GItA

BHAGAVAD

THE

SONG

LORDS

THE

ANNIE

new

BESANT

and

Itevlsed

S"itfon

LONDON

THBOSOPHICAL

PUBL
s6

New

York.-

Charing

Theosoph(c4L
6s

Fif'h

SHING

SOCIETV

H. W

Cross

Publishlno
Avenue

Society

Copyright,

1896,

BY

THE

"

"

"

""
"

"

"

"

"
9

r-^

THBOSOPHICAL

PUBLISHING

DEDICATED

TO

ALL

STY

ASPIRANTS

IN

EAST

AND

WEST

./"..
"./;"""""".
"{.""{

'

"

"

PREFACE.

the

Among

of

and

precious
Since

Song."
lips of
and
his

the

strengthened,

how

has

it led

him!

the

aspirant

to

desires
dwells

are

in

calm

and

of

and

quieted

souls

weary

lower

to

are

heights
where

ceaseVe^^

lift'
of

levels

objects

and

tle,
bat-

many-

It is meant

loftier

dead,

field of

how

the

the

divine

the

friend,
it

so

Lord's

emotions

where
to

none

surging

many

from

renunciation

poem

The

the

has

hearts

"

from

on

and

disciple

troubled

this,

as

it fell

stilled

is

there

Krishna

Shrt

Hindu

great

Mahdbhdrata^

the

rare

in the

found

be

may

that

priceless teachings

nounced
re-

where

the

Yog!

e,oTsX.^xci-

PREFACE.

plation,

his

while

in

actively employed
duties
the

spiritual
union

that

of

and

worldly

that

union

BhAGAVAD
a

scripture

with

ing

one

subdual
To

reach

the

th^

all

of

the

m"

the

obstacl
but

us

lesson

g^

so

or

the

which

wards
therefore

and

it^ ifleans

.Law,

that
be

of

or

be

ga

self, join
by

aversion,

opposites"
selves

key-note

enei

affected

forwards.
the

Life, b}

must

the

be

the

'divine

pain, desire

untrained

now

outward-going

not

"pairs

"

Yoga:

and

this, balance

Self, shall

sure

of

of

divine

with

equilibrium,
the

in

central

literally union,

mony

Life

outside

the

rec

GtTA.

It is
is

divine

affairs, that

is

life.
be

not

maintained

lie not

such

"

in

lot

need
the

mine

discharging

his

man

with

achieved

us

fall to

that

and

body

bet

swing
Moderatic

of

the

oi

GtxA

PREFACE.

the

till

man,

This

Self.
set

before

be

attracted

both

the

that

duty

of
the

to

it is his
heart
flame

he

has
As

his

burning

with

though

altar

his

it;

them
to

it

was

Arjuna,

he

no

given
the

his

the

acts,

sacrifices

offered,

once

the

His

Lord

all

further

make

seeks

because

are

and

every

them.

to

in

rest

because

mental,

the

on

bondage.

must

perform

his

for

discharging

upon

and

Lord,

actions, but

to

pelled
re-

see

one

his

he

to

nor

must

the

for

is to

not

lessons

altar, love

an

impressive,
battle.

Peace,

of

physical
offered

be

turmoil

duty

is

but

of

fullest, not

results

the

learn

attractive,

fetters
of

supreme

disciple

must

may

not

Lord

the

the

the

perfect

the

repellent,

they

midst

the

aim

manifestations

as

in

One,

He

by

guidance,
In

the

him.

constituents

vibrate

is the

by

all the

they

with

attunement

so

of

harmonising

of

concern.

lesson
on

more

field

of

"warciox-Y^m^^^

PREFACE.

vindicate

to

was

destroy

it

warrior,
his

nation

and

ter, loved
on

both

duties

and

duty,

and

age

the

was

Justice

way?

be

would

making

physical

si

he

"

whom

to

trample

ti"

on

family

ties

in

cruel

people
where

sin;

heart

his

as

break

leave

more

friends

and

those

To

to

contest

well

as

order

and

slay

kindred?
sin ;

the

anguish,

he

love

deliveran

sides, wringing

flict of

princ

as

restore

comrades

personal

Could

the

to

make

To

peace.

oppres

duty

for

fight

to

was

his

was

titl

brother's

who

usurper

land;

the

his

disregarded

done,
but

1:

the

was

be

must

else
how

without
den
terest

The

sin?

of

the

book

in the

imposed

by

event

the

is

answer

Have
;

no

position

that

Ishvara, at

the

doer, working

in

Lord

once

out

persons
out

carry

the

the

the

life ;
and

re

Lf

mighty

PREFACE.

lution

in bliss

ends

that

and

peace

be

(identified
him

with

then

passion
hatred

or

bonds,

is

Yoga

without

desire,

ger
an-

activity forges

thus

fighting

duty,

as

or

and

devotion,

no

and

accomplished,

the

is free.

soul

is the

Such
sacred

in

see

But

field

the

battlefield

of

the

the

the

and
the

trains

steep

West

come

of

and

thorny
all

these

such

in

and

sons

in its

type

disciple,
of

the

ancient
all
soul

in
that

souls

in

of

and

soul.
field
battle-

later

path

divine

the

the

Logos

an

pass

it meets

the

aspiring

of

the

in

and

of the

this

planes,

becomes

guidance
the

To

peace.

Kurukshetra

soul

teaching

gives

may

of

is the

Krishna

Thus

we

inner

juna

struggling

Shri

acts

enemies

Ar

the

the

Soul,

Dhritarashtra

progress

all

as

to

outer

of

teaching

symbolical,

are

the

from

obvious

book.

Avatara

of

duty

perform

without

by

days,

treading
leads
East

lessons,

to

and

f^o^ l\\a

PREFACE.

lO

is one,

path
and

all souls

they
In

order

but

the

in

retained,

both

esses

in

senses,

by

in

higher

the

Buddhi

it

intuition,
words

ways

in

faculty

above

the

reasoni
the

Reas

Pure

faculty

GItA
value

would-be

in

passages,

understanding,

practical
and

is the

translated

are

different

Bhagavad

by

spiritual discernment;

of

these

pi

emotions,

discriminative

the

exercising

swayed

and

and

mqan

mental

of

the

is

as

processes

ocinating mind,

mind,

is

explained

lower

passions

is

have

readers

which

tecl

Manas

be

the

few

terms

may

in

of

something

original;

non-Theosophical
mind,

unity.

Sanskrit,

and

thoi

goal,

their

familiar

the

nan

many

same

gain

to

fairly

given

the

realise

of

precision
cal

seek

not

may

it has

though

etc.,

loses
as

learner

as

etc.

much

treatise
becon

vari

or

h"

PREFACE.

fused.
in

barbarism.

for

To

terms

the

are

foot-notes, where

of

is

add

to

genius
that

Sanskrit,

Partha,

meaning

the

rhythm

or

of

Names

of

son

the

most
al-

ancestor,

an

the

form

many-

sometimes

of

meaning

the

different

translation.

that

one

they
whereas

so

that

become

from

to

part left

English

in

variety

musical

is

son

the
tha

to

Sanskrit

most

of

derived

in

the

literary charm,

epithets

used

of

being

grotesque

are

the

"

the

of

Kaunteya,

epithets applied

for

as

in

clarify

to

seem

Arjuna

are

"

untranslated,

footed

is

added

characteristic

so

conversation

from

times
some-

student,

careful

they

and

Krishna

which

the

skrit
San-

rajasic

sometimes

The

meaning.

thus

is

use

Thus

aid

further

Shri

from

is

rajasa.

original

the

its

although

nouns,

used

adjectives

forming

"ic"

adjectival ending

The

used

1 1

of

as

Pritha,
Kunti,

other,

cording
ac-

^"^TAfc-^^^.

PREFACE.

12

other

One

trifling if

not

Atma

it aids
the

naeans

is

all, it

it

where

which

trifling matter,
the

small

personal

self, it is printed in ordinary

is

done

play

because
the

on

untrained

an

without

and

reader

to

in

those

to

preserve

especially

in

the

at

follow

before

the

spirit

of

the

the

time

order

that

mistakes,

public,
the

tone,

of
the

this

translation

hands

of

one

gentlemen
nares

"

to

or

"

whom

to

friends
here

In

fect
imper-

my

corrected,

passed

other

strength

due

has

rate
accu-

an

Sanskrit.

be

was

original,

giving

might

knowledge,

ing
mean-

the

of

terseness

for

translation

translation, reflecting the

and

devotional

deeply

same

this

assistance.
this

its

sometimes

adding

the

type

it is difficult

such

already

to

while

word,

some

wish,

My

is

there

of

self

capitals;

the

lower,

when

Self, the

in

the

means

student

One

printed

is yet

of

of

all

through

the

ing
follow-

mine

tender

at
m

PREFACE.

13

acknowledgments:

grateful
mada

Charan

Mittra,

Das

Mittra,
few

of

the

Babus

Ganganath
and

notes

Pra-

Jha,

Upendranath

are

Basu.

also

them.

Annie

Kali

Besant.

due

to

GTtA.

BHAGAVAD

THE

SONG.

LORD'S

THE

DISCOURSE.

FIRST

Aum!

'

said

Dhritarashtra

the

On

holy

together,

gathered
did

what

plain,

and

arrayed

seen

the

PEndavas,

his

Sanjaya,

Raja
teacher,*

said

the

ple
peo-

army

Duryodhana
and

spake

of

the

proached
ap-

these

(2)

Drona,

my

(i)

Sanjaya

words

battle,

for

Pandavas?

the

Having

Kurukshetra,

on

eager

do,

they

the

son

of

Bharadv"ja.

\
\

**

of

Behold

this

Pandu,

of

son

these, mighty

are

Bhfma

and

Arjuna

Yujrudhana,

Virata,

the

:*

car

and

(3)

in

battle
of

Drupada

and

the

Raja

Purujit

and

bulls*

Shaivya,

the

all

Know

of

leaders

Leader

The

of ten

bull,

Arjuna.

army

the

chief

twice-born,
these

name

son

the

as

of

and

of P^ndu.

the

sons

manly strength
epithet of honour.

Krishna's
of

to

of
an

Subhadr^,

the

bowmen.

emblem
used

of

(7)

thousand

is often

vigour,
The

the

of

my

are

the

(6)

cars.

thy information:

for

thee

who

those

best

ours,

great

Utto-

and

Saubhadra

all of

Draupadeyas,*

and

strong,

brave;

the

mauja

(5)

Yudhamanyu

sons

the

by

men;

among

and

valiant;

Khuntibhoja,

and

sons

(4)

the

Kashi,

the

bowmen,

equal

Chekitena

Drishtaketu,
of

of

disciple.

wise

thy

Drupada,

great

host

mighty

teacher, arrayed

Heroes
to

OtxA.

BHAGAVAD

THE

Drupadi

sister, and

by

the

five.

l8

blew

his

lion's

roar.

glorious,

sounding

conch,

high

on

and

conches

and

kettledrums,

and

trumpets

cowhoms,

forth, and

blared

the

bors
ta-

denly
sud-

sound

was

(13)

uproar.

chariot, yoked
*

hava

and

divine

the

blew

their

Hrishikesha,

by

in

and

Vriko-

Dhananjaya.*

terrible

'

Bhishma.

"

Shri

'

Arjuna.

Pinchajanya,

action,

blew

his

(15)

Krishna.

from

by

him

is

is the

^Bhima;

Shri
bones

the

the

Krishna's
of

the

given
"God-g^ven."

is doubtful.

meaning

of

was

^iant Panchajana.
the

title often

the

conch,

title Hrishikesha

Dhananjaya,

senses.'*

wealth,"

conch

"

conch, Paundra;

mighty

conch

Mad-

(14)

by

dara,*the

the

war-

horses,

Pandu

of

son

great

conches,

Devadatta

slain

white

to

Panchajanya

made

their

in

stationed

Then

(12)

Then

an

the

grandsire/

the

Kurus,

gItA.

BHAGAVAD

THE

to

the

is

"

Lord

of

**

of

conqueror

Arjuna,

name

whose

of

his

DISCOURSE.

FIRST

The

Raja,

the

of

son

Yud-

Kunt!,

Nak-

hishthira, [blew] Anantavijaya;

and

ula

Sahadeva,

and

Sughosha

Mani-

pushpaka.'
And

(i6)
chief

Kashya,'

Shikandin

of
and

yumna

the

of

great

Virata

and

and

bowmen,
car,

Drishtad-

Satyaki, the

un-

conquered,

(17)
and

Drupada
Lord

of

conches

blew.

That

tumult

of

the

sides

pierced

re-echoed

from

beholding

missiles

crest

his

up
'

were
**

The

an

about
ape,

for

truly

and

begin,

to

the

of

sons

son

of

the

roar
up-

sky. (19)

and

earth

the

of the

rashtra
Dhrita-

flight

the

whose

he

Pandu,

took

(20)

bow,
conches

;iamed

honey*

is

several

the hearts

standing arrayed,
of

their

(18)

Dhritarashtra,

Then,

the

Saubhadra,

all

on

Draupadeyas,

earth, and

great-armed,

sons

tone"

of the

remaining

three

victory,"

"endless
respectively,
and

brothers

"jewel-blossom.*'

l*he king of K^hi.

th

modern

Benatei^.

And

this

Spake

Lord

OtXA.

BHAGAVAD

THE

20

word

of earth.
said

(Arjuna
**

Hrishikesha,

to

In

chariot

my

between

midst,

the

:)
the

stay,

two

mies,
ar-

Achyuta,*

(21)
I behold

While

battle, with

for
in this

these

here

gathered
desirous

fight,

to

evil-minded

the

pleasing

(22)

those

ready

together,

strive

war,

on

gaze

I must

whom

tremendous

And

standing, longing

son

of

of

Dhrita-

rashtra."

(23)
Sanjaya

Thus

addressed
O

in

by Gudakesha,*

Bharata!

chariots

of

said

the

stayed
midst,

shikesha,
Hri-

that

best

between

the

armies,

two

Over

the

(24)

against Bhishma,

rulers

of

The

changeless,

The

lord

of

world,

the

the

Drona
and

immovable.

sleep. Arjuna.

and

said

all
"

FIRST

DISCOURSE.

behold

Partha,

21

these

Kurus

gathered

together."
Then

Partha

saw

and

uncles
mother's
and

(25)

grandfathers,

brothers,

grandsons,

both

Deeply
in

and

armies;

thus

cousins,

there

teachers,

(their) sons

comrades,

Fathers-in-law
in

standing

also

benefactors
all

seeing

men,
kins-

these

arrayed, Kaunteya,*

standing

moved

(26)

to

pity,

this

uttered

sadness:
Ar

Seeing
Krishna,
My

stands

on

Gandiva
skin

my

kinsmen

eager

to

fight,
and

fail

body

my

arrayed,

my

is

mouth

my

quivers

and

my

hair

(29)

slips from
all

(28)

end,

bums

stand, and

said

these

limbs

parched,

juna

over,

mind

hand,

my
I

am

seems

not

and

my

able

to

whirling,
(30)

'The

son

of

Kunti,

Arjuna.

THE

22

And

adverse

see

hava.

'

from

slaying

do

Nor

kinsmen

kingdom,

nor

kingdom

to
or

Those

and

in

here

riches

as

sons,

mother's

An

do

worlds;

the

how

these

said

to

The

slayer

kill, though

by

of Madhu.

even

of

kingship
for

then
of

sons

earth!

the

(35)

Dhritarashtra,
to

some

thers-i
fa-

brothers-in-

Madhusudana,*

as

(34)

wish

not

of

epithet,

well

brothers,

hairy.
*

life

relatives.

sake

Slaying

they

abandoning

fathers,

[myself] slain,

three

dom,
king-

(33)

other
I

the

joyment,
en-

pleasures,

grandsons,

for

is

what

desire

we

and

battle,

grandfathers,

These

what

"

Teachers,

law, and

Krishna,

(32)

sake

whose

enjoyments
stand

(31)

life?

even

for

Govinda,

us,

in battle.

pleasures;

nor

Kes-

advantage

any

victory,

not

omens,

I foresee

I desire

For

G!ta.

BHAGAVAD

demon.

refer

to

hair
"

DISCOURSE.

FIRST

pleasure

what
dana?*

hold

take

of

should

evils

in the

In

the

of

see

crime

no

(38)

learn

turn

to

sin, O Janardana,

of

destruction
destruction

of

of
'"Destroyer
the conquering

away

seeing

family?

family

dharmas'

dharma,

whole

the

of

family

in

guilt

no

family,

not

we

perishing

overcomes

intelligence

friends,

to

immemorial
in the

be

we

may

with

by greed,

should
such

for

(37)

these,

hostility

from

sons

relatives;

kinsmen,

destruction

Why

but

Madhava?

overpowered

in

will

kill the

not

our

our

Although

the

Janar-

(36)

we

killing

happy,

sin

felons

Dhritarashtra,

how,

as

these

ours,

us.

Therefore
of

be

may

killing

23

family

the

(39)
the

perish;
lawlessness

(40)

the

Shri
people."
warrior
against all

Krishna
forms

of

evil.
'

the
of

Dharma
essential
its

being,

is

wide
of

nature

its

rites, appropriate

duty
to

primarily
thing ; hence,

word,

and

those

it includes
laws.

meaning
the

laws

religious

THE

24

Owing

the

Krishna,
become

family

and

draggeth

of

and

the

family

and

the

eternal

Dharma

family

are

(43)

the

is

everlastingly

we

heard.

kill

to

in

in

hell.

committing

of

abode

Thus

are

great

have

of
to

the

fjrom greed

are

of

the

(45)

Dhritarashtra,
family

sin

endeavouring

kingship.

sons

Belonging

who

we

kindred

our

pleasures
If the

the

Janardana,

is

(44)

engaged,

we

Dharma

family

whose

men

extinguished,

Alas

of

misdeeds

abolished.
Of

(42)

caste-confusing

Dharma

caste

the

fall, deprived

family-slaughterers,

the

hell

to

libations.

these

By

ariseth

there

(41)

ancestors

rice-balls

the
rupted,
cor-

confusion

their

of
women

Varshneya,

family-slaughterers,
for

ness,
lawless-

women

corrupt;

caste-confusion
This

of

predominance

to

gIta.

BHAGAVAD

of Vrishni.

weapon-

26

g!tA.

BHAGAVAD

THE

SECOND

DISCOURSE.

Sanjaya
thus

him

To

smarting

ent,

Madhusiidana

hath

thee

in

these

Lord

said

this

dejection

doth

paltry

to

not

befit

not

words

befallen

strait, ignoble,'
O

Arjuna?

Partha

Shake

off

Svarga-closing," infamous,

Yield

despond

eyes,

perilous

this

overcome,

spake

Blessed

Whence

pity

with

brimming

with

The

said

impotence,
thee.

faint-heartedness

this

Stand

up,

(3)

Parantapa!'
*

it

Literally, un-krysm,

'Literally, non-svargan
on
Kshattriya closed
heaven.

^Conqueror

of

foes.

him

in

cowardice

the

door

of

the

Svarga,

SECOND

DISCOURSE.

said

Arjuna

with

in

arrows

attack
and

Bhishma

battle
of

worthy

Drona,

shall

Madhusiidana,

How,

27

reverence,

slayer

of foes!

(4)

Better

to

beggars*

in

eat

than

crust

high-minded.

better, that
conquer

slain

we

these

of

taste

blood

(5)

I which

know

they

Gurus,

feasts.

besprinkled

the

Gurus,

these

should

the

even

these

slay

to

Slaying

well-wishers,* I
Nor

this world

for

we

us

should

conquer

these,

"

us

not

be

them

or

whom

having
live, even

to

care

arrayed against

would

the

us,

of

sons

Dhritarashtra.

of

faintness

'More
but

the

often

word

is used

the

term

tone

of

Arjuna

Dharma

thee

which

is

elsewhere

more

in

for

may

of wealth,"

translated, "greedy

and

'

I ask

the

is confused

mind

; my

with

down

weighed

Dharma."

to

as

is

heart

My
vice

(6)

well-wisher,

accordance

with

the

's remarks.

is the

inner

nature

of

thing,

that

28

THE

be
I

better

the

teach

that

"

tell

decisively.

me

disciple, suppliant

thy

am

g!ta.

BHAGAVAD

thee;

to

(7)

me.

For

this

away

if I should

senses,

without

earth

of

attain

foe,

or

drive

withers

that

anguish

would

it

that

not

see

up

my

monarchy
the

even

on

eignty
sover-

Gods.

the

San

(8)
said

jay a

his

Gudakesha,

conqueror

of

thus

addressed

Hrishlkesha,

having
said

and
became

I will

fight!"

not

(6)

Hrishlkesha,

Bharata,

armies,

in

midst

the

smiling,

of

the

despondent,

him,

to

tenderly

two

spake

words:

these

The

which

makes

is often

(10)
Blessed

grievest

Thou

it to be

translated

essential
other

"

Govinda,

silent.

Then
O

to

foes,

idea

meaning

for

those

of

said

that

should

externally.
duty, religion, but

what

law,

is that

Lord

an

it is

inner

being subsidiary.

life

or

law,

It
the
the

SECOND

be

not

for

29

grieved for, yet speakest

wisdom.'

of

DISCOURSE.

the

wise

The

living

Nor

at

thou,

nor

verily

shall

for

nor

time

any

grieve

was

of

princes
ever

we

neither

dead.

the

verily

these

words

I not,

nor

men,

nor

after.
be, here-

to

cease

(ii)

(12)
As

dweller

the

body

the

childhood,

passeth

so

steadfast
The

he

to

on

of

pain, they
endure

not

age,

body;

the

thereat,
O

in

(13)
of

son

heat, pleasure

and

come

old

senses,

and

them

and

another

the

cold

giving

findeth

body

youth

grieveth

one

contacts

Kuntt,
and

in the

nent;
imperma-

go,

bravely,

Bharata.

(14)
The
chief

of

these

whom

man

torment

in

balanced

men,

pleasure, steadfast,

he

not,

pain

is fitted

for

and
mortality.
im-

(15)
unreal

The

sense

Words

that

hath

sound

no

wise

being;
but

miss

the

the

real

deeper

of wisdom.

THE

30

ceaseth

never

Know

of

THAT

work

seers

things.'

(i6)

indestructible

be

is

pervaded.

destruction

the

about

the

by

to

this

all

whom
any

perceived

Essence

the

of

truth

the

be;

to

been

hath

both

OtXA.

BHAGAVAD

of

by

Nor

can

that

perishab
im-

One.
These
who

bodies
is

of

having
be;

this

as

is

he

He

ignorant.

slayer,

slain, both
slayeth not,

slain.

is not

He

fore
There-

(18)

thinketh

are

is he

nor

finite.

as

doth

nor

he

ceaseth

perpetual,

unborn,

is not

he

(19)

bom,

been,

slain

he
any

die

eternal

the

when

'

Tattva.

to

and

cient,
an-

body

is

(20)
him

knoweth

perpetual,

nor

more

slaughtered.
Who

and

Bharata.

who

them

One,

indestructible,

regardeth

who
he

embodied

the

known

are

fight, O
He

of

eternal,

boundless,

and

(17)

unborn,
"

The

indestructible,

undiminishing,
dweller

in the

how

body.

SECOND

that

"can

As

Partha,

new

cause

or

worn-out

off

casting
into

entereth

ments,
gar-

dweller

the

so

ones,

body,

bodies,

off

casting

man,

the

(21)

taketh
in

slay,

man

slain?

be

to

DISCOURSE.

worn-out

that

others

are

(22)

new.

bumeth
wind

him,
drieth

him

dried

him

if

thou

being
even

shouldst
For

all-pervasive,

not

certain

(24)
able,
immut-

unthinkable,
therefore
shouldst

thou

thinkest

knowing
not

of

and

bom

then,

nor

ancient,

called;

such,

as

Or

is

him

grieve.

as

constantly

mighty-armed,

stantly
con-

ing,
dythou

(26)

grieve.
is death

nor

he,

wetted

be

perpetual,

Unmanifest,

fire

(23)

to

stable, immovable,

he

him,

wet

incombustible

neither

away;

nor

away.

he,

indeed

not,

waters

nor

Uncleavable
and

him

cleave

Weapons

for

the

bom,

and

birth

certain

for

dead;

the

inevitable

the

over

g!tA.

BHAGAVAD

THE

32

therefore

shouldst

thou

not

(27)

grieve.
Beings

in

manifest

What

gin,
ori-

they

are

then

room

for

lamentation?
As

(28)

marvellous

yet

speaketh

thereof;

heareth

thereof;

another

marvellous

as

heard,

having

him;

regardeth

one

another

marvellous

as

indeed

none

under-

standeth.

(29)
in

This

dweller

ever

invulnerable,

is

shouldst

thou

of everyone

body

the
O

fore
there-

Bharata;
grieve

not

for

looking

Further,

is

nothing
than

Kshattriya
Happy
who

the

obtain

thine

to

shouldst

thou

there

any

(30)

creature.

ma,

state,

likewise

dissolution.

in

midmost

their

unmanifest

Bharata,

their

in

unmanifest

are

tremble;

not

welcome

more

righteous
Kshattriyas,
such

Dhar-

own

for
to

(31)

war.

fight,

Pirtha,
sponta-

:gain and
thee

battle

the

shalt

set

forth

the

Sankhya;

teaching
with

according

now

which

not

the

of

is

loss

no

frees

Dharma

of

it

with
shalt

action.

(39)

effort, nor

is

little

from

one

hear

thou

Even

transgression.

there

is in

imbued

Partha,

bonds

this there

thee

to

Yoga,

to

teaching,
away

this

thou

(^8)

accordance

In

thus

defeat, gird

sin.

This

cast

and

loss, victory

for

incur

g!ta.

BHAGAVAD

THE

34

of

fear.

great

(40)
determinate

The

this

life, O

mortal

of

the

foolish, rejoicing
Vedas,

naught

but

With
^

and

Those

Svarga.

Kunis;
the

are

in

(41)

uttered

the

by

letter

of

for

very
therefore
also

the
the

"There

saying:

is

this."

whose

and

is

Partha,

Kama

who

the

endless

in

one

irresolute.

speech

Flowery

of

joy

and

many-branched
.thoughts

is but

reason

(42)
^

self, with
self is K^ma,
act

rebirth

with
to

wealth

Svarga
i.e.,

view

and

for

desire,
to

rank.

win

SECOND

and

prescribe

ceremonies

for

and
For

them

various
of

ure
pleas-

(43)

who

cling

(speech),

Vedas
'

be

thou

of

(44)
with

above

Arjuna;

careless

tion
contempla-

bent.
deal

opposites,

this

designed
on

reason,

steadily

captivated

are

is not

and

pleasure

to

minds

(determinate)

The

and

many

the
these

beyond

possessions,

three

butes
attri-

three

butes,
attri-

the

full

of

pairs

in

steadfast

ever

of

fruit

the

as

attainment

the

whose

such

35

lordship.

lordship,
by

birth

offer

goal, they
action,

DISCOURSE.

Sattva,

of

the

self.

(45)
the

All

Vedas

enlightened

all

business

Samadhi.

'

Gunas=attributes,
are

Sattva,

Tama,

as

useful

is

with

over

is with

They

as

Brahman,

place covered
Thy

are

or

the

forms

to

inertness

or

(46)

water.

action

only,

energy.

purity, Rajas, activity

darkness.

in

tank

of

an

or

sion,
pas-

36

with

never

fruit

of

thou

its

be

action

Perform

with

ing attachments,
in

and

success

called

thy motive,

nor

(^
dwe

Dhananjaya,

the

divine,*

and

balanced

failure:

renoui
ever

equilibrium

(^
than

lower

tion, O

Take

pitiable

'

Buddhi-Yoga

Dhananjaya.

Buddhi

for

not

Yoga.

Far

in

let

so

attached.

action,

in union

ing

fruits;

inaction

to

gIta.

BHAGAVAD

THE

thou

they

are

is
refu

who

wc

fruit.

(^

United

Buddhi,

to

here

both

fore

cleave

and

good
thou

to

abandone

one

evil

deeds,

Yoga

the:
is si

Yoga

in action.
The

and

("
united

sages,

fruit

the

nounce

liberated

they

go

'

Dwelling

Union

in

with

which

from

the

to

to

action
bonds

the

blissful

Buddhi,

seat.

yieldei
of

bin

(t

Yoga.
Buddhi

(or vehicle) of Atm".

the

innermost

she,

SECOND

When

Buddhi

thy

this

tangle

rise

to

heard

DISCOURSE.

of

shall

When

shall

be

in

contemplation

to

Yoga.*

by the
fixed

then

shalt

thou

attain

(53)

is

What
of

said

mark

the

minded

talk,

him

of

in

steadfast

mind,

Keshava?

(52)

immovable,

Arjuna

stable

been

has

bewildered

stand

shall

shalt

heard.

thy Buddhi,

Shruti,*

thou

what

to

as

beyond

pass

then

delusion,

indiflference
and

37

how
how

tion,
contempla-

doth

doth

is

who

stable-

the

sit, how

he

walk?

(54)
The

When

in the

'

Revealed

"To

union,
The

union
means

word
SamMhi.

of the

Self

stable

said

Lord

abandoneth,

man

desires

all the

called

Blessed

the

by

and

heart,

Self,

Partha!
fied
is satis-

then

is he

in mind.

(55)

Scriptures.
with

Atm^.

harmony
translated

the
with

self;

the

contemplation

Yoga,
divine

is,

or

will.
as

fore.
be-

38
He

Manas

whose

amid

GtlA.

BHAGAVAD

THE

is free

pains,

indifferent

from

passion,

loosed
is called

who

He

Muni

on

of

amid

such

side

likes

the

one

he

anger,

(56)

is without
of

hap

neither

pleasures,

mind.

stable

every

anxiety

and

fear

whatever

foul, who

from

tachment
at-

fair

and

dislikes,

nor

is well-

understanding

poised.

(57)
again,

When,

all sides

on

its

from

senses

is his
The

Supreme

of

son

observed
'^The
still
lost

the

vow

objects

desire
when

for

the

then

in

the

(58)

not

the

from

an

body;

from

him

and

after

(59)

seen.

Kunti,
in

away

away

is

saint

turn

tumeth

the

sense,

but

sense,

dweller

taste

of

his

well-poised.

(for them),*

even

in

withdraws

he

objects,

of

objects

draws

tortoise

limbs,

the

abstemious

as

understanding

taste

of

its

the

excited

senses

original meaning

one

of

who

of silence.turn

them

Supreme

away

when

remains;
is

seen.

rejected,
even

desire

but
is

SECOND

(even)

DISCOURSE.

wise

harmonized,

for

whose

the

understanding
musing

from

the

ariseth
cometh

delusion

confused
'

Buddhi

of

hinp

{6iy
sense,,

these,,

to

desire;

from

forth;

(62)
delusion;

proceedeth

anger

me;,

of

objects

attachment

anger*

to

well-poised.

attachment

From

he

wh"Dlly

an

desire

from

is
on

should,

mastered,

are

confused

; from*

memory

destruction

memory

the

from

destruction

of

of

Buddhi,

perishes.
But

the

disciplined

the
In

pains

Self,
that

goeth

Peace

ariseth

"Krodha.
*

and

attraction

from

by

(63)

Discrimination.

for

self,

with

sense-objects

among

petuously
im-

(60)'

he
all,,

them

senses

conceiveth

Manas.

devoted

sit

Man,

his

away

restrained

Having

careful,

though

man,

carry

39.

the

him,

free

senses

repulsion,
to

moving

mastered

Peace.

(64)

extinction
for

of

him

of
whose

all

is

heart

gItA.

BHAGAVAD

THE

40

There

is

(65)

Buddhi

no

'

concentration
the

for

monized,
non-har-

non-harmonized

concentration

is there

the

for

the

for

nor

be

at-

soon

equilibrium.

taineth

and

Buddhi

the

peaceful

for

there

is

him
no

how

unpeaceful

out
withpeace,

there

can

happiness?
of

Such

(66)

the

that

yieldeth to,

Manas

understanding,

just

ships

upon

Therefore,

away)

from

understanding
which

That

of

then

is

(67)
whose

restrained
of

sense,

him

other

night

of

night
man

(68)
all

is the

beings
for

beings,

the

time

The

of

are

ing,
wak-

Muni

who

(69)

seeth.*

the

well-poised.

is the

when

waking;

gale (hurries

completely

is

the

away

waters.

disciplined

the

the

the

as

mighty-armed,

objects

the

senses

hurries

as

the

all

are

senses

for

roving

sage

is awake

to

things

over

which

the

g!ta.

BHAGAVAD

THE

42

DISCOURSE.

THIRD

said

Arjuna
it be

If

is

superior
thou,

dost

why

this

me

thought

terrible

The

this

Keshava!

that

Buddhi.

Janardana,
enjoin

words

thou

understanding;*

there
O

reach

Lord

said

is

twofold

of

by

one

bliss?

sinless
"

the

certainty

I may

Yoga

on

(i)

with

said,

of

edge
knowl-

action?

by knowledge

Yogis.
"

Blessed

world

before

Yoga
and

me

by which

(way)

as

action, O

my

tell

therefore

In

to

confusest

only

that

thee

by

perplexing

these

With

action

path,
that

one,

the

(2)

of

Sankhyas,
"

of

the

(3)

DISCOURSE.

THIRD

Man

winneth

action

he

rise

can

remain

driven
bom

the

by

gies
ener-

'

(5)

who,
O

Manas,
action

the

Perform

superior
'

Gnna.

"

Prakriti.

Karmaon

organs

obedience

to

to

is

the

Divine
of
Law

dered
bewil-

(6)
by

senses

the

on

organs

of

performeth

worthy.

(7)
for

action

inaction, and, inactive,.

Altar

action
and

of

consecration

is the

Yoga
the

that

right action,

thou

mind

his

attachment,
he

organs

hypocrite.

with

Arjuna,

by action,*

Yoga

controlling

without

in

senses,

is called

man

But

dwelling

of

is

helplessly

action

to

instant,

an

sitteth, controlling the

objects

energy
one's

for

for

of nature.

action, but

is

(4)

even

anyone,

everyone

Who

activity, nor"

(of activity) doth

actionless;

'

from

perfection.

to

Nor

the

from

renunciation

mere

of

freedom

not

by abstaining

by

43

; /. e.

simply
Duty.

the
,

in

physical
using of

service,

in

even

the

would

not

of

maintenance

performed

for

with

object,

body
(8)

is bound

such

thy

possible.

be

world

The

gItA.

BHAGAVAD

THE

44

of

sacrifice;

from

ment,
attach-

sake

the

of

son

unless

by action,

free

thou

perform

Kunti,

(9)

action.
in

Having
mankind

shall

propagate

ye

this

this

By

to

nourish

the

you

another,

you
ye

thus

shall

reap

bestow

desire."

you

the

(11)

nourished

shall

and

ishing
nour-

good.

supremest

"For,

Gods,

the

ye

nourish

Gods
one

the

(10)

this

the

Gods

be

**

With

may

said

Kamadhuk
"

emanation

of

sacrifice,

with

together

Lord

emanated

times

ancient

by
on

sacrifice,
you

the

thief

the

ments
enjoy-

verily

is

'Praj^pati.
'

The

milk
desired

of

cow

what

he

Indra,
wished

objects.

from

which

for, hence

each
the

could

giver

of

THIRD

who

he

the

who

their

impious,

remains

from

all sins ;

dress

who

by

gift. (12)

the

eat

sakes, they verily

own

given

the

freed

sacrifice,are

the

but

is

returning

righteous,

The

45

what

enjoyeth
without

Them

of

DISCOURSE.

food
eat

for

sin.

(13)
food

From

is

rain

the

from

of

out

Know

thou

groweth,

and

from
rain

food;

sacrifice;

sacrifice

action;

(14)

from

Brahma*

Brahma

Cometh.

action

from

the

Therefore
is

all-permeating,

the

of*

production

proceedeth
ariseth

become;

creatures

ishable
imper-

Brahman,

(15)

sacrifice.
He
wheel

who

on

in

the

"An
Brahma

the

here

sinful

of
"

as

of

he, O

senses,

much
the

the

life and
of

son

(16)

verily

man

Indian

follow

not

in vain.

Pritha, liveth
But

doth

earth

rewoling,

thus

rejoicing

in

present

ever

who

rejoiceth

knowledge

Vedas.

in

translates

**

46

the

Self, with

the

in the

is content

nothing

done,

not

depend

him

for

Self,

sfied,and
there

is

nor

doth

in

any

things
of

object

any

his

(18)
attachment,

without

perform

action

which

for, performing

action

without

verily reacheth

man

things

being.

any

Therefore,

in

interest

no

world,

nor

on

is

(17)

there
this

in

done

is sati

Self

do ;

to

him

For

gItA,

BHAGAVAD

THE

is

the

stantly
con-

duty,

ment,
attach-

Supreme.

(19)
and

Janaka

action;

perfection by

thou

protection

the

to

eye

shouldst

There

O
nor

also

men

setteth

up,
is

anything

the

to
an

also,

masses

(20)
doeth,

standard

people go.

that
he

(21)

in

the

three

worlds,

should

be

done

by Me,

unattained
I

having

action.

do;

nothing

Partha, that

the

man

the

attained

then

great

that

by

attained; yet

of

perform

Whatsoever
other

indeed

others

mingle

that

might

in action.

be

(22)

DISCOURSE.

THIRD

if

For

mijigled

unwearied,

did

the

i As

the

action, O

bo

Let

ignorant

people
in

him

render

all action

actions
of

by egoism,*

and

(24)

creatures.

from

attachment

should

so

the

wise

desiring

the

(25)
mind

the

attached

to

action;

attractive.

by the

wrought

"

thinketh:

(26)
ener-

self, deluded

The

only.

let

(with Me)

harmony

are

nature

be

castes,

unsettle

man

acting

gies

of

act

but

All
"

wise

should

ruin, if

mankind.

of

no

low
fol-

(23)

into

attachment,

maintenance

of

these

Bharata,

without

act

action

ignorant

would

fall

confusion

destroy

action,

Pritha.

would

of

author

should

of

perform

not

in

ever

around

son

worlds

These
I

path,

My

not

all

mer

47

the

am

doer."

(27)
But
eth

he, O

the

of

essence

energies
Ahank^ra,

who

mighty-armed,

and

divisions

the

holding

functions,
the

separate

"

"

am.

knowof

the

that

48
**

the

energies

amid

move

Those

(28)

deluded

nature

should

whose

the

to

The

energies.

knowledge

the

by

attached

are

energies

of

functions

of

of

man

not

knowledge

is

perfect
the

unsettle

ish
fool-

imperfect.

all actions

Surrendering

to

the

thy thoughts (resting) on

(29)

Me, with
supreme

hope atid egoism freed, and

Self, from
of mental

energies"

tne

bound.

is not

the

GIta.

BHAGAVAD

THE

in battle.

cured, engage

fever

(30)
Who

abide

Mine, full
they

ever

of

in

this

faith and

too

are

teaching

free

released

from

from

of

ling,
cavilactions.

(31)
Who

carp

at

My teaching

thereon, senseless, deluded

know

thou

them

to

and

act

in all knowledge,
be

given

destruction.

to
'

energies as sense-organs
energies as sense-objects. A
functions

over

(32)

The

is "The

not

dwell

move

amid

the

ing
suggested readin the propensities."

As

wrapped

by

^.he

womb,

The

as

its seat

be

to

form

is

desire,

the

(39)

Buddhi

by these

of

are

enveloping

dweller

in

the

(40)

body.
O

Therefore,

mastering

first

this

thing

of

and

knowledge
It is said

of

best
the

sin,

the

Bharatas,

do

senses,

thou
of

destructive

slay

wisdom

(41)

that

the

greater

than

the

greater

than

Manas

what

veloped
en-

constant

flame.

and

it bewilders

wisdom,

this

by

Manas

senses,

said

This*

so

in the

is insatiable

which

is

(38)

wise

the

as

embryo

an

is wisdom

Enveloped
of

as

by smoke,

it.

by

enemy

dust,

by

mirror

enveloped

is

flame

GItA.

BHAGAVAD

THE

50

is greater

senses

is

senses

is

than

great;

are

Manas;

Buddhi;

Buddhi,

but

is He."

(42)
universe:

*The

the

"That.**
stands
'

The

for

"

"This**

Eternal.

knowledge.

Supreme.

as

Some
"

opposed
say

"This"

to

DISCOURSE.

THIRD

understanding

Thus

Buddhi,

than

in

Thus

of

by

mighty-armed,

form

of

cult
diffi-

desire,

the

Arjuna.

of

science
the

Yoga,

and

Upanishads

glorious

GtrA,

Krishna

self

(43)

the

Bhagavad

greater

overcome.

in

scripture

the

as

the

thou,

slay

enemy
to

Him

restraining

Self,

the

the

dialogue
the

third

THE

YOGA

OF

ACTION.

Brahman,
between

discourse,

of

the
the

Shri
titled
en-

DISCOURSE.

FOURTH

Blessed

Lord

imperishable

Yoga

The
This

Vivasvat';
Manu

told

This, handed

King-Sages

on

knew.

I declared

it to

to

Manu

(i)

down

the

This

Yoga

line,

to-day

in the

world,

ancient

declared

the

Supreme

and

of

was

Vivasvat
that

by Me,

been

for

thou
it is

friend;

My

Secret.
Ar

Later

hath

Yoga

thee

to

devotee

My

(2)

same

art

the

by great

Parantapa.
This

it !

decayed

time,

of

said:

taught

Vivasvat

Ikshvaku

to

efflux

g!tA.

BHAGAVAD

THE

52

(3)

juna

said

thy birth,
;

how

Thou

then

earlier
am

declarest

the

I to

birth
stand
under-

it in the

ginning?
be-

(4)

FOURTH

Blessed

The

births

Many
and

Me

by

DISCOURSE.

them

Lord

have

by thee,

all, but

53

said:

been
O

left

I know

Arjuna.

knowest

thou

behind

thine,

not

Parantapa.

(5)

Though
and

Self,

also

brooding

of

bom

all

which

nature,

am

imperishable

Lord

the

over

yet

own,

the

unborn,

beings,
is

through

Mine

My

own

Maya.*

(6)

Whenever
O

there

Bharata,

the

of

sake

born

am

Myself

*The

which

of

with
to

the
be

eternal

taken

as

for
the
I

Dharma,

(8)

that

produces

therefore

unreal

power

form,
pared
com-

M^y^
producing

hence

Reality;
the

(7)

for

age.

thought
and

of Ad-

good,

evil-doers,

to

age

of
power
is transient

comes

the

of

firmly establishing
from

Dharma,

forth;

come

protection

destruction

the

of

decay

is exaltation

there
I

then

harma,"
For

and

is

of

illusion.
*The

opposite
against the

of

dharma,

nature

of

all

that

things.

is

derly
disor-

He

action, in its

and

body,

the

abandoned
birth

essence,

having

cometh

not

cometh

but

again,

divine

My

knoweth

thus

who

birth

g!ta.

BHAGAVAD

THE

54

to

Me,

unto

(9)

Arjuna.
from

Freed

thinking

the

in

purified

into

entered

have

However
do

from

take

side

every

many

(10)

Me,

approach
them,

accept

Me,

being.

My

men

in

wisdom,'

of

fire

anger,

refuge

taking

Me,

on

and

fear

passion,

for

the

is

Mine,

so

even

path
O

men

Partha.

(")
They

who

long

after

on

earth

to

sacrifice

brief

The

four

castes

the

different

by

Me,

and
author

of

the

Gods

this

world

actions

them,

were

of men,

(12)
emanated

know

though

Me

the

to

from

Tap,

be

ergies
en-

the

actionless

inexhaustible.

Tapas,

by
of

distribution
;

in

for

of action.

is born

success

and

verily, in

space

in action

success

(13)
blazing

like

fire.

DISCOURSE.

FOURTH

do

Nor
fruit

of

actions

action

desired

knoweth

thus

affect

55

Me,

is

nor

by Me.
is

Me

He

who

bound

not

by

actions.

(14)
thus

Having

known,

do

therefore

action,
olden

did

as

in

the

wise
I

will

loosed

from

needful

discriminate

He

thee

to

which

thou

shalt

to

discriminate

unlawful

seeth

action,

action,

and

is the

mysterious

inaction
he

harmonious,

works

to

(17)

inaction,

is

be

(16)

in
is

action,
wise

even

and

among

while

all action.

Whose

the

action.

in
he

declare

inaction

who

action

perplexed.

evil.

discriminate

of

herein

are

by knowing

is

the

inaction?"

what

action,

action

men,

perform

(15)

Therefore

path

also

forefathers

our

is

Even

to

thou

tion;
ac-

time.

"What

It

forefathers,

our

liberation, performed

seeking

ever

the

forming
per-

{18)
are

all

free

from

the

56

burned
wise

the

called

have

of

for

Hoping

action

he

commit
with

Content
without

eth

opposites,

in

success

he

is not
Of

one

with

Brahman
clarified
the

all

body

the

self

greed,
alone,

sin.

(21)

free

without

he
from

obtain-

the

pairs

balanced

envy,

failure, though

acting
(22)

attachment

his

thoughts

working
melts

action

and

bound;

with

wisdom,

thing,
any-

(20)

mind

his

whatsoever

and

nowhere

doing

not

for

nious,
dead, harmoestablished

sacrifice

butter,
fire, by

in

(only), all

(23)

away.
the

the

to

actions.

by

effort,

of

(19)

abandoned

performing
not

is

naught,

controlled, having

doth

him

content,

doing

although

wisdom,

attachment

he

refuge,

are

Sage.

action, always

seeking

of

abandoned

Having
fruit

fire

the

by

up

actions

whose

desire,

of

moulding

gItA.

BHAGAVAD

THE

oblation.
are

Brahman

offered

Brahman;

to
unto

the
man
BrahBrah-

58
flow

the

g!tA.

BHAGAVAD

THE

the

of

and

outgoing

breaths, solely absorbed

in

incoming

Pranayama;^
(29)

Others, regular in food, pour

their
All

life breaths

these

knowers

are

\ by sacrifice

in life

have

of

as

rifice
sac-

breaths.

sacrifice,and
their

destroyed

sins.

(30"
The

sacrifices

go

the

to

the

the

less

much

'

amrita

remains

eternal

for

is not

world

This

of

eaters

the

Brahman.

non-sacrificer,
O

other,

of

best

of

the

Kurus.

(31)
and

Many

spread

sacrifices

various
before

out

thou

that

all these

and

thus

knowing

thus

are

Brahman.'
born

are

thou

Know
of

shalt

action,
be

free.

(32"
"

breath,

technical

name

for

practice.

this
*

of

Restraint

Amrita

is the

amrita-remains,

elixir

of

immortality,

therefore,

are

foods

and

that

the

give

immortality.

'

"

In

the

Vedas"

is another

interpretation.

FOURTH

than

Better

is the

jects

DISCOURSE.

Learn

instruct

will

And

for

Pandkva;

without

beings
and

all

if thou

sinners, yet
by

sin

As

raft

the
the

ashes, O
wisdom

of

The

things,

wisdom,

(34)
shalt

this, thou
this

into
this

by

(33)

confusion,
wilt

thou

in

exception

Self

the

(35)
the

art

shalt

most

thou

cross

sinful

of

over

all

of wisdom.

burning
Arjuna,

reduce

O
all

see

in Me.

thus
Even

entirety, O

Essence

known

fall

again

not

Par-

service.

by

in

thee

having

wisdom,

by discipleship,*by

of the

seers

ob-

any

in wisdom.

and

investigation,

of

in their

this

thou

the

of

actions

culminate

Partha,

wise,

sacrifice

the

sacrifice

All

antapa.

59

reduces

fire
so

(;^6)

doth

all actions

the
to

fuel

to

fire

of

ashes.

(37"
Verily
^

there

is

Literally,falling

of the

teacher.

pure

in

feet, /.^., the

feet

nothing
at

the

so

6o

world

this

due

wisdom

as

in

f ected

OtXA.

BHAGAVAD

THE

finds

Yoga

he

that

it in

is per"

the

Self

(38)

season.

The

is full

who

man

and

wisdom,

eth

he

his

over

the

he

world

nor

there

for

Yoga,

actions

hath

who

and

tery
mas-

having

goeth swiftly

tained
obthe

to

(39)

destruction;

to

beyond

that

self.

who

hath

renounced

who

hath

cloven

do

not

bind

(40)

asunder

him,

is

actions

is ruled

who

this

nor

happiness

nor

doubting

the

wisdom,

by

obtain-

ignorant, faithless, doubting

goeth

He

also

'

faith

Peace.

Supreme

self

of

senses,

wisdom

But

in

doubt

the

by

by

Self,'

Dhananjaya.
(41)

with

Therefore,
of

wisdom
this

|l

"

the

Self

ignorance-born
is intent

"

Who

'

Madhusftdana

always

upon

the

cleaving
doubt,

watchful
.

of

the

asunder

dwelling

in

faith.

explains
"

sword

dtmavantam

as

thy

heart,

Stand

in

Thus
Bhagavad

GItA,
of

Krishna

and

entitled

Yoga.
(42)

glorious Upanishads
the

Yoga,

science

the

Arjuna,

of

the

YOGA

OF

fourth

WISDOM.

of

Brahman,

dialogue between

THE

in

Bharata!

the

scripture

established

be

up,

6r

DISCOURSE.

FOURTH

the
the

Shri

discourse,

62

6HAGAVAD

THE

FIFTH

OiTA.

DISCOURSE.

said:

Arjuna
Renunciation

est, O
Of

the

lead

two.

Yoga

than

renunciation

Yoga.

to

be

who

who

action

bliss ;

is

verily

of

as

neither

better

perpetual

hateth

pairs
is

the

(2)

of

nor

dd-

opposites,

easily

bondage.
ascetic

by

Yoga

known

he

An

better?

of action.

mighty-armed,

from

said

highest

the

free

the

(i)

Lord

action

by

should

is

one

from

sireth

also

and

both

then

Blessed

Renunciation

Sannyasi,*

prais-

conclusively.

that
The

He

thou

which

two

me

actions,

and

Krishna,

the

Tell

of

set

free

(3)
renounces

all.

Children,

is

Yoga

is reached

He

who

seeth,
the

is

Yoga

are

without

that

the

the

by

also.

Yogis

Sankhya

the

(5)

one.

Yoga,
is

gained

by the

seeth

renunciation

hard

to

mighty-armed,
attain

Muni

Yoga-harmonised
to

who

obtaineth

one

which

place

But

; he

(4)

Sankhyas

and

the

both.

of

That

in

of

speak

different

as

established

duly

fruits

Sages,

not

and

Sankhya

63

DISCOURSE.

FIFTH

the

to;

swiftly goeth

Brahman.
He

self

(6)

who

harmonised

is

purified,

subdued,
beings,

the

SELF-ruled,

whose

is the

self

although

acting

senses

of

self

is

he

affected.
"I

do

essence

all
not

(7)
not

harmonised

the

the

by Yoga,

of

toughing,

anything,"
one,

who

should
knoweth

the

things;

seeing,

hearing,

smelling,

eating,

moving,

sleeping, breathing,
Speaking,

think

giving, grasping,

(8)
opening

64
and

the

closing

he

eyes,

move

senses

g!tA.

BHAGAVAD

THE

"

holdeth
the

among

The

objects

of

"

(9)

sense.

who

He

all actions

acteth, placing

Brahman,

abandoning

unaffected

by

sin

as

attachment,
leaf

lotus

by

action

perform
by Manas,

the

impelled

of

by

by

even

of

the

non-harmonised,

desire, attached

The

in the

nor

all

renouncing
in

dweller

sovereign

"

to

fruit,

to

(12)

Mentally

The

self.

doned
aban-

bound.

serenely

the

action, attaineth

; the

Peace

body,

having

man,

fruit

everlasting

and

purification

harmonised
the

acting

the

ment,
attach-

only by the

Buddhi,

by

for

senses,

abandoned

having

Yogis,

are

is

(lo)

waters.

The

in

nine-gated

causing

Lord

of

body,

often

the

the

to

body

resteth

city,* neither

(13)

act.

world

called

actions, the

the

produceth
city

not

of Brahman*

66

balanced

mains

and

Brahman

balanced

established

established

pleasant,

He

is

Brahman

The

not

joy

to

ternal
ex-

in

the

harmonised

enjoys

with

happiness
(21)

that

in them

contact-bom

are

of

and

beginning

teya

self

verily wombs

are

have

findeth

Yoga,

delights

they

(20)

decay.

from

exempt

taining
ob-

on

unattached

is

the

by

man,
Brah-

obtaining

on

sorroweth

nor

and

contacts

Self, having

in

the

unpleasant.

self

whose

are

(19)

rejoiceth

what

they

firm, unperplexed,

neither

is

ible
incorrupt-

Brahman.

in

Brahman-knower,

what

is

therefore

Buddhi

With

GItA.

BHAGAVAD

THE

pain,

ending,

for

they

Kaun-

rejoice the wise.

may

'

(")
who

He

earth,

the

body,

Ik

is

he

be

happy

liberated

passion,
man.

endure

to

propulsive

and

desire
he

ere

is able

force
he

is

here
from

arising

on

the
from

harmonised,
(23)

FIFTH

He
eth

happy

Yogi,

the

illuminated

becoming

Brahman,

their

Rishis,

beings,

intent

upon

obtain

the

Brahma-

goeth

their

in

trolled,
con-

of

Brahma.
lies

desire
of

nature,

selves

welfare

themselves,

from

destroyed,

sins

the

Nirvana

know

"

(24)

duality removed,

who

within,

Brahma-Nirvana.

The
their

rejoic-

who

within,

is

within, who

that
to

is

who

67

DISCOURSE.

all

(25)
near

to

who

are

and

those
joined
dis-

passion,

subdued

dued
sub-

thoughts.

(26)
external

Having
and

gaze

fixed

having

made

with
;

breaths

incoming
the

excluded,

contacts

the

between
the

outgoing

equal, moving

senses,

controlled,
the

Muni,

desire, fear
liberated.

and

within

(27)

nostrils,
With

brows
eye-

Buddhi

and

Manas

solely pursuing
having
and

for

passion,

liberation,
cast

ever

he

ever

away

verily

is

(28)

68

THE

known

Having
sacrifice

and

Ruler

all

all

of

of

in

Bhagavad
the
Shri

as

the

worlds, and

the

GItA.

he

goeth

glorious
the

Lord

the

the

Upanishads
of

Lover

(29)
of

THE

RENUNCIATION

in

between

fift" discourse,

OF

the

Brahman,

dialogue

the

of

mighty

Peace.

to

science

scri|)tureof Yoga,
Krishna
and
Arjuna,

YOGA

the

austerity,

in the

entitled

THE

Me,

of

beings,

Thus

CtXA.

6HAGAVAD

OF

ACTION.

SIXTH

DISCOURSE.

The

Yogi,

is
he

not

dOeth

who

is

The

merely
IS
*

for

called

The
the

to

not

to

be

imaginative
future.

real

Pandava;
with

Yogi

(2)

seeking

is

no

Yoga,
for

means;

lights
these,

omit

unrenounced.

the

sacrifices

no

Yoga,

who

Sanny^i

performs

fire, and

renunciation

become

will'

(i)

as

Muni

action

is

he

without

called

one

any

formative
For

'

is

that

doth

nor

is

and

of

nothing.*

thou

know

that

is

as

fruit

the

Sannyasi,

which

That

of

action

such

performeth

he

action,

said

Lord

independently

duty,

the

Blessed

that

He

69

DISCOURSE.

SIXTH

sacrificial

nor

fire, and

ceremonies;

without

true

the

but

tion.
renuncia-

Sanny^i.

faculty,

that

makes

plans

Yoga,

is

he

when

Muni,

same

OtTA.

BHAGAVAD

THE

70

is called

serenity

enthroned

the

in

means.

(3)
When
either

feeleth

man

the

for

is

he

then,

of

objects

said

be

to

sense

for

or

formative

the

actions, renouncing

attachment

no

will,

enthroned

in

Yoga.

(4)

Let
and

let

not

for

raise

him

is the

verily

self, and

self

the

also

self

the

become

Self
Self

the

the

by

Self,

depressed;

the

friend

the

self's

of

the

enemy;

(5)
him

is the

Self

The
in

whom

the

verily

self

of

self

the
; but

vanquished

friend

to

the

become

the

self

the

by

Self

unsubdued
th

hostile

as

higher

and
as

in

Self

of

him

and

peaceful,

heat,

pleasure

controlled

an

(6)

The

well

is

self,*

enemy.

cold

of

honour

Literally,

the

and
non-self.

who
is

is Self-

uniform

and

dishonour.

pain,

in
as

(7)

DISCOURSE.

SIXTH

The

and
senses

earth,

be
is

He

and

with

whom

to

gold

lump

of

same,

is

the

are

dom
wis-

whose

unwavering,

subdued,
stone

to

is satisfied

who

knowledge

are

said

Yogi

71

harmonised.

highly

impartially

(8)

lovers,

regards

who

esteemed

and

friends,

foes,

neutrals, foreigners and

strangers,
also

and

righteous

the

tives,
rela-

eous.
unright(9)

Let

the

in

Yogi

constantly

by himself, with
dued,
In

free
a

place,

pure
of

seat

much

raised

cloth,

grass,

one

pointed,

his
nor

black

the

word

practising Yoga,
has

attained

is
as

self

sub-

greed.

(10)
on

neither

own,

low,

made

skin

and

of
kusha

Manas

and

the

for

used
as

(11)

made

well

very

other.

thought

Yogi

place

secret

established

very

having
with

and

antelope

over

There,

The

hope

and

thought

from

fixed

in

Yoga, remaining

self
him-

engage

any
for
the

one-

functions
is

who

one
man

who

union.

THE

72

of

the

should
of

Holding

the

wandering

of

vow

to

in

too

excess,

with

the

vow

trolled,
con-

Me.

after

united

(14)

thus

controlled,

with

goeth

Nirvana

supreme

the
to

that

Me.

(15)
is not

nor

him

for

is

too
to

even

who

eat-

abstaineth

who

nor

who

nor

to

addicted

much

wakefulness,

(16)
killeth

Brahmach^ri
of

the

harmonised,

Arjuna.
Yoga

tm-

in

Manas

Me,

on

Manas

much,

sleep,

to

nose,

fearless, firm

ever

Verily Yoga
eth

edly
fix-

(13)

aspiring

Self, with

abideth

the

Brahmachari,*

Yogi,

Peace,

of

serene,

the

sit

The

neck

steady, looking

thinking
let him

and

gaze,

self

The

the

(12)
head,

body,

point

the

for

self.

the

immovably
at

his

on

practise Yoga

purification

erect,

steady

subdued,

senses

he

seat,

gItA.

BHAGAVAD

continence.

all

out

is

man

pain
who

for

him

is

keeping

who

the

of

union

with

clung

to

the

by

This

pain.
with

Yoga

the
be

must

conviction

firm

name

from

disconnection

this

Yoga,

known

be

should

That

OtXA.

BHAGAVAD

THE

74

and

(23)

steady thoughts.
without

Abandoning
born
in

curbing
on

the

Little

the

of

aggregate

by

sires
de-

Manas

the

senses

(24)

little

by

lity
gain tranquil-

Buddhi

controlled

made

having

Self, let

him

let

of

means

steadiness;
in

imagination,

side,

every

by

the

of

all

reserve

him

by

Manas

abide

think

not

of

thing.
any-

(25)
As

often

the

as

Manas

it

in,

control

of

the

Supreme
Manas
is

is

calmed,
of
The

forth,

goeth

reining

let

him

bring

steady
un-

often

so

it under

Self.

joy

this

whose

Brahman.
who

Yogi

whose

passion-nature

is sinless

who

the

(26)

is for

peaceful,

Yogi

and

wavering

and

of

the

ture
na-

(27)
thus

ever

harmonising

SIXTH

with

self

the

sin, he
of

with

Self

the

away
bliss

(28)

Brahman.

Self

all

beings,

all

(29)

same.

He

who

Me

seeth

seeth

everything

never

lose

hold

of Me.

He

hold,

and

everywhere,

in
and

him

of

Me,

shall

he

lose

never

established

who,

liveth

in

Me,

in

in

unity,

all

beings,

whatever

his

He

who,

through

whether

The

Yoga
same

identity

pleasant
a

or

the

in everything,

painful,

he

(32)

perfect Yogi.

which
Self

of

likeness

the

seeth

Arjuna
This

that

(31)

SELF,* O Arjuna,

is considered

wor-

mode

living.

of

will

(30)

shippeth Me, abiding

Yogi

ings
be-

seeth

he

everywhere

seeth

by Yoga,

in

abiding

in the

put

infinite

the

self, harmonised

The
the

hath

Brahman,

easily enjoyeth

contact

75

DISCOURSE.

said;
Thou

shining

in

hast
the

declared

heart

of each.

76

OtXA.

BHAGAVAD

THE

be

to

not

see

For

is

it is

difficult
curb

Without

it may

be

and

indifference.

self

curbed

is hard
that

directed

away

in

tread, O

restless

(35)
attain, methinks,
;

but

it is attainable

by

by
the

by properly

(36)

energy.

juna said

but
Manas

who

pos-

wandering

Yoga,

failing to

Yoga,

what

Krishna?

but

practice

constant

is uncontrolled

faith, with
from

to

mighty-armed,

is unsubdued

who

hard

as

said

and

by

to

Ar

sesseth

curb

to

self -controlled

He

it

Lord

doubt,

is hard

and

strong

deem

restless,

(34)

Manas

Yoga

Blessed

The

by

verily

wind.

the

as

it,owing

(;^2)

impetuous,

bend

to

for

Manas

Krishna;

Madhusudana,

foundation

stable

restlessness

to

equanimity,

by

attain

path

doth

fection
per-

he

(37)

SIXTH

from

Fallen
a

DISCOURSE.

77

is he

both,

destroyed

cloud, unsteadfast,

rent

deluded

armed,

in

the

like

mightyof

path

man?
Brah-

(38)
O

Deign,
this

doubt
be

to

none

Krishna,

found

this

destroy

in

nor

the
for

worketh
tread

Lord

said

Pritha, neither
life to

come

him;

never

of

path

able

pure-doing,

and

eternal

years,

reborn

in

he

to

-.

in this world

is there
doth

tion
destrucwho

any

beloved,

(40)

woe.

attained

Having

is

(39)

righteousness,
the

there

for

thyself

save

Blessed

of

son

mine;

doubt.

The

of

pel
dis-

completely

to

having

dwelt

of

for

Yoga

blessed

and

the

there

fell from

who

pure

worlds

the

to

is

house;

(41)
Or
of

he

may

wise

even

Yogis;

be

bom

but

into
such

ily
fambirth

78

BHAGAVAD

THE

hard

is

that

as

GITA.

obtain

to

in

this

world.

(42)
he

There

recovereth

belonging
and

these

with
O

By

of

Yoga,

goeth

beyond

former

the

fection,
per-

(43)
is irresistibly

he

wishing
after

seeker

Brahmic

the

for
!

Only

even

body,

laboureth

practice

away.

know

istics
character-

Kurus

the

former

swept

his

to

again

joy

that

the

word,

to

Yoga
^

(44)
But

the

from

purified

the

he

is

the

thought
; the

of

action

Yogi,
And

"

The

Ar

Vedas.

be

to

reacheth

the

greater

all

ascetics

than

the
thou

(46)

Yogis,

inner

even

than

become

therefore

juna

the

than

is greater

Yogi

among

faith, with

he

(45)

is greater

Yogi

wise

men

births,

goal.

supreme
The

uity,
assid-

sin, fully perfected

manifold

through

with

labouring

Yogi,

he

Self

who

full

abiding

of
in

DISCOURSE.

SIXTH

adoreth

Me,
Me

be

to

the

is

he

Me,

79

considered

nised.
harmo-

completely

most

by

(47)

in

Thus

the

the

G!tA.

Bhagavad
of

scripture

and

Krishna

glorious

Yoga,

science
the

of

dialogue
the

Arjuna,

sixth

THE

YOGA

OF

of

Upanishads

8ELF-8UBDUAL.

Brahman,
between

discourse,

the
the

Shri
titled
en-

So

THE

g!tA.

BHAGAVAD

SEVENTH

DISCOURSE,

Blessed

The

With

Manas

performing
thou
the

clinging
Yoga,

declare

wisdom

and

having

in its

known,

remaineth

here

doubt

know

hear

for

strivers

this

Me,

is

to

(i)
knowledge
which,

nothing

more

known.

be

of

perfection
scarce

how

Me

completeness,

there
to

Partha

thou.

thee

thousands

Among
striveth

to

Me,

to

in

that

uttermost,

said:

refuged

without

shalt

I will

Lord

one

(2)
scarce

men

of

the

one

ful
success-

knoweth

Me

(3)

essence.

Earth,
and

in

Buddhi

water,
also

Manas

fire, air, ether,

and

Ahankara

"

these

82

and

beings,

g!tA.

BHAGAVAD

THE

the

am

in

austerity

cetics.
as-

(9)
Know
seed

all

of

Partha

Me,

splendid things
And

I the

am

and

Bharatas.
that

them,
All

but

this

made

knoweth

not

to

by
Me,

void
de-

strong,
In

beings

Dharma,

sattvic, rajasic,

are

in

they

of

(11)
Me

from

as

world,

natures

splendour

of the

know

tamasic, these

of

(10)

contrary

natures

Buddhi

passion.

of

The

eternal

I.

am

n6t

the

the

the

desire

Lord

the

as

am

strength

desire

of

in

beings.

Buddhi-endowed,

the

Me.

(12)

deluded
the

above

; not

by
three

these

Gunas,

these, imperishable.

(13)
This

made,
to

Me,

divine
is hard

they

of

Maya
to

cross

pierce

Mine,
they who

this

over

Gunacome

Maya.

(14)
The

men,

evil-doing, the deluded,

they

come

not

to

Me,

the

they

vile;^^
wh

Jose

SEVENTH

is

wisdom

destroyed

embraced

have

83

DISCOURSE.

the

by

who

Maya,
of

nature

Asuras.

05)
Fourfold

in division

who

ones

worship
seeker

suffering, the
self-interested
of the

[and]
the

these,

is dear
Noble
as

is fixed

to

the

udeva'

Me,

They

whose

by

away

Grods,
name

the

hold

cometh

births
unto

he, the

go

"

Me

Vas-

Mahatma,

hath

been

forth

to

various

to

Krishna,

man

(19)

wisdom

resorting

(18)

the

find.

to

the

he, SELF-united,

many

desires

for

wise, and

the

to

best

is the

highest goal.

all," saith

difficult

very

One,

these, but

of

close

is

nised,
harmo-

(17)

all

full of wisdom

dear

verily Myself;
on

the

Lord

Me.

are

the

At

wise,

the

wise, constantly

supremely

am

wise

knowledge,

(i6)

worshipping

he

for

the

Arjuna:

Bharatas.

Of

Me,

righteous

the

are

as

the

son

rent

other

external
of Vasudeva.

84

gItA.

BHAGAVAD

THE

according

observances,

their

to

own

(20)

natures.

devotee

Any

faith

with

the

seeketh

who

stow
aspect, I verily be-

such

any

worship

to

faith

unswerving

of

that

man.

(21)
He, endowed

worship

the

him

verily

belong-

small

gence.
intelli-

the

go

but

that

worshippers

devotees

My

com6

(23)
Buddhi

unmanifest,

imperishable,
Nor

Gods

the

knowing

am

My
'

(22)
of

are

without

Those

in

desires,

from

Me.

unto

the

and

one,

fruit

the

Gods,

the

his

who

those
To

of

such

indeed

Finite

faith,seeketh

that

benefits;

the

decreeing

to

of

obtaineth

he

eth

with

The

being

having

as

My

not

creative

nature,

(24)

discovered, enveloped

power

thought

Me,

tion,
manifesta-

supreme

This

Yoga-Maya.*

the

of

excellent.

most

I of all

think

forms

of

Yoga,

of the

One.

deluded
all

things

SEVENTH

world

85

DISCOURSE.

Me

knoweth

not, the

unborn,

imperishable.
I

know

(25)

the

juna, but

beings
that

present,

are

no

from

Bharata!

universe

wholly

to

of

past, that

are

Ar-

Me.

the

(26)

pairs

attraction
all

come,

knoweth

one

sites, sprung

that

are

delusion

By the

the

oppo-

and

sion,
repul-

walk

beings

deluded,

of

this

Parantapa.

(27)
But

those

whom

sin

from

the

worship

know

refuged
from

of

the

in

vows.

in

Me

and
whole

opposites,

(28)
strive

Adhyatma,

These

(29)

and

five terms

Self,

(in the sense

a
universe),

Me

know

who

the

as

Adhibhuta,

Adhiyagnya

mean

Action,
of

for

death, they

all Karma.

Adhidaiva
*

birth

in

end, they freed

an

steadfast

Me,

deeds,

pure

pairs

Brahman,

They
as

to

come

delusive

liberation

and

is

who

They

of

men

the

element,
supreme

'

they,

preme
respectively the suliving being
supreme

material

God,

for
the

building
supreme

S6

THE

in

harmonized

in

even

the

GItA,

GAVAD

of

and

Krishna
entitled

YOQA

the

the

Bha-

the
the

Brahman,

ture
scripShri

between

dialogue

Arjuna.

seventh

discourse,

any

Sanskrit

explanation
by
of

Death
"

its

going

KNOWLEDGE.

DISCRIMINATIVE

The

discourse,

the

OF

sacrifice.

lose

of

(30)

THE

lest

of

verily
'

Upanishads

science

Yoga,

Me

forthgoing.

of

glorious

the

know

mind,

time

the

in

Thus

CfrA.

BHAGAVAD

names

of

given
Shri

retained,

are

in

them

himself,

Krishna

force.

forth

from

the

body.

the

next

should

EIGHTH

DISCOURSE.

EIGHTH

said:

Arjuna
is

What

what

atma,
And

is

the

by

of

what

(i)
in

forthgoing

art

this

body,

And

how

and
at

known

thou

SELF-controlled?
Blessed

(2)
Lord

indestructible,

Brahman

; His

Adhyatma:
causes

Adhibhuta,

Adhiyagnya

The
The

Purushottama?

Madhusudana?

time

the

Adhy-

Adhidaiva?

how,

what

Brahman,

is declared

is called
Who

that

Karma,

what

87

DISCOURSE.

the

the

essential

the

birth

primal
of

said:

is called

nature

sacrifice

beings

is

that

named

(3)

Karma;
Adhibhuta

is

supreme,

is

My

perishable

nature,

88

Adhidaiva

and

the

Adhiyagnya
of

best

life-giving

I, here

am

in

'

energy

the

body,

living beings.

And

he

thinking
of

the

time

My

being:

(4)

casting

who,

forth

goeth

GfXA.

BHAGAVAD

THE

off

end,

there

is

he

only

at

into

entereth

doubt

no

body,

Me

upon

the

the

of

that.

(5)
Whosoever
the

body,

that

only

thinking

and

dhi

set

on

With

Kaunteya,

all times

fight.

the

With

without

upon

Manas

and

doubt

thou

mind

not

Budshalt

wandering

goeth

one

by

to

the

who

Purusha,

Purusha,

Parpreme,
su-

(8)

thinketh
the

after

continual

meditating,

divine.

'

Me

(7)

practice, constantly

He

ever

(6)

think

else, harmonised

aught

tha,

to

Me.

to

come

being,

any

in nature.

at

Me,

abandoneth

upon

goeth,

he

Therefore

only,

end

the

conformed

that

to

at

male

upon
creative

the
energy.

Ancient,

THE

90

g!tA.

BHAGAVAD

reciting, thinking

goeth

the

to

He

not

him

this

thinking

harmonised

Having

again

Me,

of

he

of

place

to

gone

with
and

come

cometh

who

the
go,

world
O

ArO

Me,

unto

birth

knoweth

he

Kaunteya,

Mahatmas

(15)

they

Brahma,
but

(14)

have

they

of

Partha,

these

worlds, beginning

juna;

bliss.

highest

of

another,

birth, the

to

pain, non-eternal;

The

upon

Yogi.

to

come

not

the

of

ever

easily reached,

ever

come

(13)

thinketh

constantly

am

he

highest goal.

who

Me,

who

body,

the

forth, abandoning

goeth

he

Me,

upon

no

more.

(16)
The

people

thousand

Brahma,

and

night,

the

they

day

know

the

From

who

know

thousand
and

unmanifested
forth

at

the

coming

of

in

night.

the

night

of

duration,

ages

all

stream
at

in

Yugas

day

day

the

ing,
end-

(17)

the

fested
mani-

coming

of

they

dis-

EIGHTH

solve,

DISCOURSE.

in

even

called

That

the

unmani-

fested.

(18)

This

multitude

that

than

unmanifested,
of

destroying

of

day. (19)
existeth,

unmanifested,

all

another

in

which,

eternal,

beings,

it

Partha,

there

verily

Therefore

higher

coming

the

at

coming

the

at

ordination,

forth

forth

beings, going

dissolved

by

night;

streams

of

is

repeatedly,
of

is

not

the

stroyed.
de-

(20)
That

It is called

goal.

is

be
to

Him

*This,
the

source

time

the

It

Purusha,

all

of all.

(21)
Partha,
tion
devo-

unswerving

This

all
'

is

beings

pervaded.

going forth. Yogis

wherein

universe,

return

abode.

supreme

by

est
high-

the

alone, in whom

abide, by whom

That

My

reached

ible,"
Indestruct-

reach

who

highest

the

He,

the

It is named

They

That

not.

may

"

unmanifested,

in

opposition

to

that,

not, and

return

forth

they

also

wherein

that

time

that

return,

thee,

to

g!tA.

BHAGAVAD

THE

92

of

prince

six

the

path

then,

going

Brahman

go

"

know

path

and

he

one

the

other

is

he

'

fruit

The

lunar,
the

who

soul

of

night
fort-

the

ern
south-

obtaining

be

perplexed.

of

or

returns

in

Yoga,

meritorious

astral,
to

body.
birth.

are

paths;

returneth

paths, O

firm

the

these

eternal

returneth

nowise

The

slain

(24)

(25)

who

these

all times

in

who

men

dark

the

darkness,

goeth

Knowing
Yogi

northern

the

Yogi,

world's

the

thought

the

night,
fort-

returneth.

moonlight,'
Light

bright

months

the

then

"

Bharatas.

Brahman.

to

six

the

also,

the

forth,

night-time,

Smoke,

the

of

months

I declare

shall

the

Fire, light, day-time,

going

by

not, by

again.

(26)

Partha,

the

Therefore
O

Arjuna.

deeds,
Until

this

at-

is

EIGHTH

in

tached

DISCOURSE.

the

Vedas

austerities, and

all these

passeth

Yogi

this, and

also

goeth

the

to

93

sacrifices, to

to

almsgiving,

to

by having known
supreme

and

Seat

Thus

the

GItA,

Bhagavad

titled

THE

of
and

Krishna

cient
an-

(28)

in

scripture

the

of

glorious Upanishads
the

Yoga,
Arjuna,

science

of

Brahman,

the

dialogue between
the eighth discourse,

the
the

Shri
en"

YOGA

OF

THE

INDESTRUCTIBLE

SUPREME

BRAHMAN.

DISCOURSE.

NINTH

Blessed

The

thee, the

To
I

this

declare

verily

shall

Secret,

dom
wis-

uncarping,
profoundest

combined,
shalt

thou

known,

which,
freed

be

evil.

from

(i)

Purifier,

according
perform,
Men

to

My
have

them,

Me

faith

of

this

very

easy

all

this

in

world

Dharma,

Me,

am

return

world.
is

not

O
to

(3)

pervaded,

aspect;

Me,

to

(2)

in this

mortal

preme
su-

experimental,

reaching

not

unmanifested
root

Secret,

imperishable.

Parantapa,

By

this;

Dharma,

without

paths

kingly

Science,

Kingly

the

said

Lord

knowledge

with

having

g!ta.

BHAGAVAD

THE

94

all

in

beings

rooted

in

(4)

DISCOURSE.

NINTH

have

Nor

beings

sovereign

my

beings

As

rooted

is

in

rooted

rest

All

in

me

Prakriti

at

of

beginning

(5)

everywhere

beings

thou.

(6)

into

! go

Kalpa

moving
all

so

know

of

Kalpa

beings, My

Kaunteya
end

the

in

thus

"

beings,

of

support

Akasha,

the

behold

cause.

air

mighty

the

Me

The

rooted

efficient

their

Self

in

root

Yoga!

not

yet

95

at

send

again

my
the

them

(7)

out.

Prakriti

Abiding
and

again
beings,

again

's

Lord,

I send

this

multitude

all

force

the

helpless, by

forth
of

of

kriti.
Pra-

(8)
Nor

do

these

enthroned

Dhananjaya,
to

By My
the

bind

works

these

works.

presiding,
and

moving

this, O Kaunteya,

high,

on

attached
un-

(9)

Prakriti

unmoving
the

me,

sends

forth

; because

universe

of

revolves.

(10)
*

period

of

activity, of

manifestation.

g6

THE

foolish

The
in

GiXA.

BHAGAVAD

human

the

nature,

clad

when

of

ignorant

semblance,

supreme

Me,

disregard

Lord

great

of

Empty

of

of

hope,

wisdom,

of

empty

deeds,

senseless, partaking
rakshasic

deceitful

the

and

asuric

Prakriti.*

(12)

of

Me,

taking
par-

known

having

unwavering,

imperishable

the

Partha!

Prakriti, worship

divine

My

Manas

Mahatmas,

the

Verily

with

of

(ii)

beings;

empty

My

of

source

beings.
(13)

magnifying

Always
firm

in

before

Others
of

and

they

worship

strenuous,
themselves
with

Me

harmonized.

ever

One

prostrating

vows,

Me,

Me,

also

the

(14)

sacrificing with

wisdom,

worship

Manifold

votion,
de-

the

rifice
sac-

as

the

Me

everywhere

ent.
pres-

(15)
'

The

ttoasic
characterises

Guna,

or

these

dark

demons.

quality

of

kriti,
Pra-

98
the

way

to

the

holy

world

heaven

gItA.

BHAGAVAD

THE

they, ascending

Svarga;
of

divine

the

God

the

feasts

to

in

Indra,

eat

of

Grods.

the

(20)

back

this

to

withered,*
world.

mortal

enjoined

virtues

the

spacious

holiness

their

Svarga- world,
come

the

enjoyed

having

They,

lowing
Fol-

by

three,' desiring desires, they obtain

those
of

thinking

the

(21)

transitory.
To

the

men

who

no

other,
full

bring

Me

worship
to

those

alone,
monious,
har-

ever

security

of

Yoga.

(22)
who

devotees

the

Even

worship

worship

Me,

contrary

to

and

'

The

reward
'^

Vedas.

fruit

the

indeed

am

full

also

of

ancient
the

the

Kunti,
rule.

enjoyer
Lord,
good

other

Gods,

faith, they
of

son

of their

exhausted.

of

but

deeds

also

though

(23)
of

all sacrifices,

they know
finished, their

DISCOURSE.

NINTH

Me

in

not

who

They
the

Gods;

sacrifice

He
a

offereth

who

leaf,

from

accept

it is with

those

My

shippers
wor-

(25)

Me

devotion

with

fruit, water,

as

that

thou

thou

whatsoever

of

whatsoever

doest,

thou

doest

that

(26)

thou

whatsoever

do

go

devotion.

eatest,

thou

Pitri-

purified self, offered

the

Whatsoever
thou

to

flower,

the

but

to

go

Me.

unto

come

Bhutas

to

go

Bhdtas

the

to

Gods

the

Pitris

the

to

they fall.

hence

worship

worshippers;
who

and

essence,

99

whatsoever

givest.

austerity,
as

an

offerest,

Kaunteya!

offering

unto

Me.

(27)
Thus
bonds

of

fruits
of

shalt

action

thyself

renunciation,

Me

when
'

Elementals

set

be

thou

liberated

(yielding) good

shalt

free.
or

the

and

evil

by the

harmonized
thou

from

nature-spirits.

come

Yoga
unto

(28)

The

is

same

who

verily
they

with

accounted

know

he

thou

for

be

must

hath

rightly

take

tread

the

much

of

and

Kaunteya,
My

devotee

with

then

to

they

ing
hav-

joyless

Me.

Me

sin,

Brah-

holy

transient

(33)

(fix)thy Manas;
sacrifice

(32)

royal saints;

this
thou

of

Shudras,

even

rather

world, worship

Me,

womb

the

Path.

obtained

that

highest

devoted

and

Me

refuge

Vaishyas,

manas

dutiful

(31)

though

How

he

peace.

certain

who

women,

Me

too

Me,

never.

Partha!

to

worship

becometh

eternal

They

On

them.

(30)

to

perisheth

also

in

Speedily
goeth

for

They

devotion,

also

he

heart,

righteous,

resolved

sinful

most

undivided

with

Me

there

dear.

nor

and

Me,

if the

Even

Me

to

worship
in

are

to* all beings;

am

hateful

none

OtTA.

BHAGAVAD

THE

lOO

be

devoted

prostrate

thy-

NINTH

self

before

Self,
Me

Me

thou

Thus

shalt

thy

as

DISCOURSE.

of

Krishna

the

having

goal.

Yoga,

and

Me,

unto

come

the

G!tA,

in

thus

glorious

the

Bhagavad

scripture

harmonised

supreme

in

JOT

Arjuna,

Upanishads
science

the

of

dialogue
the

ninth

of

Brahman,

the
the
Shri

between

discourse,

titled
en-

THE

YOGA

OF

THE

KINGLY

KINGLY

SCIENCE

SECRET.

AND

THE

DISCOURSE.

TENTH

The

My

Blessed

Again,

said

Lord

mighty- armed,
word,

supreme
I will

welfare,

g!tA.

BHAGAVAD

THE

I02

that

declare

thou

hear

desiring

to

thy

who

thee

art

beloved.

(i)
multitude

The

great

Rishis,
for

and

Gods
He

who

ningless,
he

among

liberated

Buddhi,

of
know

the

the

great

all

the

world,

delusion,

non-illusion,

pain,
and

is

(3)

self-restraint,

truth,

the

begin-

all sin.

wisdom,

fear

of

(2)

of

without

mortals

ing,
forthcom-

unborn,

Lord

the

or

Rishis.

Me,

great

pleasure,

My

beghining

knoweth

from

Gods,

not

am

the

the

also

existence,
courage,

giveness
forness,
calmexistence,
non-

(4)

TENTH

DISCOURSE.

equanimity,

Harmlessness,

fame

austerity, almsgiving,
the

are

from

and

Four,
of

My

race

also

mind

of

the
Me

Me,

that

essence

of

Yoga

Mine,

in rapt

about

there

Me,

thus,

the

their

each

(8)

life

other,

Me, they

are

in

hidden
ever

content

versing
con-

and

(9)

these,

love,

which

they
of

harmonious,

ever

in

Out

is

wise

devotion.

joyful.

by

is harmonised

he

all ; all evolves

of

understanding

illumining

To

ereignty
sov-

(7)

Generator

of

Mindful

Me,

this

thereof.

am

adore

them

(6)

in

knows

who

doubt

from

born

were

by unfaltering Yoga

ancient

the

Manus,

and

and

no

of

generated.

was

He

quy,
oblo-

(5)

Rishis,

the

nature

and

Me.

great

seven

content^

characteristics

various

beings issuing
The

I05

pure

give

come

the
unto

compassion

ping
worship-

Buddhi-Yoga
Me.

(10)
for

them,

THE

I04

their

within

dwelling

OtTA.

BHAGAVAD

Self,

destroy

"

darkness

ignorance-bom

the

of

shining lamp

wisdom.

Thou

the

art

(ii)

said:

Arjuna
"

the

Purity;

Abode,

Purusha,

eternal, divine, primeval

All

Thee,
so

Thyself

All
est

also

the

have

and

this

to

I believe

me,

Ruler

of

Deign
divine

(13)

me.

Keshava.

Lord,

indeed

O
Lord

beings.

now

that

Thou

Thy

say-

tation,
manifes-

neither

Gods

comprehend.

Thyself
Thyself,

and

Vyasa;

true

Blessed

Danavas

nor

Rishi, Narada;

it

tellest

acclaimed

thus

divine

Asita, Devala,

Thou

God,

(12)

Rishis

as

supreme

Lord!"

the
the

the

Brahman,

supreme

supreme

unborn,

the

by

the
to

(14)

knowest

Purushottama

of

beings,

God

Thyself

by

Source

of

of

Gods,

world!
tell \vithout

(15)
of

reserve

self-sovereignty, by

which

Thy
sov-

Io6

THE

of

the

moon

Vedas

Mern

of

of

and

the

Rak-

Pavaka,

am

I.

am

of

Partha,

the

immovable

of

lakes

things
of

Narada;

Rishis

Yakshas
and

''Om.

of

are

energetic

all

of

Bhrigu,

syllable

one

Asvattha

Rishis

great

sacrifice

the

am

hold
houseof

am

(24)

the

am

(23)

chief, Vrihaspati;

Skanda,

am

and

Vasns

I,

am

ocean.

Of
I

living

Shankara

the

Me,

priests

the

the

(22)

mountains

know

generals

of

of

am

Yakshas

the

high

And

Rudras

the
of

and

Gods;

Manas,

Sama-Veda,

intelligence.

of

Vittesha

the

am

the

am

the

And

of

senses

shasas

the

(21)

Vasava

beings

asterisms

the

I.

the

am

of

Manits,
am

Of

CtTA.

BHAGAVAD

'

of

silent
the

Himalaya.
and

Gandharvas

demigods:
demons.

^Japa.

sacrifices

repetitions,* of

trees,

of

speech

R^shasas

of

(25)
divine
Chitra-

ful
power-

TENTH

the

ratha, of

DISCOURSE.

I07

the

perfected

Muni

Ka-

(26)

pila.
of

Uchchaishravas
Amrita-born

of

Of

weapons
I

cows

the

of

the

monarch.

the

thunderbolt,

am

I
of

progenitors,

(27)
of

Kandarpa

am

Vasuki

serpents

(28)
I

And

Ananta

am

Yama

man,

And

the

of

imperial

of

beast,*

Arya-

(29)

I.

am

I ; and

am

Pitris

of

and

Prahlada

am

Varuna

Nagas,

governors

time

measures

of

I ;

sea-dwellers

of

Of

of

and

wild

beasts
of

Vainateya

(30)
purifiers

warriors

the

creations

ending,
\rjuna.

and
Of

the

am

I ; and

streams

Of

of

Daityas,

birds.

of

phants,
ele-

lordly

I.

am

Me,

men

Kamaduk:

am

know

of

Airavata

and

horses

Makara

am

Ganga
the
also

am

the

Lion.

of

Rama
of

fishes,

I.

beginning

sciences
'

wind,

(31)
and

middle

am

the

science

the

I,

of

08

gItA.

BHAGAVAD

THE

the

Adhyatma,

right argument

of

tors
ora-

I.
Of

(32)

letters

Dvandva

of

of

also

all to

come

qualities honour,

{^^)
and

I, and

am

of

the

feminine

prosperity,

speech,

intelligence, constancy,

memory,

exhaust
in-

whose

supporter

death

all-devouring

origin

the

everywhere.

turns

And

I the

and

compound;

time,
face

I am,

letter

the

giveness.
for-

(34)
Of
of

metres

the

am

gambling

of

victory,

the

hana
Of

am

flowery.

determination,
I.

Vasudeva

Vyasa,

am

(35)

of

and

(36)
I, of

am

of
wise

the
men

Sage.

rulers

Mar-

cheat, and

the

Dhananjaya;
am

Gayatri

splendid things I;

truthful

Vrishnis

Pandavas

the

am

of the

the

also

of

months
the

am

truth

of

seasons

splendour

Of

of

the

the

Vrihatsaman,

I ;

am

gashirsha,
I

also

hymns

nis
MuUs-

(37)
the

sceptre,

of

those

TENTH

that

seek

and

of

secrets

I, O

am

is

There

ings,
of all be-

is there

nor

that

may

Me.

(39)
of

My

What

Parantapa!
illustrative

is

seed

unmoving,

end

no

(38)

Arjtma!

or

of

bereft

exist

silence, the
I.

am

is the

moving

aught,

also

am

whatsoever

IO9

statesmanship;

am

of knowers

that

victory

knowledge
And

DISCOURSE.

divine

powers,

been

declared

has

of

infinite

My

eignty.
sover-

(40)
is

Whatsoever
and

understand

mighty,
from

forth

these

IS

details

to

of

portion
in

Thus

of
and

Krishna

to

the

Yoga,

universe

the

of

dialogue
the

Arjuna.

YOGA

OF

with

(42)

Upanishads

science

tenth

SOVEREIGNTY.

all

ing
Hav-

I remain.

glorious
the

of

Arjuna?

whole

Myself,

go

(41)

THE

that

knowledge

thee, O

G!ta,

Bhagavad

scripture

the

this

pervaded
a

thou

splendour.

My

what

But

royal, good, beautiful,

of

Brahman,
between

discourse,

the
the

Shri
titled
en-

OtXA.

BHAGAVAD

THE

IIO

DISCOURSE.

ELEVENTH

said:

Arjuna

of

compassion

is taken

imperishable
Even

The

universe.

by

and

also

Thy

(2)

desire
best

to

of

beings.

Yoga,

then

imperishable

Self.

Lord

Lord

as

by

creator

Thy

see

of

that

Thyself,

It

supreme

detail

in

me

me

thinkest

Lord,

Thine

heard

describest

omnipotent,

If thou

of

greatness.

Ishvara,'

supreme

delusion

my

destruction

and

Lotus-eyed,

Thou

as

seen,

this

spoken

(i)

been

have

Thee,

form

by

production

beings
from

hast

Thou
;

Secret,

Supreme

away.

The

me

the

Adhyatma,

named
out

of

word

This

and

can

(3)
be

show

(4)
ruler

of

DISCOURSE.

ELEVENTH

The

Behold,

Blessed

Lord

Partha,

the

hundredfold,
in

kind,

Ill

said

of

form

thousandfold,

various

divine,

in

Me,

various

colour

and

(5)

shape.
Behold

the
the

Rudras,

ere

Here,

Adityas,

this, O

Bharata.

to-day,

behold
and

in

one,

wij:h aught

Vasus,
and

else

the

never

the

whole

verse,
uni-

immovable,
O

ing
stand-

Gudakesha,

desirest

thou

the

(6)

body,

My

also

marvels

many

movable
in

the

Ashvins

two

behold

Maruts;
seen

to

see.

(7)

with

Me

divine

My

thou

verily

But

eye

these

give

sovereign

great

Lord

able

not

thine
thee!

unto

to

eyes;

thus

of

hold
be-

the

Behold

Yoga!
San

Having

art

(8)

jay a said:
spoken,
Yoga,

Hari,

King,
showed

the
to

THE

112

Partha

gItA.

BHAGAVAD

his

form

supreme

Ishvara.

as

(9)
With

visions

many

divine

of

God

If

divine

all

the
to

and

necklaces

with

divine

tures,
ves-

unguents,
with

boundless,

marvellous,

turned

were

that

upraised

many

(lo)

anointed

face

many

weapons;

Wearing

the

with

with

eyes,

with

marvel,

ornaments,

divine

and

mouths

many

(n)

everywhere.
splendour

blaze

out

of

together

resemble

might

thousand

the

in

glory

suns

the
of

There

Pandava

universe,

divided

of

in one,

beheld
into
in

manifold

body

of

whole

parts,
the

overwhelmed

he, Dhananjaya,
astonishment,

with

delight, bowed
God,

God

(13)

with

the

the

the

Gods.
Then

that

(12)

Mahatma.

standing

sky,

and

with

his

hair

down

joined

upstanding
his

palms

head

to

spake.

(14)

sides

all

From

CtTA.

BHAGAVAD

THE

114

in

able.
sky, immeasur-

the

(17)
all

beyond

Lofty

thought,

unperish-

ing,
treasure-house

Thou

Eternal

manent,
all-im-

supreme;

ian,
Guard-

changeless

Dharma*s

Thou;
Man

immemorial

As

I think

of

Thee.

(18)
Nor

midst

nor

source,

end

nor

! infinite

force,
Unnumbered
Thine
I

see

sun

and

face,
its

as

sacrificial

splendour

fire

bumeth

up

worlds.

By

Thee

moon

eyes!

Thy

Blazing,

the

arms,

the

(19)

alone

filled the

are

earth, the

heavens.
And

all the
between

The

that

are

stretched

triple worlds
One,

regions

sink

down,

mighty

ELEVENTH

awful

Thine

Before

DISCOURSE.

TI5

manifested

Form.

(20)
To

the

Thee

with

Some

troops

Suras

in,

enter

in

joined palms

Thee

Banded

of

ing
invok-

awe

Maharshis,

Siddhas,

"Svasti!"

with

resounding

cry,

Thy

Chanting

praises

(21)

songs.

Rudras,

Vasus,

and

Ashvins,

the

Vishvas,

Sadhyas

Adityas,

Maruts,

Ush-

mapas,

Gandharvas,
In

Yakshas,

multitudes

wondering

Asuras.

Siddhas,

beholding

Thee.

Thy

(22)

mighty
and

Form,

with

mouths

many

eyes,

with

Long-armed,

thighs

and

feet

in-

numerate,

Vast-bosomed,

set

with

fearful

many

teeth.
The

worlds

see

terror-struck,

as

also

I.

(23)

Il6

THE

Radiant

Thou

g!tA.

BHAGAVAD

touchest

rain-

heaven;

bow-hued,
With

opened
orbed

My

and

mouths

shining

vast-

eyes.

inmost

self

is

quaking,

having

seen,

My

strength
my

is

withered,

and

Vishnu,

(24)

peace.

Like

Time's

Thy

flames

destroying

see

teeth.

Upstanding,
jaws

expanded

know

Nought

within

spread

anywhere,

shelter

no

find,

Mercy,

The

God

of

sons

refuge

of

all the

Dhritarashtra,

worlds

and

with

them
The

multitude

of

all

these

kings

of

earth,
Bhishma,
And

all

Drona,
the

hosts,

Suta*s

noblest

royal
warriors

son,

of

our

(26)

DISCOURSE.

ELEVENTH

Into

mouths

gaping

Thy

II7

they

hurrying

rush,
Tremendous-toothed

Are

heads

their

seen,

and

the

gaps

to

powder

to

see

between

crushed

(27)

ground.
impetuously

river-floods
their

Hurling
fling

So

terrible

teeth

Thy

As

within

caught

Some

and

into

waters

lap,

ocean's

into

themselves

rush,

Thy

flaming

mouths,
In

haste,

mighty

these

men,

these

lords

(28)

of earth.

fly

headlong
Into

So

also

Enter

light,

flaming

will

speed

quickened

with

moths

As

in

these,

haste

Thy

within

fall

to

destroyed,

precipitate.

destroyed

mouths

(29)

fall.
On

to

side,

every

all-swallowing,

fiery-

tongued.
Thou

Thy

lickest

glory

up

devouring

mankind,

filleth

space

the

universe

all ;

18

Is

gItA.

BHAGAVAD

THE

with

Vishnu,

burning,

Thy

blazing
(30)

rays.

Reveal

awful

Form

Thou?

art

what

Self;

Thy

Thee!

worship

God

mercy,

supreme
Thine

Have

inner

being

fain

am

to

know;
This

Life

forthstreaming

Thy

ers
bewild-

(31)

me.

Blessed

The

Time

Not

I, laying desolate

am

Made

said

Lord

manifest

of

one

earth

on

all these

the
to

warriors

world,

slay

kind!
man-

for

ranged

strife

Escapeth

death;

thou

shalt

alone

vive.
sur-

(32)
stand

Therefore

Conquer

up

! win

for

foes, enjoy

thy

thyself

the

realm.

By

Me

they

are

already

overcome,

nown,
re-

spacious

DISCOURSE.

ELEVENTH

Be

outward

the

thou

II9

left-handed

cause,

{33)

one.

Drona

and

Bhishma

Kama

and

all the

Are

slain

Fight!

Jayadratha,
here

warriors

crush

lessly,
fear-

then

Destroy

shalt

thy rivals

in

field.

(34)
San

jay a said
these

heard

Having
shava,

other

Me.

by

thou

the

and

who

he

weareth

himself, spake
with

again

words

to

of

diadem,

joined palms, quaking,

and

Kewith

prostrating

Krishna,

fear, casting down

mering
stam-

his face.

(35)
said:

Arjuna
Hrishfkesha

! in

the

Rightly

Thy

world

magnificence
rejoiceth, bound

to

Thee;
The
In

Rakshasas
fear

fall.

the

to

hosts

every
of

quarter

Siddhas

fly

prostrate

{36)

should

How

Self

otherwise,

they

loftiest

Cause

First

CtXA.

BHAGAVAD

THE

I20

than

less great

Himself

! Brahma

Thou.
of

Infinite, God

of

home

Gods,

all

worlds,
Sat

Unperishing,

That

Asat,

supreme

(37)
First

Thou

Man

ancient

most

art,

Supreme

receptacle
and

Knower

known,

of

all that

lives,

dwelling-place

the

high.

on

In

Gods,

the

of

Thy

the

Form

vast

(38)

spread.
Thou

art

Varuna,

Hail

all hail

Thee

Yama,

Grandsire

Father,
to

unto

and

Vayu

hail

Hail,

is

universe

Thee!

Agni,
of

thousand

all

moon,
:

times

again, again, all hail

(39)
Prostrate

in

behind.

front

of

Thee,

prostrate

CtXA.

BHAGAVAD

THE

122

Pre-eminent

Thy

in

power

all

the

worlds.

(43)
before

I fall

Therefore

Thee

; with

my

body
I

worship

is

as

fitting;

bless

Thou

me.

As

with

father

the

friend

with

lover, bear

with

as

son,

friend,
With

the

beloved

as

(44)

me.

I have

which

That

seen

hath

none

seen

before,

My

is

heart

faileth

glad, yet

for

me

fear;
Show

me,

God,

Thine

Form

other

again,

Mercy,

God

of

Gods,

(45)

worlds.

Diademed,

all

of

home

mace

and

in

discus

Thy

hand,

Again
Put

on

I fain

would

again Thy

Lord,

see

Thee

four-armed

as

before

shape,

DISCOURSE.

ELEVENTH

of

thousand-armed,

forms

innumer-

(46)

ate.

Blessed

The

by

Arjuna,

said:

Lord

favour

My

form

loftiest

This

23

thou

hast

seen

self

Yoga's

by

vealed
re-

That

endless, first,

all-penetrating,

Radiant,

thyself

except

none

hath

ever

(47)

seen.

Nor

sacrifice

Nor

sharp

Can

austerity,

the

win

Foremost

vision
of

alms

Vedas,

nor

study deep,

nor

of this

Form

for

man.

alone

thou

Kurus,

works,

nor

hast

(48)

seen.

Be

not

be

bewildered,

Because

thou

hast

away,

and

thou

not

beheld

this

afraid,
awful

Form;
Cast
Behold

fear

again

Mine

let

thy heart
familiar

own

rejoice

shape.

(49)
Sanjaya
Vasudeva,

having

said
thus

spoken

to

Ar-

gIta.

BHAGAVAD

THE

124

juna, again manifested

consoled

and

His

terrified

the

again assuming

hatma

Form,

own

the

one,

form.

gentle

Ma-

(50)
Ar

again Thy

Beholding
Form,

said

juna

Janardana,

and

am

restored

am

human

gentle

to

lected,
col-

now

own

my

ture.
na-

(51)
Blessed

The

This
*

is

Form

long

ever

of Mine

hard

very

Nor

to

I be

Me

by

nor

by alms,
But

thus
and

the

seen

thou

by

to

Me

in

hast

seen

austerities,

alone

perceived, Arjuna,

seen

Gods

Form.

as

nor

and

essence,

and

supreme

who

(53)
I may
known

entered

(54)

Parantapa.
He

thee

the

by offerings;

devotion

by
be

or

by

Verily
this

Vedas,

said:

beholden

see.

behold

to

can

Lord

doeth

good

actions
I am.

My

for

Me,

devotee,

whose
freed

DISCOURSE.

ELEVENTH

without

attachment,

ig, he

Cometh

IZJ

any

O' Pandava..

Me,

unto

of

hatred

(5S"
las

the

GIta,

:;avad

"ture

hna

glorious

and

of

science

the

Yoga,

of

Upanishads

the

Arjun^,

Brahman,
between

dialogue
the

of

eleventh

OF

THE

VISION
FORM..

OF

THC

the
Shn

discourse,

led:

YOQA

the

UNIVCRSAL

126

gItA.

BHAGAVAD

THE

TWELFTH

DISCOURSE.

said:

Arjuna
devotees

Those

worship)

who

They

in

faith

They

are

who

Un-

is

said

in

worship

fixed

Manas

worship

best

on

these

Me,
with

Me,
in

My

(2)

Yoga.
the

the

(i)

endowed,

Indestructible,

Unmanifested,

Unthinkable,

Immutable,

(who

the

these

Lord

with

Ineffable, the
and

also

Yoga?

Blessed

supreme

opinion,

the

of

harmonised

ever

whether

learned

The

those

Indestructible,

the

manifested,

harmonised

ever

and

Thee,

worship

more

who

Eternal,

the

present
Omni-

ing,
Unchang-

(3)

DISCOURSE.

TWELFTH

and

Renouncing

all

of

welfare

The

hard

for

those

also

and

meditating

greater

is

reach.

to

(5)

renouncing

intent

Me,

on

with

Me,

on

is

Unmanifested

the

verily who,
Me,

minds

whose

ested

embodied

the

Those

of

of

path

in

the

these

rejoicing,

Unmanif

the

on

the

for

in

equally,

(4)

difficulty

set

are

senses,

Me.

unto

come

the

subduing

everything

regarding

27

all

tions
ac-

worship

whole-hearted

(6)

Yoga,
I

These

lift

speedily

of

death

and

tha, their

minds

being

ocean

from

up

existence,
fixed

on

the

Par-

Me.

(7)
Place

thy

thy

Buddhi

thou
But

shalt
if

in

enter;

then

abide
thou

thy mind

on

practice

seek

jaya.

Manas

in

Me

are

not

Me,

then

to

reach

Me,

into

Me

doubt

without
hereafter.
able

by
Me,

(8)

firmly
the

let

to

Yoga

fix

of

Dhanan-

(9)

128

If also

thou

art

do

to

Me

forming
per-

thou

shalt

then

is

the

than

fruit of

follows

fruit

all

union
of

than

stant
con-

meditation

wisdom

meditation

renunciation

action

renunciation

; on

(12)

peace.
who

beareth

friendly

ill-will to

no

and

attachment

pleasure

tion,
ac-

(11)

wisdom

than

practice ;
:

in

not

self controlled.

indeed

is better

hast

thou

taking refuge

the

Better

in

sake,

even

renounce

with

He

service

my

my

constant

(10)

this

strength, then

of

to

perfection.

If

with

on

for

actions

equal

not

intent

practice, be

attain

gItA.

BHAGAVAD

THE

and

out
with-

compassionate,
and

egoism,

pain,

and

ing,
be-

any

balanced

forgiving,

(13)
Ever-content,
self

controlled,

and

Buddhi

devotee,
He

resolute,

dedicated

is dear

from

harmonious,

whom

to

to

with

with

Manas

Me,

he, My

(14)

Me.
the

the

world

doth

not

THE

130

devotees,

ject),
dear

in

surpassin

are

glorious

the

of

scripture

Yoga,

and

Krishna

the

of

dialogue
the

Arjuna"

twelfth

THE

YOGA

of

Upanishads
science

the

GJta,

Bhagavad

entitled

they

Me.

to

Thus

gItA.

BHAGAVAD

or

DEVOTION.

Brahman,
between
discoi

DISCOURSE.

THIRTEENTH

DISCOURSE.

THIRTEENTH

body,
; that

Field

of

son

said:

it is called

Field

of the

the

is called

Kunti,

knoweth

which

Knower

the

Lord

Blessed

The

This

13I

by

the

Sages.

(0
Understand
in all

Field

the

to

as

Field,

He

that

and

Field

have

is and

Knower

the

Knov/er

of

is the

wisdom.

is and

of

and

whence

His

briefly from

Me.

sung

in

chants,
verses,

of the
Wisdom

Bharata.

what

various

Brahma-sutra

the

My opinion

now

Rishis
in many

modified,

what

hear

in

that

how

as

Fields,

Field

that

What

and

Me

manifold
and
full

what

the

ture,
na-

it

is,

powers,

(3)
ways,

in decisive

of

ings.
reason-

(4)
*

Kshetragnya,

the

Knower

of

the

Field.

THE

132

The
dhi

gItA.

BHAGAVAD

Bud-

great elements, Ahankara,

and

senses,

also

the

Unmanifested,

and

the

one,

of the

and

the

the

five pastures

(5)

senses;

Desire,

aversion,
*

combination,

pain,

pleasure,

intelligence, firmness,

these, briefly described, constitute

Field

and

ten

its modifications.

the

(6)

Humility, unpretentiousness,

harm-

lessness, forgiveness, rectitude, service

of

the

teacher, purity, steadfastness,

self-control,

(7)

Indifference
and

senses,

also

into

death,

old

to

the

absence

and

Unattachment,
with
constant

and

son,

balance

unwished-for

Unflinching
union
"

The

with

body.

and

pain

age

objects of

the

of

egoism,

evil

of

sickness,
absence
wife

birth,

(8)

or

home,

and

in wished-for

(9)

events,

another,

sight
in-

of self-identification

of mind

devotion

the

to
resort

Me, without
to

seques-

THIRTEENTH

tered
the

DISCOURSE.

absence

places,

in

Constancy

will

is
less

being

mouths;

enveloping

all.

with

senses

unattached

and

neither

hands

and

heads,

and

dwelleth

in

(13)
out
with-

supporting
from

free

and
and

immovable
His

and

beginning-

attributes

attributes.

Without

hand

mortalit
im-

all sense-faculties
;

everything;
enjoying

eyes,
He

Shining

of

has

all-hearing,

world,

any

known

(12)

That

everywhere

(14)
within

also

movable

all

beings,
;

by

subtlety imperceptible;
far

away

be

to

non-being.

Everywhere

the

is

called

Brahman,

nor

feet,

the

"

(ii)

being

enjoyed

supreme

wisdom

be

which

that

which

that

to

ignorance.

declare

^nown,

wisdom,

object of essential

is declared

it is

against

Adhyatma-

of the

that

(lo)

che

understanding

all

in

enjoyment

of men,

company

wisdom

of

IJJ

is That.

on
reas-

at

(15)

divided

Not

known

the

as

He

That,

the

be

beyond
of

seated

in the

Thus

devotee,

My

Being.

both

are

thou

generation

the

and

been

said
the

wisdom,

the

ject
ob-

briefly told.
into

enters

is

of

Prakriti

called

the

and

causes

the

Purusha
and

know

and

tributes
at-

-born.

(19)
of

cause

effects

of the

cause

born
the

the

sha
Puru-

enjoyment

pain.

seated

to

and

modifications

all

attributes

attachment

all.

of

beginning;

that

pleasure and
Purusha

of

Prakriti

that

is called
of

He

(18)

are

Prakriti

end

knowing,

without

also

the

have

thus

thou

Know

wisdom,

Field, wisdom

wisdom,

My

beings

lights, is

darkness;

hearts

be

to

(16)

all

of

wisdom,

the

of

of

yet

generates.

Light

object

is

That

supporter

and

devours

and

beings,

amid

distributively;

seated

to

gItA.

BHAGAVAD

THE

134

(20)
Prakriti

in
of

useth

Prakriti;

the

is

the

attributes

THIRTEENTH

of

DISCOURSE.

his

in

births

and

good

evil

(2I"

3.

:tator

and

sr, the

great

Self;

ae

he

is

ya

Yoga,

on

in

this

(22)

its

with

bom

Purusha

attributes,

he

(23)

behold

Self

and

in

he

be,

may

again.

the

by

styled

the

by meditation

self

the

knoweth

condition
be

also

Purusha.

Prakriti

ot

and

Ishvara,

thus

thus

)ever

permitter, supporter,

supreme

who
e

35

others

others

by

Self

the

by
the

the

Yoga

(24)

3rs

also, ignorant of this, having^

of

it from

ilso
.t

beyond

cross

they

had

mobile,

aratas,
the

it is

Field

(25)
is

know

and

bom,

thou,

from
the

and

death, adhering^

heard.

creature

.tsoever
r

others, worship;

the
Knower

immobest

union

of
be-

of the

(26)

136

THE

Seated

he

in

equally

beings,

all

Ishvara, indestructible

supreme

destructible

the

gItA.

BHAGAVAD

he

"

within

thus

who

seeth,

(27)

seeth.

Seeing indeed
everywhere
Ishvara equally dwelling, he
destroy

Self

the

reacheth
He

the

who

perfornieth
Self

is

existence

seeth

that

all

actions,

of

doth

not

thus

(28)

Prakriti
and

verily
that

the

seeth.

beings

(29)
diversified

the

rooted

as

from

proceeding

same,

Goal.

supreme

perceiveth

he

the

self, and

the

by

actionless, he

When

and

it,then

in
he

One,

eth
reach-

Brahman.

(30)
and

Being beginningless
the

though

imperishable

seated

teya, worketh
As

the

in
not

the

body,

seated

everj'-where in

is

affected.

butes,
attri-

Self,
O

Kaun-

(31)

is affected.

nor

reason

without
supreme

omnipresent

affected, by

not

the

of
the

is

Akasha
its

not

subtlety,

body

the

so

Self

(32)

138

OtXA.

BHAGAVAD

THE

FOURTEENTH

DISCOURSE.

Blessed

The

will

hence

of

all wisdom

the

Munis

having

known

the

to

they

of
in

that

have

gone

(i)

this

wisdom

My

own

ture,
na-

in

nor

are

the
quieted
dis-

dissolution.
is

of

(2)

Mahat-

the

place the

production

the

best, which

even

universe,

the

womb

My

to

re-born

not

are

emanation

in

refuge

assimilated

being

supreme

Perfection.

supreme

taken

Having
and

that

again proclaim

wisdom,
all the

said:

Lord

germ;

all

Brahma;

thence

beings,

in

cometh

Bharata.

(3)
In

produced,
Brahma

wombs

whatsoever

is

mortals
the

Kaunteya,

their

womb,

father.

(4)

their

are

Mahatating
gener-

DISCOURSE.

FOURTEENTH

Sattva,

Rajas,

body,

the

Of

these

dweller

in the

Sattva,

from

luminous

and

the

attachment

to

the

Rajas,
is the
for

the

(5)

its stainless-

and

the

sinless

that

body by

by

ment
attach-

(6)

one.

attachment

Kaunteya,

in

dweller
to

of

destructible
in-

the

body.

passion- nature,

source

life,O

bliss

know

thou,

and

thirst

bindeth

the

the

attachment

action.
But

(7)
know

Tamas,
is

in the

body

the
;

Sattva
O

contrary
Now

th

to

to

heedlessness.

Sattva

wisdom,
un-

all dwellers

Bharata.

bliss, Rajas

Tamas,

wisdom,

of

ness,
by heedless-

sloth,

Bharata.

shrouded

of

bindeth

and

attache

born

thou,

deluder

that

indolence

action,

in

fast

healthy, bindeth

wisdom,

one,

39

the

are

bind

they

great-armed

ness

to

such

Tamas,

Prakriti-born

Gunas,

verily

attacheth

on

to

ing
hav-

the

(9)

prevaileth, overcoming

THE

140

GItA.

BHAGAVAD

Rajas

and

Rajas

(overcoming)

Tamas,

and

(now)

and

Rajas.

Tamas

When

and

Sattva

Tamas;
Sattva

(10)

from

then

(Now)

(overcoming)

the

forth

Bharata.

streameth

wisdom-light
all

the

be

it may

gates

the

of

Sattva

that

known

body,
is

increasing.
Greed,
of

(11)

outgoing

actions,

of the

best

restlessness,

of

born

are

the

of

of

increase

these

"

also

delusion
"

of

and

ness
heedless-

these
O

Tamas,

born

are

joy of the

Kurus.
If

(13)
Sattva

embodied

verily prevaileth
goeth

goeth

forth

great

sages.

Having
he
to

Rajas,

(12)

stagnation

increase

the

desire

Bharatas.

Darkness,
and

undertaking

energy,

is

action;

to

to

when

dissolution,
spotless words

the

the

then
of

he
the

(14)
dissolution

gone

to

born

among

if

dissolved

those

in

in

jas,
Ra-

attached

Tamas,

he

FOURTEENTH

is

in

bom

DISCOURSE.

wombs

the

141

of

the

less.
sense-

(15)
It is said
and

Sattvic

is

Rajas

the

fruit

spotless
and

pain,

of

fruit

the

is

fruit

the

verily

action

good

of

of

Tamas

unwisdom.

(i6)
Sattva

From
also

greed

and

delusion

wisdom

from

is

heedlessness

Rajas;
of

are

and

bom,

and

Tamas

also

wisdom.
un-

(17)
They
Sattva;

rise

upwards

who

the

Rajasic

dwell

the

place;

settled

are

in

Tamasic
in

enveloped

the

most
midwards,
down-

go

vilest

the

in

qualities.

(i8)
When

other
That

than

the

which

is

entereth

he

crossed

over

all bodies

have

perceiveth

than

higher
My

been

birth, death,

knoweth
the

Gunas,

(19)

nature.

dweller
these

agent

no

and

Gunas,

into
the

When

from

Seer

the

in
three

the

body

Gunas,

produced,
old

age

and

hath

whence
liberated
sorrow.

drinketh

he

gItA.

BHAGAVAD

THE

142

the

of

nectar

ity.
immortal-

(20)
said:

Arjuna
What

are

crossed

over

How

acteth

beyond

these

He,

the

three

he,

and

when

them,

absent

He

who,

seated

"The

Gunas

said

hateth

who

he

ance,
radi-

not

even

nor

energy,

longeth

nor

(22)

as

neutral,

Gunas;

revolve;"

who

is

standeth

apart,

(23)

Balanced

rock
loved
censure

The
"

The

to

and

shaken
un-

saying,

immovable,

reliant,

go

the

by

Lord?

(21)

present,

after

doth

Lord

outgoing

delusion

hath

Gunas?

three

Pandava,

nor

who

Gunas,
how

Blessed

The

him

of

marks

the

in

pleasure

whom

gold

and
and
same

Amrita.

are

lump

in

pain,
of

self-

earth,

alike;

the

same

to

firm,

the

same

in

unloved,
in

and

praise,
honour

(24)
and

ignominy,

DISCOURSE.

FOURTEENTH

same

all

undertakings

to

crossed

he

the

by

said

is

he

have

to

Gunas.

(25)

serveth

who

Yoga

of

the

Gunas,

beyond

abandoning

foe,

"

the

over

And

and

friend

the

I43

Me

exclusively

devotion,
is

he

crossing

he,
fit

become

to

(26)

Brahman.

For

of

of

indestructible

the

of

tality,
immor-

and

Dharma,

bliss.

unending
in

Thus

the

Bhagavad
of

scripture

the*

Arjuna,

science

of

dialogue

the
the

of

Upanishads

glorious

Yoga,

and

Krishna

of

(27)

G!ta,

entitled

and

Brahman,

nectar

immemorial

of

THE

abode

the

am

Brahman,

the

between

fourteenth

Shri

discourse,

YOGA

OF

SEPARATION

FROM

QUNA8.

THE

the

THREE

g!tA.

BHAGAVAD

'I'H^

144

DISCOURSE.

FIFTEENTH

With
the

is

Asvattha

knoweth

it is

the

of

objects

its roots
action

of

by

form,

its

rooted
the

the

upwards

nor

the

be

its

of

having

unswerving

weapon

and
of

(2)

acquired

bonds

men.

end,

the

Gunas,

its buds

rooting-place
Asvattha

who

spread

by the

senses

world
may

; he

(i)

downwards,

grow

here

its

nor

of

ble
indestructi-

hymns

are

it, nourished

in the

Nor

be

to

below,

Veda-knower.
and

Downwards
branches

said

of it

leaves

said:

branches

above,

roots

; the

Lord

Blessed

The

nor

knowledge
its

origin,

this

strongly-

been

cut

of

down
tachment,
non-at-

(3)

146

Lord

the

When

and

these

acquireth

abandoneth

He

when

gIta.

BHAGAVAD

THE

it,

with

goeth

them,

from

(takes) fragrances

and

body

He

seizeth
wind

the

as

their

retreats.

(8)
Enshrined

in

touch,

the

Manas

also.

the

the

ear,

and

the

taste

He

the

the

eye,

smell, and
the

enjoyeth

(9)
deluded

He

when

do

by

stayeth,

or

Gunas;

the

Him

perceive

not

departeth
swayed

or

joyeth,
en-

the

dom-eyed
wis-

perceive.

established

in

struggling,

the

not,
That

that

which

(10)
Him,

also, struggling, perceive

Yogis

Him

of

objects

senses.

The

in

their

the

by My

perceive

the

whole

as

the

vital

from

soil,
energy,

the

world,

and

moon

(11)

from

issuing

is in the

Permeating

though

self untrained.

enlighteneth

know

but

unintelligent

splendour

splendour

Self;

in

that

fire, that

Me.
I

sun

(12)
support
and

ings
be-

having

DISCOURSE.

FIFTEENTH

become
all

delicious

the

147

'

Soma

nourish

(13)

plants.
become

I, having

of

possession

Apana,

bodies

the

and

things,

the

breathing

of

with

united

digest

take

Vaishvanara,

kinds

four

and

Prana

food.

of

(14)
And

and

seated

am

from

Me

known

be

And

absence.

their

indeed

in

all

Vedanta.

There

are

two

the

destructible

the

destructible

and

which

Vedas

the

is

the

(15)
in this

Purushas

the

world,

indestructible

(is)all beings,

(is) called

author

^'

the

to

I ; and

am

and

and

all,

wisdom

that

Veda-knower

the

the

of

and

memory

of

hearts

in the

the

changing
un-

indestructible.

(16)
The

highest
declared

"

become
Having
accepted translation.

is

Purusha
as

the

the

verily

supreme

watery

moon"

other,
An-

Self.

is

the

148
He

OtXA.

BHAGAVAD

THE

three

Ishvara.

indestructible

the

worlds,

the

sustaineth

pervading

who

(17)
Since

in
I

also

excellent

more

am

proclaimed

am

knoweth

Me

Veda

(18)
thus

he, all-knowing,
his

with

Me

shippeth

the
'

Purushottama,

as

in

structible
inde-

Purushottama.

undeluded

who

He

the

than

and

world

the

and

destructible,

the

excel

whole

wor-

(19)

Bharata.
Thus

by

and

his

This

one.

illuminated,

become

finished

hath

teaching

secret

sinless

hath

he

known,

this most

Me

told,

been

hath

being,

work,

Bharata.

(20)
in

Thus

Bhagavad
of
and

Krishna

THE

'

The

glorious
science

the

GtTA,

scripture
entitled

the

Yoga,

the

Arjuna,

of

dialogue
the

Brahman,
between

fifteenth

OF

ATTAINING

highest

Purusha.

YOGA

of

Upanishads

PURUSHOTTAMA.

the
the

Shri

discourse,

SIXTEENTH

DISCOURSE.

SIXTEENTH

cleanness

the

of

the

fastness
life, stead-

of

of

Yoga

self-restraint

study

wisdom,

and

Shastras,

giving,
alms-

sacrifice

and

austerity

and

straightforwardness,
Harmlessness,

living

beings,

absence
who

properties,

and
his

are

asuric

envy

is

born

or

The

gods

*'

fickleness, (2)
fortitude,

and

pride

"

the

with

rity,
pu-

these

divine

(3)
and

arrogance

is

born,

unwisdom

and

harshness
O

conceit,

Partha,

properties.

Asuras

to

Bharata.

also

who
'

of

were

demoniac

the

sence
ab-

ness,
mild-

uncovetousness,

of

Hypocrisy,
wrath

compassion

forgiveness,

Vigour,

his

peacefulness,

absence

modesty,

of

absence

truth,

crookedness,

of

are

(r)

renunciation,

wrath,

49

DISCOURSE.

Fearlessness,
in

with

(4)
enemies

of

the

Suras,

f*"JA,
properties" m\^\\\.\ifc

THE

150

divine

The

be)

properties

Grieve
divine

properties,

Twofold

is the

world,

the

divine

hath
from

or

energy
nor

with

(5)

creation
the

in

this

asuric;

the

know

right

abstinence

asuric.

either

not

propriety,

length;

at

the

Partha,

men

even

bom

described

age.
bond-

Pandava.

and

been

(to

for

art

animal

divine

Me,

Asuric

thou

not,

deemed

are

asuric

the

liberation,

for

hear

CtxA.

BHAGAVAD

right
purity,

nor

truth

nor

(6)

is

them
"

(7)
The

universe

God,*

and

caused

small

forth
the

as

this view,

Buddhi,

of

enemies

for

out
truth, withsay,

by

by lust and

mutual

nothing

these
fierce
the

union
else.

ruined

"(8)

selves

deeds,

come

destruction

themselves

desires, possessed
fshvara, the

of

(9)

with

to

ruler

of

insatiable

vanity,

"without

world.

Surrendering

about

brought

Holding
of

is without

basis," they

(moral)
a

in

universe.

concei

SIXTEENTH

and

DISCOURSE.

delusion,

(they)

impure

resolves.

with

themselves

Giving

Held

in

expectation,

by

strive

wealth

is

all,

ties

of

by
for

and

ful
unlawsensual

(12)

enjoyments.
*'

This

that
is

to-day by
I

purpose

in

mine
"

hath

me

shall

already,

mine

gain;

and

also

been

this
this

won,
wealth

shall

(13)

slain

also

I shall

the

enjoyer,

this
I

slay.
I

enemy,

the

am

and

others
I

Lord,

is

am

there

am

perfect, powerful,

am

happy;
"

be

future.

I have

garding
re-

as

lust

to

obtain

of

hoards

means

this

hundred

over

to

ured
unmeas-

desires

of

that

tion
ac-

death,

is

sure

given

they

anger,

to

gratification

bondage

in

(lo)

end

highest, feeling

the

ideas

engage

over

whose

thought
the

evil

holding

arrogance,

through

151

(14)
wealthy,
that

is

well-bom
like

unto

; what

me?

other
I

will

THE

152

GItA.

BHAGAVAD

sacrifice,I

will

give

(alms), I

will

joice.
re-

'
"

deluded

Thus

by

unwisdom,

05)
Bewildered

by

enmeshed

the

to

they

the

in

thoughts,

numerous

of

web

delusion,
of

gratification

fall downwards

into

and

pride

the

filled

intoxication

of

lip-sacrifices for

they perform

(16)
with

wealth,
tion,
ostenta-

scriptural ordinance.

to

contrary

desire,

foul hell.

Self-sufficing, obstinate,

dicted
ad-

(17)
Given

and

lust
ones

hate

and

in their

the

these

malicious

bodies

of

others

(18)
evil, pitiless, vilest

after

Kaunteya,

an

world,

ever

throw

wombs.

asuric

into

asuric

(19)

birth, attaining
they

sink

deluded

womb,

into

depths.

Triple

lence,
inso-

power,

own.

in the

into

Cast

in

Me

men

among

birth

wrath,

haters,

These

down

egoism,

to

over

not

the

to

Me,

lowest

(20
is

the

gate

ol

\-\v\^ \\vi\\,d"

OfxA.

BHAGAVAD

THE

154

DISCOURSE.

SEVENTEENTH

said:

Arjuna
Those

aside

casting

Shastras,
O

(Is

Threefold
of

"

it

of) Sattva,

one

the

Lord

by

Hear

Bharata.

faith ;' that

said

jas
Ra-

"

thou

is

which

unborn

sattvic,rajasic
of these.

shaped

The

the

nature

embodied

faith of each

nature,

even

the

(i)

is

tamasic.

The

is

of

verily their condition,

Blessed

The

of his

faith,*but

Tamas?

or

and

is

full of

ordinances

the

what

Krishna?

faith

sacrifice

that

man

to

(2)

his

own

consists

his faith

that.

is, he

(5)

Shraddha.

^That
man's

is. the
character.

man's

faith

shows

what

is the

DISCOURSE.

SEVENTEENTH

Sattvic

and

Yakshas

the

tamasic

the

of

troops
The

Rakshasas

the

force

; the

who

Pretas

and

(4)

perform
by
and

vanity

others^

Bhutas.

unenjoined
to

gods; rajasic

folk, worship

men

ded

the

worship

men

of their

55

ties,
austeri-

severe

the

wed"

Shastras,

impelled

egoism,
desires

and

by

passions,

(5)
Unintelligent,
elements

in their

asuric

these

food

The

also

threefold,

is
and

in the

of

Bhfitas

are

type.

dear

to

each

thou

tinction
dis-

the

(7)
vitality,

augment

and

dear

the

to

the
of

Sattvic.

departed,
a

somewhat

ergy,
en-

ness,
cheerful-

substantial

bland,

ghosts,
nature-spirits
are

are

(6)

sacrifice, austerity

health, joy

delicious,

Pretas

is

Hear

that

vigour,

agreeable,

know

body,

these.

foods

The

which

almsgiving.

and

resolves.

also

as

inner

gated
aggre-

body,

the

forming

also, seated

Me

the

tormenting

and

(8)
while

like
goblin-

156

bitter,

That

and

and

is

The

the

dear

to

sacrifice

without

for

desire

sacrifice

produce

(9)

and

also

unclean,

Tamasic.

(10)

is offered

fruit, as

duty,

by

men

enjoined
firm

the

under

is

fiat,putrid

and

the

which

ordinances,

that

which

stale

leavings

corrupt,
food

are

sickness.

which

is the

and

burning,

pain, grief

that

saline, over-hot, pungent,

sour,

and

dry

foods

desire

Rajasic

The

OtxA.

BHAGAVAD

THE

by

belief

is sattvic.

that

(II)
sacrifice

The

fruit, and

to

glorification,O
know

offered

thou

The

that

best
to

without

empty

the

be

of

view

ily
ver-

for

the

self-

Bharatas;

rajasic.
to

contrary

(12)
the

nances,
ordi-

distributing food,
and

Mantras

faith, is said

of

indeed

also

sacrifice

of

with

without
to

be

void
de-

gifts,*
tamasic.

(13)

Worship
^

To

the

given

to

the

officiatingpriests.

Gods,

to

the

DISCOURSE.

SEVENTEENTH

twice-born,

and

Gurus

to

157

purity, straightforwardness,
and

harmlessness,
of

the

the

the

and
of

study

austerity
Mental

sterity
au-

(14)
no

beneficial,
the

of

the

Shastras,

practice
called

are

speech.

happiness,

is called

ful,
truth-

annoyance,

self-control,
this

the

body.

pleasant
of

wise,

continence

called

are

causing

Speech

the

to

the

(15)
lence,
si-

equilibrium,
of

purity

austerity

of

nature

the

"

'

mind.

(16)
This

by

threefold
with

men

desire

for

austerity,

the

performed

faith, without

utmost

fruit, harmonised,

is

said

sattvic.

be

the

object

reverence,

be

to

(17)

austerity which

The

of

Manas.

practised

gaining respect,

and

for

austerity

understanding,
^

is

done
with

honour

ostentation,

rajasic, unstable

That

to

and

and
is

fleeting.

under

with

said

(1 8)

deluded

self-torture,

or

158
with

alms

That

in

nothing

time,

to

in

to

in

made,

worthy

(19)
does

who

one

that

believing

return,

accounted
That

given

be

to

another,

tamasic.

is declared

ought

destroying

object of

the

that

CtxA.

BHAGAVAD

THE

gift

and

(fit)place

that

person,

is

alms

(20)

sattvic.
with

given

return,

view

that

grudgingly,

fruit

for

looking

or

receiving

to

again,

is accounted

alms

ra-

(21)

jasic.
That

time,

alms

and

given

to

declared

spectfully
disre-

persons,

that

contemptuously,

Tat
be

is

(22)

Sat,"

this

the

threefold

designation

By

that

ordained

Brahman.

old

and

place

tamasic.

to

of

unfit

at

unworthy

and

"Om

or

Vedas

Brahmans,

been

has

were

and

sidered
con-

of

sacrifices.

(23)
Therefore
"*Om"

with

the

austerity

acts
as

the
of

laid

pronunciation

sacrifice,
down

in

gift
the

of
anr

ord

of

knowers

the

With
without

pronunciation

various

the

"

Sat

and

of

"

"

Sat

and

(25)

of

reality
the

Partha,

the

of

sense

action

for

named

"Sat."

in

is

is

wrought

of
and

and

That

is

or

other

Partha;

THE

deed,
it

science

the

the

of

dialogue

the

seventeenth

DIVISION
FAITH.

is

(28)
of

Upanishads

glorious

Yoga,
Arjuna.

OF

also

faith,

without

Brahman,
between

OF

the
the
Shri

discourse,

YOGA

an

hereafter.

or

the

called,

GtTA,

Bhagavad

"Sat,"

(27)

here

nought,

Krishna

of

sake

the

it

scripture

called

also

gift, austerity,

"Asat"

Thus

sacrifice, austerity

in

Whatsoever

oblation,

(26)

is

gift

THE

performed

sense

in

used

Steadfastness

entitled

and

work.

good

and

"

Tat

liberation.

likewise, O
is

"

are

the

in

is used

of

sacrifice,austerity

desiring

goodness;

word

fruit

at

acts

gift, by those
"

(24)

Brahman.

aiming

59

the

by

commenced

always

are

nances

DISCOURSE.

SEVENTEENTH

THREEFOLD

l6o

GIta.

BHAGAVAD

THE

DISCOURSE.

EIGHTEENTH

said:

Arjuna
desire, O

severally

mighty-armed!

the

and

Hrishikesha,

Keshinisudana.'

the

relinquishment,*

Lord

known

have

of

called

as

works

of

relinquishing
is

renunciation,*

(i)

renouncing

the

of

Blessed

The

Sages

of

essence

know

to

the

said:
renunciation
with
fruit

desire;
of

relinquishment

all

by

wise.
"

'

Sanny^sa.

Ty^ga.

Some

be

should

evil,"* declare

the

(2)

Action

'Slayer

tions
ac-

of

read

thoughtful

some

Keshi,
**

relinquished

demon.

becaxxs"

\\.\s e^V,"

as

men;

an

l62

obtaineth

relinquishment
of

CtXA.

BHAGAVAD

THE

the

not

fruit

relinquishment.
He

who

performeth
"It

saying,

fruit, that

hateth

attached

be

learn

the

Me
for

system
actions

of

"

beings
;

of

verily

he

action

he

"

(n^
threefold

hereafter
but

there

for
is

as

the

declared

tl"
no-

renouncer.

causes,

is

nor

(10)

fruit

mixed

action

five

of

action

action

the

and

relinquisher

These

away,

relinquisher.

evil

for

ever

cut

embodied

relinquish

fruit
-

garded
re-

by Sattva,

doubts

can

relinquisheth

Good,

is

pleasurable.

completely

to

and

(9)

with

indeed

is said

done,"

attachment

unpleasurable

to

Nor

non

be

relinquishment

and

not

the

to

relinquisher pervaded

intelligent

who

ought

tion,
ac-

sattvic.

as

The

prescribed

relinquishing

Arjuna,
also

(8)

mighty-arm
in

the

accomplishment

Sank
o

EIGHTEENTH

DISCOURSE.

divers

the

kinds

and

fifth.

the

also,

63

gans,
or-

energies,

of

deities

(presiding)

the

various

actor, the

body, the

The

(14)
Whatever
his

by

right

action

the

or

That

the

are

being

(15)

Self,

he

so,

verily who

Buddhi

untrained

he,

five

these

reverse,

whether

mind,*

thereof.

cause

to

and

body, speech

performeth

man

is

which

looketh

"

isolated,

his

on

the

as

perverted intelligence,

of

owing

"

actor,

seeth

not.

(16)
He

is free

who

Buddhi

whose

though
eth

not,

he

slay

the

the

is

these

egoistic

the

the

he

peoples,

slay-

threefold

(17)

the

and

knowable

threefold

organ,

tion,
no-

affected,

not

is bound.

nor

Knowledge,
knower,

the

from

impulse
action, the

constituents

of

the
to

tion;
ac-

actor,

action.

(18)
'

Manas.

164

THE

action

Knowledge,
of

category

GItA.

BHAGAVAD

and

(severally) threefold,
of

hear

gunas;

said

also

are

gunas

in

actor

the

ence
differ-

from

the

thou

duly

these

(19)

also.
That
is

in the

But

in all

seen

thou

know

that

edge
knowl-

as

thou

While

which

existences

separate,

that

which
if it

(21)
the

were

each

to

out
whole, withthe

grasping
is declared

that

narrow,

to

ity,
real-

be

masic.
An

which

action

is

of

without
that

But

ta-

(22)

undesirous

one

all

knowledge

clingeth

without

reason,

in

rajasic.

that
as

regardeth

manifold

as

thing

(20)

knowledge

several

know

beings, inseparate

sattvic.
that

beings

indestructible

one

separated,
as

the

which

by

Being

one

be

to

is called
that

ordained, done

fruit, devoid

passion

or

of

tachment,
at-

malice,

sattvic.
action

by

(23)
that

is done

by

one

EIGHTEENTH

for

longing

desires,

with

or

be

to

The

is

from

and

^loss

sion,
deluand

capacity

to

is declared

that

clared
de-

(24)

regard
"

65

ism,
ego-

eflEort,that

undertaken

consequences
"

with

rajasic.

action

others)

again

or

much

without
to

DISCOURSE.

injury

to

be

(to

tamasic.

(25)
Liberated
the

with

unturned

by

is called

Passionate,
fruit

of

is

actor

success

ist,
ego-

vigor,

sattvic.

(26)

desiring

malicious,

obtain

to

(27)
ing,
cheat-

stubborn,

that

despairful,
is

actor

called

(28)

tamasic.
The

pure,
imsuch

sorrow,

rajasic.

indolent,

procrastinating,

the

harmful,

and

pronounced
vulgar,

serting
as-

failure, that

or

by joy

Discordant,

an

and

firmness

actions, greedy,

moved
an

not

personality, being

endued

actor

attachment,

from

division
also

of

threefold

Buddhi

and

according

of
to

ness
firm-

the

l66

and

severally,
which

That

not

Buddhi

That

Dharma

what

ought

not

to

is

which

by

be

be

to

(30)

understandeth
and

Adharma,*
done

that

done,

liberation,

PSrtha.

one

and

and

and

what
O

Buddhi,

also

ought
Partha,

rajasic.
That

(seeth)
O
The

(31)

which,

thinketh
all

the
and
O

Partha,
^

Right

and

Dharma,
that

subverted,

by

dhi,
Bud-

(32)

which

by which

of

the

be

darkness,

is tamasic.

Partha,
firmness

of

to

things

actions

in

enwrapped

Adharma

Yoga,

and

and

and

fear

done,

sattvic, O

is

awry

be

to

stinence
ab-

done

be

to

bondage

fearlessness,

and

energy

ought

ought

that

Dhananjaya.

knoweth

what
what

related, unreservedly

thou

hear

gunas,

GItA.

BHAGAVAD

THE

Manas,

from

restrained

one

of

the

life-breatt

that

sense-organs,

vering
unwa-

firmnes

is sattvic.

and

lawlessness.

wrong

in

(3;
the

widest

sense,

EIGHTEENTH

from

that

fast

doth

and

that

vanity,

the

now

from

and

Me,

which

of

ure
pleas-

bull

of

the

by practice

one

putteth

end

an

to

(36)

Which

first

at

is
be

firmness,

kinds

in which

that

rejoiceth,

spair,
de-

(35)

threefold

thou

Bharatas;

as

which

nectar,

afterwards

pleasure

of the

blissful

in

but

is said

edge
knowl-

is

end

is

is accounted
which

delusive

first

at

the

of

union

the

objects

the

pleasure

the

(37)

their

pleasure

That

that

from

with

senses

bom

in

but

venom

as

Self.

the

That

is

nectar;

sattvic,
of

that

stupidity

sleep, fear, grief,

also

hear

to

rajasic. (34)

is tamasic.

Partha,

end

wealth,

from

one

abandon

not

fruit, one

and

is

Partha,

which

by

And

67

by which,

of

desire

Dharma,

firmness,

That

pain

desirous

attachment

holdeth

firmness, O Arjuna,

the

But

DISCOURSE.

like

is

as

venom,

rajasic. (38)
both
of

at

the

first and

^e,\i^^xSs.-

l68

sleep, indolence

from

ing

is not

There

born

gunas,
Of

in

heaven

been

these

(40)

their

self

restraint,

and

wisdom,

Brahmana-

to

(41)

ness,
upright-

belief

in

bom

Karma,

God,

of

splendour,

Prowess,
and

also

generosity,

the

ity,
firmness, dexter-

of

nature

battle,

from

flying

not

born

Kshattriya-Karma,

the

ruler,
of

his

the
is
the

"

Duty"
word

more

nature

desires.

are

own

(43)

nature.
'

his

(42)

nature.

own

the

austerity,

also

knowledge,

Karmas

the

natures.

own

purity, forgiveness

the

Vaishyas

Kshattriyas,

of

Serenity,

are

three

distributed, according

born

gtmas

the

Prakriti.

of

Brahmans,

have

the

on

among

Shiidras, O Parantapa,

and

(39)

from

is liberated

that

Gods,

ness,
heedless-

entity, either

an

again

or

and

tamasic.

is declared

that

earth

gItA.

BHAGAVAD

THE

might
Karma

be

here
is

significant;
fashioned

now

it

used

throughout,

well

understood

is action

by

past

arising

thoughts

but

and
from
and

He

whose

Buddhi

is

self

subdued,

the

dead

to

he

attained

hath

who

obtaineth

succinctly,

only

highest

state

United

to

the

self

the

senses,

and

malice,

from

thou

Kaunteya,

of wisdom.
Buddhi

that

(50)
ling
purified, control-

doned
aban-

by firmness, having
and

the

having

other

laid

objects

aside

of

passion

(51)
in

Dwelling

and

speech, body
fixed

in

taking refuge
Having

perfection

learn

Brahman,

sound

cast

in

solitude,
*

mind

abstemious,

subdued,

meditation

and

Yoga,'

dispassion,
aside

stantly
con-

(52)

egoism, violence,

desire, wrath, covetousness,

arrogance,
Manas.

*Some

IV

the

(49)

How

sires,
de-

from

Karma.

Me

attached,
un-

to

freedom

of

perfection

supreme

everywhere

renunciation

goeth by

he

gItA.

BHAGAVAD

THE

17"

read

"dhy^ayoga,"

"Yoga

of

tation.**
medi-

DISCOURSE.

EIGHTEENTH

selfless

and

peaceful

^he

"

come
be-

fit to

is

Brahman.

(53)
Brahman,

Becoming

the

neither

he

Self,

and

who
thus

known

into

entereth

Though

taking

what
in

Me

desireth

he

obtaineth

in

Me
I

forthwith

he

essence

in

the

(55)
all

Me,

by My

actions,
he

grace

indestructible

internal

abode.

(56)

Renouncing
Me,

intent

Yoga,

sence,
es-

having

am;

performing

refuge

(54)

That.

ever

obtaineth

nor

knoweth

he

the

Me.

unto

devotion

By

beings,

devotion

supreme

in

serene

grieveth
all

to

same

71

mentally

have

resorting

Me,

on

all

thy thought

works
Buddhi-

to

ever

in

Me.

on

(57)
Thinking
all obstacles

egoism
be

thou

destroyed
Entrenched

on

Me,

thou

by My
wilt

grace
not

shalt
;

but

if

listen, thou

egoism,

from
shalt

(58)

utterly.
in

overcome

thou

thinkest.

"I

will

gItA.

BHAGAVAD

THE

172

fight;*'to

not

determination;

no

will

nature

thy

purpose

constrain

thee.
O

(59)

Karma,
which

Kuntt,

bom

of

bound

thine

delusion

from

do,

to

of

Son

that

even

thine

by

own

own

nature,

that

thou

desirest

not

helplessly

shalt

thou

(60)

perform.
Ishvara

in the

dwelleth

beings, O Arjuna,by

His

all

beings

as

on

to

revolve,

Maya

causing

mounted

though

potter's wheel.

Flee

Him

unto

thy

being,

thou

shalt

(61)
for

with

shelter

Bharata;

obtain

His

by

supreme

hath

peace,

by

fully, then

Me;
act

having
thou

as

than

declared
reflected
thou

the

(62)
secret

more

(itself),been

secrecy
thee

wisdom,

all

grace

everlasting dwelling-place.
Thus

all

of

hearts

unto

it

on

listest.

(63)
Listen
'

Illusive

thou
power.

again

to

My

supreme

DISCOURSE.

EIGHTEENTH

word,
thou

of

Me,

and

will

therefore

all; beloved

of

secret

most

art

of

steadfast

heart,

thy benefit.

for

speak

73

(64)
Merge

sacrifice
before
I

dear

alone

liberate

from

is this

art

listen,

to

eth

evil

of

or

(66)

be

to

thee

asceticism,

or

yet

by

spoken

him

to

nor

desireth

who

as

among

shown

the

declare

My
highest

doubt

he

speak-

who

shall

doubts."

this

supreme

having

devotees,

for

devotion
come

"asansbaya."
from

to

(67)

shall

secret

freed

not, I will

Me.

who

read

unto

come

all sins.

devotion,

not

"being

thou

sorrow

is without

who

without

Some

troth

Dharmas,

shelter;

thee

anyone

'

all

for

Never

without

to

even

(65)

Abandoning

He

thyself

come

My

votee,
de-

My

prostrate

shalt

thee

pledge

be

Me,

Me.

to

Me

Me,

to

thou

Me,

Me.

in

Manas

thy

to

which

Me.

Me,
*

would

(68)
be