19. 21.

xiii.

5.

*iv.

19.

29 40. 41.

xviii.

xviii. 63. 68. 75.

xi. 1

xv. 20

ix. 1

xyiii. 53.

26. 34.

xiii. 1. 2.

iii.

21

xvi. 4. 18.

26. 33. 34.

xiii. 1. 2. 3. 6. 18.

50.

ii.

xyiii. 64.

vi. 26. 33. 34.

16

vii.

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

i*.

iii.

26
35

54

x.
v.

vii. 1.

xiii. 12. 16. 17.

iv. 33. 34. 38.

42

x. 4. 38.

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

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.

18

vii.

xiv.

xviii. 18. 19. 20. 21. 42.

50. 63.

iii-

x.

xviii. 18. 55.

xvi. 24

xviii. 10.

17

xvi. 8. 9.

27

xi. 25.

13

25

15. 16. 32.

iv

ix.

v.

xv. 12

30. 36
i.

viii.

42

5.

_i. 38

xii. 9.

ii.

r_ii. 23

xv. 14.

20

vi. 18.

!%TT

340

iv. 9.

vii.

x. 7

55.

xviii.

- x.

11

19

x.

30

iv. 9

xviii. 4. 12. 18. 29. 36.

53

xvi. 1

21.22.

xvii. 7. 20.

25

xiv. 14

v 3

57

xiii. 6.

13

xi. 7.

xiv.

16

15

xvii. 9.

xiii.

22. 32

xviii. 11.

59

14

vii.

x.

viii. 2. 4.

xv. 14.

]3. 22. 30.

ii.

32

vi 22. 23.

viii.

_j v<

52

xviii. 3. 5. 43.

xiv. 5. 11

ii.

xvi.

14.

56

13. 18.

ii.

10.J3. 15. 16. 17

23

48.

xi

5.

27

24. 25.

ii.

xvii. 2. 7. 17.

28

viii.

8. 9.

xiv. 24. 25.

21

xvi.

xiv.

xviii. 32.

xvii. 1
xii.

17

xiii.

ix.

xiv. 5. 7.

xvi. 3. 5. 6

13

vi.

40

iii.

29

iv.

xii.

17

20

xvii. 2.

xviii. 14.

xiv.

22

xvi. 19

xviii. 10.

_i. 40

ii.

". 71

xiii.

40

30

_iv. 14.
v.

xiv. 27

xviii. 31. 32. 34.

xviii. 53.

xviii. 13. 15.

v. 4. 1 2.

xviii.

6.

vii.

23

ix.

26

xiv. 16

xvii. 12.

12.

xvi. 12.

6.

xiv.

9.

10

iv.

ix.

vii.

18

and derivatives

19.

x. 39.

xviii. 30.

3.

vii.

ix.

10.

vi.

45.

47. 49 51.
21. 25

iv. 7.

21

iv.

"i.

ii.

ii.

7.

30

ii.

xiv. 4

39. 41. 44. 49. 50. 51. 52. 53. 65.

34i

66.

iii.

8. 26. 40. 42. 43.

1.

iv.

17.

8.

19

21.22. 25. 43 vii. 4. 10 x. 4. 8. 9. 10

xv. 20
5.
xviii. 17. 29. 30. 32. 51. .57.

v.
xii.

11
8

vi.
xiii.

xviii. 42.

24.

iv.

xvii. 14.
vi. 14.

15

Hi.

1.3.

27

24

x.

23

xvii.

viii.

12

v.

6 10. 19

xi. 15.

37

vi.

38

xiii. 12.

vii.

30

xviii. 50.

72

ii.

v.

24. 31. 32

iv.

17.

v.

24. 25. 26.

16.

24

27

vi.

xiv. 26

xviii. 54.

xviii. 53.

v. 21.
ii.

vi.
xiii

ii.

24. 25.

72.

46

viii.

ix.

28.

iv.

ii.

24.

24.

viii.

26

v.

o.

18

22

xii.

ix.

33

ix. 14.

17. 19

xvii.

26. 29
xiii.

10

23
xi.

xviii. 41.

54

xviii.

xvi.i. 55.

54. 68

xiv. 26.

HTfj-ix.3-vii. 21
iv.

37.

ix.

23.31. 33. 34

xii. 1.

20

29

viii.

xiv. 3. 4.

342

_ii. 16

12. 13. 15. 24

vii.

x.5. 17

5.6.20

viii.4.

xviii.

17. 20.
r

29

v.
i'.

35

iv. 6.

vii.

39

xi.

xviii.

xvi.

2.

II. 26

viii.

15. 16.

xiii.

21. 46. 54.

34.

xiii.
T

33

20. 22.

x. 5.

xv. 13. 16

xiv.

14.

iii.

25

is. 5.

30

27.

69

28. 34.

ii.

20. 22

24

ix.

61

x '- 55

xiii.

14

vi.

xii.

xii.

22.

xviii.

57.

20.

34.

15.
ix. 4. 5. 6.
j

vii.

23

ix.

34

iv.

10

x.

jp^

iii.

*T?T

iii.

28

xi.

1. 31.

55

xi.

xii. 14.

18

xiii.

16

xiii.

18

xviii.

65. 68.

xiv. 19.

41.

32

2~xiii. 2

vi.

32.46.47

xvi. 5

vii.

18

viii.

26

xi.

18

xii.

xviii. 6. 9.

xvii. 16.
7
i.

60

30.

ii.

55.67

iii.

12. 14. 24. 25.26. 34. 35

xi.

45

xii. 2.

_i. 44

iii.

23

xv. 9

8
iv.

18

2.

34

ix.

iv.

10
21.
.

3.

xviii.

65.

6. 7. 40.
vii.

xvii.
vii.

42

viii.

11

v.

10

11. 13.
ix.

34

19
x.

xviii. 15. 33. 65.

xviii. 69.

vi.

22

343

xiv. 4.

19

vii.

viii.

15

18

ix.

xi. 12. 20. 37.

50

xviii. 74.

37.

iii.

xiii. 5.

29

v.

xiii.

x. 7

9.

iii.

22.

xvii. 16.

14. 15

vii.

61.

xviii.

xviii. 26.

13. 31.

iii.

28

v.

x.

47

i.

15

xii.

xviii. 40.

71.

5.

viii.

xiv. 15.
iv. 4.

xv. 2.
T

26. 27.

ii.

27

ii.

fr^

7.

iffa

iii

28

^_iv

35

ix.

x.

xiii.

84

xvii.

25.

xiii. 8.

xiv. 20.

25

xviii.

xri.

10

30.

12.
xiv. 13. 17.

xi. 1

22

xvdi.

7.

25. 6U.73.

52.

12

38
iv.

xii.

xvi. 16.

29

ix.

ii

Jihg*f5l4

34

ix. 28.

vii.

16

x.

3 19

ix

16

iv.

12

iii.9. 12.
viii.

xiv. 8

xviii.

19

xvii. 16.

xii.

28

ix.

15.23

13 14. 15
ix.

16.

20

39.

xvi. 15. 17
iv.

x.

xvii. 4. 11. 12

23. 25. 30. 31. 32. 33

25

xi.

43

xvi. 1

xviii.70.
v.

xvii.

29
7.

11.

344

12. 13. 23. 24. 25.

iv.

26

v.

viii. 8.

3.

10

18 23

23

v. 8. 12.

17

xvii.

10. 12. 15. 19.

vi.

48. 50. 53

23

8.

vi.

xviii. 51.

vii.

iv. 1. 2. 3.

28.

34

ix.

38 41. 42

12. L6. 17. 19. 20. 23. 33. 36. 37.

10 12

ix. 5. 22.

7.

18

xii.

1.

6.

v. 1.

44

4 5

vii

11

xiii.

1.

vi.
viii.

24.

xvi

xviii. 33. 75.

25.

vii.
v. 6.
iii.

viii.

iv.

3.

27

25

v.

3?r*T^
24

11.

2S 31. 32. 42. 45. 46. 47

14

xii.

3^

59

15.

19.

27.

14. 23. 25. 27. 28

x.

17.

1. 2.

vi.

viii.

8. 10.

xviii. 75. 78.

X vi.

19. 20.

xiv. 7. 9. 10, 12. 15. 16.

37

iii.

vi. 29.

xv. 11.

xi.

_xiv.

ii.

xii. 2.

iv.

26.

234
1

30

26

iii.

22

vii.

38. 50

xvii.
ii.

vii. 18.

39. 61

14 J8

viii. 11.

47

17.

i4_ii

ii.

xviii. 3. 5.

26.

v.

28
vi.

i.

27

vii. 8.

STTWK

17

xvii.

1.

xv. 13.

iv. 3.
ii.

64

iii.

34

vii.

11

xvii.

xviii. 51. 3rnH5FJxiv. 7.

xviii. 27.
ix. 2.
ix. 2.

vii.

12

xiv.

18

24. 27. 31. 34. 38.

xvii 2.4. 9. 12.18. 21

xviii.

8.

21.

345

17. 25.

viii.

25

3. 9. 20. 21. 22. 24.

iii.

42

25

vii.

30. 32. 43
6

16

viii.

15

xii.

ix.

xiii.

iy.

33

12. 31.

40
16

x. 3. 6.

33

xiv.

14

v.

vi.

41.

xi. 20. 23. 29.

XY. 16. 17.

18

xvi.

xviii. 17. 71.

18

v.

x. 32.

x. 7. 16. 18. 40. 41.

3T%

59. 62. 64

ii.

26

iv.

xr. 2. 9

xviii. 38. 51.

xviii. 35.

21

x.

xi. 24. 30.

viii. 3.

47

i.

35.

vi
iii.

vi.

T
r
T

ii.

x.

49

tfhfTor

ii.

x. 22-xi. 48.

53-xy. 15. 18-xvii. 23.

xviii. 52.

xviii. 42.

18

xviii. 62. 66.

18 22

iii.

v.

23

xi.

13

xviii. 6. 15.

xvi. 23.

14

ii.

ii.

_i. 47
xiii.

xvii. 1.

vi. 7.

41

57
ii.

24

7.

ii.

vi, 11.

28

24

xi.

ix.

29

xv. 20
i.

xiii.

42.

8.
T

ix. 7. 8.
viii.

37.

xi.

_i

v.

46

42. 45.

ii.

xii.

zii

16.

17

xvii.

xvi. 3. 7

ix.

28.
xviii. 27.

xvii.

14

35.

xviii.

42.

xiii. 1.

31

xv.

346

i. 31
20

39

iv.

53

ii.

47

xi. 37.

17

xvii. 2. 3. 13.

vii.

21.

22

ix.

23

xii. 2.

xriii. 71.

25.

xiii.

24. 25.

viii.

89.
ii.

61

vi.

23
3

ix.

20

iii.

vi.

45.

vi.

10

ix.

25

16

ix.

x.

xiii.

15

xviii. 45.

24.

xi. 7.
xviii. 22.

xiv.

19

xi.

10

vi.

10

xvii

9.

37

xiii.

viii.

14

12
ix.

xvii. 23. 26. 27.

14 -xii. 14

xvii.

24

xii. 1.

18.

41

x. 36.

xiii.

26

xiv.

I. 6. 9.

10. 11.

14. 17. 18

xvii.

xviii. 10. 40.

xvi. 2. 7
xiii.

i.

xii. 8.

57.

xviii.

x. 7

11.

19

iii.
.

x.

vi.

12

v.

i.

1. 3.

43

28. 29

iii.

ii.

viii.

11.

viii.

iii.

12.

xvi. 19.

vi.

JTH*

viii.

xviii. 38.

39

vi.

xii.

14

vi.

26

xiii.

40. 42

iv.
;

iii.

30

xii. 4.

xvii 15

xviii. 65.

21.
ii.

24

iv.

31

vii.

10

viii.

20

xi.

18

xv.

7.

347

xv. 15.

30

iii.

13

v,

xii, 6

xviii. 57.

4.

iii.

v. 1. 2.

vi.

ri. 1.

xviii. 12.

j& ix.

xviii. 1. 2. 7. 49.

J8.

xiii. 9.

vi. 29.

is.

v.

15

ii-

vi.

iii.

?Tif

xiv. 24.

9. 19. 26.

25

xvi.

18

xiii. 3. 6.

v.

xir- 24.

44. 53. 54.

vii.

13

xii. 4.

vi.

ii.

xii.

4.

iii.

19

vii.

27

16.
xviii. 50.
x.

32

xiv. 2.

r-ix. 18.
-ii.

39
vii.

iii.

12

v- 4.

xiv. 16

xiii.

xvii-

24

2-

xviii. 13.

4. 11.

17.

20

xviii. 9-

23. 26. 30. 33. 37.

xiv. 2.
vii.
vii.

iv.
ii.

49

30.

30vi.

iii.

ix.

30-

iv. 12.

22

vii.

xii.

10

xiv. 1. xvi.

20

348

ii.

ii.

xviii. 13. 26. 45. 46. 49. 50.

23

3_x%
50

26

v.

xvi. 14.

15

xiv. 16.

vii. 16.
i.

32. 45. 56

xiii.

66

ii.

iv.

xiv. 9. 27

40

xvi.

v.

23

21-vi. 21. 27. 28. 32

xvii.

xviii. 36. 37.

39.
ii.

vi.

xii.

g^f

v. 3. 13.

|f%

32

23

37

ii.

19.

37

xi.

ii.

19.

21

xviii. 17.

f^-ii. 19. 20.

"^ i 35 ix. 10
xiii. 4.

xiii.

20

xiv. 6.

ii.

18

v.

34

xiii.

xvi. 14.

xvi. 14.

20

xviii. 15.

%: xv.

5.

x.

38.

University of California

SOUTHERN REGIONAL LIBRARY

FACILITY
Return this material to the library
from which it was borrowed.

**"

2*

OCT

APR

LD-URL

8 199$

iiUnHiiiii
A 000033618

Univejrs
SoiitJ

Lib: