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VEDIC RELIGION
A

TMB BMASAITAB-MTA,

rHE BHAGAVAD-GITA
WITH THE COMMENTARY OF

SRI

SANKARACHARYA

TRANSLATED INTO ENGLISH

BY
A.

MAHADEVA

SASTRI,

b. a.,

Curator, Government Oriental Library, Mysore.

>

J
>

9 i

4 J

SECOND EDITION
REVISEP AND IMPROVED, WITH ADDITIONAL NOTES.

MYSORE
igoi.

[All Rights Reserved.

CARPENTIER
PRINTED AT

The

G,

T. A.

Printing

MYSORE.

Works,

fof

TO THE MEMORY OF
(A

i.i. Sri BhamarajGndraladayarlahadur, 6i.i.i.,

I'he

Late JVEaharaja of

WHO TOOK AN ACTIVE INTEREST

]VIysops,

IN THE REVIVAL OF

OUR ANCIENT LITERATURE AND RELIGION.

iviSSSOl

PREFACE TO THE FIRST EDITION.

Under the designation "
proposed to publish

VEDIC RELIGION

"

it

is

a series English translations of some

in

most important Ancient Scriptures of the Aryans

with such authoritative commentaries as may throw more
of the

upon

light

heads the

their

The Bhagavad-Gita

teachings.

series, as

embodying

in

justly

a most popular form the

essence of the whole Vedic Religion within a short compass.

The

publication of the present volume and the possibility of

prosecuting the work

to me, of love further on

due to the kindness and

s. I.,

liberality of Sir

the Hon'ble Sir. S.

is

altogether

K. Seshadri Iyer,

Subrahmanya Iyer

k. c.

i.

e.,

***********

k.c.

and

Mr. A. Ramachandra Iyer (Judge, Chief Court, Bangalore).

have throughout attempted a

literal translation

of the

Bhashya, the text of the Bhagavad-Gita being also

literally

The Bhashya has

translated in the light of the Bhashya.

been translated
the
of

Bhashya

it

in full

of a

except where a

whole verse or even

literal

translation of

of a considerable part

would be a mere repetition of the translation of the

corresponding portion of the text of the Gita

case

which

in

have either altogether omitted the Bhashya or trans-

lated only those portions

of the text than merely

which rather explain the meaning

show

in

what order the words

text should be construed or merely give their

equivalents.

Wherever a mere

literal

in the

synonymous

translation

of the

Bhashya is not likely to bring out its full import or leaves

any room for doubt as to its meaning, I have added, in the
form of foot-notes,

explanations mostly extracted from

Anandagiri's Tika, each such extract being marked(A)at the

Vm

PREFACE.

end. This Tika

and

is

always the clearest and most to the point

almost indispensable for a proper understanding of

is

some important portions

disciple of

of the

An immediate

Bhashya.

Sri-5ankaracharya as he

is

reputed to be, he

should also be the safest guide.

It

has always been

my

special

in its

English garb as clearly

as

could,

original,

aim

to

make

the

Bhashya

intelligible to a general reader

from

without unnecessarily departing

the

With

even as regards the structure of sentences.

have introduced into the translation as

few technical terms as possible, whether of the Eastern or
this

end

of the

in

view,

Western philosophy and theology. Where necessary,

original Sanskrit terms

English equivalents.

have been used along with their

In some cases Sanskrit terms alone

have been used, inasmuch as

their English equivalents

are

The

found not to convey adequately the intended idea.

exact sense of every such Sanskrit term will be found
plained where

may be

Even
itself, I

it

occurs for the

first

time

in the

gathered from the context in which

if

the translation be not quite clear

have no doubt that

it

clearly the

Bhashya

my

above referred

edition

is in

when

to.

or

to

The Bhashya,

by

read

will at least enable those

who

understand

in the original, especially as

given in

written

as

it

the author's peculiarly terse and archaic style, presents

in several places difificulties

of the different parts

of

Bhashya

occurs.

it

are even slightly acquainted with Sanskrit,

ex-

even as to

the exact

which follow one another

a discussion which

Sanskrit

students

relation

in the course

who

are

not

thoroughly conversant with the author's style and system

PREFACE.
of philosophy can scarcely

ix

overcome without the help

of

Anandagiri's T(ka or some such help as the present translation affords.

It is, moreover, always a distinct
j,'ain to lie

thus able to study the original and avoid the errors into

which commonplace readers may

themselves to the translation.

,-^

fall if

they should confine

60Nn[iENTS.
INTRODUCTION.

The purpose of the Divine

Incarnation. The Gita and the Commentary. Juana-Yogd
the means to the Supreme Bliss. How Karma-Yoga
a means to the Supreme Bliss. The specific subject and
The

twofold Vedic Religion.

is

is

object of the Gita-Sastra.

pp. i-6.

ERRATA.
Page.

GONirENTS.
INTRODUCTION.

The purpose of the Divine

Incarnation. The Gita and the Commentary. Jnana-Yoga
the means to the Supreme Bliss. How Karma-Yoga
a means to the Supreme Bliss. The specific subject and
The

twofold Vedic Religion.

is

is

object of the Gita-5astra.

pp. i-6.

First Discourse.

The Despondency

of Arjuna.

Duryodhana
armies ready for battle. Arjuna's

Sanjaya narrates the course of the war.

Both
enemy. Arjuna's

addresses Droa.

survey of the

words of despondency.

Arjuna's grief at the evils of war.

pp. 7-13.

Second Discourse.
Sankhya-Yoga.
Arjuna's weakness condemned by the
seeks instruction

from the Lord.

Lord.

Arjuna

Self-knowledge

alone

The doctrine that knowledge should be

conjoined with works. Sankhya and Yoga distinguished
Conjunction inconsistent with the sequel. Some cases of
immortal.
apparent conjunction explained. The Self
Endurance
a condition of wisdom. The Real and the
unconcerned
action. The Self
unreal. The Self
immutable. The enlightened man has to renounce works
eradicates misery.

is

is

in

is

Works

is

meant for the unenlightened. Knowledge of

the Immutable Self is possible. -The enlightened should
are

resort to Jiitina-Yoga.

room

for grief.

x\

How

the Self

is

warrior should fight.

immutable.

-No

Yoga. Yoga,


CONTENTS.

xii.

Wisdom one. No wisdom possible the

the Yogin. Karma- Yoga.
worldly-minded. Advice
The merit of Wisdom. Results of Karma- Yoga. The
safe course.

for

is

to

characteristic attributes of a perfect Sage.

in

the Self.

Equanimity

(2)

in

Satisfaction

(i)

pleasure and pain.

(3)

Devotion to the Lord. Thought

senses work mischief.
the source of
Sense-control leads
of sense-objects
to peace and happiness. Sense-restraint conduces to steady
The Universe, a mere dream to the Sage.
knowledge.
the sage.
Subjugation of
Works are not meant
Knowledge leads to Divine
desire and personal

Absence of attachment, delight and aversion. (4) ComUnrestrained

plete withdrawal of senses from objects.

(5)

evil.

is

(6)

for

(7)

self.

Felicity.

pp. 14-70,

Third Discourse.

Karma- Yoga.
Arjuna's perplexity.
Action.

No conjunction

Renunciation

cannot be the

effect of

an action.

or Action.

The

paths of

Conjunction

Which

is

Moksha
inconsist-

Knowledge
Knowledge and Action Karma-

Arjuna's question.

leads to

Knowledge and

enjoined in the scriptures.

ent with

Yoga

of

is better.

freedom from action.

The

ignorant

are

swayed by Nature. The unenlightened should not give up

Karma- Yoga The wheel of the world should be set going. Karma- Yoga is not meant for the Self-knower.
Arjuna qualified for Karma- Yoga. The wise should set an

The wise man's action as contrasted with that of the ignorant. How an aspirant for Moksha

example

to the masses.

should do actions
duct.

Scope

for

Influence of man's nature on his con-

man's personal exertion.

Desire

is

the


xm.

CONTENTS.

enemy
desire.

man

of

How

Desire enshrouds wisdom.

The

seat of

pp. 71-103.

to kill out desire.

Fourth Discourse.
Jnana-Yoga.

Divine Incarnations. The

the sole
Incarnation. J/;ana-Yoga

Jana-Yoga.

Tradition of

purpose of Divine

means
and

to

moksha.

salvation.

institution.
soul.

divinely

ordered

without attachment does not

and inaction.

real nature of action

The

Sage's action for

as

Sacrifices effected

superior to other sacrifices.

by

benefits

human
bmd the

Who

bodily

maintenance.

action.

Wisdom-

Wisdom-sacrifice

How and where one

should

Wisdom, a consumer of all sins

wisdom
actions. The surest means to wisdom. Wisdom, the

is

an example to the

does not bind him.

Sage's worldly action

sacrifice.
is

Caste as a

The Sage's worldly action

masses.

The

Divine dispensation of worldly

Action

The

Sage

is

and

seek

of doubt.

killer

pp. 104-138.

Discourse.

Fifth

Samnyasa-yoga.

Which

is

better

the

for

ignorant.

Karma- Yoga

or

The question not with reference to the

enlightened. Karma-Yoga and Sa;;myasa inapplicable to
the enlightened. Karma- Yoga suits the ignorant better
Sa;;myasa

than Sa;;myasa
goal.

is

Sankhya

Karma- Yoga

is

actions

Karma- Yogin

means

actions do not affect him.

and Yoga lead to the same

is

to

Sawmyasa.

Sage's actions are

Sage's

really

no

untainted by the results of his

The blissful embodied

of a Sage. Nature
the source of activity. Wisdom and unwisdom. The Sage
action.

life

has no more births. The Sage sees the

is

One

in all

beings.

CONTENTS.

XIV.

The Sage

is

liberated while

from grief and rejoicing.

path of Nirvana.

on earth.

still

The

Realisation

The Sage

is

free

The

Sage's infinite joy

Lord by Dhyana-

of the

Yoga.

pp. 139-162.

Sixth Discourse.

Dhyana-Yoga.

Dhyana-Yoga

is

incompatible with works

Action a stepping-stone
Who a Yogin Directions for the

in action.

is

is

to

Renunciation

Dhyana-Yoga.

practice of Yoga.

Consummation Further directions concerning the practice

of Yoga. The effect of Dhyana-Yoga. Practice and Indifference are the surest means to Yoga. Failures in Yoga and
the after-career. The best of the Yogins.
pp. 163-187.

Seventh Discourse.
VlJNANA-YoGA.
Realisation of the

Lord by meditation. Evolution

Universe out of Divine Praknti.

classes of

Gods.

The root

Divine Principle

Maya How to overcome

devotees. The ignorant worship inferior
of ignorance. Divine worship leads to

penetrating the Universe.

Four

The

of the

it.

realisation.

pp.

188-200.

Eighth Discourse.
Abhyasa-Yoga.

The seven

things to be realised by meditation

meditation of the Divine

to

be meditated upon.

Praava.

is

necessary.

Meditation

No re-birth on attaining

The

of the
to the

Constant

Divine Being
Divine

in

the

Divine Being.

The Day and the Night of Brahma. The Highest Goal,

how reached The Paths of Light and Darkness. Excel-

lence of Yoga,

pp. 201-214.


CONTENTS.

XV.

Ninth Discourse.
Sovereign Wisdom and Secret.
Brahma-jfiana

is

the best Religion.

All

beings rest

in

The

Lord is the source and the end of all

beings. The Lord is not bound by His acts. The life of
All
the impious. The ways of the faithful devotees
the Lord.

worship goes to the Lord.

Vedic

ritual.

The fruits of interested

The Supreme watching

over

acts of

His devotee's

Other devotees do but worship the Supreme in

ignorance. Facility in Devotion to the Supreme. The
impartiality of the Supreme. Even the low-born attain
salvation by Devotion. The Yoga of Devotion.
interests.

pp. 215-233.

Tenth Discourse.
Divine Manifestations.

The Lord

is

the source of

all

manifestations

of the Lord's Glory conduces to Yoga.

His devotees with wisdom.

Lord's manifestations
manifestations.

Arjuna's

The

The

Knowledge
Lord endows

question about the

Lord's enumeration of His

Divine Glory described in brief.

pp. 234-247.

Eleventh Discourse.

The Universal Form.

Arjuna's prayer for a vision of the

Universal

Arjuna endowed with heavenly sight wherewith

to

Form.
see

the

Form. The manifestation of the Lord's UniVish;/u is one with the Unconditioned. The
versal Form
Universal Form (continued). The wonderfulness of the
Theterribleness of the Universal Form
Universal Form
Arjuna's vision of the defeat of the enemy. The splendour
of the Universal Form. The Lord's advent for destruction
Universal


CONTENTS.

XVI.

of worlds

Arjuna's adoration

Arjuna's prayer

Lord's

the

for

of the

Form

Universal

Arjuna's
form. The

forgiveness.

prayer for the Lord's resumption of His usual

Lord resumes His usual form. Devotion as the sole means

to the realization of the Universal Form. The essence of

the whole teaching of the Gita.

pp. 248-264.

Twelfth Discourse.
Bhakti-Yoga.

Who

are

superior,

worshippers of Isvara, or the

the

The worshippers of Isvara. The

worshippers of Akshara. Salvation by worship of Isvara.
Service of the Lord. Abandonment of
Abhyasa-Yoga
of the Akshara-upasakas.
the fruits of actions. The
worshippers of Akshara

life

pp. 265-276.

Thirteenth Discourse.

Matter and
The main

subject of the discourse.

Identity of the soul with the

evil only

Spirit.

through ignorance.

ed by sa7sara.

Lord

The body and soul

The

Kshetraj;?a

Avidya inheres in

soul
is

is

subject to

really unaffect-

the organ,

not

in

the

Scriptural injunctions apply only to the state of

bondage. Bondage and liberation are not real states of the
Self. Scriptural injunctions concern the unenlightened
Learned but deluded. The relation of the Self to samskra
a mere illusion. The perception of the relation of avidya,
due to illusion. Summary of the Docetc., to the Self
forms
The Doctrine extolled. Matter in
trine
Self.

is

is

all

Virtues

conducive

Brahman

Knowable

Brahman

is

Self-knowledge

to

is

the source of

its

Brahman,

the

beyond speech and thought

all

activity. Brahman

is

uncondi-


CONTENTS.

XVll.

illusory
Brahman, the basic Reality in
phenomena. Brahman, theperceiver of the guas Brahtioned.

all

man is all
Brahman
the

Brahman
is

comprehended only by the wise.

Brahman is the Cause of
the one Self in all.
is

Universe.

Brahman

is

Illuminator of

the

all.

The

Seek the Light through

devotion. Prakriti and Purusha are eternal. Prakriti and
Purusha as the Cause of sawsara. Avidya and Kama are
the cause of rebirths. Self-knowledge removes the cause of
Light

is in

sawsara

the heart

The

o-f

every one.

paths to

four

Nothing

Self-knowledge

The one Self in

Knowledge
of the one Self leads to moksha. Prakriti acts, not the
the source and the abode of
Self. The Self
The
unaffected by the fruits of acts. The Self illumines
Self
The doctrine summed up.
pp. 277-338.
exists outside the Self.

all.

is

all.

is

all.

Fourteenth Discourse.
The Three Gunas.

the Universe from the union

Knowledge of the origin

for salvation. Evolution of
of Spirit and Matter. The

The

nature and functions of the

The

subject of the discourse.

of the universe is necessary

gu;jas

bind the soul.

gunas.

The mutual action of the

when

a particular gana.

is

predominant.

as governed by the gu/zas.

summed up

gu;2as.

Realisation

How

Life

The functions
of the Self

of

to

know

after

death

the gu;zas

beyond the gunas

The marks of a liberated soul The

conduct in
of a Liberated one. Devotion to the Lord
leads to liberation. Unity of Atman.
pp. 339-354.

leads to immortality.
life

Fifteenth Discourse.

The Supreme
The Tree

of Saw/sara.

Spirit.

Cut the Tree and seek the Goal.

XVm.

CONTENTS.

The Path
Being.

to the Goal.

Jiva

is

The Goal

a ray of the Lord.

the body and departs from

the eye of knowledge.

Immanence

it.

(2)

Digestive Fire in
the hearts of

all.

all

How

The Self

is

Jiva dwells in
visible

only to

No Self-knowledge without Voga.

of the Lord, (i) as the

Consciousness.

the Lord's Glorious

is

As

all-illumining

the all-sustaining Life

living organisms.

The

imperishable universe.

(4)

As

Light of
(3)

As the

the Self in

Lord beyond the perishable and the

The

Glory

of

Self-knov\ledge.
PP- 355-37^-

Sixteenth Discourse.
Spirituality and Materialism.

Materialistic disposition. Results of the two dispositions. The materialists. The

as guided by
materialist's view of the world Men's
materialism. The materialist's aspirations. The materialist's sacrificial rites. The materialist's neglect of Divine
The materialist's
Commandments
The three Gates
of Hell to be avoided. Let the Law guide thy
Spiritual

disposition.

life

fall.

life.

pp. 372-383-

Seventeenth Discourse.
The Threefold Faith.

The three kinds of Faith.

Men of Rajasic and Tamsic Faiths. Threefold Food, Worship and Gift. The three kinds of Food. The three kinds
of Worship. Physical Austerity. Austerity in speech.
Mental Austerity. The three kinds of Austerity according
to Guas. The three kinds of Gift. How to perfect the
The

ignorant, but faithful.

defective

acts.

Works

teaching of the discourse

without faith

summed

up.

are fruitless.

The

pp. 334-395.


CONTENTS.

XIX.

Eighteenth Discourse.
Conclusion.

'

Sa;;myasa

'

and 'Tyagja' distinguished.

ignorant perform works

or

not

The
works

that the ignorant should perform

Should

Lord's decree

The

works

is

ation of

renunciations

From

Sattvic.

works

all

for the ignorant.

of

works.

is

obligatory

works should be performed without attachment

and Rajasic

the

Tamasic

Renunciation

in

renunciation in works to renunci-

Renunciation

Effects of

of fruits

the two

alone possible

is

renunciations

after

Factors in the production of an act. The agency

of the Self
an illusion Realisation of the non-agency of
death.

is

the Self leads to absolution from the effects of

The Impulses

to

The Impulses

action

according

to

Knowledge.

Tamasic

the guna.s.

Sattvic

Knowledge.

works.

all

are

threefold

Knowledge.

Rajasic

Action.

Sattvic

Tamasic Action. Sattvic Agent.

Rajasic Agent. Tamasic Agent. Intellect and firmness
are threefold according to guas. Sattvic Intellect.
Rajasic
Tamasic Insellect. Sattvic Firmness.
Rajasic Firmness. Tamasic Firmness. Pleasure
threefold according to guas. Sattvic Pleasure. Rajasic
Pleasure. Tamasic Pleasure. No man or god
free from
guas. The sequel sums up the whole Doctrine. Duties
of the four castes ordained according to nature. Devotion
to one's own duty leads to perfection. One ought not to
abandon one's own duty. Is entire renunciation of action
Rajasic Action.

Intellect.

is

is

possible? The Sankhya,

Buddhistic,

and

theories. Refutation of the Vaiseshika theory.

of the Pari/zama-Vada.-

The

enlightened

alone

The Lord's

Vaiseshika

Refutation

theory of illusion

can renounce

action

entirely.


CONTLNTS.

XX.

Perfection in

Karma- Yoga

Absolute Perfection

leads to absolute

consummation

the

is

Is Self-knowledge possible at

ledge.

Himself

in

Pure Reason.

self-revealed.

The

all?

to

Self-know-

of

The Self reveals

Cognition and the

Path

Perfection.

Cogniser are

Absolute Perfection.

The

Knowledge attained by Devotion.

Renunciation of all works is necessary for Absolute Perfection.
Devotion to the Lard by works enjoined.
Devotion to the Lord is the Secret of success in Karma- Yoga.
Right Knowledge and Renunciation.
What is the means
the Highest Bliss, Knowledge or Works ?
Selfto
Knowledge alone is the means to the Highest Bliss.
Knowledge cannot be conjoined with works.
Refutation
of the theory that salvation is attained by works alone.
consummation

of

Refutation of the theory that the Nitya- Karma leads

future births.

meant

The Paths of

Works

Know.ledge and

for distinct classes of aspirants.

to

Action

is

no
are

a creature

The theory of Avidya does not militate against

the authority of Karma- Kri^a. Refutation of the theory
of the Self's agency by mere presence. The theory of
Avidya concluded. Qualification for instruction in the

of Avidya.

Gita Doctrine.
merit of

Arjuna

The merit of teaching

hearing the

Doctrine.

of his grasp of the

Lord and His

teaching.

:s:

the Doctrine.

The

Teaching.

The

Lord assured by

Sanjaya

extols

the

pp. 396-479.

THE BIIAGAYAD-GITA
WITH
S'RI

SANKARACHARYA'S COMMENTARY.
INTRODUCTION.

Naraya;/a

From

is

beyond tbe Avyakta

the Avyakta the

Mundane Egg

Mundane Egg,
Earth made up of

born

is

worlds

\Yithin the

verily, are these

And

the seven Dvipas.

This

the
is

a pauraic verse speaking of the Antaryamin,

the Inner Guide and Regulator of

all souls.

here by the commentator in order that he

It is

may

quoted

begin his

important work, after the orthodox fashion, with the con-

God

templation of his favorite

(Ish/a-Devata), namely, Na-

rayaa, and further with a view to shew that the Puraa

(archaic

history),

the

Itihasa (ancient tradition) and

the

teach one and the same doctrine.

Narayaa is, in the

popular conception, the Creator who was brooding over
Gitti

the waters just before the beginning of Creation.

I.

lo.

According

to a subtler

Antaryamin, the Divine Being

have their being.

far

transcends

it.

He
It is

is

here spoken

is

conception, Na.rayaa
in

whom

all

Manu
is

the

embodied souls

not a creature of the Avyakta, but

the Avyakta, the Avyak/ita,

the undifferentiated matter,

union with Isvara,

Cf.

out of which,

when

in

Maya,

apparent

evolved the principle of Hira;/yagarbha,

of as A(fa

or the

Mundane Egg, which

is

THE BHAGAVAD-GITA.

composed

An

of the five simple rudimental elements of matter.

intermingling of the five rudimental

elements of matter

gives rise to the principle of the Viraj, of which are formed

Earth and

the

Kusa,

Plaksha,

>

'

'

till

'

continents are

5almala and

Saka,

Krau?;cha,

"^y/ikon'^s yi:sh;mpuraa Vol.

'

or insular

For further particulars regarding

Pushkara.

'

'

I,

p. 109

The- twofold Vedic

.rrhrt Iloru created

'He

brdfer' tnerein'

and wishmg to secure

Prajapatis" (Lords of

created the

flr'st

ff.]

Religion.

universe,

'tlie

these, see

such as Marichi and caused them to adopt

creatures)

Pravntti-Dharma,

Religion

the

of

Works.

created others such as Sanaka and Sanandana

them

regions.

the other lokas or inhabited

The seven Dvipas

{Anandagiri).

Jambu,

all-

adopt

to

the

Nivntti-Dharma,

He

then

and caused

the

the

Religion

of

Renunciation, characterised by knowledge and indifference

worldly objects.

to

Works and

the twofold Vedic Religion of

is

Renunciation

maintains

that

Avorldly prosperity has long

niaas downwards,
* They are ten

names

in

number.

number.

Vishnupurana,

Mann

Cf.

\'ol.

I,

See
pp. loo

They were without

'

Wilson's

102.

remained

desire or pas-

of progeny.'

Part

I,

as to

These,

See

VishHupuraa,

The authorities
names and number

Ch. VII.
their

V.

P.,

tjjeclining

Vol.
tq

I,

pp.

create

difier
;

as

miiras, that
;

inspired with holy wisdom, estranged from the universe and undesir-

ous

from

the

is,

all

the brah-

progeny,

of

ever

the
boys,

first,

Ku-

ever pure and innocent.

The words dirghea

'

ing a long time) in the

kalena' (mean-

Com. are

also

construed, as an alternative interpretation,

Then
when

with the next following sentence.

it

means

'a long time after,' i.e.,

the Krita and the Treta Vugas had

been over and the Dvapara-Vuga was

see

7778.

name

Sanatkumara, implies

sion,

Wilson's

the

who sought welfare.

Authorities diSer as to their

and

in

been practised by

castes and religious orders (vara-asrama)

J. 34, 35.

order

This Religion which directly leads to liberation

universe.

and

It

approaching

its

end.

(A)

INTRODUCTION'.

The purpose
When, owing

of the Divine Incarnation.

ascendancy of

to the

was overpowered by

religion

vanishing

faculty

Vish//u,

and

the

was

irreligion

it

'''

the universe, incarnated

Devaki by Vasudeva,
Brahman,'

for

of spiritual

Himself as Knsh/za, begotten

the preservation of the

life

Brahma^atva

was by the preservation

it

caused by

irreligion

discrimination,

of

votaries,

lust in its

was then that the original Creator (Adi-kartn),

known as Narayaa, wishing to maintain order in

advancing,

For

'

in

earthly

on the earth.

of spiritual

the

that

life

Vedic Religion could be preserved, since thereon depend

distinctions

all

and religious order.

of caste

'

He

always possessed as

composed

of three

Guas

He

appears to the world as though

The words
to this are

Com. corresponding

in the

'amsena sambabhuva.' As

But of the several forms of the

Vish,.u.

incarnation of God,

Krishna

hands recognised as a

full

Vish.m.

Accordingly,

'amsena'

to

on

is

all

incarnation of

.Inandagiri

ex-

mean 'svechchha-

nirmitena-mayamayena svarupena,' that

"in

is,

own

an illusory form created by His

will.'

The Commentator here

.^

refers to the

^*^^

.^^

r\

V3

^^.^^^
for

^ady Devaki begat

the preservation of the

(Santi-parva. 47th
;?,/fl,r
,(;

||

is

tl,g

Adhvaya

.)

"Earthly

explained by Nilaka/ha to

y^^^^

,,,g

brahma.as, and

yaj)ias or sacrifices.'"

andII.
others require the
help of the brahmaas, the spiritual class
u
Ksnatnyas
L-

performance of sacred

rites

and

in

th^ study of Scriptures. (.\.)

J,

^ ^^ 2^^'a^I
^

Brahman

earthlv

In the

^^^

^y Vasudeva

^OTT

Q^ln*ll?TI*1^\l'^t
..^j^^^

and

born and embodi-

is

following passage

or energies,

^^^

ai;isa

means a part, it would mean that Kiisha was a partial incarnation of God

plains

knowledge, supre-

(infinite)

belonging to Him as Vish/m, the Mulaprakriti, the

First Cause,

He

of

might and vigour, controls the

macy, power, strength,

Maya,

is

The Lord,

j
,

For a

S3e xiv. 5

full

et

description of the Gu;ias

seq.

THE BHAGAVAD-GITA.

He

is

the Lord of creatures, and

is

ed and helping the world at large

unborn and indestructible,

by nature Eternal, Pure,

[The special

stress

is

whereas really

Intelligent

and Free.

here on

laid

Maya

as belonging

and being under the control of the tsvara

to

intended to impress the idea that

act

Maya

is

does not exist or

He

independently of Brahman, the Isvara.

to

school of the
that

The

influence.

its

followers

is

quite

who

independent of Maya, unlike the individual souls

subject

chiefly

of the historical

Sankhya-darsana hold, on the other hand,

Matter and

Prakriti and Purusha,

Spirit,

two

are

distinct principles, the former being as real as the latter

acting in unison with

Without any
intention

who was

are

it.

(A.)

of helping

His own, but with the

of

interest

and

He

His creatures.

sole

taught to Arjuna,

deeply plunged in the ocean of grief and delusion,

the twofold Vedic

Religion, evidently thinking

Religion would widely spread

when accepted and

that the

practised

by men of high character.

The Gita and the Commentary.

It is this

Religion which was taught by the

the omniscient and

the Vedas)

Lord that

Veda-Vyasa (the arranger of

the seven hundred verses called

adorable

embodied

in

Gitas.

This famous Gita-5astra

an epitome of the essentials

whole Vedic teaching; and

of the
difficult

of its

is

to

Though,

understand.

teaching,

it

its

to

meaning

aff'ord

is

very

a clear view

has been explained word by word and

sentence by sentence, and

several commentators,

its

still I

import

critically

examined by

have found that to the

laity

INTRODUCTION.
appears to teach diverse and quite contradictory doct-

it

rines.

propose, therefore,

with a view to determine

Jnana-Yoga

to write

a brief

commentary

precise meaning.

its

the means to the Supreme Bliss.

is

The aim of this famous Gita-Sastra is, briefly, the

Supreme Bliss, a complete cessation of sawsiira or transmigratory

life

and of

its

This accrues from that

cause.

Religion (Dharma) which consists in a steady devotion to

the knowledge of the Self,
all

-works.

preceded by the renunciation of

So, with reference to this Religion, the doctrine

Lord says

of the Gita, the

in the Anu-Gita''' as follows

" That religion, indeed,

the

realisation

of

the Absolute."
In the

same place
"

He is without

weal and woe,

seat,

And He

silent

also says

the

(Xsv.

quite sufficient for

state

Parva

of

Brahman,

xvi. 12.)

also said

is

it

is

merit and without sin, without

he who

is

absorbed

in the

one

and thinking nothing."

:

" Knowledge

is

characterised by renunciation."

{Ibid, xliii. 26.)

Here

also at the end

"

Abandoning

for shelter."

Arjuna
all

is

contained

in

of that parva or section.

(xviii. 66).

chapters 16-51
It

professes to

bj a sort of recapitulation of the teaching

Sometime after
was over, Arjuna

of the Bhagavad-Gita.

the fratricidal

requested
tion

war

Knshna"

thus exhorted

dharmas, come to 'Me alone

This forms part of the Asvaniedha-

parva and

is

to repeat the instruc-

which had been conveyed

to

him on

the holy field of Kurukshetra, but which

had gone out of

sh)ia

his degenerate mind. Kiithereupon protested that He was not

equal to a verbatim recapitulation of the

Bhagavad-gita, but agreed, in lieu of that,
to

impart to Arjuna the same instruction

words through the medium of a

in other

certain ancient story." See Sacred Books

0/ the East, Vol.

VIII, pp. 197198.

THE

How Karma- Yoga

Though

BHAGAVAt)-GitA.

is

means

Supreme

to the

Works, which,

the Rehgion of

attaining worldly prosperity,

is

as a

Bliss.

means of

enjoined on the several castes

and religious orders, leads the devotee to the region of

the Devas and the like, still, when practised in a spirit of
complete devotion to the Lord and without regard to the
(immediate) results,
(sattva-5uddhi).

tread

to

of

and thus

conduces

to the purity

The man whose mind

path

the

knowledge

it

(i

knowledge,
ndirect]}^)

is

pure

and

the

to

with this very idea

in

competent

is

him

Religion

forms also a means to the Supreme Bliss.

mind, the Lord says

mind

of the

comes

of

Works

Accordingly,

"

He who does actions, placing them in Brahman,"

" Yogins perform actions, without attachment,

for the purification of the self."

Tlie specific subject

and object

(v, lo, ii).

of the Qita = Sastra.

The Gita ^aslra expounds this twofold Religion, whose

aim is the Supreme Bliss. It expounds specially the nature
of'the Supreme Being and Reality known as Viisudeva,
the Parabrahman, who forms the subject of the discourse.
Thus the Gita-5astra treats of a specific subject with a
''''

specific object

and

object).

and bears a

realisation of all

explain

It

is

specific relation (to

knowledge of

human

its

the subject

teaching leads to the

Hence my attempt

aspirations.

it.

considered

commentator

incumbent on a

to state, before

ing on a work,

the

subject

commentand the

tlie

subject

object

ed

is

is

the Para-Urahnian

Salvation, Moksha.

for those

who

It is

whom

the subject as an exposition thereof,

which

it

stands to the three severally.Here

to the object as a

the

seek deliverance from

the turmoil of samsara.

intended, and the relation in

intend-

object, as well as the class of personsf or

it is

to

means

It is

related to

of attaining

and
it.

FIRST DISCOURSE.

THE DESPONDENCY OF ARJUNA.

Sanjaya narrates the course
Dhntarash/ra said

What

I.

did

they assembled

together on
for battle,

the

Sa;jaya said

sacred plain of

Sa;jaya

Having seen the army

drawn up

the war.

FiVidns sons and mine do when

Kurukshetra eager

2.

of

of the

Pan^avas

Duryodhana then
teacher and spoke (these) words

in battle-array, prince

approached his

Duryodhana addresses Drona.

V

"

3.

teacher, look at this grand

sons of Pan^u,

army of the

marshalled by thy talented pupil,

the son of Drupada.

4.

in

"

Here are heroes, mighty archers, equal

Yuyudhana,
battle to Bhima and Arjuna,

Virata,

and Drupada, the master of

a great

car

(maharatha), *
5.

" Dhrishfaketu, Chekitana,

king of Kasi,

eminent

Technically,

warrior

and the valiant

Purujit and Kunti-Bhoja and that

man Saibya
'

proficient

maharatha' means a
'

in

military

science

who single-handed can

archers,"

fight

a thousand

THE BHAGAVAD-GITA.

The

"

6.

Uttamaujas
Draiipadij

I.

the brave

the son of Subhadra and the sons of

masters of great cars (maharathas).

all

are the most

of

Yudhamanyu and

heroic

" But know,

7.

[DiS.

best of the twice-born,

who

among us, the leaders

name to thee by way of

distinguished

my army;

these

example.
" Thyself and Bhlshma, and Karna, and also

8.

Kripa, the victor in war, Asvatthaman and Vikarwa,

and

also Jayadratha, the son of

And many

"

g.

their

lives

weapons,
10.
is

my

for

all

other heroes

given up

with

various

well-skilled in battle.

" This

army

of ours protected by

army of

under the protection of Bhima

"

who have

fighting

sake,

inadequate, whereas that

11.

Somadatta

And

therefore do ye

is

theirs

Bhishma
which

is

adequate. *

all,

occupying your

respective positions in the several divisions of the

army, support Bhishma only."

Both armies ready

12.

His mighty

oldest of the

13.

Then,

This sloka

is

lion's

all at

gloss

suggests various

which

all

-4

in

(Bhishma), the

order to cheer

him,

roar and blew his conch.

once, conches and kettledrums,

diftercntly interpreted

by difterent commei'.tators.

go to

grandsire,

Kauravas,

sounded on high a

for battle.

nandagiri's

interpretations

make Duryodhana mean

that

his

army,

larger

and led by an

abler leader than the enemy's,

likely to

win the

battle,

is

more

THE DESPONDENCY OF ARJUNA.

6-^22,]

cymbols, drums and horns were played upon, and

the sound was a tumultuous uproar.

Then,

14.

too,

Madhava and the son

of Vividu,

seated in a grand chariot yoked to white horses,

blew thair
15.

celestial conches.

blew

Hrlshikesa

Panchajanya,

the

and

Bhima, (the doer) of

great conch Paun^ra.

Arjuna blew the Devadatta.

terrible deeds,
16.

blew his

Kanti,

the son of

Prince Yudhish/hira,

blew the Anantavijaya, while Nakula and Sahadeva

blew the Sughosha and the Manipushpaka.
17.

The king

of Kasi,

an

excellent

Sikhaniin, the master of a great car,

dyumna and

\'ira/a,

archer,

Dhrish/a-

and the unconquered Satyaki

Drupada and the sons of Draupadi, O lord

of earth, and the son of Subhadra, of mighty arms,
IS.

all

together blew their respective conches.

That tumultuous sound rent the hearts of

people) of Dhritarash/ra's party, making both

ig.

(the

heaven and earth resound.

Arjuna's survey of the enemy.
20-22.

Then

seeing the people of Dhritarash/ra's

party regularly marshalled, while the discharge of

weapons began, Arjuna, the son of

ensign was a monkey, O King of
his bow and said thus to K/ishna
"

Achyuta

(Immortal),

between the two armies, that

Pa;/^u,

earth, took

place
I

whose

may

my

up

chariot

just see those

2

THE BHAGAVAD-GiTA.

2^

who

stand here desirous to

whom

must

''

23.

and know with

fight,

fight in this strife of battle.

who

observe those

will

[DiS. I

are assembled

here and are about to engage in battle desirous to

do

service

war

in

the

to

evil-minded son

of

Dhritarash/ra,"
Sa/njaya said

24-25.

(Krishna)

descendant

Bharata, Hrishikesa

thus addressed by Guiakesa

excellent

stationed that

armies

of

car

between

(Arjuna)

the

two

Bhishma and Drona and all the

and said " O son of Pritha, look

in front of

rulers of earth,
at thes3

assembled Kauravas."

Then

26-27.

the

son of Pritha saw arrayed

there in both the armies fathers and grandfathers,

teachers, maternal uncles, brothers,

sons, grand-

sons and comrades, fathers-in-law and friends.

When

27-2S.

the son

of Kunti

saw

all

the

kinsmen standing, he was overcome with deepest

pity

and said thus

in

sorrow

Arjuna's words of despondency.

Arjuna said
28-29.

Seeing

these

arrayed and desirous to

kinsmen,
fight,

Krishna,

my limbs droop
A tremor comes

my mouth is dried up.

my body and my hairs stand on

down, and
on

end,

THE DESPONDENCY OP ARJUNA.

2237-]

The

30.

skin

Ga;/^iva slips from

intensely burning.

is

my mind

stand and

And,

31.

kinsmen
32.

see

even

were.

omens foreboding

see

it

any good from

killing

my

in battle.

desire not victory,

dom, nor pleasures.

to us,

my hand, and my
am also unable to

whirling round, as

Kesava,

Nor do

evil.

is

II

Govinda

Of what

Of what

Krishna, nor kingavail

is

dominion

avail are pleasures

and

life ?

33-34.

They

for

whose sake dominion, enjoy-

ments and pleasures are sought

standing, having staked
teachers,

fathers,

maternal uncles,

b}'

us are here

and

wealth

sons as well as grandfathers

their

life

grandsons, bro-

fathers-in-law,

thers-in-law as also (other) relatives.

35.

to

kill,

These,

slayer of

though they

Madhu,

me, even

kill

dominion over the three worlds

for the sake of the earth

36.

do not wish

for

the sake of

how much

less

Janardana, what delight shall be ours

after killing

the sons of Dhritarash/ra

On

kill-

ing these felons, sin only will take hold of us.

^},

We

had then better not slay our own kins-

men, the sons of Dhritarash/ra

be happy,
people

Madhava,

after

how can we
slaying our own
for,

[DiS.

THE BHAGAVAD-GITA.

12

I.

Arjuna's grief at the evils of war.

Though

whose intelHgence is
stricken by greed, perceive no evil in the extinction
of families and no sin in treachery to friends, yet, O
38-39.

these,

Janardana, should not we,

who

clearly see evil in

the extinction of a family, learn to refrain from

this sinful

deed

On

40.

the extinction

memorial dharmas *

When

of a

famil}',

the

im-

family

disappear.

the dharmas disappear, impiety

(adharma)

of

that

overtakes the whole family, t

By the prevalence of impiety, O Krishna,

women of the family become corrupt. Women

41.

the

there will be intermingling of castes

corrupted,

(varna-sa;;zkara),

descendant of

Vrish;zis.

Confusion of castes leads the family of these

42.

destroyers of families also to hell

fathers

ings of

fall

these

for,

to hell), deprived

their fore-

of the offer-

and water.

p\)idsi (rice-ball)

By

43.

(down

deeds of the destroyers of

evil

which cause the intermingling of castes,

the eternal dharmas of castes and families are

families

subverted.

We

44.

ary

is

have heard,

Janardana, that necess-

the dwelling in hell of the

men whose

family

dharmas are subverted.

*

by

The

duties

th-3

family in

scriptural

and ceremonies practised

accordance with

command,

the

of

Of the destroyed (according

the destroyer

others).

to

some))

(accordiny to

some

38

47']

DESPONDENCY OF ARJUNA.

we have resolved to commit a great

inasmuch as we are endeavouring to slay our

45.
sin,

'^^^

Alas

kinsmen out of a craving

for

the pleasures of

dominion.

would be better for me, if the sons of

Dhritarash^ra, with arms in hand, should slay me
unarmed and unresisting in the battle.
46.

It

Sa;jaya said
47.
in

Having

said thus, Arjuna, sorrow-stricken

bow and arrows in the

and sat down in the chariot.

mind, cast aside his

midst of the battle

-.|>2^V'4'<

I3

SECOND DISCOURSE.
SANKHYA YOGA.
Arjunas weakness condemned by the Lord.

To him who was

1.

and
and

thus overcome with pity

afflicted,

and whose eyes were

agitated,

the destroyer of

follows

Whence

upon thee

this

in

(this)

said

.\.rjuna

come

ojxwoir-

and causing disgrace,

does not become thee.

It

as

weakness cherished by the

Yield not to unmanliness,

3.

Madhu spoke

perilous strait has

thy. debarring from heaven

of tears

The Lord
2.

full

ness of heart and arise.

Cast

son of Pritha.

off this

tormentor of

base weakfoes.

Arjuna seeks instruction from the Lord.

.\rjuna said

Madhu, how shall I assail in

battle with arrows Bhishma and Droa, who are
worthy of worship, O slayer of enemies.
Better indeed in this world to live even upon
5.

4.

slayer of

alms than to slay the teachers of high honor.

were

world

But,

to slay these teachers, I should only in this

enjoy

the

pleasures

of w^ealth,

delights

stained with blood.

6.
*

Which
y

And we know not which *

of the two living upon alms witiiout slaying

wfaicfa is

our dut7.h,^)

^::je3?^

is

the better

otfaers,

or

fighqpg

tii

Sankhya'Yoca.

10.]

15

we know whether we
shall conquer them or they will conquer us. Even
the sons of Dhritarash/ra, after killing whom we

alternative for us

do not wish to

My

ask Thee

Thy

live,

stand arrayed against us.

heart contaminated by the taint of help-

my mind

lessness,

nor do

confounded about Dharma, *

me what

Tell

Instruct

pupil.

absolutely good.

is

am

who have sought Thy

me,

grace.

do not indeed S22 what can dispel the grief

which burns up my senses, even after attaining
8

unrivalled

and prosperous dominion on earth or

even lordship over gods.

Samjaya

Having spoken thus

said

to Hrishikesa, Guiakesa,

the tormenter of foes, said to Govinda,

and

fight,'

verily

remained

To him who was

10

the two armies,

kesa, as

if

'

will not

silent.

grieving in the midst of

descendant of Bharata, Hrishi-

smiling, spoke these words:

Self-knowledge alone eradicates misery.

Now

the portion from

as showing

which

whence

In

ii.

delusion caused

by

2 to

g should be interpreted

ii.

arise those evils of grief, delusion, etc.,

in sentient creatures

explain

i.

^/

his

seq

cause the misery of samsara.

Arjuna

attachment

displayed
for,

kinsmen,

arising

from his
<

'

Pbanna

'

near and remote

notion that "

here means

'

am

3rahinan

'

and

and the sense of

separation from, dominior,. the elders, sons,

wishers,

grief

To

friends, well-

relations,

theirs

all

this

and they are

who supports aU(A)

THE ehagavad-gItA.

l6

[DiS. Ilf

was when discrimination was overpowered by

and delusion that Arjuna, who had of himself been

mine."
grief

It

engaged

duty of the warrior caste, abstain-

in battle as the

ed from fighting and proposed to

which was the duty

caste^

of a different

creatures whose intelligence

is

a mendicant's

lead

swayed by

life,

Accordingly,

all

and delusion

grief

and other evil influences naturally abandon their proper

Even if
duties and resort to those which are prohibited.
they are engaged in their duties, their conduct in speech,
thought and deed
reward.
marit

and

egoistic

is

In their case, then,

is

prompted by a longing

owing

to

for

an accumulation of

and demerit, of dharma and a-dharma, the sawsara,

which consists in passing through good and bad births, happiness and misery, becomes incessant.
Grief and delusion
are thus the cause of sa;sara.

And

seeing that their cessa-

tion could not b3 brought about except

added to renunciation of

knowledge

to teach that

all

by Self-knowledge

works, Lord Vasudeva wished

whole world

for the benefit of the

through Arjuna and began His teaching with

ii.

ii.

The doctrine that knowledge should be conjoined

with works.
Against the
cannot at
*

foregoing

The brahmanas

alone are allowed to

of sa/imyasa,

renunciation of

in the

all

formal religion and worldly poss2ssions.

+

According to A'nandigiri, the

kara
to.

is

on

Vcitti-

the commentator here referred

V>-ittikira's interpretation of the

Brahma-sutras
to

I.

i.

II

19

by Sankaricharya
that section.

say

Moksha

be attained by mere A'tmajana-nish^ha, by

all

enter the fourth .-Israma

which consists

view some

It is

on the Gitu was evilently very

Viitti

voluininous, inasmuch as 5ri Sankaracharya's

in

bhashya

is

profeisodly very short

compirison with

it

it.

It

is,

therefore,

unlikely that the author of th3 Vritti

on the Gita
na who

is

w..:-

no other than Bodhaya-

said to have written a volumin-

is

also referred

ous commentary

in his

commentary

nearly a million slokas in extent, and of

very probable that

one and the same person was the author

of the two Vnttis or gpmm.entaries.

on th? Brahmi-siitras,

which tha Sri-bhashya of Sri

charya

is

said %q be a

mere

K amanuja-

abstract,

The


lOJ

jf

SANKhvA YOGA.

mere devotion

I7

to Self-knowledge preceded

works

By

by the renuncia-

what then ? Absolute freedom can

be attained by knowledge conjoined with works, such as
the Agnihotra, prescribed in the 6ruti and the smriti. This
tion of all

is

the conclusive teaching of the whole Gitii.

ing this view

may

47, iv. 15, etc.

ritual is sinful

It

be cited

they

say

the

verses

because

involves cruelty, etc.

it

sion of the warrior caste

not sinful though

is

ii.

it

is

"'

33,

Why

is

ii.

Vedic

should not be supposed that the

For, our Lord says that, since fighting which

it

As support-

?.

the profes-

the proper duty (of the caste),

involves cruelty to elders, brothers,

and

He

sons and the like and

is

further says

the case of a neglect of this duty,

that, in

therefore very horrible

"abandoning thy duty and fame thou

(ii.

33).

This

is

tantamount

clearly

those rites which are enjoined as

Vedas are

sinless

is

shalt incur sin."

to

asserting

life-long duties

that

by the

though they involve cruelty to animals.

Sankhya and Yoga

This

distinguished.

wrong, since the Lord has made a distinction

between Jana-nishfha and Karma-nish/ha, between the

devotion of knowledge and the devotion of works, as based

upon two distinct standpoints The real nature

30 by the Lord
of the Self as expounded here in ii. 11
is called Sankhya; an intellectual conviction of the truth
produced by a study of that section, that the Self is no doer,
respectively

owing

to the

absence

in

Him

of such

changes as birth

forms the Sankhya standpoint (Sankhya-buddhi); and the enlightened

who

hold this view are called Sankhyas.

consists in the performance

*

Such as the eating

before the

of uchchhish/a or

has already eaten. (A).

rise of the

What remains of the food

Yoga

foregoing

of which another

THE BAGAVAD-GITA.

r^

conviction of works as a means

knowledge

and

of virtue

Self is distinct from the

sin,

to

[DiS. II.

moksha, requiring a

and presupposing that the

body and

is

the doer and the enjoyer.

Such conviction forms the Yoga standpoint (Yoga-buddhi),

and the performers of works who hold this view are Yogins.
Accordingly two distinct standpoints are referred to by the
Lord in ii. 39. Of these, He will assign to the Sankhyas

the Jana-yoga, or devotion to knowledge, based upon the

Siinkhya standpoint

Yogins the path

and so also

He

will assign

Karma-yoga, or devotion

of

to

to works,

the

based

upon the Yoga standpoint (iii. 3). Thuswuth reference to the

Sankhya and the Yoga standpoints two distinct paths have
been shown by the Lord, seeing the impossibility of Jana
and Karma being conjoined in one and the same person
simultaneously, the one being based upon the idea of nonagency and unity, and the other on the idea of agency and

made here is also referred to

5atapatha-Brahma;;a. Having enjoined renuncia-

The

multiplicity.

in

the

tion

distinction

works

of all

"The brahma^as who,

words,

in the

having no worldly attachments, wish only

the Self, should give up

a continues thus
^

'

in

all

nishad,

In the same

worldly concerns, " the Brahma-

explanation of the said injunction

What have we to do

in this region,

for this region of

with progeny,

we who

live

Self?" (Bnhadarayaka-Upa-

this

iv. 4, 22).

Brahmaa

{ibid,

i.

4,

17)

we

are told that,

before marriage and after completing the investigation into

the nature of the

the world

'

Dharma

desired

three regions (of

'

or \'edic injunctions, the

to acquire the

man,

of

Pit/'is,

means

and

man

of

of attaining to the

of Devas), namely, a

son and the twofold wealth, the one kind of

wealth being

'

humian ^nmanmsha),

called

'

to the

ie^:i(Mi

caiM^ ' godly

'

and

consisting oi mrn-M

of Pitris, and the otber kind

(dairal,* nnmsis<tg in

off

leadinig

bang

wealth

wisdsm (^vidTa, npasana)

and leading to the region of Dsvas. Thus the Vedk; lites

are intended fsK him oraly who has deames and has no
knowledge of the Sdlf. The renandation of these isenjoined on him who sads cnlj the fcgion of the Sdf and is firee
fr ~' Ti^sure. xhis a^!'agTnii[inir qc the two fMlrihis to two mstmdt
of pe^Ae would be unjustifiable if the Locd had
intended a simultaneous conjunctiaa <tf knowledge and
'

Vedic

rites.

XeitlM9r could Aijuna's questifan with

whic

Discoujrse c^pensbe sattisfeudbcuily explained (on

_:

.:

How might Aijuna fdbseJy impute to the IjobA

that which

allied {by the of^oncjat)

been taught be&ure by the L.(iMrd and to have rrc

iiL I

is

~
:

. j^ui:

...

-^-"^ )
^

r.rt
by Aijuna, namdiy, Idae impossibility of
and wixrks being idllowed by one and the Sui ;
well as the superisioty of knowledge to wtvks ?
Meireovo^, if conjunctian of knowiedge and works be
intended Cor all, it m^ust have been intended for Arjui!iJ. is
I:

In that case

well.

how

migfat Aijiana adk about onlj

of the two,
"

Tell

me

the two

con<dusively that which is the better of

"

(v. i) ?

a {^ysacian as piresQribed a mixture composed of

bo::^ sweet: and cooling articles far a man who wishes to
If

reduce bilious heat (in the system)

the question,

''

thete cannott arise

which one akme of the two ingredients caa

alleviate tnliotts Iieat ?

THE BHAGAVAD-GITA.

20

Arjuna's question,

was due

to his not

Even

of the Lord.

been given

following form

works;

why

might be alleged on the other

it

question and

the

?" It

would

not,

on the

twofold

other hand, be proper to answer in the words "

path was taught by

in

Me

"

(iii.

3),

an answer which

accordance with the question and

If

be held that knowledge

it

the

in

a conjunction of knowledge and

you thus mistaken

are

Lord should have

then, the reply of the

"I meant

side,

having understood aright the teaching

accordance with

in

[DiS. II.

is

is

not

is

altogether beside

it.

be conjoined with

to

such works only as are enjoined in the smriti, even then

the assigning of the two paths to two distinct classes of

people respectively and other statements in that connection

Moreover, Arjuna's blame

would be equally inexplicable.

Lord

of the

as conveyed

command me
inexplicable,

to

by

his

words " why dost Thou

do this horrible deed ?"

since

(iii,

i)

would be

he knew that fighting was enjoined in

the smriti as a kshatriya's duty.

It is not,

therefore, possible

for

anybody

to

show

that

the Gita-5astra teaches a conjunction of knowledge with

any work whatever, enjoined

Some

Now
owing

cases of apparent conjunction explained.

a person who, having been

to ignorance

tendencies, and
sacrificial

knowledge

Brahman,

rites,

of

set

first

engaged

in

works

and worldly attachment and other

evil

having since attained purity of mind by

gifts,

austerity,

the grand truth

arrives

etc.,

that "all

in the

same manner

as

at

the

is

one, the

may

continue

this

the Absolute, the non-agent,"

performing works

view to

in the sruti or in the smriti.

before

with a

an example to the masses, though neither works

lo]

SANKHYA YOGA.

21

nor their results attract him any longer.

of active

life

on his part cannot constitute that course of

action with \vhich knowledge

means

of attaining

is

sought to be conjoined as a

moksha, any more than Lord Vasudeva's

His discharge

activity in

This semblance

of the duty

can constitute the action that

knowledge as a means

to

to be

is

military

of the

caste

His

conjoined with

moksha, or that conduces

to the

attainment of any specific end of His; egotism and hope of

reward being absent

does not think

Or

'I

both alike.

in

act,

'

He who knows the

truth

nor does he long for the results.

to take another

example: suppose a

man

seeking

svarga or other such objects of desire goes through the

ceremony

of the

formance of

Agni-adhana as a preliminary

sacrificial rites

to attain his desire,

to the per-

such as the Agnihotra whereby

and then commences the Agnihotra,

which has thus became a

kamya

and

(interested) rite;

suppose further that the desire vanishes when the sacrifice

man

half completed, but that the

is

goes on with

it

the

all

same the Agnihotra can no longer be regarded as an interAccordingly our Lord says " though doing,
ested rite.
:

he

is

not tainted,"

tainted. "

Now

(xiii.

(v. 7),

and "The Self neither acts nor

31).

as regards the passages,

action as did the ancients in the

"

By

"Do

thou also perform

olden time"

(iii.

20),

we must

distinguish

(iv. 15),

and

others aim

at

two cases and

in-

action alone, indeed, did Janaka and

perfection"

is

terpret the passages thus

First,

suppose that Janaka and the rest were engaged

works though they knew the

truth.

people at large might go astray

convinced that 'the senses'

Then,

they did so

in

lest

whereas they were sincerely

but not the Selfwere engaged


THE BHAGAVAD-gIta.

22
the objects

in

28).

(iii.

knowledge alone.

[DiS. II.

Thus they reached

by

perfection

Tliough the stage of renunciation had

been reached, they attained perfection without abandoning

Avorks

that

is

they

say,

to

not

did

formally

renounce

known

the truth.

works.
Secondly, suppose that they had not

Then
of

the passages should be interpreted

works dedicated

perfection,

perfection

'

Janaka and the

meaning here

the

dawn

of true knowledge.'

Lord

refers

when he

mind' or
that the

'

to Isvara,

'

thus

action for the purification of the

self.

By meons
attained

rest

either

'

purity

It is to this

of

doctrine

The Yogin performs

"

says

" (v. 11

Elsewhere,

man attains perfection by worshipping Him with his own dut}'' (xviii. 46) the Lord again
recommends the patli of knowledge, to him who has attained
perfeclion, in the following words " How he who has
after

having said that

'

attained perfed^ion reaches

Me.

"( xviii. 50)

The
salvation

Brahman,

that do thou learn from

conclusion, therefore, of the Bhagavad-gita

is

is

that

attained by knowledge alone, not by knowledge

conjoined with works.

That such

Gita we shall shew here and there

the teaching

is

in the

of

tlie

following sections

according to the context.

The

Now

finding

Self is immortal.

no means other than Self-knowledge

for the deliverance of

Arjuna who was thus confounded as

and was deeply plunged

Lord Vasudeva who wished

mighty ocean of
help him out of it

to his duty

in the

grief,

to

introduced him to Self-knowledge in the following words

The Lord said

For those who deserve no grief thou

II,

hast grieved,

SANKHYA YOGA.

12]

^3

For

and words of wisdom thou speakest.

the living and for the dead the wise
not. ^

grieve

Such people as Bhishma and Drowa deserve no grief f,

for they are men of good condudl and are eternal in their
You have grieved for them saying " I am the
real nature.
cause of then- death; of what avail are pleasures of dominion
and other things to me left alone without them ? " And you
words

also speak the

inconsistency in yourself,

For

maniac.

Self grieve neither

alone are wise
"

foolishness

the wise

pa.ndltcih

exhibit

and wisdom,

like a

who know

the

those who know the

nor for the dead.

for the living

For,

Self.

Having obtained wisdom

ledge of the Self) in

Thus you

wise men.

of

{pdnditya.,

entirety..."

its

sruti says

the
c,

i.

know-

Up.

(Bri.

They

III.

5,1-)

That

who

is,

you grieve

no grief

really deserve

who

for those
;

are

eternal

really

and

wherefore you are foolish.

Why do they deserve no grief?

[Ansiver) For, they are eternal.
{Question) How
The Lord says

(Question)

{Anszi'cr)

''

He who knows not the Self is

He who is subject to

illusion.

to

subject

personalities or their real nature.

illusion

nally they are

men

of

will obtain right

knowledge by devoutly

their real nature

listening to the

words

Absolute) they are eternal,

and the

of the Scripture

spiritual teacher,

and by

investi-

gating into the nature of things as they

are with a view to

such

teachings.

clearly

class of persons this teaching

understand

This shews to what

is

addressed.

Referring to

their present

in

identical with the

what Arjuna said

in

(A.)

5 The second half of the verse is intended to show that Arjuna's delusion was

due

to his ignorance of the true nature of

the Self. (A.)

A.

Whether you regard

i.^zetscq.

(as

Perso-

good condCct

THE BMAGAVAD-GITA.

14

Never did

12.

these rulers of

not exist,

men

[DiS. II.

nor thou,

nor

and no one of us

will

ever hereafter cease to exist.

Never did
did exist
I

that

cease to exist

is,

on the other hand,

always

through the past bodily births and deaths,

So

always existed.

never did you cease to exist

also,

on the other hand, you always did exist. So, never did these
rulers of

did

men

cease to exist

So, neither

exist.

the other hand,

we

on the other hand, they always

shall

and

ever cease to exist

shall all certainly continue to exist

after the death of these bodies.

are eternal

we

in all the three

As the

Self, the

periods of time

on

even

Atman, we

(past,

present

future).

The

plural

'

that are different

than one

us
it

'

used with reference to the bodies

is

does not

mean

there

that

more

are

Self.

{Question)

{Answer)

Now, how the Self eternal

Here follows an illustration
is

embodied (Self)
passes into childhood and youth and old age,
so does He pass into another body. There the
13.

Just as in this body the

wise

man

is

not

distressed.

We see how the embodied Self passes unchanged

present body into the three stages (avasthas)

in the

of childhood,

youth or the middle age, and old age or the age of decay,

from one another. At the close of the first of these

stages the Self is not dead, nor is He born again at the com-

all distinct

mencement

of the second

on the other hand, we see the Self

passing unchanged into the second and third stages. Just so


SANKHYA-YO GA.

1214]

25

does the Self pass unchanged into another body. Such being

man

the case, the wise

Endurance

Now

is

not troubled

mind) about

(in

it.

a condition of wisdom.

is

Arjuna might argue as follows

It is

true that

no room

when
the

one knows the Self to be eternal there

is

distressful delusion that the Self will die.

But quite common

among

we

people, as

the Self

is

for

distressful delusion

see, is the

that

subject to heat and cold, pleasure and pain, as

also to grief

due

to the loss of pleasure or to the suffering of

pain.

As

Lord says

against the foregoing, the

The

14.

sense-contacts

which cause heat and

they

come and

is,

son of Kunti,

impermanent.

senses are those of hearing and the

It is

the senses with their objects such as sound

to another interpretation,
e.,

Them

descendant of Bharata.*

sound and other things are perceived.

i.

and pain

cold, pleasure

go, they are

endure bravely,

The

it

it is

like,

by which

the contacts of

or,

according

the senses and the contacts

the sense-objects, such as sound, which are contacted

by the senses,

which produce heat and

cold, pleasure

and

Cold

is

pleasant at one time and painful at another.

So also heat

is

of

pain.

an inconstant nature,

Here Arjuna is addressed as the 'son

and again as the 'descendant of

of Kunti'

Bharata,' to

show

that he alone

receive the teaching

ded on the

father's as

mother's side.
f

The

who

is

is

fit

to

well descen-

But pleasure and

implies that the subjective

harmony and discord

feelings of

are the immediate

antecedents of pleasure and pain.

external objects

first

The

produce subjective

well as on the

changes, such as the sensations of heat

and

and cold or the feelings of harmony and

discord, and then produce pleasure and
pain. (.\.)

(A.)

separate mention

of heat

cold which should properly be included

under the category of objects (vishayas)


THE BHAGAVAD-GITA.

26

[Dis. II.

pain are constant in their respective natures as pleasure and

Wherefore heat and cold are mentioned separately

pain.

from pleasure and pain. Because

these sense-contacts,

''

have, by nature, a beginning and an

etc.,

end, therefore they

Wherefore do thou bravely endure

are not permanent.

them, heat and cold &c.

e.,

i.

give not thyself up to joy or

grief on their account.

[Question)

What

good

heat and cold and the like

[Answer)

Listen.

That person

to

whom

is fit.

man

whom

wisdom,

of

who
dejected in pain, who

pleasure and pain are alike,

neither exults in pleasure nor feels

heat and cold and other things

such as those mentioned above do not

eternal Self

in his vision of the

and bearing calmly the pairs

of opposites (such

as heat and cold),

"It

end,

mundane

tion

the wheel of

existence will be endless, since those ob-

and

their contacts with

are endless.

apply here, for

t

Here

is

the

This objection

senses

does

not

these...',

laid

down

still,

when coupled with

and indiflercnce

a second condi-

rance in pleasure .and pain.

calm endu(\).

to

human

discrimina-

worldy objects

and pleasures, it becomes a means to the

right knowledge, which leads to deliver-

He who

ance.

conditions

tion of right knowledge, vis.,

Though by endurance alone one may

not be able to secure the highest

of the senses or their contacts give plea-

jects

(moksha).

able to attain immortality

is

Some MSS. of ths Bhdshya here add:

may be objected that it the objects

sure and pain,

affect in_virtue _of his

that man, firm

vision of the eternal Self,

him who bears

are same, he for immortality

is

to

That wise man whom, verily, these afflict

chief of men, to whom pleasure and pain

15.

not,

will accrue

nature of his
only

is

he

all

the

down can realize

own eternal Self, and

the

has

satisfied

laid

fit

for

then

the final teaching that

leads to deliverance.

(A),

15

16]

SANKHYA-YOGA.

27

The Real and the Unreal.

For the following reason also

proper that thou

is

it

shouldst abandon grief and distressful delusion and calmly

endure heat and cold,

Of

16.

For,

etc.

unreal no being there

tiio

no non-being of the

Of both

real.

is

there

these

is

the

is

truth seen by the ssers of the Essence.

There

no bhava

is

no

no existence

being,

of

the

unreal (asat) such as heat and cold as well as their causes.

Heat, cold,

etc.,

and the causes

thereof,

which are (no doubt)

perceived through the organs of perception, are not absolutely real (vastu-sat)

and every change

for,

they are effects or changes (vikara),

For

temporary.

is

instance, no objective

form, such as an earthen pot, presented to consciousness

by the eye, proves

from clay.

apart

not

is

Thus every

its

is

unreal, also

production and after

the cause, such as clay,

apart from
(

fact of

Cp.

'

effect

cause,
:

is

Every

cause.

unreal because

it is

it

effect,

perceived

not

it is

And

its destruction.""

likewise

not perceived

Then

it

comes

to

this

nothing at

No (such objection applies here).

all

For, every

experience involves twofold consciousness (buddhij.

Whatsvei- exists not in the be-

fore ths perception of the series of causes

and

the present.' (Gaudap.ldakariktts on the

Miindiikya-upanishad.

is

unreal, because

is

because

ginning or in the end exists not really In

its

perceived

not

is

it

{Ajisiciey)

its

Objection

exists.

because

perceived as distinct from

such as a pot,
before

to be real,

IV, 31). (A).

This implies that the Absolute Reality

not conditioned by causality and there;

effects

The

must be

illusory.

objector evidently

(A).
thinks that

there cannot be a thing which

a ca\iso nor an effect,

is

neither

THE BHAGAVAD-GITA.

28

the consciousness of the real

the unreal

Now

(asat).

that

our consciousness never

and the consciousness of

(said to be) real, of which

(sat)
is

fails

and that

'
fails.

which our consciousness

[DlS.II.

Thus

be

to

the

of

unvcal,

distinction of

Now,

reality

and unreality depends on our consciousness.

in

our experience,

twofold consciousness arises with

reference to one and the

same substratum (samanadhikarana),

all

as,

a cloth

'

existent

'

existent,'

not

in the expression

as

Of

so on everywhere.
&c.,

a pot existent,'

'

is

temporary

our consciousness of existence

consciousness
{Objection)

is

Thus, the object corres-

constant must be

In the

real.

case of our illusory perception of a rope

mistaken for a snake, we hold that the

snake

unreal because our conscious-

is

ness of

it

fails,

to "this"

snake,"

in
viz.,

through

The

reality

of

illusory

is

real,

it

is

is

because
constant

manifestations.

and the unreality of things

and
'

this

fails.

not two distinct realities, related to each

other as the universal and the particulars,

or as a substance and
the pot, &c.,

we

were as

its

attribute.

If

real as existence

should be at a loss to explain why,

with reference

to

stratum, the two

one and the same sub-

existence

and the pot

own

more than

a pot

and a

lotus

being two

is

tha

realities.

as

man we

only one thing really existing.

in

the

saw'

to

They

are

cloth.

Illusion,

on the other hand, can account

for

twofold consciousness of existence

the

and

the pot and so on, arising with reference

jg

g^g ^^j

jj^j

sa^^o substratum,

being only ono

Existence and the pot refer

sentence

absent and the conscious-

is

selves togsther to our consciousness any

the rope,

experience.
blue

because the

the perception "this

are thus to be inferred from our

not unreal,

or the like should always present them-

its

all

is

whereas what corresponds

consciousness

our

because

but what corresponds to

the consciousness of existence also

* There mast be an Absolute Reality

which is neither a cause nor an effect.
For, what is fleeting must be unreal, and
is

and

unfailing.

When the pot

it fails,

but not

out,

to our consciousness of pot, &c., is unreal,

the consciousness

what

'

the two, *the consciousness of pot,

the consciousness of existence.

ponding

elephant

an

a blue lotus

temporary as was already pointed

is

ness of

'

'

there

namely, that
to existence and

Reality

which corresponds

all

the rest being unreal, as in the case of

a rope mistaken for various other

which are unreal.

(A),

things

SANKIIYA-VOGA.

l6]

(AnsKier)

No

'

29

(such objection applies

with

consciousness of existence

still

other objects such as cloth.

The consciousness

arises

For the

liere).

reference to
of existence

corresponds indeed only to the attributive (visesha/^a).

{Ohjecfion) :~L.ike

consciousness of existence,

the

the

consciousness of the pot also arises with reference to another

pot (present).

{Answer)

You

cannot say

so,

the consciousness of

for

the pot does not arise with reference to a cloth.

{Objection)

Neither

does the consciousness of existence

arise in the case of the pot that has disappeared.

[AnsK'er)

You cannot say

The consciousness

(viseshya) present.

ponds

so, for there is

to the attributive

how can

corresponding

of the

that

consciousness of the attributive

the

absence of the substantive

arise in the

of existence corres-

and as there can be no conscious-

ness of the attributive without

substantive,

no substantive

Not that

there

is

no objective reality present, corresponding to the consciousness of existence.

{Objection)

substantive such as the pot be unreal,

If the

one and

twofold consciousness arising with reference to

the

same substratum

{Ansic'cr)

No;

is

inexplicable.^

we

for,

find the

arising with reference to one

twofold consciousness

and the same substratum, even

though one of the two objects corresponding

consciousness
*

unreal, as for instance in

is

The consciousness

of existence

arises in conjunction with the

the pot.

existence

When we
is

say

signified

place where the pot

'

here

is

no

by reference

is

still

abssnce of
pot,'

to the

said to be absent.

The

objector

experience,

we

to the twofold

the

means

case of a
In

this:

find both

all

our

substantive

and the

attributive to be real.

the pot

must be as

So, here,

real as existence.

(A)


THE BHAGAVAD-GITA.

30

[DiS.II.

mirage, where our consciousness takes the form " this

Therefore, there

water."
fictitious

or

such

their

of

(Atman)

no existence of the unreal, the

is

body and the

as the

ever cease to exist

that the real

never existent regarding

This conclusion
is

before the

minds

the real nature

'

Thou

That'.

of the

always present

is

attend only to truth, to

Brahman, the Absolute,

grief

off"

phenomena

all

two, the Self and

the

the All,

hadst therefore better follow the view of such

truth-seers, shake

that

who

those

Self

ever existent and the

is

of

the

fails.

the real and the vmreal,

the non-Self,

real

as already pointed out,

for,

our consciousness of the Self never

unreal

pairs of opposites

Neither does the

causes.

is

are, like the mirage,

and delusion, and. being assured

non-existent

and

(vikaras)

are really

mere

appearances, do thou calmly

fagle

bear heat and cold and other pairs of opposites, of which

some

are constant

and others inconstant

in their

nature as

productive of pleasure or pain.

What,

is

that

which

But know that

17.

this

then,

is

pervaded.

is

ever real

Listen

to be imperishable

None can cause

by which

all

the destruction

of That, the Inexhaustible.

Unlike the unreal, That

vanish

you must understand does not

That, the Brahman, the

this world, including the akasa,

'Sat',
is

the Real, by which

all

pervaded, just as pots and

other objects are pervaded by the iikasa or space.

Brahman

does not undergo increase or diminution and

therefore

inexhaustible.
in Itself

for,

This Brahman, the

unlike the body

diminish by (loss

of)

It

'

Sat

',

is

not exhausted

Nor does

has no parts.

anything belonging to

It

is

for,

It

nothing

l6

S\NKHYA-YOGA.

18]

belongs to the

31

Devadatta, for instance,

Self.

Brahman does

but

ruined by

is

loss of

wealth

way.

Wherefore, nobody can bring about the disappear-

that

not suffer loss in

No-

ance or destruction of the inexhaustible Brahman.

body

not even the Isvara,

For, the Self

the Self.
act

upon

What,
constant

is

Supreme Lord can destroy

Brahman Itself, and one cannot
the

oneself.

then,

the unreal (asat),

is

Listen

whose existence

These bodies of the embodied

18.

eternal, indestructible

Do

have an end.

not

is

who

(Self)

is

and unknowable, are said

to

O descendant

of

fight^ therefore,

Bharata.
It is

who

is

by the enlightened that these bodies of the

said

eternal, indestructible

like those seen in

mirage consists

result of investigation

The end
the cessation as the

in

into their nature

by proper

tests

of

of the idea of reality which has been associated with

So

them.

also these bodies

[No tautology
'

and unknowable, have an end,

dreams or produced by a juggler.

of such objects as the

truth

Self,

indestructible

is

;'

have an end.

involved in the use of both

'

eternal

'

and

two kinds of eternality and of destruc-

for,

The physical body,

for instance, entirely disappearing when reduced to ashes, is
said to have been destroyed. The physical body, while exist-

tion are

met with

ing as such,

may

other causes, and

thing)

and

'

and

to

in

our experience.

be transformed owing to sickness or such

it is

then said to have ceased to be (some-

have become (something

indestructible

'

here imply that the Self

neither sort of destruction.

"Eternal"

else).
is

subject to

Otherwise, the eternality of


THE bhagavad-gItA

3^

Atman, the

might perhaps be understood to be

Self,

that of clay or other material objects.

this

which

The

conveyed by the two

is

Self

unknowable,

is

The

Self

It is

like

the denial of

epithets.]

not determinable by the senses

means

(pratyaksha) or any other

[Objection)

[Dis. II.

is

of knowledge.

determined by the

Agama

or

Revelation, and by perception &c. prior to Revelation,

{Answcy)

The

objection

untenable, for the Self

is

self-determind (svatas-siddha).

When

the Self, the

(pramatn), has been determined, then only

is

is

knower

possible a

search for proper authorities on the part of the knower with

a view to obtain right knowledge.

mining the Self

knowable
to

'

am

'

-none

objects. Indeed the Self

nobody.

And

authority obtains

In fact, without deterseeks

is

to

determine the

unknown

the Scripture (Sastra) which

its

(aprasiddha)
is

the

iinar''

authoritativeness regarding the Self, as

serving only to eliminate the adhyaropa/^a or superimposition (on the Self)

as revealing

of the attributes

" That which

is

Brahman, which
ii.

Him, but not

unknown. The sruti

alien to

what has been altogether

also describes the Self thus

(Bn. Up.

the Immediate, the Unremote, the

is

the Self,

which

is

within

all."

4. i).

Because the Self

is

(avikriya), therefore,

thus eternal (nitya) and immutable

do thou

fight,

do

not abstain from

fighting.

i. e.,

the

last.

The

Sruti teaches that

t he Seh'is the only real thing and that all,

others

are^

No pramana

illusory

and

non-existent.

or authority can survive the

reahsation of this truth taught

sruti. (A)

Such

as

humanity and agency.

by the


l8

SANKHYA-YOGA.

19]

33

Here the duty of fighting is not enjoined. Arjuna had

But overpowered by
already been engaged in lighting.
It is only
grief and dehision he abstained from fighting.
the removal of obstructive causes (pratibandha,

and delusion) that

words

fore in the

is
'

Where-

here attempted by the Lord.

do thou fight

new command (vidhi)

known already.

He

'

the

only refers

grief

viz.,

Lord issues here no

to what is commonly

'

The

Self

is

unconcerned

The Lord now quotes two Vedic

in action.

verses to confirm the

intended to remove the cause of

view that the Gita-5astra

is

sawsara, such

and delusion, but not

as

grief

enjoin

to

works.
only a false notion of yours, says the Lord, that
you think thus " Bhishma and others will be killed by me
It is

in the battle

will

Whoever

ig.

be their slayer."

looks upon

and whoever looks upon

know

these

not

aright.

How

Him

Him as
He slays

as the slayer,

the slain,

both

not, nor

is

He

slain.

He who
ing

am

'

Self with the

That

mean
sary.

is

speak-

the body

Those who think I slay or

when the body is slain, and thus identify the
object of the

'

consciousness of

'I,'

'

the ego

they do not understand the real nature of the

to say, the

that fighting

He

when

of discrimination.

slain

(ahani),

are

neither of these two has understood the Self aright,

want

for

we

and he who regards

as the sufferer in the act of slaying

is slain,

of whom

as the agent in the act of slaying,

Him

'

understands the Self

is

Lord does not here

absolutely neces-

has simply shewn that Arjuna

Self.

had no reason to desist from the fightin<:

which he had engaged of himself.

in

THE BHAGAVAD-GiTA.

34

Being immutable (avikriya), the Self

[DlS.

is

agent

the

neither

II,

nor the object of the action of slaying.

The

How

n3xt verse

He

He

verse.

Unborn,

He

not slain

This

answered by the

is

He

not born

ever die

again ceases not to be

when

the body

nor the

re-

is slain.

no such change

of condition

Nor does He

change of condition called

die

death.

born, never dies, and so on.

For, the

as birth

this denies

Ever

construed with the denial of every change, thus

isted,

after

unchangeable and primeval,

eternal,

takes place in the Self.

last

not born, nor does

is

having been,

is

immutable.

20.

He

is

the Self immutable

is

is

Self

the

should be

'

He is never

having once ex-

Self,

does not afterwards cease to be any more. In ordinary

parlance he

said to die

is

wards ceases to

who, having once

He

not

existed,

is

For, he

unborn.

Wherefore

comes

He

He

is

last

changes,

eternal.
all

into

unborn.

is

after-

come into
before. Where-

Neither does the Self

be.

existence, like the body, having not existed

fore

existed,

is

said to be born

existence.

Not

.\nd because

so

He

who, having
is

the

does not

Self.
die,

[Though, by the denial of the

first

and the

changes have been denied, yet

it

is

thought

necessary to .directly deny the intermediate changes, in the

words
all

'

unchangeable,' &c., so as to imply the absence of

such changes of condition as motion, though not specified

here.]

to the

He

is

change

Having no

unchangeable
of condition

parts,

He

He

known

is

constant, not subject

as decline

does not diminish

in

apakshaya

).

His own sub-

ig

21

SAN'KHYA-VOGA.

As devoid

stance.

He

of qualities,

He

35

does not diminish by

primeval, not subject to the change

loss of

a quality.

known

as growth (vrlddhi) as opposed to decline. For, that

which increases

grow and

to

is

is

slain

same)

ever the

when

the body

the body

is

As devoid

be renewed.

as fresh in the past (as

He

by the accretion

in size

is

said to

of parts, the Self

;

is

was

c.
He is now or will be in future
He never grows. And He is not
slain
He is not transformed when
i.

transformed.

interpreted to

of parts

To

avoid

mean transformation

tautology,
the

Self

is

slaying

is

not subject

to transformation.

This verse teaches the absence

bhava-vikaras,
to

which

all

of the six

in

the Self of the six *

vikdvas or changes

of condition

hhavas or beings in the world are subject.

The

means that the Self is devoid of all

Hence the words in the previous verse,

passage, on the whole,

sorts of change.

" both these

know

not aright."

The enlightened man has

Having

started (in

ii.

19) the

to

renounce works.

proposition that the Self

neither the agent nor the object of the action of slaying,

having stated

in

proposition as follows

nal,

and

as indestructible, eter-

unborn and inexhaustible,

How,

and whom, does such a man cause

whom

Such as

Lord concludes the

Whoso knows Him

Pritha,

and

the next verse the immutability of the Self

as the reason for that statement, the

21.

is

does he slay

birth, existence, growth,

son

of

to slay,

transformation, decline, and destruction.


THE BHAGAVAD-gItA.

36

He who knows
indestructible,

as eternal,

devoid of the

does an enlightened

of slaying, or

nobody

how

at all, nor

change called death,

devoid of birth and decline,

i.e.,

man

do the act

of this description

does he cause another to slay

does he at

both the places, denial

The

been asked."

final

devoid of change called transformation, as

unborn and inexhaustible,

how

as

the Self (described in the last verse)

i.e.,

i.e.,

[DiS. II.

He

slays

cause another to slay.

all

In

meant, since no question can have

is

reason

for the denial of slaying apply-

what the Lord means

to

teach in

this section appears to be the denial of all action

whatso-

ing to

all

actions alike,

ever in the case of the enlightened

the denial, however, of

the specific act of slaying being only meant as an example.

{Objection)

What

special

reason

the

for

absence of

man does the Lord see

words " how does such a man

action in the case of an enlightened

Avhen denying actions in the

slay

"
?

[Ansiver)

The

immutability of the Self has already

been given as the reason

[Objection)

True,

it

absence of

for the

has been given

all

but that cannot

be a sufficient reason, since the enlightened

from the immutable

man who

Self.

We

actions.

man

is distinct

cannot indeed say that a

has known an immovable

pillar

can have no

action to do.

{AnswerJ:
enlightened
(vidvattrt)

This
man

is

objection

not

apply.

identical with the Self.

For, the

Enlightenment

does not pertain to the aggregate of the body,

Therefore, as the only

man

does

other

alternative, the

should be identical with the

Because no reply follows.

Self,

f ij;.,

who

is

etc.

enlightened
not included

the immutability of the Self,


SANKHYA-YOGA.

2l]
in the aggregate

and

is

an enlightened man,

action in the

words " how does

states

it is

sucli a

being possible

but just to deny

man

slay ?"

while remaining immutable,

for instance, the Self,

reason

No action

immutable.

in the case of

37

Now,
by

is,

His not being distinguished from intellectual

(buddhi-vnttis), imagined, through ignorance, to be
of

the percipient of objects, such as sound, perceived by

intellect

to

all

and other means.

Similarly, the Self

is

the

imagined

be enlightened, merely because of avidyrt associating

Him

with that intellectual perception

which

is

unreal

which takes the form of discrimination between the Self

and the not-Self, while in reality the Self has undergone no

From

change whatever.

impossibility

this assertion of

of

man, the conclusion of

evident, that those acts which are enjoined by

action in the case of an enlightened

the Lord

is

the scripture are intended for the unenlightened.

Works
{Objection)

are

flour over again

that

is

intended for the unen-

would be useless like grinding the

impart knowledge to those who already

it

to

Wherefore,

it.

for the unenlightened.

Even knowledge

lightened only, as

possess

meant

works are meant

hard to explain the distinction

it is

unenlightened, and not for the

for the

enlightened.
(Ansji/er)

This

objection

distinction can be explained

does not

apply.

For, the

by the existence or non-exis-

tence of something to be performed in the two cases respectively.

(To explain)

enlightened

man

the injunctions

that the

to do,

There remains something

for the un-

on understanding the meaning of

regarding the Agnihotra &c.

Agnihotra and other

sacrificial

rites

He

thinks

are to

be

THE BHAGAVAD-GITA.

38

many

performed, and that the

He

should be acquired.
'

this is

my

[DiS.

II.

necessary accessories thereto

thinks further, "

am

the agent,

Nothing, on the contrary, remains to

duty."

be performed subsequent to the reahzation of the truth of

such teachings as are contained

No

real nature of the Self.

that the Self

is

in

20

ii.

etc.,

regarding the,

other conviction

one and non-agent.

arises

except

Wherefore, the distinc-

tion referred to can bs accounted for.

him who thinks

In the case of

that the Self

is

doer

the

has

of actions, there will necessarily arise the idea that he

A man who

this or that thing to do.

knowledge

is

enjoined.

Such a man

qualified for actions,

is

man

is

and on him actions are

unenlightened, for

"both these know not aright"

ed

possesses this sort of

(ii.

19).

In

and with reference

specified,

it is

said

that

ii.

21, the enlighten-

to

him actions are

fore the enlightened

how does such a man slay ?" Thereman who has seen the immutable Self

and the nian who

eager for emancipation

denied in the words "

renounce

all

is

works.

'''

Hence

distinguishes the enlightened

it

is

that

have only

to

Lord Narayaa

Sankhyas from the unenlight-

ened followers of works, and teaches to them respectively

two

distinct paths

son,

"Now there are two

(iii.

3).

Accordingly, Vyasa said to his

paths."

(Alokshadharma, xxiv.

6).

In the same connection, Vy^sa said that the path of works

is

the

first,

and that renunciation comes next.

will refer to this distinction again

{vide

The

iii.

27, 28

latter,

i.

e.,

he

and again

in

Our Lord
this

work.

v. 13, &c.)

who

is

eager for

the acts enjoined

on him, these acts

Moksha, but who does not yet possess

being not prejudicial to his de%'Otion

Self-knowledge, has no doubt to perform

knowledge.

to

SANKHYA-YOGA.

2l]

Knowledge
[Objection]

the Immutable Self

of

In this connection

immutable

Self, the

the

One, the non-agent, devoid of the

six

works

is

which conviction

;
'

possible.

some conceited pedants

conviction 'I

the

arise

changes, such as birth, to which

are subject

is

am

To no man can

say:

39

things

all

world

the

in

arising, renunciation of all

enjoined.

[Ansioci'):

This objection does not apply

For, in

here.

vain then would be the Scriptural teaching, such as "the Self

is

not born," &c.

(ii.

why knowledge

20).

They

(the objectors)

may

be asked

the immutability, non-agency, unity,

of

&c., of the Self cannot be

produced by the Scripture

in the

same way as knowledge of the existence of dhavma and

a-dharma and of the doer passing through other births is
produced by the teaching of the Scripture ?
[Opponent)

Because the Self

is

inaccessible

any of

to

the senses.
[Answer)

Not

For, the Scripture says "

so.

seen by the mind alone."

[Bi'i.

Up.

iv, 4,

19).

It

can be

The mind,

by Sama and Dama /. e., by the subjugation of

and equipped with the
the body, the mind and the senses
teachings of the Scripture and the Teacher, constitutes the
refined

may

sense by which the Self

Scripture and

inference

bility of the Self,

it is

'

be seen.

Thus, while the

(anumiina) teach

mere temerity

to hold

the
that

immutano

such

knowledge can arise.

The

inference

may be

thus stated

such changes as birth, death, agency and

the like arc not inherent in

tlic

Sclf.any

more than

Infancy, youth

inherent in Him.

and old age are

THE BHAGAVAD'GiTA.

40

The enlightened should

It

[DiS. 11.

resort to Jnana-Yoga.

must be granted that the knowledge which thus

necessarily dispels ignorance,

has been already indicated

in

that the notion that the Self

the action of slaying

ig.

It

there taught

is

the agent or the object

product of ignorance.

It is

That

immu-

only the agent, subject to variations of condition,

that causes another person,

can be acted on by him,

direct

and causative with

Lord

Vasudeva denies in ii. 21

an enlightened man, with a view to show

actions alike

all

who

This agency

an action.

respect to

of

a product of ignorance holds

is

in the case of all actions alike, since the Self is

table.

to do

This ignorance

opposite.

ii.

is

is

the agency, &c., of the Self

good

its

arises

in the case of

that the enlightened

man

has nothing to do with any action

whatsoever.
[Question)

[Answer)
the

What, then, has he to do

This has been already answered
?

Sankhyas should
in

self-controlled
in the

3,

that

Jana-Yoga or devotion to

also, the

man

rests happily in

the nine-gated city,

neither acting nor causing to act "

body

[Objection)
is

iii.

Lord will teach renunciation of all

the words, "Renouncing all actions by thought, the
So

knowledge.

works

resort to

in

Here the word

'

thought

'

(v. 13).

implies that there

no renunciation of the acts of speech and body.

No, for there the qualification, actions.'

[Objection): The renunciation of all mental acts only
[Answer):

is

'all

is

meant.
[Answer)

No.

Since

all

acts of speech

and body are

preceded by mental activity, they cannot exist when the

mind

is

inactive.

*^

4I

SANKHVA-YOGA.

2t]

{Objection)

Then,

let

him renounce

other acts of

all

mind except such as are necessary for those acts

and body which are enjoined by the Scripture.
(Aiisii'ei')

No,

there

for,

of speech

the qualilication, "neither

is

acting nor causing to act."

: Then, the renunciation of all actions, here

taught by the Lord, may be meant for the dying man, not
for the living man.
{Objection)

{Anszi'ey):No;

nine-gated

city

No man who

for,

in

is

then, the qualilication

body

the

rests in

'

the

would have no meaning.

'

dying can by giving up

all

activity be said

to rest in the body.

(

Objection

Let

us then construe the passage thus

Neither acting nor causing another to act, he, the disembodied soul of the enlightened man, deposits
activity in the

body

(/.

c.,

the body, not to the Sslf)

on the

knows
and

(saw

nyas)

all

that all activity belongs to

Let us not,

happily.

rests

contrary, construe, as you ha\e done,

'

he rests

in

the body,' &c.

{Answer)
is

No. Everywhere

(in

thesruti and in the smriti)

emphatically asserted that the Self

Moreover, the

iict

immutable.

is

of resting presupposes a place to rest in,

whereas the act of renunciation does not presuppose

And
not

the Sanskrit verb

'

"'

'

saw

nyas

'

means

'

it.

to renounce,'

to deposit.'

Therefore,

the

Gita-Sastra teaches that

he wlio has

acquired a knowledge of the Self should resort to renuncia-

tion only, not to works. Tiiis

in

w^

shall

show here and

there

the following sections, wherever they treat of the Self.

* Wherefore

the Self cannot be the agent of an action.

THE BHAGAVAD-GiTA.

42

How
To

immutable.

is

return to the immediate subject.

that the Self

ble

the Self

Here follows the answer

man

Just as a

22.

has been

It

Like what

indestructible.

is

[DiS, II.

is

He

stated

indestructi-

casts off worn-out clothes

"

and puts on others which are new, so the embodied (Self) casts off worn-out bodies and enters
others which are new.
as, in this world, a

Just

man

casts off the

that

clothes

have been worn-out and puts on others which are new,

the

same manner,

like the

man

(of

Self abandons old bodies, and,

in

the world), the embodied

undergoing any

with^-i'*-

change, enters others which are new.

Why

is

the Self quite changeless

Him,

they can

effect

not burn

Him

Him

no division of
even

Him

for,

in disjoining the parts of a thing

it

and

this

cannot

So, wind destroys

by drying

it

up

into parts.

cannot reduce

fire

Neither does water wet

by wetting

whom we are speaking,

cut. As He has no parts,

the embodied Self of

e.,

i.

weapons, such as swords, do not

Self.

says

Him, weapons cut not

Him, fire burns
and Him, water wets not; Him, wind dries not.

23.

not,

The Lord

So, hre does

Him

to

ashes.

the power of water

lies

made up

of parts,

take place in the

partless

which

is

an object containing moisture,

but even wind cannot dry up the Self.

\Mierefore,
24.

He

nor dried

cannot be cut, nor burnt, nor wetted,

up.

stable, firm,

and

He

is

everlasting, all-pervading,

eternal.

22

25]

SANKIIVA-YOGA.

Because

mutually

the

swords and the

Self

He

He

all-pervading.

is

Because

stable like a pillar.

is

He

Wherefore

firm.

is

namely,

cannot destroy the Self, therefore He

Because all-pervading,
stable, the

objects

destructive

Because everlasting,

everlasting.

is

like

43

is

eternal, not

produced out of any cause, not new.

Xo

charge of tautology can

verses

(ii.

be brought against the

21-24) o^ the ground that in

ii.

20 the eternality

and the immutability of the Self have been taught and that

what has been

(ii.

regarding the Self in these verses

said

what was taught in that one

something being repeated verbatim, and something

21-24) ^dds nothing to

verse,

more being repeated

Since the Self

in idea.

thing

is

Lord VAsudeva again and

again introduces the subject and describes the same thing
n other words, so that in some way or other the truth may
be grasped by the intellect of the mortals (saw/sarins) and
very

to

difficult

understand,

thus the cessation of their saw/sara

No room

may be

brought about.

for grief.

Moreover,

He,

25.

it is

said, is unraanifest,

unthinkable

Wherefore, knowing

and unchangeable.

Him

to

be such, thou hadst better grieve not.

As the

Self

manifest.

which

is

thought.

is

any of the senses,

inaccessible to

Wherefore,

He

is

unthinkable.

He

not

is

For, that alone

perceived by the senses becomes an object of

Verily, the Self

is

unthinkable, because

He

is

inaccessible to the senses.

He

isquite unlike milk, which,

mixed with buiter-milk, can be

itiade to

change

its

form.

He

is

is

unchangeable.

The

Self

changeless, also because

THE BHAGAVAD-GITA.

44

He

has no parts

for,

undergo change.

to

unchangeable.

[DiS.lI.

whatever has no parts

Because the Self

Therefore, thus

ne\er found

is

He

changeless,

is

understanding

the

is

Self,

thou hadst better not grieve, nor think that thou art their
slayer and tliat they are slain by thee.
Grariting that the Self

ceeds

is

Lord

not everlasting, the

pro-

But even if thou thinkest of Him as ever

being born and ever dying, even then, O mighty26.

armed, thou oughtst not to grieve thus.

Granting that the Self of whom we are speaking is,

according to the popular view, again and again born whenever a body comes into existence, and again and again dead

whene^er the body

think,
for,

dies,

even

is

inevitable to

what

evitable to

the Self were so, as

you ought not

mighty-armed,

death

if

what

is

born

to

and

you

grieve thus
birth

is

in-

dead.

is

Accordingly,

To

27.

certain;

that

and

whicli

to that

which

^^'herefore, about

tain.

is

born, death
is

the

is

dead, birth

indeed
cer-

is

unavoidable thing,

thou oughtst not to grieve.

To

that which

and birth

failure,

has had birth, death

is

happens without

sure to happen to that which

is

dead.

Since birth and death are unavoidable, therefore you ought

not to grieve regarding such an

death

is

unavoidable thing.

natural to that which has had birth, and

natural to that which has had death, the thing

able.

is

if

birth

If
is

unavoid-

Regarding such an unavoidable thing you ought not

to grieve.

2529]

SAN KliVA- YOGA.

Neither

is it

proper to

regarding beings which

f^rieve

mere combinations of (material) causes and

effects

any lamentation regarding them

origin

prior

manifestation

to

who

sons and friends,

And having come

(avyakta).

previous

to death

non-perception: after

Thus

again.

"

He

it

is

said

of

beings such as

mere combinations

are

elements correlated as causes and

is

is

effects,

is

of

existence, their middle

into

Again

perceived.

their

end

become unperceived

death, they

has come from non -perception (the unseen) and

not thine, nor thou

What

his.

is

He

is

this vain lamentation

(^lahrtbh, Str/parva. 2-13)

About these mere

again unseen

The

material

non-perception

has gone back to non-perception (the unseen).

for ?"

for,

Why

middle seen, and their end unseen again.

state

are

Beings have their beginning unseen, their

28.

The

^5

illusions

what occasion

Self just spoken of

is

first
is

and

unseen, then seen,

there for any lamentation?

very

difficult to realise.

Why

am I to blame you alone while the cause, viz., illusion,

common to all
One may ask how is it that the Self
?

difficult to realise

The Lord

says

is

is

Him as a wonder and so also

another speaks of Him as a wonder; and as a
wonder another hears of Him and though hearing, none understands Him at all.
29,

One

sees

One

sees the Self as a wonder, as a thing

something strange, as seen

another speaks of

Him

as a

all

on a sudden.

wonder

unseen, as

And

so,

and another hears

THE BHAGAVAD-gItA.

46
of

Him

Though

as a wonder.

speaking of Him, none reahses

Or

something

Him

hears of
the Self

Now

like

only one

He

a wonder.

is

seeing

Him

otherwise interpreted)

(as

[DiS. II.

Him, hearing and

at all.

He

the Self

that sees

is

and he that

that speaks

among many thousands.

Thus

hard to understand.

is

the Lord concludes the subject of this section thus:

He, the embodied

30.

bodv, can ^c^er be

killed,

in

(Self)

descendant of Bha-

Wherefore thou oughtst not

rata.

every one's

to grieve

about

any creature.

Though

the body of any creature whatever

Self cannot bs killed

is killed,

the

wherefore, you ought not to grieve

regarding any creature whatever,

Bhishma

or

anybody

else.

A
Here

(in

ii.

30)

it

warrior should fight.

has been shown that from the stand-

point of absolute truth there

attachment.

is

no occasion

grief

for

Not only from the standpoint

of

and

absolute

truth, but also,

31.

Having regard to thine own duty

oughtst not to waver.

is

ya's duty,

For, to a Kshatriya, there

also to the fact that fighting

you ought not

(/.

c,

belong).

Law,

to

is

a Kshatri-

swerve from that duty, which

from

which

is

natural to

becoming the caste and the order

to

which you

natural to a Kshatriya,

you

thou

nothing more wholesome than a lawful battle.

Having regard
is

also,

This fighting

since

it is

is

that

a supreme duty, not opposed to

conducive, through conquest of dominion,

29

34l

SAN KHYA- YOGA.

to the interests

Law

of

Ksliatriya nothing else

47

and popular well-being

is

and

to

more wholesome than such a law-

ful battle.

And why
says

also should the battle be fought

The Lord

32.

Happy

such a battle as

Kshatrix'as,

come

of

this,

son of Pritha, find

itself,

an open door

to heaven.

Are not those Kshatriyas happy who

this presenting itself

Though found
ij.

Now

battle, then,

to
if

find

a battle like

unsought, an open door to heaven

be your duty,

thou wouldst not

fight

this lawful

having abandoned thine own duty and

fame, thou shalt incur sin.

on the other hand, you

If,

which

is

not

will

fight

this

enjoined on you as a duty, and which

opposed to Law, you

battle
is

not

by neglecting this battle, have

abandoned your duty and lost the fame that you acquired
by your encounter with such persons as Mahadeva." Thus
you

will,

will only incur sin.

Not only

you have given up your duty and fame,

will

but also,
34.

infamy
infamv

People, too, will recount

;

is

one who has been esteemed,

more than death.

and,

* When Vudhish/hira
by gambling.

to

lost his

kingdom

Arjuna went on a

pilgrj-

Himalayas to propitiate the

ds and obtain from them celestial wca-

"i.ige to the

pocs.

thy everlasting

There he fought with 5iva who

appeared
(

Kirita

^,

in the guise of a

and,

mountaineer

havi.:g found

the true

characterof his adversary, he worshipped

Him

ai;d

obtained thu

a celestial missile.

Paiupatd astra

THE BHAGAVAD-GITA

48

[DiS. II.

People, too, will recount your infamy, which will survive

To him who has bsen esteemed as a hero and as

a righteous man and as one possessing other such noble

you

long.

death

qualities,

is

preferable to infamy.

Moreover,

The

35

great car-warriors will think thou hast

withdrawn from the battle through

fear

and,

having been (hitherto) highly esteemed by them,

thou wilt incur their contempt.

Duryodhana and others warriors fighting in great cars

will think that you have withdrawn from the battle through
fear of

Kama and others, but

are they that will think so?

and
of

others,

many

by

whom you

noble qualities.

will again

not through compassion.

Who

The very persons, Duryodhana

have been esteemed as possessed

Having been thus esteemed, you

grow very small

(in their

estimation).

Moreover,

36
talk

Thy enemies, too, scorning thy power, will

many abusive words. What is more painful

than that
There

no pain more unbearable than that of scorn thus

is

incurred.

Now, when you

37.

fight with

Kar//a and others,

Killed, thou wilt reach

thou wilt enjoy the earth.

heaven

victorious,

Wherefore,

son of

Kunti, arise, resolved to fight.

Victorious

that

is,

having defeated Kar;;a and other heroes.

In either case you will have an advantage only.

rise,

with the resolution "

will

Wherefore

conquer the enemy or die."

34

39]

Now

SANKMYA-VOGA.
listen to the

the battle regarding

advic3

off^r

as a duty

it

49
while you

to yo.i,

fight

Then, treating alike pleasure and pain, gain

and loss, success and defeat, prepare for the battle,
38.

and thus

wilt thou not incur sin.

Treating alike

and pain:

pleas'.iye

Thus

one and disliking the other.

i.e.,

without liking the

fighting,

[This injunction as to fighting

incur sin.

is

you

not

will

only incidental.]

Yoga.

Worldly considerations have been adduced

dispel grief

and attachment

subject of teaching.
of the

On

Supreme Reality

portion

(ii.

12, &c.) of

been treated of already

(ii.

31

38)

to

but they do not form the main

the other hand,

it is

the realisation

main subject of this

the discourse; and this, which has
that forms the

20

ct seq.),

is

concluded

in

ii.

39
with a view to exhibit the division of the whole subject of
(ii.

For, by making such a division

the 5astra.

of

whole

the

shewn here, that portion

of the work which will treat of the two paths later on (iii. 3)
will proceed the more smoothly; and the hearers also will
subject of the sastra as has been

understand
subject.

39.

it

the

more

easily for this division of the

Hence says the Lord

whole

This, which has been taught

to

thee,

is

wisdom concerning Sankhya. Now, listen to

wisdom concerning Yoga, which possessing thou
shalt cast off the bond of action.
This, which has been taught to you, constitutes

wisdom

concerning Sankhya or the true nature

of the

(buddhi)

Absolute Reality, that wisdom by which

may

be brought
7

THE BHAGAVAD-GiTA.

^O

about the cessation of the

evil "

[DiS.

which

II"

the cause

is

of

Now,

listen

to the teaching (which follows presently) concerning

Yoga,

sa;sara, of grief, attachment, and the

which

khya

is

means

the

like.

wisdom concerning San-

of attaining

Yoga, which constitutes the worship of Isvara,

this

samadhi or

consists in practising

out attachment, after killing

all

performing works withpairs of opposites (such

as heat and cold).

Now He
to create

an interest

wisdom concerning Yoga, in order

in it.--When possessed of wisdom

son of Pntha, you will cast off the

extols the

concerning Yoga,

bond of action (karma), of dharma and a-dhavma, of virtue

and sin, of merit and demerit, this severance of the bond
being effected only on attaining to a knowledge of the Self
through Divine Grace (Isvara-prasrida).

Yoga, a safe course.

Moreo\'er,
40.

harm.

There

Even

from great

no

is

loss of effort here, there

little

fear.

path to moksha,
is,

there

effort in the

harm

is

in this

is

attempted here

devotion by works

is

in this

entirely lost.

no uncertainty regarding the result of any

path of Yoga.

resulting from

medical treatment.

however

no

of this devotion delivers one

Unlike agriculture, nothing that

That

is

little it be,

it,

as

\Vhat
in this

Neither
it

is

is

there

any chance

may sometimes
the result?

result

from

Anything

done,

Path of Yoga, saves one from

great fear, from the fear of sa/z^sara, of birth and death.

*

Th? ignorance

of

qf the true nature of the

Si^lf,


3'J

44]

SANKHVA-YOGA.

Wisdom

is

5!

one.

The wisdom concerning Sankhya and Yoga thus

described

is

of the following nature

Here,

41.

far

son of Kuru, there

one thought

is

Many-branched and endless

of a resolute nature.

are the thoughts of the irresolute.

Here,

son of Kuru, in this path to Bliss, there

one thought of a resolute nature, and

it

is

subversive of

is

other many-branched thoughts opposed to

it,

that

acting

up

these

to

it

are

Those

various.

many-branched thoughts,

all

thought

having sprung from the right source of knowledge.

other thoughts which are opposed to

only

By

sa;//sara

discrimination produced by the right

But when, owing to

source of knowledge

these thoughts of

cease,

becomes endless and ever-spreading.

ceases.

Owing

endless

to variety

thoughts of the irresolute

variety

in

of

sawsara

also

each of their branches, the

those

who

are not possess-

ed of the discrimination produced by the right source of

knowledcre
o^

are endless.

Na wisdom

possible for the worIdIy = minded.

As regards those who have no conviction

of a resolute

nature,

42-44.

Xo

conviction of a resolute nature

is

mind of those who are attached to

pleasures and power, and whose minds are drawn
away by that flowery speech which the unwise
enamoured of Vedic utterances, declaring there is
formed

in the

nothing

else,

full

of desire, having svarga as their


THE BHAGAVAD-GiTA.

52

[DiS. ll

which promises birth as

the reward of actions and which abounds in specific acts for the attainment of pleasure and power,
goal

utter,

a speech

son of Pritha.

They are unwise they are wanting in discrimination.

They are enamoured of the Vedic passages composed of
many a praise (to gods) and unfolding various ends and
means. They say that there is nothing else besides works
which are the means of attaining svarga, cattle, and other
such objects of desire. They are full of desires and are
;

ever in pursuit of them. Their chief and final goal

is

svarga.

They

talk words, fine like a flowery tree, very pleasant to

hear.

Their speech holds out births as the reward of works,

and

acts

of specific

treats

progeny and the

cattle,

wherewith

like,

to secure

and wherewith

svarga,

to

attain

Thus talking these foolish people

wander in the sawsara. They regard pleasure and power
as necessary they are in love with them and have identified
themselves with them. Their intelligence and wisdom are
pleasures and

power.

blinded

as

it

In their

acts.

in Avhich are

were

mind

by

this speech

in

specific

samddhi, the biiddki, the antah-karana,

gathered together

the pnriisha, the individual soul

nature, no

abounding

all

objects of enjoyment for

no conviction of a resolute

wisdom concerning Sankhya

or

Yoga

will arise.

Advice to the Yogin.

The Lord now speaks of the result accruing to those

ful persons who are thus wanting in discrimination

lust-

45.

The Vedas

Be,

free

from

treat of the triad of the

gunas.

Arjuna, free from the triad of the gu;zas,

pairs, free

from acquisition and preserva-

44

4^J

SANKHYA-YOGA.

remaining

tion, ever

53

(Goodness),

Sattva

in the

and self-possessed.

The Vedas

treat of the triad of the

'''

the triad of the guas,

dvandvas

sa;sara

You, on the other hand, had better be

their subject.

from pairs

guwas

/.

from

),

which are the causes

c, be without desires.

is

free

from

Be

free

mutually opposed objects

all

Take your
To him who is

pleasure and pain.

of

stand ever in the Sattva

practise purity.,

'^

anxious to acquire what has not been acquired and to

|

preserve what has been already acquired, practice of virtue

|

impossible

is

sitions or

about the preservation of the old

self-possessed: be guarded.
to follow

new
ones.
Be

wherefore be not anxious about

when engaged

This

.^

in the

the advice

is

acquialso

you haxe

performance of duty.

Karma=Yoga.
{Question)

said to result

If all

those endless advantages which

from the Vedic

what end are they

after, to

the Isvara
(Ausiyey)

46,

to

are

are not to be sought

rituals

be performed and dedicated to

Listen

What

to

what follows

utility

there

is

in

reservoir (as

compared) with an all-spreading flood of water,

the

same

(utility)

there

in

is

all

Vedas

for

an

enlightened Brahma7;a.

'

1.

c, the Kannaka;i(/a, the ritualistic

portion of the Vedas.

+

which

is

made up

guiias.

of virtuous, sinful,

and mixed deeds and

brought about by the interaction of the

their results, all

Do

enses.

not yield to thj objects of the


THE bhagAvad-gita.

54

of

is

Whatever utility
served by a well, a

of water &c., all that

which

is

[Dis. li.

bathing, drinking, and

many

tank, and

other small reservoirs

much

only as

utility is

the like

as the utility

served by an all-spreading flood of water

the former utility

whatever

is

comprehended

utility there

comprehended

in the

So

latter.

the Vedic ritual,

is in all

that

is,

also,

that

all

is.

in the utility of the right

knowledge possess-

who has renounced

the world and has

ed by a Briihma/ia

completely realized the truth concerning the Absolute Reality

knowledge corresponding

this

The

flood of water."''

sruti

says

the all-spreading

to

" Whatever good

thing

him who knows

what he (Raikva) knew." (Chh. Up. 4-1-4). The same thing
done by people,

is

all

that is possessed by

Wherefore!

will also be said here (iv. 33).

qualified for

is

works

it is

And

Thy concern

motive, nor

You

let

desire for

whatever.
is to

And

of action be thy

fruit

for inaction.

b:^

works alone, not

the results of works under

If

you should have a

say, all the pleasure

enjoined in the Vedas

is

for

then, while doing works,

from the performance of

in the bliss

with action alone, never

thy attachmant

are qualified for

knowledge.

is

Let not the

with results.

all

there be no

any circumstances

thirst

for the

results of

which

hended

Path of Karma- Yoga, which

comprehended

which the man who has

let

the path of

works
realis-

ed the Self finSs as the essence of his

own Self; and every one must, admit
that alj

fit

as for you,

47.

That

becomes

before he

path of knowledge.

for the

man who

for

necessary to perform works (which

stand in the place of wells and tanks

results

kinds of limited bliss are compre-

in

the

Infinite Bliss.

Thus
in

the

the end

leads to the attainment of the infinite

bliss of the Self,

cannot be

futile, as

the

questioner has been led to suppose. (A)

i

Because the Path of Karma-Yoga

not futile. (A),

is

46

49]

SANKHYA-YOGA.

works, you will have to reap those

not your

motive be the

fruits of

55

Therefore

fruits.

let

When

your action.

person performs works thirsting for the results of those

works, then he
Neither

action.

"

will

Of what

bs subject to rebirth as the result of

may you

be attached to inaction, thinking

are these

avail

painful

works

their

if

fruits

should not be desired ?"

man

If

their

should not perform works urged by a desire for

how

results,

reply follows

Dhana;;/jaya,

devotion do thy works,

in

The

attachment, being the

casting off

success and failure.

in

Steadfast

48.

same

then are they to be performed

Evenness

is

called

Yoga.
Steadfast in devotion

God's sake, casting

God

Success

knowledge
purity

J7/ana

* What

is

and

siddhi

as the result of

consists

in

in

this,

"May

success and

the attainment

by one without longing

results from the opposite course.

that devotion (Yoga) to which

in

performing works

Evenness of mind

in

of

mind (Sattva) attaining

are done

failure

exhorted to resort
this

even such attachment as

when works

their fruits

psrform works merely for

and being equanimous

be pleased,"

failure.

off

fYo:^'a)

for

Arjuna has been

?

The

success and failure

reply
is

is

called

devotion (Yoga).
In comparison with action thus performed in the service
of the Isvara with evenness of

49.

mind,

\'erily action is far

-svisdom (buddhi-yogal,

inferior to devotion in

Dhana;7g"aya. In

wisdom

THE BHAGAVAD-GITA.

56

(buddhi) seek thou

shelter.

whose motive

fruit.

the

is

Action done by a seeker of

devotion in wisdom,
of

mind

Dhana/wjaya.

for,

by

Supreme

of

Gargi, wretched

in the

wisdom

Sankhya, which

That

is,

of

latter

seek refuge in

For, wretched are

who

are incited to action

sruti says

is

inferior to

Reality.

resort to inferior action,

The

far

performed with evenness

attains maturity.

thirst for its fruit.

"

is

the cause of birth and death,

wisdom

in the

when Yoga

who

is

reward

its

Wherefore, seek shelter

the knowledge of the

they

Wretched are they

to action

former

the

Yoga, or rather
arises

i.e.,

[DiS. II.

who

he

departs

from this

world without knowing the Akshara, the Imperish(BH. Up. 3-8-13).

able."

The merit

of

Wisdom.

Now, learn as to what result he

own duty with evenness of mind

attains

who performs

his

He who

50.

is

endued with wisdom casts

here both good deeds and bad deeds.

In

apply thyself to devotion.

devotion

The man

is

off

Wherefore

regard to actions

a power.

that has evenness of

mind

casts off in this world

both merit and sin (suknta and dushknta, puya and papa)

through attaining mental purity and knowledge. Wherefore

apply yourself to devotion with equanimity. For devotion is
a power,

and

devotion being the equanimity of mind

failure

ance of his

on the part of him who

own

duties, his

mind

is

engaged

in

in the

resting on the

success

perform-

tsvara

all
|

the while.

It is

indeed a power, because works which are

49

52]

SANKHYA-YOGA.

when done with even-

of a binding nature lose that nature

Wherefore be equanimous.

ness of mind.

Karma- Yoga.

Results of

action

men

For,

51.

57

of

wisdom

cast off the fruit of

possessed of knowledge

and

released

from the bond of birth, they go to the place where

there
For,

no

is

men

evil.

of wisdom, possessing evenness of mind, cast off

the fruit of works,

They then

abode of Vish/m

Or,
(ii.

49

escape from good and bad births.

While

attain knowledge.

released from the

is free

i. e.,

from

all

bond

the

moksha

or liberation

which

turmoils.

wisdom (buddhi)

the

they are

and attain the supreme

of birth,

state of

still alive,

referred to in the three verses

51) may be the Sankhya-(not the Yoga-) wisdom,

the

knowledge of the Absolute Reality, (corresponding to the

wide-spread expanse of water), which arises when the mind
is

by Karma- Yoga

purified

wisdom

for,

it

is

said in

directly brings about the destruction of

bad deeds.

W'hen

50 that

good and

that conviction attained

is

which

(it is

arises

said)

mind is purified by Karma- Yoga

through works ? The answer follows

as soon as the
tion

ii.

or devo-

52.

When

thy mind shall cross beyond the mire

of delusion, then wilt thou

what

is

yet to be heard

W^hen your
of delusion,

attain to a disgust

and what has been heard.

intuition (buddhi) shall cross

by which the sense

the Self and the not-Self

is

of

of

beyond the mire

discrimination between

confounded and the mind

8

(anta/i-


THE BHAGAVAD-GITA.

58
karaa)

is

[DiS. II.

turned towards the objects of the senses

when your reason

attains

a disgust of what

is

been heard

'''

purity

then

will

you

i. e.,

attain to

be heard and what has already

yet to

they will appear to you to be of no use.

You may now

ask

"

When

shall

attain the true

Yoga

Supreme Truth, by crossing beyond

delusion and obtaining wisdom by discrimina-

or conviction of the

the mire of

tion of the Self ?"

Listen:

When

53.

hast

heard,

thy mind, perplexed by what thou

shall stand firm

and steady

in

the

then wilt thou attain Yoga.

Self,

When

your intuition

(buddhi=:antaA-kara;2a)

which

has been perplexed by what you have heard about

multifarious ends and

means

ing the

and the

life

of activity

in all their relations

life

of retirement

the

concern-

shall stand

(vikshepa^viparyaya) and doubt

firm, without distraction

(vikalpa^^sawsaya), in the Self (Samaidhi,

i.e,

the objective

point of your meditation), then you will attain Yoga, samadhi,

i.e.,

The

the knowledge which arises from discrimination.

characteristic attributes of a perfect Sage.

Having found an occasion

asks with a desire to

who

know

has attained wisdom

interrogation,

for

the characteristic marks of one

in

steady contemplation (sarnadhi-

Arjuna said
54.

What,

Kesava

is

one of steady knowledge, who

except,

Self. (A)

Arjuna

the description of
is

constant in con-

of course, the teachings of the scripture regarding the .^tiiian, the

SANKIIYA-YOGA.

5255]
templation

How

speak,

how

How

sit,

59

does one of steady knowledge

how move

has a firm conviction that he is the

Supreme Brahman, and who is intent on contemplation
is

(samadhi),

man who

how

does the

man

does he

sit ?

man

How

man spoken

of

by others

knowledege himself speak

move

does he

know what

?
?

In this verse

How
How
Arjuna

the characteristic attributes of

knowledge (sthitaprajwa)

of steady

From

such a

of steady

asks in order to

is

are.

55 to the end of the Discourse (adhyaya), the

characteristic attributes of a man of steady knowledge as
ii.

knowledge are taught to

him who, having from the very commencement renounced
well as the

all

means

of obtaining that

Knowhim who has

works, has entered upon a course of Devotion to

ledge

(jana-yoga-nish/ha), as

as to

well

reached that stage by means of Devotion to works (Karmayoga).

everywhere

For,

sastra), the

spiritual science

in

very characteristic attributes of the successful

Yogin are taught as the means

since they

(adhyatma-

to be

are

by

attained

(of attaining that stage),

effort.

The Lord now

points out those characteristic attributes which, as attain-

able by effort, constitute the

means as

Satisfaction in the 5elf.

(i)

The Lord
55.

When

himself,

When

is

man

said

a man, satisfied

completely casts

mind, then

well.

in

off all

the Self alone by

the desires of the

he said to be one of steady knowledge.

completely abandons

that enter the heart and

is

satisfied

all

the various desires

with the True Inner-


THE bhagavad-gIta.

6o

most Self (Pratyagatman)

in himself,

[Dis.II.

without longing for

external possessions, averse to everything else because of his

acquisition of the immortal nectar,

i.e,,

his realisation of the

Supreme Truth, then he is said to be a wise man (vidvan),

one whose knowledge arising from the discrimination of the
Self

and the not-Self has been steadied.

ing of

all desires,

tion while the

cause of the embodied state

Hence

to say,

is

still

behaviour would be

his

or a maniac.

Self &c.] That

on his abandon-

nothing should be found to cause satisfac-

would follow that

mad man

[If,

he

the words

'

operates,

like

of a

that

satisfied in

who has abandoned

all

(all

works),

with the Self, he

(2)

is

the

Equanimity

the

desires

who

connected with progeny, possessions and the world,

has renounced

it

who delights in the Self and plays

man whose knowledge is steady.
in

pleasure and pain.

Moreover,

He whose heart is not distressed in calamifrom whom all longing for pleasures has
ties,
departed, who is free from attachment, fear and
wrath, he is called a sage, a man of steady know56.

ledge.

His heart
arise

is

not distressed in calamities such as

from disorder

in the

body , (adhyatmika), &c. Unlike

Calamities are divided into the threj

following

classes

according

to

their

sources:

Adhyatmika^ arising from disorder

one's

own

in

body;

Adhibhautika,

Aditidaivika, arising from the action of

cosmic forces such as

those which cause rain and storm or such
great, intelligent,

beings as Vaksha, Rakshasa and Pisacha.

Pleasures also are

arising

from

may

external

same three

divided

into

the

classes,

objects such as a tiger;

55

5^]

which increases as

fire,

pleasures does not

He

Absence

of

is

who

added,

longing

his

more pleasures are

of steady

a sage, a Sannyasin, one

(^)

fuel

increase a?

man

said to be a

is

6l

SANKHYA-YOGA.

He

knowledge.

for

attained.

called

is

has renounced works.

attachment, delight and aversion.

Moreover,
57.

Whoso, without attachment anywhere, on

meeting with anj^thing good or bad, neither exults

nor hates, his knowledge becomes steady.

The sage has no attachment even

He

does not exult

may

distress,

When

him.

befall

his

nor

in pleasure,

he

for the life of the

is

body.

he averse to pain that

thus free from delight and

is

knowledge arising from discrimination be-

comes steady.

Complete withdrawal

(4)

of senses

from objects.

Moreover,
58.

When

he completely withdraws the senses

from sense-objects,
its

limbs from

He,

/. e.,

as

all sides,

the devotee

who

the tortoise
his

(withdraws)

knowledge

is

steady.

strives in the path of

ledge (j/mna-nish/'ha), withdraws his senses from

as the tortoise

withdraws

its

limbs from

all

all

knowobjects

sides

out

of fear.
{Question)
is

Now, even the senses of a diseased man who

not able to partake of sensuous objects withdraw from

sense-objects, but the taste for

that cease

{Aiisiver)

Listen

them ceases

not.

How

does

THE BHAGAVAD-GITA.

62

[DiS. II.

Objects withdraw from an abstinent man,

59.

but not

On 'seeing

the taste.

the Supreme, his

taste, too, ceases.

The

senses,

'

here stands for the

even

senses,

sense-objects,

person who,

from

extremest austerity, abstains

literally

withdraw from objects

true,

it is

case of an ignorant

the

in

meaning

vishaya//,'

practising

sensuous objects

all

but the taste or inclination (rasa) for those objects ceases

[Rasa

not.

is

used

such expressions as
*

vanishes

in

Supreme
that

svarasena pravntta/^,'

'

Even

rasa- j '/a//. 'J

the sense of taste or inclination in

in

that

taste,

the case of the devotee who, having seen the

Reality, the

Brahman, thinks

to say, his perception of

is

seedless (nir-bija), has lost

is

this

attachment,

subtle

that

and

rasika/z,'

'

all

am

'I

myself That';

sensuous objects becomes

germ

The meaning

of evil.

In the absence of right knowledge, there can be no

annihilation

'''

of

taste

for

sensuous objects

steadiness of right knowledge

wherefore,

(prajna) should be acquired.

Unrestrained senses work mischief.

He who would

acquire steadiness of right knowledge

(prajwa) should first bring the senses

under control.

not controlled, they will do harm.

So, the

For,

Lord says

if

The dangerous senses, O son of Kunti,

forcibly carry away the mind of a wise man, even
60.

while striving (to control them).

* It is

no

fallacy of

(anyonyasraya) to
arises

on the

mutual dependance

say that

knowledge

killing of desires

desires vanish

when knowledge

and

that

arises.

For, desire in

its

at the first

dawn

knowledge

is

grossest form disappears

of knowledge,

and, as

steadied and perfected, even

the subtlest desires are killed out.

^g

63]

SAN KHVA- YOGA.

63-

The senses are dangerous. They agitate the mind of the

man who is incUned to sensuous objects. Having thus
agitated the mind, they carry it away by force, while the

man

wide awake *

is

though the mind

posessed of

is

discriminative knowlebge.

Devotion to the Lord.

(5)

Wherefore,

Restraining them

61.

steadfast, intent

on Me.

man

all,

should remain

His knowledge

is

steady

whose senses are under control.

He
and
i. e.,

should bring the senses under control and

he should

The knowledge

sit

thinking

'

of that devotee

am

is

Thought
the

sense -objects

steady who, thus seated,

Lord proceeds

to

When

them

arises.

own

the source of

is

point out the

the case of the unsuccessful

62.
for

of

all

no other than He.'

has by practice brought the senses under his

evil in

calm

on Me, Vasudeva, the Innermost Self of

intent

Now

sit

control.

evil.

source of

all

man thinks of objects, attachment

From attachment arises desire

from desire arises wrath.

Attachment
specifically J

Wrath

some cause

or other,

63.
failure
*

j.t^.

arises

From wrath arises delusion; from delusion,

of memory
from failure of memory, loss
;

while repeatedly thinking of the

evil nature of

when a man thinks of them

when desire is frustrated by

for objects arises

sensuous objects.

i.

e.,

thinks of -their beauty etc.

tHe bMaGavad-gIta

64
of conscience

from

loss of

[Dis. II.

conscience he

is

utterly

ruined.

From

v/rath arises delusion, a lack of discrimination be-

tween right and wrong. Verily, when a wrathful man gets

From inmfatuated, he is led to insult even the Guru.
fatuation follows failure of
of favourable conditions,

memory.

no reminiscences arise of things

already impressed upon the

sastras

and

mind by the teachings

of the teacher (acharya).

follows loss

of conscience

inner sense

(anta/i-karaa) to

karaa

Man

ruined.

utterly

competent

is

wrong.

When

ruined.

Thus,

buddhi) he

is

is

it

by

From

(buddhi)

the

By

man

is

memory

inability

of the
right

he

loss of conscience

only so long as his anta/i-

between

to discriminate

unable to do

so,

man

the

conscience

of

loss

failure of

of the

discriminate between

and wrong (karya and a-karya).

is

Despite the presence

right
is

and

utterly

(anta/j-kara?ia,

ruined, he is debarred from attainnig

human

aspirations.

Sense-control leads to peace and happiness.

The contemplation
the

source of

(moksha)
64.

is

all

of sense-objects has been described as

Now

evil.

the

described as follows

He

attains

peace,

means

of deliverance

who,

self-controlled,

approaches objects with senses devoid of love and

hatred and brought under his own control.

The

natural activity of the

love and hatred.

He who

senses

is

characterised by

longs for deliverance resorts only

to unavoidable objects with

senses hearing,

love and hatred and brought

etc.,

devoid of

under his own control, his

inner sense (atman

his

65

SANKIIYA-YOGA.

6366]

own

will.

= antaA-kara72a) being made obedient to

Such a man

peace, tranfiuillity,

attains

self-

possession.
(Question)

{Answer)

What
Listen

will

happen when peace

In peace there

65.

attained

is

is

an end of all his miseries

the reason of the tranquil-minded soon be-

for,

comes steady.

On

the

attainment of peace there

devotee's miseries such as

mind.

pertain

c,

is

remains steadfast,

it

The

to

For, the reason (buddhi) of the

soon becomes steady, pervading on

i.

is

in the

sense of the passage

pure and whose mind

is

is

all

an end of

the

the body and

the

pure-minded

man

sides like the akasa

form of the

this

all

Self.

-The man whose heart

steady has achieved his object.

Wherefore the devout man should resort only to those

sense-objects which are indispensable and not forbidden
by the

sastras, with the senses devoid of

Tranquillity

is

There

66.

thus extolled
is

love and

hatred.

no wisdom to the unsteady, and

no meditation to the unsteady, and to the unmeditative no peace to the peaceless, how can
;

'

there be happiness

To' the unsteady (ayukta

asamahita), to the

man who

the mind in contemplation, there can

cannot

fix

wisdom

(buddhi), no knowledge of the true nature of the

Self.

To

be no

the unsteady, there can be no meditation, no

intense devotion to Self-knowledge.

So, to

him who

is

not

devoted to Self-knowledge there can be no peace, no trany

THE BHAGAVAD-GlTA.

66

To

quillity.

ness

the peaceless man,

Verily, happiness

(tnsha)

While there

we cannot

is

so

thirst, there

much

there be happi-

the freedom of the

in

enjoyment, not

This

objects.

for

how can

consists

senses from thirst for sensual

[DiS. II.

last

is

in

the thirst

mere misery indeed.

can be no trace of happiness

as smell

it.

5ense = restraint conduces to steady knowledge.

{Qncstiou)

Why

Listen

{Ansit'cy)

mind which yields to the roving

away his knowledge, as the wind

For, the

67.

senses carries
(carries
P^or,

there no knowledge for the unsteady

is

the

away) a ship on water.

mind which

their respective objects,

engrossed

in

yields to the
/.

the

e.,

senses engaged

mind which

is

in

altogether

the thought of the various objects of the

senses, destroys the devotee's discriminative

the Self and the not-Self.

knowledge of

How? As the wind carries away

a ship from the intended course of the sailors and drives

her astray, so the

mind

carries

ness from the Self and turns

Having explained
ciated in

ii.

60

is

the devotee's conscious-

towards sense-objects.

it

several

61, the Lord

same proposition
68.

in

away

ways the proposition enun-

concludes by reaffirming the

Therefore,

mighty-armed, his knowledge

steady whose senses have been entirely restrain-

ed from sense-objects.
It

has been shown that

ing sense-objects.

evil arises

from the senses pursu-

Wherefore, that devotee's knowledge

is

66

69]

SANKHYA-YOGA.

67

Steady whose senses have been restrained from sense-oUjects

(such as sound) in

(6)

The Universe, a mere dream

the case

In

forms, subjective and objective.

all

man who

of the

to the Sajfe.

possesses discriminative

knowledge and whose knowledge has become steady,

experience of

his

matters, temporal and spiritual (laukika

all

and vaidika, sensuous and supersensuous), ceases on the

of nescience

cessation

nescience

To make

What

this clear, the

night to

is

self-controlled one

are aw'ake, that

To

all

for,

it

and nescience ceases because

knowledge.
6g.

(avidya)

is

Where

Supreme Reality

beings the

opposed

to

Lord proceeds

is

beings

all

the night of the sage

is

of

beings, therein the

all

awake.

is

it

effect

the

is

who

sees.

Night

night.

is

by nature tamasic, and, as such, causes confusion of things.

The

Reality

is

as what

ledge. Just

man

accessible only to a

night-wanderers, so, to

becomes night to
beings who are ignorant and who

day

is

all

know-

of steady

to

others

correspond to the night-wanderers, the Supreme Reality

dark,

is like

night

minds are not

for

it is

With

in It.

not accessible

reference to that

the self-restrained Yogin

lity,

and who has shaken

awake.

fully

when

all

When

beings,

off the

who

Supreme Rea-

has subdued the senses,

sleep of

Avidya (nescience),
awake,

beings are said to be

all

who

in

reality

whose

those

to

is

sleep

in

the

/.

is
f.,

night of

ignorance, imbued with the distinct notions of perceiver and

things perceived, are as
night,

the

that

state

is

it

were mere dreamers

in

sleep at

night in the eye of the sage wl o

Supreme Reality

for,

it is

nescience

itself.

knows


THE bhagavad-gIta.

68

Works

are not

meant

[DlS. II.

of the sage.

Wherefore works are enjoined on the ignorant, not on

Wisdom

the wise.

(Vidya) arising, nescience (Avidya) dis-

the darkness of the night

appears as does

at

sunrise.

Before the dawn of wisdom, nescience presents

itself in

various forms

as actions,

ed as authoritative,

When
action.

means and results,

and becomes the source of

regarded as of no authority,

it is

A man

engages

regarding that action

but not

the \'eda,

illusion, as

look upon
it

though

all this

is

regard-

all

action.

it

as his duty

enjoined by such an authority as

looking upon

this duality as

all

When

were night.

it

is

cannot induce

it

regarding

in action

mere

he has learnt to

dual world as a mere illusion, as though

were night, when he has realised the

Self, his

duty

consists not in the performance of action, but in the renun-

Our Lord

ciation of all action.

ly

cf seq.)

wisdom,

that such a

man's duty consists

in

(v.

devotion to

in j/nxna-nish/ha.

[Objection)

pramaa

accordingly show

will

-^=

In the absence of an

vidhi)

injunction (pravartaka

one cannot have recourse to that course

either.

(Aiisicey):

This

objection

does not apply;

for,

the

knowledge of Atman means the knowledge of one's own

There is indeed no need of an injunction impelling
Self.
one
that

to

devote oneself to one's Atman, for the very reason

Atman

is

one's

own

very Self.

And

all

organs of

knowledge (prama/^as) are so called because they ultimately

lead to a knowledge of the Self.

\\'hen the knowledge of

the true nature of the Self has been attained, neither organs
of

knowledge nor objects of knowledge present themselves

6g

70]

to

SANKHYA-YOGA.

69

consciousness any longer.^ For,

the

the Veda), teaches that the Self

is in

(viz.,

pient of objects, and while so denying,

that teaching), the \'eda

the
find

waking

reality

no perci-

{i. e.,

as a result of

(ceases to be an authority) in

ordinary experience, too,

In

state.

authority,

ceases to be an authority,

itself

just as the dream-perception

final

we do

not

any organ of knowledge necessitating further operation

(on the part

knower) when once the thing to be

of the

by that organ has been perceived.

perceived-

Subjug^ation of desire and personal

(7)

self.

The Lord proceeds to teach, by an illustration, that that

devotee only who is wise, who has abandoned desires, and
whose wisdom is stead*y, can attain moksha, but not he
who,

renouncing, cherishes a desire for objects

Vv'ithout

of pleasure.

He

70.

enter

from

waters

as
all

sides,

whom

peace, into

attains

desires

which,

filled

but not he

who

enter the ocean,

remains unaltered

all

desires objects.

The ocean

is filled

with waters flowing from

though waters flow into

Its state is unaltered,

sides

remains

it

That sage

change.

enter

objects; in

into

Because

all

the

whom
sides

ocean

in

this

who
it is

from

even

in

all

bounds without
manner desires of

without affecting him

that sage attains

the

as

presence

whom

of

they

peace (moksha), but not

has a longing for external objects.

so, therefore,

sides.

its

whose Self they are absorbed, and

do not enslave
the other

the while Avithin

into

from

enter

all sorts

w^aters

all

it

all

THE BHAGAVAD-GITA.

70

That man

71.

all desires,

[DlS. II.

who, abandoning

attains peace,

moves about without attachment, with-

out selfishness, without vanity.

That man of renunciation, who, entirely abandoning

desires,

goes through

who

sities of life,

necessities of

content with the bare neces-

life

has no attachment even for those bare

life,

which are needed

who

regards not as his even those things

for the

vain of his knowledge,

that

mere bodily

all

In short, he

This

is

Attaining to

existence).

to Divine Felicity.
is

extolled as follows:

this,

none

even at the

is

last

is

son of Pr/tha.

Remaining

deluded.
period of

one

life,

in

at-

Brahman.

This foregoing statey-to renounce

not

(u'lrvkna.)

(mundane

the Brahmic state,

tains to the felicity of

Brahman

is

becomes the very Brahman.

This devotion to knowledge

this state

attains peace

the misery of sawsjira

Knowledge leads

72.

who

existence,

such a man of steady knowledge,

man who knows Brahman,

the end of

all

all

and

the Divine state, the state of

to dwell

Brahman.

in
It

Brahman. On reaching
this state, one is no longer deluded. Remaining in this state
even at the last period of life, one attains moksha, the
And it needs no saying that he
felicity of Brahman.
pertains to and has

who renounces
throughout

its

being in

while yet a student and dwells in

life

Brahma-Nirva7/a.

attains the

Felicity

of

Brahman

Brahman,

the

THIRD DISCOURSE.
KARMA-YOGA.
Arjuna's perplexity.

The two
Prav;'itti

aspects

and

wisdom

of

NivTitti,

i.e.,

relating

respectively

to

Path of Works and the

to the

Path of Renunciation with which the Gita-5astra is concerned have been pointed out by the Lord in the Second
Discourse, speaking of

them

as

wisdom concerning San-

khya and wisdom concerning Yoga. From ii. 55 to the

end of the Discourse, He has recommended renunciation of

who

action to those

hold to the Sankhya-buddhi

aspect of wisdom) and

has added

in

ii.

(Sankhya

72 that their

can be achieved by being devoted to that alone.

He

end

And

as

47 that he should resort to

works (karma) alone as based on Yoga-buddhi (the Yoga
to Arjuna,

has declared

aspect of wisdom), w^hile

in

ii.

it

has not been said that the

Highest Good can be attained by that alone.

this,

Arjuna

question to the Lord.

This perplexity
thinks,

in

"how might

seeker of Bliss

(HL

i, 2).

Arjuna's mind

the

Seeing

mind and therefore puts a

troubled in

is

''

Lord

first

is

quite explicable.

describe to

me a

He

devout

the direct means of attaining Bliss, namely

adherence to the Sankhya aspect of wisdom, and then com-

mand me
evil

to

do action which

and which

taining Bliss
of

is

is

fraught with

many

a tangible

but an indirect and uncertain means of

Arjuna's question, too

mind and the Lord's words

;

Vide

ii.

points to this state

in reply to the

4y (A)

at-

question are

THE BMAGAVAD-GITA.

72

[DiS. III.

when the sastra makes such a distinction

(between Sankhya and Yoga) as has been described above.
explicable only

No conjunction

of

commentator* interprets the meaning

certain

the question) in meaning.

(to

the teaching of the

Gita-sastra

So

and answer

question

way.

How
?

in this

in

while he interprets

connection in a different

taneous conjunction of knowledge and action for

moreover a
emphatic
attained

life is

specific

inculcated

men

the Gita-5astra

'in

in all

and

made amounting to an
doctrine that moksha can be

statement

of the

denial

the intro-

stated in the introduction that a simul-

It is

stages of religious

he sums up

also,

one way

in

ductory portion of his commentary,

the

of Arju-

and explains the Lord's reply as

na's question differently

opposed

Knowledge and Action.

is

by knowledge alone,

i. e.,

without those works

which are enjoined by the scriptures as obligatory throughout

life.

But

here,

in the

Third Discourse, he makes out

that devotion to only one of the

tantamount

is

to

saying that

two paths

is

This

taught.

the very works which are

enjoined by the scriptures as obligatory throughout

have to be renounced.

Lord

to

is it

possible either

such contradictions or

teach

accept them

How

life

for the

the disciple to

for

That commentator may perhaps explain away the contradiction thus

married

It is

only to the g/'ihasthas

house-holders)

but

not

to

(to

the order of

other orders

that

by mere knowledge, preceded by the renunciation

of works enjoined in the sruti and in the smnti, is denied.!

salvation

The

Vrittikara

Vitie ante
t

note on

In the

ill.

is

here referred

to,

p. i6.

Discourse salvation by

mere knowledge

is

said to be possible in

the case o( otiicy orders. Thus, they hold,

there

is

no contradiction.

^K
^K

KARMA-VOGA.

Introduction.]

This, too, involves a self-contradiction. For, after declarthe introduction) that a simultaneous conjunction of

ing? (in

knowledfje and action

here

(in

meant

Discourse) that salvation by mere knowledge

iii.

the commentator
It

may explain away

by mere

knowledge
(

is

is

in

ignored as

gn hast has.

smriti

tlie

that

were absent.

if it

by mere knowledge

any

intelligent

is

meant

is

hand,

if,

for

gri-

this sense

It is in

''

denied in the case ol

man

how

For.

to believe that

but not to

alone,

means

as a

is

it

other orders

is

denied to a

On

of obtaining sah'ation, the

possible

by know-

salvation

ledge conjoined only with the smarta-karma

g/'ihastha

that salva-

This also involves an absurdity.

for

action

The smarta-karma

denied to the g;'ihasthas.

salvation

that

made

is

unconjoined with the 5rautakarma

I.e.,

action enjoined

hastha

the contradiction

with reference to the srauta-karma

is

is

enjoined in the sruti) that the assertion

tion

orders by

relij^ious

for all

he, in contradiction lliereto, say

for some religious orders

Then
thus

meant

is

how could

the (lita-iHStra,

the other

smarta-karma

should be conjoined with knowledge in the case of the

sawnyasins the fourth

*

ance

^L

Because

it is

or

religious

secondary import-

to him.

fiirtlier explained thus

; It may be
The sawnyasins have renounced only

the siauta-Vcarma,

l)ut tliey have yet to

do certain acts and be bound by certain

restrictions as enjoined in the smriti.

a conjunction of
as a

good

in the case of

salvation holds

sawnyasins.

the srauta-karnia

on a grihastha

Thus

knowledge with action

means of obtaining

other hand,

order,

then

attain salvation

it

follows

by knowledge unconjoin-

ed with the sraut.i-kanna. The sniarta:

^^P

thit

is

to say,

is

On

the

binding

he cannot

karnia which he

is

bound

to

do

is

only of

secondary imporiance to him; and in the

absence of the srauta-karma, which is of

primary importance

to him, the existence

smarta-karma may be ignored in

case. Thus, while a sa;;;nyasin can at-

of the
his

salvation by knowledge conjoined

with the smarta-karma, a gnhastha can
obtain it by knowledge conjoined with

tain

the srauta-karma.

JO


THE BIIAGAVAD-GITA

74

gnhasthas

that, for the

also,

[DiS. III.

knowledge should be conjoined

only with the smarta-karma, not with the sralita-karma.

Then, he may explain away the contradiction thus

it is

only in the case of a grihastha that a conjunction (of knowledge) with both the srauta-karnia and, the

both being of equal importance

to

knowledge conjoined with the

much

too

karma and
falls to

is

necessary for

whereas the sawnyasins can attain moksha by

salvation,

If so,

him

smarta-karma

smarta-karma only.

exertion in the shape of both the srauta-

the smarta-karma, very painful in

themselves,

the lot of the g;'ihastha.

Renunciation enjoined

The commentator

in

question

in

the scriptures.

may now

say

Because of

this multiplicity of exertion, salvation is attained only

by other religious orders who have not

g/'ihastha, but not

do the

This, too,

wrong

is

in the

karma

accessory

According

is

in all the

for,

and

certain

Both

ritualistic

school of Mimamsakas, renunciation of

the srauta-karma

is

in the

Upanishads,

intended for those

who are afflicted with physical disabilities,

for the lame and the blind who cannot

in

in

the

Yoga-sastra, renuncia-

enjoined on the seeker of

knowledge.

to
to

Purtvia,

tion of all

"

to

or obligatory srauta-karma. *

iiitya

Itihrtsas,

by a

"On

moksha

the 5ruti

and

as an
in the

the completion of the studQ^it-

one should become an house-holder;

then, leaving home, he should become a

life

forest-dweller and then retire from the

perform the complicated Vedic sacrifices

world. Or he may retire from the world

when he is yet a student, or retire from

according to prescribed rules. According

the house or from the forest, whether he

to this view, the sawinyasins cannot attain

is

moksha, as they have not performed the

he has completed or not the student's

srauta-karma.

career, whether

If

sawmyasa were meant

for the

lame

and the blind enly, it could r.ot h^ve

been meant as an accessory to knowedge.

He nee

that

view

is

wrong.

engaged

in austerities or not, whether

sacrificial fires

he

or not.

has quenched the

In short, the very

day on which he may get disgusted with

the world, the same day he should retire
from

it."

J abdla-Upanishad .^.

karma-yoga.

Intyodiiction.]

smnti, a gradual passage

the fourth order)

is

in

question

may

jump

retort

knowledge with action

of

(from

is

it

follows

necessary

'

for all religious orders.

No, (we

orders to

tliree

to the fourth order).

so the commentator

that a conjunction

(through the

enjoined, as well as a sudden

any one of the three

If

75

reply). For, renunciation of all action is enjoined

on the seeker of moksha, as the following passages from

the 5ruti

"

show

Having given up

and

all

desire for progeny, for wealth,

for the world, they lead a

mendicant

life."

(Bri.

3-5-I-)

^P-

" Wherefore, of these austerities, renunciation, they

say,

is

" Renunciation

excellent."

alone excelled."

(Taittiriya-Up. 4-79,78).

"

Not by

action, not

by progeny, not by wealth, but

by renunciation, some attained immortality."

"
(

One may renounce

Jabala-Upanishad,

The

following

quoted

when

the world

{Ibid.^-12).

yet a student."

4).

passages from the smnti

may

also

be

" Give up religion, give up irreligion. Give up truth,

Having given up both truth and ungive up that by which you give them up."'

give up untruth.
truth,

* When

it is

said that all the religious

orders are sanctioned by the

sruti,

duties also that are assigned to

the

proved

to

be necessary in the case of

all

asramas or religious orders,

Kven that idea of personality which

implied in the thought,
I have aban-

them

res-

pectively are binding on them.

con-

is

junction ot knowledge with action

is

thus

doned

'

these.

THE BHAGAVAD-GITA.

76

[DiS. III.

"Finding the sawsara (mundane existence) worthless and wishing to get at the essence, the unmarried

grow

quite

weary

of

life

"

and renounce the world.

(Brihaspati).

Suka's teaching runs as follows

"By

action a person

Here

(in

(.Santipar\ a,

no

see the goal do

we

" Renouncing

have,

efl'ect

of

an

act,

no action

The performance of obligatory

No.

will

moksha.

tended for the mere avoidance of the sin

who

is

be the effect of an action.

miimukshu, a seeker of

{Answer)

wisdom he

^lokshadharma, 241-7).

jMoksha, too, being no

{Objection):

\>y

thought, " &. (v. 12).

Moksha cannot
avail a

who

the Bhagavad-gitu) also

actions by

all

bound, and

Therefore, the sages

released.
action."'

is

duties

is

in-

(of their omission).

For, the sin arises only in the case of one

has not formally entered the fourth order, the order of

sa;;myasins. It

is

possible to imagine that a sawnyasin

ting the agui-kdrya

worship of

i.e.,

Neither
of sin

when they have

is it,

which

omission

II is

of

fire

as students

when they are not

the

a hhdva

or

obligatory

iidmillc'lby all that

:i

nraliiiia-

by omitting a^ni-

kdrya (throwing fuel into the sacred

yet sa/-

not formally renounced works. '=

indeed, possible to imagine the

is

thuiiii a'cue incurs sin

Avill

the sacred

(Bralimacharins) do thereby incur

nyasins,

must admit) not

incur sin by omit-

certainly (as the opponent

fire)

iuJ the ^dic -ludy, which arc both eu-

positive
duties,

effect

which

joiiH-fl

only on the

^'o

in fact is

i^iii

generation

out
is

first

of the

an abhdva
onkr

i.asramai.

incurred by any rtliyiou-i

order of men neglecting the duties not enjoined en that cr Jcr.

kar.ma-voga.

iHiyoduction.]

mere negation

or

that the generation

for,

77
existence

of

out of non-existence is impossible is taught by the sruti in

the words " How can existence arise out of non-existence ?"

[Chhdndogya-Upanishad

what

6-2).

inconceivable to us,

is

If
viz.,

omission of prescribed duties,

conclusion that

'

srtstra

a conclusion which

indicative,

no karma

of a conjunction of

Conjunction

is

to

saying

no

therefore

is

not

is creative,

acceptable to none.

Hence

hence also the absurdity

knowledge and

action.

inconsistent with Arjuna's question.

Arjuna's question

(in

iii,)

Second Discourse,

in the

is

or revelation

sa;/myasins; and

for

tantamount

is

and non-performance alike

This would further lead to the

would only produce pain.

absurd

that evil arises from the

performance

for,

\'eda should teach

no good and

that the \'eda ccjnduces to

authority

it

the

would

also be inexplicable.

w'as said

it

If,

by the Lord that both

knowledge and action should be simultaneously conjoined

in

Arjuna himself, then his question

plained.

If

it

was taught

to

in

iii.

i.

cannot be ex-

Arjuna that both knowledge

and action should be conjoined

in

him, knowledge which

is

superior to action must certainly have been meant for him.

Then

there could be no occasion for the question, or

blams, which

Thou,
It

implied in Arjuna's words " then Avhy dost

Kesava, direct

me

to this terrible action? "

(iii.

i.)

can by no means be supposed that knowledge, the supe-

rior of the
in

is

the

two, was forbidden to Arjuna alone by the Lord

His previous teaching,

part

of

* For,

Arjuna distinguishing (one path from the otherj

it is

taiUaiuount to saying

an abhava which
anuhhii^.

ii

in which case the question on the

in itself

tlieit

cannot produce

iiivusttd with a iiu\str to

do

so by the sastra
authority,

which

is

of

absolute

THE BHAGAVAD-GITA.

78

might

arise.

If,

on the other hand,

it

[DiS. III.

has been previously

taught by the Lord that knowledge and action are intended for two distinct classes of men respectively, on the

ground that a simultaneous

man

de\'otion

on the part

of one

knowledge and action was impossible owing to

mutual opposition, then the question (in iii. i) be-

their

comes

to

explicable.

Even supposing

that

was

question

the

asked from ignorance, the Lord's answer that devotion

knowledge and devotion

classes of

distinct

to action

men cannot be

are

assigned to two

explained.

Neither can

the reply of the Lord be attributed to His ignorance.

this very

answer of the Lord

and devotion
persons

to

follows

knowledge and

is this,

From

that devotion to knowledge

action are assigned to distinct classes of

the impossibility of a

conjunction

of

action.

Wherefore the conclusion

nishads

to

that

of the Gita

and

of all the

Upa-

moksha can be obtained by knowledge

alone, unaided (by action).

If

a conjunction of the two were possible (for one man),

Arjuna's request to the Lord to teach him only one of the

tw^o,

j;mna or karma, would be unaccountable.

The Lord,

moreover, emphatically teaches the impossibility of devotion

to j/zana in the case of Arjuna, in the
fore perform action only."

Which

is

(iv.

15).

Knowledge or Action.

better,

Arjuna said
If

I.

it

If

it

be thought by Thee that knowledge

superior to action,

Thou,

words "do thou there-

Janardana,

Kesava, direct

me

why then

is

dost

to this terrible action

bad been meant that knowledge and action should

"

KAKMA-YOGA.

2]

79

be conjoined, then the means of salvation would be one

only

and,

that

in

a groundless

case,

separation

of

knowledge from action would have been made by Arjuna

declaring knowledge to

be superior to action.

If

the two

be regarded as constituting together a single means to a

same time be regarded

single end, they cannot at the

distinct as

producing distinct

effects.

''

to be

Neither could

we

account
what Arjuna said " Why then dost Thou
meaning to
me to this terrible action " as
direct
censure the Lord, on finding that He for what reason
for

if

Arjuna could not see clearly

the

unwholesome course

knowledge was superior

had exhorted

of action

after

him

to follow

declaring that

to action.

Now, if a conjunction
karma only were intended

knowledge with the smartafor all by the Lord and under-

of

how could we then

why dost Thou direct me

stood by Arjuna as so intended,

the words of Arjuna
terrible action

"

justify
to this

^loreover,

With an apparently perplexing speech, Thou

2.

confusest as

it

were

my

with certainty that one

understanding.
(wa})

by which

me
may

Tell
I

attain bliss.

No

doubt the I^ord speaks clearly

still,

to

me

of dull

imderstanding the speech of the Lord appears to be perplexThis

may be explained

with reference

When know-

to the present case thus:

ledge and action are held to form together

but one means to moksha, they cannot

the

same time be supposed

distinct
If this

as

were

to

producing distinct
possible,

at

become
effects.

Arjuna's consider-

ins of the

two as

might find some

distinct

from each other

justification.

Lord who had taught

knowledge and action
could not have enjoined mere action on
Arjuna, and so there would be no occa

For. then, the

a conjunction of

sion for Arjuna's complaint.

THE BIIAGAVAD-GITA.

So

[DiS. III.

Thereby "Thou confuses! as it were my understanding." Arjuna means " It is not possible that Thou wouldst
Thou who hast undertaken to remove my
confuse me,
ing.

confusion

Hence

say

He

understanding.'"

knowledge and

action,

'

Thou

confusest

If

goes on:

Thou

which are intended

my

were

it

thinkest that

for

two

distinct

be followed by one and

classes of aspirants, cannot both

same person, then teach me one

the

^5

of the two,

knowledge

or action, after determining (within Thyself) that " this one

alone
state

is

Arjuna, and

suited to

and powers of

is in

accordance with the

the two, knowledge or action, by which

If

least

knowledge had been intended by the Lord

an accessory to devotion to action,

Arjuna wish

know about

to

knowledge or

only of the two,

The Paths
The Blessed Lord

of

He would

action, but

which case alone Arjuna might ask

would not be taught

for

to

be at

then should
It

had not

teach him one

not

both,

in

one only, seeing that

to him.

Knowledge and Action.

gives the following reply, which

conformity with the question

is in

The Blessed Lord

said

In this world a twofold path was taught by

3.

Me

why

only one of them.

indeed been said by the Lord that

both

me that one of
may attain bliss.

his understanding ;" teach

at first,

sinless

one

that of the Sankhyas by

devotion to knowledge, and that of the Yogins by

devotion to action.
In this world
castes, for

with

whom

reference

to the people of the three

alone are intended the teachings of the

sastra (the Scripture),

a twofold nish/ha or path of devotion

KARMA-YOGA.

3]

8l

was taught by Me, the Omniscient Lord, when at iirst, at

the beginning of creation, I created people and revived the
tradition of the \''edic doctrine for teaching them the means
of attaining worldly prosperity and Bliss.
What was that
twofold path of devotion ?
One of them was jwana-yoga, the
devotion of knowledge knowledge itself being yoga

suited

the Sankhyas, to those

Jo

knowledge

of the Self

possessed a clear

not-Self,

from the Brahmacharya (the

the world

who determined

asrama),

or

and the

who

light of the

the nature

who renounced
first

of things in the

who belonged

Vedantic wisdom,

holy order

to the highest

known as the Paramahawsas, whose

dwelt on Brahman only. The other was

class of sawnyasins

thoughts ever

karma-yoga,

Yoga

or devotion,

who were
If

the

the devotion

it

suited

of

action,

action

itself

being

to yogins, to karmins, to those

inclined to action.

had already been taught or

Lord

the

in

Gita

and

if it

is

going to be taught by

had been taught

in

the

that both

knowledge and action should be

one and the same person as a means to one

Vedas as well
conjoined in

and the same end, how might the Lord teach Arjuna, who
approached

Him

as a beloved pupil, that the

two paths

knowledge and action were respectively intended

distinct

classes of aspirants

If,

of

for

two

on the other hand,

w^e

Lord meant that Arjuna, after hearing

Him teach knowledge and action, would devote himself, of his own accord, to both of them simultaneously
suppose, that

the

conjoined, but that to others

He

would teach that the two

paths were intended for two distinct classes of aspirants,

would be tantamount to saying that the Lord is

subject to love and hatred and that therefore He is no
then

it

THE BHAGAVAD-GITA.

82

authority

(in

such matters)

which

by no argument can a conjunction

is

of

[DiS. III.

absurd.

Wherefore

knowledge and action

be proved.

Karma-Yoga leads
The

superiority of

Arjuna

And

(iii.

i),

must

it

knowledge

must be

also be

freedom from action.

to

because there

true,

true that

tjie

tended for sawmyasins only. Since

two paths are intended

such

for

two

is

it

by

to

no denial of

path of knowledge

it.

is in-

has been stated that the

distinct classes of aspirants,

evidently the opinion of the Lord.

is

referred

to action,

Now

seeing that

Arjuna, afflicted as he was at heart on the ground that the

Lord had urged him

to action

which caused bondage, was

resolved not to perform action, the

Lord proceeds with

iii.

Or, the connection of what has gone before with

may

sequel

and devotion
one

for

time.

man

be thus stated
to action are
to resort to

P'roni this

may

it

As devotion

mutually opposed,

Devotion to action

is

to

knowledge

it is

impossible

follow that each leads to the goal

But the truth

is

is

attained by

means

Lord says

latter,

of devotion to action, leads to

the goal directly, without extraneous help.

the

this

a means to the end, not directly, but

only as leading to devotion to knowledge whereas the

which

tlie

both of them at one and the same

independently of the other.

quite

4.

To show

this,

Not by abstaining from action does man win

actionlessness, nor by mere renunciation does he
4.

attain perfection.
'Action' refers to the acts of worship (Yaj^^a) which,

formed

in this or a

per-

previous birth, conduce to the destruction

4]

KARMA-YOGA.

committed

of sins
(sattva,

past and

the

in

anta/[-karaa)

83
cause purity of mind

and by thus purifying mind, they

cause knowledge to spring up and lead to the path of devotion to

knowledge.

It is

said in the Maliabharata

"Knowledge springs in men on

sinful karma, when the Self is seen
mirror."

By

the

destruction of

in self as in

a clean

(5ahtiparva, 204-S.)

abstaining from action

man

cannot attain to actionless-

ness (naishkarmya), freedom from activity,

devotion

z. ^.,

in

the path of knowledge, the condition of the actionless Self.

From

the statement

that

by abstaining from

vity

opposite course,

freedom from
attain

man wins

action,

not freedom from acti-

understood that by the

it is

by performing

i.e.,

action,

man

attains

For what reason, then, does he not

freedom from activity by abstaining from action ?
activity.

The answer follows: For, performance of action is

means of attaining freedom from activity. Certainly there

is

no attaining of an end except by proper means. Devotion

to

action

is

the

means

of attaining freedom from activity,

devotion to knowledge,

as taught

In the sruti, for instance,

here.

be a means to j/zana-yoga
"

The Brahma?ms

seek to

the study of the \'edas,

Up.

in the

by

in the sruti as

karma-yoga

is

i.

c,

well as

declared to

following passage

know

yaj;?a or

this (the Self)

worship."

by

(Bri.

4-4-2^)-

In this passage,

karma-yoga

reaUsing the Self that

is

is

sought

pointed out as a means of

after.

Here

(in

the

Bha-

gavad-Gita) the following passages point to the same view

" But without Yoga,
is

hard to attain."

(v. 6.)

mighty-armed, renunciation


THE bhagavad-gIta.

84
"

[Dis.

Having abandoned attachment, Yogins perform

action for the purification of the Self."

" Sacrifice, gift and also

of the wise."

Now,

(naishkarmya),"

austerity are the purifiers

objection

the following

beings, one

all

be raised:

shows that actionlessness can be

attained

duties.

Our experience

also

freedom from activity can be attained

Of Avhat use then

action.

who

action to one

In reply the Lord says

is

the perform-

seeks for freedom from action

Nobody can

freedom from activity, or devotion

ledge

passage

activity

by abstaining from

i.e.,

should resort to freedom from

favours the idea that

of

may

promised* immunity from fear to

by renouncing the prescribed

ance

(v. 11.)

(xviii. 5.)

the smnti, " Having

in

III.

by mere renunciation,

attain perfection,

in the

path of know-

by merely abandoning action,

without possessing knowledge.

The ignorant are swayed by Nature.

For what reason, then, does a person not attain perfection, /. e., freedom from activity, by mere renunciation
unaccompanied with knowledge
for

gi\'en as follows

is

5.

None,

verily,

doing no action

The reason

thus

asked

even for an instant, ever remains

for every

one

is

driven helpless

to action by the energies born of Nature.

The

energies

Tamas.f

'

'.

guwas

Every one

+ Having promised
crifice

that he

'

are

three,

means every

would

sa-

no animal, that he would do no

harm to any being as he used to do when

he was a gnhastha, i.e.. having renounced

all

Sattva,

Rajas and

living being

that

the sacrificial rites enjoined on

is

a gri-

hastha.
t

For a description of these, vide Dis-

coursp xiv.

KARMA-YOGA.

7]

ignorant,

a wise

(aj/?a),

" that

man

energies "

who knows
he

not

(tlie

"

is otie)

meant

(iii.

Self)

who

is

for,

it is

said (of

unshaken by the

(xiv. 23.)

Since the Sankhyas have been

Yogins

85

from the

distinguished

the Karma-yoga, devotion to action,

3),

As

ignorant only, not for the wise.

for the

is

indeed
the

for

by the gu?jas, and who in themselves are devoid of any change whatever, the Karma-yoga
And this was explained at length in our
is out of place.
wise

who

are unshaken

comments on

ii.

21.

The unenlightened should not give up Karma = Yoga.

Now,

him who knows not the

for

neglect the duty enjoined on him.

He who,

6.
sits

Self,

it is

So, the

not right to

Lord says

restraining the organs of action,

thinking in his mind of the

sense?, self-deluded, he

is

objects of the

said to be one of false

conduct.

The organs

of action are the hand,

man, the man whose anta//-karaa

a hypocrite, a

man

is

&c.

The

self-deluded

thus deluded,

is

called

of sinful conduct.

But whoso, restraining the senses by mind, O

Arjuna, engages in Karma- Yoga, unattached, with
7.

organs of action, he
If the

ignorant man,

is

who

esteemed.
is

only qualified for action, per-

forms action with the hand, with the organ of speech,

it

He who knows

by the guiias.and

is

immovable

thereforu said to have

The man who knows

who has not completely

crossed over them.

not the Self and

the Self

is

&c.,

controlled the body and the senses

alone
(.\.)

is

driven

to action

by the

he

gu;ias.

'

THE BHAGAVAD-GITA.

86

restraining the organs of

of the result, he

[DiS. III.

knowledge by mind and unmindful

more worthy than the

is

other,

who

is

hypocrite.

Wherefore,
8.

'

action

Do

thou perform

(thy)

superior to inaction.

is

bounden duty

And even

for,

the main-

tenance of the body would not be possible for thee

by inaction.

Thy bounden
one

is

bound

duty

the obligatory (nitya) act, that

is

to perform,

scriptures) as a

means

and which

action and inaction

It is also

wrong

By

journey.

life's

not prescribed

to a specific end.

to inaction in point of result.

success in the

is

Action

Except

The

distinction

own

is

thus seen in our

to

suppose that actions lead

the

superior

between

experience.
to

bondage

^\Vhy

the case of action for Sacrifice's

in

sake, this world

is

action-bound.

sake Thereof, do thou,

free

(in

inaction you cannot attain

and that they should not therefore be performed.

g.

is

which

Action for the

son of Kunti, perform,

from attachment.

Sacrifice (Yaja) here

So, the sruti* says

'

means

Is vara,

the

Supreme Lord.

Yaj/za, verily, is Vish7?u.'

'

This world

means those persons who, as qualified for action only, are

bound to do it and who accordingly psrform it. The world
is not bound by action done for the Lord's sake.
Perform
action without

attachment.

For the following reason

him who is qualified for it
*

also, action

Taittiryya-Sa;;/hita, 1-7-4.

should be done by

KARMA-YOGA.

12.]

Having

10.

first

Mankind

let this

composed

created mankind together with

"By this shall ye

you the cow of plenty.

Prajapati said,

sacrilices, the

propagate

87

The

ning of creation.

be to

Fiyst

of three castes.
coiu

of plenty

the

at the begin-

cow which

yields

desires.

all

How

can this be achieved by sacrifice

11.

Gods

\\'ith this

do ye nourish the Gods, and the

nourish

shall

you

thus nourishing one

another, ye shall attain the supreme good.

"By this sacrifice ye nourish the Gods such as Indra.

The Gods shall nourish you with rain, &c." 'The supreme
good' is the attainment of the knowledge of Brahman in due
course.
Or, the 'supreme good' may mean 'svarga.'"'
Moreover,

^'Nourished by the sacrifice, the Gods shall

12.

indeed bestow on you the enjoyments ye desire."

Whoso
gifts,

he

enjoys
is

without offering to

verily a thief.

Pleased with your

who

enjoys what

is

the cravings of his

*

Gods

sacrifices, the

enjoyments, including women,

all

Them Their

'The supreme Kood' here spoken of

bestow on you

cattle, children,

given by Gods,

own body and

shall

i.e.,

he

who

&c.

He

gratifies

senses! without discharg-

whereas

hi the latter case

it

leads direct-

be either the knowledge of Brahman

or svarga. The result depends upon the
motive of the aspirant, according as he

+ ' c., he who is bent upon feeding his

own body and senses w^ithout satisfying

desires salvation or worldly enjoyment.

ihe Gods, the A'ishis and the Pitris rcs-

lu the former case, the sacrifice leads to

pectively by sacrilicc, by the ^ludy of thu

iii:iy

purity of heart in this

brith

or a subsequent

and ultimately leads

to

knowledge.

ly to

svarga.

sacred scriptures, and by oflspring.

THE BHAGAVAD-GITA.

88

ing the debt due to the Gods,

is

[DiS. Ill

a thief indeed, a robber of

the property of the Gods, &c.

On

the other hand,

The

13.

who

righteous,

the sacrifice, are freed from

remnant of

the

eat

all sins

but sin do

the impious eat

who cook

Those who,

performing sacrifices to the Gods,

eat

after

the remains

ambrosia

are freed from

own

food which

the

of

for their

all

sakes.

committed

sins

amnta,

called

is

&c.,

the five

at

'

places of animal-slaughter (such as the fire-place), as well

as from those sins which result from involuntary acts of

injury and other causes.

and cook food

for their

But as

own

to the others,

sakes,

what they

who

are selfish

eat is sin itself,

while they themselves are sinners.

The wheel

the world should be set going.

of

For the following reason also should action be performed

by him who

it is

action that

How -The

answer

From

14-15.

food creatures

production of food

from

For,

qualified for action.

wheel of the world going.

sets the

follows

is

sacrifice

is

from rain

sacrifice

is

come
rain

forth

the

comes forth

born of action

know

thou that action comes from Brahman and that

=?

The

five places

fire-place,

the

referred to are the

water-pot,

the

cutting,

grinding and sweeping apparatus. These

are the five places where injury to
is

daily committed.-

here are said

to

The

sins

life

committed

be washed away by the

five

maha-yajuas

or

which every dvija ought

great

sacrifices

to perform,

and

"'hich are intended to satisfy the Bhutas,

^^"^

^'^^''^'

Pi"''S-

Vide

"'^"- ^^^

^''^'

Uanu Ail 67 7:.

^"'^

''^'^

12

KARMA-YOGA.

16.]

89

Brahman comes from the Imperishable.

the all-pervading Brahman ever rests in
All

living creatures,

when

which,

eaten,

Rain proceeds from

is

evident,

it is

Therefore,
sacrifice.

are born from food,

converted into blood and semen.

sacrifice as

taught in the following text

from the smnti

"

The

thrown into the

offering

from the sun comes rain

this (food) all

fire

from rain food

{Maim,

creatures."

reaches the sun

iii.

76).

Yaj/;a or sacrifice here spoken of refers to

and

apurva;-''

apurva

this

is

and from

what

called

is

the result of the activities of

the sacrificer and his priests (ritviks) engaged in a sacrifice.

Veda (Brahman), and

the Veda comes from the Imperishable, the Paramatman,
Because the Veda has arisen from the
the Highest Self.
These

activities

Highest

Self,

comes out

are enjoined in the

the Akshara, the Imperishable, as the breath

of a

man,

therefore, the Veda,

prehending as revealing
i. e.,

it

treats

mainly of

though all-com-

things, ever rests in

all

sacrifices

sacrifice,

and the mode of

their

performance.

He who

16.

set in

motion,

follows

who

is

of sinful

senses, he lives in vain,

He who

not here the wheel thus

life,

indulging in

son of Pritha.

ought to perform action, but who, indulging

in

sensual pleasures, does not follow the wheel of the world

The unseen form

said to

\vhich a sacrifice

assume between the time of

performance and the time when

is

its

its re-

suits

become

short, the

manifested

it

being,

in

connecting link between the

two, the cause and the effect.

12

THE bhagavad-gIta.

go

[Dis. Ill

thus set revolving by Isvara. on the basis of the Veda and

he lives

'-

sacrifices,

The main

in vain.

action should be performed

it is

of this section

drift, therefore,

In

intended.

iii.

4-8,

4-16)

(iii.

by the ignorant man,

was taught

it

that

till

for

is

that

whom

he attains

the qualification for Devotion to the knoAvledge of the Self,

man who knows

the

means

Devotion

of attaining

therefore

to

knowledge

were incidentally propounded (in

there

why

reasons

man who knows

the

has been

made

Karma = Yoga
Now,

the

is

not

meant

cribed
of his

own

for the

Self=knower.

set in

ask the

fol-

motion, to be

fol-

to

to

or

attainable by the ignorant

path

the

in

accord, a clear

He

already des-

of action

the Gita-sastra

he

is

the

passage of the

The brahmaas

Self),

understanding of the teaching o

proceeds to show that what

in the following

*.(..,

is

is

Mention,

it.

him only who has not yet attained

the path of knowledge which the Sankhyas

of devotion in

the sastra,

"

and

In answer to this question, or with a view to afford,

taught

Self

many

or by

Self-knowers tread and which

by means

perform

Lord Himself supposes Arjuna

all,

devotion in

9-16)

iii.

from a neglect of action.

of evils arising

lowing question: Is the wheel, thus

lowed by

qualified

and, further,

not the

(therefore) qualified for action should

too,

is

should resort to Devotion to action as a

only)

(for action

not the Self and

knowing
who does

this,

(the

the

same
sruti

is

intended to be

truth that

is

embodied

devotees of the Brahman, the

Self,

not follow the

wheel by studying the Vedas and per-

and

free

from illusory

.ionning the sacrifices therein enjoined,

as

commanded by

/svara.

KARMA-YOGA.

8]

knowledge, shake

illusion;

progeny, &c., cheri-

off all desires of

by those who are

of necessity,

shed,

9I

and they lead a mendicant

necessaries of

life for

They have nothing

life.

subject

still

That man,

17.
Self,
in

who

is

that

man

objects

whose

of the senses

who

Self,

is

is

devoted

the Self, not in

is in

who

3-5-1).

content

the Sankhya, one

joy

Up.

nothing to do.

is

the

only with the Self,

v.'ho is satisfied

not with food-essence, &c.

do than

rejoices only in the

him there

for

a sa;nyasin,

Self-knowledge

to

who

with the

satisfied

the Self alone,

But

verily,

the barest

else to

resort to devotion to Self-knowledge." (Bri.

to

contented in the Self

others derive contentment from possession of external

all

things, whereas, disregarding these, he

only and has no desire for anything;

the

man who knows

the Self, there

is

content in the Self

for

is

such a man,

for

nothing to do.

Moreover,

For him, there

18.

ever in what
there in

all

is

is

here no interest what-

done or what

not done.

is

Nor

is

beings any one he should resort to for

any object.
For the man thus
served by action.

rejoicing

Does,

then,

vaya) arise from inaction

way

of incurring sin, or

this

world from inaction.

Brahma
objects,

(Prajapati)

in the

any

? No

no purpose

Self,

evil called sin (pratya-

evil

whatever, either by

by way of losing the

down

Nor

is

to

the

Self, arises in

there, in all beings

any whose support he has

is

from

sthavara or immovable
to gain

by

action.

He

has no object whatever to gain, for which he_has to depend

[DiS. III.

THE BHAGAVAD-GITA.

92

upon any particular being if he were to have any object

in view, then he would have to exert himself to gain that
:

object.

Arjuna qualified

You have

attained to

not

for

Karma

the

right

yoga.

knowledge, which

corresponds to the all-spreading flood of water

{vide

ii.

46).

Wherefore:

Therefore, without

19

attachment, constantly

perform the action which should be done for, performing action without attachment, man reaches
;

the Supreme.

Performing action, without attachment, for the sake of

the Isvara, man attains moksha, through attaining purity
of

mind

(sattva-suddhi).

The wise should

set an example to the masses.

For the following reason

(shouldst thou perform

also

action):

By

and
others tr}- to attain perfection. Even with a view
to the protection of the masses thou shouldst per20

action

only,

indeed,

did Janaka

form (action).

The
tried

wise kshatriyas of old, such as Janaka and Asvapati'''

by action alone

to attain

moksha

(sawsiddhi).

If

they

were persons possessed of right knowledge, then we should

understand that, since they had been engaged in works they
tried to reach

moksha with
*

action,

i. e.,

\ide Chhandogya-Upanishad

without abandoning

v. 11.4, et. seq.

KARMA-YOGA.

21.]

action,

'

with a view to

on the other hand, such

set

93

an example to the world.

men

as Janaka were persons

had* not attained right knowledge,

If,

who

then, (we should under-

moksha through action which

purity of mind (sattva-suddhi).

stand), they tried to attain

the

means

of attaining

is

you think that obligatory works were performed by

the ancients such as Janaka ^because they were ignorant,
If

and that

it

does not follow from that fact alone that action

should be performed by another

ledge and has done
to

who

his duties,

all

possesses right know-

even

then, as subject

your prarabdha-karma (the karma which has led you

this birth

as a kshatriya), and

to

having regard also to the

purpose of preventing the masses from resorting

to a

wrong

path, you ought to perform action.

Who

should secure the welfare of the world

The answer follows

21.

Whatsoever a great man

the other

And how

men do

does, that

whatever he

sets

alone

up as the

standard, that the world follows.

Whatever authority the

chief

in relation to the spiritual or

among men follows, whether

temporal matters, the same

is

regarded as the authority by his followers.

If

you have a doubt even as regards the necessity there

Tho-,;h such persons as

men

of right knowledge,

Janaka ware
they

had no

right to enter the fourth order of sa);myasa, as

they were kshatriyas. In obedience

therefore to

their prarabdha-karma(i.f.,

karma which led them to that birth

and which had to be worked out in that
the

birth)

which caused them

to

be born as

went on in their spiritual career without renouncing works,

lest, otherwise, the masses would follow
proper
their example. It is, however,
kshatriyas, they

that they should attain

moksha

of their right knowledge.

in virtue

94
is for

THE BHAGAVAD-GITA,

[DiS. III.

why

do you not observe

the protection of the masses,

Me*?
22

have nothing whatsoever to achieve in

the three worlds,

O son

of P;'itha, nor

My

to achieve, for, there is

For, should

nothing unattained.

not ever engage in action,

men would

unwearied,
path,

My

matters follow

in all

son of Pritha.

being the chief

And what harm

is

among men.

there in that

The Lord says

These worlds would be ruined

24.

in action.

have nothing
23.

there any-

should be attained; yet

thing unattained that

engage

is

not perform action

if I

should

should be the cause of

and should destroy these

confusion of castes,
creatures.
If I

should not perforni action, then there would be no

action conducive to
all

tlie

these worlds would

continuance of the universe, and

fall

into ruin.

Moreover,

would be

the author of confusion of castes, and thereby destroy these

Thus, though working

creatures.
creatures,

would bring about

be unbecoming of Me, their

for

the

their ruin,

welfare of the

which

would

lord.

The wise man's action as contrasted with that

of

the ignorant.
Suppose, on the other hand, you
matter) any other
ir

t. e.,

why do you

ample and

try

to

man

not follow

prevent

tlie

or suppose

(for that

thinks that he has achieved his ends

My

ex-

masses

from going astray by setting an example

yourself.

21

KARMA-YOCA.

27.]

and has

95

realised the Self, even he should

fare of otliers,

though

for liimself

As ignorant men

25.

work

may have

he

for the wel-

nothing to do.

act attached to work,

iiharata, so should the wise

man

act,

unattached,

from a wish to protect the masses.

The

result of this action shall accrue to

who knows
/

me."

The

for

large.

advice

he

Self,

nothing to do

is

be with a view to that welfare of the world at

it

To

man

any other person who, knowing the

thus seeks the welfare of the world, there

except

wise

the Self.

For me, or

such a

is oflfered

man who knows

minds of the

man cause
ignorant who are

he should make them do

filling

the Self, the following

Let no wise

26.

An

"The

ignorant expect the result of their action thus:

all

unsettlement in the
attached to action
himself

actions,

ful-

them with devotion.

ignorant

man who

is

attached to action believes "

should do this action and enjoy

should unsettle that firm

belief.

result."

its

No

wise

man

What then should he do

Himself doing deligently and well the actions which the

ignorant have to do, he should

In what
27.

way

is

an ignorant

make them do

man

egoism thinks

'

in

all

He whose mind

am

cases by the
is

deluded by

the doer.'

Nature (Praknti, Pradhana)

the

attached to actions

Actions are wrought

energies of Nature.

those actions.

is

the equipoised state

of

three guas or energies, viz., sattva (goodness), yajas

Even he should perform

action in view of the welfare of others.

THE BttAGAVAD-GlTA,

96

(activity), tamas (darkness).

and

senses, that all our actions, conducive to temporal

The man whose mind

spiritual ends, are done.

ksLVSLua.

by

variously deluded

is

the Self,

who

i. e.,

the body and

the

himself with them

aha;/2kara,

ascribes to himself

senses

he,

all

thinks "

of

the attributes

identifies

by nescience, sees actions

as regards every action, he

am

in

the

himdoer."

But he who knows the

28.

by egoism

and thus thoroughly

But as regards the wise man

(anta/j-

body and the senses with

identifying the aggregate of the

self:

by the gu/ias or the modi-

Nature, manifesting themselves as the body

fications of

and the

It is

[DiS. III.

truth,

mighty-

armed, about the divisions of the energies and

(their)

functions,

is

attached, thinking that

not

the energies act upon the energies.

He who

is

versed in the classification of the energies

(guas) and their respective functions holds that

sense-organs

gies as

objects, but

attachment

not

the

move amid
Self.
Thus

the

energies

holding, he

the eneras

sense-

forms no

(for actions).

Now,
29.

Those deluded by the energies of Nature are

attached to

the

functions of the energies. ^,/He

who knows the All should

who know not the All. /^

not unsettle the unwise

The

foolish

result."

believe "

we do

These men who are attached

to the results of their actions.

All

the

action for the sake of

man who knows

to action look only

The man who knows

the Self

its

should not

the

of himself

KARMA-YOGA.

32.]

men,

unsettle such

/.

^.,

97

he should not disturb their convic-

tion.

I
How

an aspirant

How

then should action be performed by the ignorant

Moksha should do

for

man who seeks moksha and who

only ? The answer follows

is

actions-

qualified for

action

Renouncing all actions in Me, with thy

thought resting on the Self, being free from hope,
30.

from selfishness, devoid of

free

To me, Vasudeva,

fever,

do thou

the Divine Being, the

the Omniscient, the Self of

all,

surrender

fight.

Supreme Lord,
actions, with

all

the wise thought that "I, the agent, do this for the Isvara's

sake as His liege."

Men who

31,

of

Mine with

Fevcy

anguish,

grief.

constantly practise this teaching

faith

and without

cavilling, they too

are liberated from actions.

Men who
cavilling,

/.

always follow this teaching of Mine without

without cherishing any feeling of envy

e.,

to-

wards Me, Vasudeva, the Supreme IMaster (Parama-Guru)

they

too are

released

from actions,

i.

e.,

from dharma

and a-dharma, from the merit and demerit of actions.

32

But those who, carping

practise

it

not,

at this,

My

know them as deluded in

ledge, as senseless

men doomed

teaching,
all

know-

to destruction.

Influence of man's nature on his conduct.

Then, why do they, not following

others' duties

and neglect

their

Thy

doctrine, perform

own ?Thus opposed

13

to

Thee,

TKE BHAGAVAD-GiXA.

98

why are they

mand ?

not afraid of the sin of transgressing

Even

33.

man

the

own

with his

ity

[DiS. Ill'

of knowledge acts in conform-

nature

(all)

beings follow (their)

nature; what shall coercion avail

Nature (praknti)

is

Thy com-

sawskara (the latent self-repro-

the

dharma and a-dharma)

the commencement of the present birth.

ductive impression of the past acts of

manifesting

Even

man

the

nature

it

itself at

own

own
?

Thus

nature.

What

nature.

prohibition avail

nature

knowledge acts according

That

to say, to

Me

follow

the shape of

shall coercion in

is

acts ac-

living beings

all

own

to his

man

needs no saying that an ignorant

cording to his
their

of

or to

anybody

else,

is irresistible.

Scope for man's personal exertion.

If every

nature only, -and there

(Objection)

then,

own,

exertion,

there

beiftg
is

acts

according to

its

own

none that has no nature of

its

being possibly no scope for personal

(purushakara),

the Teaching (sastra)

would be

quite purposeless.
(Ansicei')

The Lord replies as follows

Love and hate lie towards the object of

each sense let none become subject to these two
34.

for, the}'

As

are his enemies.

regards

all

sense-objects, such as sounds, there neces-

sarily arises

in

each sense love for an agreeable object,

and aversion

for a disagreeable object.

Now

shall tell

you

the scope for personal exertion and for the Tea-

where

lies

ching

(sastra).

/He who would follow the Teaching should

KARMA-YOGA.

3335]
at the

very commencement

99

above the sway of affection

rise

and aversion. For, what we speak of as the nature (prakriti)

of a person draws him to its course only through love and

He

aversion.

own

then neglects his

doing those of others.

When, on

restrains these feelings

by means of

will

become mindful

own

ject to his

sway

the other hand, a person

enemy", then he

their

Teaching only, no longer sub-

of the

nature. Wherefore,

two

of these

duties and sets about

let

none come under the

they are his adversaries, obstacles

for,

to his progress in the right path, like thieves

Now,

man who

the

led

is

understand the Teaching

may
is

on the road.

by love and aversion may mis-

may

he

think that one

man

follow the duty (dharma) of another because the latter

But

also a duty.

it is

Better one's

35.

not right to think so

own

duty, though devoid of

merit, than the duty of another well discharged.

Better

is

another

is

For a man
merit

is

death in one's

own duty

the

duty of

productive of danger.
to

die doing his

better than for

him

own duty though devoid

to live doing the

though perfectly performed..

of

duty of another

For, the duty of another

leads to danger, such as hell (naraka).

Desire

Though
&c.,

and

is

the

enemy

of

man.

the source of evil has been pointed out in

in

iii.

34, yet

with a view to

elicit

ii.

62,

a concise and

what was but desultorily and vaguely

for, the exact cause being known,
expressed,
he might
Arjuna asks
exert himself to exterminate it,
clear statement

of

the

Viveka-jnana or Right knowledge

enemy;

for,

it

is

is

inimical to mi7/y<i-

jnana or

illusory

knowledge, the source

ofaflection and aversion.

THE BHAGAVAD-GITA.

100

[DiS. III.

Arjuna said

But by what dragged on, O Varshneya,

does a man, though reUictant, commit sin, as if
constrained by force ?
36.

Dragged on and
Vdrshneya

one born

The Lord
is,

says

whom you

of

[Vasudeva

He

is

one

constrained

is

ask,

you who that enemy

shall tell

who the source of

here called the Lord

whom

in

as a servant by the king.

family of the Vnshis.

in the

Listen,

all evil is

Bhagavat

),

because

the six attributes of unimpeded domi-

nion, &c., ever abide collectively

and

in perfection,

and who

possesses a complete knowledge of the origin of the uni-

Says the Vish;m-Puraa

verse &c.

" 'Bhaga' means the six attributes

might,

glory,

perfect dominion,

dispassion and

splendour,

salvation."

fvi. 5-74).
*'

He

is

called the

Lord

(I^hagavat),

who knows

the

and the end, the coming and going of beings,

what is wisdom and what is ignorance." (vi. 5-78.)]
origin

The Blessed Lord

37. It

Desire,

is

it is

said

Wrath, born of the energy

of Rajas, all-devouring, all-sinful; that,

is

the foe here.

The enemy

of the

whole world

the evil comes to living beings.

cause,
is

know thou,

desire

desire

is

itself.

desire itself

is

desire arises,

is

desire,

When

is

Whence wrath

born of the energy of Rajas.

the cause of the energy of Rajas

it

all

obstructed by some

transformed into wrath.

It

from which

for,

Or,
when

rouses the Rajas and urges the person to

3^

39]

KARMA-YOGA.

We often

action.

hear the cry of

lOI

pei'sons^who

riiisejr.ble

are engaged in servitude, &c., under the impulse of the

Rajas,

saying

very sinful

'

for

have been led to act so by

it is

man commits

sin.

man's foe here

in

when urged by
Wherefore, know that
only

desire.'

that

desire

is

desire
this

It is

sawsara.

Desire enshrouds wisdom.

He now

As

38.

by

this covered

As a bright
with

What

is

the

is

womb,

enclosed in the

so

it.

thing

Covered,

39.

our foe

covered with desire.

is

covered with desire

is

surrounded by dark smoke co-existent

fire is

so this

it

it

surrounded by smoke, as a mirror

fire is

as the fcetus

b}' rust,
is

how

illustrates

referred

to

by

this

'

The answer follows

son of Kunti,

is

'

and which

wisdom by

this

constant

enemy

of the wise, in the form of desire,

which

greed}'

and

The

is

insatiable.

man knows even

wise

before suffering the conse-

quence, that he has been led by desire to evil ways,

Whence desire

therefore he feels ever miserable.

stant

enemy

is

is

and

a con-

of the wise, not of the ignorant. For, the latter

regards desire as a friend at the time he thirsts for objects,

when

and

it

fore,

that he learns the truth that he

is

only

suffering results from

miserable by desire.

Wherefore

the wise alone

It is

has enough,
there

is

no

i.e.,

it

finds

limit to its

it

is

insatiable

it,

but not be-

has been

rendered

enemy

a constant

and greedy

nothing enough for

consuming power.

it

itself,

of

never
i.e.,

TH

01

BHAGAVAI>-GtTA..

The

He now tells

JDlS. III.

soHt of desire.

us where

is

seated desire which, by en^'elop-

ing wisdom, forms the eiiemj' of the whole world.

seat of the enemj- being knov^Ti,

The

40.

ht

its

saaal

senses, mind,
;

e^y to

it is

and reason

kill it.
ai'e

wisdom through

veiling

The

said to

these,

it

deludes the embodied.

Its satt:

the seat of

desire. Tliesc

the senses, mind (manas),

and reason (buddhi).

Mow

to

kill

out desire.

Wherefore,
Therefore,

^..

the senses

"first,

Jord of the Bharatas, restrain

do thou cast

off this sinful

is

"[mna

is

destructrve of knowledge

wrhich

the knowledge

of the

thing

and wisdom.

Self

and other things

acquired from the 5astra (scripture) and from a teacher

(acharya).

Wi-jndiia is the personal experience of the things

so taught.

Do thou

cast off

from you the destroyer of jiiana

and vijnana which lead to the highest good.

It has
desire,

been taught,

thy enemy."

'

first

Now

it

master the senses, and cast

may

one take one's stand and cast

follows

be asked,

Where should

desire?

off

off

The answer

They say that the senses are superior

superior to mind
superior to the senses is mind
42.

is
is

reason

He.

one

who

is

even superior to reason

43]

The

IO3

KARMA-YOGA.

40

senses are

the sense of liearing,

five,

compared with the physical body, which

and
ly

When

etc.

gross, external,

is

limited, the senses are superior as they are comparative-

more subtle and

So say the

sphere of action.

and have a more extensive

internal,

Superior to the senses

wise.

mind (manas, the impulsive nature) which is composed

of thoughts and desires, of errors and doubts, (sakalpa and
vikalpa). Superior to mind is reason (buddhi) characterized
is

He who

by determination (nischaya). So,

visible, inclusive of reason, the
it

has been said

ijuarters,

desire,

seated

in

the senses and

things

He,

other

the Self,

superior to reason.

is

Thus knowing Him who

43.

all

the body, whom

bewilders by enveloping wisdom,

the witness of reason,

reason, subduing the

Dweller

behind

is

by the

self

mighty-armed, the enemy

superior to

is

slay thou,

self,

in the

form of desire,

hard to conquer.

Thus understanding
and subduing the

self

the self by

means

difficult to

conquer

the Self

by the

of the self,
desire,

who

self,
'

i.

is

e.,

superior to reason

steadily

do thou slay

on account of

its

composing

desire.

compjex

It is

a nd

incomprehensible nature.

IZL

* The
(self,

regenerated or purified mind

manas)

is

the

means

of attaining

self-composure (manas-samiidhana) (A),

FOURTH DISCOURSE.
JNANA=YOQA.
Tradition of Jnana = Yoga.
This Yoga of Devotion to knowledge taught

in the

last

two Discourses, accompanied with renunciation and attained by means of Karma- Yoga, this Yoga in which the
Vedic teaching regarding the life of activity and retirement
is this Yoga
(Pravntti and Niv/'itti) is comprehended,
it
which forms the subject of the Lord's teaching throughout

the Gita.

Thinking, therefore, that the Vedic Doctrine has

been concluded,

He

extols

by relating

it

The Blessed Lord

I.

its

said

pedigree.

taught this imperishable Yoga to Vivasvat

Vivasvat taught

it

to

Manu

Manu

taught

it

to

Ikshvaku.
This Yoga, treated of
taught to the Sun

two preceding Discourses,

in the

(Vivasvat)

at the

commencement

of

Evolution in order to infuse strength into the kshatriyas, the

rulers of the world. It

is

only

when possessed

of this Yoga, that they can

spiritual class.

And when

are well maintained,

That Yoga

is

it is

the

it

possible to maintain the world.

imperishable, because of

to ^lanu;

first ruler.

and

the

the spiritual and ruling classes

devotion to right knowledge,

taught

the brahma;ias,

protect

Indeed, Moksha, the fruit of this

results.

of the strength

Manu

its

imperishable

Yoga

of complete

never perishes.

taught

it

to his son

Vivasvat

Ikshvaku

JNAKA-YOGA.

4]

down thus

This, handed

2.

time, has been lost here,

among

thus handed

harasser of foes.

down

in

the kshatriyas, the king-sages

once kinjjs and

has

in succession, the

This Yoga, by long lapse of

King-sages learnt.

This Yoga,

IO5

now

saj^es

learnt.

The

regular

men

who were

at

tradition of this Yosra

a long time been broken here,

for

succession

Arjuna,

who

harassest thy foes, like the sun, by the heat of thy prowess.

Seeing that the Yoga has been

lost

by

hands of the weak who could not control

their senses,

and

that the people have not been able to attain the

seeing also
object of

falling into the

life,

That same ancient Yoga has been today

taught to thee by Me, seeing that thou art My
devotee and friend
for,
this is the Supreme
3.

Secret.

This knowledge, this Yoga,

is

Supreme

the

Secret.

Divine Incarnations.

mind an impression
statement has been made by the Lord,

In order not to leave in anybody's

that an inconsistent

and with a view

though he were

Later

4.

Vivasvat

to avoid that impression,

to raise
is

how am

taughtest this

Thy

birth

this

am

Yoga

Yoga

is later,

(Aditya's) birth

then,

Thy

an objection
birth,

in the

in the

is prior, in

and prior the birth of

understand that

to

beginning

beginning

Thou

house of Vasudeva

Vivasvat's

the beginning of evolution

to reconcile the statements that

in the

Arjuna asks as

(to

Thou

how,

taughtest

Vivasvat), and that Thou, the

THE BHAGAVAD-GITA.

Io6

self-same person, hast

To remove as was

now
the

taught

aim

it

to

[DiS. IV.

me

of Arjuna's question

from

Vasudeva was not the

Onmipotent and the Omniscient, the Blessed Lord says
the impression that

the ignorant

The Blessed Lord

Many

5.

of thine,
est not,

births of

O Arjuna
O harasser

Thou hiowest

Mine have passed,

all

said

these

as well as

know, thou know-

of foes.

because thy power of vision

not,

obstruct-

is

ed by thy past action, good and bad (dharma and a-dharma).

I,

on the other hand, know them, because

unbound, and

eternal, pure, wise,

My

am by

power

nature

of vision

is

unobstructed.

How,
in

Thou, the eternal Lord, have a

dharma and a-dharma ? Listen

then, canst

the absence of

birth,

am unborn, of imperishable
nature, and though I am the Lord of all beings,
yet ruling over My own nature, I am born by My
Though

6.

own Maya.
Though

am

unborn, though by nature

vision (J7;ana-5akt:i)

the

Lord

undecaying, though

of all creatures

ruling over

which

is

from Brahma down

My Nature the

made up

Prak/ati, the

my power of
am by nature
to

Maya

grass,

yet

of Vish;m,

of the three energies of Sattva, Rajas

and
Tamas, to which this whole universe is subject, and by
which deluded the whole world knows not Vasudeva, its
is

own Self, I appear to be born and embodied, through my

own Maya, but not in reality, unlike others.

lO.]

The purpose

When

and

for

NAN A- YOGA.
of

IO7

Divine Incarnation.

what purpose

is

He

so born

The answer

follows:

Whenever

7.

there

a decay of religion,

is

Bharata, and an ascendency of irreligion, then

O
I

manifest Myself.

Dharma

Religion:

as embodied in the institution of castes

and religious orders (asrama) which are the means

(van/a)

of attaining worldly prosperity

there

and salvation.

a decay of religion (Dharma),...

is

Whenever

manifest Myself

through Maya.

For what purpose

For the protection of the good,

8.

truction of evil-doers,
of religion,

The good

am

those

born

who

action in truth

not

is

in ever\- age.

birth

is

is

and

It is

Divine, peculiar to

(aprakrita).

He

comes

to

Me

liberated.
is

the sole means to moksha.

This path of salvation

in

ancient times

10.
in

birth

Arjuna.

an illusion (Maya).

Jnana-Yoga
even

divine

born again on leaving this

Isvara, not of ordinary nature

He

My

thus

body; he comes to Me,

My

the firm establishment

for

are in the right path.

Whoso knows

g.

for the des-

is

not

recent,

but

it

was

in

vogue

Free from passion, fear and anger, absorbed

Me, taking refuge

(tapas) of

in

Me,

purified

wisdom, many have reached

by the

My

fire

being.

THE BHAGAVAD-GITA.

I08

knowing Brahman,

Ahsovhed in Me',

Taking refuge

identity with Isvara.

Supreme Lord,
tapas

i. e.,

religious

[DiS. IV.

i.

seeing their

e.,

Me, Paramesvara, the

in

firmly devoted to

wisdom

only. Jnana-

austerity (tapas) in the form of j;/ana or

Paramatman. This compound indicates that Devotion to knowledge is quite independent of all other austerities (tapases). Having attained
to highest purity by means of this fire of austerity {tapas),
knowledge of the Highest

Self,

many have

attained moksha.

Divine dispensation of worldly benefits and salvation.

Then, Thou cherishest the feelings of affection and aversion, since Thou awardest moksha, Thy Being (identity with

Thy

Self), to a few only, not to all

The

answer follows

Howsoever men approach Me, even so do

reward them My path do men follow in all
II

things,
I

son of Pritha.

reward men by granting them the things they

just in

accordance with

the

way

which they seek

in

and the motive with which they seek

seek for moksha.

One cannot

desire,

Me

for,

Me

they do not

indeed pursue pleasure and

same time seek for moksha. Wherefore, I reward

seekers of fruits by securing to them their selfish ends I
at the

reward the unselfish,

who do

their prescribed

seek for moksha, by granting them knowledge

duties
;

and

reward

knowledge who have renounced the world and seek

for moksha, by granting them moksha similarly, I reward
men in distress by relieving them from distress. Thus do I

men

of

reward

all,

just in the

way

they seek

Me./ But never do

reward any from affection or aversion, or from delusion. In

all

things,

men

follow

My

path, the path of the tsvara.

who


10

exists

lOQ

JNANA-YOGA.

12.]

are engaf^jed in works prescribed

who

for all those f

[Here 'men' stands

forms/'=

all

in

according to their

respective ends.]
{Question)

Thou, livara,

If

free

art

Thou

other evil passions, then, since

from affection and

gracious to

art

why do

creatures alike and able to grant every desire,

not
that

Vasudeva

{Ans7t>er)

is all ?

Listen why

They who

12.

man

so

it is

Gods

He

'

from Him'

after success in

world of

men

He

is

to the

am

separate

Devas as

cattle

of

this

whether

it

be

is

end

should follow
,

it is

.,

man

"

It is

By

the

only to this world of

upon castes and

for a selfish

works or of knowthe Supreme Lord Himself

the Lord, in the path of

world of

'

Lord

worlds actions produce results

the only difference being that

or for moksha, every one

that Vedic injunctions are meant.

in other

that injunctions based

and order (asrama).

(var;?a)

" soon in

implies that even

It

me and

performing the works enjoined on them

Gods,

the expression

ledge.

the fruit of action reaped in this world

is

according to their caste

f.,

sruti says

those who, wuth selfish ends in view, sacrifice to

external

1.

world

(Bn. Up. 1-4-10).

For/quickly

in this

action sacrifice to the

The

separate from

is

he knows not.

men)."

for this

actions

in

who, on the other hand, worships a separate God,

thinking,

men by

soon

for,

Gods, such as Indra and Agni.

(to

success

accrues success from action.

They who long

"He

long" after

sacrifice here to the

of

they

moksha and seek Thee, with the knowledge

desire

all

all

Not men

well.

(A)

men

religious orders apply.

that abides as the Self in every

...

only, but

form. (A)

...
other bemgs

as

no

THE BHAGAVAD-GlTA.

[DiS.lV.

Caste as a divinely ordered

human

What

law that the respective

the

is

foundation

of the

and

duties of the several castes

religious orders obtain only

warld of men, but not

this

in

in other

question

may

be put thus

up

the

communities of several

into

institution.

worlds?

has been said that men,

It

castes

and

Thy path in
follow Thy path

(varwas and asramas), should follow

Why

should they necessarily

not that of any other

The

13.

? The

Or the

answer follows

split

orders

things.

all

only, but

fourfold caste has been created by

Me

according to the distribution of energies and actions;

though

am

the author thereof,

know Me

as

non-agent and immutable.

The

four castes (van.'as,

lit.,

colours) have been created

by

Me,

tsvara, according to the distribution of energies (gu7zas)

and

of actions.

The

and Tamas (darkness). The actions of a

(foulness, activity),

brahmawa

priest

energies are Sattva (goodness). Rajas

whom

in

),

Sattva

predominates, are

serenity, self-restraint, austerity, &c., (xviii. 42).

tions of a kshatriya (warrior), in

subordinate to

and Sattva

is

&c., (xviii.

43).

whom

Rajas

The

energies

four

(iv.

12).

prowess, daring,.

is

in

subordinate to

The actionof a 5udra

predominates

only

castes

and actions.

in other worlds.

man."

is

Tamas

(xviii. 44).

whom Tamas

ordinate to Tamas,
created the

Rajas, are

predominates and

ac-

Rajas predominates

actions of a vaisya (merchant),

Rajas, are agriculture, etc.

(servant), in

whom

The

servitude.

acid

Rajas

is

sub-

Thus have been

according to the distribution of

This fourfold caste does not exist

Hence

the limitation

"in this world of

JNANA-YOCA.

15.]

(Objection)

then

Thou

wherefore,

Thou

four castes, and

creating the
its effects

Oh

Ill

the author of the act of

art

Thou

as such

art

art not the eternal

bound by
Lord nor

the eternally unbound.

(Answey):

Though

am

viewed from the standpoint of Maya,

am

in reality

when

the author of this act

still,

know thou

no agent and therefore not subject

that

to sawsara.

Action without attachment does not bind the soul.

Since

am

not in reality the author of those actions of

which you think

Me

to

ba the author,

Actions pollute

14.

for the fruit of actions.

is

Me not, nor have I a desire

He who knows Me thus

not bound by actions.

For want
pollute

Me

of egoism

these actions do not

(ahawkara),

by necessitating incarnation

for the fruit of these actions.

On

nor have

the other hand,

that actions should pollute those

it is

men of the world

a desire
but right

(sa;sara)

who

are attached to their actions, thinking themselves to be

the

authors thereof, and longing

actions.

As

for the

have none of these,

(viz.,

tachment), actions cannot pollute ]Me.

too,

who knows Me

no agent,

to

be his

have no longing

for

Self,

fruits

of such

desire

and

at-

Any other person,

who thinks "I am

the fruits of actions,"

his

actions too will not necessitate incarnation.

Knowing

that

'

am

no agent,

have no longing

for the

fruits of actions,'

15.

Thus knowing, men of

tion in the

hope of liberation

old performed actherefore do thou

[DiS. IV.

THE BHAGAVAD-gItA.

112

perform action as did the ancients in the

also

olden time.

As

the ancients performed action, do thou also perform

renounce action.

If

ignorant, do thou perform action to purify the

self.

action

do not

art wise

quiet, nor

sit

and knowest the

thou

If

do thou perform action for

truth,

the protection of the masses.

It

was performed by

as Janaka in the olden time

ancients such

thou art

it

is

the

not a

recent institution.

The

should be performed here

If action
I

real nature of action

perform

shall

it

there

is

i6.

(In
is

world of man)

Why

Thy word.

was performed by the ancients in

reply the Lord says:) Listen. For
it

a great difficulty

What

(in this

on the authority of

shouldst thou add that

the olden time?

and inaction.

in

action

(understanding) action.-How
?

What

inaction

is

to this, even the wise are deluded.

As

shall teach

thee such action, by knowing which thou shalt be

liberated from evil.

Even
what

is

deluded as to what

the wise are

Wherefore

inaction.

is

action

will explain to

and

you the

nature of action and of inaction, knowing which thou shalt

be released from the

evil of samsara.

Neither shouldst thou think thus: "

that action

means movement

means absence
"
about them ?
Wherefore

of

it,

to

The answer

follows

sit

It is familiar to

of the body,

quiet.

What

is

all

and inaction

there to be learnt

15

JNANA-YOGA.

18.]

^^i, \

know somcthin<:^ even of

know of unlawful action, and

For, thou hast to

17.

something to

action,

something to know of inaction

stand

hard to under-

the nature of action.

is

For there

is

much

about the action which

to be learnt

enjoined by the scripture, about the action which

lawful,

and about inaction. In

nature of action

the true

fact,

it is

is

is

un-

hard to understand

and of

(enjoined), of inaction,

unlawful action.

What,

then,

about which

the true nature

is

much has

promised to teach

who
among

in

action,

inaction, he

is

wise

in

he

devout,

is

and inaction,
and which you have
action

can see inaction

can also see action

men, he

be learnt,

to

Listen

He who

18.

of

the performer of

is

all

action.
'

Action

means what

'

can be seen
inaction

in action,

niv;itti

In fact,

agent."

and agent

we have

is

is

done, an act in general. Inaction

and action

and action

all

in inaction,

(prav/'itti)

since

both

presuppose an

our experience of such things as action

possible

only in a state of avidya,

not yet attained to the

sees inaction in action and

who

when
He who

only

Real (vastu).

sees action in inaction,

he

among men, he is devout (yukta, yogin), and he has

done all action. Thus is he extolled who sees action in

is

wise

inaction
* It

and

vice versa.

has been said that action should be

seen in inaction and vice versa because in

both an agent

is

presupposed. This cannot

be objected to on the ground that

or inaction

One

is

resorted to only

real Self is

known, and

nivritti

when

the

it

presupjKJses no agency of the Self. For

action or inaction, Pravritti or Xivritti

is

resorted to only be/ore obtaining a know-

ledge of the Real

Self,

as

attaining it.^(.\.)

that therefore

15

a means of

THE BHAGAVAD-GITA.

114

>r/

(Objection)

see inaction

What
in

Surely

inaction be

inaction, nor can

action.

This objection does not apply to our interpre-

To an

tation.
is

inaction"

in

can one ever reaHze such an incongruity

{Answer)

who can

incongruity, "

this

and action

action

action can never be

How

means

[DiS. IV.

ignorant

man

of the world,

and what

inaction appears as action,

what

in reality

in reality is action

With a view to teach what their real

ndture is, the Lord says, " He who can see inaction in
action," &c.
Hence no incongruity. It must be a bare
truth that the Lord means to teach here, inasmuch as He
appears as inaction.

has said that he

action

is zvise,

that there

is

realizes

of

much

action and

to be leavnt about

'

'

and

in-

inaction,

by knowing which thou

(iv. 16)

and certainly freedom

cannot be achieved by means of

evil

action

and has introduced the subject by saying

shalt be liberated from evil

from

view

this

has also been said that

It

(iv. 17).

who

false

knowledge.

Wherefore, we should understand that action and inaction

are misunderstood by all living beings and that the Lord,
wishing to remove this

who can

see

view of them, teaches "

false

inaction in action " &c.

cannot be said to be

located in

He

Moreover, inaction

action or contained in

it,

as

jujube (badara) fruits in a vessel, nor can action be said to

be located
action.

in inaction

Wherefore

(the

for,

inaction

meaning

of the

action and inaction are not rightly

and that the one

mistaken

for

is

mistaken

water,

is

but the absence of

Lord must be

that)

understood by people

for the other, as the

or as the mother-of-pearl

is

mirage

is

mistaken

for silver.

(Objection)

to be

Action

anything else

is

ever action to

all

it

never appears

l8J

Not

{Answey)

move

the opposite

in

mistaken

is

He who

the

can see inaction

ship,

and moving

distant

tlie

to

be

case of the Self)

in-

and action

action,

for

Wherefore, to remove this

"

motion, the motion-

man on board

direction

Similarly, here, (in

motionless.

in

is

awny from our eye appear

bodies which are far

action

a ship

on the shore appear, to a

less trees

to

When

so.

II5

NAN A- YOGA.

false impression,

inaction.

for

the

Lord says

in action " &c.

Though such an objection has been more than once

answered, people who have long been subject to great misconceptions are deluded often and often, forget

the truth

though often and often taught, and often and often raise
Wherefore, seeing

objections based on false premises.

difficult the

Real

is for

us to

how

know, the Lord often answers

such objections.

The
sruti,
ii.

truth that the Self

is

actionless, so clearly taught

smnti, and reason, has been

20.-24

'^"'^ ^^ ^^'^^^ '''^

taught here also in

^2 taught hereafter.

with the actionless

though

Self,

it is

how-

It is,

deep-rooted habit of the mind to connect

ever, a

by

action

contrary to His real

nature; wherefore, " even the wise are deluded as to what

is

action and

what

the physical body

to the

action
is

action,

Similarly,
activity

by

(deha)

(v. i6).

me

the

shall

man
" I am

but

etc.,

fruit

Action pertains to

the agent,

of action be

really pertains to the

mine

reaped."

which

he imagines

'

results
shall

body and the senses, as

from that cessation (of

be quiet, so that

happy, without worry and without action; and

now,

attributes

falsely

he falsely imputes to the Self the cessation of

which

inaction"

Self and imagines

also the happiness

activity)

is

am

quiet

and happy."

To remove

may be

do nothing
this

false

THE bhagavad-gIta.

ii6

He who

Lord says "

impression, the

[Dis. IV.

can see inaction

in

action," &c.

Now,

action

which belongs

body and the senses,

to the

own nature as action, is falsely

imputed by all to the Self who is actionless and immutable;
whence even a learned man thinks " I act." Hence the
passage means: He who sees inaction in action, i.e., he
who has the right knowledge that action, which is commonwhile yet retaining

its

ly

supposed by

belong to the

pertain to the Self,

all to

as motion does not really pertain

just

Self,

trees (on the shore

to the

of the

man on board the

and he who sees

action in

that even inaction

is

of bodily

action,

attributed to the

Self

he who

action as

now

(Yogin), he

from

evil

is

is

" quiet and

is

wise

it is

feeling of

falsely

egoism as

doing nothing,

among men

the performer of all

he has achieved

I sit

he

devout

is
is

in-

released

all.

This verse has been interpreted

some commentators.

He

actions.

but a cessation

can realize the nature of action and

explained

who knows

like action

and causes the

expressed in the words

happy;"-

and

he

i.e.,

inaction

for,

activities,

(to

in the opposite direction

inaction,

which appear

river)

move

ship) to

and mental

does not really

in

different

way by

How? The obligatory duties (nitya-

karma), performed for the sake of Isvara, do not produce any

effect

and may therefore be

figuratively

termed inaction,

i.e.,

they are equivalent to inaction; and neglect of those duties

produces
action,

i.

evil
e.,

and may
it is

therefore, only figuratively, be

equivalent

to action.

have interpreted the verse thus:

gatory duties (nityakarma)

produce any

effect

^just

as

as a

termed

Accordingly, they

He who

regards the obli-

inaction,

since they do not

cow may be

said

to

be no

JNANA-YOGA.

liy

not serve the

purpose of yielding milk,

l8]

COW when she does

and he

who

regards the neglect of obligatory duties as

an action, since
is

it

produces

among men,

wise

such as hell (naraka), he

evil

&c.

This interpretation cannnot hold good. As such knowledge

cannot lead to libaration from

the Lord's statement

evil,

" by

knowing whicli thou shalt be liberated from

(iv. 1 6) would prove false.
Even though it be granted (for mere argument's sake) that liberation from evil
that

evil "

accrues from the performance of obligatory duties (nitya-

karma),

can never be granted that

it

will

it

accrue from the

mere knowledge that they do not produce any effect. Certainly it is nowhere revealed (in sruti) that liberation from
evil accrues from the knowledge that obligatory duties do
not produce effects or from a knowledge of those obligatory
duties themselves.

It

cannot be urged that

taught here by the Lord.*

also

against

their

has been

it

The same argument holds good

view as

seeing action in

to

inaction.

Indeed, this precept enjoins, (they hold), not that neglect

of obligatory duties

(nitya-karma)

should be regarded as

action, but only that obligatory duties should be performed.

Moreover, no good can result from the knowledge that

non-performance of obligatory duties leads

can non-performance (which
obligatory

in

l^or

Lord

refers to

there, spoken

knowledge
duce no

k
I

false

words "by knowing which

thou shalt be Uberated from

the

by a

of,

(v. i6)

knowledge of the things

but not to the particular

that obligatory

effects.

evil, "

duties

pro-

Neither

non-existent in itself) of

is

duties be enjoined as an object on

our thought.!

* For,

to evil.

which

to fix

knowledge which regards

+ Just

as

we

are to

fix

our idea of

Vishnu on a symbol such as an idol. The

symbol alleged to be presented here to
fix

our thought upon,

nonentity,

is

an abhava or

[DiS. IV'

THE DHAGAVAD-GiTA.

Il8

inaction as action can a

man

be released from

wise and devout and to have performed

to be

and such a knowledge deserves no

is itself the evil

how can

it

evil, or said

knowledge

praise. False

release us

actions:

all

from another

evil

Darkness does not expel darkness.

[Objection)

that

action

The

knowledge that inaction

inaction

is

ative idea based

upon the

an

not

is

illusion,

is

action or

but a figur-

fact of productiveness or

unpro-

ductiveness of effects.
(Ansji^ey)

No.

For, nowhere

taught that even such

is it

a figurative idea regarding action and inaction is of any

Neither is any purpose served by thus ignoring the
good.

immediate subject of discourse and speaking of something

else. It

is,

moreover, possible

fact that obligatory duties

to

express more directly the

do not produce

effects

and that

What, then, might be the

purpose served by such an ambiguous circumlocution as "he
who can see inaction in action, " &c. ? Such an explanation
is tantamount to saying that the Lord wanted to confound
their omission

leads to hell.

others by these

utterances.

the doctrine (of obligatory

It is

not necessary to mystify

duties)

by means of symbolic

possible to maintain that

can be easily

language, nor

is it

understood

expressed often and often and in more ways

For, the same doctrine

than one.
in

ii.

47,

if

and needs no

and worthy of our

worthless.
object
arise

'-

reiteration.

effort that is

No knowledge

which

is

unreal

The

It

more

It

worth
;

is

clearly expressed

only what

is

high

worth kndwing, but not the

v/orth

is

from non -performance

non-existence.

is

it

acquiring

knowing.

No

no existence can

has been said here,

"

nor

e^'il

arise

is its

can

from

Of the unreal no

object of illusory knowledge, such as action (karma).

l8

19]

II9

JNANA-YOGA.

being there

is,"

and

16),

( ii.

"

the sruti

in

How

can the

existent arise from the non-existent?" (Chha. Up. 6-2-2J.

To

say that an existent object arises from the non-existent

tantamount
ence and
all

is

becomes exist-

which cannot be maintained as

vice versa,

The

evidence.

wliich
its

to saying that non-existence itself

scripture

such an act

for,

it is

against

cannot enjoin an act

(silstra)

productive of no good;

is

is

painful in

performance, and no pain would ever be deliberately

Since

incurred.

it is

admitted that omission of such duties

would simply amount

Revela-

leads to hell,

it

tion (sfistra)

of no good, since performance as well as omis-

is

to this,

that

sion of duties therein enjoined alike result in pain.

over, he
efTects
tion,

who admits

and

at the

that

same time

More-

obligatory duties produce no

liolds that

they lead to salva-

lands himself in a self-contradiction.

\\'herefore, this verse admits only of a literal interpretation,

and we have interpreted

Who
The

19.

accordingly.

a sage

of inaction

realization

extolled as follows

is

it

in

action

and

vice

versa

is

Kc whose engagements

are all devoid of

and purposes, and whose actions have been

burnt by the fire of wisdom, him the wise call a

desires

sage.

The man who has

realized the

truth described above,

whose works are all free from desires and from purposes
(sankalpa) which cause those desires, who performs mere
deeds without any immediate purpose, if he be engaged in
worldly action, he does so with a view to set an example to
if he
the masses
has renounced worldly life, he performs

THE BHAGAVAD-GiTA.

120

[DiS. IV.

deeds only for bodily maintenance,

whose

and bad, are consumed

wisdom which

in the realization

in the fire of

who know Brahman

the wise

and

of inaction in action
call

actions good
consists

vice versa

a real sage

him

{pandita.).

The Sage's worldly action as an example

to the masses.

He who
who

can see action

in inaction

and

vice versa,

(i. e,,

has realized the true nature of action and inaction),

is,

by virtue of that very realization, free from action he renounces (the world) and engages in no action, only doing
;

what

is

required for the bare existence of his body,

though he had been engaged

truth.

On

the

before realizing the

in action

other hand,

may

there

even

be a person who,

having started with action and having since obtained the

right
its

knowledge

of the Self, really

abandons action with

all

accessories, as he finds action of no use; but who, finding

that for

some reason he cannot abandon

before, with a

nue doing action as

view

action,
to set

may

an example

to the world at large, devoid of attachment to action

and

its

and therefore having no selfish end in view such a

His action is equivalent to
really does nothing.

result,

man

conti-

inaction,

knowledge.
20.

consumed
the Lord says

since all his actions are

To

teach this,

in

the

fire

of

Having abandoned attachment

for the fruits

of action, ever content, dependent on none, though

nothing at

engaged

in actions,

He who

has abandoned

attachment

all

all

does he do.

concern

for its results in virtue of the

action

and

all

knowledge of the

who is always content, longing for

who seeks nothing whereby to achieve

truth explained above,

no objects of senses

for

19

21.]

JNANA-YOGA.

any end of
or the

his

next)

who,

for

want of any

might give up action with

it

enjoyments

c, to secure

{i.

impracticable to get

121

its

away from

end

selfish

accessories

birth

in this

view,

in

but who, finding

action, engages in action

as before with a view to set an example to the world or to

avoid the displeasure of the orthodox,

engaged

such a man, though

actions, really does nothing at

in

endued with knowledge of the actionless

The Sage's action

He

abiding within

Self

Pratyagatman

the

all
)

objects of pleasure, seen or unseen

ing no use in action which

of pleasure, renounces all

what

is

is

has, even before

with

Brahman

is
;

from desire

free

and who,

intended to secure such objects

action

with accessories, except

necessary for the bare bodily maintenance

teach

this,

ions,

having relinquished

from

whom all

effects)

necessary

desires

have departed, by

have been controlled, by

for

the

attachment even
produce

sin.

whom

the

(the self, the external aggregate of causes

has been disowned,

will

possess-

all

doing mere bodily action, he incurs no

mind and the body

and

liberated.

is

Lord says

controlled,

self

such a

Free from desire, with the mind and the

21.

He

the

for

therefore, find-

devotee, steady in his devotion to knowledge,

To

(the

as the innermost actionless

who

Self.

of,

in action, realized his identity

Absolute)

is

maintenance.

for bodily

who, unlike the one just spoken

engaging

since he

all,

who

whom

all

does mere bodily action (action

bare existence of the body),

for that action,

evil effects.

property

he

without

incurs no sin which

Even dharma

is

sin,

i6

in

the

[DiS. IV.

THE BHAGAVAD-GlTA.

122

him who seeks hberation, inasmuch as it causes

bondage. He is liberated from both (dharma and a-dharma),
case of

i.

c, he

liberated

is

from sawsara.

Now, what does the phrase mere bodily action (sarirakarma) mean ? Does it mean action which can be performed by means of the body only ? Or does it mean action
'

'

required for the bare existence of the body

One may
if'

or

ask

bodily action
'

What

'

means

is
'

the good of this enquiry

action done

What

by means of the body

action necessary for the bare existence of the body

We

reply as follows

Firstly

If

'

'

mere bodily action

'

means

be performed by means of the body only

'

action

which can

the words

',

would

imply that e\en he who, by means of the body, does an unlawful action productive of

Then

this

teaching of the sastra.

And

incurs no sin.

of the

some

visible or invisible results,

teaching would contradict the

to

body a lawful action productive

invisible results incurs

no

who does by means

say that he

sin is to

of

some

deny something which

even the opponent would never advance.

qualifications

imply that

'

doing bodily action

accrues to him

sin

visible or

who

and

'

Moreover, the
'

mere

'

Avould

speech or thought

in

performs actions enjoined or prohibited by the sastra, respectively called

he

who

is

say, then, that

does a lawful act in speech or thought incurs sin

would be

who

To

dharma and a-dharma.

to contradict the scripture

and

to say that

he

does an unlawful act in speech or thought incurs sin

a useless reiteration of
Secondly:

If,

interpreted to

what

is

known.

on the other hand,

mean

'

y^^

"bodily action" be

action ref^uired for the bare existence


21

JNANA-YOGA.

22.]

123

amounts to
and thought does no other

He who

of the body,' then the teaching

this

deed, speecli

action, lawful or

unlawful, productive of results here or hereafter

who,

in

in

deed, speech or thought, performs in the eye of the world

just those acts

which are required

for the bare existence of

the body without even such attachment for those acts as

implied in the words "

it

do," he does not incur sin.

cannot even be imagined that such a

wrong which may be

birth

he

is

his actions

liberated without

any

have been consumed

Thus, there

is

or hindrance, since all

knowledge.

which have bsen described already

The phrase mere bodily

no room to objection.

Since an ascetic

own even

can do any
subject to re-

in the fire of

action'

'

gives

let

not

is

Since

here only a reiteration of the results of the

right knowledge,
18).

called sin, he

man

is

who has disowned

the articles of food

the maintenance of the body,

all

(in iv.

thus understood

property does not

and other things required

it

for

would follow that the body

should be maintained by begging or such other means

Now

the

Lord points out such means

and other things required

for the

of obtaining

maintenance of the body

as are sanctioned b}' the texts like the following

"
for,

What

is

not

begged

what has been brought

for,

to

food

not previously arranged

him without

his effort..."

[Baudhdyana-Dharmasntra, 2-8-12).
22. Satisfied

rising

above the pairs of opposites,

equanimous
he

is

with what comes to him by chance,

in success

and

failure,

free

from en\y,

though acting

not bound.

He who

is

satisfied

with whatever he

may

obtain

by


"^"E BHAGAVAD-GITA.

124

chance, without his effort or request,

[DiS. IV.

who

is

not affected

in

mind by the attack of such pairs of opposites (dvandva) as

heat and cold, who cherishes no feelings of envy and jea-

who is calm whether

might come to him without
lousy,

he obtains or not such things as

effort,

such a devotee,

feeling

no pleasure or pain whether he obtains or not food and other

things required for the maintenance of the body, seeing action
inaction

in

and

ever steady in his knowledge

versa,

vice

of the true nature of the Self,

"

do nothing

always disowning agency

upon energies,"

at all, energies act

in

all

acts of the body, etc., while begging or doing anything else

for the

bare existence of the body,

agency of the

Self,

thus

he really does no act at

realizing the nonall,

not even the

But as he appears to act like the generalimankind, agency is imputed to him by people, and so

act of begging.

ty of
far

he

his

own

is

the agent in the act of begging and the

no agent

is

From

point of view, however, as based on the teaching

of the scriptures

he

like.

which are the source of right knowledge,

Thus, though he performs the act of

at all.

begging and the

like required

for the

bare existenfce of the

body, and though with reference to these acts agency

is

imputed to him by others, he is not bound, since action

and its cause, which are the source of bondage, have been
burnt

in the

fire

of

This

wisdom.

what has been already

said

(iv,

is

only a reiteration of

19, 21).

The Sage's worldly action does not bind him.

has been shown

in iv.

who, having started

in life

It

20 that that

man

does no action

with action, has since realized

the actionless Self as one with

Brahman and has

seen the

non-existence of agent, action and results, but who, though

24]

22

JNANA-YOGA.

competent

renounce action,

to

preventing him from doing

Of him who,

before.

yet,

I25

on account of something

has continued

so,

in action

as

shown, does no action, the

as thus

Lord Says
23.

Of

the

liberated,

is

ledge,

who

man whose attachment

whose mind

is

is

gone,

who

knowhis whole

established in

acts for the sake of sacrifice,

action melts awav.

That man from

whom

all

attachment

is

whom

gone, from

cause of bondage, dharma and a-dharma, has fled away,

all

whose mind

is

ever fixed in

wisdom

view to the parformance of a

result is dissolved

away,

is

alone,

sacrifice

"

who

his

acts with a

action with

its

reduced to nothing.

Wisdom = sacrifice.
For what reason, then,
ly dissolved,

is all

action which he does, entire-

without producing

its

natural result

Listen

why.

Brahman is the offering, Brahman the oblation

by Brahman is the oblation poured into the
Brahman verily shall be reached
fire of Brahman
by him who always sees Brahman in action.
24.
;

The man who has

realized

ment by which the oblation

but

Brahman

that

it

Brahman
is

poured

sees that the instruin the fire is

nothing

has no existence apart from that of

the Self, just as silver has no existence apart from that of

the mother-of-pearl

(mistaken for

silver).

What

(in

the

illustrationj appears as silver is nothing but the mother-ofpearl.

What

With a view

people look upon as the instrument of

to please Lord,

ofTler-^

Narayawa (Yajiia= Sacrifice, Vishu). (A).

THE BHAGAVAD-GITA.

126

who
Brahman. Brahman

ing

is,

to

as oblation

to

what is regarded
him nothing but Brahman. So the fire

wherein the oblation

it is

is

has realised Brahman, nothing but

one

is

[DiS. IV,

is

is

the oblation

offered

by Brahman that the

is

Brahman and

nothing but

offering

none other than Brahman.

i. e.,

The

made,

is

the agent

i.e.,

act of offering:

is

nothing

Brahman and the result, the goal to be reached by

him who always sees Brahman in action, is nothing but

but

Brahman.
Thus, the action performed by him who wishes

example

to the

world

is in

no action, as

reality

destroyed by the realisation of

Brahman

nounced
that

all

right

Supreme

who has

action

given up

quite in

is

knowledge

place, as serving to

its

who

For him

knowledge.

This

and has

rites

all

has been

it

action.

in

representation as a sacrifice (Yaj?za) of the right

possessed by him

to set an

has

Reality, the instrument of offering

re-

extol

realised

the

and other

ac-

cessories connected with the actual sacrifice are nothing but

Brahman, who is one with

no purpose to speak

Brahman.
Brahman, there

is

Self.

rite

Else,

it

would be

is

no action.
is

and other

who

realises that all

Moreover,

all

idea of the

absent; and indeed, no act of sacri-

ever possible in the absence of such an idea.

sacrificial rite,

to

Brahman, when every-

as

Wherefore, to one

is

accessories of action
fice is

own

specifically of the instrument

accessories of a sacrificial

thing

his

such as Agnihotra,

iz

Every

associated with an idea

(derived from the revealed texts) of the accessories of action

such as a particular God or Gods to

whom

the oblation

should be offered, and with egoism on the part of the agent

and

his attachment for the results.

No

sacrificial rite is

ever

found unassocialed with the idea of the accessories of action


JNANA-YOGA.

24.]

and

unaccompained with egoism and a longing

results,

the

for

wherein

127

But

results.

(wisdom-sacrifice)

this

and other various accessaction itself and of its results, has

idea of the instrument

all

ories of action, all idea of

Whence

been replaced by the one idea of Brahman.

shewn in iv 18, 20
Thus teaching, our Lord here and there tries
no action

all

This

at all.

idea of duality,

ories.

an action

is

i,

is

c, of action,

its

result

28; v., 8^

iii.

it is

also to

remove

and

access-

its

admitted in the case of the Kamya-Agnihotra

It is

some selfish purceases to be a Kamya-Agnihotra in the

purpose. So also we are given to know that

the sacrifice of Agnihotra performed for

pose

that

it

absence of that
actions

produce

different

results

according as they are

performed deliberately or otherwise. Accordingly, here too,

in the case of the

has replaced

all

wise

man

in

whom

idea of duality

such

and other accessories of the act of

its

results

his action,

away

melts

it

fact

it

forms,

is

offering, the act itself

is

said

"

some say

Wliat we

Brahman

that

as action

manifests

and

its

Himself

accessories,

And

in

five

and does

the

in

In this case, the idea of the instrument and other

it is

On

of Vish;m

upon

the other

Brahman should be fixed

accessories in the same way that the idea
upon an idol or the idea of Brahman is

taught that the idea of

upon action and

fixed

call

the

accessories of action does not cease to exist.

hand,

and

the whole action

the instrument of action and so on.

is

such

action.

instrument

" (iv.
23).

In interpreting this passage,

Brahman

as, the

Brahman

though appearing as such externally,

Whence

ceases to be action.

the idea of

is
'

its

fixed

name.'

{VideChh. Upanishad,

Indeed, even this view would be f>ossible

7-1-5).
if

this particu-

THE BHAGAVAD-GITA.

128

lar section of the discourse

were not here concerned with

the praise of the Wisdom-sacrifice

other hand, our

Lord

will here

worship termed yajuas

in these

On

juana-yajna).

and then praise wisdom,

terms

" Superior

wisdom-sacrifice to the sacrifice with objects."

And

has been shewn that the verse

it

present

who

wisdom as a

sacrifice

upon the

sacrificial rite

(iv. 33).

intended to

re-

But, with those

Brahman should be

all its

the

is

fixed

accessories, just as the

upon an idol or the idea of Brahman

the Brahma-vidya (knowledge of Brahman),

idea of Vish;m

on 'name'

and

is

126).

(z^^W^ p.

maintain that the idea of

the

speak of the several acts of

(sacrifices)

knowledge,

the right

[DiS. IV.

is

fixed

which has been hitherto spoken

teaching here

for, this

of,

cannot be the aim of the

verse would be mainly concerned,

according to their interpretation, with the instrument,

connected with a

sacrificial rite.

etc.,

Moreover, moksha cannot

be obtained by that knowledge which consists in fixing the

Brahman on a symbol (such

has been here said that Brahman is

as a sacrificial

idea of

It is

rite).

It

the goal to be reached.

indeed opposed to truth to maintain that

moksha can

be obtained without knowledge.

Such

interpretation

knowledge

is

{vide. iv. 18),

is

also opposed to the context. Right

the subject of which this Discourse treats

and the concluding portion of the Discourse

shewn by the closing verses.

The Discourse indeed concludes by extolling right know-

treats of the

ledge

(iv.

that, all
topic,

fixed

on an

same

33. 39).

subject, as

Accordingly

it is

not right to maintain

on a sudden, and without reference to the present

it is

on a
idol.

here taught that the idea of

sacrificial

Brahman should

act just as the idea of Vish;/u

is

be

fixed

I29

JNANA-YOGA.

24-25]

Wherefore
done by

should be interpreted as has been

this verse

us.

by action.

Sacrifices effected

After representing the right knowledge as a sacrifice, the

Lord proceeds

enumerate other kinds of

to

view to extol the right knowledge

in the fire of

Brahman

with a

Other yogins resort to

25.

sacrifice

sacrifices to

Gods

others offer the Self by the

Self.

Some

yogins,

devotion

in

rites

devotees to action, perform only sacrificial

to

the Gods, while

who know

others

Brahman, the Absolute, sacrifice the Self by the Self in the

fire of Brahman. The oblation (ahuti) in this latter sacrifice
is

yajua, the

Self,

for

'

terms synonymous with

with Brahman, but

upon Him.
into

is

"

Up.
"

who

is

'

enumerated among the

who

conditioned
their

is

one

by the upadhis
superimposed

attributes
is

reality

in

poured by the Self

here termed
the place into which that
poured, as described in the following texts

" Brahman
(Tait.

all

atman

is

This oblation of the Self

Brahman,

oblation

'

who

buddhi) with

(such as

yajua,'

Up.

fire,

is

the Real, Consciousness, the Infinite."

2-1).

Brahman who

is

Consciousness and Bliss."

is

immediately cognised by

(Bn.

3-9-28).

Brahman who
is

Brahman

the Innermost
is

Self of all " (B;'i.

Up.

devoid of all characteristics of

tence (sawsara)

such as hunger and

thirst,

all,

and

3-2-1).

mundane

exis-

inconceivable in

any particular form or aspect, as taught by the Scripture

17

in

THE BHAGAVAD-GITA.

130
the terms, "It

To know

not thus,

Brahman

is

ing renounced

is

not thus." (Bn. Up. 4-4-22).

Self as

identical

with the un-

is

performed by those who, hav-

action, are ever steady in their

all

Brahman.

to sacrifice the Self in

the sacrifice which

is

it

the conditioned

conditioned

This

is

[DiS. IV.

of the identity of the Self with

This Wisdom-Sacrifice

knowledge

Brahman.

described

in

iv.

24

is

here

enumerated along with the Gods-Sacrifice (Daiva-yajila)

and others, with a view
26.
fires

Others

(iv. 33).

it

hearing and other senses in the

offer

of restraint

to extol

others offer sound and

other

objects in the fires of the senses.

Some
restraint

yogins offer hearing and other senses in the

(samyama)

the plural

restraint differs with each sense

'

fires

'

they

is

fires of

used because the

are ever engrossed

in restraining their senses; while others sacrifice the objects

of senses in the fires of the several senses,

it

i.

c, they regard

as a sacrifice to direct their senses only to the unforbidden

objects of senses.
27.

And

others sacrifice

senses and the

wisdom-kindled

Wisdom-kindled

lamp

is

air in

The

all

the functions of the

functions of the
fire

of the

Yoga of

in the

vitality

Self-restraint.

kindled by discriminative wisdom, as a

kindled by

oil.

The

functions of praa,

the vital

the individual's body, are expansion, contraction, etc.

functions

of the

senses and of the vital air are com-

pletely dissolved

while the yogin concentrates the mind on

the Self.
28.

Others

are

sacrificers

by their

wealth,

25

3l]
sacriticers
ficers

I3I

JNANA-YOr.A.

by austerity,

by Yogas,

sacrilicers

sacri-

by reading and knowledge, ascetics of

rigid

\o\vs.

Of

some

others,

sacrifice

by way of giving away

their

some by austerity some by

Yoga, comprising such practices as Praayama (restraint of
\ital airs) and Pratyahara (withdrawal of the mind from
external objects)
some by way of repeating Vedic texts
such as the /?ig-Veda according to prescribed rules some
by way of studying the contents of the Scriptures (sastra).
wealth to the deserving

Others

29.

offer

praa

outgoing breath

apana (incoming breath), and apana

restraining the passages of pra;/a

in

in

pra;;a,

and apana, absorb-

ed in pra;?ayama (restraint of breath).

Some

the kind of praayama called

practise

(filling in)

some

practise

Puraka

kind of Praayama called

the

Rechaka (emptying) some are engaged in the practice of

Praayama called Kumbhaka by impeding the outward
passage of the air through nostrils and the mouth, and by
;

impeding the inward passage of the

air

in

the opposite

direction.

Moreover,
30. Others,

with regulated food,

All these are

in life-breaths.

whose

sins are destroyed

Regulated

trolled, into

latter

limited.
it

31.

Whatever

they sacrifice

become, as

it

by

all

offer life-breaths

knowers of

sacrifice,

sacrifice.
life-breath has

other

been con-

life-breaths

these

were, merged in the former.

Eating of ambrosia, the remnant of the


THE RHAGAVAD-GITA.

132
sacrifice,

[DiS. IV.

they go to Eternal Brahman. This world

is

not for the non-sacrificer

best of Kurus.

Performing the

sacrifices

whence the other

mentioned above, they

intervals, of prescribed food in a prescribed

ambrosia,

so eaten

is

wish

moksha, they go

for

called

once, as

not at

Even

sake.

not for one

above.

to

which

this world,

who performs none

How

is

Food
they

If

course of time,

in

we should understand

at

eat,

manner.

anirita (immortal).

Brahman

consistency's

for

common

to all beings,

of the sacrifices

is

mentioned

can there be to him another world which can

be secured only by superior means

Thus manifold sacrifices are spread at the

mouth of Brahman. Know them all as born of
Thus knowing, thou shalt be liberated.
action.
32.

Thus

various sacrifices, such as those mentioned above,

are spread at the

mouth

of

Brahman,

are

i.e.,

known from

the Vedas through such passages as the following

Know

sacrifice pra;;a in speech."

the not-Self,

the Self

is

actions,

am

you

actionless,
this

right

for
my

unconcerned," you will be

knowledge,

from

evil,

is

from the

superior to other sacrifices.

Right knowledge has been represented as a

iv. 24.

Then

several sacrifices were taught.

extolled as

which are

man

born of

realise that " these are not

am

We

of sa/wsara.

Wisdom = sacrifice

now

all

"

action in deed, speech and thought,

actionless. If

by

released,

bond

of

that they are

all

pursuit.

compared with these

means

latter

sacrifice in

Knowledge

is

kinds of sacrifices

of attaining the several

objects of hu-

JNANA-YOGA.

3I-34I

Superior

^^.

wisdom-sacrifice to the sacrifice

is

with objects,

The

in

All action,

harasser of thy foes.

without exception,

hended

133

of Pritha,

son

compre-

is

wisdom.
performed with material objects produces

sacrifice

material effects, whereas wisdom-sacrifice does not.

fore wisdom-sacrifice

For, wisdom,

with material objects.

to

moksha, comprehends
"Just as

(in

comprehended

the

who knows
result.)

game

all

that

(Chha.

34.

by

Know

service,

is

the

So says the

action.

means

sruti

of four dice) the three dice are

that reaches him.

Up.

is

Any

other

man

which he knew (obtains the same

4-1-4)-

How and where

By what means

all

which

the fourth termed kjdta, so whatever

in

good people do,

performed

superior to the sacrifice

is

Where-

this

one should seek wisdom.

grand wisdom to be obtained?

by long prostration, by enquiry,

those men of wisdom who have realisthis:

ed the truth will teach thee wisdom.

Know
teachers

thou by what process

(Acharyas)

it is

obtained.

Go

to the

and humbly prostrate thyself before

Ask them what is the cause of bondage (bandha)

and what the means of deliverance what is wisdom (vidya)
them.

and what nescience (avidya).

Won

Do

to

the

Guru.

over by these and other marks of respect, the teachers

who, knowing the truth as well as

will

service

impart to thee their wisdom,

realising

it

that wisdom

themselves,

which has

Some only, but not all, know as

as realise the truth. By this the Lord means to say
t hat know ledge alone which is imparted by those who

been described above.

well
that


"^HE BHAGAVAD-GITA.

134

have realised the truth

[DiS. IV.

and no other kn owledgecan prove

effective.

Then alone

Knowing which, thou

35.
fall

the following statement will hold good

into

error,

shalt not again thus

and by which, thou

thy Self and also in Me.

Pan^ava

wilt see all beings in

Having" obtained the wisdom imparted by them, you will

not be again subject to confusion as you

wisdom you

Brahma

will also

(the Creator)

now

immediately perceive

down

to grass, in

are.

all

Me."

will then realise that "these beings exist in

this

beings, from

own

your

'By

You

Self.

You

will

them all in Me, Vasudeva, thus " And these beings

exist in the Supreme Lord;" i.e., you will realise that unity
of the individual Soul (Kshetraja) and the Isvara Avhich is
also see

so clearly taught in

all

the

Upanishads. /

Wisdom, a consumer
Moreover, see

how

of all sins

excellent

and actions.

knowledge

is

Even shouldst thou be the most

36.

the sinful, thou

shalt

verily

cross

all

sinful of all

sin

by the

bark of wisdom.

With

the boat of this knowledge, verily, you can cross the

ocean of

sin.

proves to be a

How

For one who seeks

As

even dharma

sin.

does wisdom destroy

^y.

liberation,

kindled

fire

sin

Here

is

an example

reduces fuel to ashes,

Arjuna, so does wisdom-fire reduce

all

actions to

ashes.
Just as a well-kindled

the

fire of

fire

wisdom reduce

all

reduces fuel to ashes, so does

actions to ashes,

i.e., it

renders

JNANA-YOGA.

34-39-]

The

them impotent.

fire

reduce actions to ashes as

ingly

which

this

all

that right

body has been brought

for,

the cause

But the actions

existence will

have been

fully

l)y

come
work-

destroy only such actions as

produce their

to

is

have already commenced their

those actions

have not yet begun

knowledge

into

their effects will

Thus/^visdoni can

effects.

literally

reduces fuel to ashes. Accord-

impotent.

actions

an end only when

ed out

wisdom cannot indeed

fire

we should understand

which renders
to

of

I35

are actions done in this birth before

eflfects,

whether they

the rise of knov/ledge

and along with knowledge, or those done

in

the

many

previous births.

Wherefore,
Verily, there^ exists here no purifier equal

38.

He who

to

wisdom.

in

time in himself by himself.

is

perfected by

Yoga

finds

it

moksha who has perfected and regenerated

^
himself by Yoga by Karma- Yoga and by Samadhi-Yoga
will after a long practice, himself find spiritual wisdom in

The

seeker of

himself.

The surest means

The
follows

surest

He

is

senses.

attains

A man
whence

of

acquiring

wisdom.
wisdom

is

taught as

39.

who

means

to

obtains

devoted to

wisdom who is fall of faith,

it, and who
has subdued the

Having obtained wisdom, he

to the Supreme Peace.
full of faith

it is

obtains wisdom. But he

crc long

may

be slow;

enjoined that he should ever be intently devot-


THE BHAGAVAD-GiXA.

136

[DiS. IV.

ed to the means of obtaining wisdom, such as constant

attendance on the Teachers (Gurus) '=.
devotion
is

may

engrossment

their

of faith

withdraw

Such a man

in objects.

devotion and self-control

his

of faith,

Mere

sure to obtain wisdom.

is

and

whence it
senses away

not have mastery over the senses

also enjoined that he should

from

A man

external acts (iv.34), such as long prostration before the Guru,

may

fail

to

produce the required

may

since they

effect,

be

But hyprocisy is impossible when

a man is full of faith and so on. Whence these are the
certain means of acquiring wisdom.
What is the result of
this acquisition of wisdom ?
The answer follows Having
tinged with hypocrisy.

obtained wisdom, he swiftly attains the Supreme Peace,

called

That the

Moksha.

moksha

is

right

knowledge quickly leads

an established truth clearly taught by

all

to

sastras

as well as reason.

Wisdom
Thou

shalt not

How? Listen
40.

The

doubting

the killer of doubt.

doubt

this,

for

doubt

is

most

sinful.

the faithless, and one

ignorant,

self,

ruined.

is

There

of

neither this

is

world, nor the other, nor happiness, for one of

doubting

self.

The man who knows not the Self is ruined, as also the
man who has no faith in the teachings and the words of
his

Guru, and the man whose mind

doubt the ignorant and the

the

most

same extent
sinful

of

as a

And

of doubting
?

Even

mind.

this

listening to their teachings. &c.

No

of doubts.

faithless are ruined,

man

all. How

is full

but not to

He

is

world which

the
is

40

JNANA-YOGA.

42-]

common

men

to all

not

is

world, nor happiness

for,

the sweep of his doubt.

Wherefore ?

a sceptic, nor the

other

even these things come within

Wherefore thou

not doubt.

shalt

For,

Him who

41.

won by

137

has renounced actions by Yoga,

whose doubts have been cloven asunder by wisdom, who is self-possessed, actions bind not,

Dhana;jaya.

Supreme Being renounces all actions

dharma and a-dharma by virtue of Yoga or knowledge of
He attains this stage when his doubt
the Supreme Being.

He who

sees the

has b3en cloven asunder by the realisation of the oneness

of the Self with the Isvara.

of the

interactions

him

As he

traces

energies (gu/eas),

all

actions to the

actions do not bind

they do not produce any effects (good or bad) in the

case of

him who,

actions and

is

Since that
yoga, has

in

virtue of his Yoga, has renounced all

ever watchful over his

man who,

all his

self.

in virtue of the practice of

karma-

doubts cut asunder by knowledge which

having been washed away,

not bound by actions because they have been consumed

arises as a result of all impurity

is

in the fire of

wisdom, and since that man

entertains doubts as to the practice of

42.

ruined

who

karma and knowledge,

Therefore with the sword of wisdom cleave

asunder this doubt of the Self lying

and born of ignorance, and

is

in

the heart

resort to Yoga.

Arise,

Bharata.

Doubt

is

most

sinful.

It is

born of ignorance and

18

lies

in

'

THE BHAGAVAD-GITA.

138
the buddhi.

Kill

it

[DiS.

IV

by wisdom, by right knowledge of the

Self.

[The word " atmana/i

the

but not

Self,'

here

is

about the
is

might say

kill

Even

if

means of the Self,' concerning

Arjmia's doubt
cherished by thyself.'

Self.

If

'

Arjuna could ever think that one

thy doubt

'

it

Lord

as opposed to anothe/s doubt.

Arjuna has been asked

the Self,

'

ever to be cut by another, then the

man's doubt
'

'

"

to kill the

implies also that the doubt

is

doubt concerning
one cherished by

i\rjuna.]

Knowledge

right

destructive of

all evil,

such as

grief,

folly,

Having thus slain doubt, the cause of thy

apply thyself to Karma- Yoga, the means of acquiring

and the
ruin,

is

like.

knowledge.

Now

arise

and

fight,

Bharata.

ZZ-

descendant of

FIFTH DISCOURSE.
SAMNYASA-YOGA.
Which

is

or
In

Samnyasa?
37 and 41, the Lord has

iv. i8, 19, 21, 22, 24, 32, 33,

spoken of the renunciation of

all

actions

has exhorted Arjuna to engage in Yoga,

Owing

action.

Karma = Yoga

better for the ignorant,

to the

and
in

in iv.

He

42

performance of

mutual opposition between perform-

ance of action and renunciation thereof as between motion

and
at

rest,

the two cannot be accomplished by an individual

one and the same time.

Neither have two distinct peri-

ods of time been prescribed for their respective observance.

By

inference, therefore, only one of

duty

so that thinking that, of the two,

action and renunciation

two

better of the
(v. i)

them forms Arjuna's

he should

resort

to the exclusion of the other,

Lord with a

of the

thereof,

performance

desire to

know which

to

of

the

Arjuna asks
is

the better

of the two.
{Objection):

As going to speak of entire devotion to

yoga on the part

has taught,

of

in the

him who has

who

Since performance of action

action thus pertain to

two

man

has not realised the

and renunciation of

distinct classes of people respect-

ively,

Arjuna's question with a view to

two

better than the other

is

Lord

passages quoted above, that such a

has to renounce action, but not he

Self.

J/2ana-

realised the Self, the

is

know which

irrelevant.

of the

[Dis. V.

THE bhagavad-gIta.

140

(Answey): Yes; from your standpoint the question

levant.

the

But from the questioner's

we

question,

say,

(in

quite relevant.

is

standpoint,

How In

the

tlie

cannot be enjoined as a duty unless

more important than the agent

is

own

Lord enjoins renunciation as a

and it
the form " Let the wise man renounce")

passages quoted above,

duty

(Arjuna's)

is irre-

it

(the term 'renounce')

the term 'wise')

{i.e.,

so

that this injunction of renunciation should be extended so as

to apply to that

man

because renunciation

who

also

has not realised the

elsewhere enjoined on him also."

is

cannot be made out that renunciation of action

It

man

intended for that

only

who

perform action or renounce

That

this

is

shown above, only one

of

And

time).

two that should be

the question with a view to

two

is

the better

is

not irrelevant.

not with reference to the enlightened.

the meaning of Arjuna's question

is

either

better one of the

the

of the

The question

man may

the duty (of an individual at a

followed, but not the other,

know which

ignorant

But, owing to the mutual

it.

opposition of the two courses as

is

here

is

has realised the Self.f Thus

arguing, Arjuna thinks that an

them can form

inasmuch as it

Self,

is

also

evident from an examination of the meaning of the words in

reply.

How The

and Karma- Yoga both lead

'

Whtn

difiercnce

he

is

to all

full

runs as follows

reply

of vairagya

worldly concerns.

to the highest bliss

or in-

(A).

The Mima);isakas hold that a single

proposition can embody but a single int

junction.

"The

Accordingly,

if

the proposition

wise should renounce

'.'

be meant

to enjoin

"Sawmyasa

renunciation,

sametimeenjoin

but Karma-

it

cannot at the

that renunciation should

to by the wise alone Else it

would involve the fallacy of a double in-

be resorted

junction in a single proposition.


samnyAsa-yoga.

Introduction.]

Yoga

is

the

tain:

Is

it

result,

that they

lead to the

and that the Karma- Yoga

two

better of the

Or

We

man who

resorted to by a

said

it is

(v.2).

now

should

ascer-

Karma- Yoga and the Karma-

in reference to the

Sawnyasa
that

two"

better of the

141

has realised the Self

highest bliss as

is for

their

some reason the

reference to those resorted to

is it in

by a man who has not realised the Self that the statement

made

is

What then Listen:

As a man who has realiKarma- Yoga nor Sawnyasa,

?'

sed the Self resorts to neither

is

it

them as

not right to speak of

est bliss, or of

alike leading to the high-

the superiority of his

Karma-Sawnyasa.

If,

Karma-Sa;;myasa and
ance of action)

were

for a
its

opposite

possible,

them as

right to speak of

man who

Karma- Yoga

has realised the

Karma- Yoga

then

it

his

to

Self,

(perform-

would have been

alike leading to the highest bliss

Karma- Yoga to his Karhowever, neither Karma-Saw-

or to speak of the superiority of his

ma-Sa;;myasa. Inasmuch

nyasa nor Karma- Yoga

the Self,

it is

is

as,

possible for a

man who

has realised

not right to speak of them as alike leading to

the highest bliss, or to say that

Karma- Yoga

better than

is

Karma- Sa;;myasa.

Karma- Yoga and Samnj'^asa inapplicable

to the

enlightened.
{Question)

Are both Karma- Yoga and Karma-Sa;/myasa

impossible, or

who has
Yoga

or

How

is

Karma-Sa;/myasa

What

is

for

is it

man

Karma-

the reason for the

the former supposition liable

to objection? or

able?

them impossible,

realised the Self? If only one of them,

impossibility
*

only one of

is

how

Anandagiri

is
)

the latter reasonf

Here

the

two

suppositions are repeated

shya, but they have

translation].

in

the Bha-

been omitted

in the

THE BHAGAVAD-GITA.

142
(Answer)

Since the man

who

[DiS. V.

has realised the Self

from illusory knowledge, Karma- Yoga which

free

upon

must be impossible

illusion

based

is

Here,

him.

for

is

in

the

Gita-5astra, in the sections treating of the real nature of the

Self,

said that a

it is

man who knows

himself to be the Self that

&c.,

and

actionless,

is

replaced by right

renounce
Self;

and

devoid of

is

knowledge,

that

further said that,

it is

all

who knows

changes of birth,

and whose illusory knowledge has been

such a

actions, ever dwelling in

all

the Self,

the

owing

man

has to

true actionless

to the opposition

between right knowledge and illusory knowledge as well as

between their

effects,

he has nothing to do with Karma-

Yoga, the reverse of Karma- Sa;/myasa, presupposing an

active Self and based on the idea of agency caused by illusory

Wherefore

knowledge.

who has

it is

realised the Self

Karma- Yoga

knowledge,

knowledge

What,

is

illusory

In

which the man who knows the

no action

said to have

(Answer)

illusory

then, are the sections treating of the

real nature of the Self in

Self

and who is free from

which is based upon

impossible.

is

(Question)

but right to say that, for him

to

17, inii. 19

ii.

man who

here and there, the

do

and

ii.

21,

and

in other places

has realised the Self

is

said to

have no action to do.

(Objection)

Karma- Yoga

is

also taught here

and there

in the sections treating of the real nature of the Self, e.g., in

ii.

18,

31, 47, &c.

to be impossible for
(

Answer

It

How, then, can Karma- Yoga be

a man who has realised the Self ?

is

so,

because there

is

said

an opposition

between right knowledge and illusory knowledge as well as

samnyasa-yoga.

Introduction.]
l)etween their efFects.

who have

In

iii.

the actionless Self

as

path of action which

wisdom

no longer any
17

it is

that he has

In such passages as

iii.

man who

right

knowledge has no longer anything

which

that

is

perform.

to

said that the

iv. 21 all

action

is

to

has obtained

do with Karma-

denied to him except

required for bodily maintenance

and even

with reference to such acts of hearing and seeing as

required for mere bodily maintenance, the
the true nature of the Self

is

may be

man who knows

directed in v. 8 always to

meditate with a concentrated mind on the idea that

not

that do

it.'

It is

all.

Karma- Yoga is enjoined

of the knowledge of the

while in

Further, in

has achieved

4 and v. 6

Self,

vi. 3 it is

not

realised the Self has

no more duties

as an accessory to the acquisition

Yoga.

dwelling in

who have

intended for those

is

object to gain, since he

said

ever

distinguished from devotion in the

The man who has

realised the Self.

iii.

them-

realised the true nature of the Self apply

selves to devotion in the path of

In

Sankhyas

said that the

is

it

143

'

not possible to imagine even

it is

in

dream that the man who knows the Self can have anything
to do with Karma-Yoga, so opposed to right knowledge and
entirely based

upon

illusory knowledge.

Sawnyasa and the Karma- Yoga

realised the Self that are

ing

alike to

moksha.

of the

spoken of (in

Wherefore

man who

is

different

teach, to reason about

upon

it.

He

it

and

is

from the one already spoken

to

has not

This Sawmyasa, which consists

* He thinks that he has yet to learn

what the Vedantas or the Upanishads

meditate

has renounced only those

actions which are specially enjoined on

the

the

this connection) as lead-

renouncing a few actions only while yet there

agency,'-

it is

in

an idea of
of,

from the

gnhasthas or the second religious

order (asrama). This sort of renunciation

is

thus partial and

is

meant

to afford to

the aspirant greater leisure to apply himself to the acquisition of spiritual

wisdom.

'


THE BHAGAVAD-GITA.

144

renunciation of

who
of
'

actions,

all

has realised the

performance as

ni-yama

'

formance and

is

resorted to by the

'

'

(which are the various forms of

like

comparatively easier

is

ot per-

therefore spoken of as the better of the two.

Thus an examination of the meaning of the words

leads also to the same conclusion as has been
at

before as regards the

At the beginning

meaning

of the

in reply

arrived

of Arjuna's question.

Third Discourse, Arjuna, seeing

that knowledge and action could not coexist in one

asked the Lord "

two;" and

man

The former becomes very difficult

further associated with
yama and

Karma- Yoga

self-control).

is

Self.

it is

and the

which

[DiS. V.

me

tell

which

that

man,

the better of the

is

Lord declared decisively that devoknowledge was meant for the Sankhyas

in reply the

tion in the path of

the renouncers, the Sawnyasins,

and

that devotion in the

path of action was meant for the Yogins.

And from

the

statement "nor by mere renunciation does he attain perfection,"

iii.

it

is

clear that, in

renunciation with knowledge

And Karma- Yoga,

tion.

much

as

it

is

too,

the view of the Lord,

means of attaining perfecmust lead to perfection, inas-

has been enjoined

(iv.

Arjuna now asks

42).

with a view to know as to which one of them. Karma- Yoga

or Sa;nyasa,

is

better for a

man who

Arjuna said
I.

and again Yoga.

that which

Thou

Renunciation of actions,

praisest,

is

has no knowledge.

Tell

l\r\shn?i,

me

Thou

conclusively

the better of the two.

teachest renunciation of those actions which are

enjoined in the 5astras, and

Thou

formance of those very actions

is

teachest also that per-

necessary.

have, there-

SAMNYASA-YOGA.

2]

a doubt as to which of them

fore,

145

better,

is

performance of

(prescribed) actions or renunciation of those actions.

Wherefore

the better course which must be followed.

me

conclusively that one,

it

beinj; impossible for

same

to resort to both at the

time,

be

it

one

is

tell

man

performance of

actions or renunciation of actions, by which

may

It

you think

attain to perfection.

Karma = Yoga

suits the

ignorant better than

5amnyasa.
To
the

state

His own opinion with a view

to clear the doubt,

Lord says

The Blessed Lord

said

Renunciation and Yoga through action both

2.

lead to the highest bliss; but, of the two.

through action

is

Yoga

esteemed more than renunciation

of action.

Sa;nyasa and Karma-yoga, renunciation of actions and

performance of actions, both lead to moksha, as giving

to (spiritual)

knowledge. Though

lx)th lead to

moksha,

rise

yet,

two means of attaining moksha, Karma- Yoga is better

than mere i. e., unaccompanied with knowledge Karma-

of the

Thus the Lord has praised Karma- Yoga.

Wherefore ? The answer follows

samyasa.

He

3.

who

should be

known

which

is

as a perpetual rcnouncer

neither hates nor desires

-The Lord does not of course mean that

Karma-Voga is superior to true Karmasamnyasa.

True Karma-saHinyasa,

jccouipanieJ

''

that

with knowledge,

is

for,

free

from the

a far higher path than

though the

fore perferable

to,

that

Karma-Yoga,

and thereKarma-samnyasa

latter is easier

tliaii,

which io unaccompanied with knowledge.

19

[DiS. V.

THE BHAGAVAD-C-iTA.

1^.6

pairs of opposites,
free

mighty-armed, he

neither hates pain

causing pleasure, should be

(sawmyasin), though he

known

engaged

is

Sankhya and Yoga

(Objection)

for

Sawnyasa

two

and the ob-

nor desires pleasure and

causing pain,

meant

easily set

from bondage.

The Karma- Yogin who

jects

is

the objects

as a perpetual renouncer
in action.

lead to the

same

goal.

and Karma- Yoga,

distinct classes of people

which

are

and are opposed

to

each other, should, properly speaking, be mutually opposed

in their

They should

results also.

not,

on the other hand,

both lead to moksha alike.

the Lord

(Answer)

says:

the wise, speak

Children, not

4.

and Yoga

He who

as distinct.

is

Sankhya

of

rightly devoted

to even one obtains the fruits of both.

It is

children

ducing distinct

Sankhya and Yoga as proand opposite results. But the wise, men

who speak

of knowledge,

believe that

nious result.

He who

of

they produce but one harmo-

rightly

observes even one of them,

Sankhya or Yoga, obtains the fruits of both. Both lead to

the same result, vis., moksha.
Wherefore, there is no
diversity in the result.
(Objection)

Having started

and 'Karma- Yoga', how

and Yoga

with which

producing the
(Aiisuj^y)

same

There

is it

v\-e

no

that

He

'

Samyasa
speaks of Sankhya
words

'

are not at present concerned

results
is

v/ith the

as

fault

here.

Arjuna indeed asked

SAMNVASA-YOGA.

5-1

tlie

(luestion witli reference to simple Sa/z/nyasa

Karma- Yoj^a. But

added to them some

47

and simple

the Lord, without leavin*; these, has

additional conceptions of His

own and

has answered the question, speaking of tliem under other

In the opinion of the Lord,

names, Sankhya and Yoga.

Sa;/myasa and Karma-Yoga are themselves termed Sankhya

and ^'oga when knowledge of the Self

mity

samabuddhitva) are respectively added

Hence no

How

and equani-

(j/nina)

them.

irrelevant topic.

can a

man

obtain the results of both by the right

observance of only one

5.

to

That

state

The answer follows

which

is

reached by Sankhyas

He

reached by Yogins also.

sees,

who

sees

is

Sankhya

and Yoga as one.

Sankhyas are those who are devoted to knowledge and
have renounced the world. They reach the state called
moksha.

The same

state

is

reached by Yogins also,

but

through the attainment of true knowledge and

indirectly,

renunciation,

by those who perform their duties as a means

them to the Isvara, and
That man sees rightly who

of attaining knowledge,' dedicating

having no

selfish

sees that

Sankhya and Yoga

end

in view.

are one,

as leading to

an

identical result.
{Question)

How
is

then

is it

Sawnyasa must be .superior to Yoga.

that it has been declared that Karma- Yoga

If so,

better than Karma-sa;/myasa.

[Anstver)

Listen why

it

is so.

It is

the simple

Karma-

sawnyasa and the simple Karma- Yoga with reference to

which you have asked me " which one is the better of the
two?" In accordance with the question, My answer has

[DiS. V.

THE BIIAGAVAD-GiTA.

148

been given

without

knowledge

having regard to

that

Karma- Yoga is superior to Karma-sawnyasa. But that

Sawnyasa which is based upon knowledge is regarded by Me
as Stinkhya, and Silnkhya itself

Yoga.

rites is called

to that (true

Yoga

Yoga through Vedic

Yoga or Sawmyasa, inasmuch

Yoga or Sa;/myasa).

Karma
is it

the true (paramartha)

only by a figure that the

It is

How

is

Yoj^a

that the

or Samnyilsa)

is

aim

means

of the

Listen

to

as

conduces

it

Samnyasa.

Karma- Yoga

that (true

is

But renunciation, O mighty-armed, is hard

a sage equipped with
to attain except by Yoga
Yoga ere long reaches Brahman.
6.

(Sawnyasa) here spoken of is the true

(paramarthika) Sa;.'myasa and Yoga is the Vedic KarmaRenunciation

Yoga (performance
and

entirely free

of \'edic ritual) dedicated to the Isvara

from motives.

sage (muni)

is

so called

because of his meditation (manana) on the form of the Isvara.

Brahman here means renunciation (sawnyasa, which is

now being spoken of), because renunciation consists in the
'

'

knowledge of the Highest Self (Paramatman)

and the

sruti says

What
is

is

called "Nyfisa"

is

Brahman

and Brahman

verily the Great." {Tait. Up. 4-78).

sage equipped with

Yoga soon reaches Brahman,

the

true renunciation, which consists in steady devotion to right

knowledge.
better.

Wherefore,

have said that

Karma- Yoga

is

SAMNYASA-YOGA.

9]

A
When

149

sage's actions do not affect him.

Yoga, as a means of attain-

the devotee resorts to

ing right knowledge

He who

7.
is

is

quite pure, by

equipped with Yoga, whose mind

whom

the self has been conquered,

whose senses have been subdued, whose Self has

become the Self of all beings, though doing, he is

not tainted.

He who

equipped with Yoga, whose mind (atman,

is

(atman, the

not be tainted,

may

whose

to a

clump

of grass,

he

all

will

he will not be bound by actions, though

i.e.,

continue to perform them for the protection of the

masses,

/. e.,

v.ith a

view to

an example

set

to the

masses,

sage's actions are really no actions.

Neither does he really do anything.

8

rightly,

has formed the Self of

Self,

Brahma down

beings from

has conquered the body

and the senses, who sees

self)

Inner Consciousness, the

he

who

has been purified,

sattva)

do nothing

g. 'I

knower think,

at all';

steadfast,

Wherefore,

thus should the truth-

though seeing,

hearing,

touching, smelling, eating, going, sleeping, breathing,

speaking, letting go, seizing,

the

closing

move among

e3-es,

remembering

opening and

that the senses

sense-objects.

The truth-knower is he who knows the true nature of the

who sees the Supreme Reality. When and how
Self,
should he think so, e\'er intent on the truth ? The answer is
given thus

The duty

'

though seeing, &c.'

of the

man who,

thus knowing the truth and

THE BHAGAVAD-GITA.

I50

TDlS. V.

thinking rightly, sees only inaction in actions

movements
ing

actions

all

man,

for

body and the senses

of the

for,

instance,

mirage, mistaking
that
of

it is

for water, will not,

to the

ed in action

man who

even after knowing

same place

is

not a truth-knower and

does actions,

offering

bv

sin,

He

offers all actions to the Is\-ara, in

is

engag-

is

them

not

to

tainted

as a lotus leaf b}- water.

His

sake', as

He

master.

purpose

action.

Brahman, abandoning attachment,

act for

for the

He who

10.

The

untainted by the results of

is

tiis

to the

renounc-

thirst.

Karma=Yogin

But as

in

thinks of quenching his thirst in a

no water, resort

quenching his

consists

the

all

he sees the absence of action.

who
it

in

the faith that

'

a servant acts for the sake of the

has no attachment for the result, even for

moksha. The

result of actions so

mind, and nothing

done

is

only purity of the

else.

Because,

by mere senses
attachment,
Mere

by the mind,

I3y the body,

II

free

also,

by. the intellect,

Yogins perform action, without

for the purification cf the self.

from egotism, resolute

only for the sake of the

in the faith that

Lord, not for

my

should be construed along with 'body' &c.,

of

them

separately.

benefit.'
-y^ith

'

act

'Mere'

each one

Yogins are those who are devoted

works, free from egotism

in all their acts,

to

without attach-

(J

13]

SAMWASA-VOGA.

They

inent for their results.

I5I

act only for the purification of

Wherefore, as thy duty

the mind, (sattva).

only there,

lies

do thou only perform action.

Also because,

The steady-minded

12.

fruit of action, attains

The unsteady

steady- minded

fruit

result of devotion,

mind

ation of

he

who

fruit,

all
is

firmly bound.

man who,

actions

13.

'

and
is

do

lastly,

led

my

do actions

abandons the

benefit,"

moksha, as the

knowledge

first,

purity

then, renunci-

devotion to knowledge. But

by desire and

this act for

my

is

attached to the

He

benefit.'

is

firmly

\\'herefore, be thou steady-minded.

blissful

to the

embodied

man who

Renouncing

Self-controlled, the

the

for

through the following stages

unsteady

The
But as

resolved that "

then, attainment of

thinking

bound.

in

is

attains the peace called

action

of

of the

the peace born of devotion.

sake of the Lord, not

lor the

abandoning the

one, attached to the fruit through

the action of desire,

The

one,

sees the

all

life of

a sage.

Supreme Being,

actions by thought, and

embodied one

nine-gated city, neither at

rests
all

happily

acting nor

causing to act.
Actions are either

tlie

obligatory duties (nitya-karmai), or

those arising on the occurrence of some special events (naimittika-karma;n), or those intended for securing
ends, and

some special

which are only optional (kamya-karma;n),or those

v.hich are forbidden (pratishiddha-karmai).

The man who


THE "CHAGAVAD-GITA.

152

the senses, renounces

jhas subdued
1

all

[DiS. V.
actions

speech,

in

thought, and deed, by discrimination, by seeing inaction

and

action,

in

has given up

he

is

He

rests happily.

rests happily

action in speech, thought and deed, because

all

worry, because his mind

without

excepting the Self,

calm, because,

is

how

In the body which has nine openings

seven

ing the organs of sensation

city,

body

is

does he rest
in the

two nether ones

As having

of the urine and the dung.

its

head, be-

for the

passage

these nine open-

said to be a nine-gated city.

with the Self for

have

(foreign to the Self)

all interests

departed from his mind.v^Where and

ings, the

because he

It is like

Monarch, inhabited by the

citizens

of the senses, mind, intellect, as well

as their objects,

working

Lord and producing

for the sole benefit

of their

consciousness of various objects.

In such a nine-gated city

the embodied one rests, having renounced

[Objection)

Of what

use

is

all

all

action.

the qualification " he rests in

body"? Every man, be he a sawnyasin or not, rests

the body only.
So, the qualification is meaningless.

the
in

[Answer):

He that

mere aggregate
rest in a house,

is

of the

ignorant identifies himself with the

body and the senses, and thinks

on the ground, on a seat."

"

Such a man,

regarding the mere body as himself, cannot indeed cherish

the idea that he rests in the body as in a house.
case of a

man who

But

in the

regards the Self as distinct from the ag-

gregate of the body, &c., the idea that he rests in the body
quite possible.

And

it is

is

also right that he should renounce

by thought by knowledge, by discriminative wisdom -the

action attributed to the Self through ignorace, but which

man

really pertains to the not- Self.

Though

ed discriminative wisdom

has realised his true Self as

(/. e.,

has attain-

13

SAMNYASA-YOGA.

14]

I53

distinguished from the not-Self) and has renounced

cern with action,

still,

may

it

all

con-

be said that he rests in the

nine-gated city of the body as in a house, inasmuch ayfils

personal consciousness (of resting) arises only with reference

to the

body

the traces of the unspent portion

in virtue of

prarabdha-karma the karma which brought the

present body into existence still continuing to be felt./Thus

of the

the qualification

'

he rests in the body

'

has a meaning, as

pointing to a distinction between the respective standpoints

and the ignorant.

of the wise

{Objection)

the body and

of the

through ignorance
to act

may

renounces the actions of

senses attributed falsely to the Self

still,

be inhere.it

who has renounced

(Aiisury):

true that he

It is

the power of acting and of causing

the Self

and may remain

him

in

actions.

The Lord says:

He

nsicher acts himself, nor

causes the body and the senses to act.

{Question)

Do you mean that the power of acting and of

causing to act

is

inherent in the Self and that

renunciation, like the motion of a

the

power

(Answ:)')

is
:

he acts not, nor

it

or that

The power of acting or of causing to act

unchangeable

thinks as

ceases by

moving person

not inherent in the Self

inherent in the Sslf

is

it

(ii.

is

for,

23),

Lord has taught

and "though seated
the

he tainted"

were and moves as

Nature

is

(xiii, 31).
it

is

not

that the Self

in the

body,

Thesruti says, "It

were." (B/i.

Up.

4-3-7).

the source of activity.

Moreover,
14.

Neither agency nor objects does the Lord

20

nor union with the fruits of

create for the world,

But

actions.

The
i. e.,

Lord

Self, the

the nature that acts.

it is

the body), does not create agency

(of

does not of Himself urgs any one to action,

Neither does the Self create cars,

Nor does

objects of desire.

a car or the like with the

{Question):
)

others to act
[Anscvev)

Maya,

'

jars,

fruit of

act,

'

do

this.'

mansions, and other

the Self unite

him who makes

the act.

If the Self in the body

nor cause others to

[DiS, V*

"^^^ BHAGAVAD-GITA.

154

what then

does not Himself act

is it

that acts and causes

^Listen.

the Divine

It

is

Nature,

Maya made up

Svabhava, Prakriti,

of gu;^as

'

-'

vii.

14

).

Wisdom and Unwisdom.

In reality,

The Lord

15.

neither the evil

takes

the good deed of any

wisdom

is

nor even

enveloped by un-

wisdom; thereby mortals are deluded.

Of any

even of His devotees.

[Question)

With what object

any msritorious act, an act

then

is

done by devotees

of worship, sacrifice, or charity,

the offering of an oblation into the

fire,

or the like

The

Lord says in reply: Discriminative

knowledge is enveloped by ignorance. Thereby the ignorant
[Answer):

mortal creatures
cause to act,

in sa;//sara are

deluded and think, "

shall enjoy,

cause to enjoy," and so on.

act,

whose unwisdom is destroyed

by wisdom of the Self, like the sun wisdom illuminates that Supreme.
16.

That

is

But

to those

10 say, Mtmaii forms the agpnt,

the enjoyer, and the Lord of Creation,

through avidya (A),

14

SAMNYASA-YOGA.

3.]

When

55

unwisdom bywhich the mortals are enveloped and deluded is destroyed by wisdom or discriminative
that

knowledge

(jf

the Self,

then,

as the sun

wisdom illuminates
Supreme Reality.

objects, so
able, the

births.

Reality having been illuminated by wisdom,

With

17.

consciousness in That, their

their

That

Self being That, intent on That, with

supreme

their

goal, they

their sins shaken off

actions

man

Supreme Brahman

and dwell

go never again to return,

in

Brahman and

is tiieir Self,

Brahman

in

alone,

realising that

they renounce

the

all

Supreme Brah-

being their highest goal, their delight being solely in

the unconditioned Self. ^-In the case of such men,

and other causes

destroyed by

mundane

of

existence

wisdom described above,

from here, never returning to embodied

The

How
Self

for

by means of wisdom.

Fixing their consciousness

the very

Know-

the whole of the

The sage has no more

The Supreme

illuminates all

sagfe sees the

men

One

all sins

(sawsara)

are

and they depart

life.

in all beings.

whose ignorance of the

has been removed by knowledge ? Listen
do those wise

see truth

18.

In a Brcihma;?a endued with wisdom and

humility, in a cow, in an elephant, as also in a

dog and
Humility

in a dog-eater,''^ the
is

wise see the same.

ranquillity, the condition of a well-disciplin-

.\

chaik/ala,

an outcaste.

THE BHAGAVAD-GITA.

15^

ed soul.

Of the creatures mentioned,

brahma/^a

who

{iic, in

is

whom

spiritually regenerated

[DlS. V.
the highest

is

the

and highly Sattvic

Next

the energy oi Sattv a predominates).

comes thecow, not spiritually regenerated, and Rajasic [i.e.,

in which the energy of Rajas predominates).
Last come
the elephant, &c., which are purely Tamasic (the energy of

Tamas predominating).
same, the

One who

is

In

all

of

immutable

them the_sages
in

see the

Himself and q uite un-

touched by Sattva and other energies, or by the tendencies

born

those energies,

of

whether Sattvic,

Rajasic,

or

Tamasic.

The sage
[Objection)

persons,

Law

is

liberated while

They (the sages

just

still

on earth.

spoken of) are

whose food should not be eaten by

others.

sinful

For, the

says

"Where one's equals are honored in a different manner,

and where parsons who are not one's equals are honored

same manner

in the

be eaten."
{AnsK>er)

ig.

(Gautama's

as oneself, a dinner
Institutes, xvii. 20.)

They are not sinful

Even here

mind

rests

equal

is

birth

is

for,

overcome by them whose

on equalit}^

Brahman

must not

Spotless,

wherefore in

indeed,

Brahman

and
the}'

rest.

Even while

living

here on earth, birth has been brought

under control by those sages who see the One, and whose
intuition
[i.

(anta/j-karaa)

unwavering on the equality

Brahman in all creatures. Though,

Brahman in such impure bodies as those of

c, homogeneity) of

to the ignorant,

rests

l8

SAMNYASA-YOGA.

19.]

I57

dog-eaters and the like appears to be contaminated by their

He

impurities, yet

He

Further,

spotless.

unaffected by

is

is

them and

not hetero^^eneous either, o\vinf(

any heterogeneous attributes inherent

to

Himself;

in

And

consciousnes s (chaitanya) has no attributes.

speaks of desire and the like as

tra

of the body,

also

of the

lars (antyaviseshas)

'

the

Kshe-

and He

speaks

(xiii 6),

what are

called

'

ultimate particu-

as the basis of individual distinctions

existence in relation to

homogeneous and

in

Brahman

tlie

several bodies.

in

their

Hence Brahman

''

Wherefore they

one.

Not

only.

Lord

attributes of the

no evidence can be adduced to prove

is

for,

beginningless and without attributes

are there

in the Self, since

tlia

of the not-Self

Self as

Nor

(xiii. 31).

therefore

is

(the sages)

rest

the slightest can blemishes of

bodies affect them, since they liave no egotism and do not

identify themselves with the aggregate of
like.

It is

only to those

who

body and the

the

who

are egotistic and

identify

the Self with the aggregate of the body and the like, that the
institute

persons
gifts,

above

quoted

who are

some

is

applicable,

since

refers

it

to

the objects of honor. In honoring and giving

special

qualifications

are

taken into account,

such as a knowledge of Brahman, a knowledge of the six

knowledge of the four Vedas

But Brahman is free from all attributes, good

auxiliary sciences (a;/gas), a

and the
*

like.

According to the Vaiseshika system

of philosophy

'

niityn-viscsha'

is

that in-

are thus enumerated

definable peculiar attribute inherent in

^Ikasa (ether),

an eternal substance which distinguishes

^'"d

from another eternal substance.

it

that in

an eternal substance which marks

individual

its

identity.

such an attribute
to

It is

account

is

The

only inferred in order

for a distinction

wise perceived.

existence of

The

which

is

other-

eternal substances

The

atoms of
and of Air
Time, Space, /I tman (soul)
:

Earth, of Water, of Light,

'"

Manas

'''o

(mind).

.4tman

is

The

nntyii-viseshas

only inferrible from a

distinction in the Self, for

sees no evidence.

which W-danta

Distinctions

in

the

^'^y cannot certainly point to distinctions

'" '^"^ S^'f since
"s'>'

a yogin can simultaneassume, various bodies.

THE BHAGAVAD-GITA.

158

and bad.

Hence

the statement

'

they rest in Brahman.'

Moreover, the institute quoted above

which

is

[DiS. V.

taken from a section

is

concerned with works (Karma), whereas this portion

of the GIta

(from

the end of the

to

13

v.

a section treating of 'renunciation of

The sage

is

all

adhyaya)

is

works.

from grief and rejoicing.

free

Because Brahman, the

Self, is blemishless

and homoge-

neous, therefore,
20.

He who knows Brahman

can neither rejoice

on obtaining the pleasant, nor grieve on obtaining

tho unpleasant,
in

steady-minded, undeluded, resting

Brahman.

Pleasant and unpleasant objects can

pain to them only

him who

sees

who

thepure

regard the body as the Self, not to

Self,

by pleasant and unpleasant

conscious that
in all

t_he

creatures.

Brahman

Self

He

free

is

Moreover, resting

tacts,

He

comes

is

undoubtingly

homogeneous,

and spotless

objects.

from delusion.
that

He

rests in

he does no action, he

is,

all action.

The sage's

21.

since the latter neve r

one,

is

described above

has renounced

cause pleasure and

With

in

infinite joy.

Brahman,

the self unattached to external con-

he finds the joy which

is

in the

Self; with

the Self engaged in the contemplation of I>rahman

he attains the endless joy.

When

his intuition

(antaA-karaa)

is

uncontaminated by

attachment to things contacted by the senses, to the sound


19

SAMNYASA-YOGA.

22.]

and other

which are

se nse-objec ts

all

the sage realises the joy which there

intui^on

his

Samadhi,

in

anta/i-karaa

159

is in

Yoga,

in

Therefore, he

bliss.

seeks for the endless joy of the Self should

momentary pleasure

the senses from the

withdraw

of external objects.

For the following reason also he should withdraw

senses from external objects)

contacts are

only

which arc born

generators

beginning and an end,

(the

those delights

For,

22.

in

a deep and steady contemplation of Brahman,

then the sage attains the imperishable

who

When

the Self.

engaged

is

(to the Self),

external

of pain,

son of Kunti

of

having a

a wise

man

rejoices not in them.

The

pleasures that are caused

by contacts of the senses

with sense-objects are only generators of pain,

delights are caused
all

troubles arising

ceable to
other,

them

by nescience (avidya). We do find that

in the body (adhyatmika), etc., are tra'only'

in the

the S2ns23 from the

The

in this

indicates.

temporary, occurring

its

object

like cattle

realised

It is

and the

its

marks the beginend.

D elights a re

moment of interval (between

A^nian who possesses discriminathe Supeme Reality does not re-

in the

the origin and the end).

joice in them.

is

Not only do
they have a beginning and an

contact of a sense with

and who has

Seeing that there

mirage of sense-objects.

nin^j)f a pleasure, and their separation

tion

world, so in the

sawsara, the devotee should withdraw

the delights cause pain, but also

end.

As

(delights) only.

as the word

no trace of joy

since those

only quite ignorant

like,

found to rejoice

persons that are,

in the sense-objects.

THE bhagavad-gIta.

i6o

The path
And

there

of

Nirvana.

also a wicked

is

path to Bliss, a most

difficult

an enemy on the

thing,

thing to deal with, the source

ward

of all evil, very difficult to

[Dis. v.

mighty

so that, very

off,

should be made, says the Lord, to repel the enemy

efforts

He

23.

that

able, while still here, to with-

is

stand, before liberation from the body, the impulse

of desire and anger, he

a Yogin, he

is

is

happy

man.
While
the body

still

up

here

is

Lord teaches

unavoidable during

numerable, and that

life,

not be trusted.. Desire (Kama)

thus marking death

is

since

its

moment

ken

heard

our senses,

of

anger (krodha)

is

the aversion

of,

or

for the

cause of pain, when being seen, heard

The impulse

and

causes are in-

of death

it

should

the longing for a pleasure-

giving agreeable object of our experience

in the

liberation fioiii

that the impulse of desire

the very

till

Before

By

to the point of death.

as the limit, the

anger

while yet living.

when coming
remembered

with;

and

disagreebale, for the

of,

remembered.

or

mind
(anta/i-kara//a) as indicated by hairs standing on end and by
a joyful countenance and the impulse of anger is the mental agitation indicated by the trembling of the body, by
of desire

(kama)

is

of the

the agitation

He who

perspiration, lip-biting, fiery eyes, and the like.

can withstand the impulses of desire and anger

and he

is

What
man?

happy man here on

sort of a

man

The Lord says

24.

Whoso

within, and

is

a Yogin,

earth.

resting in

Brahman

attains Brah-

has his

jo}'

whoso has

within and his pastime

his light within

only,

that

23

26]

l6l

SAMNYASA-YOGA.

Yogin attains Brahman's

himself becoming

bliss,

Brahman.

He

Within: in the Self.

Brahman,

c, he attains moksha,

/.

the bliss (nirvaa) in

attains

while

still

living here

on earth.
Moreover,
25.

whose
ed,

The

are

welfare of
Sages
tion.

all

(/?ishis)

Intent,

Brahman's

attain

bliss,

they

have been destroyed and doubts remov-

sins

who

sages

&c.

and intent on

self-controlled

the

beings.
:

men

of right

knowledge and renuncia-

injuring none.

Moreover,
26.

To

who

the devotees

are free from desire

and anger, who have controlled

w^ho have

known

their thought,

and

the Self, Brahman's bliss exists

everywhere.

Those who have renounced

knowledge are

liberated,

all

actions and attained right

whether living or dead.

Realisation of the Lord by

It

has been said that those who, renouncing

remain steady
It

Dhyana-Yoga.

in right

knowledge obtain instant

all

actions,

liberation.

has often been and will be declared by the Lord that

Karma- Yoga, which is performed in complete dev^otion to the

Lord and dedicated to Him, leads to moksha step by step
:

fiyst

the purification

renunciation of

all

of the

actions,

mind,

and

then

lastly

knowledge,

moksha.

then

And now,

with a view to propound at length the Dhyana-Yoga, the

proximate means

to right

knowledge, the Lord teaches the

21


THE BHAGAVAD-GITA,

l62

Dhyana-Yoga

in the following

Shutting out

27-28.

few aphoristic verses

all

V.

[DiS.

external contacts and

between the eye-brows, equalising

fixing the sight

the out-going and the in-going breaths which pass

through the

nostrils, controlling the

mind

having moksha as his highest goal,

and

intellect,

free

from desire, fear and anger,

ever (remains thus)

The sound and

senses,

is

the

sage

who

verily liberated.

mind within
These objects which are

other sense-objects enter the

through the respective organs.

when a man does not think of

one who is given to contemplation

external are kept outside

them.

sage (muni)

is

(manana) and who renounces

moksha as

his

supreme

ly this kind of

life,

Keeping the body

actions.

he should always look up to

the posture described,

in

all

When

goal.

renouncing

the sage leads constant-

he

all,

is

no doubt liberated

he has nothing else to do for liberation.

What
to

has he

know and
2g.

and

meditate upon

am

all

beings,

Dhyana-Yoga

the Lord of

all sacrifices

all

worlds, the

he goes to Peace.

Lord
author and as

is

thus steadily balanced

Great Lord of

Naraya/ja, the

whose grace

is

in the

Me,

austerities, the

both as their

all,

whose mind

On knowing

Friend of
I

he

of all sacrifices
their

Devata

sought by their means).

{i.

and

austerities,

c, as the

am

God

the Friend of

doing good to them without expecting any return for

Lying

in the heart of

fruits of all

all

beings,

am

actions and the witness of

knowing Me, they

it.

the dispenser of the

all

cognitions.

On

attain peace, the cessation of all saw^sara.

SIXTH DISCOURSE.
DHYANA = YOGA.
Dhyana-yogfa

incompatible with works.

is

At the close of the next preceding Discourse, Dhyiina-

Yoga

Yoga by meditation, which

to right
(v.

knowledge has been taught

Here commences

27-29).

the proximate

is

in

a few aphoristic verses

the Sixth Discourse

an external aid to Dhyana-Yoga

is

whom

hastha, (householder) on

perform

till

it

he

is

action

is

able to attain to Dhyina-yoga

'Now, since action which

be performed throughout
limitation,

'

till

he

is

Yoga, action

said that he

is

who

who

for the

is

it

and

enjoined should

the meaning of the

is

Dhyana-Yoga'

not apply here, because

who wishes

sage

(vi. 3)

and because

If

it

to attain
it

is

also

were meant that each of them

resort to both

would be useless

who has

action and renun-

to specify that action

renunciation are respectively intended for

that

has attained Yoga has only to resort to

Yoga should

then

i:^)i-

vi. i.

wishes to attain to Yoga as well as he

attained to
ciation,

'

the means'

renunciation (sama).

he

what

able to attain to

of the specification that,

to

life,

This objection does

(Ansii'ey):

and a

enjoined, should

bearing this in mind, the Lord extols action in

{Objection)

which

Now, action,

occupies the position of a commentary thereon.

(karma)

means

The Samuchchaya-Vadin maintains

action

knowledge should be conjoined with

result.

if it

and

him who wishes

should produce the intended

THE BHAGAVAD-GITA.

164

Yoga and for him who has

them into two distinct classes.

attained Yoga, or to

to attain

divide

{The opponent)

[DiS. VI.

Among reUgious devotees (asraniins=gn-

who wish to attain

Yoga, another class comprises persons who have alreadyattained Yoga, while the rest are those who neither wish
to attain Yoga nor have attained Yoga
and it is but right
hasthas), one class

comprises persons

that the

two

first

separately as distinguished from

(Answer):
(in vi. 3)

No;

and the

the

'

the third. *

words

repetition of

has attained to Yoga

at first

imply

'

the

'for

yoga

'

this, that

fruition of

same person who

the

to

renounce action

Thus, no action forms a necessary duty

Yoga

are also spoken of here

in the Sixth Discourse,

Yoga were meant

then there could be no occasion for the

inasmuch as

he,

Karma.

the fruit of

though a

An

(vi. 37, 38).

for

(it

If,

a grihastha,

supposition of his

failure in

Yoga,

may

action done, whether

{kamya), or obligatory and disinterested (juYj^),

its effect

when he

life.

Failures in

ruin,

'

attained Yoga, this renunciation leading to the

Yoga.

throughout

devotee

sanie

in the clause

wished to attain to Yoga has only

when he has

and shown

classes should be specified

obtain

interested

must produce

cannot of course produce) moksha, which,

We

being eternal, cannot be produced by an action.

have

also said i that the obligatory duty (nitya-karma), as taught

by so great an authority as the Veda, must produce a

The opponent

drives at this conclu-

and third classes

of aspirants are bound to perform Karma,
those who have attained Yoga should

sion, that while the first

not, as

belonging to the order ofgriha-

sthas,

may

Karma, though they

Yoga with a view to realise

renounce

practise

the true nature of the Self,

i

result

Vide commentary on

iv. i8.

diivAna-ygga.

Introduction.]

of

own,

its

Veda would serve no

be proper to speak of agnhastha

since, otherwise,

purpose. Neither would

it

ways

as a failure in both

165

for

the

he would

still

perform

Karma

and there would therefore be no occasion for a failure therein.

{The oppoiunt):
The Karma which has been done has

been oflered to the Lord

no

in

bring

result to the author.

{Ansii>er)'.^o\ for, the

must lead

to

Yoga,

leads only to moksha.

It

no other

to

The

result

offering

but, since he has failed in

but right to suppose that such a

it is

Lord

to the

Lord, when conjoined with Yoga, leads

of all actions to the

moksha and

Karma

offering of

greater results.

still

{The oppojunt)

to

Karma can

wherefore, such

man

will

be

ruined.
{Ansiver):

No;

ciation of action.
at the

wife's aid

then

it

for,

the verses

It is

not possible to think of any

Dhyana

time of

vi.

10

ible

if

might be argued that loneliness

with a view to prohibit that aidf

"without desire,

with the

life

regarding him

it

who may prove

were possible,

And what

The

is

question

a failure

in

kind of

enjoined

is

without property"

of a gnhastha.

renun-

10,14, enjoin

vi.

is

(vi. 10)

taught in

not compat(vi. 38), too,

both ways would

not arise.

{The opponent)

In

vi. i,

man

of action (Karmin)

and a Yogin, and

that he who does no action or keeps no

to be both a Sa>;myasin

it

is

fire

is

further

said
said

cannot be a

Yogin or a Sa/nyasin.
{Ansiver):
t

That

grihastha

to

is

taught in "the

No;
say,

se^el

who

is

is

vi. i,

merely extols the abandonment of

Dhyina-\j)ga _as

he cannot

not meant for a

fn vi. lo, 14, etc.

engaged

in

works;

for

fulfil

the conditions laid

down


THE BIIAGAVAD-GITA.

l66

attachment

results

for

[DiS. VI.

which

of actions, performance of

forms an external aid (bahiranga) to Dhyana-Yoga,

which leads one

who

not he alone

to
is

DhyAna-Yoga
without

fire

{i. e.

due course). -y^lt

in

and without action that

is

is

both a Sa7;myasin and a Yogin, but also one devoted to action,

who, abandoning attachment

forms them

for the results of actions, per-

for the purification of the

mind

(sattva-suddhi).

Thus by way of praise the latter is said to be a Sawmyasin

and a Yogin. / It is, moreover, not proper to hold that one
and the same proposition,"'' both praises the abandonment
of attachment

for results of actions

Further, the Lord cannot contradict the

order.

smriti, the Pura;/as, the Itihasa

clearly teach that a

action

i.e

a Yogin.
the

and forbids the fourth

the

sruti,

and the Yoga-sastras, which

man who

is

without

fire

and without

who is literally a sa7;znya.sin is a Samnyasin and

To forbid the fourth order would contradict what

Lord Himself teaches

Therefore, for the sage

in iv. 13,

who

xii. 16, 19,

ii.

71.

wishes to attain Yoga and

has already entered on the career of a grihastha, action

(such as the Agnihotra) performed without a desire for
fruit

its

becomes, by v/ay of purifying the mind, a means to

Dhyana-Yoga. On this ground he

and a Yogin by way of praise.

is

said to be a Sa7;myasin

Renunciation in action

The Blssed Lord

I.

He

of action,

who, without depending on the

performs his bounden duty,

Sa7nyasin and a Yogin

fire

said

not he

and without action.

* I'icle

note

on

p. 140.

who

is

he

fruits
is

without

dHyana-yoga.

1.]

He who

desires the fruits of actions

but different from him

pendent on the

He who

167

the

is

man

is

dependent thereon

question

in

he

thus free from a desire for the fruits of actions

is

as a bounden duty

is

(nitya-karma),

end

specific

With a view

that he

is

view,

in

superior to those

spirit.

not as

fire-sacrifice

a kamya-karma

done with a motive, as a means of attaining some

immediate
thus

not de-

fruits of actions.

and performs action, such as the Agnihotra or

or action

is

he

who perform

who performs actions

actions in a different

impress this truth, the Lord says

to

a Sa;/myasin and a Yogin.

He

should be regarded

as possessing both the attributes, the attributes of renun-

and steadfastness of mind (Yoga).

ciation (sa/nyasa)

Not

he alone should be regarded as a sa;/myasin and a Yogin

who

is

without

sacrificial fires
ties

and the

{Objection)

sastras,

it is

fire

nor engages

like

and without
in

who

action,

other actions, such as austeri-

which require no help of

In the

sruti, in

plainly taught that a

Samyasin or a Yogin

who

the

Lord teaches here a strange doctrine

fire

and performs actions

[Ansic'cr)

without

This

fire

is

and without

is

sacrificial fires.

the sninti, and in the yoga-

one

is

neither lights

action.

How

that he

is it

who

a Sa//myasin and a Yogin

not to be regarded as a fault

is

that

lights
?

for,

it

is

intended to represent a devotee to action as a Samyasin

and a Yogin

He

is

in

a secondary

sense

two terms.

of the

regarded as a Sa/;myasin because of his renunciation

of the thoughts concerning the fruits of action

and he

is

regarded as a Yogin because he performs action as a means

of attaining to

Yoga

or because he

cerning the fruits of actions

as

abandons thoughts concausing unsteadiness of

THE bhagavad-gIta.

68

Thus,

mind.

[Dis. VI.

only in a secondary sense that the two

it is

on the other hand,

terms are applied to him.

It

meant that he

Sawnyasin and a Yogin.

reality a

is in

Lord, accordingly, says

Do

2.

thou,

which they

call

not,

is

The

Pan^ava,

know Yoga

to be that

no one,

verily, be-

renunciation

comes a Yogin who has not renounced thoughts.

Do

thou understand that the Yoga, which consists

performance of action,
in

is

that which those

who

in

are versed

the sruti and the smnti declare to be sawmyasa, the true

which consists

renunciation

abandonment

the

in

of all

action as well as its fruit.

(Question)

Yoga which

On

what point

of similarity

consists in the performance of action (pravntti)

and the pure Sawnyasa which consists

action

between Karma-

(nivntti)

former with the

is

the representation

latter

There

based

abstaining from

in

of identity

of

the

amount

of simi-

larity

between Karma- Yoga and pure sa/zmyasa so

far as the

agent

is

(Answey)

concerned.

has renounced

all

is

of course a certain

For, he
actions

who
as

is

a pure Sa;;myasin,

well as their accessories,

abandons thoughts (saw/kalpa) concerning

their fruits,

who

all

actions and ^

those thoughts causing the desires which impe'

A

Karma- Yoga,

too,

renounces

thoughts of results, while he performs actions.

This the

one to action.

Lord teaches

follower of

in the following

words

No

devotee to action

who has not given up the thought of reward can be a

for, the thought of reward
a man of steadfastness
;

unsteadiness of mind. That

is

Yogin,
causes

to say, that devotee to action


DHYANA-YOGA.

1^3]

who

has given up

Yogin, a

much

man

as

all

69

thoughts of reward will become a

of steadfastness, a steady-minded mati, inas-

thought of reward which

all

the cause of

is

unsteadiness has been given up.

Action

a stepping-stone to Dhyana-Yoga.

is

Thus, having regard

the

to

Sawmyasa and Karma- Yoga in

case renounces

(the

likeness

between

pure

so far as the devotee in either

thoughts concerning

the. fruit

of

Karma-Yoga has been represented in \i. 2. as

Sawmyasa with a view to extol it. And the Lord extols it
because the Karmi-Yoga, practised without regard to
action),

the fruit of action,

forms an external aid (bahira//ga) to

Dhyana-Yoga,

leads the devotee to Dhyiina-Yoga (in

He now

due course).
is

means

/.<:.,

to

proceeds to show

Dhyana-Yoga.

For a devotee who wishes

j.

action

said to be the means.

is

when he has

votee),

(sama)

how Karma- Yoga

to attain to Yoga,

For the same

(de-

attained to Yoga, quiescence

said to be the means.

is

For a devotee (muni) who has given up the fruit of action,

and who wishes to attain to Yoga,/, c. who has not already
risen to

Yoga,

who

it,

action

his end.

is

unable to remain steady

(karma)

is

said to be the

action

is

said to be

means

the

The more thoroughly does he

free

he

is

His end

''

Dhyana-

of attaining

For the same devotee, on the other hand, when

he has attained to Yoga, quiescence

,all

means

in

fr
is

om

trouble the
,

Dhyana-Yoga, and

he attains by action 'which

first

this

purffies

i.e.,

(of

the abstaining from

attaining his end).

abstain from action, the

more the senses

more

are controlled.

the niinU aiiU ihca citaies dcsiru und

capacity for Dhyana-Yoga.

22

THE BHAGAVAD-GITA.

1/0

[DiS. VI.

and the more steadfast his mind remains.

comes a Yogkrudha, one who has attained
cordingly it is said in the Mahabharata
" For a Brahmaa there

Brahman

in

all

creatures),

steadiness, harmlessness,

be-

Yoga.

Ac-

to

no wealth equal

is

(knowledge of) oneness and

viz.,

Then he

to this,

homogeneity (of
character,

truthfulness,

straightforwardness, and re-

nunciation of the several actions."

(Santiparva, 175-38).

Who
When
to

is

a Yogin ?

man said to be a Yogariir^ha,

Yoga ? The answer follows
is

to

have attained

4.

When

a man, renouncing

all

thoughts,

is

not attached to sense-objects and actions, then he

is

said to have attained to Yoga.

When

a Yogin, keeping the mind steadfast,

tachment

at-

such as sound, nor

for the objects of the senses

thinks that he has to do any action,

no

feels

whether

nitya

(obli-

gatory) or vaimittika (obligatory and incidental) or hdmya

(done with a motive) or pratishiddha (forbidden by law),

regarding

it

as of no use to him; and

to habitually

renounce

for objects of this

all

when he has

thoughts which give

learned

rise to desires

world and of the next, then he

said to

is

have become a Yogaruiha, to be one who has attained to

Yoga.

The words " renouncing

all

thoughts" imply that

all

desires as well as all actions should be renounced.

all

desires spring

from thoughts, as the smnti says

For,

" Verily desire springs from thought (sawkalpa), and

of thought yaj/ias are

born." (Maz/w

ii.

2).

nilVANA-YOGA.

5]

"

Dssire,

born of

know where

thouj^^ht.

tliy

sIkiU not

I7I

root

On
all

(Mahabha-

177-25).

abandonment

the

art

think of thee, and thou

shalt cease to exist as well as thy root,"

rata, 5antiparva,

Thou

lies.

of all desires, the

abandonment of

actions necessarily follows, as passages in the sruti like

show

the following
'

Whatever forms

and whatever he

the object of desire, that he wills;

he acts." (Bri. Up. 4-4-5).

wills, that

Reasoning also leads to the same conclusion.

surrendering

by saying that the aspirant

fore,

move

thoughts, one cannot

all

For, on

Where-

at all.

should

renounce

thoughts, the Lord implies that he should abandon

and

sires

When
by the

man

self

de-

all

actions as well.y

all

all

has attained to Yoga, then the

from out of the numerous

self is raised

of sa/wsara.

evils

Therefore,

Let a

5.

raise himself

not lower himself;

for,

himself, he alone

the

man

Let a
sawsara,

is

by himself,

he alone

enemy

is

let

him

the friend of

of himself.

up himself who is drowned in the ocean of

let him so train himself as to become a
him practise and attain to Yoga. Let him not

lift

/. ^.,

Yogaru^ha,

let

lower himself;
is

man

for,

he alone

is

the friend of himself.

There

indeed no other friend that can lead to liberation

sa;sara

nay, the so-called friend

is

only inimical to him

from

who

seeks liberation, as the former forms an object of affection,

which
alone

is
is

the cause of bondage.

And
enemy who

the friend of himself.'

of himself.

The

other

Hence

the emphasis

he alone
is

is

outside

he

enemy
made an

the
is

'

Hence

enemy, only by himself.

is

[DiS. VI.

THE. BHAGAVAD-GITA.

^72

enemy

the

alone

is

enemy

the

sort of a nian

man

is

he alone

'

of himself.'

has been said that ."he alone

It

the emphasis

is

of himself."

is

the friend of himself, he

Now it may

be asked, what

the friend of himself and wliat sort of a

the.ehemy of himself?

The answer follows

To him who has conquered himself by himself, his own self is the friend of himself, but, to him
who has not (conquered) himself, his own self stands
6.

in the place of

His

an enemy

the friend

self is

who has brought under

But

and the senses.

own

controlled, his

external foe

The

7.

eme

may do

Self

When

the senses,

man

8.

ledge"

body

man who

is

not

self-

does injury to himself, just as any

him.

and serene man's Supr-

and

heat, in

pleasure

honour and disgrace.

own

his mind*(anta/-karaa)
all

actions, then the

is

tranquil,

Supreme

when

Self actually

Self.

The Yogin whose self is satisfied with knowand wisdom, who remains unshaken, who

has conquered the senses, he

for

self-controlled,

has subdued the aggregate of the body and

when

his

the case of a

injur}' to

as also in

is

foe.

control the aggregate of the

steadfast in cold

he has renounced

becomes

self

who

of himself

self-controlled

is

and pain,

in

like the (external)

whom

lump

is

said to be a saint,

of earth, a stone

and gold are

equal.

When

the Yogin

is

satisfied

with knowledge (jana) of

things as taught in the scriptures, and with

wisdom

(Yij??ana),

lo]

i.e.,

dhyAna-yoga.

with the realisation

so taught,... then he
to

is

( in

his

own

173

ex perience) of the things

(yukta), he

said to be saint

is

said

have attained samadhi or steadfastness of mind.

^foreover,

He

9.

is

esteemed,

who

is

of the

same mind

to

the good-hearted, friends, foes, the indifferent, the

neutral, the hateful, relatives, the righteous,

and

the unrighteous.

He is esteemed: HeJ_s_the best among the Yogarurfhas,

among those who have attained to Yoga. [There is also
another reading which means 'he is liberated.'"
Who is of
the same mind who thinks not of a man as to wh at he is or
what he does
A good-hearted man does good to another
:

'

'

without expecting any service in return an

'

indifferent

'

m.an

who is partial to neither of two contending sides a

ncittraV man is one who means well by both the contending
sides. The righteous are those who follow the Sastras, and
the unrighteous are those who resort to forbidden acts.
is

one

'

Directions for the practice of Yoga.

Wherefore, to attain the highest

results,

Let the Y'ogin try constantly to keep the

10.

mind steady, remaining in seclusion, alone, with

the mind and body controlled, free from desire, and
having no possessions.
Yogin

he

who

meditates.

The words

In seclusion

a mountain-

in

and 'alone'

cave, or

the like.

evidently

show that he should resort to renunciation (sa?/;Not only should he renounce the world when he

nyasa).

'in

practises Yoga, but he'should also

seclusion

abandon

'

all

possessions.

'^^^ BHAGAVAD-GITA.

174

[DiS. VI.

Now, in the sequel, the Lord proceeds to prescribe for

him who practises Yoga particular modes of sitting, eating,
recreation and the like as aids to Yoga, as also to define the
characteristic

marks

man who

of the

Yoga and

to describe the effects of

connection with

mode

First of

it.

of sitting as follows

Having

11.

has attained Yoga, and

He

all.

other particulars in

prescribes a particular

in a cleanly spot established a firm

seat,

neither too high nor too low,

skin,

and kusa grass thereon

ChanJy

either

with

cloth,

made

naturally so, or

so

by

artificial

improvements. Cloth, &c., should be spread on the seat

in

the reverse order of their enumeration here.

What

should be done after establishing the seat

Making the mind one-pointed, with the

actions of the mind and the senses controlled, let
him, seated there on the seat, practise Yoga for
12.

the purification of the

He

self.

should withdraw the mind from

concentrating

before

The

it.

self:

sense-objects

all

the anta/j-kara.'/a, the

inner sense, the mind.

The

external seat has been described.

be the posture of the body

Listen

Holding erect and

13.

and neck,

firm, gazing

still

on the

Now, what should

the

body, head,

tip of his nose, with-

out looking around

An
*

erect

still.'

we have

He

body may be
is

to gaze as

in
it

to understand the

motion

hence the qualification

were on the tip of his nose

words

'

as'it

were'

for,

Here
the Lord

11

DHYANA-YOGA.

I^.]

means

to prescribe, not the

his nose', but the

drawing

it

very act of

'

gazing on the

pends on the steadiness of mind,

and

/if,

tip of

(by with-

fixing of the eye-sight within

from external objects)

75

this, of course, de-

on the other hand, the

very act of 'gazing on the tip of his nose' were meant here,

then the mind would be fixed only there, not on the Self.

As a matter

of fact, the

Yogin

the Self, as will be taught in

dwell in the

Self.'

understood,

'

is

vi.

25,

'

Wherefore the words

gazing 'means here

mind on
Making the mind

to concentrate his

'

'

as

it

were

'

being

the fixing of the eye-sight

within.' /

Moreover,

Serene-minded,

14.

godly

life,

fearless,

firm in the

doing service to the Guru,

by begging, &c.
life.

of

having restrained the mind, thinking on

Me, and balanced, let him sit, looking up

the Supreme.
The vow of a godly life (Brahmachari-vrata)

godly

vow

He

He

in eating of the

should

strictly

to

Me as

consists in

food

obtained

observe the vows of

should also restrain the mind,

i.e.,

repress

its

He should ever think of Me, the Paramesvara,

the Supreme Lord.
He should also regard Me as the
Supreme. A lover may always think of a w^oman, but he
never regards her as supreme. He regards either his soveremodifications.

Mahadeva (the Great God), as the case may

the Supreme.
The Yogin, on the other hand, ever
of Me, and also regards Me as the Supreme Being.
ign, or

Now

the fruit of

Yoga

is

described as follows

be, as

thinks

Thus always keeping the mind balanced,

the Yogin, with the mind controlled, attains to the
15.

[DiS. VI.

THE BHAGAVAD-GiTA.

176

Peace abiding

Me, which cuhninates

in

in Nirva;ia

(moksha.)
Thus

Here

Yoga

much, nor

him who
him who
Eats

"

too

him who does not

for

addicted to too

is
is

much

not possible for him

is

(ever)
:

eats

Whatever food

injures not.

is

Or
eats

it

motion of

then can

more nor

may mean

this

it

The

than

Yoga

is

pres-

quantity of food

and condiments, the third

and the fourth should be reserved

air."

Yoga be achieved

To him whose

The answer follows

in

actions

is

moderate,

whose sleep and waking are moderate,

accrues Yoga which is destructive of pain.
resorts to

food and recreation are

moderate, whose exertion

To him who

less

more than the quantity

(the stomach) for food

for free

((quarter) for water,

17.

suited to him.

(5atapatha-BrahmaHa).

him who

thus prescribed

How

is

greater quantity injures and a smaller

cribed for a Yogin in the Yogasastra.

"Half

nor for

suited to oneself, that protects

suitable for him.

not possible for

is

sleep,

Arjuna.

Yo-jin should therefore eat neither

is

nor for

more food than what

quantity protects not."

what

too

eats

all,

eat at

much

wakeful,

who

says

sruti

The

&c

follow regulations as regards a Yogin's food,

16.

The

manner prescribed above.

in the

food and recreation

walking) within prescribed limits, and

who

to

him

(such

sleeps and

as

who

15

20]

DHYANA-YOGA.

wakes up
which

is

at

the

prescribed

hours, to

77

him accrues Yoga

destructive of the misery of sa;//sara.

Consummation

When

does he become a saint

(Yukta)

The

answer

follows

When

18.

well-restrained

the

thought

is

established in the Self only, without longing for any

of the objects of desire, then he

which attained

Well-restrained:

In the Self only

centration.

is

said to be a Saint.

to one-pointedness or con-

having abandoned

thoughts

all

of external objects, the thinking principle (chitta) remains

steadily in the Self.

The

Objects of desire

seen or unseen.

simile of such a Yogin's steadfast

mind

is

described

below

lamp

ig.

'As a

flicker,'

this

in a

sheltered spot

does not

has been thought as the simile of a

Yogin of subdued thought, practising Yoga

in the

Self.

This simile has been thought out by those versed

in

Yoga,

by those who know the ways of the thinking principle.

Having

thus,

one- pointed

by virtue of the practice of Yoga, become

(fit

for

concentration), like a

lamp sheltered

from the wind,

20.

When

thought

the practice of
self,

he

is

is

quiescent, restrained

by

when, seeing the Self by the

satisfied in his

When the mind

of Yoga, the

Yoga

is

own

Self;

restrained from all quarters

by practice

Yogin sees the Self the Supreme Intelligence

23

THE BHAGAVAD-GITA.

lyS

and the All-resplendent Light

(chaitanya)

anta/;kara/za, the inner sense),

purified

[DiS. VI.

by

self (the

by the mind which has been

by samadhi, and attains

satisfaction in the Self.

And:

When

he knows that Infinite Joy which,

transcending the senses, can be grasped by reason
21.

when, steady
the Reality

He

moves never from

the Self), he

(in

That joy can be grasped by reason

(buddhi), independently of the senses. It lies beyond the
ken

the wise man.

of the senses

And

it is

not produced by sense-objects.

When, having obtained

22.

other acquisition superior to

blished, he
It

not

is

such as

may

This Yo^a,

23.

vi.

esta-

a great pain;
the real Self.

in

be caused by a sword-cut,

Pain

etc.

this peculiar state of the Self which has been

described in so

ning with

Therein

he thinks no

when, therein

moved even by

the gain of the Self.

it

it,

many

20

of its attributes

in

the verses begin-

This severance from union with pain, be

That Yoga must

be practised with determination and with undeit

known,

is

called union (Yoga).

pressed heart.
Sevctance from union with pain

is

called Yoga (which

means

Having thus concluded speaking

of the effect of Yoga, the Lord again refers to the necessity of
it, with a view to show that determination and non-depression
(self-reliance) are necessary means to Yoga.
That Yoga
union)

by a

sort of irony.

20

26.]

the

DHYANA-YOGA.

Yoga which can produce

79

the resuhs described above.

Further directions concerning the practice of Yoga.

Moreover,
Abandoniiif^ without reserve

24.

well-restraining

desires,

mind

quarters by the

By

mind

the

buddhi

by

from

all

him withdraw, by reason

keeping the mind
firmness

little let

held in

the senses

all

endued with discrimination.

Little

25.
(

fancy-born

all

established in the Self,

let

him not think of any-

thing.

He

make the mind constantly

mind that the Self is all and

should

bearing in
exists.

Now,

This

' is the highest

who

as to the Yogin

abide in the Self,

that nothing else

form of Yoga.
thus strives to

make

the

mind

abide in the Self,

By whatever

26.

cause the wavering and un-

steady mind wanders away, from

restrain

it

and bring

it

that

him

let

back direct under the control

of the Self.

Sound and other objects are the causes which make the
mind wander away. It is a natural weakness of the mind
By convincing oneto be thus led away by sense-objects.
self of the illusoriness of sense-objects

tion into their real nature,

to worldly objects, the

objects and
firmly.

In

through

a-n

investiga-

and by cultivating indifference

mind can be restrained from

sense-

brought back to the Self wherein to abide

of this practice of Yoga, the

virtue
*

The

steadiness of

mind. (A.)

Yogin's

THE BHAGAVAD-GITA.

l8o

mind

[DiS. VI.

attains peace in the Self.

The

effect of

Dhyana=Yoga.

Supreme Bliss verily comes to this Yogin,

whose mind is quite tranquil, whose passion is
quieted, who has become Brahman, who is ble27.

mishless.

Whose

passion, &c.: in

ment and other causes

whom

all

passion, including attach-

of pain, has disappeared

who

has

man whose soul is liberated while

still alive), convinced that all is Brahman
who has no
bbmish whatsoever, who is not affected by dharma and
become a Jivan-nmhta

(a

a-dharma.

Thus always keeping the

28.

Yogin, freed from

the

steadfast,

self

attains with ease to

sins,

the infinite bliss of contact with the

Supreme

Brahman.
Always

Now

unimpeded by any of the obstacles

Brahman, which

all

Yoga.

Yoga, the perception

will be described the effect of

of oneness with

to

leads to the cessation of

sawsara

The

29.

Self abiding in all

beings,

(abiding) in the Self, sees he

ings

and

whose

all

self

be-

has

been made steadfast by Yoga, who everywhere

sees the same.

He

sees all beings

clump

of grass

ent beings
objects

as one

with the Self

from Brahma,

he sees

Brahman

from Brahma, the Creator, down to a

the

same

and

the Creator,
;

i. e.,

(the Absolute) are one.

in all the differ-

down

to inanimate

he sees that the Self and

w
26

32']
Now

DHYANA-YOGA.

will

be described the

l8l

efiect of this

perception of the

unity of the Self:

He who

30.

Me

sees

thing in Me, to him

everywhere and sees every-

Mc

nor to

vanish not,

does

he vanish.

He who

sees

and who sees

in

Me, Vasudeva, the Self of all, in all beings,

Brahma, the Creator, and all other beings,

Me, the Self of

the Self,

who

all

am

hen he has thu s seen the unity of

never leave his

the Isvara

man

nor does that wise

Mine are

leave

own

one, and one's

My

presence

presence,

for his Self

and

Self cannot but be manifest to

oneself.

Now,
verse

referring to the

namely that

'

of the unity of Self,

effect of that

all

ever his

mode

supreme

man

the Lord

will

in the

all,

preceding

am

the seer

speak of moksha as the

intent on unity, worships

Me who

beings, that Yogin dwells in Me, what-

abide in

This

Myself, the Self of

knowledge

Whoso,

31.

knowledge imparted

of life.

of right

knowledge dwells

state, in the state of

Vishwu

he

in
is

Me,

in

the

ever liberated

nothing obstructs his path to moksha.

^Moreover,

Whoso, by comparison with himself, sees

the same everywhere, O Arjuna, be it pleasure or
pain, he is deemed the highest Yogin.
32.

He

sees

that whatever

to all creatures,

is

pleasant to himself

and that whatever

painful to all beings.

Thus

is

is

pleasant

painful to himself

seeing that

what

is

is

pleasure or

THE BHAGAVAD-GtTA.

82

pain to himself

causes pain to no being

and devoted
highest

among

is

Doing no harm,

harmless.

knowledge, he

right

to

he

VI

or pain to all beings, he

alike pleasure

is

[DiS.

regarded as the

is

Yogins.

all

Practice and Indifference are the surest

means

to Yoga.

Seeing that the Yoga above described, the Yoga of right

knowledge,

know

to

is

very

the surest

difficult of

means

attainment, Arjuna wished

of attaining

Arjuna said
33.

This Yoga

in

it,

and said

equanimity, taught by Thee,

Destroyer of Madhu,

see not

its

steady con-

tinuance, because of the restlessness (of the mind).

This
34.

a well-known fact

is

The mind

is,

Krishna, restless,

Thereof the

strong and obstinate.

turbulent,
restraint

verily,

deem

quite as difficult as that of the

wind.
'

is

Knsh;/a

so

'

is

derived from

called because

He

'

k;'ish

away all sins

from His devotees. Not only is
scrapes or draws

and other causes of evil

the mind restless, but also turbulent
not possible to restrain

irrepressible.

It is

it

agitates the

it

and the senses and makes them subject

It is

by any means, as

as impossible

to

mind

of such

a nature

cut

it

more

is

even

as

you say

restrain the wind.

The Lord

says

So

it is,

body

to foreign influences.

tantunaga, the Varua-pa5a, a kind of shark.

the

Knsh;?a

scrape.

to

'

it is

quite

as to

cut the

To

restrain

difficult

than to

32

37]

DHYANA-YOGA.

The Blessed Lord

Doubtless,

35.

and

of Kunti,

said

mighty-armed,

hard to restrain and restless

son

183

mind

the

is

but by practice,

may

be

by indifference

it

restrained.
*

Practice

'

some one

or thought regarding

ence

means freedom from

'

same idea

consists in constantly repeating the

object of thought.

desire for

'

Indiffer-

any pleasures seen or

unseen, attained through a constant perception of evil in

them.

It

by practice and indifference

is

that vikshcpa,

the passage of thought in the direction of external objects,

can be restrained.

It is

thus that the mind

But as regards him who

Yoga, methinks,

36.

man

is

restrained.

not self-controlled

hard to attain

is

of uncontrolled self; but

strives,

is

self-controlled,

it

b}'

him who

for a

(often)

can be acquired by

(proper) means.
Uncontrolled

means

of constant

gain.

Self-controlled

the

engaging

means

anta/i-kara?/a

not

controlled

by

practice and by indifference to worldly

Failures in

On

the

self:

who

has subdued the mind.

Yoga and the

in the practice of

after=career.

Yoga,

all

works which are

of attaining success in this world

and

in

the

other wovld have been renounced, while the right knowledge,

which

is

the result of perfection in

Yoga and which

means to moksha, has not yet been

the Yogin's mind strays away from the path
is

the

time of death. Arjuna thought that such a

destruction and therefore asked

attained
of

Yoga

and

at the

man would meet


THE BHAGAVAD-GITA.

184

Arjuna said

He who

^j.

[DiS. VI.

who

strives not, but

possessed of

is

whose mind wanders away from Yoga,

having failed to attain perfection in Yoga, what
end, O Krishna, does he meet ?
faith,

He

has faith in the efficacy of Yoga but does not strive

path of Yoga

moments of life
his mind wanders away from Yoga, with memory lost.
Having failed to attain the fruition of Yoga namely, right

in the

and during the

last

knowledge

Having

38.
like a

what end does such a man meet

Both
path

in the

Brahman

to

path to

Karma and

the path of

both, does he not perish

failed in

riven cloud, supportless,

and perplexed

mighty-armed,

Brahman

the path

of Yoga.

The

by which Brahman can be

the path

reached.

This doubt of mine,

39.

dispel completely

for

Krishna, do

Thou

none other than Thyself

can possibly destroy this doubt.

None

other

be he a

R'lshi or

Thou

a Deva.

alone canst

destroy this doubt.

The Blessed Lord

40.

next

who does

Partha, neither in this world nor in the

him none, verily,

ever comes to grief.

there destruction for

is

He who

said

good.

has failed

My
in

son,

Yoga

will not

be subject to a lower

birth than the present one either here or hereafter.

[Sk.

'

means

tata
'

'

translated into

is

father

'

'

son

'j

'

Tata

'

in

My

son

Sanskrit

because the father propagates (Sk, root

'tan')

44']

37

DIIYANA-YOGA.

the son, the son also

not a son,

What,

is

Even a

called tata.

is

addressed as son because he

happen

then, will

85

Since thus the father himself

himself in the form of his son.

is

him

to

disciple^

is like

though

a son.

Having attained to the worlds of the righteous, and having dwelt there for eternal years, he
who failed in Yoga is reborn in a house of the pure
and wealthy.
40.

This

is

shows, of a sawnyasin engaged

said, as the context

path of (Dhyana-) Yoga.

in the

The

righteous

those

Having

worship by the asva-medha or horse-sacrifice, &c.

completely enjoyed the
a world, he

The pun

is

entitled to) in such

acting according to the prescribed rules.

is

born in a family of wise Yogins

This, verily, a birth

only.

is

reborn in a house of the pure and wealthy.

Else, he

42.

pleasure (he

who

like this, is very

hard

to obtain in this world.

Or

else

he

is

wise Yogins.
of poor

born

Yogins,

in quite

a different family, that of poor

birth in a family of this sort, in a

is

more

difficult

to

family

obtain than the one

mentioned above.

And

for the following

43.

reason

There^he gains touch with the knowledge

was acquired
more t han before
that

in the
for

former body and strives

perfection,

son of the

Kurus.
Motx than

before

which he strove
44.

By

with greater vigour than that with

in the

former birth.

that very former practice

is

he borne on,
24

THE BHAGAVAD-GiTA.

l86

though unwilling.

know of Yoga rises

The man who

Even he who merely wishes to

superior to the Word-Brahman.
Yoga

failed in

by the force

tion

[DiS. VI.

borne on towards perfec-

is

of the practice of the former birth.

If

he

had done no unrighteous deed (a-dharma) which could overpower the tendency caused by the practice of Yoga, then,

Yoga

certainly, the tendency of

prevails.

Yoga

stronger, then, even the tendency born of

But

overpowered by a-dharma.

adharma
effects
it

t]ie_tendency caused

that

is

may have

to say,

is

it

exhaustion of

by Yoga begins

long been in absyance.

to

produce

who

Thus he

i.

its

though

c, as the

has failed in Yoga

-who

know its nature,

Word-Brahman (5abda-

path of Yoga, only wishing to

in the

even he

on the

certainly

is

not liable to destruction

context shows, a sawnyasin

works

a-dharma be

If

will free himself

from

tlie

Brahman), from the effects of the observance of Vedic Karma what need is there to say that he who knows Yoga and
:

practises

in

it

steady devotion will be free from

The
And why

is

the

its effects

best of the Yogins.

life

of a

Yogin preferable

Yogin who strives with assiduity,

purified from sins and perfected in the course of
45.

many

Veril}-,

births,

then reaches the Supreme Goal.

In the course of

by

many

births he acquires facility in

and by the aggregate

Yoga

facility

thus acquired

Then he
knowledge and reaches the Supreme (loal.

obtains rig ht

little

in

many

little,

births he

is

perfected.

\Yherefore,
46.

A Yogin

austerity,

is

deemed superior

and superior

to even

men

to

men

of

of knowledge

44

47*]
he

is

iSj

DIIVANA-YOGA.
also

superior to

thou a Yoi^in,
Knowledge: of

men

of action

therefore be

Arjuna,
Action: such

teachings of the sastra.

tlie.

as Agnihotra, worship of the sacred

Of all Yogins, whoso,

47.

Me

with his inner

by

Me

self

fire.

full

abiding

in

of faith, worships

Me, he

deemed

is

as most devout.
A

Yogins

The

those

who

inner self abiding

fast in

in

meditate upon

Me: The

Rudra, Aditya,

anta/z-kara-va

Me, \^isudeva.

;^-.

etc.

kept stead-

SEVENTH DISCOURSE.
VIJNANA = YOGA.
Realisation of the Lord by meditation.

Having given

47 an occasion for further interrogation, and wishing to teach, without being asked, that " so

and so

My

is

whose inner

in vi.

Real Being, and such and such

abides in Me,"

self

the

The Blessed Lord

With

1.

mind

the

said

intent on

said

without doubt thou shalt

the one

Me,

and finding refuge

practising Yoga,
in full

Lord

is

in

Partha,

Me, how

know Me,

that do

thou hear.

The Yogin's mind

is

intent

on Me, the Supreme Lord,

possessed of such attributes as will be mentioned below.

practises

Me

Yoga

alone, the

end resorts to

or steadfastness of

mind and

finds refuge in

Supreme Lord.
some action such

He who

seeks a

as

austerity, or to a gift or the like, as a

The Yogin, on

end.

abandoning
alone.

you

Now,

also,

other

all

He

listen

Agnihotra,

means

or

human
to

an

of attaining that

the other hand, resorts to

Me

alone,

means with his thought intent on Me

to what 1 am going to say as to how

thus acting,

will,

without doubt,

know Me

in full,

possessed of infinite greatness, strength, power, grace and

you will know

so and so only."

other attributes

"

The Lord
2.

is

shall

fully

teach

Me

thee

undoubtingly, that

this

knowledge

combined with experience, which being known,

nothing more besides here remains to be known.

VIJNANA-YOGA.

4.]

l8g

And this knowledji^e concerning Me, as borne out by My

own experience, I shall relate to thee in full. In the latter

portion of the verse the

Lord

extols the

knowledge which

is

going to be taught, with a view to prepare the hearer to

follow it.
Nothing more no other means to a human end.
;

He who knows Me
knowledge

is

in truth

Thus the

becomes omniscient.

productive of great results

and

therefore

is

very hard to obtain.

How

Listen
Among

3.

thousands of men, one perchance

strives for perfection

and are

perfect, only

even

among

those

who

one perchance knows

strive

me

in

truth.
Perfect

they are indeed perfect

who

strive for

moksha.

Evolution of the Universe out of Divine Prakriti.

in

Having prepared the hearer for the teaching by inducing

him a taste for it, the Lord proceeds thus
:

Earth, water,

4.

fire, air,

ether, thought (Manas)

and reason (Buddhi), egoism (Ahamkara)

My

is

Prakriti divided eightfold.

Earth stands
matra,

the

for the subtile

and so water,

fire, air

and ether stand

Thought (Manas) stands

the Tanmatras of water, etc.

its c?LUse

rudimental element or Tan-

Prithivi-tanmatra or the subtile rudimental

element of earth

Ahamkara or egoism reason (Buddhi)

principle,
for the

thus

which

is

the cause of Aha7kara

for the

for
for

Mahat

and Aha;kara

Avyakta, the Unmanifested, conjoined with Avidya or

nescience.

Just as food which

called poison,

is

mixed with poison

is itself

so the Avyakta, the First Cause, conjoined

THE BIIAGAVAD-GITA.

igO
with

vasana,

the

Aha7//kara,

ism

is itself

unconscious

latent

impression,

Ahawkara inasmuch as Egoall.

As a matter of fact, we

from our ordinary experience, that egoism

Thus

of the activity of every being.

Maya

Prakyiti, the

This

5.

is

is

the cause

divided eightfold

My

is

belonging to the Isvara.

the inferior (Prakriti)

My superior

from this know thou

life,

of

called here

the impelling cause of

is

find,

or

[DiS. VII.

but as distinct

Prakriti, the very

mighty-armed, by w^hich this universe

is

upheld.
This

Prak;'iti is inferior,

constituting
Prab'iti

which

is

life is

bondage of

the

pure

impure, productive of

My

it is

very

but

sa^z/sara;

evil,

itself

the superior

by

Self, the Kshetraj/^a, that

sustained, that which enters within the whole

universe and sustains

6.

Know

these.

So,

it.

that

am

all

beings have their birth in

the source and dissolution of the

whole universe.
These,

Nature
are the

My

inferior

(Prakriti),

womb

womb of
universe.

all

of

all

is

Because

creatures.
I

am

My

superior

spirit (KshetraJ7/a),

my

Prakriti

is

the

the origin and the end of the whole

to say,

the omniscient Isvara,

and

(Prakriti)

matter (Kshetra) and

beings,

That

Nature

am

through this twofold Prakriti,

the cause of the universe.

Wherefore,
7.

There

Dhana7?jaya
of

gems on

is
:

in

naught

Me

a string.

higher

else

all this

is

woven

than

I,

as clusters

I,

VIJN ANA-YOGA.

9']

There
I

as

no other cause besides Me, the Supreme Lord

is

am

alone

IQI

Wherefore

the cause of the universe.

as the whole of this universe are

Avell

woven

beings

all

Me, as a

in

cloth in the warp, or clusters of beads on a string.

The Divine Principle penetrating the Universe.

What
is

woven
8.
I

am

am

Listen

manity

moon and

Vedas

am

So

woven.

also,

I\Ie

as

And

q.

in

am

all

and

la

Me

agreeable

am

am

that

the light

Just

in

the

the syllable

Om

Prawava

the

in

all

men,

i.e.,

as

that
I

am

moon and
in

all

the

Vedas are

am

tliat in

human

being.

persons are woven.

Sound

is

as sound Tdcasa

is

the

woven.

the agreeable odour in the earth

in the fire, the vitality in all be-

the austerity in ascetics.

as odour the earth

;

the

that person regarded a

Me

and the brilliance

ings,

am

Me who am

In

in all cases.

am humanity

humanity

essence of iikasa

So

Pra/^ava,

makes

a person which
In

the

Me who am

in

the sun.

sapidity.

is

the sapidity in waters, so

I

son of Kunti.

men.

in

sapidity waters are woven.

the Vedas, sound in ether, hu-

Oiii in all

essence of water

the sun

this

the sapidity in water,

the light in the

syllabic

showing that the whole of

attributes

Thee

in

The

Thy

are

is

woven,

-OdouY

by

itself is

the disagreeableness of odour in the earth and of

the like being due to the combination of one element

with

some other element or elements under the influence of the

avidya anda-dharma of individual souls in the world. The

[DiS. Vll

THE BHAGAVAD-GiTA.

Tg2

agreeableness thus spoken of with reference to the earth

in waters,

appHes also to the agreeableness of the sapidity

and so on.
all

beings

am

the vitality in

Me

In

live.

by which
are woven.

that

beings,

all

as austerity the ascetics

Know Me, O Partha, as the eternal seed

I am the intelligence of the intellibeings

10.

of all

gent, the bravery of the brave.

Seed

the cause of growth.

Intelligence

the discrimi-

native power of the anta/j-karaa.

And

11.

of the energetic

am

am

the desire unopposed to

the energy de-

and in
dharma,

void of passion and attachment

I

I
;

(all)

beings

lord of

the Bharatas.

(Kama)

Passion

thirst

senses.

Attachment (raga)

senses.

am

objects not present to the

for

love for those presented to the

which

that energy

is

necessary for the bare

sustenance of the body, certainly not that which causes

and attachment

thirst

worldly mortals.

So

for sense-objects

am

teaching of the scriptures

in

the case

of

the desire not opposed to the

:

am,

for that

much

for the

bare sustenance of the body.

of eating

for instance, the

and drinking,

etc.,

which

is

desire

necessary

Moreover,

And whatever beings are of Sattva or of

Rajas or of Tamas, know them to proceed from
12.

Me

still, I

Know

am

not in them, they are in me.

that all beings, whether formed of Sattva, or of

Rajas, or of Tamas, and which

result of the respective

karma

come

into

existence as the

of living beings, proceed

from

^9

I93

Though they thus proceed from Mc,

Me.
to

VIJNANA-YOGA.

4']

them

like

mortal beings

they are subject to

Me

Maya

(sa;si'irins).

am

On

not subject

the other hand,

they are dependent on Me.

How

to

overcome

it.

The Lord now expresses His regret that the world does
not understand Him, who is thus the Supreme Lord
who
by nature is eternal, pure, intelligent and free who is the
;

Self of

whom

beings,

all

all

attributes

they might burn up the evil which

What
Listen.

sa/wsara.

due to

devoid of

is

this ignorance

by knowing

the

is

seed of

on the part of the world

Deluded by these three (sorts of) things

composed of gunas, all this world knows not Me as
13.

distinct

from them and immutable.

All living beings are deluded by such things

hatred and attachment, which are

Immutahle

to all things in the world.

made up

of the three gu7?as

Listen

Verily this Divine Illusion of Mine,

up of guas,

Me

like,

then can one surmount this Divine Illusion (Maya)

of Vish;ai
14.

love,

modifications of gu7?as.

devoid of such changes as birth and the

which pertain

How

all

as

is

hard to surmount.

Whoever

made
seek

alone, they cross over this Illusion.

This Illusion (Maya), formed of

gu;/as, is inherent in

Me,

Such being the case, whoever abandon

all formal religion (Dharma) and completely devote themselves to Me, their own Self, the Lord of Illusion, they
Vishnu, the Lord.

cross over the Illusion which deludes

all living

beings: they

are liberated from the bondage of sawsara.

25

'^^^ BHAGAVAD-GITA.

194
If

those

do not

who

resort to

all resort to

Thee

Thee only

Not Me do the

15.

[DiS. VII.

cross over the Illusion,

?

Listen

evil-doers seek, the deluded,

wisdom by
following the ways of the Demons.
the vilest of men, deprived of

Illusion,

Me, the Supreme Lord, Naraya;/a. The tmys of

are cruelty, untruth, and the like.

Four classes
But as

the

Demons

of devotees.

men, men of good deeds

Four kinds of virtuous men worship Me,

16.

to the best of

why

Arjuna,

the distressed, the seeker of knowledge,

O

the seeker of wealth, and the wise man,

lord of

the Bharatas.
The

distyessed

who

he

in

is

distress,

Knowledge

robber, a tiger, illness or the like.

The

nature of the Lord.

iiise

man

overpowered by a

he

of the real

who knows

the real

nature of Vish;m.

Of them

17.

the wise man, ever steadfast and

devoted to the One, excels;

am
Of

excessively dear

is

dear to Me.

the four, the wise man, as

knowing the

to the wise,

steadfast,

worship.

and he

Thus, he who
Since

dear to the wise man.

that the Self

is

devoted to the

is

am

his very Self,

It is

well-known

dear to every one.

the Self of the wise man,

My

truth,

is

ever

and devoted to the One, finding no other object of

to all others.

is

for,

very Self and

is

is

One

am

is

superior

excessively

to all in this

world

Therefore Vasudeva, as

dear to him.

And the wise man

therefore very dear to

Me.

15

VIJNANA-YOGA.

19]

Then

I95

the three others, the distressed and the rest, are not

dear to Viisudeva

Not

What

so.

Noble indeed arc

18.

man,

deem,

then

those

all

the very Self;

is

mind, he resorts to

Me

but the wise

for,

steadfast

in

alone as the unsurpassed

goal.

These are

noble indeed

all

i.e.,

those three also are dear

There is no devotee of Mine but is dear to Me,

Vasudeva. There is, however, this difference the wise
to

Me.

man

is

excessively dear to Me.

viction that the wise

from Me.

/The

faith that

he himself

wise

Why so
?

It

is

my

con-

man is the very Self, not different

man strives to reach Me, firm in the
j

He

than He.

seeks

is

Lord Vasudeva and is no other

only, the Supreme Brahman, as

the

Me

the highest goal to be reached.

The wise man

is

At the end of

ig.

wisdom comes
the

all

again extolled

hard to

he

is

to

Me,

many

the

births,

(realising) that

man

of

Vasudeva

is

(Mahatman), very

the noble-souled

find.

^At the end

of

many

births occupied in spiritual regeneraj

tion as preparatory to the attainment of

wisdom, the man of

mature wisdom resorts to Me, Vasudeva, the innermost Self

(Pratyagatman).

How Realising
?

that

Vasudeva

is

the

/He who thus comes to Me, Naraya;/a, the Self of All,

is a Mahatman, a man of high soul
there is no other either
equal to him or superior to him. Therefore such a man is very
All.

hard to find
of men,

it

has indeed been said that "

one perchance strives

for

among thousands

perfection "

(vii.

3.)

THE BHAGAVAD-GITA.

196

The ignorant worship

Now

will

inferior Gods.

be shewn the cause of (the people) not seeing

that the Self or

Vasudeva alone

is

the All

Those whose wisdom has been

20.

by

[DiS. VII.

this or that desire resort to other

in this or that rite,

Their desires

cattle,

own

Gods

in rites peculiar to the

worship of these

they being constrained to do so by their

(praknti),

and they

Gods (Devatas), other than Vasudeva, the

They engage

Self.

nature.

svarga and the like

deprive them of their power of discrimination,

resort to other

away

Gods, engaged

constrained by their

progeny,

for

led

own

nature

by that peculiar tendency (sawskara) which they

acquired in the previous births.

Of

these lustful men,

faith

Whatever devotee seeks to worship with

what form soever, that same faith of his I

make

unflinching.

21.

Whatever form
in

devotion and faith,

that

(Devata) a

man

of desire worships

confirm his faith in the worship of

same form.

By whatever
to

God

of

faith

man

is

naturally actuated and seeks

worship a particular form of Devata,

22.

Possessed of that faith he engages in the

worship of that (form)

sires,

thence he obtains his de-

these being indeed ordained by Me.

Possessed of that faith ordained by Me, he engages in the

worship of that form of God.

in this

From

the

God worshipped

form he obtains the objects of his desire as ordained

;20

24]

VIJNANA-YOGA.

by Me, the Supreme Lord, the Omniscient, as

the precise relation between actions and

cause their desires are

all

their

97

alone

know

fruits,

lie-

ordained by the Lord Himself,

therefore the devotees are sure to obtain them.

Another interpretation
the last part of the verse

But

is

also given

mean

that desires

are beneficial.

desires can be beneficial only in a secondary sense

strictly speaking,

means

to those

full

of desires

men

result indeed

is finite,

Worshippers of

of small intellect.

there

is

the

same amount

attain infinite results.

Thus does

Why

the

24.

coming

Lord express His

The

it

de-

is

two

so that they

very miserable.

regret.

be asked.

The

Me

foolish regard

into manifestation,

as the unmanifested

knowing not

My

high-

immutable, unsurpassed nature.

Not knowing my higher nature

ignorant think that

tion,

Me

Me ? it may

do they not come unto

answer follows

er,

Alas

My

of exertion (in the

kinds of worship), people do not resort to

may

and resort to

(which accrues)

Gods (Devatas) go to Gods (Devatas)

votees come unto Me.
Though

for,

of attaining finite results, therefore,

That

23.

they are beneficial to nobody.

Because they are unwise and

the

which would make

have just

Supreme Self, the

now come into manifestaas the

having been unmanifested hitherto, though

ever luminous Lord.

To what

is

their ignorance

due

Listen

am

the

y
i/O^

THE BMAGAVAD-GlTA.

igS
25.

am

not manifest to

[DiS. Vllg

veiled

all,

(as I

am)

by Yoga-Maya. This deluded world knows not

Me, unborn and imperishable.
I

am not

nianJest to

all

people that
;

to say,

is

am manifest

who are my devotees. I am veiled by YogaMaya. Yoga- Maya is the Maya which is none other
than the Yoga or union of the three guwas. Or, Yoga is
the firm will of the Lord or Isvara.
The Illusion or veil
only to a few

thereby spread

is

are deluded and

know Me

called

Yoga-Maya. Wherefore people

not as unborn and imperishable.

That Yoga- Maya by which I am veiled and on account

of which people do not recognise Me, is Mine, i. c, subject
to

My

control, and, as such,

it

cannot obstruct

My know-

the

knowledge of the Isvara, of the possessor (or

wielder) of the Maya, just as the glamour (maya) caused by
ledge

own knowledge.

a juggler (mayavin) does not obstruct his

Wherefore,
26.

know,

Arjuna, the past and the present

and the future beings, but

Nobody knows Me,

Me nobody

The
It

may

ledge of
are born
27.

be asked, "

My

From

and aversion,

for

want

of

knowledge

Me.

root of ignorance.

What

real nature,

know Me

man who worships

except that one

Me and seeks refuge with Me. Just

of My real nature, nobody worships

knows.

not

is

that obstacle to their

whereby deluded,
"

Listen

all

know-

creatures that

the delusion of pairs caused by desire

illusion at birth,

Bharata,

all

beings are subject to

harasser of thy foes.

25

28.]

199

VIJNANA-YOGA.

The very

desire

to each

and aversion which are opposed

other like heat and cold, and which, arising in connection

with pleasure and pain and their causes, occur to every

being in

turn, are

its

and aversion

desire

known

arise

Now, when

as pairs (dvandva).

on the occurrence of pleasure and

pain or of the causes thereof, they cause delusion in

all

be-

ings and create obstruction to the rise of a knowledge of the

by subjugating to themselves the

To one whose mind is subject
intelligence of those beings.
to the passions of desire and aversion, there cannot indeed

Supreme

knowledge of things as they

arise a

world
is

Reality, the Self,

and

it

are,

needs no saying that to a

overpowered by passion there cannot

of the
in its

Innermost

way.

Self,

subject to this delusion.

luded

knows not

it

worships

Me

man whose
arise a

intellect

knowledge

inasmuch as there are many obstacles

All creatures

intelligence obscured

even of the external

coming

into existence are born

Wherefore every being has

its

and thus

de-

by the delusion of pairs

that

am

the

Self,

and therefore

not as the Self.

Divine worship leads to realisation.

Who

know

then are free from the delusion of pairs and

Thee and worship Thee

Teaching (5astra)

their

In answer to

Self according

this, the

to

of pairs,

to

the

Lord says:

Those mortals of pure deeds whose

28.

come

as

sin has

an end, who are freed from the delusion

they worship Me with a firm resolve.

Those persons of good deeds good deeds causing purity

whose sin has almost come to an end are freed
of mind
from the delusion of pairs spoken of above and worship Me,

their Highest Self.

They

resolutely

abandon

all

else, firm

THE BHAGAVAD-GITA.

200

in the conviction that

" This

is

[DiS. VII.

Supreme Reality and

the

no other."

With what

object do they worship

Whoever

29.

tion from decay

Listen

Me

resorting to

and death, they

strive for

realise in full that

Brahman, the individual

Self,

Those who, with the mind

steadfast in Me," the

Lord, strive

and

all

action.

from decay and death,

Supreme
realise in

That, the Supreme (Para) Brahman. They realise

full,

full

for liberation

libera-

Innermost individual Self

the Reality underlying the

(adhyatma), and they

know

Those who

30.

all

realise

about action (karma).

Me

in

the Adhibhuta

(physical region), in the Adhidaiva (the divine re-

gion)

and

realise
in

Me

in

in

the Adhiyajwa

region of Sacrifice

),

even at the time of departure, steadfast

mind.

^-

EIGHTH DISCOURSE.
ABHYA5A = Y0QA.
The seven things

by meditation.

to be realised

In vii 29, 30 such things have been mentioned by the

Lord as have given occasion to Arjuna to put a question.

Accordingly Arjuna proceeds to ask thus
:

Arjuna said
I

What

2.

is

that

Brahman

the Individual Self (Adhyatma)

(Karma),

Purushottama

What
What is

And what

to be the physical region (Adhibhutal

is

is

the divine region (Adhidaiva) said to

how and who

is

action

declared

And what
be ? And

Adhiyajna (the Entity concerned

with Sacrifice) here in this body,

and how at the time of death

by the self-controlled ?

The Lord proceeds

order

about

to

art

Aladhusudana,

Thou

to be

known

answer these questions

in their

The Blessed Lord said

Brahman is the Imperishable (Akshara), the
3.
Supreme. The Ego is said to be the Individual Self
(Adhyatma, He who dwells in the body).
The
:

offering
is

called action (Karma).

Brahman
Self

which causes the origin of physical beings

is

the Akshara, the Imperishable, the

(Paramatman)

the sruti says "

Gargi,

it

Supreme
is

26

at

the

THE BHAGAVAD-GITA.

202

command

of this Akshara, the

(Bn. Upanishad, 3-8-9).

Om

syllable "

thus

And

"
;

'

the epithet

the latter

for,

Innermost
body,

is

places."

their

in

Akshara' does not here mean the

'

subsequently specified

is

supreme applies better

'

who

transcends

'Om').
The same Supreme Brahman

itself

held

"Uttering the syllable 'Om,' the Brahman"

Imperishable,

end

Imperishable Paramatman,

heaven and earth remain,

that

[DiS. VIII.

said

is

to

syllable

existing as the Ego, as the

Pratyagatman,

Self, as the

Brahman, the

to

(than to the

all,

(viii. 13).

be Adhydtma:

that

in

every individual

which

shows

first

as the Innermost Self in the body and turns out in the

Supreme
Adhyatma

to be identical with the

known by

The

the term

sacrificial act

Reality, the

Brahman,

'.

'

which consists

in offering

cooked

rice,

cakes and the like to the Gods (Devatas), and which causes
the origin of
for,

it

all

creatures,

forms the seed as

it

is

known by

were of

of this act that all beings, animate

all

the term

beings

it

'

is

Karma

in virtue

and inanimate, come

existence, after passing through rain

'

into

and other regions of

life.

4.

The

physical region (Adhibiita)

is

able existence, and Purusha or the Soul

vine region (Adhidaivata).

The

the perishis

the di-

Adhiyaj;ia (Entity

concerned with Sacrihce) is Myself, here in the

body, O best of the embodied.
The Adhibhuta is that which gathers itself round the
whole animated creation and
perishable existence,

Purusha

(pri=to

i.

is, literally,

fill)

or that

is

composed

of the

whole

c, of every thing that has birth.

that

which

by which every thing

lies in

the body (pur),

is filled,
i.

e.j

the

ABHYASA-YOGA.

7-]

the Universal

Ilira/jyaj^arbha,

T\\& Adkiyajnaxs

He who

am the

of sacrifice in the body.

to

My

reaches

Me

being as Vish;m.

to

all

acts

sacrifice (yaj//a)

has

said to be inherent in

is

no doubt

In

this

leaves the body.

whom

he

forth,

being

My

real

as to whether he reaches or not.

of

the Divine

alone does this rule apply

reaches he by

it,

in this.

My

Supreme Lord.

is

Him

alone,

necessary.

but also

Of whatever Being thinking

6.

man

Me

it is

there

Constant meditation
Not

Deity concerned with

body and goes

the

being

Vish/Hi, the

" Yaja

at the time of death, thinking of

leaves

alone,

the sruti says

acts of

all

said to rest in the body.

And whoso,

5.

Me

may be

it

As an act of

be performed by the body,

and as such

with

(Taittiriya-Sawhita, 1-7-4)

Vish/ai."

verily

is

verily Myself.

is

of the sense'-

identifies himself

Deity named Vishjui

sacrifice, the

He

Sun

the

in

living beings.

all

(Sacrifice)

Soul abiding

and the Stimulator

(Aditya), the Sustainer

organs of

2tf3

at the

end a

son of Kunti,

the thought of that Being has

been constantly dwelt upon.

Being: a particular Devata or Deity.
of

life's

departure.

no other.

Dii/elt

Him alone Only

:

npon

Because thus the

of the

body

7.

and

to

end: at the time

the Being thought

of,

and

constantly meditated.

final

thought determines the character

be attained next,

Therefore
fight

At the

at all

times do thou meditate on

with mind and reason fixed on

shalt doubtless

come

to

Me

alone.

Me

Me

thou

i^

THE BHAGAVAD-GITA.

204

[DiS.VIII

According to the Teaching

Meditate:

Fight

(sastra).

do thou perform thy proper duty of fighting. Me: Vasudeva.

Come

Me

to

as meditated upon by thee.

The Divine Being

to be meditated upon.

Moreover,

Meditating with the mind engaged in the

8.

Yoga

of constant practice, not passing over to any

thing

else,

one goes to the Supreme Purusha, the

Resplendent,

son of Pritha.

Pyactice consists in the repetition

idea, uninterrupted

Me, the

by any other thought, with reference

sole object of

your thought. Such a practice

With

said to be Yoga.

and the same

of one

Yoga, not passing over

to

is itself

mind thus solely engaged in

any other object, the Yogin who

the
to

meditates according to the teaching of the scripture and

teacher

of the

of

the sastra and

Purusha, the Transcendental Being

What
g

Whoso

on

meditates

reaches

in the Solar

Purusha does he reach

sort of

10.

acharya

the

Orb.

Listen

Sage, the

the

Ancient, the Ruler, smaller than an atom, the Dis-

penser of

all,

of unthinkable

nature,

glorious like

the Sun, beyond the darkness, (whoso meditates on

such a Being)

at the

time of death, with a steady

mind endued with devotion and strength

of Yoga,

well fixing the life-breath betwixt the eye-brows,

he reaches that Supreme Purusha Resplendent.

Sage

Dispenser

the Omniscient.
:

who

The

Rtilev

of the

whole world.

allots to all living beings actions

results in all their variety.

It is

very

difficult

for

and

their

anybody

ABHYASA-YOGA.

II.]

to conceive of

He

is gloyiotis

His form though

pu^rfarika)

samadhi.

then,

the

in

of Yoga consists in the

from the

results

practice of)

subdued

is

beyond the davkness of delusion or

siiciigth

mind which

(constant

(chitta)

is

The

nescience (Aj;/ana).

the

Like the Sun,

exists.

it

with the splendour of His Eternal Intelligence

(Nitya-Chaitanya) which

steadiness of

205

by means

/At

first

of the

lotus

after-effects of

heart

the

mind

(hndaya-

of the up-going narfi (sushumna),

after gradually obtaining control

over the several stages of

matter (earth and the other four rudimental elements), the

life-breath of the

heart

betwixt the eye-brows.

drawn up and carefully fixed

By this means the wise man, the
is

Yogin, reaches the Supreme Purusha,

who is resplendent.

Meditation of the Divine in the Pranava.

The Lord now

name

in the sequel,
'

and who

will be

now

Brahman whom

to that

Yogin wishes to reach by means

the

as

assigns a

to be pointed out again

described in such terms

being declared by the knowers of the Veda,' &c.

That Imperishable Goal which the knowers of the Veda declare, which the self-controlled
and the passion-free enter, which desiring they
load the godly life,
That Goal will I declare to
II.

thee with bre\ity.

Those who understand the teaching of the Veda declare

the Imperishable as devoid of any attribute whatsoever.
" This verily is that (which you wished to
The sruti says
know of), the Imperishable, O Gargi, as the brahma;/as
( the knowers
of the Brahman ) declare,
not gross, not
subtle'" &c, (B>'i-Upa. 3-8-8.)
The sawnyasins, ever con:

'

trolling themselves, free

from passion, enter the Imperish-

'

206

THE BHAGAVAD-GITA.

able, on

know

And

attaining to right knowledge.

the Imperishable they enter on godly

charya)

with

Of That

Garu.

Akshara, the Imperishable,

Having

men

[DiS. VIII.

(Satyakama)

"

to

is

He who

Om

'

"

called

is

till

'

death, what region

the syllable

'

Om

said

to

him

Brahman, the

the

this,

among

verily

he (Pippalada)

Satyakama,

Higher and the Lower,

(Brahma-

shall tell thee with brevity.

meditates on the syllable

will he thereby attain

life

Goal which

words "

started with the

desiring to

'."

(Prasna-Upa-

was subsequently said: " He who

will meditate on the Supreme Purusha by the three-lettered
syllable Om 'he is borne up by the Sama-hymns to the
Brahma-loka, to the region of Brahman." {Ibid, S'S)nishad, 5

i, 2)

and

it

'

Again, having started with the words " Elsewhere than

dharma and elsewhere than

in

thou seest

the

life

brevity

all

the Vedas speak

the austerities speak

all

of

Brahmacharya

It is this,

of
of,

{i.e.,

desiring

the syllable 'Om.'

"

like

an

idol, is

for),

which they lead

(celibacy), that goal

either as an expression of the

Him

me what

intended

are

tell

thee in

{Ibid 2-14).

In such passages as these, the syllable

of

tell

" (Ka^ha-Upanishad, 2-13), thesruti says, "that

goal which

which

a-dharma,

in

'

Om

Para-Brahman

',

regarded

or as a

symbol

intended for persons of dull and mid-

knowing the Para-Brahman

and the contemplation of the 'Om' is said to produce moksha
Now, the same contemplation
at a subsetjuent period.
dling intellects as a

means

of

(conjoined with firmness in Yoga)

of

the

'Om',

syllable

productive of mukti at a subsequent period

the Om

'

'

forming, as shown above, a means of knowing the Para-

Brahman
as well as

described here

(viii. g,

11)

has to be taught here

some minor matters connected with the main

II

ABHYASA-YOGA.

14.]

With

subject.

mind

in the heart,

in the head,

engaged

in

207

Lord proceeds with the sequel

Having closed

12-13.
fined

this view, the

all

the gates, having con-

having fixed his life-breath

firm Yoga, uttering Brah-

man, the one-syllabled 'Om,' thinking of Me, whodeparts,

so

he

leaving the body,

reaches

the

Supreme Goal.

/ Having

closed

all

the avenues of knowledge and having

concentrated thought

in

the lotus

of the heart,

and with

thought thus controlled, he ascends by the NcWi which

passes upwards from the heart, and then fixing life-breath
in

the head, he utters the syllable

'

Om

',

the appellation of

Brahman, and meditates on l\Ie./-' Leaving the hody^

shows the mode of departure. The departure takes place
by the Self leaving the body, not by the Self being destroyed.

the

No

re= birth on attaining to tlie Divine Being.

Moreover,

Whoso constantly thinks of Me and long,

him I am easily accessible, O son of Pritha, to

14.

to

the ever-devout Yogin.

He who

thinks of Me,

the

Supreme Lord, long

i.

e.,

months or a year, but uninterruptedly throughto that Yogin who is ever steadfast in thought, I

not for six

out

life,

am

accessible.

easily

This being

so,

therefore,

without

thinking of another, one should ever dwell steadfast in Me.

It

may be

Listen

accessible

asked, "

shall tell
:

What

you

of

if

Thou art

what use

is

easily accessible ?"

My

being thus easily

THE RHAGAVAD-GtTA.

2o8

[DiS. VIII.

Having attained to Me, they do not again

attain birth, which is the seat of pain and is not
15.

having reached highest perfection.

eternal, they

Having

attained to

Me, the

being, they are not again subject to birth. Birth here

seat of

ah pain arising from the body,

changing nature.

who do

other hand,

and

etc.,

attain

birth again.

is

the

of an ever-

is

Having reached the highest stage

moksha, they do not

My

Isvara, having reached

called

Those, on the

not attain to Me, return again

(to

the

earth).

Do

those again return

than Thyself?

who have reached any

Listen:

16. (All)

worlds including the world of

are subject to returning again,

reaching Mc,

are

all

Arjuna

son of Kunti, there

The Day and the Night

Why

other being

of

is

no

Brahma
but,

rebirth.

Brahma.

the worlds including the world of

Because

subject to returning?

on

Brahma

they are limited by time.

How?

those

17.

night

They
know

that the

who know da}' and

day of Brahma is a thousand

people

yugas long and the night

Brahma
know how

is

a thousand yugas long.

Those persons who

to compute Time know that Brahma's day is a
thousand yugas long, and that His night is of the same
is

the Prajapati, the Viraj.

duration as His day.

Because the worlds are thus limited

by time, therefore they return again.

What

takes place during the Prajapati's day and what

takes place during His night will

now

be described

15

19]

ADHYASA-YOGA.

From

18.

the Unmanifestcd

tions proceed at the

209-

all

the manifesta-

coming on of day

coming on of night they dissolve there

what is called the Unmanifested.

the

at

only,

in

The Unmanifested ( Avyakta ) is the sleeping condition of

the Prajapati who is asleep. Out of That, all manifestations
(vyaktisj, all creatures, unmoving and moving (sthavara
and ja;/gama), are manifested

when Brahma awakes. So,

when Brahma goes to sleep,
there only,

spoken

what

in

coming on of day,
the coming on of night,

at the

at
all

i. e.,

the manifestations dissolve

called Avyakta,

is

i. e.,

the one already

of.

With a view

avoid the fallacious implication that a

to

man

reaps the fruits of what he has not done, or that he does not

reap the fruits of what he has done, with a view to show that
the teaching of the scripture concerning bondage

and

lib3ralio:i

(moksha) has a purpose

(bandha)

and with a

to serve,

view further to teach detachment from sawsira by shovv-

karma caused by avidya

ing that, as the effect of

and other sources

into being again

ig.

(nescience)

of evil, all creatures involuntarily

come

and again and dissolve, the Lord says

This samj multitude of beings, having come

into being again

and again,

is

dissolved

at

the

coming on of night, .not of their will, O son of

P/'itha, and comes forth at the coming on of da}'.
This multitude of beings comprising those that move as

the same multitude that existed

the preceding kalpa or age, and no other involuntarily

well as those that do not

in

comes

into being at the

coming on

of day,

and

is

dissolved

again at the coming on of night, at the close of the day.

27

i^

THE BHAGAVAD-GITA.

210

Again, at the coming on of day,

[DiS. VIII.

comes

involuntarily

it

into

existence.

The Highest Goal

In

how reached.

has been shown the way, by which to reach

viii. 13, etc.,

with a view

a view to indicate ths nature of the Akshara,

thus to specify that so and so

by

Now, with

Imperishable (Akshara) described above.

the

is

the thing to be reached

path of Yoga, the Lord proceeds as follows

this

But that other eternal Unmanifested Bedistinct from this Unmanifested (Avyakta),

20.

ing,

He
'

does not perish when

all

creatures perish.

But' indicates that the Akshara who

now

is

Being: the Supreme,

from the .Vvyakta.

distinct

be described

to

is

the Para-Brahman, called the Akshara.

Though

distinct

nature as the

may suppose that He is of the same

Avyakta. To remove this impression, the

Lord

Him

from the Avyakta, one

qualifies

by other
'

',

He

of a different nature from the Avyakta.

ed, imperceptible to the

Avyakta mentioned

He

senses.

abov-e,

which

is

of quite a different nature from

Avidya

not perish
21.

when

all

What

is

the

is

unmanifest-

distinct

is

of the whole multitude of created beings

is

He is

meaning thereby that

itself,

that

is

from the
the seed

to say,

Avyakta.

He

He
does

beings from Brahm'i downwards perish.

called the

Unmanifested and the

Imperishable, That, they say,

which having reached none

is

the highest goal

return.

That

is

My

highest place.
Th.ii

ishable,

Avyakta which is called Akshara, the Imperthe Unmanifested Bsins:.

Havins:
o reached that
that

19

ABHYASA-YOGA.

23.]

state,

none has returned

The means

to sa;sara, the

mundane

life.

That

Supreme Abode.

Vish;/u's)

is INIy {i. e.

211

of attaining to that state will

now be

pointed

out

Now,

22.

that

Pntha, within
this

Purusha

is

He

because

is

the Self.

so called because

rests in

i.e.,

by

is

the body,

higher.

J7?tlna

or

He

or
at-

is

knowledge of

All the created beings abide within the Purusha;

the whole world

is

it is

its

cause

and by that Purusha

pervaded.

The Paths

Now

He

Than Him none

is full.

every effect rests within

for,

son of

attainable by exclusive devotion.

by exclusive devotion,

tained

Whom all beings dwell, by Whom all

pervaded,

is

Highest Purusha,

of

Light and Darkness.

necessary to speak of the Uttaramarga,

'

the

Northern Path', the Path of Light by which the Yogins

spoken of attain to Brahman,

just

those

Yogins

who

Brahman as inhering in the Pra//ava, in

Om and who attain to moksha later on.

meditate here on
the syllable

And
The

'

this will

''

',

be taught

path of return

is

in the section

beginning with

viii.

23.

also described, only with a view to

extol the other path.

Now,

23.

in

what time departing, Yogins go

return not, as also to return, that time will

thee,
'

to

tell

chief of the Bharatas.

In what time' should be construed with 'departing.' 'To

return

'

means

to be reborn

are engaged in meditation

*

'

Yogins

{i. e.,

'

stand for those

those

At the end of the kalpa.

who

are

who

properly

'

THE BHAGAVAD-GITA.

212

called Yogins) as well as for Karmins,

[DiS, VIII.

who

those

i. e.,

are

karma or action. The latter are spoken of as

Yogins only by courtesy and they are so spoken of in
I shall tell you, when dying the Yogins are not born
iii. 3.
again, and when dying they will be born again.
engaged

in

He

speaks of that time

Fire, light, day-time, the bright

24.

the six months of the northern solstice,

men who know Brahman

parting,
Fire

'

'

a deity presiding over time.

'

light

'

Or,

are the deities so called

it

may

that time

'

being due

presiding over

time.'

The

ing over the day-time,

the

'

'

day-time

path.

The

passage

who

is

die,

here also,

principle on

it

so also

be that

in

'

'

is 'light

fire

is

'

what time

'

is

and

The

the

which

deity

this

in

six

deities

months of

the

forms the

that

interpretation

the

and

the deity

is

'

based has been established elsewhere.

having been engaged

'

the deity presid-

bright fortnight

presiding over the bright fortnight.

northern solstice

predominance of the

to the

de-

the reference, however, to

the path as a whole by the expressions

'

then

reach Brahman.

the deity presiding over time

is

fortnight,

''

of the

Those

contemplation of

Brahman, reach Brahman by this path. The expression

"in course of time" should be understood after 'reach';
for, those who are firm in devotion to right knowledge and
attain to

immediate liberation have no place

to

go

to or to

return from.

Smoke, night-time, and the dark fortnight,

the six months of the southern solstice, attaining
by these to the lunar light, the Yogin returns.
25.

Sariraka-Mimamsa,

iv. 3-4.

23

28]
'

ABHYASA-YOGA.

Smoke,'

night time' the

213

dark fortnight,' and the

'

'six

months of the southern solstice,' are all deities presiding

over smoke and periods of time spoken of. By this path,

the Karmin who performs sacrifices

and other works attains to the lunar
and,

the Yogin

(to

Gods)

on the

light,

exhaustion thereof, returns again to earth.

These bright and dark Paths of the world

26.

deemed

are verily

eternal

by the one a man goes

to return not, by the other he returns again.

The one
other

is

is

dark

bright

because

''

because

'=

it

illumines knowledge

it

wanting

is

in that light.

who

paths are open to those only in the world

in action or

devoted to knowledge

They

the whole world.

By

eternal.

the one

Yogin
fast in

is

wherefore at

is

son of Pritha, no
times be stead-

all

Arjuna.

The Yogin who knows that one of

leads to

open to

because sawsara

eternal,

these paths,

deluded

Yoga,

are engaged

by the bright one.

Knowing

27.

are

The two-

they are not

the

two foregoing paths

sawsara and that the other leads to moksha is no
the

deluded, f
lonijer
v-^^

Excellence of Yoga.

Now, hear
*

called
to the

of the greatness of that

paths
The two ^

are

respectively
'
"

Devayana
and Pitiiyana. the path
^
Devas and the path to the Pitris.

The one

is

said to be

bright because

illumines knowledge
" and

knowledge, and

its

is

throughout by bright objects

is

said to be dark because

it

;
;

marked
the other
othei

does not

11
mine knowledge,
1

illu

nescience, and
.

u j
or
reached
by avidya . ^.
j.
.
u
by
marked throughout
1

x
t

is

is

smoke and other dark

it

reached by
'

is

course

Yoga

things

u
v. .u
As the \ogm includes the
Path ofr
,

.u

i-

j-. ^u
utit
u
n
Light
in his Meditation, he will not ret

gard the other path as the one he should

resort to. (A.)


THE BHAGAVAD-GITA.

214

Whatever

28.

fruit

[DiS. VIII.

of merit

is

declared to

accrue from the Vedas, sacrifices, austerities and

gifts,

this

beyond

all this

goes the Yogin on knowing

and he attains to the Supreme Primeval

Abode.

Whatever fruit of merit is declared by the scriptures to be

attainable when the Vedas are properly studied, when the
sacrifices are performed in all their parts, when austerities
are well practised,

the Yogin

who

beyond

rightly understands

imparted (by the Lord)

tions,

in

and he then attains

which existed even

in

multitude of fruits rises

all this

and follows the teaching

His answers
to the highest

the beginning

to the seven

abode of Isvara

He attains Brahman,

the Cause.

;^-.

fl^

ques-

NINTH DISCOURSE.
SOVEREIGN WISDOM AND SECRET.
Brahma-=Jnana

the best Religion.

is

In the eighth discourse has been declared the

concentration
cess

and

f,

(dhiiraa)

than the attainment of

through

'

and

fire

as well as

light

'

and the

like,

whence

no room

to give

none other
period,

there

is

other,

moksha is possible only by

the Lord proceeds as follows

To

thee

who

this

The Blessed Lord

I.

no

to the supposi-

tion that the attainment of

means and by no

of

pro-

its

Brahman at a subsequent

Now, with a view

return.

"

has been shown to be

result

its

through nkdl

Yoga

not

dost

said

cavil,

shall

now

declare this, the greatest secret, knowledge com-

bined with experience, t which having

known thou

shalt be liberated from evil.

This

which

is

the

Brahma-jwana,

tjie

knowledge

uf

Brahman,

going to be declared, and which has been declared

word points to the

superiority of knowledge (over Dhyana): this right knowledge
alone forms the direct means of attaining moksha, as declarin

the preceding

ed

in the sruti

"

The

Siislu4!niiu

auxiliary of Yoga.

Nott'

this

and the smnti

Vasudeva

centration (dharana)

discourses.

is

the

AH"

'the bright.'
is

Con-

only an anga or

(Bhagavadgitd,

vii. ig.)

Such as closing

5dA:s/ia/Ara, intuitive or direct percep-

tion.

all

the gates

(viii. 12, 13.

THE BHAGAVAD-GITA.

2I
" All this
"

And

is

the Se\L"{Chhdnd. Upa., 7-25-2.)

only without a second "

One

nothing else

[DiS. IX.

is

{Ibid, 6-2-1.)

means

a direct

to

moksha, as the pass-

ages of the sruti like the following declare

Now

"

princes

the other

who understand

otherwise

than thus,* they shall attain to perishable regions."

{Ibid, 7-25-2.)

On

attaining this knowledge you will be liberated from

the bondage of sawsara.

And

it is

The Sovereign Science, the Sovereign Secret,

Supreme Purifier is this immediately com-

2.

the

prehensible, unopposed to

Dharma, very easy

to

perform, imperishable.

Of

sciences

it is

the king, because

Indeed, the science of

So

sciences.

also,

it is

is

is tlie

most

of

Brahman

an instant, root and

all,

all

Of

of all

all

the

the best purifier.

is

a purifier needs no saying, since

to ashes in

brilliant

the king of secrets.

knowledge

purifiers, this

That

it

Brahman

of great splendour.

it is

it

reduces karma

dharma

the karma,

and a-dharma, which has been accumulated during many

thousand births. Moreover, it j can be comprehended by
pyatyalisha,

by immediate perception,

pleasure and so on.

quality

That

may

What

is

possessed of

be opposed to dharma

all this I3

like

the

many

feeling

but not so

is

a desirable
the

and the

through revelation

of learning.

by pratyaksha, by imme diate or

The Brahma-jana

like the other things

or

its effect.

which

know-

with the Brahmu-juana, revoaled by the

one Brahman.

those
% Greater reverence is shewn to
who know Brahman than to other men

of

Un-

are, equally

sruti

perception, as

smriti,

welt

it

solely,

is

not

but

it

is

known
kn own

intuitiv e

SOVEREIGN WISDOM AND SECRET.

3-]

Atman opposed

ledge of
is

but

may

it

be supposed that

i. e.,

it

not so, says the Lord.

is

it

Dharnia

Dharma,

not separable from

then

to

is

217

on the other hand

not opposed to

very

It is

difficult

it.

it

Even

to attain

very easy to acquire,

power of discriminating gems.

Now, of the other
those which involve little trouble and are easily ac-

like the

acts,

'"'

complished are seen to be productive of small results, and

difficult acts are found to be productive of great results.
Accordingly

which

is

hausted
is

may

be imagined that this Brahma-jana

so easily attained perishes

when

to prevent this supposition, the

imperishable.

effect is
is

it

its

ex-

effect is

Lord says

that

it

when the
Atman (Self)

does not perish like an act

It

Wherefore knowledge of

exhausted.

worth acquiring.
But,
3.

Persons having no faith in this Dharma,

harasser of thy foes, without reaching Me, remain

verily in the path of the mortal world.

Those who have no faith in this Dharma (law, religion)

viz., knowledge of the Self, those who do not believe in its
existence or in
of the

Demons

as the Self,

its effects,

the sinful

who

follow the doctrine

(Asuras), regarding the physical

these greedy

to

Me, the Supreme Lord.

ly

out of question

and

body

itself

sinful persons do not attain

The attaining of Me

wherefore, the implication

is

is

certain-

that they

do not attain even to devotion (Bhakti) which is one of the

paths leading to Me they are sure to remain in the path of
;

Verily this knowledge

quired

when

is

easily ac-

taught by an adept

so

Brahma-jndna.

is

2a

THE BHAGAVAD-GITA.

2l8

[DiS. IX.

the mortal world, in that path only which

y (naraka) and

lower kingdoms of animals,

to the

All beings rest in the

Having prepared Arjuna

extolling it, the Lord says:

By Me

4.

leads

Lord.

is

pervaded,

All beings dwell in

unmanifestcd.

etc.

by

(to listen to the Doctrine)

world

all this

hell

to

My

form

Me and
;

do

not dwell in them.

All this world

form being invisible

form, dwell

all

My

pervaded by

is

Highest Being,

In Me, of unmanifested

to the senses.

Brahma down

beings from

My

to the plant.

No

being devoid of the Self can ever become an object of

experience.

Wherefore they dwell

Self,

{i.

c, they are

underlying them

beings,

them.

i. e.,

they are

have an individual existence) through Me,

self-existent (or

the Self,

Me,

in

what they are

all.)

'Since

in

am

virtue of

the Self of

Me, the
all

those

would seena to the deluded as though I dwell in

Wherefore I say I do not dwell in those beings, beit

cause of the absence of contact with others, unlike corporeal

things.
,

akasa.

am,

certainly, the innermost essence even of the

That which

is

unconnected with any object cannot

indeed be contained anywhere as though

in a receptacle.

Wherefore, as
5.

My

am

unconnected with any object,

Nor do those beings dwell in Me behold

Divine Yoga Sustaining all beings, but not
;

dwelling in them,

And
not in

is

My

Self,

yet these beings, from

Me

behold

My

the cause of beings.

Brahma downwards,

dwell

Divine working, the Divine Mystery,

SOVEREIGN WISDOM AND SECRET.

7]

21^

Accordinf^ly, the sruti speaks

the real nature of the Self.

He is
attachment, He

of the unattached condition of the Self, seeing that

unconnected with any object

never attached."

is

Behold, there

My

ed,

is

" Devoid of

Brih. Up. 3-9-26.)

Self supports

all

beings,

them, as shown above with reasons.

the Lord's
(

Though unattach-

yet another mystery.

words,

but does not dwell

"'

Then how

'My Self? We

answer

in

to justify

Separating

physical and

from the Real Self ) the aggregate of the

other material environments, and regarding that aggregate

as the

'

the

',

Lord speaks

of the Self as

following only the popular conception

far

He

that

believes, as the

Atman, the
it is

Self, is

cause

all

Self,

not

certainly

from Himself,

beings to

all

come

And

into being, that

of illustrating

by an example what has been

taught in the two preceding verses, the Lord says

As the mighty wind moving everywhere

ever in the akasa, so,

in

further

beings to grow.

By way
6.

so

masses ignorantly believe, that the

distinct

Myself that cause

My

'

know

thou, do

all

rests

beings, rest

Me.

It is

observed in our ordinary experience that the wind,

moving everywhere and mighty in expanse, ever rests in

the akasa
so also in Me, who am all-pervading like the
akasa, do all beings rest, without any contact at all.
;

The Lord

is

the source and the end of

Thus, as the wind

rest in

Me

Because
with any

object.

rests in the akasa,

all

beings.

so do

all

beings

as long as the world lasts.

the

Self

(A.

is

unconnected

Because such a relation between the

Self & the bodily aggregate

is illusory.

(.A.)

THE BHAGAVAD-GITA.

220
All

7.

beings,

Prakriti at the

[DiS. IX.

son of Kunti, go into

end of a kalpa.

My

send them forth

again at the beginning of (the next) kalpa.

Pvakviti

The end

the inferior one

of a kalpa

is

of the three gu//as.

the time of dissolution (pralaya), and

the beginning of a kalpa

Thus

composed

is

the time of production (utpatti).

My

Resorting to

Prakriti,

again and again

send forth this whole multitude of beings, powerless

under the control of the Prakriti.

With
subject

the help of the Prak^'iti,

Me,

to

cause

all

i.e.,

of Avidya,

these beings

emanate again and again from the Praknti

we now
all of

The Lord
Then

is

i. c,

of

evil

under

Svabhava or Nature.

multitude of beings of unequal

Thou, the Supreme Lord,

dharma and a-dharma

Lord says

see to

not bound by His acts.

as creating this

conditions,

is

them being

rendered powerless by avidya and other sources of

the influence of the Prakriti,

which

shalt be subject to

arising from that act

In reply, the

9.

Nor do

remaining

these acts,

like

Dhanawjaya, bind Me,

one unconcerned, unattached to

those acts.

The acts

involved in the unequal creation of the multitudi-

nous beings do not bind Me, the Isvara.

gives the reason

why He

knowing the immutability

is

is

Now,

not affected by

the

the acts:

of the Self, remain like one

unconcerned, without attachment

Lord

I,

who

for the fruit of the act,

SOVEREIGN WISDOM AND SECRET.

10.]

without the egotistic feeling

j.^.,

case of others also,

'I

do.

dharma and a-dharma

bound by bis own acts

in the

cause

Otherwise,

).

of.

tjie

like the silk- worm

cocoon.

Now,
beings

is

in the

for results is the

of freedom (from

man

Wherefore,

'

he absen ce of the egotistic feeling

agency and the absence of attachment

deluded

221

'

statements

the
(ix. 7)

and

'

send forth this multitude

remaining

'

like

of

one unconcerned involve

'

a self-contradiction. In explanation thereof, the Lord says

By Me

10.

presiding, Prakj'iti produces the

unmoving because of

ing and the

this,

mov-

son of

Kunti, the world revolves.

By Me presiding

mere viewer on evey side and the

My Maya, i.e., the Avidya, composed

as a

immutable witness.
of the three guas,

produces the universe comprising the

moving and the unmoving

'

The

objects.

So says the chant

the luminous, hidden in

one,

beings,

all

all-

pervading, the Inner Self of all, the superintendent of all

acts, the

abode

from

alone, and free

Because

of all beings, the witness, the perceiver,

am

qualities.'

the

comprising

universe

witness,

through
as

'

all

stages.

and the

Indeed,

shall enjoy this,'

pleasure,'

learn this

ousness

'

'

it

has

its

in consciousness.

Heaven

preside,

and

see this,'

'

the

hear

world such
this,'

'

being in consciousness and has

(of the heart) is the

this

unmoving
unmanifested, moves on

all activity in

Such chants

1).

the

To gain this I shall do it,'

by way of forming an object of

feel pain,'

arises

'

because

moving

the

objects, the manifested

{Svetasvatara-Up. 6-1

as

'

Who

witness of this

'

in the

'

'

I
I

feel

shall

consciits

end

Supreme

(Tai. Br. 2-8-9)

>^

THE BHAGAVAD-GITA.

111

[DiS. IX.

point only to this view. Accordingly'" as there

entity other than the

separate enjoyer

One Divine

and

answer the question

'

no conscious

Being, there cannot be a

therefore irrelevant to ask or to

it is

is

Of what purpose

is

by the One, the Divine, the pure all-witnessing

ment whatever

declare

'

could perceive

Wisdom

also said

this

variegated crea-

am

(v. 15).

life of

all,

Me

Fools disregard

not knowing

the impious.

thus eternal, pure, wise, and free by nature,

Omniscient, the Self of

II.

and who could

directly,

(It)

enveloped by unwisdom; thereby mortals

The
I

Br. 2-8-9).

is

are deluded,'

Though

srutit

whence born and why

The Lord has

'

So says the

' (Tai.

tion?

Spirit or

having really no concern with any enjoy-

Consciousness,

'Who

creation

this

My

human

clad in

form,

higher being as the Great Lord

of beings.

Me

Fools, unable to discriminate, despise

them with a human body, these

The

/svara being the creator of the

Universe
t It

is

mere witness

%vhat

'

We

is

the

of Crea-

the purpose

^'o"" '^

to

it is

for

the enjoyment of the Supreme for, the

Supreme really enjoys nothing. It is pure
consciousness, a mere witness. And there

the

lion

cannot say that

it is

meant

My

it

is

opposed to moksha^

Thus, neither the question nor an answer

for

?'

understanding

Creation intended to secure niok-

because

s^'"''

thereof.

not right to ask or answer

is

question

the

fools not

among

living

it,

possible

and there

as Creation

is

due

is

no occasion

to the

Maya

of

Supreme.-(A.

is

no other enjoyer,

conscious entity.

and what

is

for there is

The /svara

is

no other

one only

to

This

^ow
>>

not conscious cannot enjoy.

the

means that it
Supreme Self.

is

very hard

This passage shows that creation

^^ue to
;

sruti

ajana or nescience,

is

10

13]

SOVEREIGN WISDOM AND SECRET.

higher being,
that

am,

not

knowing

like sYkasa,

Then by

beings.

am

the

Supreme

Self,

more intimately connected with things

than even akasa, that

all

that

223

am

the Great Lord, the very Self, of

continually despising Me, these poor

creatures are ruined.

How

their condition pitiable)

(is

Of

12.

vain

hopes,

of vain

actions,

vain

of

knowledge, devoid of discriijiination, partaking only

of the delusive nature of Rakshasas

They

vain

cherish

actions performed by

The agnihotra and

hopes.

them are

fruitless,

the Lord, because they neglect their

knowledge

is

fruitless.

They partake of
see no self

They

and Asuras.
other

because they insult

own

Self.

Even

their

are devoid of discrimination.

the nature of Rakshasas and Asuras.*

beyond the body and engage

They

in cruel deeds, their

rule of conduct being 'cut, break, drink, devour, rob others'

property.'

The

vva3's of

the faithful devotees.

who are engaged in devotion (Bhakti)

who walk in the path of moksha,

But, the faithful

the Lord,
13.

i.

c,

The Mahatmans, O son

to

of Pntha, partaking

of the nature of the Devas, worship

Me

with mind

turned to no other, f knowing (Me) as the imperishable source of

all

beings.

The nature

Mahatmans: the high-souled.j

After deuth such people will be born

as Rakshasas or Asuras.

The nature

of

in committing deeds
and that of Asuras in rob-

Devas

of the

with the mind resting on

Innermost

own

Self,

who am no

Me, the

other than

Rakshasas consists

their

of cruelty,

J Those whose mind (sattva) has been

purified by yajna or sacrifice, &c.

bing another's property, in the absence

of charity

and

of sacrifice.

Self.

T"E BHAGAVAD-GiTA.

224
(Gods) consists

in their control

over the body, mind and the

and the hke. Beings

senses, in kindness, in faith

all

[DiS. IX.

bhutas,

living creatures as well as all elements of matter.

How

(do they worship)

Always talking of Me, strenuous, firm in

vows, and reverent, they worship Me with love,
14.

always devout.

They always talk of Me, .their Lord,

They ever strive by way of subjugating

Brahman.
the senses, by way

the very

of cultivating the virtues of self-control, kindness, innocence,

and the

Firm

like.

Me who am

in their

vows, they worship

Me

in love,

their very Self lying in the heart.

In what different ways do they worship

Listen

Worshipping by the wisdom-sacrifice, others

15.

adnre Me, the All-faced,

in various

ways, as One,

as different.

Knowledge
by

of the

this sacrifice

abandoned

all

Lord

of

is itself

Worshipping

a sacrifice.

wisdom, others* adore Me, having

other forms of worship.

And

that

knowledge

:-^Some worship with the knowledge of the real

One, verily, is the Para-Brahman.' Some
truth that
worship with the knowledge that the Lord Vish/m Himself

varies thus

'

exists as different beings, as the sun, the

Others worship Him,

who exists in

faced, thinking that the one

forms, with his face on

all

AH worship
If

(as

they worship in so

Lord

sayest) worship

The Brahma-nishihas,

forms

the like.

as the All-

exists in all the different

sides./

goes to the Lord.

many

Thou

all

moon and

different

Thee only
those

who

ways,

how do

The Lord says

are devoted to Brahman.

they


13

18]

SOVEREIGN WISDOM AND SECRET.

i6.

am

aushadha,
fire,

Kratti

kratii, I

am

am

yajna,

is

matra, Myself the butter,

a class of Vedic sacrifices.

Svadha

smnti.

the

ancestors (Pitns).

Or, svadha

The

am
am

is

by

the chant with which the oblation

I

offered to

food

the

all

am

the

is

is

am

offered

the medical
the

mantra,

to the

which the

fire into

beings.

living

food in general, and aushadha

and the Devatas.

worship

aushadha means plants in general,

serving to alleviate sickness.

Yajiia is the

is

including rice and barley, eaten

food

svadha, I

the act of offering.

enjoined in

am

225

Pitns

offering

is

poured.

And,
17.

am

the father of this world, the mother,

am

the knowable,

Om,' and

also the T^ik,

the dispenser, and grandsire

the purifier, the syllable

'

the Saman, and the Yajus also.

The

dispenser

of the fruits of action.

And,
18.

am

the Goal, the Sustainer, the Lord,

Witness,

the

Friend,

the Abode,

the

the Origin, Dissolution

Shelter and the

and Stay

the

Treasure-house, the Seed imperishable.

I

am

what

am

is

the goal, the fruit of action

done and what

the abode wherein

not done by

is

all

shelter for the distressed

all

am

the witness of

living beings.

living beings dwell.

I

relieve

am

to

the

from distress those who /

I do good without ex- \

Me. I am the Friend

pecting any return,
I am the source of the world.
I
that in which it is dissolved, and that in which it stays.

come

am

'

I
\

29

THE BHAGAVAD-GITA.

226

am

[DiS. IX.

the treasure-house, that which living beings shall enjoy

in a future period.

am

causes the growth of

all

the imperishable seed, that which

endures as long as the world

saw/sara

indeed springs up without a seed

stant,

it

is

germinate, and which

things that

endures. / Nothing

and since growth

is

understood that continuity of the seed never

confails.

And,
ig.

rain,

give heat,

am

hold [back and send forth

the immortality as well as death, exist-

ence and non-existence,

As
rays

the sun

send forth rain

some powerful rays by

give heat by

Arjiina.
;

and having sent

forth

it

certain

take

it

back by certain rays during eight months, and again send

forth in the rainy season.

it

am

the immortality of the

gods (devas) and the death of the mortals.

(the manifested, the effect),

the cause)

(to

and

which

am

Indeed the

and the cause

by the

of

wisdom who

Me

or as different,

One

The manifested world

that the

non-existen^."''

'existence'

lives

of

spoken of as non-existence, as

im-

is

the un'

for

Me, adoring

to

of effects

and

are devoted to

they reach Myself according

manifested cause as 'non-existence. We

cannot indeed hold that the Divine
then

we

are

is non-existence,
driven to nihilism; nor can the cause be

essence

forms described above, and regarding

in various

spoken of as

be said

mentioned above, leading

sacrifices

Retirement
as

is

it

Lord can never

fruits of interested acts of Vedic ritual.

Those men

Me

existence,

manifests itself in relation

be altogether non-existent; nor (can

The

am

the reverse, the non-existence

(the unmanifested, the cause).

effect is existence

it

is

possible to conceive existence arising out

of non-existence
"

How

for the sruti itself says,

can existence

existence

"

come

(Chhand. Up.

out of non6.)

 22]

l8

SOVEREIGN WISDOM AND SECRET.

But as regards those who are ignorant

knowledge.

their

and who long

for objects of desire,

Men

20.

of the three Vcdas, the soma-drinkers,

purified from sin, worshipping

pray

227

for the goal of

heaven

Me

by

sacrifices,

they reach the holy

world of the Lord of the Gods and enjoy

in

heaven

the heavenly pleasures of the Gods.

Men who know the three Vedas, the R\k, the Saman and
the Yajus who drink Soma and are thereby purified from
who worship Me as the Vasus and other gods by
sins
who seek for Svarga as
sacrifices such as the Agnish^oma
;

the reward of their sacrifices

Indra

who had performed

they

go

the world of

to

a hundred sacrifices, and there

enjoy supernatural (a-prakrita) pleasures.

21.

They, having enjoyed that spacious world

of Svarga, their merit (puya) exhausted, enter the

world of the mortals; thus following the Dharma

of the Triad, desiring (objects of) desires, they
attain to the state of going

The Dharma of

which

is

the

Triad

and returning.

mere Vedic

ritual

enjoined by the three Vedas.

(karma) that

They have

to

go and return, and never attain independence anywhere.

The Supreme watching over His devotees'

Now,
free

as regards those

men

of right

interests.

knowledge who are

from desires,
22.

Those men who, meditating on

to

Me

separate, worship

Me

are ever devout,

secure gain and safety.

all

around,

as non-

them who

THE BHAGAVAD-GITA.

228

Those men

[DiS, IX.

who worship Me

of renunciation (sa;;myasins)

around,* ever meditating on Me, regarding themselves

all
I

'as non-separate,

Narayana, as their own

Self,

who

are ever devout,!

what

is

to these who see the Reality,

secure gain.

not already possessed

preservation of what

i.e.,

[Objection):

To

and

secure to

them

them

safety,

secure to

already possessed.

is

My

they form

in vii. 17, 18,

Supreme God,

looking upon the

i.e.,

/As

said

very Self and are dear to Me.

other devotees also the

Lord secures

He

(to

gain and safety.

[Answer)

True,

and

safety)

tees

work themselves

who

x^hose

work

for

but there

undoubtedly secures

is

this difference

also for their

them gain

while other devo-

own

gain and safety,

see nothing as separate from themselves do not

own

their

gain and safety.

Indeed these

latter

Lord alone is
Wherefore the Lord Himself secures to them

never cherish a desire for

their refuge.

life

or death

the

gain and safety.^

Other devotees do but worship the Supreme

in ignorance.
[Objection)

If other

their devotees also

[Answer)
23.

Just

gods (Devatas) are Thyself only,

worship Thyself.
so,

indeed

Even those who, devoted

worship

Them

with

faith,

to other Gods,

worship Myself,

son

of Kunti, in ignorance.

i.

e,

Who

infinite, (A.

see

Me

all

around, as

Constantly and earnestly engaged in

dhyana.


22

SOVEREIGN WISDOM AND SECRET.

25.1

With faith: believing

22g

the efficacy (of the worship of

in

those Gods).
\\'hy dost

Thou

say that they worship in ignorance

For,
24.

of

As

the

Devatii,--'

am

they do not

but

whence they

offered)

indeed the Enjoyer, as also the Lord,

sacrifices;

all

truth

am

(i. e.,

God

as the

the Enjoyer and the

of yaJHa or sacrifice, as said in

as

norance, they

The

fruit

am

fail

whom

to

Lord
I

viii,

sacrifices are

of all

am

sacrifices

indeed the Lord

So they do not

4.

having worshipped

whence,

in

ig-

to attain the fruit of the sacrifice. +

certainly accrues

of sacrifice

who, devoted

in

fail.

enjoined in the sruti and the smnti.

know Me

know Me

worship

to other gods,

Me

them

to

also

in ignorance.

How ?
Votaries of the

25.

Gods go

the Pitris go the votaries

to

the

Gods

of the Pitris

to

to the

Bhutas go the worshippers of the Bhutas

My

worshippers come to Myself.

The

Gods, those whose devotion and

vows are directed to the Gods, go to the Gods. The
votaries of the

votaries of the Pitns such as the

performing sraddha and other

*

As the Vasus and other Devatas

whom

the sacrifices are offered,

Enjoyer of all
yamin, as

sacrifices; iind as the

am

to

the

Antar-

the Inner Regulator of

the

I am the Lord of all sacrifices.

Not having dedicated their actions to

Universe,
t

Me, they return to

this

world from the

Agnishvattas, engaged in

rites in

devotion to the Pitns,

region to which they attain as the result

of their sacrifice.
:

The worship of the Gods is not quite

The worshippers do attain results

useless.

suited to the form of worship, but they

have

to return to this

world after a time.

230

THE bhagavad-gIta.

go to the Pitns.

The Bhutas

[Dis. IX.

are the Vinayakas, the hosts

My

of MatJ'is, the four Bhaginis and the Hke.

i.e.,

worshippers,

Vish?m's votaries, come to Myself. Notwithstanding

the equahty

Me

people do not worship

of' trouble,

Wherefore they

because of their ignorance.

alone,

attain very

small results.

Devotion to the Supreme.

Facility in

My

Not only do

devotees attain an endless result,

which there

attain a state from

but

also easy for

it is

When

26.

leaf,

them

one

flower, a

is

no return to

to worship

offers

fruit,

to

Me

water,

Me.

i. e.,

this world,

How

with devotion a

that

eat, offered

with devotion by the pure-minded.

Because
27.

it is

co, therefore,

Whatever thou

whatever thou

doest, whatever thou eatest,

sacrificest,

whatever thou

whatever austerity thou engagest,

offering to

do

it

as

an

Me.

Whatever thou doest

in

givest, in

of thy

own accord

[i.e.,

not enjoined

the sistra) and whatever thou offerest in sacrifice as

enjoined in the sruti or the smriti, whatever thou givest

such things as gold

to the

that as an offering to

Now
28.

listen as to

Thus

of actions

brahma7?as and others, ...do

all

Me.

what

will accrue to

you doing thus

shalt thou be liberated from the

which are productive

of

bonds

good and

mind with the Yoga of

renunciation, and liberated, thou shalt come to Me.

evil

results

equipped

in

25

SOVEREIGN WISDOM AND SECRET.

29.]

Thus

when you thus

23

everything to Me. This (act of

offer

Me) constitutes the Yoga of renunciation.

It is renunciation inasmuch as everything is off'ered
to Me
and It is also Yoga inasmuch as it is an action
(karma). Thus, wath mind equipped with Yoga and renun-

ofTering everything to

thou shalt be liberated from bonds while yet living

ciation,

and when

body

this

dead, thou shalt

is

The impartiality
:

b)estows

(Ansiiey)

Me.

the Supreme.

of

Not so

the

since

The same

29.
is

to

Lord has love and hatred,

His grace on His devotees, not on others.

(Objection)

He

Then

come

am

to all beings

none hateful or dear

to

Me

there

but whoso worship

with devotion, they are in Me, and

am

Me

also in

them.

am like

who

so

it,

bestow

My

My

In them also

part.

course, not in others.

hate the latter.

Those

who

By

devoted

are

become pure

are rendered

bjing in their

hj Sun's

devotees, not on

in

to

Me,

mind,

in virtue of

where,

is

also

the

is

presence

as a matter of

who

for

i.

cannot (be said

c, their

though pervading ever

y-

reflected in a clean mirror, so

Supreme Lord present

.

from whose minds

My

fit

Me,

of

as a

matter of course in those persons only

moved by

in

ever do good to them. Just as

light,

am, only as a matter

minds
presence. And,

and they are

course,

from those who

not owing to any attach-

this behaviour,

that very devotion of unthinkable grand-

eur

My

cold from those

''

performing the duties of their caste and

order,

off"

off"

it

grace on

of course, but

ment on

'

and wards

Me, as a matter

to)

ward

Those who worship Me, the Lord, with devotion are

others.
in

just as fire does not

at a distance

are

go near

fire

ix.

13

devotion.

that those are

partake of the

(A)

all dirt
It

has been re-

has been

devoted

said in

to the

Lord,

nature of the devas.

[DlS. IX.

THE BHAGAVAD-GITA.

232

attain salvation by Devotion.

Even the Iow=born

Now I
to Me is

shall

you how excellent a thing devotion

tell

If

30.

one of even very

resorting to none else, he

righteous, for he

He

rightly resolved

is

By abandoning
power

is

worships Me,

must indeed be deemed

rightly resolved.

he

evil

evil life

is

ways

man

of good resolution.

in his external

life,

and by the

of his internal right resolution,

Soon he becomes righteous and attains

do thou, O son of Kunti, proclaim
eternal peace
31.

My

that

devotee never perishes.

Listen, this

He who
32.

is

is

the real truth

Me

devoted to

thou mayest proclaim that

in his inner soul

never perishes.

For, finding refuge in Me, they also who,

son of Pritha,

may be

vaisyas as well as siidras,

of a sinful birth

women,

even they attain to

the

Supreme Goal.

The Yoga

of Devotion.

How much

more then the holy brahmaas

and devoted royal saints. Having reached this
33.

transient joyless world, do thou worship

Holy

human

of pure birth.

birth *

As non-human
of animals are not
to the Lord,

is

the

bodies such as those

fit

those

which

This

for a life of devotion

who have

JT

attained to

world

means
human

the

Me.

world of man,

of attaining

birth should lead a

to the Lord,

life

spiritual

of devotion

30

34']

SOVEREIGN WISDOM AND SECRET.

aspirations (purushartha), and which

is

233

very hard to attain.

^Moreover,

Fix thy mind on

34.

sacrifice to

with

Me

Me, be devoted to Me,

Me, bow down to Me.

as thy

Thus

Supreme Goal, thou

steadied,

shalt reach

Myself, the Self.

Me

Self of

Vasudeva.
all

Steadied

beings, and

am

in

the

thought

Supreme

(chitta).

am

goal.

*-^'i^^^^i^i^

30

the

TENTH DISCOURSE.
DIVINE MANIFESTATIONS.

The Lord

is

the source of all manifestations.

In the seventh discourse and in the ninth, the essential

nature of the Lord and His manifestations have been pointed

Now

out.

necessary to point out

it is

what forms

in

being the Lord should be thought of; and

it is

to describe the essential nature of the Lord,

been described already,

With

stand.

as

this view, the

it

Again,

Lord says

O mighty-armed,

word, which
shall

I,

Supreme

who

though

it

has

said

listen to

from a desire

speak to thee

also necessary

a hard thing to under-

is

The Blessed Lord

1.

of

for

My Supreme

thy well-being,

art delighted.

as revealing the unsurpassed Thing. Delighted

you are intensely delighted with

My

speech, as though you

are drinking the immortal nectar.

Why

should

He

speak of

The Lord says

Neither the hosts of the Gods nor the Great

2.

know my origin
Gods and the Great

i^ishis

the

it ?

Prabhava (interpreted as

Lordly Power." Rishis

for I

am

the source of

all

i^ishis.

oyigin)

may

also

such as BhHgu.

mean " Great

DIVINE MANIFESTATIONS.

5.]

235

Moreover,

He who knows Me

3.

as

less,

is

Because

none

wherefore,

and beginning-

the great Lord of the worlds, he

mortals

i^ishis,

as unborn

undeluded, he

am

liberated from all sins.

Gods and

the source of the

else

am

is

exists as the source of

unborn and beginningless.

beginningless, therefore

am

among

unborn.

My

Great

the

existence

Because

am

devoid

Undeluded:

of delusion. All sins: consciously or unconsciously incurred.

For the following reason

worlds

also

am

the great Lord of the

4-5.

Intelligence,

wisdom, non-illusion, patience,

truth, self-restraint, calmness, pleasure, pain, birth,

death, fear, and security

innocence, equanimity,

contentment, austerity, beneficence, fame, shame

(

these

arise

different kinds of dispositions of beings

from

Intelligence
(

Me

alone.

(buddhi)

anta/f-karawa

thought.

He,

is

the power which the inner sense

has of understanding subtle objects of

indeed,

possessed of this power.

Self

is

said

Wisdom

and other such things.

to
is

be intelligent

who

is

the knowledge of the

Non-illusion consists in acting

with discrimination when any thing has to be done or

known at the moment. Patience not being agitated in

mind when assaulted or abused. Truth giving utterance
to one's own actual experience of things, as heard or seen,
:

with a view to impress

it

on the mind of another.

nstraint: quieting the external senses.

Calmness: the tran-

quillity of the inner sense or anta/;-karaa

injuring

living

beings.

Contentment

Self-

Innocence: not

being satisfied with

THE BHAGAVAD-GITA.

236

[DiS.

bodily torture accom-

one's present acquisitions. Atisterity:

panied with the restraint of the senses. Benejicence

(one's

may

own

Fame

permit.

dharma.

due to dharma.

All these different

sharing

own means

with others as far as one's

things)

X'

Shame

due to

a-

dispositions of living beings

mentioned above, such as intelligence, arise from Me alone,

the Lord (Isvara), according to their respective karma.
Moreover,

The seven Great

6.

i^ishis

as well as the four

ancient Manus, with their being in Me, were born

mind

of

and

theirs are these creatures in

the

world.

The seven great /^ishis such as Bhngu, as well as the

four Manus of the past ages known as Savarwas, had directed
their thoughts to

Me

exclusively and were therefore endow-

ed with the power ot Vish^m.

by mind

Born

alone.

of the Great

i?ishis

in

the

They were produced by Me

creation of these Manus and

are these

creatures

comprising the

moving and the unmoving beings.*

Knowledge
7.

of

of

He who knows

Mine

is

The Lord
(

prakriti

is
)

in truth this glory

all,

but, as the

Omni-

all. He is also the Ruler

He produced the Great Tfishis

Lord of

the Lord.

of

for

Manus had

is

Lords. Both these belonged to the primeval age and were born of the mind of

sclent
all

there

it.

not only the material

of

and power

endowed with unshaken Yoga

no doubt of

cause

the Lord's Glory conduces to Yoga.

The Great

ifishis

their thought

and

the

directed to the

and the Manus. The Great iJishis, from

Bhcigu to Vasish/ha, were omniscient
and were the original teachers of the Traditional wisdom. The Manus were the

denizens of this world are their creatures,

Rulers of creatures and were themselves

by birth and by knowledge.

Omniscient Lord and were therefore en-

dowed with the power of Vishou and

obtained wisdom and power. The present
(A.)

DIVINE MANIFESTATIONS.

9']

He who knows
and

My

or

My

extent of

in truth this vast

achievement (Yoga)

237
being *

Yoga may here stand

for

power of achieving and

he is
controlling mighty things as well as Omniscience t
endowed with unshaken Yoga, i. c, with steadiness in right
what

born of Yoga,

is

the

viz.,

knowledge.

What
dowed

:J

unshaken Yoga with which they are en-

that

is

The answer follows

8.

am

evolves

the source of

all

from

Me

everything

Me, en-

thus thinking the wise worship

dowed with contemplation.

Supreme Brahman, termed V^sudeva, am

the

I,

From Me

source of the whole world.

whole universe

in

all its

alone evolves the

changes, including existence and

Thus

disappearance, action, effect and enjoyment.

ing, the wise

who know

engaged

ardently

in

the

the

Supreme

think-

Me,

Reality*^ worship

contemplation of the Supreme

the

Reality.

Moreover,

With

g.

their thought

on Me, with their

life

Mc, instructing each other, and ever

speaking of Me, they are content and delighted.
absorbed

in

He who knows Me
,-.

e.

he

as infinite.

who knows

(A.)

the fact that the

and the Manns possessed

their power and wisdom, as partaking of
a very small portion of the Lord's

Great

ieishis

power and wisdom

t

The knowledge

- (A.
of the Conditioned

the doorway leading

of the Unconditioned.

to the

is

knowledge

"

'"

Regulator, every thing

accordance with the Law.

Hit

'S

who

only those

f/jhc^vorldly

life

fit

for

Me

as

'^^

Lord as the Self of

all,

the Omniscient

life

of

all,

the

Cause of

Lord of all, they beMe. The knowledge of

come devoted to
Supreme Reality

tion to the Lord.

When men know

leads to love, regard

and earnestness, and these lead

by

moves

- (A.

see the emptiness

that are

devotion to the Lord.

the

(A.)

Controlled and impelled

the Inner

(A

to

devo-

[DiS. X.

THE BHAGAVAD-GlTA.

238

All their senses (pnwas) such as the eye are absorbed in

Or

Me.

according

(prana)

life

is

to another interpretation

They

devoted to Me.

in

Me

ever speak of

They thus obtain satisfaction and

the company of the beloved.

qualities.
if

very
as

wisdom, power, might and other

possessed of supreme

as

their

are delighted

The Lord endows His devotees with wisdom.

As

to those

who worship Me

devoutly in the ways men-

tioned above,
10.

To

with love,

these,

Me

worshipping

ever devout,

give that devotion of knowledge by

which they come to Me.

To them who

any purpose of the ir

I

give

Me, not for

Me, to them

are ever devout, worshipping

o'v n, but out of love for

that devotion of right knowledge (buddhi-yoga) 0/

by which they =' those who worship

thought on Me" (x. 9) and so on kno\v^Me,

My

essential nature

Me

" with their

the

Supreme Lord, the

Why doest
yoga) to

Thy

Thou

own

Self, as their

Self

give the devotion of knowledge (buddhi-

devotees

And what

is

that obstacle in the

path leading to Thee which the devotion of knowledge that

Thou givest to Thy devotees serves to remove ? In answer

to this question, the

11.

ing

Out

of

in their

Lord says

mere compassion
self,

for

them,

I,

abid-

destroy the darkness born

of

ignorance, by the luminous lamp of wisdom.

Those alone who are thus devoted to
the Lord can attain to Buddhi-Yoga, that

karana produced by Dhyiina, by which

they reach that form of the Lord which is

extremely superior condition of the antn h-

devoid of

all

limitations.

(A.

DIVINE MANIFESTATIONS.

13.]

/Out of men compassion

they
is

may

attain bliss.

239

how

out of mercy, anxious as to

dwell in their anta/i-lvaraa''= which

engaged, in thinking exclusively of the Self and destroy

that illusory knowledge which

of discrimination, by the lamp of

the darkness of ignorance,

caused by the absence

is

wisdom, by the lamp of discriminatory knowledge, fed by

the

oil

wind

Devotion (Bhakti-prasiYda), fanned by the

of pure

of earnest meditation

by the cultivation of piety, chasti-

of right intuition purified

ty

and other

on Me, furnished with the wick

which

virtues, held in the anta/i-karaa

pletely detached

from

all

is

worldly concerns, placed

com-

in

the
\

wind-sheltered enclosure of the mind which

is

withdrawn
|

from the sense-objects and untainted by attachment and

and shining with the

aversion,

by

generated

light

incessant practice

of

of right

knowledge

concentration

and

meditation. /

Arjuna's question about the Lord's manifestations.

Having heard

Lord's Glory and His mysterious

of the

power, Arjuna says

Arjuna said

The Supreme Brahman,

12-13.

Light, the

Supreme

Purifier art

Supreme

the

Thou.

All the

on the plane of Spirit exclusively. Dark-

an Intellectual state that is found to illumine an object unknown before. Hence

ness here includes both the beginningless

it is

nescience and

itself

i- e.,

ill

the anta/i-karaHa functioning

the

illusory

perception

resuliing from that nescience.

It

cannot

be removed by matter or any material

phenomenon, belonging as it does to the

lect

shining through a state of the intel-

such as the one induced by the teach-

ing of the 5astra.^It

manifesting

same class as darkness; therefore the

Lord has said that He Himself destroys

by the

darkness. But the Spirit (Chaitanya) can-

and

not directly

remove darkness.

It is

only

removes ignorance by

that the Spirit

state, or

itself

is

either

an intellectual state

Spirit,

illusory

the Spirit

through an intellectual

that

pervaded

can destroy nescienc3

knowledge,

THE BHAGAVAD-GJTA.

240

Thee

i^ishis declare

the Primal God,

[DiS.

X.

Divine Purusha,

as Eternal,

Unborn, Omnipresent

so said

the divine sage Narada, as also Asita, Devala and

Vyasa

and Thou Thyself also sayest

The Supreme Brahman', the

God

the

God who

Highest

existed before

all

(so) to

Self.

me.

The Primal

other Gods.

Rishis

such as Vasish^ha.
14.

sayest to
vas,

which Thou

believe to be true all this

me

Gods nor the Dana-

for neither the

know Thy

Lord,

Because Thou

art

manifestation.

the source

of the

Devas and

others,

therefore,

Thou Thyself knowest Thyself

15.

Purusha Supreme,

of beings,

O God

as the Self,*

Source of beings,

of Gods,

Lord

Ruler of the world.

Knowest Thyself: as the .Lord,t as the

Is vara

possessed

wisdom, sovereignty and other powers.

of unsurpassed

Thou shouldstt indeed tell, without reserve,

Thy divine Glories, by which Glories Thou

16.

of

remainest pervading
17.

shall

I,

these worlds.

Thou
;

Thyself,

in

i.

knowest Thyself,

without

i.

tioned nature of Thyself.

not as something external.

e.

being

the uncondi-

As the
(A.

Self:

Not even Thy conditioned nature as

can be
the Lord of the Universe, Scd
+

seen by others.

(A.

know Thee,
O Lord, art Thou

ever meditating,

what several
be thought of by Me ?

Yogin;

to

taught

How

all

things,

Since

Thy

ary to t;now,

In what

nature, which

is

it is

necess-

invisible to others. (A.)

manner should

I,

who am

of dull understanding, meditate constantly on Thee, in order that my reason may

thereby be purified so as to be able to

know Thy unconditioned

being:

(A.

12

24I

DIVINE MANU'ESTATIONS.

20.]

mc

Tell

18.

afjain in detail,

Janardana, of

Thy power and Glory, for there is no satiety for

me in hearing the immortal.
Tell me in detail of Thy mysterious power (Yoga) and
sovereignty (aisvarya) and the various things to be meditat-

Janardana so called
go (ardayati) the Asuras,

ed upon.
causes to

because

is

He

sends

those people (janas)

are the enemies of the Gods, to hell and the like

cause

He

salvation.
fore

is

prayed

Tell

me

there

for,

by

to

no

is

satiety

in

hearing

no limit to

Now

prominence,

in their
is

thee of

tell

will tell

My

extent.

you

of

My

the

immortal

Thy mouth.

of His manifestations.

The Blessed Lord

will

or be-

again of them, though described be-

The Lord's enumeration

Now

who

worldly success and

all people for

(ambrosia) of the speech issuing from

ig.

or

said

My

heavenly Glories,

best of the Kurus; there

heavenly Glories,

in their pro-

where they are severally the most prominent.

minence,

i.

It is not,

indeed, possible even in a whole century to describe

all

e.,

of them, as there

Now,

is

no

limit to the extent of

Glories.

listen to this, in the first place

20.

heart of

am

the Self,

beings;

all

O
am

Guc^akesa, seated in the

the

middle, as also the end, of

You should

think of

the heart within of

'

My

conqueror of sleep

to think of

Me

Me

all
'

or

as the

all

beginning and the

beings.

as the innermost Self, seated in

'Guddkesa' means either

thick-haired He who
unable

beings.
'

Self

'

should think of

is

Me
31

in

those

[DiS. X

THE BHAGAVAD-GiTA.

242

things which are mentioned below

stay,

and the end of

Of

21.

all

for I

am the

source, the

beings.

am Vishu of the radiSun I am Marichi of the

the Adityas

ances, the resplendent

Maruts; of theasterisms, the Moon.

Of the twelve

Adityas,

the Aditj^a

Of the Vedas

am

Gods

am

of the senses

am

am

the

the intelligence in living beings.

such as the Rudras and the Adityas.

as Vishnu.

the Sama-Veda,

Vasava of the Gods, and

mind,

known

of Devatas.

Maruts are a kind

22.

am

am

Indra.

Of the eleven senses

ency or

intelligence, is that state of

which manifests

itself in

Vasava:

i.e.,

the mind. Chetana, senti''

the intellect (buddhi)

the aggregate of the

body and the

senses.
23.

And

of the

Rudras

am

Sawkara, of the

Yakshas and Rakshasas the Lord of wealth, and

of the Vasus

am

Agni, of the mountains

am

the

Meru.

The Rudras
The Lord of
24.

son of

are eleven in number, and the

ivealth

And

Kubera.

know Me

am

Skanda, of lakes

am

Byihaspati

the chief of priests, because he

It

exhibits itself in
it

the

throughout

and forming the medium

aggregate
till

death.

for the manifes-

is

is

the house-

the general of the Gods.

tation of

the

(Chaitanya.),

Spirit

(A.

the Ocean.

hold priest of Indra. Skanda

the chief one, Brihaspati

of generals

body, pervading

eight.

of the household priests of kings,

P/'itha,

is

Vasus

Of

or Consciousness


20

28]

DIVINE MANIFESTATION'S.

the natural

made by

i.e.,

the

Gods

243

reservoirs,

am

the

Ocean.

25.

Of the Great

am

the one syllable

/^ishis

Om

;'

'

am Bhrigu

of offerinp^s

of words
I

am

the

of Japa (silent repetition), of unmovin<:j

offerinj

things the Himalaya.

Of all

26.

trees

am) the Asvattha, and Narada

(I

of divine i^ishis, Chitraratha of Gandharvas, the

Sage Kapila of the Saints (Siddhas\

Divine Rishis

Dharma,

the

eft

same time

The Saints (Siddhas)

those

very birth attained to a very high degree of

their

at

Devas and are

seers of mantras.

i^ishis or

who

Who are

of knowledge, of

detachment

vairagya

from

worldly concerns, and of supremacy.

Know

27.

Me among

as

Uchchais-

born of Amrita, of lordly elephants the

sravas,

Airavata, and of

in the

(ambrosia).

men

the king.

name of the kingly horse, who was

ocean when it was churned for the amrita
Know Me among kingly elephants as the

Uchchais-sravas

born

horses

is

the

Airavata, the offspring of Iravati.

Of weapons I am the thunderbolt, of cows

am the Kamadhuk, I am the progenitor Kan-

28.
I

darpa, of serpents

The thunderbolt

Kamadhuk
desired

or

am

the Vajra

Vasnki.

made

of

Dadhichi's bone.

cow of Vasish^ha which yielded all objects

any cow in general which may yield plenty of
that

milk. Kandarpa
29.

Kama or love.

And Ananta

Vdsuki

of snakes

the lord of serpents.

am,

am

Varu;/a


THE

244

Aryaman

of water-beings, and

Yama

Aryaman

waters.

Vavnna

the king of snakes.

Water-heinss

am,

am

the king of

is

Pit?'is.

of beasts

reckoners

of beasts,

and Vainateya of

lord of beasts

of Diti's progeny, of

am Time, and

the king of water-

Gods connected with

the Devatas or

And Prahlada am

30.

The

of Pitris

of controllers.

Ananta
f^ods.

[DtS. X.

BHAGAVAD-GITA,

am

the lord

birds.

the lion or the tiger. Vainateya

Vinata's

Garutmat.

son,

Of purifiers

31.

am

of fishes

I,

am

am

the wind,

Rama of

warriors

the shark, of streams

am

the

Ganges.

Of those who bear weapons

Of

32.

creations

am Rama,

am

middle and also the end

the beginning and the

of all

am

knowledges

Vada

the knowledge of the Self, and

I

Dasaratha's son.

am

of disputants.

the source, the stay and the end of

evolution.

all

At the commencement (x. 20) it was said that He is the

beginning, the middle, and the end of all sentient existence
;

but here the whole creation

in

general

knowledge

of the Self is the chief

because

leads to moksha.

it

By

is

among
'

referred to.

knowledges,

all

disputants

we should

'

here understand the several kinds of disputation,

jalpa, vita7jia," &c.

means
*

'

Vada

is

The

vada,

the chief of them, as

it is

of determining truth.

I'ii(/rt

is

that

which the object

is

way

of arguing, of

to arrive at truth re-

girding a certain question. 'Jalpa'

which a disputant

argument

in

assert his

own

opinion and

is

an

tries

to

to refute that

of his adversary by overbearing reply or

wrangling rejoinder.
in idly

'

Vitandii

'

consists

carping at the arguments or asser-

tions of another without

attempting

to

establish the opposite side of the question


DIVINE MANIFESTATIONS.

29^3^-]

Of letters the letter 'A' am I, and dvandva

compounds; I am, verily, the inexhaustible

Z3-

of all

Time

am

Time' here

245

the All-faced Dispenser.

what

refers either to

generally so called,

is

moment, the ultimate element of time, or

to the Supreme Lord who is the Time (Kala=the Measurer)

viz.,

'

ksha;/a,' a

even of time.

am

the Dispenser of results of actions to

the whole world.

And

34.

am

who

perity of those

feminine

all-seizing^

Death, and the prosprosperous

are to be

of the

am) Fame, Fortune and Speech, Me-

(I

mory, Intelligence, Constancy, Endurance.

Death

who

is

of

two

he

sorts,

who

and he

seizes wealth, etc.,

Of them the seizer of life is the all-seizer.

I am He. Or, I am the Supreme Lord who is the All-seizer,
because of His carrying all away at the time of pralaya or
I am the prosperity
dissolution.
and the means of attainseizes

life.

of those

ing

it

are

fit

who

are to be prosperous in future,

to attain prosperity.

am Fame,

who

&c., the best of

the feminine; and possessed of the mere semblance thereof,

people regard themselves successful in

Of Samans

35.

metres Gayatri

also

am

I,

of

am

life.

the Brihat-Saman, of

months

am

Margasirsha,

of seasons the flowery season.

'

Brihat-Saman

composed
Rik.

in

is

the chief of the Samans.

Gayatri and other metres,

The flowery
36.

'

am

season is

what

is

am

am

the Riks,

the Gayatri

called Vasanta, the spring.

the gambling of the fraudulent,

the splendour of the splendid,

effort, I

Of

am

victory,

the goodness of the good.

I
I

am
am

2^f^

riiK

(tafMhlin^:

victorious;

surli
I

rAni/avas

am

V/ishMJs

tl\c

\"yAsa, of tlio saj^cs

I'llofM*/*'*'.!

Myself,

who am
The

ilosctMulants of VaiUi.
in

meditation and

know

of

UsanAs

,un

the

the

saints

tlic

tl\o sai;c.

yoiu fiicml.

saints

of

N'nsmlova.

Phanat\jaya. anil

.mi

.uu

fDis. X.

am ilu> victory of
who make an ctTort.

dice-play.

;\s

the clYort of tliosc

i\\\\

Of

37.

nnAOAVAnotTA.

I'tishnis:

the

those whv> aie en^rosseU

all thinj;s.

vS\j,y5

iliosc>

o{ extens-

ive knowledj;e, the omniscient beings.

Ot

jS,

who

sock to con^luc^

secret
.u>\

punishcrs

am

alsi^

am

the

sceptre,

oi'

those

au\ the polity, auvl o( thinj^s

silence, the knowlcdj;e o{ kni>\vcrs

1.

\n\ what

30.

also

am

I.

tl\e

is

Arjima.

seed of

There

is

no

l>eini;s,

all

beini;.

that

whether

movinj; or unmoviui;. that can exist without me.

To

conclude the present section, the Lotd summarises

His Glory

Me
!

for,

(vibhv^ti) as follows:

anything into which

is

no

beini^

is

My

of

without

ha\ e not entered would be

without Self (could not exist) auvl wv>uld be void

.Wherefore, everything
\

There

nature,

(i.**.,

(siinya).
1

am

the

essence of everything)y'
40.

There

harasser ot

is

no end of

My

thy foes: but the details of

have been declared only by

It is indeeti

not possible for

heavenly Glories,

My

<.lory

\\a\ of instance.

anybody

to describe or

know

the exact extent of the Pivine Glories of the Lord, the Self
of

all.

DIVINE MAMFEbTATIOKS.

30^42-]

Divine Olory de/M:ribed

Whatever being

42.

know thou

stronj(, that

part of

My

My

prosperous, or

manifestation of a

Splendour.

the Lsvara's.

42.

15 Jt,

of what avail to thcc

being known,

Arjuna?

whole world by one part

Of what

avail to

imperfect details
I

in brief

is {glorious,

to be a

247

this vast thing

stand sustaining this

(of Myselfj.

you can be
Listen,

is

this

knowledge of vast but

will tell

you completely of

it.

stand sustaining firmly this whole world by one part, by

one limb, by one

all Ixjings.

foot

i.

e.,

one part of Myself constitutes

So says the chant

All beings form His foot.'

(TaiUiriya Aranyaha, 3-12).

ELEVENTH DISCOURSE.
THE UNIVERSAL FORM.
Arjuna's prayer for a vision of the
Universal Form.

The

Glories of the

Lord have been

hearing the Lord's statement that

'

Now, on

described.

stand supporting the

whole world by one part of Myself,' Arjuna was desirous to

see with his ow^n eyes that Primal Form of the Lord which
is

manifested as the universe, and accordingly said

Arjuna said
1.

that speech which has been delivered by

that highest secret

my delusion,
called Adhyatma,

Thee
is

By

my

for

which

benefit,

this,

Adhydtma

that

which

treats

the Self and the non-Self.

gone.

is

of the distinction

between

Delusion: non-discrimination.

Moreover,
2.
ly,

The origin and

have been heard by

Lotus-eyed, as also
In

the dissolution of beings, veri-

detail

me

Thy

not in brevity.

in detail

from Thee,

inexhaustible greatness.
Lotus-eyed

having eyes

like

lotus-leaves.
3.

So

it is,

as

Thou,

declared Thyself to be.

form as Isvara,

Form

Supreme Lord, hast

(Still)

desire to see

Thy

Purusha Supreme.

&c.\ that of Vish;m, as possessed of (infinite) wisdom,

sovereignty,

strength,

power,

prowess

and

splendour.

THE UNiViERSAL FORM.

7.]

If

4.

to see

Thy
Then

it,

Thou,

me
O Lord of Yogins, show me

Lord, thinkest

do Thou, then,

Eternal
:

249

possible for

it

Self.

because

am

very anxious to see.

Arjuna endowed with heavenly sight where =

with to see the Universal Form.

Thus implored by Arjuna,

the

Lord

The Blessed Lord

5.

See,

said:

said

My heavenly forms,

son of P;'itha,

hundreds and thousands, of different

by

and of

sorts,

various colours and shapes.

Heavenly:

Supernatural.

By

hundreds and thousands:

numerable. Colours: such as blue, green and the

like.

in-

Shapes

arrangements of parts.
6

Behold the Adityas, the Vasus, the Rudras,

the Asvins, and also the Maruts;

marvels never seen before,

behold

many

Bharata.

Behold the twelve Adityas, the eight Vasus, the eleven

Rudras, the two Asvins, the seven heptads of Maruts. Behold
also

many

body

other marvels never seen before

else in this

Not
7.

this alone

Now

world of man.
:

behold here

My

in

body,

the whole world established in one,

moving and the unmoving

thou desirest to
Whatever

else

by you or any-

and

Gu^/akesa,

including the
whatever

else

see.

Your success

have entertained a doubt

(ii.

or defeat, about

which you

6).

32

[Dis.XL

THE bhagavad-gIta.

$56
But,

Thou

8.

art not indeed able to see

thy eye alone

My
Me

behold

lordly Yoga.
putting on the Universal

by which you

My

behold

Form. This

natural, (fleshy, of the earth).

prak^'iti,

eye,

with this

give thee a divine eye

Me

belongs to

give thee a divine

be able to see Me.

By

that eye,

miraculous power of Yoga, that which

great

Me

will

Praknta, of

as Is vara.

The Lord's manifestation

of tlie

Universal Form.

Sawjaya said

Having thus spoken, O King, then, Hari,

the great Lord of Yogins, showed to the son of
Pntha the Supreme Form as Isvara.
g.

King
versal

Dhntarash^ra. Hari

Naraya;fa.

Form

the Uni-

Form.

many mouths and eyes, possessed of many wondrous sights, of many heavenly
ornaments, of many heavenly weapons held up
10.

Containing

Such a form

He

showed.

Moreover,
11.

Wearing heavenly garlands and

vestures,

anointed with heavenly unguents, all-wonderful,

resplendent, boundless, with faces on

With

faces on all sides

Such a form

He

showed;

Here follows an

as

He

or,

is

all sides.

the Self of

all

beings.

such a form did Arjuna see.

illustration,

splendour of the Lord's Universal

by an example,

Form

of the

150

THE UNIVERSAL FORM.

12.

25I

splendour of a thousand suns were

If the

would

ever to present itself at once in the sky, that

be

like the

In the shy

splendour of that Mighty Being.

antariksha or the middle loka

in

or

in the

heavenly region, which forms the third (from here).

Mighty Being

the Universal

Form.

If

The

no such thing can

Form

ever exist, then the splendour of the Universal

excels

all else.

Moreover,
13.

There, in the body of the

God

of Gods, the

son of Padu then beheld the whole world established in one, and separated into
There; in that Form.

and other

Many

sorts of beings.

many

groups.

groups: Devas, Fitns,

The

Pdndu

son of

Arjuna.

men
God

of Gods: Hari.
14.

Then

he,

Dhanajaya,

filled

with amaze-

ment, with his hair standing on end, bowed down

with his head, and, with joined palms, thus address-

ed the God.
Then: having seen Him.
versal

Form.

The God: putting on the UniWith joined palms in order to bow down.

How ? Arjuna

declares

he sees the Universal

his

own

Form shewn by
Arjuna said

15.

see all the Gods,

experience,

the

that

Lord

God,

in

as also hosts of various classes of beings

the Lord, seated on the lotus-seat, and

and heavenly serpents.

viz.,

Thy
:

body,

Brahma,
all ivishis

THE BHAGAVAD-GITA.

252

Variotis classes of beings

He

tures.

the

is

both animate and inanimate, and

of various forms. Brahiiid

[DiS. XI.

the Four-faced, the

Lord of crea-

seated in the centre of the Earth-Lotus, on

Meru which forms

of the Earth-Lotus.

the cup or seed-vessel as

Rishis

such as Vasishfha.

were

it

Serpents:

such as Vasuki.
16.

Thee

see

of boundless form on every side

with multitudinous arms, stomachs, mouths and

eyes

Thy end

neither

ning do

see,

nor the middle nor the begin-

Lord of the Universe,

Universal

Form.
Middle

what

between two extremities.

lies

Moreover,
I

17.

see

Thee with diadem,

club,

and discus;

a mass of splendour shining everywhere, very hard

around blazing

to look at, all

sun,

burning

fire

and

and immeasurable.

Immeasurable

Vishnu

From
I

like

whose
is

limits cannot

be

fixed.

one with the Unconditioned.

this vision of

Thy power of Yoga wonder-working

(

infer,

18.

Thou

art

the Imperishable, the

Being worthy to be known. Thou

Abode

of this

Universe

Thou

art

Supreme

art the great

the undying

Guardian of the Eternal Dharma, Thou

ancient Purusha,

To

be

deem.

known: by seekers of liberation.

The Universal Form

Moreover,

(continued.)

art

the

15

THE UNIVERSAL FORM.

22.]

ig.

sec

Thcc without

beginninj:^,

253

middle or

end, infinite in power, of manifold arms; the sun

and the moon being Thy eyes, the burning fire

Thy face heating the whole Universe with Thy
;

radiance.

This space betwixt heaven and earth and

20.
all

by Thee alone. Having

Thy marvellous and awful form, the

the quarters are

seen this.

filled

three worlds are trembling,

Thcc

Now,
(ii.

in

Thy

High-souled Being.

Universal Form.

remove the doubt entertained by Arjuna

success, the Lord proceeds to show that vic-

in order to

6) as to his

tory for Parfavas

Suras

May

ivishis

is

certain. Seeing

Into Thee,

21.

"

some
it

indeed, enter these hosts of

Thee

extol

Him, Arjuna goes on

be well! "

in fear

with joined palms

thus saying, bands of great

and Siddhas praise Thee with hymns com-

plete.

now fighting, all of

them Devas, the Vasus and others, who have incarnated
themselves as human beings for lightening the earth's
burden. They are seen entering into Thee. Some of them
These hosts of Suras

these warriors

only call out to Thee, unable even to

flee.

ed portents and other forebodings of

Having discoverevil

as

approached, the great i?ishis and Siddhas say

well for the world

'
!

and

offer their prayers to

'

May

Thee

hymns.

The wonderfulness
Moreover,

of

war

the

the Universal Form.

it

be

in full

[Dis. XI.

bhagavad-gIta.

'''"^

254

22.

The Rudras,

and Sadhyas,

Adit5'as, Vasus,

Visvas and Asvins, Maruts and Ushmapas, hosts

of Gandharvas, Yakshas, Asuras, and Siddhas,

they are

looking at Thee,

all

Ushmapas

a class of Pitns. Gandharvas

and Huhu.

Yakshas
Siddhas

Virochana.

quite astonished.

all

such as Kubera.

such as HS,ha
Asuras

such as

such as Kapila.

terribleness of the Universal Form.

The
For,

Thy immeasurable Form,

possessed, O Mighty-armed, of many mouths and
eyes, of many arms and thighs and feet, and of
many stomachs, and fearful with many tusks, the
23.

Having

seen

worlds are

terrified,

and

The

all living

creatures in the world.

zDorlds

Here follows the cause

24.

On

(of

also.

my

Thee (Thy Form) touching the

many colours, with mouths wide

seeing

sky, blazing in

open, with large fiery eyes,

and

find

Many

terror)

am

no courage nor peace,

colours

Wherefore

fearful, putting

heart

terrified at

Vishu.

on different shapes.

Having seen Thy mouths which are fearful

with tusks and resemble Time's Fires, I know not
25.

the four quarters, nor do

eraciousl

find peace

Lord of GDds and

be

Abode

Thou
of the

Universe

Tim's Fins

the

fires

which consume the worlds

at the

22

30']

THE UNIVERSAL FORM.

time of dissolution (pralaya).

I

/ know

mt

255
fonv

the

cannot distinguish the East and the West,

qiiartevs'.

cannot

dis-

criminate the different quarters.

Arjuna's vision of the defeat of the enemy.

My

the hands of others

fear, too, of defeat at

26

And

27.

all

is

gone

for,

these sons of Dhntarashira,

with hosts of princes, Bhishma, Droa and that

son (Karnal of a charioteer, with the warrior chiefs

Thy mouth, terrible

behold.
Some are found

of ours, enter hurrying into

with tusks and fearful to

sticking in the gaps betwixt the teeth

with their

heads crushed to powder.

Sons

such as Duryodhana.

dyumna.

How

Sticking

like

Ouvs

a piece of

do they enter into

such as Dhnsh^a-

flesh.

Thy mouth

Arjuna says

As many torrents of rivers flow direct towards the sea, so do these heroes in the world of
28.

men
These

enter
:

Thy

flaming mouths.

such as Bhishma.

/\rjuna says

Why

and how do they enter

29.

As moths hurriedly rush into a blazing

for destruction, just so

edly rush into

lire

do these creatures also hurri-

Thy mouths

The splendour

of the

for destruction.

Universal Form.

But,
30.

Thou

lickest

every side with

Thy

up devouring

flaming mouths,

whole world with flames.

ing forth,

Vishwu.

all

Thy

worlds on
filling

the

fierce rays are blaz-

THE BHAGAVAD-GiTA.

256
Vishnu

PDlS. XI.

all-pervading.

'.

Because Thou

art so fierce, wherefore,

me who thou art, so fierce in form. I

bow to Thee, O God Supreme have mercy. I desire to know Thee, the Original Being.
I know
not indeed Thy doing.
Tell

31.

The Lord's advent

for destruction of worlds.

The Blessed Lord

32.

am

the mighty world-destroying Time,

now engaged
out thee,

in destroying the worlds.

Even with-

none of the warriors arrayed

armies shall
Warriors

said

in hostile

live.

Bhishma, Droa, Kara and others.

Such being the

case,

Therefore do thou arise and obtain fame.

33.

Conquer the enemies and enjoy the unrivalled do-

By Myself have

minion.

they been already slain

be thou a mere instrument,

Fame

that

Bhishma and

Savyasachin.

other atirathas (great warriors

arrayed in the hostile army, unconquerable even to Devas,

Such a fame

have been defeated by Arjuna.

only of good karma.
Savyasachin
left

Enemies

is

the result

such as Duryodhana.

Arjuna who could shoot arrows even with the

hand.
34.

Dro;/a and Bhishma, Jayadratha,

other brave warriors,

thou

kill;

enemies.

fear not,

these,

fight^

killed

Kama and

by Me, do

thou shalt conquer the


THE UNIVERSAL FORM.

30-35-]

The Lord speaks

any reason

why

to fear

warriors

of these

257

whom

as killed by Himself.

iVrjuna had

Now

evident

is

it

there should be any hesitation (on the part of Arjuna)

concerning Dro;/a and Bhishma.

Dro/za

was

his teacher in

weapons
and was especially his (Arjuna's) own dear greatest Guru.
Bhishma had his death at his own command and was
possessed of celestial weapons. He, once entered into a single
the science of archery,

was possessed

of celestial

combat with Para5u-Rama and was not defeated. As

Jayadratha, his father was engaged in austerity, firmly
solved that " whoever causes

my

to
re-

down

son's head to drop

was furnished with an unerring Sakti (missile) given him by Indra. He

was a son of the sun, born of a maiden. Wherefore he is
Enemies such as Duryodhana.
also mentioned by name.
on earth, his head too shall

Kar7/a, too,

fall."

Arjuna's adoration of the Universal Form.

Sajaya said

Having heard that speech of Kesava, the

crowned one 'Arjuna), with joined palms, trembling,
35.

prostrating

himself,

again

addressed

Krishna,

stammering, bowing down, overwhelmed with

When

man

eyes become

is

full

overpowered with fear or with

of tears,

owing

rise of joy:

phlegm, and

this again causes indistinctness

Thus

then his throat

did Arjuna speak in

love, his

to the attack of pain or

owing to the
speech.

fear.

is

choked up with

and dulness
a stammering tone.

in

Sa/ijaya's speech on this occasion is very significant.

How

Sa;;jaya

rash^ra's) son
if

hoped that on seeing that

would certainly be

killed for

his

want

(Dhnta-

of support

the unconquerable four, including Drowa, should be killed

33

THE bhagavad-gIta.

258

[Dis. XI-

by Arjuna, Dhntarash^ra might despair of success and

bring about peace. Thus he hoped there would be happiness

Even

to both.

Dhntarash/ra did not Usten, owing

to this,

mighty Destiny.

to

Arjuna said
It

36.
is

is

meet,

Hrishikesa, that the world

delighted and rejoices by

fly in fear to all

bow

quarters,

Thy

and

praise

all

Rakshasas

hosts of Siddhas

to Thee.

Praise

Thy glory. This verse may be also

mean The Lord is the proper object of

description of

rendered so as to
delight

and

love, for the

of all beings. Siddhas

should be the case so

Lord is the

Self of

such as Kapila.
far as

Thou

For the following reason

all

It is

and the Friend

meet that such

art concerned.

also the

Lord

is

the object of

delight, etc.

And how should

^y.

bow

they not,

to Thee, Greater (than

O Mighty Being,

all else),

the Primal

Cause even of Brahma, O Infinite Being, O Lord of

Thou art the
Gods, O Abode of the Universe
Imperishable, the Being and the non-Being, That
;

which
Bi'ahma

is
:

the Supreme.
the

Hira/jyagarbha.

(Because Thou art

the

Mighty Being), therefore Thou art the proper object of deThou art the Supreme Being, as
light and worship.
Thou art the
revealed in the Vedantas ( Upanishads )
:

Sat and the A-sat. The existent, as well as the non-existent

i. e., that with reference to which arises our consciousness

of non-existence,

form

the

upadhis (conditions) of the

35

40']

THE UNIVERSAL FORM.

He

Akshara, on account of whicli

is

259

spoken of as the 5^^

or the A-sat, the existent or the non-existent.

the

whom

Imperishable (Akshara)

the

In reality,

Veda-knowers

He

speak of transcends the Sat and the A-sat, and

self

and none

He

is

Thy-

else.

again extols the Lord thus

Thon art the Primal God, the Ancient

Piiriisha; Then art the Supreme Abode of all this.
Thou art the Knower and the Knowable and the
Supreme Abode. By Thee is all pervaded, O Being
38.

of infinite forms.
Piiiual

God: because Thou art thecreator of the Universe.

Piinisha: so called because

which the Universe

that in

and such other periods.

Supreme Abode

things.

He

lies

in

the body.

Abode:

rests during the

Great Pralaya

Knowey:

tlie

of all

knowable

of Vish/ai.

Moreover,

Thou

39.

Moon,
Hail

art Va3'u,

Prajapati,

Yama, Agni,

and the Great Grand-Father.

Hail to Thee

a thousand times, and again

Thee

and again

hail

Prajapati:

such as Kasyapa.

father even of
satisfaction

hail to

Brahma.

due

to his

Varu;/a, the

Again

extreme

Great

Grand-Father: the

This shows Arjuna's

faith

dis-

and devotion.

And,
40.

Hail to Thee before and behind

Hail to

Thee on every side! O All! Thou, infinite in power

and infinite in daring, pervadcst all; wherefore

Thou

art

W\.

Before
all

[DiS.XI

THE BHAGAVAD-GITA.

26o
in the

quarters.

On

East.

A man may

One

All

Self.

may

power and

art infinite both in

as thou art present in

be powerful, but he

he

lo slay the enemies, or

every side

be slow

daring

in

in daring.

may

not dare

Thou
by Thy

but

Pervadest

without Thee nothing exists.

Arjuna's prayer for the Lord's forgiveness.

Because

Thy

have been a sinner

want

for

of

knowledge

of

greatness, therefore,

Whatever was rashh'

41-42.

carelessness

Krishna,

or

by

addressing Thee

love,

Yadava,

said

in

at meals,
I

may have

while at play, on bed,

for fun

that

whatever way

when

alone,

"

as

on Thee

friend," looking

Thy

great-

insulted

Thee

merely as a friend, ignorant of this

ness,

me from

an assembly, or

in

Achyuta, or

in

company

implore Thee, Immeasureable, to forgive.

Looking on Thee merely as a friend

The Universal Form

Greatness:

owing

as

the mind being attracted elsewhere.

That:

of affection.

all

to misconception.

Isvara.

Love

Carelessness:

confidence born

those offences.

For,

Thou

43.

art the

Thou

and unmoving.
(world).

Thou

exists not

Lords

if

to

this world,

moving

be adored

bj-

Guru

(for)

whence another, superior

equal exists not

;

art

the Greatest

the three worlds,

Thy

Father of

there were

O
:

Thy

this

equal

to Thee,

in

Being of unequalled greatness

for there

cannot be two Isvaras or

more than one

Isvara, the world could

THE UNIVERSAL FORM.

40-46.]

not get on as
not,

how can

Because

now

it

body,

even

equal exists

Thee

so,

it is

my

bowing down, prostrating

implore Thee, adorable Lord, to forgive.

meet Thou shouldst bear with

It is

Thy

there exist a being superior to

Therefore,

44.

When

does.''=

261

me

as the father

with the son, as friend with friend, as the lover

with the beloved.

As ihe father,

etc.

As

a father forgives his son's offences.

Arjuna's prayer for the Lord's resumption

usual form.

of His
I

45.

am

seen before

with

what was unmind is confounded

delighted, having seen

;

and

(yet)

my

Show me that form only, O God have

O God of Gods, O Abode of the Universe.

fear.

mercy,

What was
seen by

me

unseen before: the Universal

or

anybody

Therefore show

else.

form (which Thou wearest) as

46.

Form

my

never before

me only

that

friend.

wish to see Thee as before, crowned,

possessed of the club, with the discus in the hand,

in

Thy former form

Thousand-armed,
Thy former form
referring
*

When

another

to

only,

as the son ofVasudeva. Thousand -armed:

Form

the Universal

desire to destroy.

There

is

no guarantee that all the different /svaras

would be of one mind and as they would
:

all

Universal Form.

one /svara desires to create,

may

having four arms,

be independent of each other,

the

manifested at

present.

of one /svara in one direction

would be neutralised by that of another

eflbrt

in

the opposite direction.

could not exist as

it

exists

The world

now.

(A.)

THE BHAGAVAD-GITA.

262

[DiS. XI,

Withdrawing Thy Universal Form," do Thou put on Thy

former one.

The Lord resumes His usual form.

Seeing Arjuna afraid, the Lord withdrew the Universal

Form and

consoling Arjuna with sweet words,

The Blessed Lord

said

He

said

Ry Me, gracious to thee, O Arjuna, this

Supreme Form has been shown, by my sovereign
47.

power

full

the Original

of splendour, the All, the Boundless,

Form

any other than

The Lord

of Mine, never before seen by

thyself.

praises that

Form on

the ground

that

(Arjuna) shouldst be considered to have attained

ends by this vision of

48.
fices,

My

'

Thou
thy

all

Form.'

Not by study of the Vedas and of the sacrinor by gifts, nor by rituals, nor by severe

austerities,

can

be seen in this

man by any other than

Though

thyself,

a regular study

that of the sacrifices also,

Form in

hero of the Kurus.

of the

the

the world of

Vedas includes

four

study of the sacrifices

seperately mentioned in order to imply that a knowledge

the sacrifices

is

necessary."-

Rituals

such

is

of

as Agnihotra.

Austeyiiy: such as Chandrayaz/a.f

Be not

49.
Some

afraid nor bewildered

believe that the study of the

Vedas consists

in learning the

texts

by

rote without understanding the meaning.

It

is

therefore necessary to separately

enjoin that
t. e.,

the meaning of the Vedas,

of the nature of the sacrifices treated

of in them, should also be learnt.

\ It consists in

'

(A.)

diminishing the daily

on seeing such

consumption of food by one mouthful

every day

for the

dark half

beginning with 15th at the

the quantity

is

of the

full

month

moon

reduced to zero

at

until

the

new moon and then increasing it in like

manner during the fortnight of the moon's
increase,'

::

^5

54']

"^"^

UNIVERSAL FORM.

Mine

a terrible form of

as this

263

from fear and

free

cheerful at heart, do thou again see this

My

form-

er form.

Formey form: which issodear

to you,

four-arnied, wearing

a conch, a discus and a club.

Sanjaya said
Having: thus spoken to Arjuna,

50.

again showed His

own form and

becoming gentle

in

Vasudeva

the Mighty Being,

form, consoled

him who was

terrified.

His own

as born in Vasudeva's family.

Arjuna said

Having seen

51.

now

Janardana,

turned to

my

this

Thy

gentle

human

form,

have grown serene, and

re-

nature.

Devotion as the sole means to the realization

of the Universal form.

The Blessed Lord said

Very hard to see is this Form of Mine which

52.

thou hast seen

even the Devas ever long to be-

hold this form.

Long

to

behold:

though they long

they have not seen

ever see

Why

It

to

seethe Form, yet

as you have done, nor shall they

It.
?

53.
gifts,

Not by Vedas, nor by austerity, nor by

nor by sacrifice, can I be seen in this Form

as thou hast seen

How
54.

Me.

Thou be seen ? Listen

But by undistracted devotion can

canst

I,

of this

THE BHAGAVAD-GITA.

264

Form, be known and seen

into,

[DiS. Xl.

in reality,

and entered

harasser of thy foes.

Undistvaded devotion (Bhakti)

which never

that devotion

seeks any other object except the Lord, and in virtue of

which no object other than Vasudeva

Of this Form:

the senses.

sort of devotion

it is

of the

possible

is

cognized by any of

By

Universal Form.

not

only to

know Me

declared in the sastras, but also to intuitively realise

I

am, and

The essence

Now

Me,

to enter into

the essential
to

Me

teaching of the whole

Highest Bliss

He who

will

be

Gita-5astra

summed up

who

does works for Me,

who is devoted
free from attachment, who is without
as the Supreme,

comes

being, he

as

to obtain liberation.

i.e.,

the teaching being such as every one should follow

55.

Me

as

the whole teaching of the Qita.

of

which conduces

this

Me,

to

here,

looks on

Me, who is
hatred for any

to

Pan^ava.

servant works for his master, but he does not look

upon

that master as the highest goal for

death

as the

but

My

devotee works for

Supreme Goal

devoted to

me

he serves

with his heart and soul.

Me

him

to reach after

Me
He is

and also looks on

am his Supreme Goal.

Me alone in all manner of ways,
He is not attached to wealth, to

progeny, to friends, to wife, to kinsmen, or to pleasures

for

them he has no attachment

enmity

feeling of

for

any

latter

may have done

comes

to

else.

This

Me.
is

am

or love.

He

of the creatures, even

cherishes no

though these

great injury to him.

his highest Goal,

the teaching

have to

Such a man

and he seeks nothing

offer to thee,

Pa;;iava.

TWELFTH DISCOURSE.
BHAKir-YOGA.

Who

are superior

the worshippers of Isvara,

or

the worshippers of Akshara ?

Now
thus

Arjuna

In

is

supposed to have addressed the Lord

with the second and

the discourses beginning

ending with the tenth which treats of Divine Glories,

hast taught the worship of the
able (Akshara)

Supreme

Brahman, devoid

Self, the

Thou

Imperish-

of all upadhis (conditions)

and Thou hast also taught here and there worship of Thyself

as

the

Lord

of

the

associated with

Universe,

the

upadhi (condition) of that energy (sattva) which has the

power

of carrying

ing everything.

on

And

all

evolutionary process and of know-

Discourse treating of

in the (eleventh)

Form, Thy Primal Form as Lvara manifesting itself as the whole Universe has also been shown by
Thee for the same purpose of worship. And having shown
that Form, Thou hast exhorted me to do works for Thy
the Universal

sake only

(xi. 55),

with a desire to

and so

know which

on.

Wherefore,

two ways

of these

Arjuna said

ask of Thee

is

the better.

Those devotees who, always devout, thus

contemplate Thee, and those also who (contemI.

plate)

of

the Imperishable, the Unmanifest,

them

Thus
verse,

'

are better versed in

what was said

who does works for Me

referring to

He

Yoga

in
'

which

the last preceding

xi.

55

and so on.
34

/A,

THE BHAGAVAD-CtTi.

a66

ji3-tMws Aejxmi : eQ|;agd

[DiS. XIl*

without wtermissnon in dtnng works

Lord's sake and in doing other thini^ taught before,

(or tbe

These

nobody e]s<^
for thr refuge, meditate on Thee in the Univ^ersal For
There are others who, having abandonjust manifested.
ed all desires and reaoonced all actions, meditate on the
mind.

steadfast in

Imperishable (aksharsL)

who b anmanifest

dev'otees, seeking

Brahman

abo described abov^e,

L r^, incomprebensable to the

> or conditions.
That indeed
senses), as devoid of all
is said to be manifested (v\-akta) which is \isible to the
(avrakta.

sensefv as the root of the

(AV
Imp- >

-vposrd

\yakta

the Imperishable

meditate on the

by other attributes

who are

classes^

L-

>

tho

regarc..^

tv"

"^r-*

as

Tbot^ae

in

^-

U&i\nerssil

Form,

These

this,

others

Uomanifesied, asdeAned
below.

Of

tbe two

Yoga ?

:he

.^

fixiin^:

Me, always

hkh, ihc:^

but

wor^ippers of the Imperishho see righiS^and hav^e abandoned desires,

we shal" --^ '^ter on what has to be said
-\^

Those who,

teimplate

m^nrsliippers f l;s>-ara.

1 ie Klessed
2

not so,

..'"::.-.tix^.

better versed

able (Ak>
let

...ie, ih^t

be er

tiis

Tbe
Tbe

implies

"

bAkt^

i:hc

Lord said
on Me, conendued with sapreme

their thought

my

the othears

-.

are tbe best Yogins.

nx

theair

mind on

Me

in tbe

Sapnnte Loni, and wor^i^ Meas the

Lord of all Masters of Yoga, who is onnisdeat, whose tk^oq is free Srom the Umam (parblindness)
of attachment and oirber ev^ passkKas, they who allways

Gov^emi;ntg

BHAKTI-VOCA

1-4.]

Me

267

manner described in the

verse of the preceding discourse), endowed with

contemplate
closing

supreme

faith,

steadfastly (in the

these,

think, are the best Vogins. Indeed,

they pass their days and nights

Wherefore

it

is

in incessant

thought of Me.

but proper to speak of them as the best

Yogins.

The worshippers

of Ak.shara.

Are not the others, then, the best Yogins

thou what I have to say r^arding them
3

4.

Stop

hear

Those who ever contemplate the Im-

p>erishable,

the Indefinable, the Unmanifest,

the

Omnipresent and the Unthinkable, the Unchangeable, the Immutable, the Eternal,
having restrain-

ed

all

the senses, always equanimoas, intent on the

wel^re of all beings,

they reach

Myself.

Because the Imperishable (Akshara)

is

is

unmanifest.

He

not acces^ble to words and cannot therefore be defined.

He

is

not manifest to any of the organs of

unmanifestt

knowledge. They contemplate the Imperishable evety where

all

round.^/M3ontemplation (Upisana) consists in ^proach-

by way of meditating it according to the Teaching (iistra) and dwelling for a long time
steadily in the current of same thought (continuous) like

ing the object of worship

*a

thread of descending

object of contemplation

pervading

He

Is

oil.
is

Imperishable

thus qualified

the ak4$a.

all like

The
He

is

He

is

who

is

the

omnipresent,

unthinkable, because

unmanlfiest. Whatex'er Is visible to the senses

thought of by the mind also ; but the Akshara

can be
;

is invisible
j

to the senses

and

able (K(i/astha)

is
'

/He is unchangemeans a thing which is good to all

therefore unthinkable.

K(i/a

'

THE BHAGAVAD-GITA.

268
appearance but
to

that seed of sa;sara

other things,

Accordingly

within.

evil

which

including

here

refers

it

XII

avidya (nescience) and

by

within, designated

full of evil

is

[DiS.

various terms such as Maya, /iyyrtATjVa (undifferentiated),

as in Svetcisvataropanishad

'Ku/astha'

means He who is seated

as Its Lord.
heap.'

Or,

Kiiifastha

'

Hence He

is

'

and

lo)

(iv.

in the

Maya

in

may mean

immutable and

'

Gita

as Its Witness,

remaining

like a

They who

eternal.

contemplate the Imperishable, curbing

(vii. 14.)

and

senses,

all their

always equanimous whether they come by the desirable or

the undesirable,

they come to Myself.

Me

saying that they come to

wise

man

deemed

is

My

for,

it

very Self

It

needs indeed no

has been said that

(vii.

Neither

18).

necessary to say that they are the best Yogins,

the

'

is it

seeing that

they are one with the Lord Himself.

But,

whose thoughts are

set on the Unmanifest
for, the Goal, the Unmanifest, is very hard for the embodied to reach.
Great indeed is the trouble of those who are engaged in
5.

Greater

is

their trouble
;

My

doing works for

trouble of those
able and

who

sake,

and so on

but greater

contemplate the Supreme Reality,

for the

body.

The

for

we

abandon

thos3

Therefore" their trouble

Salvation by worship
Later on

the

shall describe the

who
is

trouble

their at-

Goal, the Imperishable,

hard for the embodied to reach,

to their bodies.

the

identify themselves with the Imperish-

arising from the necessity of having to

tachment

still is

is

very

are attached

greater.

of Isvara.

conduct in

life

of the

worshippers of the Imperishable (Akshara-Upasakas).

Because of the necessity there

is for

abandoning attachment

to the body.

9-]
6

BHAKTl-YOGA.

But those who worship Me, renouncing

7.

Me

actions in Me, regarding

all

Me

ing on

Supreme, meditat-

with exclusive devotion

them whose thought

long,

269

fixed

is

on Me,

(yoga)
I

for

become

ere

son of Pritha, the deliverer out of the

ocean of the mortal sa;sara.

Me

the Isvara, the Lord.

Exclusive

God

object of worship except Myself,

Devotion (Yoga)

who

Me

up from the ocean

lift

their thoughts are

Sawsara

beyond

on

fixed

Me

an ocean, because

is

in the

having no other
Universal Form.

Those

samadhi or steadfastness of mind.

are engaged in contemplating

Lord, will

exclusively,

the

I,

of mortal sawsara, since

in
it

the Universal
is

Form.

very hard to cross

it.

Because

it is

Fix

S.

so, therefore,

th}^

mind

Thou

reason to Me.

in

Me

shalt

apply thy

exclusiveh-

no doubt

live

Me

in

alone hereafter.

Fix thy mind (manas)

Me, the Lord

(buddhi)

purposes and thoughts

Universal Form. Fix

Listen

Thou

shalt without

as Myself, on the death of this body.

doubt

Me thy

in

which resolves and determines.

also

be the result

Me

in the

thy

in

reason

What
fail

Thou

will

abide in
shalt

not

it.

Abhyasa-Yoga.
If

g.

thou art unable to

fix

thy thought steadi-

on Me, then by yoga of constant practice do

thou seek to reach Me, O Dhanajaya.

ly

If

you cannot

manner

fix

your thought on

Me

steadily

have mentioned, then seek thou to reach

Me

in

the

in the

THE BHAGAVAD-GITA.

270

[DiS. XII.

Universal Form, by yoga of constant practice (abhyasayoga).

from

Practice (abhyasa) consists in withdrawing thought

quarters and fixing

all

particular object.

steadfastness of

'

it

on one

again and again

AbhyAsa-yoga

'

means samadhana

mind acquired by such

or

practice.

Service of the Lord.

10. (If)

thou art not equal to practice either, then

be thou intent on (doing) actions

Even doing

actions for

My

for

My

sake.

sake, thou shalt attain

perfection.

Even

if

thou doest mere actions

practising yoga, thou

first

attain

shalt

purity of mind,

attain

then

for

My

perfection

sake without
;

thou shalt

yoga or steadfastness,

then knowledge, and then perfection (moksha).

Abandonment
11.

If

of

the fruits of actions-

thou art unable to do even

this,

then

refuged in devotion to Me, do thou abandon the

fruits of all actions, self-controlled.
If

thou canst not even be intent on doing actions

My

for

sake as thou hast just been taught, then do thou perform

actions renouncing

them

all in

Me, and abandon the

fruit

of those actions.

Now He
12.

extols the abandoning of the fruits of

Better indeed

than knowledge

is

is

ately.

actions.

knowledge than practice

meditation more

esteemed

than meditation the abandonment of the

actions

all

fruits of

on abandonment, Peace follows immedi-

27I

CHAKTI-YOGA.

II.]

Knowledge

better than practice

is

ignorance;!

than

better

than

better

accompanied with

knowledge

that

(dhyana) with knowledge

'^'-

meditation

is

meditation with

abandonment of the fruits of actions.

From such an abandonment of the fruits of actions, accom-

knowledge

the

is

panied with the qualification

mentioned above, cessation

of sa;sara and of the cause thereof follows immediately

it

admits of no delay.

Abandonment of the fruit of all action is taught as a

means to Bliss in the case of an ignorant person engaged
in action, only when unable to tread the paths taught
before, but not at

the fruit of

action

all

Wherefore the act of abandoning

first.

merely extolled by the declaration,

is

of the superiority of one over another

lin this verse,

has been taught as the course to be adopted

for

it

when a man

unable to follow the paths already taught.*

is

way does

In what
praise

it

the

declaration

In the Ka^hopanishad
results

(vi. 14) it

is

from the abandonment of

all

quite familiar

this is a truth

to

said that immortality

objects of desire

.1

either
insj;

/j/uYisd (practice)

occurring in

and the commentary may

(I)

the

mean

the act of listening to the teach-

of the

sriitis

knowledge, or

(2)

with a view to

obtain

the practice of

dhyana

Two

here

in

different

the

readings

MSS.

viveka-purvakdt, and

(2)

are found

bhashya

of the

(i)

aviveka-pfnvakat.

The former would mean

'

accompanied

and

objects of

all

who

is

steadily

with discrimination.'
^

The

trolled.'
1'

qualification
(xii.

being

'

self-con-

ii). (.\.)

The abandonment

of the fruits of

actions forms here the subject of praise,

because

with a firm resolve. (A.)

the sruti and in the

In the case of the enlightened person

smriti.
*

And

all.

desire are fruits of actions enjoined in

text

form a mere

it

is

the path intended to

be

taught in this connection-(A.)

A'

'=>""'".'"

J*
Up. 4-4-6)-(A.)

'he sruti.

{Vide Bn.

engaged

of

Now

of the fruits of actions

praised

this point of

and because of

mere abandonment of the

similarity,

tjie

mere abandonment of desires

even an ignorant man's abandon-

of desires.

constitutes a factor

in

Peace imme diately follows

in contemplation,

abandonment

ment

[DiS.XII.

THE BHAGAVAD-GlTA.

J72

fruits of all actions is

with a view to create a desire to follow the

course

same way that, in saying that the ocean was

drunk by the brahma^a sage Agastya, even the brahmaj/as
of this age are praised for the mere reason that they too
the

are brahmaas.

Thus,

it

has been taught that Karma-yoga accompanied

with the abandonment of the fruits of actions

is

means

to

Bliss.

The
Here,

it is

life

Akshara=upasakas.

of the

by presupposing a

distinction

between Isvara

and Atman, the Lord and the Self, that Yoga which consists in concentrating thought on the Lord, on the Universal

Form,

and

the performance of works for the sake of the

Lord have been taught.

As

thou art unable to do this

Yoga

is

associated

with

hinted in the words If

either '(xii. 11)
that Karmait is

ignorance

'

we

(ajfiana),

should

Karmayoga is not meant for the worshipper of the Akshara, for him
who sees no distinction (between the Lord and the Self).
Similarly, the Lord shows the impossibility of the worship
Having
of the Akshara to a Karma-yogin. To explain
declared that the
in the words 'They reach Myself (xii. 3)
worshippers of the Akshara are independent as regards the
attainment of liberation (kaivalya), the Lord (xii. 7)
has shewn in the words for them I become the deliverer'
understand that the Lord here means

to say that

'

II

BHAKTI-YOGA.

14.]

that the others

(xii. 7)

external Being.

are dependent on the Lord,' on an

were deemed as the

If these

very* .Self of

would be the very Akshara themselves

the Lord, they

owing

273

to their realisation of the

identity

;_

so that

it

would

have been inappropriate to speak.ipf.thern as persons

M oreo

to be

Lord who is preeminently a well-wisher c^y\.rjuuare(fom mends to him only

Karma-yoga (iv. 15) ba^e4 fOn an idea of distinction and
Nor would any
quite dissociated i^oi right knowledge.
man like to be subordinate to another after knowing himself to be the Lord>t^rough proper sources of right knowdelivered

ledge

it is

ye*",.

the

There-

the two are mutually opposed states.

for,

fore t

by the Lord.

"'^

with reference to the worshippers of the Akshara,

to the saw/nyasins w^ho are devoted to right

have abandoned

such as

those attributes

which form the

13-14.

desires, that

all

direct

He who

'

He

knowledge and

proceeds to teach

absence of hatred of any being

means

'

to immortality

hates no single being,

who

is

and compassionate to all, who is free from

attachment and egoism, to whom pain and pleasure
are equal, who is enduring, ever content and

friendly

balanced in mind, self-controlled, and possessed of

firm

conviction,

whose thought and reason are

directed to Me, he

who

is

(thus)

devoted to

Me

is

dear to Me.

He hates nothing, not even that which causes him pain.

He regards all beings as himself. He is friendly and compassionate. He is full of compassion for the distressed /. c,
;

* This is another reason why Karmayoga cannot be combined with Akshara-

Upasana

in

one and the same person

one and the same time. (A).

at

+ Because the attributes mentioned

below cannot, all of them, be cultivated

by the followers of

Karma,

who

ignorant of Self (A).

35

are

h^has. offered security of

from

to all beings,

life

regard anything as

not

sin, ''b^-eidQes

[DlS.XII.

BHAGAVAD-GlTA.

"^^'E

274

the notion of

eg^di-sm, froii^

'

he

mine

'

a sawnya-

is

and

'

free

is

Pain and pleasure do

'.

him hatred and attachment. He remains unaffected when abused or'beaten.

He is always content he
thinks he has enoiigh whetiier he obtains or not the means
not cause in

He

of bodily sustenance.

He

by a good thing or not.

whether he comes

Also 'satisfied

i.s

iS

fi

yoglri,

always steadfast

in

lie has a iirin conviction regarding the essential

thought.

Me

nature of the Self. This sa;//nyasin has directed to

Manas purposes and thoughts a?

sively his

exclu-

well as his

the faculty of determining. Such a devotee

dear to Me. /The same truth which was indicated
dear to
the wise man and he
am very dear
17
length.
Me here described
Buddhi

is

in

vii.

'

to

'

at

is

He

15.

who

b)-

whum

not

\\'or]d is

and sorrow, he

the sawnyusin.

the

exhilaration of

is

and

from

free

dear to Me.

is

consists

Joy

afflicted

who

not afflicted by the world,

is

jov, envy, fear

He

is

in

the

elevation

or

mind (anta//-kara;7a) on attaining an

and is indicated by horripilation, tears,

tlie

object of desire,

and so on.
16
clever,

He who

He

is

from wants,

unconcerned, untroubled,

undertakings, he

dear to

free

is

who

is

who

is

pure,

renouncing

(thus) devoted

to

all

Me

is

i\Ie.

indifferent

to the

body,

the

He
He is

objects and their mutual connections.

purity both

internal

and external.

rightly on the spot in matters

senses, the
is

sense-

possessed of

able to decide

demanding prompt

attention.

14

He

BHAKTI-YOGA.

19-]

does not take the side of a friend and the

habitually renounces

whether of

of desire,

all

this

world or of the uext.

,,:
hadn

iC

He who

who

He

is full

of devot^<i

does not

does not

neither

is cjear

rcji^ce,!

up

fret

18-

hates, nor

Mc.

what

He'

desirable.

is

He

undesirable.

.attaitiiq*,' \yh;ii is

he

does not

beloved object,

lie does|

tlj,&,ii|iattained.

^He who

(J.

and also

in

is

the same to foe

honor and dishonor: who

and

from attachment: to

who

equal:

is

silent,

steady-minded,

whom

friend,

same

who

in

free

is

censure and praise are

content with
full

the

is

cold and heat, in pleasure and pain:

less,

t(Q(^'':iii<l evil,

to

grieve un l^\p<^ to part with a

not desire

ici'.'icpSf^j^yjf

nor desires, renou^^in^'

^'rieves,

>je

lilc^.

actions calculated t" bccuxe objects

Moreover,
17.

/.O

home-

anxthin::^,

of devotion

that

man

is

dear to Me.

He

has no attachment

content with thr

said (in

tin^

'W'H.i

who

lies

is

Ivirt'

for

objects of any

means

bodily

of

He

kind.

r.uistenance.

is

It .s

.'

\r;ihahharata),

<lad xvirh ;tny; Iiin^. wh,,

down anywhere; him

the

,,|,

^ny

joixl.

call

brah-

i> 1^,1

Gods

maa. {Santi-pan<a,Moksha-Dharma,2^yi2).

He

has no hxed abode, he

said in another sniriti.

Supreme

is

'houseless' as has

His thought

is

been

fixed steadily on the

Reality.

The enumeration, which was connnenced

the various attributes of the sawnyiisins

in xii.

13,

of

the worshippers of


THE BHAGAVAD-GITA.

276
t,he

[DiS. XII.

Akshara who are constantly devoted

01 the

Supreme Reality is concluded

20.

They,

who

verily,

to the

knowledge

as follows

follow

immortal

this

Law

described above, endued with faith, looking

upto

Me asthe

Siipremc, and

devoted, they are

exceeding!}' ^ear to Mc.

They

Immortal: as leading to immorta-

the sa;/niyasiris.

Above: in the porlion'begannlng with

lity.

up

to

Me

as the

Supreme

xii. 13.

Looking

whose highest Unsurpassed goal

Myself, the Imperishable Self.

Deveted

is

Vd^rting to the

highest devotion, which consists in th^^'teotv^ledge of the

Supreme

What was

Reality.

exceedingly dear to the wise

plained at

length

implied

man'

(vii.

me.'

The meaning

Because he who follows the Immortal

described becomes exceedingly

Supreme Lord,

12)

therefore

this

Law

'

am

has been ex-

and concluded here thus

exceedingly dear to

now

words,

in the

'

of the

They
verse

are
is

which has been

dear to \'ish7m, the

Immortal

Law

should be

zealously followed by every seeker of Liberation, by every

one

who

desires to attain to the

Supreme Abode

33-K**^*-s<

of Vish;m.

THIRTEENTH DISCOURSE.
MATTER AND
The main subject

of

SPIRIT.

the

discourse.

In the Seventh Discourse two Prakntis

Supreme Lord were shown,

(Natures) of the

the one composed of the three

guas and divided eightfold, forming th^

because of

Prak/'iti,

dane

life

being the cause of sawsara or mun-

and the other, the superior

ing the very

Matter

its

life (jiva),

the

(para) Prak/dti, form-

Kshetraj;ia or

Knower

the

'

being essentially one with the Lord

And through

these

(apara)

inferior

Himself.

two Prakntis, the Lord becomes the

cause of the origin, sustenance and dissolution

Now

Universe.

of

on Kshetra (Matter)

this discourse

menced with a view

Prakritis

by

way

describing

of

in the

last

Now

described.
sort of

i.e.,

what

sort of

life set

also intended as an

That Praknti which

itself into all

(karya), the

and

is

(Isvara).

possess the know-

they lead,

life

forth

is

has

been

Possessed of what

above

answer

The body and the

transforms

two

Lord

who

arises the question

by following the rule of

is

the

determine the

knowledge of truth do they become dear

discourse

com-

is

preceding discourse, from verse 13 to

the end, the path of the sa/;myasins

ledge of Truth,

the

of

to

Kshetra and Kshetraj/^a

essential nature of their possessor, the

Again,

of

to the

The

Lord

present

to this question.

soul.

composed

of the three

guas

objective forms, such as the bodies

senses (karaa),

and sense-objects (vishaya),

combined into various aggregates of the body and

THE BHAGAVAD-GITA.

278

[DiS. XIII.

the senses, to subserve the two ends of Purusha or Spirit,

enjoyment and

viz.,

Such an aggregate

liberation.

In reference to this body, the

our body.

The Blessed Lord

Kshctra

them

matter

the body

'

'

comprehends
perceives

it

it

is

wlio

who know

Ksheira

Is this all

them

all

the

^No.

2.

'this.'

Kshetya

because

it

the

is

fruits of actions are

designated as

knows

this

'

field,

from

shielded

reaped

Kshetra,'

Kshetra,

/.

'

liable

is

it

the

in

it

as

the licld

he

e.,

foot,

ie

'

who
who

him they designate as Kshetraj;?a,

field,'

>1

an.l

Listen

Kshetras,

tlie

comprehender of matter',

the soul with the l.ord.

Pvsiieti;ij//a

kiMwl-'<h_je,

And do

'

Kshetra and Kshetraj//a.

of

Uleiitit\
riuis

of

as distinct from himself by knowledge, natural

the knower of the

they

who know

understanding from head to

in

or imparted by others,
'

th.'v

called

is

destructible, or because

is

it

because the

He

matter.'

Lord specihes the thing

the

so-called

is

This body

field.

'

pronoun

injury, or because
to decay, or

it,

Kshetrajna.

call

referred to by the

body,

Lord says

son of Kunti,

him who knows

In the words'

in

This, the body,

1.

said

is this,

that

Iiaxe

been described.

one hns tw acrniiic

;iIioni

know Me as Kshetraj/za
The knowledge
O Bharata.

th(ju also

Kshetra and Kshetraj^a

is

deemed by Me

as

in

of
the

knowledge

Do

thou also know the Kshetraja, described above, to

be Myself, tu be the Supreme Lord, not a being of the

MATTER

2.]

world

who

The

(sa/wsara).

is in

of grass,

is,

who

The

Kshelraja

by the

Brahma down

you should understand,

and

the various upadhis (conditions)

all

279

differentiated

is

Kshetras, from

manifold upadhis or

clump

this

nieaninjj; is

Kshetras, and

all

AN'D SIMRIT.

to

really devoid of

is

inaccessible to

any such word or thought as sat or asat ', existent or nonAs nothing else remains to be known apart from
existent.
'

'

'

the true nature of Kshetra, Kshetraj;/a and the Isvara, that

knowledge by which the two objects of knowledge, Kshetra

and Kshetraj;>a, are known is considered by Me the Lord,

Vish/m

The

to be the right
soul

is

[Objection)
all

distinct

subject to evil only through ignorance.

Kshetras,

only one Being, namely, Isvara, exists in

If

if

there exists no being, no

from Him,

a sawsarin
sa;//sarin,

conclusion

knowledge.

it

would follow

or that there

none
is

is

no

acceptable;

either that the Isvara

because there

sa;//sara

from the

apart

else

for,

other enjoyer,

tlien,

it

is

would follow that

would have no purpose

respective causes

Moreover, the conclusion

ing sensuous perception

is

opposed

no

Neither

Isvara.

the scriptures which treat of bondage and liberation

their-

is

to

and

serve.

to all evidence, includ-

(pratyaksha).

In the

first

place,

pleasure and pain and their causes, which together constitute the sa/sara, are

And from

known

to us

by immediate perception.

our perception of variety

in

the world

may

also

be inferred the existence of sa;sara arising from dharma

and a-dharma.

All this

would be inexplicable

and the Isvara, the Self and the Lord, be

(Aiis7i:'er)

distinction

No;
between

and ignorance.

It

for,

that can be

j/(ana

and

the

Atman

identical.

explained as due to a

aj//ana,

has been said:

if

between knowledge

THE BHAGAVAD-GITA.

28o

" These, what

known

as

unwisdom, are quite

(Ka^ha-Up. ii.
goals."

as

different

And

known

is

[DiS. XIII.

wisdom and what

is

and lead

to

distinct
4.)

between vidya

a distinction through effect

so also

and avidya, wisdom and unwisdom, as producing quite

the right and the sweet,
is pointed out
opposite results,

(in

same Upanishad and

the

leading

to

the

unwisdom.

Then

'

dharma,

in the

same

while the sweet

right,

wisdom

context),

the

is

of

effect

Accordingly, Vyasasays:
there

are

these two paths, &c.'

(Moksha-

24-6.)

'There are only these two paths,' &c.

Here

(in

the Gita) also two paths have been spoken

of.

Now, we learn from the sruti, smriti and reasoning, that

unwisdom with its effect should be got rid of. As to the
sruti, the following passages may be quoted
:

" If in this world a person

true end

know

is

gained

does not

2-5).

He who knows Him

the Goal.'

As regards

Supreme

(the

there

is

Self)

no other way

thus beto

reach

(Purusha-sukta.)

The wise man

Upanishad,

is

afraid of nothin.-j

'

(Taittiriya-

2-4).

the ignorant person

'But to him there

'

a person in this world

if

comes immortal here

'

(the Self), then the

(the Self), then there will be a great calamity."

(Kena-Upanishad,
'

knows

Those who

is

the fear (of saw/sara).'~(Ibid. 2-7.)

live in the

midst of avidya or ignorance


MATTER AND

2.]

28l

SPIRIT.

go round and with an erring step, deluded as blind

(KaHia-Upanishad. 2-5).
peopls led by the blind
!

'

He who knows Brahman

'

is

Brahman

Itself.'

(Mu7irfaka-Up. 3-2-9).
"

Whoever worships another

another, another

am

As

'He becomes

only, not

till

can
then

ig,

also

up the sky

xiii.

the

By reasoning
It is

Men avoid by knowledge serpents,

by ignorance some

fall

Thus* we

see that an ignorant

body,

as the Self,

and the

(nyaya)

said

thorns and wells

man

15,

is

regards the physical

impelled by attachment and hatred

is

performs righteous and unrighteous deeds

like,

(Dharma and A-dharma), and

are liberated who,

body and the

v.

them see how estimable

(Mokshadharma, 201-16)

into

the effect of knowledge.'

etc.,

then

like leather,

Bhagavad-GIta

same conclusion.

to the

1-4-10).

(>Sveta .Up. 6-20).

28, -may also be quoted.

we come

is like

can the end of sorrow be, without

passages from the smriti

and

he

is

{Ibid. 1-4-10).

roll

men knowing God"

And

for,

'He

Self,

all this.'

When men

"

(Bnhadara/iyaka-Up.

him who knows the

to

know

he does not

I,'

a beast for the Gods."

Deity, thinking

is

born and dead, while those

knowing the Self

like,

give

to be distinct

up attachment and

hatred,

from the

and no

longer engage in righteous or unrighteous deeds to which

those passions

ment.

may

lead.

Suchf being the

This nobody can deny by argucase, the Kshetrajna,

who

is

the

Isvara Himself, appears to be a sa7sarin owing to a distinct*

Here follows the nyaya

above referred to. (A).

or reasoning

f Knowledge and ignorance being,

shewn above, distinct in kind and

36

as
in

THE BHAGAVAD-GITA.

282

up by avidya,

ion in the upadhis set

the

Atman

that that

tained truth

Self with the not-Self,

which

body, &c.

is

with

common

human

avidya) for a

man

body and the

to all mortal creatures

is

caused by

mistaken (through

But thereby no

being.

is

essential quality

any

to the pillar, nor is

man.

essential quality of the pillar actually transferred to the

Similarly, consciousness never actually pertains to the

neither can

be that any attributes of the body

it

pleasure, pain

and dulness

ness, to the Salf

for, like

actually pertain

(Objection)
pillar

is

No,

and the man are

such

as

to Conscious-

avidya,

unaffected by samsara.

really

two cases are

the

body

decay and death, such attributes

are ascribed to the Self through

Kshetrajna

be

to

a well-ascer-

is

It

the physical

actually transferred

is

avidya)

that

notion of identity of the individual

avidya, just as a pillar (in darkness)

of the

same way

the

in

or individual Self appears (by

identical with the physical

like,

[DiS. XIII.

boljt objects

dissimilar.

of cognition

nal to the Self) and are as such mistaken

one

The

( i.e.,

exter-

for the

other

by the cogniser through avidya, whereas you say that the

body and the Self, which are respectively the cognised and
the cogniser, are mistaken one for the other. Thus the illus-

what has

tration differs from

to

be illustrated. Wherefore'''

the attribute of the body, though an

object

of

cognition,

actually pertains to the Self, the cogniser.

(Ansu'er)

No;

unconscious, &c.
effect,

the

Supreme

for,

then

If the attributes

Beiiif;

and the

in-

dividual Self must be essentially identical,

the Self

though, through the upadhis such as

Buddhi, the Self appears to be a saHisa-

such as

rin an
*

would

The

illusion se:

also

become

pleasure, pain,
up by avidya. (A),

identifying of the Self with the

body being no mere

illusion (bhrama).


MATTER AND

2.]

to the

Self,

SPIRIT.

hatred of the body,

delusion, desire,

(Matter) which

283

etc.,

e.

i.

of Kshetra

an object of cognition, could ever pertain

the cogniser, then it would be necessary to
is

state a reason for the difference,

why

to explain

a few
Khetra (an object of cognition) which are
the Self by avidya actually pertain to the Self,
i.

e.,

attributes only of

ascribed to

On

while others such as decay and death do not.

hand,

we

are led to infer

that

do not actually pertain to the

the other

those qualities of Kshetra

because, like decay

Self,

and death, they also are attributed

to the Self

by avidya

as also because they are objects shunned or sought for, and

Such being the case, inasmuch as sa/sara which

consists in doing and enjoying, and which has its root in the
cognized, is only attributed to the cognizer by avidya,
the
so on.

cogniser
is

is

not thereby

akasa or ether

affected, just as the

the attributes of dirtiness and

not affected by

concavity

which are ascribed to it by children through ignorance.

Thus, it cannot be imagined that the Kshetrajila, the
Lord, though existing in

Nowhere

as smell of the nature of a saw/sarin.

perience have

much

Kshetras, can ever so

all

we found anything

rtn

in

our ex-

proved or spoiled by a

quality being falsely attributed through avidya.

As

to the contention

analogous,

we

that the illustration

reply that

it

is

wrong

to

say

is

so.

not

Why

For, the intended point of agreement between the

tion

and the thing

falsely attributed

agree.

But as

illustrated consists in

through ignorance.

to the contention thai

of the qualities of the

enced,

it

illustra-

something being

In this respect, both

no

object to the subject

false
is

attribution

ever

has been shewn that even this contention

the case of decay and death.

quite

experifails

in


THE BHAGAVAD-GITA.

284

Avidya inheres
(

in

[DiS. XIII.

the organ, not in the 5elf.

): As possessed of avidya,

Objection

Kshetrajna

is

sawsarin.

{Answer):

No;

for

avidya

ing of the nature of a veil, avidya

what

tion of

or causing

is

nescience or non-perception

we

instance)

for

of discrimination,

as partaking of the nature of a

Then avidya

it

arising

causing dimness of sight

[Objection):

percep-

truth
;

is

^is

on the

for,

disappears

same three modes

find the

such as non-perception, &c.,

eye-disease

of a

Tamas

a notion born of

i e.,

the light

of

whether causing

quite the contrary of truth, or causing doubt,

Tamasic notion,

dawn

born of Tamas. As partak-

is

and

of avidya

also ixom. timiva [sxi

which

),

is

Tamasic,

veil."

an inherent property (dharma)

of the cogniser.

[Ansiver):

that

for,

we

see that

is

it

the organ of sight

affected with the disease of timira.

is

[To

No;

explain):

You

(the opponent) say:

Avidya

As possessed

inherent property of the cogniser.

is

an

of this

avidya, Kshetrajua

is

a sawsarin.

say that Kshetrajua

is

the Isvara Himself and not a sawsarin.

We

reply

diseases as

not right to say so

It is

lead to the perception of

the perception of what

thereof
;

viz., ih.e

for,

when

That

is

to say,

is

for,

we

what

is

is

contrary to

Neither

contrary to truth, nor the cause

the perci-

removed by the treatment

no longer subject

the three forms of

avidya are due to a certain disorder,

unjust to

see that such

disease of ^m/ra), pertains to

timira is

eye, the percipient

*

and so on, pertain to the eye, to the organ.

truth,

pient

therefore

It is

and

to

of the

such perception,

are not therefore attributes of the

(A),

,,

SeU^

MATTER AND

2.]

which

is

SPIRIT.

285

therefore not a property of the percipient. Similarly,

non-perception, false perception, and doubt, as well as their

cause, properly pertain the instrument, to one or another

but not to the

sense-organ,

Moreover,

they are

all

Kshetrajna,

objects

the

lamp.

the light of a

And because

is

distinct

admits that,

er

in

any more than

they are cognisable,

follows also that they can be cognised

organ which

and cannot

of cognition

therefore form the properties of the cogniser,

cogniser.

it

some

only through

from the cogniser and no philosoph;

the

wherein

state of liberation

sense-organs are absent, there

is

any such

the

all

evil as avidya.

If

they (false perception, &c.) were essential properties of the

Self, of the Kshetrajila, as the heat is

an essential property of

them

fire,

there could be no getting rid of

it is

impossible for the immutable and formless Self,

pervading

like the akasa, to

any time

and
all-

part with anything

or

Wherefore we conclude that the Kshetrajna

whatsoever.

ever identical with Isvara.

is

unite

at

The Lord

beginningless and without qualites.""

also says, "

(.xiii.

31

Being

).

Scriptural injunctions apply only

to the state of bondage.
{Objection):

Then, in the absence of sawsara and saw/sarins,

the conclusion

the sastra or

inevitable that

is

scripture

serves no purpose, and so on.

[Answer):

No

of explaining an

systems by
of

do

all

for,

it is

admitted by

objectionable point

those philosophers

Atraan does not

lie

admitted into their

who argue

on only one

of

The burden

all.

them

the

existence

In what

way

classes of philosophers admit into their systems this

all
^

The Lord teaches here

that the Self

is

devoid of attributes. (A.)

THE BHAGAVAD-GtTA.

286

objectionable point?

All

philosophers

[DiS. XIII.

who admit

the exis-

tence of a Self agree that liberated Selfs are not conscious

of sa;sara or of the state of being
is

bound to

sa;sa,ra

still, it

not beliv^ed that their systems are open to the objection

that the sastra serves no

when

view,

then

let

purpose.

according to our

So,

Kshetrajnas become one with the Lord,

the

the sistra serve no

purpose.

purpose to serve where there

dualists (dvaitins) of

all

is

It

avidya.

has, however, a

Just as, with

classes, the sastra

the

has a purpose

to serve only in the state of bondage, but not in the state of

liberation, so with us also.

Bondage and

liberation are not real states

of the 5elf

All dualistic philosophers (Dvaitins) hold that

{Objection):

states of

bondage and

Self, real

the

in

liberation are real

literal

conditions of the

sense of the term.

Since thus

there really exist, something to be avoided and something to

be attained, as also the means thereto, the sastra has some

purpose to serve.

But

(Advaitins), the dual world

of the Self
sdstra

is

the case of the

in
is

unreal

caused by avidya,

would have no subject

it is

non-dualists

and as the bondage

also unreal.

to treat of and

Thus

the

would therefore

serve no purpose.
exist
the Self cannot
No
bondage and liberation be states of the

[Ansuey):
ent states.

(really)

for,

If

in differ-

Self,

they must be either simultaneous or successive. They cannot be simultaneous states of the Self as they are mutually
opposed, just as motion and

rest

cannot be simultaneous

and the same thing. If successive, they are

If uncaused by
either caused or uncaused by another.
If caused by another,
another, there can be no liberation,
states of one

MATTER AND

2.]

they cannot be inherent

real.

And

this is

state of

to

order of their occurrence,

the

bondage should come

having an end
it

and cannot therefore be

Moreover,
the hypothesis^'S

in the Self

opposed

we would determine

if

and

this

287

SPIRIT.

is

first,

the

without a beginning, but

opposed to

all

evidence. Similarly,

has to be admitted that the state of liberation has a begin-

ning and has no end

Nor

is it

which

is alike

possible to maintain

opposed to

all

evidence.

the eternality of that which

passes from one state to another.

Now,

if,

in

order to avoid the objection of non-eternality,

be held that the states of bondage and liberation do not

it

pertain to the Self, then even

avoid

the dualists cannot

the objection that the sastra has no purpose to serve.

dualists

The

and the non-dualists being thus similarly situated,

the burden of answering the objection does not

lie

on the

non-dualists alone.

Scriptural injunctions concern the unenlightened.

In point of fact, the objection that the sastra would have

no purpose

to serve cannot

the 5astra

for,

is

be brought against non-dualism

concerned with the ignorant

who view

things as they present themselves to their consciousness.

It is,

indeed, the ignorant

cause and the effect

for,

who

identify themselves with the

with the not-Self. But not the wise

these latter do not identify themselves with the cause and

the effect, since they

cause and the

effect.

know that the Self is distinct from the

Not even the dullest or the most

insane person regards water and

as identical ;how

much

less

tion are real conditions of the Self.

t

The cause

is

agency and the

or light

and darkness,

a wise man. Wherefore, the

That the states of bondage and libera-

fire,

effect is

in-

enjoyment; or the cause is karma, adrish/a, and the effect is the body to which

karma has given rise. (A.)

THE bhagavad-gIta.

288

[Dis.XIII.

him

junctions and prohibitions of the sastra do not apply to

the Self to be distinct from the cause and the

who knows
effect.

to do

Of course, when
an action

a certain person has been

words "

in the

Do

this,

commanded

Devadatta," no

other person, such as Vish;m-mitra, though standing near

and hearing the word of command, thinks that he (Vish;mmitra) has been so ordered he might, however, think so if
;

he did not understand

whom

to

the injunction has been ad-

dressed. So, too, in the case of the cause and the effect here.
(Objection):
is

Notwithstanding his knowledge that the Self

unconnected with the cause and the

effect,

man

possible for a wise

to regard

himself

up by avidya

(prakn'ti)

as

still

etc.,

bound by the

once

injunc-

he has been enjoined to

sastra, thinking that

tions of the

quite

is

in reference to

the connection (between the Self and the body,

set

it

adopt a certain course of action by which to attain a desirable end,

and to avoid a certain other course of action

which leads

to

an

evil

as a father and his sons

just

among themselves

regard every one

as

bound by the

'-

in-

junctions and prohibitions addressed to every other, not-

withstanding their knowledge that

distinct

No;

it is

persons

only prior to the knowledge of the

Self unconnected with causes

for

all

from each other.

(Ansaier):

>

they are

and

effects that

one to identify the Self with them;

for,

it

it is

is

possible

only after

having duly observed the injunctions and prohibitions of the

sastra

but

not

beforef

that

knowledge that the Self

and

effects.

* Vide

Hence

Bnha. Up.

a person

attains

to

the

quite unconnected with causes

is

the conclusion that the injunctions and

1-5-17.

Vide Vedanta-Sutras

III. iv. 26-27.


MATTER AND

2.]

289

SPIRIT.

prohibitions of the sastra concern only the ignorant.

{Objection):

Neither

those

independent of the body,

mere body as the

who know

" Let none

sacrifice,'

regard the

He who

eat kalanja "

who would observe

being no person

is

(according to non-dualists),

concerned with the injunctions such as "

svargamust

Self

tlie

who

nor those

etc.,

Self are,

that

desires

thus, there

scriptural injunctions,

the 5astra would have no purpose to serve.

[Ansiver):

Performance

of enjoined acts

from prohibited acts are possible

know

Self only through

of the

and abstention

who
He who

the case of those

in

the Scriptures.

knows Brahman and has realised the identity of the Kshetrajna with the Lord does not certainly engage in the Vedic
Neither does the person

rites.

who

denies the existence of

"

the Self and of the other world engage in such

he

who

But,

rites.

derives his idea of the Self only from the scriptural

injunctions,

who

i.e.,

believes in the existence of the Self

"

because the teaching of the sastra enjoining certain actions

and prohibiting
plicable, but

who

essential nature,

Vedic

rites

evident
sastra

would otherwise be inex-

does not directly

know

cherishes a longing

to us

all.

Wherefore,

would have no purpose

On

it

may

No

for,

Knowing nothing more than

Self exists and survives

the

that
;

tho
this

is

performing Vedic

not perform

very rare

body

which

a fact

to serve.

the sastra would serve no purpose at

{Ansimr):

the

cannot be said that the

seeing the wise not

their followers also

the Self in His

for the results of

and devoutly performs them

{Objection):
rites,

(certain others)

is

them

and thus

all.

the person

who

attains

conviction being formed on the basis of

the teaching of the Karma-ku)u/a,

37


[DiS. XIII.

THE BHAGAVAD-GtTA

290

wisdom.

wisdom, as we now
wise

men

Nor do

see.

We

sarily lead to action.

practice of Black Magic.

^'^

only for the ignorant

is

Lastly, action
It is

is

natural to

nature that acts"

man who

sees the world as

efltect

soil

So, too, avidya can do nothing to

Kshetrajfia.

exists

appears

to

affect

instance,

miry with moisture.

Wherefore

know Me as Kshetrajfia'
and 'By unwisdom wisdom is covered' (v. 15).

has been said,

(xiii. 2)

man,

pertains to Kshetrajfia

can by no means render the saline

it

the

(v. 14).

it

Nor is illusory knowledge able

The water of the mirage, for

the Real Thing.

in

based on avidya and

only

to him. Neither avidya nor its

pure and simple.

neces-

evil passions

do see people engaging

as has been said already, "

Therefore, sa;;zsara

that attains

the ignorant follow the

attachment and other

for,

among many

indeed, only one

It is,

'

Do

thou also

Learned but deluded.

{Ohjcctioii):

"

am

is it

so and sot," "

{Answer):

the body
If,

How

Listen.

itself

that the learned (paw^its) also

mine,"

this:t is

like the sa;//sarins

Their learning consists

as their

Self

feel^
?

regarding

in

on the other hand, they really see the immutable

Kshetraja, they would desire neither pleasure nor action

with the attachment

'

let it

be mine'

for,

pleasure and

action are but changes of state.

This

fact

shews that the ignorant do

not always follow the wise men.

of protests of wise

ignorant

men

men, we

resorting

to

In spite

find

some

Sorcery or

Black Magic.
t

Referring to superior birth,

Referring to wife, children, etc.

etc.

That

is

to

say, those

who hold

this

belief are not parfits in the proper sense

of the term.

We do admit

of such a belief;

only

we

the

existence

regard

it
as
pratibhasika, as due to illusion, while, in
point of afiso/Mfe truth, the Self is unaflect-

^^ ^^ sawisara.


MATTER AND

2.]

Thus, then,
engages

it

is

the ignorant

man who,

The wise man, on

in action.

SQI

SPIRIT.

longing for results,

and when, as a conseof the body and the

of the aggregate

does not therefore engage in action

we

quence, the activity

ceases,

sees

for results .and_

the immutable Self, cherishes no longing

senses

who

the contrary,

say, only figuratively, that he abstains

from action.

There

again, another sort of learning professed

is,

other (class of paz/^its),

The Lord Himself

inct

is

which may be stated as

Kshetraja, and Kshetra

from Kshetraja who perceives

To

subject to pleasure and pain.

of sawisara
of Kshetra

should

first

am

quite dist-

a sawsarin

bring about the cessation

and Kshetraja, then attain a direct perception

He who

the Lord.-''

by means

Lord, and then dwell

of the

teaches thus!

He who

but

follows:

acquire a discriminative knowledge

of the Kshetraj/ia, the Lord,

tion

it

is

by some

is

neither of

is

in

dhyanaor medita-

the true nature of

know

given to

them

of

thus and he

who

the Kshetraj^a.

holds this view and hopes to

make

the

out that

concerning bondage and liberation has a meaning

Scistra

the meanest of the

learned.

He

is

the slayer of the

Self.

Ignorant in himself, he confounds others, devoid as he

of the traditional
sastras.

what

is

* The

not taught.

Ego

is

key (sampradaya) to the teaching of the

Ignoring what

individual

is

is

is

directly taught + , he

suggests

Therefore, not being acquainted with

distinct

from

and should strive to attain

to the state of /svara by means of the
knowledge which can be brought about
through dhyana. (A)

the Lord,

^^^

p^,pj,

^^^ ^^^ teacher-(A)

In such passages as "That

..This Self is
tj- >

Thou

art''

Brahman. "-(Ma..rfukya^


THE BHAGAVAD-GiTA.

292

[DiS. XIII.

be neglected as an

the traditional interpretation, he

is

ignorant man, though learned in

all sastras.

The

relation of the Self to

Now
s4rin

if

samsara

is

a mere illusion.

as to the objections that the Isvara would be a sam-

He

be one with Kshetraj;/a, and that

be no

be one witli the Isvara there can

there

to

no sa;sarin

is

these

objections

if

Kshetrajwas

sa/z^sara

because

have been met by

saying that knowledge and ignorance are distinct in kind and

admitted by

in effects, as
{viz.,

isvara)

Him

to

is

all/'^

To explain

The Real Entity

not affected by the defect (sawsara) attributed

through ignorance of that Real Entity. This has also

been illustrated by the

fact

does not wet the saline

soil.

water of the mirage

that the

And

the objection raised on

the ground that in the absence of a sawsarin there can

be

no sawisara has been answered by explaining that the sa;sara

and the

sa///sarin are

{Objection)

of avidya

creatures of avidya.

The very fact that

makes Him a

sa;sarin

happiness and misery and so on

{Ansii/ci')

No

for,

of Kshetra (matter)

be

vitiated

and the

is

possessed

eftect thereof

directly perceived.

perceived

is

is

is

an attribute

and Kshetraja, the cogniser, cannot

by the

whatever blemish

what

Kshetrajua

l^lemish

due

to

it.

not inhering in KshetraJ7/a

To

explain

you ascribe

comes under the cognised, and therefore forms a

property of Kshetra, and not a property of Kshetrajua. Nor
is Kshetraj/ja affected by it, since such intimate association
to

Him,

it

of the cogniser

and the cognised

is

impossible.

If

there

should be such an association, then that blemish could not

* That is to
Lord and the

say,

by saying that the

soul are one in reality,

while illusion makes Kshetrajua a saHi-

sarin (A).

MATTER AND

2.]

That

be cognised.

were properties of the

immediate

say,

to

is

Self,

Or,

perception'''?

that

all

Kshetraj//a

is

293

knowable

Since

is

it

Kshetra

has been determin-

to contradict

by saying that nescience and misery and the

and

attributes

specific properties of

noth-

(xiii. i), it is

which may lead one

ing but sheer ignorance

and that

5-6)

(xiii.

the knower and none else

is

and nescience

misery

if

how could they be objects of

how could they ever be regarded

as the properties of the Self?

ed that

SPIRIT.

it

like are the

Kshetrajaand that they

are immediately perceived as such.

The perception

of the relation of avidya, etc,

to the Self
I

Now

asks

[To explain

notion

is

(the opponent)

else

in

Hence

the question.

(Reply):

entity, or to

* If the Self

know

ask to

of

an

also perceive

own
Him-

action.'!

what that
+ i

nent

^^^^

is

stance form and

perceived,
colour,

property of the perceiver.

is

Inheres

an independent

entity

is

wherein

following discussion, the oppo-

tries to

drive the Advaitin to the

conclusion that the Kshetrajna

,vith

is

tainted

Avidya and cannot therefore be

identicalwith the /5vara,while the Advaitin avoids

Whatever

vidya by

know whether avidya

in particular

absurd, since one and the

and the object

is

seen.

it is

something else which

could perceive His

He could

in

no independent entity outside Chit.

same thing cannot be both the agent

avidya

(A)]

Do you

as an attribute in

.8

is

By whomsoever

[To explain

which

this

Chit or Consciousness which

and there

is

which has an independent existence. But

nature,

self

Whose

This avidya w'hich accounts for the mistaken

cannot inhere

properties,

illusion.

not an independent entity and should inhere

something
it

due to

is

as for in-

cannot be a

it

by shewing that the Kshetra-

can really hive no connection whatever with avidya which, cognised as it is

j,,^

by Him,

is

always distinct from him.

THE bhagavad-gitA.

294
it

inheres

the

In

question at

all, for,

cannot exist by

something
then

case, there

first

[Dis. XIII,

no occasion

is

the

for

avidya be cognised, then, since

if

itself,

must be cognised as inhering

it

it

in

on the other hand, avidyi be not cognised,

else. If,

how do you know

that avidya exists at all?

The opponent perhaps means to ask what that entity

wherein avidya inheres. Hence the question that follows.

is

(A)]
{Opponent)'.
{Reply)'.

By whom
By whom

is

There

possessor

its

Whose

is it

?"

When

who

Since avidya

since the Self wherein

own

consciousness

it

it is

is

For,

if

avidya

has that avidya.

not proper to ask,

the possessor of

for the question "

no occasion
[To explain

perceived,

is

no use asking

is

avidya seen ?"

is

perceived, you perceive also the one

When
"

As regards this we say:

the question, "

is

seen

is it

cows

is

seen, there

whose are the cows

?"

an object of cognition, and

inheres reveals Himself in one's

there

is

no occasion

for the question.

(A)]

{Opponent)

The illustration

immediate perception,
immediate perception

their relation

immediate perception.
have been meaningless.
:

If

its

you

also an objecj: of

possessor both objects of

If they were, the question

you know

to

immediately perceived, avidya

to

is

and so the question has no meaning.

But not so are avidya and

it

not analogous to the case

Since the cows and their possessor are objects of

in point.

{Reply)

is

what particular
related, of

would

entity,

what

not

avail

is

the possessor of avidya

is

is

[The meaning

is

Though

MATTER AND

2.]

not immediately perceived,

Where

avidya inheres.
question

still,

SPIRIT.

you know

then any

is

295
in

what

occasion

entity

your

for

The opponent

not understand the

does

the reply and proceeds as follows:

{Opponent)

Since avidya

that should be got rid

of

drift

(A)]

the cause of evil,

[So,

of.

(A)]
{Reply) He who has
can be no other (A).]
(Opponent) Why,

is

real

ask to

is

it

a thing

know whose

is

avidya.

avidya will get rid of

should try and get rid of

{Reply)

Then you

{Opponent)

my

[Hence
{Reply)

it

who have

[and

it

[and

(A.)]

know avidya and

the Self,

pos-

its

(A)]

know, but not by immediate perception.

question

-(A)]

Then you know the

avidya,

your question has no meaning

[so that

sessor,

is

it

it,

by

Self

inference.*

How

can you perceive the relation between the Self and avidya
It is

not indeed possible for you to perceive your Self as

related

to

cognises avidya)

moment

same moment

avidya, at the
;

(that

your Self

the cogniser (the Self) acts at the

for,

as the percipient of avidya. f

Neither can there be

a (separate) cogniser of the relation between the cogniser

(the Self)
(relation)

* The

and avidya, nor a separate cognition of that

for then you would commit the fallacy of infinite
may be

inference meant here

stated as follows

: I must be
because

the pos-

sessor of

avidya,

effects of

avidya such as misery.

have no avidya,
efiects

for,

should

fggi (he efiects of

avidya (A),

the

feel

If

not feel

those vyho have no

as for instance the liberated souls, do not

its

avidya,

The

Self cannot

be both the per-

ceiver and the perceived

time. (A).

at

the

same

296

THE bhagavad-gIta.

regress (anavastba).

Self)

If

[Dis. XIII.

the relation between the cogniser (the

and the cognised could be cognised, another cogniser

should be supposed to exist

cogniser

then another cogniser of that

then another of that again

and so on

the series would necessarily be endless.

hand, avidya

or,

cognised, then

cogniser
cognised.

not at

is

is

anything else

cogniser

the

is

the

So also the

he can never become the

Such being the case,"''' Kshetraja, the cogniser,

all tainted by nescience, misery and the like.

[Objection)

He

on the other

ever the cognised only.

it is

ever

is

that matter,

for

If,

and thus

There

the Self this blemish,

is in

that

viz.,

the cogniser of Kshetra or matter which

is

full

of

blemishes.
(Answer)

No

for,

it

is

only by a figure of speech that

the Self, the immutable Consciousness,

cogniser, just
figure, to
in

ii.

ig,

as,

in virtue

27,

and

We

and other

v. 15

spoken of as the

of its heat, fire

do the act of heating.

iii.

is

is

said,

by a

have shewn how here,

places, the

Lord has

taught that the Self has in Himself no concern with action

or with

its

or with

accessories

its

results, that

they are

imputed to the Self by avidya, and that they are therefore

And

said to belong to the Self only by a figure of speech.

we

how

shall also explain

the

same truth

is

taught

in

the

sequel.
{Objection)

Well

with action or with

they are ascribed

if

if

the Self has in Himself no concern

accessories or with

its

(to

is

results,

the Self) by avidya, then

Because the Self cannot be cognised

by anything beyond, there

its

no proof

whatever that avidya inheres in the Self

And

it

and

would

the Self reveals himself in every

phase of consciousness. (A),

MATTER AND

3-]

the rituals

that

follow

SPIRIT.

297

karmas ) are intended only

for the

ignorant, not for the wise.*

(AtisK'cy)

Yes,i

it

does follow, as

we

shall explain

when

commenting on xviii. ii. And in the section (xviii. 50, etseq.)

where the teaching of the whole sastra is summed up, we
No need here
shall dwell more particularly on this point.
on the subject; so we conclude

further

to expatiate

for

the present.

Summary

of

the Doctrine.

Here follows a verse which forms a summary

teaching of the Discourse on Kshetra

which

course),

1,2;

xiii.

summary

is

for,

thirteenth Dis-

already contained in brief in the verses

is

it

but proper

the whole doctrine

of

{i.e.,

of the

to

beforehand

give

to

be explained at length

in the sequel.

And what

and of what
nature, and what its changes and whence is what
and who He is and what His powers this hear
thou briefly from Me.
3.

that

Kshetra

is,

'

what was spoken of as this body

Kshetra is what it is in itself. Of what

^TJiat Kshetra' refers to

What

(xiii. i).

nature

what

He

this

is in

its

is

properties.

from what causes.

was spoken

that

And

opposed

to

sacrificial

rituals

the sastra

with know-

(A).

T The 5dstra demands from

And ic'hence is what

Who He is etc.: Who
:

of as Kshetrajiia

often says that' one should per-

form the
ledge.

it

efliects arise

is

which

what

that

'

list

and what His

the knowledge of the existence of a

beyond the body, not also the

knowledge that that Self is free from
Self

all attributes,

such as hunger.

the ritua-

38

[Dis. XIII.

THE bhagavad-gIta.

298

powers (prabhavas,

saktis,

such as the power of seeing) are

from the upadhis or environments (such as the

thou hear My speech describing briefly the true

which

arise

eye).

Do

Kshetrajua

nature of Kshetra and

in

these specific

all

and on hearing that speech, thou wilt understand

The (five) and's imply that one should underthe truth.
stand Kshetra and Kshetrajua in all these aspects.

aspects

The Doctrine
The Lord now

extols

what

extolled.

He

has proposed to teach,

namely, the doctrine of the true nature of Kshetra and

Kshetrajua,
4.

with a view to interest the mind of the hearer

Sung by

in vari(3us

sages, in

hymns,

about Brahman,
Sages (A^ishis)

The

R'lk.

many ways and

as also in the suggestive

full

Hymns

true nature of Kshetra and

also been taught in the Brahma-sutras,

treating of

Him

such as the

in the

i.e.,

has

passages

a man
such as "Only as the
the words through
(Bri. Up. 1-4-7),

"

Self, let

in

which alone Brahman

They admit

Kshetrajua

Brahman,

contemplate

words

of reasoning and decisive.

such as Vasish^fha.

distinctly,

of no

is

known. They are

doubt,

i. e.,

they

full

are

of reasoning.

productive of

certain knowledge.

Matter

To Arjuna who
prepared to hear
5.

has,

it,

the

in all its forms.

by

this praise (of the doctrine),

Lord says

The Great Elements, Egoism, Reason,

also the Unmanifested, the ten senses

the

five objects

been

of the senses;

as

and one, and

MATTER AND

6.]

The

Gyeat Elements

they pervade

Sl'IRlT.

299

(Mahabhiltas) are so called because

vikaras, all modilications of matter.

all

The

elements here referred to are the subtle ones (sukshraa), not

the gross (sthula) elements, which latter will be spoken
of as " the objects of the senses."

Egoism (Ahaw/kara): self-consciousness,

of ego, the cause of
is

'

the Great Elements'.

defined by determination and

is

Reason (Buddhi)

the cause of Aha;kara.

The cause

of

fested, the

Avyak>ita or Undifferentiated, the

Reason (Buddhi)

is

consciousness

UnmaniEnergy of the

the Avyakta, the

So much alone is
Praknti, divided eightfold." The ten senses are made up of
the five " buddhi-indriyas", senses of knowledge such as
hearing,
so called because they produce knowledge, and

Lord

(Isvara-5akti) spoken of in

vii.

14.

of the five "karma-indriyas," senses of action such as speech

and hand, so called because they bring about aclion. And

the one
the manas, which is composed of thoughts and
:

purposes (sa;kalpa) and so on,

five objects of the senses are

sound,

is

the eleventh sense.

etc.

The

The Sankhyas speak

of these as the twenty-four principles (tattvas).

Desire, hatred, pleasure, pain, the aggregate,

6.

intelligence, courage
briefly described

Now,

the

the Kshetrahas been thus

with

Lord proceeds

its

modifications.

to teach that

even those which

the Vaiseshikas speak of as the inherent attributes of

(the Self) are merely the attributes of

Atman

Kshetra (matter), but

not the attributes of Kshetrajua (the knower of matter).

Desire (ichchha)
*

The

is

that

which impels a person who has once

/svara-Sakti here referred to

is

the root of the insentient matter, spoken

of as

Maya

in

vii.

14,

not the root of

consciousness (chaitany.a)
praknti in

its

i.e.,

the Mula-

eight modifications. (A)


THE BHAGAVAD-GiTA.

300

[DiS. XIII.

experienced a certain object of pleasure to seek

same

perceiving an object of the

class,

property of the inner sense (antaZt-kara^a)

(matter) because

it

So

knowable.

is

again

get hold of this

This, namely

conducive to pleasure.

latter as

to

on

desire,

and

is

Kshetra

it is

that

also, hatved is

which leads a person, who once experienced a certain object

of pain, to dislike an object of the

namely

this latter. This,

cause

made up
because

the agreeable, the tranquil,

is

Even

of the Sattva principle.

it is

knowable.

Kshetra because

is

it

Pain

is

The aggregate

knowable.

which manifests

manifests

itself in

itself in

it is

Courage

is

a mental
as

Kshetra because

qualities

is

it

Self.

It

is

Kshetra,

which the body

that by

knowable.

mentioned here stand

described, with

its

the

and

and other

Desire

the qualities of the

all

The Lord concludes

inner sense (anta/-kara7/a).

subject as follows:

for

fire

pervaded by the

and the senses are upheld when they get depressed

it is

is

it

the com-

is

just

the aggregate

a burning metallic mass,

knowable.

and

Intelligence is

semblance of the consciousness of the

because

Kshetra,

this is

the disagreeable

bination of the body and the senses.

state

class on perceiving

Kshetra (matter), be-

hatred, is only

knowable. Pleasure

it is

same

Kshetra has been

modifications such as

the present

thus briefly

Mahat (Buddhi).

Virtues conducive to Self-knowledge.

The
totality

Kshetra, of which the various modifications in their

have been spoken of as "

has been described

Elements'
*.

body

in all its different forms,

to 'courage'

The cosmic body and

this

(xiii.

the individual

5-6).*
shew

The
thiit

from

(xiii.
'

marks

he alone who has grown

difierent (viralvta) to

have been described here with a view

knowledge.

(A)

them

i),

the Great

characteristic

bodies (saniasWideha and vyash/idehas)

to

"

is

in-

qualified for

MATTER AND

6-7.]

30I

SPIRIT.

of Kshetrajua will be shortly described. In

Himself

will describe

Kshetrajua

xiii. 12,

in detail,

that

be attained.

means

now,

But,

Lord

the

on which a sa;/myasin
in the

Kshetra-

as

prescribes,

knowledge, virtues such as humility, which

to that

qualify a person for a knowledge of the

devotee

Lord

immortality

jua through a knowledge of whose powers

can

the

is

Knowable, intent

said to be a juana-nish/ha, a

firm

path of konwledge, and which are designated

as knowledge

juana

are the

because they

means

of

attaining knowledge.
7.

Humility, modesty, innocence, patience, up-

rightness, service of the teacher, purity, steadfastness, self-control

Humility

absence of self-esteem.

claiming one's

any

own

living being.

have done any injury.

not being affected

Service of the teacher

who

service to the preceptor (acharya)

of attaining

the body

moksha.

by means

mind consisting

Purity

of water

in the

when

teaches the

and earths,

removal from

it

pro-

others

means

dirt

from

the inner purity of

of the dirt of attach-

ment and other passions by cultivating the idea* that

inimical to them.

exclusively

in

Steadfastness

the

of the self, of the

This aggregate

is

is

all efforts

Self-control:

control

aggregate of the body and the senses.

spoken of as the

recognition of evil in

is another
reading of the
+ There
commentary which means that the aggre'

self,

because

it is

of

some

Self-control consists in directing

to the right path the

The

concentration of

path of salvation.

service to the true Self.f

exclusively

to

doing acts of

washing away the

not

no injury

Innocence: doing

virtues.
Patience

Modesty

all

body and the mind which

objects of senses.

gate

'

is

(A)

inimical to the Self and should

therefore be restrained.

THE BHAGAVAD-GITA

302
are

by nature attracted

XHI.

[DiS.

in all directions.

Moreover,

Absence of attachment

8.

and

senses,

for

also absence of egoism

evil in birth,

objects
;

of the

perception of

death and old age, in sickness and

pain;
Absence of attachment

for sense-objects

pleasures seen or unseen. Perception, etc.

evil there is severally in birth, etc.
in

having to dwell

in the

uterus. Similarly in

womb

death.

Thus

and

The

such as sound,
:

for

thinking of what

the evil in birth

lies

to issue out

through the

of old age

consists in

evil

the decay of intelligence, power and strength, and in being

treated with contempt.

So

may

also

be seen the

evil

caused

by sickness such as head-disease or the evil caused by pain,

whether adhyatmika, i.e., arising in one's own person, or
;

adhibhautika,
daivika,

i.e.,

i.e.,

produced by external agents, or adhi-

produced by supernatural beings.

Or, the passage

is evil.

may

be thus interpreted:

Pain

shewn

Birth, etc., should be regarded as painful, as

Birth

above.

is

a misery

death

is

a misery

itself

old age

is

and sickness is a misery. Birth, etc., are all

miseries, because they produce misery they are not miseries
misery

in themselves.

From

this perception of the evil of pain

in

birth,

etc.,

there arises indifference to the pleasures of the body and of

and then the senses turn towards the Innermost

Because the percepobtain a glimpse of the Self.

the senses
Self to

tion of the evil of pain in birth, etc., conduces to knowledge,

it is

itself

g.

spoken of as knowledge.

Unattachment, absence of

affection for

son,

MATTER AND

7-10.]

home and

wife,

the

like,

SPIRIT.

303

and constant, equanimity

on the attainment of the desirable and the undesirable

Unattnchment

absence of liking

form objects of attachment.

attachment and consists

another, as in the case of a

when another

able

himself

The

like

alive

who

others

man who
or

miserable and
is

who

feels

dead.

alive or

are very dear, other dependants.

attachment and absence of affection are

because they lead to knowledge.

Untermed knowledge

Constant equanimity

con-

not being delighted on attaining the desirable, and

sists is

in

happy or miser-

feels

when another

dead

or

complete identification with

happy

is

an intense form of

Affection is

in

may

things which

for

not chafing on

mity also
10.

is

attain. ng the undesirable.

(conducive

to)

This equani-

knowledge.

Unflinching devotion to

Me

in

Yoga of non-

separation, resort to solitary places, distaste for the

society of

men

apnthak-samadhi, a steady unYoga of non-separation

flinching^ meditation on the One with the idea that there is
:

no Being higher than the Lord, Vasudeva, and that therefore

to)

He

is

our sole Refuge.

free,

Sclitary places

thieves and tigers

the

this devotion is (conducive

which are naturally free, or

from impurities, as also from fear of serpents,

knowledge.

made

And

such as a jungle, the sandbank of a

temple of a God, and so on.

mind becomes calm

like is possible
is

of men

of the

solitude that the

so that meditation of the Self

and the

only in a solitary place. Wherefore resort to

said to be

solitude
:

It is in

river,

conducive to

knowledge.

Society

ordinary unenlightened and undisciplined


THE BHAGAVAD-GITA.

304
people, not

the enlightened and

of

cause the society of these latter

men, be-

disciplined

an aid to knowledge.

is

men

Distaste Jor the society of ordinary

because

[DiS. XIII.

knowledge,

is

leads to knowledge.

it

Moreover,

Constancy

II.

in Self-knowledge, perception of

the end of the knowledge of truth. This

knowledge, and what

to be

declared

is

opposed to

is

is

it

ignorance.
Self-knowledge
etc

tion,

knowledge

Knowledge

of the Self

of truth

and the

results

from the mature

development of such attributes as humility

means

are the

knowledge

is

of

like. Percep-

The end

attaining knowledge.

which

(xiii. 7),

of this

moksha, the cessation of mortal existence, of

sa;sara.

The end should be

when one

perceives the end of the knowledge of truth that

one

endeavour

will

means
from

to cultivate

that

of attaining

humility

of truth

'

'

to

kept in view

'

for,

it

only

the attributes which are the

knowledge.

These

attributes

perception of the end of the knowledge

are declared to be

knowledge, because they are

What

conducive to knowledge.

is

opposed

to this

pride, hypocrisy, cruelty, impatience, insincerity

like-^is ignorance,

is

viz.,

and the

which should be known and avoided as

tending to the perpetuation of samsara.

Brahman, the Knowable.

What

that has to be

is it

answer to

known by this knowledge

this question the

Lord proceeds with

Humility

like

{Objection)

self-control

and the

In

xiii. 12, etc.

are only forms of

by them cannot be perceived

Never indeed have we found humility and

{yama and niyama)

the Knowable.

lO

MATTER AND

12.]

SPIRIT.

305

Other attributes (mentioned above) serving to determine the

nature of anything.

And in

all cases,

it is

only the knowledge

or consciousness of an object that has been found to deter-

mine the nature of that object

of knowledge.

And,

certainly,

no object can bs determined through the knowledge of

another object, any more than

fire

can be perceived through

the knowledge of a pot.

(AnSii/ey):

This objection

does not apply here

have said that humility and the

like are

for,

we

spoken of as know-

ledge because they conduce to knowledge, or because they

are secondary or auxiliary causes of knowledge.

That which has to be known I shall desknowing which one attains the Immortal.

12.

cribe

Beginningless
said to be

'

is

sat

'

That which has

is.

knowledge

that

by way

or

'

It is

not

asat.'

be known,

to

The Lord then

Supreme Brahman.

the

shall fully describe as It

goes on to describe what the result of

will be, in order to call the hearer's

atten-

h"m a desire to know^ of It. It,

the unsurpassed One, the Brahman, just spoken of as That

tion

of creating in

'

which has

With
ion

'

to be

known,' has no beginning.

a view to avoid tautology

anadimatparam

differently; thus:

'

into

''

some

anddi matparam

Brahman

is

split
'

the express-

and explain

beginningless, and

lam

it

Its

Para-5akti, the Supreme Energy called Vasudeva.

(But

we

say)

True,

tautology might thus be avoided,

provided the given interpretation were possible.

*

Tautology involved in

dimat

,'

as

one

t.iking

compound,

'

as

ana-

But the

Bhashyakara has done,

the

39

THE BHAGAVAD-GITA.

^06

[DiS. XIII.

interpretation does not hold good, for

expound the nature

attributes.

It is

of

intended here to

it is

Brahman by denying

specific

all

a self-contradiction to speak of

Brahman
same

as possessed of a particular kind of energy and at the

time as devoid of

all specific attributes.

Therefore tautology

should be explained as due to the exigencies of the metre.

Brahman

After saying that

to immortality,

called

is

knowledge, the
(existent)

He

is

or

{Objection)

worth knowing, and

'

Lord

It

No;
said. How Thus

Knovvable,

the

for

not said to be

sat

sat

is

does not become the

nor

'

He

'

asat.'

being inaccessible to speech, Brah-

man, the Knowable,

'

it

that

quite the right thing that has been

it is

is

proclaiming very loudly

to describe It as neither

(Aiiswey)

having thus

asat (non-existent).'

After

after

by creating a desire

says:

going to speak of the

Lord

going to speak of what, as leading

hearer's attention

the

'

beyond speech and thought.

is

Upanishads only by a
denial of all specialities,' Not thus
(BH. Up, 2-3-6) and
not gross, not subtle
{Ibid, 3-8-8)
in the terms " It is
is

defined in

all

'

'

not this."
{Objection)

That

spoken of as existing.

thing (alone)
If the

terms to say that

which can be

Knowable cannot be spoken

of as existing, then It cannot exist.

tion in

exists

It

is

And

it is

knowable

a contradic-

and that

It

cannot be spoken of as existing.

{Ansuer):

Neither

is It

non-existent, since It

is

not an

object of the consciousness of non-existence.

(Objection): Ewevy state of consciousness involves either


MATTER AND

12.]

SPIRIT.

307

the consciousness of existence or that of non-existence.

Such

being the case, the Knowable should be comprehended either

by a

state of consciousness

ness of existence, or by

panied with
(ylnswey):
senses. It

the

state of

consciousness accom-

consciousness of non-existence."

No;

being beyond the reach

for,

not an

is

accompanied with the conscious-

object of consciousness

of the

accompanied

with the idea of either (existence or non-existence).

That

which can be perceived by the senses, such

thing, indeed,

as a pot, can be an

object of consciousness

accompanied

with the idea of existence, or an object of consciousness

accompanied with the idea of non-existence.

Knowable
such can be known

other hand, the

and as

knowledge whi ch

of

Revelation),

beyond the reach

of the senses

through that instrument

solely

c alled

is

cannot be,

It

is

Since, on the

'5abda'

(the

Word,

i.e.,

an object of con-

like a pot, etc.,

sciousness accompanied with the idea of either (existence or

non-existence) and

Now,
tion in
sat

'

'

is

therefore not said to be 'sat' or 'asat'.

as regards the allegation that

terms

to

say that the Knosvable

or 'asat', (we say that) there

is

a self-contradic-

it is

is

not said to be

no contradiction

for,

the sruti says,

'It is

other than the

known and above

the unknown.'

(Kena-Up.2-3.)
[Objection):
self-

contradictory,!

when,
*

Even the passage of the

If not.

after putting

just

as the sruti

up the

hall

you cinnot escape the conclu-

sion that lirahnian

f If so, \vc

is

indefinable (A).

do not accept the passage as

for

sruti just
is

the

quoted

is

self-contradictory
sacrifice,

it

says

authoritative, since that passage alone is

accepted as authoritative which contradiets

no accepted authority.

(A)

THE BHAGAVAD-GJTA.

3o8

[DiS. XIII.

" (who knows) there exists (any good) in the next world ?"
(Taittiriya-Sa7hita, 6-1-1).
{Aus7!>cr)

No;

the passage which says that "It

is

than the known and above the unknown, teaches, by

something which should be accepted as

true,

"'^'

passage quoted by the opponent " who knows

any good

world ?"

next

in the

its full

be read along with the injunction to which

stands to reason

it

cannot be expressed

employed

Thus

it is

if

there exist

subsidiary.!

Brahman

say that
for,

'sat';

or a certain

every

v.'ord

when heard

as associated with a certain genus,

a certain quality,

or

whereas the

import, should

to denote a thing denotes that thing

by another
act,

to

words such as

in

itself,

a mere artha-vada, a

is

statement which, to be understood in

Moreover,

other

or a certain

mode

of relation.

and horse imply genera, cook and teacher imply

acts, white and black imply qualities, ivealthy and cattle-owner
But Brahman belongs to no genus \
imply possession.
:

C07i>

wherefore

Being devoid of attributes.

(existent)'.

qualities.

cannot be denoted by such words as

It

were possessed

If It

It

Being actionless,

Up.

It is

without parts, actionless and tranquil."

that

it

The

(.Svet.

6-19).

is

to say,

we

should not reject

the passage as teaching no

for,

act.

says:

"

That

no

possesses

cannot be indicated by a word implying an

>Sruti

sat

of qualities, then It could

be denoted by a word implying a quality.

It

'

teaches this

Brahman

own Inner

Self,

is

new

truth,

no other

and

it

new

truth;

namely,

than one's

should therefore

be accepted as authoritative
+
*

in itself.-(A)

Hence it is no authority in itself (A)

Brahman is described in the sruti as

belonging to no
colour,

and so

on.

class, as

(A)

possessing no

12

It is

MATTER AND

13.]

not related to anythinj^ else

out a second,
Self.

It

no object

is

Wherefore,

(of

30g

for It is one,

any

sense).

It

is

is

the very

can be

It

passages of the sruti like

same thing

the

to

with-

It

but right to say that

at all ;and the

point

following

Whence

is

it

denoted by no word
the

SPIRIT.

away from Brahman, unable to approach Brahman) all words return." (Tait. Up. 2-4-1.)
{i.e.,

Brahman

When

is

it

accessible to

may

the source of

is

said

that

Brahman

all

activity.

the

Knowable

is

not

the word or thought of 'sat' (existent), one

perhaps suppose

It to

be

'

asat

or non-existent.

'

To

prevent this supposition the Lord proceeds to declare Its

existence as manifested through the

senses of

all

beings.

all living

[To explain

Since nothing

conditions and quite beyond

nay, since
nature,

through the

upadhis,

everything

we

is

found which

is

devoid of

speech and thought,

all

experience

is

of

a contrary

one may suppose that Brahman as described

above

must be a void or non-entity (sunya). To prevent this

supposition, the Lord proceeds to teach that Brahman
exists (i) as the Inner Self (Pratyak), (2) as the
all

activity of the senses

whence

which

of the universe.

Self-consciousness

activity,

is

imaginary,

First of

of inference,

principle

like,

as the source

(3)

arises our consciousness of existence with reference

to all duality

way

and the

source of

all,

(4)

as Isvara or the

here, the

Lord

Lord proves, by

the existence of

Brahman

as the Inner

there must

some

self-conscious

be

(pratyak-chetana) behind insentient principles in

such as the physical body

for,

we

invariably find

THE BHAGAVAD-GITA.

3IO

lying behind

self-consciousness

such as a carriage

activity,

in

With hands and

13.

[DiS. XIII.

insentient

all

motion.

objects

in

(A)]

everywhere, with eyes

feet

and heads and mouths everywhere, with hearing

everywhere, That exists enveloping all.

The Knowable has hands and

existence of Kshetrajna

sense-organs

'

is

by the upadhis of the

indicated

Kshetraja (the

living beings.

of all

conscious principle lying

behind the

sense-organs)

called because of the upadhi of Kshetra

is

and

of various forms, such as hands, feet, etc.

caused

but illusory, and

is

the words "

should be

caused

^vhere

'

It is

as devoid of

KshetraJ7/a)

in the

it

it

only with a view to

sat

'

'

so-

Kshetra

this

All the variety

is

'

illusory,

has hands and

It

that

still

feet

it

in
It
is
is

every-

were an attribute of the Knowable,

Accordingly
indicate Its existence.

the saying of the sampradaya-vids

there

is

know

the right traditional

:

asat

"

Though what

variety.

all

'

or

'

by upadhis

words that

as though

as follows

is

has therefore been said

said to be

not

known

(in

spoken of

self-

Kshetrajwa by the variety in the upadhis of

in

Kshetra

The

everywhere.

feet

" That which

method
is

of

of teaching

devoid of

all

those

who

which runs

duality

is

describ-

by superimposition
and negation, by attribution and denial. Hands, feet and
ed by adhyaropa and apavada,"

the

like,

constituting the limbs of

i.e.,

bodies in

all

Energy inherent
andas such they are mere marks of

all

derive their activity from the

in the

ablef,

Its

and are spoken

of

of as

speech. All the

* Because

rest

belonging to

Know-

existence

only by a figure

should be similarly interpreted. It

there must be self-conscious-

ness at the back

It

places,

of their activity. (A)

t. e.,

they ^ct.in virtue of the mere

presence of that Energy. (A)


13

MATTER AND

14]

(Brahman)
pervading

SPIRIT.

311

whole animal creation,

exists in the world, in the

all.

Brahman

unconditioned.

is

The purpose of this verse is to prevent the supposition

the
that the Knowable is [really) possessed of the upadhis

sense-organs such as hands,

merely superimposed (upon

ing

devoid of qualities

the senses,

all

and karma-indriyas,

The

the organs of knowledge and the organs of action.

inner senses,

manas

are

yet enjoying, qualities.

the buddhi-indriyas

All the senses:

which

unattached, yet support-

without the senses,

all

like,

It).

Shining by the functions of

14.

(yet)

and the

feet,

and buddhi,

which

upadhis of the Knowable, are included

in

alike

form the

the term

all

the

Moreover, even hearing and other senses form

senses'.

upadhis only through the upadhi of the anta/f-karaa, the inner sense.
fests Itself

Thus, we should understand that Brahman manithrough the upadhis of external and internal senses

through the functions of

the senses,

all

viz.,

determination,

purposes and thoughts, hearing, speech and the

is

to say,

the

functions of

Knowable

Why

The

the senses.

all

" It meditates as

^>-

functions, as

it

were,

it

were, through the

sruti says

It

moves as

it

were." (Bn.

4-3-7)-

should

Says the Lord

it
:

not
It is

mean

that

It

actually functions?

not possessed of any of the senses.

Wherefore,' the Knowable does not actually function

the senses are functioning.
"

That

like.

Without hands and

And
feet

when

as regards the verse,

He

is

swift,

He

grasps


THE BHAGAVAD-GITA.

312

He

(5vet.
there,

Up.

I.

hears without the ear."

3-19)-

Knowable has

the sruti implies that the

accomodate

to

He

sees without the eye,

XII

[DiS.

senses which

are

upadhis, but not

Its

and such other

possesses swift motion

Ara;iyaka,

(Taitt.

therefore

devoid of the senses,

that

It

The

The

is

the

verse

blind one

Because

11).

i.

all

actually

It

activities.

like the passage "

'''

should be interpreted

saw the gem."

the varying functions of

to

Itself

power

the

It

is

unattached, devoid

of all attachments.

Brahman, the basic Reality

Though
is

of

It is so,

based on the
'

sat

is

'

'

in all illusory

yet It supports

the Existent

sat,'

Not even the mirage and the like

Hence it is said that It supports all.

Brahman, the perceiver

is this

existence of the
Sattva, Rajas,
joyer,

everywhere the idea

for

present.

without a basis.

There

Indeed, everything

all.
;

phenomena.

of the

exist

Qunas.

another gate to a knowledge of the

yet

Though devoid of the guas,

and Tamas yet the Knowable is the enKnowable

'

the perceiver, of the guas which, assuming

forms of sound and other (objects of

sense),

the

transform

themselves into pleasure, pain and delusion.

Brahman

is

all.

Moreover,
15.

* That

Without and within

is to say,

the arthavada passage

should not be understood in

sense

it

its

must be so interpreted

literal

as

not

to

(all)

beings

the

contradict the main subject

section.

(A)

unof the

MATTER AND

14-15.]

movin;:; as also the

Because subtle, That

moving.

incomprehensible

is

3I3

SPIRIT.

and near and

away

far

is

That.

What

Without:

lies

of the skin

and which

own

And

self.

man, lying

'

is

ivithin

is

regarded through ignorance as one's

refers to the Inner Self, Pratyagat-

'

body. The statement that It is

may imply Its absence in the middle.

^'^

prevent this implication, the Lord says that

unmoving

inclusive

the

inside

'without and within'

To

body which

outside the

as also the moving.'

It

is

the

Brahman, the Knowmoving and unmoving,

It is

able, that appears as the bodies,

just as a rope appears as a snake.

Brahman
(Objection)

is

comprehended only by the wise.

we perceive, the moving and the

Knowable, then how is it that Brah-

things

If all

unmoving, were the

man

is

comprehended by everybody, as

not directly

'

This

It is'?

(Anszi'cy):
It is subtle

True,

''

It

manifests Itself as everything

like the akasa.

but

Wherefore, on account of

Its

subtlety. It is incomprehensible to the unenlightened,

though

always known

to the

knowable

in Itself.

It is,

enlightened/as revealed
'All

Up.

this

is

the

however,

in the

Self

following texts

and the

Self alone'

(Bn.

2-4-6.)

Brahman and Brahman alone.' (/i/rf. 2-5-1.)

It is far away when unknown
for. It is unattainable by
the unenlightened even in millions of years. And to the
enlightened It is very near, because It is their own Self.
'AH

this is

t. e. in the body which intervenes

between the Pratyagatman and external

objects,

Beyond the reach

f the senses.

40

'

THE BHAGAVAD-GiTA.

314

Brahman

[DiS. XIII*

the one Self in

is

all.

Moreover,

And

16.

were

undivided, yet remaining divided as

in beings

the Knowable
It is

Still,

bodies,

it

in the different bodies,

appears to be different

inasmuch as

Brahman
The Knowable
of sustenance of

pyalaya,

rise to

{Objection)

where,

is

Universe; and

the

If

like the

the different

the period

devours them at

It

It

generates them

the Universe, just as a

an illusory snake.
is

the

the Illuminator of

all.

Knowable, though existing everyIt is

No. What then

Moreover

all

sthiti,

time of dissolution.

not perceived, then

{Aimvev)

17.

in

supports beings during

Brahman

one

It is

the Cause of the Universe.

at the time of ntpatti, the origin of

rope gives

That,

manifests Itself only in the bodies.

It

is

at the

i.e.,

is

devouring, yet generating.

undivided

akasa.

supporter of beings, too,

it

but darkness (Tamas).

The Light even

That is said to be
Kn jwledge, the Knowable, the

bayond darkness.
Goal of knowledge,

of lights,

It

is

implanted in the

heart of every one.

That, the Knowable,
the sun.
*

The

able,

Indeed these

existence of Brahman,

thfc

is

the Light even of lights

latter shine only

Know-

can be recognissd as the Light

il-

luminin};

(buddbiA

such as

when illumined by

the
etc.

''

sun,
(A.)

etc.,

and

reason


if)

the

lij,4it
'

MATTER AND

I*^.]

ot the

SPIRIT.

315

consciousness of the Self.

The Chants

That Light by which illumined the sun shines

say

'

(Taitt. Br. 3-12-9.)

'By

Its light all this shines

So says the smHti

said to be

It is

also here

'(Svet. Up. 6-14).

(in

the Bhagavad-gita xv. 12.)

uncontaminated by Tamas, by ajwana, by

nescience.

The Light
Now,

is in

the heart of every one.

Brahman)

dejected at the thought of the knowledge (of

ing very difficult of attainment, the

such as humility
12-17

xiii.

when

and the same thing,

Lord says:

Know able,

7-11); th e

(xiii.

viz.,

be-

ICnovvledge,

as described in

the Knowable, which,

kiiown, forms the fruit of knowledge and is therefore said

and which as a thing

to be the Goal ofknoidedge,

forms the Knowable

able,

who seemed

with a view to cheer up Arjuna

to

be

these three (knowledge, the

known
Know-

and the Goal of knowledge) are implanted pre-eminentevery living being

ly in the heart (buddhi) of

it is

indeed

there that the three are distinctly manifested.

Seek the Light through devotion.

Here follows the verse which concludes the subject

just

treated of:
18.

Thus the Kshetra,

as well as

knowledge and

the Knowable, have been briefly set forth.

devotee, on

Thus
the

'

knowing

this,

is

fitted for

My

M)-

state.

the Kshetra, described above (xiii-5-6), beginning with

Great elements' and ending with

'

firmness;' knoivledge,

comprising the attributes which have been

beginning with

'

humility

'

and ending with

enumerated,
'

perception of

THE BHAGAVAD-GlTA.

3l6

knowledge of truth'

the end of the

Knowable, described

[DiS. XIII.

(xiii.

and the

7-11);

have been

in xiii -12-17 ;-^these

set

forth in brief.

Such, indeed,

is

whole doctrine, the doctrine of the

the

Vedas and the doctrine of the Gita, taught

(Question)

[Answey)

Who
He who

who

devoted to Me,

is

knowledge

to attain this right

is fit

in brief.
?

Me

regards

Vasudeva, the Supreme Lord, the Omniscient, the Supreme

as the Self (Soul,

Guru
who is

possessed (as

it

were) with the

sees or hears or touches

Thus devoted

Essence) of everything,
idea that

ledge described above,

he

that he

all

nothing but the Lord, Vasudeva.

is

Me, and having attained the

to

i.e.,

he

is fit

to

attain to

right

My

know-

state,

i. e.,

he attains moksha.
Prakriti and

Purusha are

eternal.

In the seventh discourse were described two Prakntis, the

superior

and the

Kshetrajua; and

was

it

said that

may now be

they are the

asked,

creatures

(vii. 6).

that the

two Prakntis, Kshetra and

womb

It

of all beings?

ig.

Know

This question

thou that

are both beginningless

all

Kshetra and

corresponding to

inferior,

how can

it

Kshetrajfia,

will

of all

be said
are the

now be answered:

Prak^'iti as well as
;

womb

Purusha

and know thou also that

forms and qualities are born of Prakriti.

Praknti and Purusha, Matter and

Spirit, are

the

two

These two, Praknti

and Purusha you should know have no beginning. As
the Isvara is the eternal Lord, it is but right that His PraPrakntis of the Isvara, the Lord.

kntis also should be eternal.

The Lordship

of the Isvara

MATTER AND

iS-ig.]

SPIRIT.

317

two Prakntis by
which He causes the origin, preservation and dissolution of
the universe. The two Prakritis are beginningless, and
consists indeed in

His possession

of the

they are therefore the cause of sawsara.

Some

construe the passage so as to

Prakritis are not primeval.

It is

mean

that the

two

by such an interpretation,

they hold, that the causality of the Isvara can be established.

on the other hand, Prakriti and Purusha were eternal,

If,
it

would follow that they are the cause of the universe, and

that the Isvara

is

not the creator of the universe.

wrong to say so; for the Isvara would then be no

isvara, inasmuch as there would be nothing for Him to rule
It is

over prior to the birth of Prakfiti and Purusha.

if

Moreover,

sawsara had no cause (other than Isvara), there could be

no cessation

'

thereof; and thus the sastra

would have no purpose

(the scripture)

Likewise, there could be

to serve.

neither bondage nor salvation, i

Prakriti
If,

and Purusha as the Cause

on the other hand, the

eternal, all this can be

all

forms,

all

Prak/'itis

explained. How?

of

samsara.

of the

Isvara be

Know thou that

emanations (vikaras) from buddhi down to

the physical body, and

all

qualities (guas)

such as those

which manifest themselves as pleasure, pain, delusion and

other mental

If the /s vara

states to be described hereafter, spring

were the

sole cause of

the universe, quite independently of the

from

sara. (A)
t

Before the birth of the two Prakntis,

two Prakntis, the sawisara would be endless, inasmuch as there is

nothing to
prevent even the emancipated souls from

there could be no bondage and conse-

being hurled into saisara, so long

there could be no cause which would ever

there

is

/svara, as the sole cause of

as

saw

quently no moksha.

were neither

If at

bondage

any time there

nor

bring them into existence, (A).,

moksha,

THE BHAGAVAD-GITA.

3l8

[DiS. XIII.

Praknti, Mayi\, composed of the three guas, that Energy

which constitutes thecause of

of the Isvara

(all)

emanat-

Know thou that they are all modifications of Praknti.*

What then are those forms and qualities which are said

ions.

to

be born of Praknti
20.

Says the

As the producer of the

ments t, Praknti

is

Lord
effect

and the

said to be the cause

Purusha

encing pleasure and pain,

as experi-

is

instru-

said to be

the cause.
The

effect

(karya)

(karaas) are the

is

the physical body, and the instruments

thirteen

The

located in the body.

five

elements (bhutas) which build up the body, and the five

which

sense-objects

emanations of

are the

mentioned above, are included under the term

all

qualities,

are born of

Praknti as
;'

'effect

and

such as pleasure, pain and delusion, which

Prak/'iti,

are included under the term

'

instru-

ments,' since those qualities are seated in the instruments,

the senses.

In the production of the physical body, of the

senses and their sensations, Praknti

generates them

for, it

body and the

all.

is

the cause of sa;sara.

In the place of 'karaa' which

read 'karaa' which means cause.

other

is

the effect

*
Praknti is that out of which all
forms and qualities come into existence

source of

is

thus eternal and

is

the

forms (vikaras) and qualities

(gunas), .^tman remains ever changeall

means instrument, some

-Whatever

is

a modifica-

or emanation (vikara)

and that from which

Since PraAnti

said to be the cause,

Thus, as producing the physical

senses, Praknti

tion of another

is

it

less

emanates

the cause

and without qualities M)

| or,

(according to another interpre-

tation), the effect

;

is

of that

Five

activity,

and the cause,

organs of sensation,

five of

Manas, Buddhi, and Ahankara.

MATTER AND

19-20]

Praknti

(kirana).

which comprise the same things

effect,

by the terms 'the

may

effect

effect

'^'-

were denoted

(that

or emanations

and the seven

praknti and viknti, cause and

Or,

effect,

are here

which are

it

at

once

and which are there-

Praknti-Vikritis, are spoken of as the cause.

fore called

In the production of these, the cause

them

cause and the

and the instruments').

be that the sixteen vikdms

spoken of as the

ing

319

source of the

the

is

SPIRIT.

is

Praknti, as generat-

all.

And now

will

how Purusha

be shown

the cause of

is

sawsara. ^Pnnisha,' 'Jiva,' 'Kshetyajna,' 'Bhoktyi (Enjoyer)'J

are

all

synonymous terms. Purusha

is

said to be the cause,

as perceiving pleasure, pain, and other objects of experience.

(

Objection

Why

should

and Purusha be

Prakriti

regarded as the cause of sawsara by

way

of generating

causes and effects and experiencing pleasure and pain

{AiiSK'ey

)'.

How could

Praknti transforming

there be sawsara at

all

without

as causes and effects, as the

itself

body

and the senses, as pleasure and pain, and without the

conscious Purusha experiencing them ? i
When, on
the other hand, there

avidya or nescience

is

of

a conjunction

the

in

form of

Purusha, the experiencer, with

Praknti, the opposite, the object of experience, in

The

ten sense-organs,

ihe five sense-objects.

+T

..-.

VIZ.,
.

/-.,.
01 these IS an
cessor and
successor.

is

emanation from us predein

turn the cause of

As producing

Mulapraknti

J .u five

and
the
^
elements. Each
,

is

all

ly

1^^
u . Ahaikara,
u
Mahat,

TX anmatras or rudimental
J.

(A),

Manas and

(A),

these,

its

the

their cause, their basis.

The

all

its

three last terms are respective-

intended to show that Purusha here

referred to

Highest

principle,
>^
5

is

not the Paraniatman or the

Self, is
is

an

intelligent
d

(chetana)
\

a conditioned being.

For, the /Itman

who

is

(A)

ever

firee

(nitya-mukta) from sa>;isara, cannot of

Himself be subject

to saisara

(A).

[DiS. XIII.

THE BHAGAVAD-GiTA.

32Q

transformations as the body and the senses, as pleasure

and pain, as causes and effects, then only is sawsara possiWherefore it is but right to say that Praknti and
ble.

Purusha are the cause of sawsara the one generating the

body and the senses, the other experiencing pleasures and
;

pains.

What, then,
the
{Answer): Sawsara

{Objection)

is

is

pain

and Purusha

this sa;sara?"

experience of

pleasure and

the sa;;^sarin, as the experiencer of

is

pleasure and pain, f

Kama

Avidya and
It

are the cause of rebirths.

has been said that Purusha

What

encing pleasure and pain.

pleasure and pain) due to
21.

is

the sawsarin as
is

this

experi-

(experiencing of

The Lord says

Purusha,'when seated

in

Praknti, experiences

Attachment to the
birth in good and evil

the qualities born of Prak?'iti.

qualities

the cause of his

is

wombs.
Because Purusha, the experiencer,
in avidya or nescience,
fies

that

is

is

to say,

seated in Praknti,

because he identi-

with the body and the senses which

himself

emanations of Praknti,

he

are

experiences the qualities born

of Praknti, manifesting themselves as pleasure, pain and

delusion

he thinks, "

am

happy,

am

miserable,

am

,4tnian be

pleasure or pain, the Self, the experienc-

subject

to

er remains

changes of state, then it is not proper to

say that He is ever subject to sa!sara.

experience

His sa"!sara, and which makes

(A).

sajHsarin (A).

The

objector

immutable

That

is

means:

(avikriya),

to say

If

not

while experiencing

quite unchanged.

(bhoga)

which

It

is

this

constitutes

Him

MATTER AND

20-21.]

deluded,

am

SPIRIT.

321

Over and above avidya

wise."

(the cause

His attachment to (/. c, identification of Himself

what He experiences, namely, the (jualities of

of birth),

with

pain and

pleasure,

The

Purusha's birth.
"

As

delusion, forms

his desire, so

is

Accordingly

attachment

Lord

the
for

says

sruti

his will."

is

says

qualities leads

main cause of

the

here

him

Up. 4-4-5.)

{Byi.
:

The

to

experiencer's
in

birtlis

good and

wombs.

evil

Or, the second half of the verse

supplying the word

for qualities

good and

sawsara,' so as to

Devas and the

are those of

We

are those of lower animals.

being

which are

The

opposed

(partly)

may

no teaching,

to

good and

Attachment

like

evil

wombs

also add, as implied

the

wombs

of

men

(partly) evil.

maybe

sense of the passage

A^idya,,

mean

wombs.

Good wombs
here

be construed, by

the cause of His sa;//sara through births in

is

evil

'

may

explained as follows:

spoken of as (Purusha's) being 'seated

and Kama or attachment qualities, together

in

for

Prak/'iti,'

constitute the cause of sawsara.'''

Self=knowledge removes the cause

of

This twofold cause has been taught here

[i.e.,

in

order that

of bringing

we may

try to

remove

i.e.,

nlxuhma or matrnial

Avidya

beinj,'

the

cause, and

kama

the nimitUi or efficient

Vdiragya

it).

The means
cause are

knowledge and indifference con-

joined with sa//myasa or renunciation

cause.

for avoidance,

about the removal of the (twofold)

Jnana and \'airagya,

samsara.

as has been clearly

knowledge coupled vvUh

UMiyas.i briiiRS

about the ccS:ition of avid) a

,uul

kauia.-

,V.

leads

to

saj;inyasa

and

41

THE BHAGAVAD-GITA.

322

[DiS. XIII.

This knowledge, the knowledge

taught in the Gita-sastra.

of Kshetra and Kshetrajna, has been imparted in the begin-

And

ning of this discourse.

xiii.

12,

(xiii.

12)

Now

and by attributing

has also been imparted

eliminating

teach

to

in

elements

foreign

alien properties

Lord proceeds

again the

knowledge

that

both by

seq.,

et.

it

(xiii. i^,et. scq.)

what

directly

is

Spectator and Permitter, Supporter, En-

22.

Great Lord, and also spoken of as the

the

joyer,

Supreme

Self,

Supreme

the Purusha

(is)

in this

body.
Spectator (Upadrash^/'i)

When

self not acting.

in

sacrificial

ficial

act,

a bystander and a witness,

priests

act, there

is

and the

sacrificer are

another,

an expert

Him-

engaged
in

sacri-

matters, sitting by their side, not taking part in the

and discerning what

is

good and what

acts of the sacrificer and of the priests

bad

is

the

in

just so, not taking

body and the senses, the Self is

from them, a near witness of the body and the

part in the activities of the

distinct

senses and

all

their acts.

Or,

it

may

be also explained thus

The body, the sense of sight, Manas, Buddhi, and the Self
are the seers. Of the-e, the body is the most external seer;
and viewed from the body inwards, the Self is the innermost
and nearest seer, and beyond Him there is no seer in the
Thus, baing the nearest seer. He is spoken of as
Upadrashf/'i.' Or, the Self is Upadrash^n because, like the

interior.
'

Upadrash/n
also

or

the

the sacrificial

rite,

He

watches

all.

He

is

Permitter (Anumantn), expressing approbation

satisfaction

engaged
tion

in

in

while

concerning

the acts of

those

who

action. Or, though Himself not engaged

the

body and senses are

active,

He

are

in ac-

seems

MATTER AND

21-23.]

to

be active

in

never stands

that are engaged in

(Bhartn)
body,

The

the

223

co-operation with them.

He

mere witness,

SPIRIT.

Self

way

the

called

those

of

Supporter

because the

Supporter,

the

Manas and Buddhi

senses,

being their

respective activities.

their
is

in

Or,

which

aggregate

some one else, viz.^ the

Self, and which are, or which convey, mere
of the Intelligence
are what they are, only as

together to serve the purposes of

Intelligent

reflections

made by

that Intelligent Self. Enjoyer (Bhoktn)

svarupa',

e.,

i.

in

is

whose inherent nature

gence, just as heat

perceived,

by the Self who

because

enjoyer

the

is

their

'

relations,

eternal

is

all

The Self

intelli-

are clearly

fire,

states

(buddhe/i-pratyaya/i), constituted of pleasure, pain

of

mind

and delu-

which, as they come into being, are permeated as

sion,

were by the

The Gnat Lord

intelligent Self.

the

whole universe and independent of

One

as well as the Lord,

all,

is

nitya-chaitanya-

the inherent nature of

mutual

He

it

As one with
is

the Great

The Supreme 5^// (Paramatman) the Self who has been

defined as the Spectator, etc., is Supreme, because He is
:

superior to

the

all

Avyakta

those th'ngs

which

from

the physical

are through

body up to

ignorance mistaken for

Whence He is spoken of as 'Paramatman'

Purusha, who transcends
also. Where is He ?

the Inner Self.

in the 5ruti

the Avyakta, as will be described hereafter in xv. 17,

in this

The

is

here

body.
Self treated of in

xiii.

has been described at length,

and the subject has been concluded. As

the Self thus described
23.

He who

to

him who knows

thus knows Purusha and Prak7'iti

together with qualities, whatever his conduct, he

THE BHAGAVAD-GlTA.

324

[DiS. XIII.

not born again.

is

He who knows

Purusha

in the

manner mentioned above,*

who directly perceives Him as his very Self, This

I am,' he who knows Prakfiti or Avidya described above i
with all its modifications,
e., he who knows the Prakriti
he

i.e.,

'

i.

as resolved into nothing (abhdva) by vidya or knowledge,

whatever

the prescribed

again

that

the death of

may

he

life

is,

lead,

duties

this,

acts),

engaged

is

he

in

not born

is

he will not have to put on another body on

stands firm

{Objection)

forbidden

or.

at the

i. e.,

end of the birth

How much

has attained wisdom.

who

whether he

(i. e.,

in the

more

in

which he

so the wise

man

path of duty.

What acts are neutralised by knowledge

Absence of rebirth subsequent

to the attainment

of

know-

But, inasmuch as

ledge has indeed been taught here.

it

is

not right (to suppose) the annihilation, before producing their

respective effects, of those acts

those acts which

had been done

may

in the

the

(in

attainment of knowledge or of

the

present birth) before

which were done

be done thereafter, or of those which

many

least three (more) births

past births, there should be at

for

it is

not right to suppose the

any more than to suppose the

annihilation of the deeds whose fruits are being reaped in
the present birth. And we see no distinction between (these
ann

hilation of these acts

two groups

As

ihe

of)

acts

J.

Accordingly, the three clasess of acts

basic Reality underlying

manifestations such as Jiva, /svara,

all

and so on.

t As
.

A.
,

.,

indefinable

as
1

(anirvachya), as the source of

11

all

-1

effects,

gun
J

As

all

tbey must

acts alike result from aj)u!m.

all

alike

be neutralised by

by

'^ose which have not

evil.

is

no force in

the possible argument that the acts %vhich

can be neutralised

beginningless,
,

knowledge, so that there

knowledge are
yet

begun

their

not those which have already bc-'

their effects
>

by way of generating the

MATTER AND

23.]
give rise to

will

together

thiee

give

will

possibility of annihilation

a single birth.

Otherwise, the

of

would become

right to say that

[Answcv)
the sruti

'

No,

show

he

is

325

them combining

or

what has been done would

and the sastra

lead to uncertainty everywhere,

injunctions)

SPIRIT.

all of

births

rise to

scriptural

(all

Wherefore

useless.

it

not born again.'

(it is

right), as the following

passages of

{Mund. Up.

'

His deeds

He who knows Brahman, becomes Brahman

self.'

{Ibid.,

perish.'

delivered

2-2-8.)
It-

3-2-9).

For him there

'

not

is

is

only delay so long as he

from the present body

).

is

not

Chhand. Up.

6-14-2).

As

'

the soft WhxQS of the ishika reed are burnt in the

so

fire,

all his

Consumption
and

will

reason

actions are burnt.'

of all acts has been taught here also

for,

only those acts

(nescience), from desire

which are the seeds

and

it

And

be taught also hereafter. '=

(kama) and such other

affections,

can cause future births

of all evil,

66. the
all

Lord teaches Arjuna

Dharmas, thus showing

knowledge consumes all actions A.

These seeds of evil, termed klesas are

that

avidya, asmita, riiga, dvesha, and abhinivesa.

Only those acts of dharma and
adharma which are occasioned by these

klesas can bring about

ence.

37

this also stands to

has also been stated by the Lord here and there in

* In xviii.
abandon

in iv.

which spring from avidya

the Gita that those actions which

to

[Ibid., 5-24-3).

But as

incarnate

to the acts of a

exist-

wise man,

are accompanied with

seeds have been

their

ledge

in so far as

his

fried

those acts are said

in

know,

to exist only

they present themselves to

consciousness,

pratitimatradehah.

Being karmnbhasas, mere semblances of

karma, they are not eftective causes and
cannot bring about births
for

a burnt cloth,

instance, cannot serve the purposes

of a cloth

A.

THE BHAGAVAD-GITA

326

egotism and desire

of results.

"
.

It is

As the

but not

[DiS. XIII,

other actions

are

productive

also said elsewhere,

fire-burnt seeds do not

sprout again, so the

body cannot be formed again by wisdom-burnt

affec-

tions."
{Objection):

Granted that knowledge consumes acts done

subsequently to the attainment of knowledge, inasmuch as

they are accompanied with knowledge

how

ble to explain

but

can consume acts done

it

not possi-

it is

before the attainment of knowledge, and those

in

this

done

life

in the

several past births.

(Answer)
'

all

acts'

Do

not say so, because of the qualification

(iv. 37).

(Objection)

It

may mean

all

those acts only which are

done subsequently to the attainment of knowledge.

(Answer)

Now

No,

for,

their effects

do not perish

present birth

is

no reason

for the

contention that just

as regards the

which have begun

there

limitation.

as the actions

by way of bringing about the

in spite of

knowledge, so also

even those acts which have not yet begun to produce their
effects

the

cannot perish, (we say)

former have,

effects.

like

it

How For,
?

Just as an arrow once discharged from a

not, even after piercing

act

drops

till it

with which
e.,

wrong.

an arrow discharged, begun their

aim does

i.

is

provided

at

an

through the aim, cease to

it

down on the exhaustion of the whole force

was propelled," so also, though the purpose

its

action

is

11

Jt

checked

arises with

its

by some overpowering obstacle in the

way.
And Self-knowledge is no such
obstacle in the way of the karma which

karma, as the

has brought about the present birth

in full.

even while that

bow

knowledge

arises,

for,
it

power checked by
latter

that

has already begun

to operate. Accordingly, the ;flects of the

prrabdha-karma should be worked out

A,

MATTER AND

23-24.]

SPIRIT.

327

of the bodily existence has been gained, the effects of actions

which have produced the

body continue

the exhaustion of their inherent energy.

same arrow when not

as the

just

energy which

the cause of

is

its

discharged, can be withdrawn,

bow, so

also, the acts

before

as

till

(On the other hand),

with the

yet propelled
activity,

i.

when

c,

not

though already fixed

in the

which have not yet begun

their

own seat,''' can be neutralised by the knowledge of truth. Thus it is but right to say
that when the body of a wise man perishes
he is not born
which only abide

effects,

in their

'

agam.

The four paths

Now,

there are

to Self-knowledge.

several paths

and

to Self-knowledge,

they are mentioned here as follows

By meditation some behold

24.

by the

self

others

self,

others by

Karma- Yoga.

Meditation

(Dhyana)

the Self in the

by Sankhya-Yoga, and

consists in withdrawing

centration hearing and other senses into the

sound and other sense-objects,

from

Manas

into the Inner Intelligence,

Hence

Inner Intelligence).

(that

crane meditates as

were

it

is

Sviisraya,

By

s/ibhrisa

the inner sense

ing the

gence.

reflection

A.

then withdrawing

and then contemplating

the

it

" the

comparison,
it

were" (Chha. Up.

were

7-6-1)

a continuous and unbroken thought like a line

of flowing oil.

I. .,

Manas away

the earth meditates as

the mountains meditate as

Dhyana

by con-

or

meditation the Yogins behold

anta/i

Manas

of Spiritual

karaiia,

the Self,

These Vogins, who are of the highest

contain-

dass of aspirants (uttamadhik.irins) be-

Intelli-

hold the Self, by meditation, to be identical

with the Parauuitman.

A.

THE BHAGAVAD-GiTA.

238

[DiS. XIII.

the Inner Intelligence, in the self (Buddhi) by the

own

their

intelligence,

Dhyana.

anta/i-karaa refined by

c, by the

i.

Sankhya consists

in

thinking thus

Rajas and Tamas, are Gu/^as, Atman

acts, eternal,

Yoga

and

some f behold
Karma is Yoga |, i.e.,
"''

formed

in the service

of action

the witness of their

By Sankhyaself.

that

Karma

is

Lord

or action which

(Isvara).

of speech

per-

Such a course

inasmuch as

behold the Self by this Yoga of

action, which, causing purity of the

rise to

these, Sattva,

Self in the self by the

of the

Some

'

the

only by a figure

Yoga.

leads to

it

Yoga

is

is

from the Guas.'

distinct

by

self,

mind

(sattva), gives

knowledge.

Yet others,

25.

knowing

not

having heard from others

thus, worship,

they, too, cross beyond

death, adhering to what they heard.

But there are

'

yet others,

who, not able

to

know

the Self

described above by any one of the several methods already

pointed out, learn from others, from acharyas or teachers

who

tell

them " Do thou thus

then engage
full

in

worship,

i.

Even they

faith.

sawsara which

is

e.,

rpeditate

upon this"

they

they contemplate the idea in

cross

beyond death,

associated with

i. e.,

beyond

death even they whose

equipment when connnencing to tread the path of

moksha consists in what they have heard, i. e., who solely
depend upon the authority of other's instructions and are

best

knowledge got through

As
investigation (vichara).

S-inkhya

intellectual

is

leading to Yoga,
.,

,-

it is

spoken

of as

Yoga

These are the lowest

ants.
t

These are

the aspirants of the middl-

ing class (madhyauuidhi)uirins)

A.

Karma

nimd. A.
-^

itself. A.

of mind,

leads to Yoga, to the concentration of

As causing purity

class of aspir-

MATTER AND

24-26]

themselves ignorant.

SPIRIT.

How much

more

329
so, then,

those

who

can independently appreciate evidence and discriminate.

Nothing exists outside the

The knowledge
isvara

of

in xiii. 2 lias

moksha.

identity of Kshetrajna with the

of the

with the

individual soul

the

Self.

been spoken of

For what reason

Lord

the

in xiii. 12 as

so

is it

as

taught

means

to

The Lord proceeds to

explain the reason.

For,

Whatever being

26.

the moving,

know

thou,

born, the

is

O best of the Bharatas,

to be owing to the union of Kshetra

[Ohjectiou):

Of

what

Kshetrajna meant to be

sort is

this

that

and Kshetrajna.*

union of Kshetra and

The union

unmoving or

of Kshetrajna with

Kshetra cannot certainly be a relation through contact

(sawyoga) of each other's parts, as between a rope and a
vessel,
parts.

inasmuch as Kshetrajna

Nor can

it

is,

like the akasa,

without

be of the nature of samavaya or insepar-

able inherence, inasmuch as

it

cannot be admitted that

Kshetra and Kshetrajna are related to each other as cause

and

efll'ect.

{Ansic'er)

The union between

Kshetra and Kshetrajna,

between the object and the subject, which are opposed

each other
it

in nature, is of

the nature of mutual adhyasa

consists in confounding

them as well as

to

/.f .,

their attributes

with each other owing to the absence of a discrimination

between the nature of Kshetra and that of Kshetrajna,

*

Everything

is

born of the union of

Kshetra and Kshetrajna

there exists no

being whatever apart h-oni

Kshetrajna

who

is

fore

knowledge of

lead to

one with the P.iramatman

like
thcre-

that unity alone

moksha, A.

42

can

THE BHAGAVAD-GITA.

330
the

[DiS. XIII.

union of a rope and a mother-of-pearl respectively

with a snake and silver when they are mistaken the one

owing

the other

union of Kshetra and Kshetrajna which

adhyasa
other

which

is

consists

in

because of

when

man

its

confounding the one with the

and

this illusion

opposition to the right

knowledge

attains

to a

knowledge

of

the distinction

between Kshetra and Kshetrajna as defined

when he

the sastra,

in

able to separate Kshetrajna from

is

nature of

of the

is

a sort of illusion (mithyajfulna)

vanishes

The

absence of discrimination.

the

to

for

Kshetra

like

the ishika reed from the munja-grass and to realise that

Brahman, the Knowable, which is devoid of all upadhis as

described in the words " It is not said to be existent or
non-existent "

(xiii.

12)

is

like

city

and only appears

birth has vanished in

reason that the wise

to

the

in

has been said

ledge

is tlie

It

man

is

(xiii.

23)

not born again

convinced

is

Kshetra

As

like

''

is

non-

the cause of
it

(xiii.

stands to

23).

in all.

that the effect of right

cessation of births

know-

through the removal of

which form the seed of

has also been said that the cause of birth

the union of Kshetra and

Therefore, the right

knowledge which alone can remove

though already described,

in other

words as follows

He

sees,
*

J.

e.,

is

Kshetrajna caused by avidya.

avidyji,

27.

sky),

the case of such a man,

avidya (nescience) and the

sa;wsara.

when he

be existent.

The one Self

It

Self,

a thing seen in a dreani, or like a gandharva-

nagara (an imaginary

existent

own

and palaces projected by a juggler's

that, like the elephants

art, or

his

will

again be described

the

Supreme Lord,

who

sees

effects (saiskara) ot

avidya

A.

MATTER AND

26-27.]

remaining the same

SPIRIT.

33

undying

in all bcinjj^s, the

in

the dying.

The Supreme Lord exists, without any difference, in all

living beings, from Brahma down to the unmoving object
(sthavara).
He is the Lord Supreme as compared with the
body, senses, Manas, Buddhi, the Avyakta (the unmanifested,

i. e.,

the causal body, the ktiray/a-sarira, avidya) and the

All living beings are perish-

individual soul (x\tman, Jiva).

Supreme Lord

able while the

is

Thus

imperishable.

there

a great disparity between the Supreme Lord and the

is

For,

created beings.

changing states

of all

(bhava-vikaras), the change of state called birth

the other changes

all

quent to destruction, since the object

Attributes can exist only

when

effects.

Thus

quite unlike

He

in all.

now

may

it

state subse-

does not exist.

Wherecomprehends

the substance exists.

state

their

be seen that the Supreme Lord

beings and that

all

the root;

is

the preceding changes as well as

sees (rightly)

who

He

is

is

one and immutable

Supreme Lord

sees the

as

described.

[Objection)

particular

Hence
is

-Tlie

whole world sees

why

this

one

in

[Answey)

eye

all

itself

change of

fore, the denial of the final

the denial of

a being

ending with destruction occur subse-

There can be no change of

quently to birth.

of

True, the world sees; but

the particularisation

affected with timiva

'

he alone

he alone

sees

with reference to him, he

specified thus,

'

sees.'

sees

who

A man whose

Similarly here,

erroneously see

and

one moon luay be

the one undivided Self as described above

from those

sees erroneously.

more moons than one

who

sees.'

it

many

is

lie

who

sees

distinguished

distinct selfs

in

THE BHAGAVAD-GITA.

332
the words

'

he alone

[DiS. XIII.

Others, though seeing,

sees.'

who

not see, inasmuch as they see erroneously like those

see

do

yet

more moons than one.

Knowledge

To

the one Self leads to moksha.

of

Knowledge described above by way

the Lord proceeds as follows

praise the Right

of stating

results

its

Because he who sees the Lord, seated the

28.

same everywhere, destroys not the self by the

therefore he reaches the Supreme Goal.

self,

He who realises that the Isvara described in the last precedc, he who sees that He dwells
ing verse is the same
i.

in all creatures alike

destroys not his

Because he does not destroy the

Supreme Goal, he attains moksha.

own

self,

by himself.

self

he reaches the

''

No living being whatever

[Objection)

Where

itself.

then

not the self

destroys

prohibition

"

fire

in the sky, not in

(Ansii/er)

necessity
/

men
*

the

is

by the

all

evil

is

two

knowledge
veils

On

destroyed.

destruction of nescience
false

ajana

niithyd-j,.<ina

that have

hidden

),

the

and
the

the true

nature of the Self, the sage attains the

highest goal, the highest end of

man, the

Supreme Bliss (ParanKinanda;. A.

t The prohibition of the construction
the altar

any more than

the

for

Sa;;/.

5-2-7)

does not apply here

the

for,

be explained on the ground that ignorant

are guilty of ignoring

it

self,"

by

He

necessity for the denial "

heaven " (Tait.

Knowledge destroys ignorance, and

with

itself

should be consecrated not on earth, not

This objection

may

destroys

the Self.

^,^,_^^

.^

.^

on Earth has a meaning, be-

ignorant

^^^^.^^^^ ,^ ^^^^^

g^^^ ^^^ prohibition of the

^^

^,^^^_.^ ._^

^^^ ^^^ ^_^^

meaning, as there
^^^ procedure.

It

.^^

is

^^^^^^

^^^^

.^i^(j tijg

construction

^^^ ^^^^.^^^ ^_^^

no occasion

for

has been therefore

should not be
Similarly

man

^^^ ^^ ^^^^^

determined that the prohibition

literally.

of

''An

in

this

understood

we cannot

denial here liten-lly. A.

nnder-

MATTER AND

27-29.]

ignores the Self

and directly
body,

who

is

333

quite manifest to

all,

self-manifested,

and he regards the not-Self (physical

visible,

Having performed good and

as himself.

etc.)

SPIRIT.

evil

works (dharma and a-dharma), he kills even this self (the

physical body, etc.) which he had accepted and accepts

new

another

and so on

self

self.

An

/Even

ignorant

is

is,

men

new

he

self that

accordingly,

always

no perceptible

is

ignorant

all

again and accepts another,

man

the real Self

inasmuch as there
Thus,

kills this

thus he goes on killing every

has accepted.
of the

he

killed

a slayer

by avidya,

His existence.

effect of

are but the slayers of the

self.

He

who, on the other hand, sees the Self as described al)ove,

kills

ways shown above.

not self by self in either of the

Wherefore, he reaches the supreme goal

he reaps the

spoken of above.

fruit

Prakriti acts, not the Self.

It

has been

said that he

remaining the same

the
are

This

self.

many

may

who

sees the

Lord

(the Self)

every being destroys not the self by

in

be objected to on the ground that there

selfs, differentiated

deeds (karma) and qualities.

by differences

To remove

in their respective

this objection the

Lord says
29.

He

sees,

Prakriti alone

Praknti

So the
'*

is

who

sees all actions performed

by

and the Self not acting.

the Lord's

Maya composed

of the three gu;/as.

j\Iantra reads,

Let him know that

the Great

Lord

is

the

Maya

is

the Praknti and that

possessor of Maya.

(Svetasva*

tara-Up. 4-10.)

By

Prakriti,

i.

e.,

Maya, the Sakti

or inherent energy

'THE bhagavad-gIta.

334

Lord, not the other,

of the

self-existent) Prak/'iti (of the

forming

He

thought, or deed.

whether done

of actions,

sorts

all

Sankhyas) described as trans-

causes and effects such as the Mahat,

Itself into

are done

not the (Pradhana, the

e.,

i.

sees,

who

no evidence
is

show

to

that there

The

is

no variety

from

free

all

in

upadhis

There

is

Him who

specialities,

all

in the akasa.

and the abode

5elf is the source

The same Right Knowledge

words

and also

truth.

any variety

is

non -agent, unconditioned, and

just as there

devoid of

supreme

c, he sees the

i.

is

speech,

in

realises this truth

the truth that the Self (Kshetrajna)

or conditions

[Dis. XIII.

of all.

again expounded in other

is

When

30.

man

the whole variety of

realises

and as an evolution
from that (One) alone, then he becomes Brahman.
resting in the One,

beings as

-AVhen,

in

accordance with the teachings of the sastraand

of the teacher, he sees that

One,

abide in the

the Self,

in

realises that all that

the various classes of beings

all

we

perceive

c,

i.

is

when he

only the Selff, and

he further sees that the origin, the evolution,

that One, the Self,
is life,

as stated

from the Self

With a view

to

lion that Prakiiti

are quite distinct

is

desire,

To

explain

down

(visesha), is

derived

its

the Self

love,

is

from

realisss ths essential unity of the universe

"ith the Self.

A.

on seeing that the whole

all its

variety,

from

to the ultimate particulars

evolved from the

being

from the Self

from

prevent the supposi-

universe of being in
Prakriti

From

when

and its modifications

from Purusha, quite

external to him, as the Siinkhyas say

i

(of all) is

the passage "

in

intuitively

from

the

Self,
Self,

has
he

To

realise this unity,

must merge the Prakriti also

the Self; for

it is

not possible to

universe of forms in unity

Self except by

.V.

one
with

merge the

with the pure

merging

also the Prakritii

whole

universe, in the

the root of ths

Self.

in unity

MATTER AND

29-31-]

the Self

is

akasa, from the Self

waters, from

the Self

from the Self

becomes Brahman indeed.

The

from the Self are

) then

Up. 7-26-1

Chhil.

he

"jV-

one Self be the Self

must be necessarily
this conclusion

is light,

unaffected by the fruits of acts.

Self is

If the

335

manifestation and disappearance,

is

food."

is

SPIRIT.

it is

affected

said

He

the bodies, then

in

all

by

their

To

defects.

avoid

Having no beginning, having no qualities,

Supreme Self, imperishable, though dwelling

31.

this

body,

in the

son of Kunti, neither acts nor

is

tainted.

The

cause perishes by

itself,

whereas This(Self) does not perish,

He

because, as having no cause,

He

does

is

body,
Self

Thus

the

Supreme

no destruction.

the Self

is

Because

He

Self

the

body,

He

does not act.

is

is

this

yet

tainted
ir

That

If,

is

to say,

Who,

is

devoid of

dwelling in the

body because the

He

does not

He

that

is

(the Self)

is

on the one hand, an embodied

self,

he realises the
Self,

all-

inasmuch

in

the

is

a non-

fruit of action.

acts

pervading nature of the

act.

an agent

bodies

then,

He

not affected by the results

Objection

He

imperishable.

is

by the fruit of the act but this

agent and is therefore not tainted by the
affected

qualities;

loss of qualities

because

said to dwell in the

The meaning

of acts.

by

Therefore, though

manifested in

is

witho ut

is

qualities perishes

whereas the Self does not perish,

qualities.

without parts. Further,

He

because

perish

not

which has

for that

suffers

That which has a

Self has no beginning, no cause.

as the cause of

all

and

distinct

limitation has

absorbed into unity with

Self.

is

A.

been

A
THE BHAGAVAD-GITA.

336

from the Supreme

and

Self, acts

XIIL

[DiS.

tainted, then the identi-

is

ty of Kshetrajna with the Isvara spoken of in such places

If, on the other hand,
would be inexplicable.
there be no embodied self distinct from the Isvara, then tell

as

xiii.

me who

and

acts

On

Supreme."-

tainted

is

or say that the Isvara

the ground that

Upanishads taught by the Lord

understand and

cult to

way

thus in every

is

explain,

difficult to

not

of the

doctrine

the

is

diffi-

has been

it

abandoned by the Vaiseshikas, as well as by the Sankhyas,

the Arhatas, and the Buddhists.
(AiisK'ey):

answer

As

and

tainted

is

idea that there

It is

who

one

a mere illusion (avidya) and nothing

is

and there that there

works (karma)

is

"

Supreme

the

in

Self.

for those

is

It

Lord

reason, been pointed out by the

has, for this very

here

The

(xiii. 2).

Action does not really exist

else.

following

has been afforded by the Lord Himself.

Nature that acts "

acts

the

regards this objection,

no necessity of performing

devotees of

Wisdom,

for the order

of Paramahawsa-Parivrajakas, Avho adhere to this doctrine

of

Supreme Truth

Paramartha-Sankhya-darsana

and

have risen above avidya and vyavahara, nescience and

all

experience (due to avidya).

Like what does

Here follows the

He

not act, like what

illustration

subtletyt, never soiled, so

i

body everywhere

If the
is

is

/svara be the doer and c.ijjyer,

The answer

A.

is

in reality neither the

from

its

the Self seated in the

Him

The Supreme

is

doer nor the enjoyer-

Agency and enjoyment are attributed

to

by avidyd.

Therefore the Lord's

teaching should be accepted as true.

J

this

is,

not soiled.

no longer the /svara, any more

than ourselves.
+

he not tainted?

As the all-pervading akasa

32.

He

is

Because akasa.

pervades

all

not at

affected

all

pervades. A.

is

so subtle that

without obstruction,

by mire,

etc.,

it

which

it

is
it

'

MATTER AND

32-34']

The

Sl'IRlT.

5elf illumines

337

all.

Moreover,'''

As the one sun illumines all this world, so

does the embodied One, O Bharata, illumine all
^^.

bodies.

The embodied one

(Paramatman),

Kshetrin

one and illumines

is

Supreme

the

),

whole

bodies, the

all

Self

material being (Kshetra), from the Avyakta (theunmanifest-

ed material cause of the universe) down to the unmoving

objects,

from the

(xiii. 5-6).

'

Great Elements

'

down

ike

'

firmness

The illustration by means of the sun serves here

a double purpose with reference to the Self,

l

to

the su n,

like the sun,

the Self

He

is

is

One onl y in

of

bodies,

all

that,

and that

unsoiled.

The doctrine summed

The teaching

showing

the whole

up.

discourse

is

concluded as

follows
34.

They who by

wisdom perceive
between Kshetra and Kshetrajna,

the distinction

the eye of

and the dissolution of the Cause of beings,

they

go to the Supreme.

They who in this manner perceive the exact distinction,

now pointed out, between Kshetra and Kshetrajna, by the
eye of wisdom, by means of that knowledge of the Self

* The Lord proceeds

Sslf,

b3ing

the

to

show

cogniser,

that the

cannot

be

affected by the attributes ot the coguis*

ed.

A.
43

THE BHAGAVAD-GITA.

338

which has been generated by the teachings

and the master

(iicharya),

[DiS. Xlll.
of the

sastra

and who also perceive the non-

existence of Praknti, Avidya, Avyakta, the material cause

of beings,
Self,

they

reach Brahman, the Real, the

and assume no more bodies.

Supreme

FOURTEENTH DISCOURSE.
THE THREE GUNAS.
The subject
It

has been said that

all

of the discourse.
that

conjunction of Kshetra and

so

The

discourse

present

is

born

produced by the

is

Kshetrajna.
is

How can

be

it

intended as an answer to

this question.

Or the connection may be explained thus With a view

to show that it is Kshetra and Kshetrajna, both dependent
:

but not independent themselves as the

Sankhyas hold, that constitute the cause of the universe,

on the isvara,

in

it

has been stated that the dwelling (of the Kshetrajna)

Kshetra

{i.

c, his

self-identification

in

the

with Kshetra) and his

Guas form the cause of sa7;/sara (xiii.

2i).
In what Gunas and in what way is He attached?
What are the Gu7;as ? How do they bind him ? How is
liberation from the Guas attained ?
What are the characteristics of a liberated soul ?
With a view to answer
these questions, the Lord proceeds as follows

attachment

for the

Knowledge

of the origin of the

universe

is

necessary for Salvation.

The Blessed Lord

I.

said

shall again declare that sublime

the best of

all

knowledge,

knowledges; which having learnt,

all

the sages have passed to high perfection from here.

Though

declared

more than once

in

the preceding dis-


THE rhagavad-gIta

340
courses,

again declare that knowledge which

shall

XIV-

[Dis.

is

with the Supreme Being, and

sublime as concerning

itself

which

knowledges'as productive of the best

the best of

is

result.

all

All knoidedgcs

does not refer to those which have

'

been spoken of as knowledge

the verses

in

xiii.

7-10, but to

those kinds of knowledge which relate to sacrifices and other

These

such things to be known.

(latter

kinds of knowledge)

do not lead to salvation, whereas the knowledge which

is

going to be imparted
So, the

tion.

epithets

'

Lord

sublime

in this discourse

does lead to salva-

praises this latter

knowledge by the

and

'

'

And having

the minds of the hearers.

ledge, all the sages

in order to

best,'

(munis)

rouse interest in

learnt this

the sawnyasins,

know-

those

who

have passed from

body to high perfection,

are devoted to contemplation (manana)

here

from this bondage

known

as

moksha

of the

or liberation.

The Lord now proceeds

to

unfailingly leads to perfection

They who, having

2.

declare that this knowledge

resorted to this knowledge,

have attained to unity with Me, are neither born

the creation, nor disturbed in the dissolution,

in

'Unity' (siidharmya) here nieans 'identity.'

mean

'equality

distinction

And

is

in

attributes,' since in

made between

It

does not

the Gita-sastrajio

the tsvara and the Kshetrajna.

a declaration of the (true main) end (of knowledge)

here necessary to praise the knowledge.'''

resorted

to

this

knowledge,

* If equality were meant here, then

would only be a statement of the fruit

it

of

i.

c,

is

They who, having

having practised the

dhyuna, not that of knowledge, of which

the

Lord

is

here speaking. A.


THE THREE GUNAS.

1-4.]

necessary means whereby to attain that

attained

Me,

with

identity

to

34I

knowledge,

have

Supreme Lord,

the

are

born at the time of creation nor disturbed at the

neither

time of dissolution;

/.

f.,

they are not

even

afifected

at the

time of Brahma's dissolution.

Evolution of the universe from the union of

and Matter.

Spirit

The Lord now proceeds

tion of

to explain

Kshetra and Kshetrajfia

My womb

3.

germ

place the

is

sort of conjunc-

the cause of

is

the great

thence,

what

Brahman

Bharata,

all

beings:

that

in

the birth

is

of all beings.

My

My own

7i>omh'.

Praknti,

i.e.,

belongs to Me, the

Maya made up

material cause of

all

as great

because

it is

termed Brahman.

of the three Gu;/as, the

This Praknti

beings.

greater than

source and nourishing energy of

is

the Prak;'iti which

all effects

all Its

In that Great

spoken of

is

and as the

modifications,

Brahman

It

place the

germ, the seed of the birth of the Hirayagarbha, the seed

which gives birth

the

two potencies

to all

beings.

who am

possessed of

two Prakntis

(Saktis), the

Kshetra

of

and the Kshetrajfia, unite the Kshetrajfia with Kshetra, the

Kshetrajfia conforming Himself to the upadhis of avidya

kama

(nescience),
of

(desire),

impregnation gives

and karma

rise

the

to

This act

(action).

birth

of

all

beings

through the birth of the Hira;iyagarbha.

4.

Kunti,

Whatever forms
in

Brahman

is

are

produced,

any wombs whatsoever,

their

womb,

son of

the

Great

the seed-giving Father.

THE bhagavad-gIta.

342

Wombs

Forms

beasts.

Brahman

Praknti

states of matter is the cause

Father,

the

cattle,

such as the bodies which are the condensed

Of

aggregations of several parts and limbs.

the Great

men,

such as the Devas, the Pitns,

XIV.

[Dis.

which passes through

and

these forms,

I,

the Isvara,

all

am

the

in

the

author of impregnation of the seed

womb.

The gunas bind the

What

are the guas

How

soul.

do they bind

The answer

follows

Tamas,

Rajas,

Sattva,

5.

these

mighty-armed, born of Prakriti, bind

guas,

the

in

fast

body the embodied, the indestructible.

Sattva (goodness), Rajas

vigour, activity, passion

Tamas (darkness) thus are the gu?;as named.

technical term.

It

does not

mean a

Gu7/a

'

it is

said to inhere.

gumn

of an

No

attribute

'

and
is

property, attribute or

quality, such as colour, as opposed to the substance in

'=

which

separate existence of a gwia. and

and a substance

is

[meant here.

Accordingly, the guas here meant are so called because,

like the attributes of

substances, they are ever dependent

on another, namely, the Kshetrajwa, as they are only forms

of avidya or nescience

They

Kshetraja.

and they bind

are said to

bind

fast ^5 it

weve

the

Kshetrajna because

they come into being with Kshelrajj^a as the basis of their

existence.

Born

of the Lord's

These Gunas are the primary

consti-

tuents of the Praknti and are the bases

of

all

substances

they cannot therefore

Maya, they bind

fast

as

it

be said to be qualities inhering in these

substances.

A,

THE THREE GUNAS.

4-6.]

were

in the

That the

343

body the embodied"'' one, the indestructible

shown in xiii. 31.

with powerful arms reaching down to the

Self

Mighty-armed

Self.f

indestructible has been

is

knees.
(Objection)

tainted

(xiii.

has been said that the embodied one

It

How

31).

then, on

here that the guas bind him

(Ansiifcy)

were

'

it

Of

is

of the

is

as

it

gunas.

thus defined

from

these, Sattva, which,

stainless-

its

and healthy, binds by attachment

happiness and by attachment to knowledge,

ncss,

said

weve.^

these three gu;/as, Sattva

6.

it

not

The nature and functions

Of

is

We have met this objection by adding

they bind him as

'

the contrary,

is

lucid

to

sinless one.
It

Sattva binds the Self

and healthy. t
'

am happy

ment
ject,

a pebble-stone, and therefore lucid

stainless like

is

'

it

to happiness

binds
j,

Him

Him think
Him attach-

by making

by causing

in

by bringing about a union of the sub-

(the Self,) with the object, (happiness). It

think, " Happiness has accrued to me."

to happiness is

an

illusion

it

avidya.

is

* Him who

identities himself with the

it is

They make

undergoes
In
;

them.
It

ward

is

rellect

all

it

appear that the Self

the changes that take place

A.

An

Consciousness

attribute of

and

it

has

healthy, because

so pure as to perfectly mirror the

Spiritual Bliss. A.
S

The happiness and knowledge here

spoken of ate those modifications of the

stiiinUss,

oil all

Him

This attachment

the object cannot indeed belong to the subject;

body A.

makes

because

veiling

it

lucid,

is

as

able to

Sattva in which .-Itman's inherent happi-

able to

ness and consciousness are nianifested.-.\

THE BHAGAVAD-GITA.

344

been said by the Lord that

'

courage

are

(xiii. 6)

'

all

the qualities from

attributes

all

desire

'

to

(matter),

Thus it is through avidya alone which forms

attribute (dharma) of the Self as the non-discrimina-

an
tion

between the object and the subject,

causes the Self to be attached as

not His own, causes

to be

engrossed as

happy as

were

it

knowledge,

were

it

Him who

of

the Self

were to happiness
free

from

happiness

which

attachment,

causes to

feel

does not possess the happi-

binds the Self by attachment to

'

'

Kshetra (matter),

the
if it

of the

were an attribute of the

arises

in

same way

the

Object,

Self,

an attachment and cannot be a bondage.

knowledge

all

Sattva

rom its mention here along with happiness,'

meant here must be an attribute of the anta/j-

for

in

is

that

i'

knowled,t;i.

karaa

it

Him, who

Similarly, Sattva

ness.

'

'

of Kshetra

the object.

is

XIV.

[DiS.

it

not

cannot be

Attachment

that

of

to

attachment_to

happiness arises.

Know

7.

thou

Rajas

(to be) of

passion, the source of thirst

binds

fast,

the nature of

and attachment

it

son of Kunti, the embodied one by

attachment to action.
Rajas

is of

a piece of

the nature of passion, coloring

red_ chalk,

arise thirst

Know

&c.

and attachment,

it

to

(th e soul)

lik e

be that from which

thiyst after what

has not been

what has been

by attachment to

attained, attachment or mental adherence to

attained.
action,
visible

It

binds fast the embodied Self

Iw making

Him

attached to actions productive of

and invisible results

'-

* Though the self is not the agent,

Rajas makes Him act with the idea I am
'

the doer.'

THE THREE GUNAS.

6-IO.]

know thou Tamas

But,

8.

to

345

be born of un-

embodied beings by heedindolence and sloth, it binds fast, O

wisdom, deluding
lessness,

all

Bharata.

The

Tamas, causes delusion or non-d iscrimi

third gua,

nation.

Again the action of the guas

is

described as

briefly

follows

Sattva attaches to happiness, Rajas to ac-

9.

tion,

Bharata, while Tamas,

dom, attaches, on the

Tamas, by

its

contrar}-,

very nature as a

veil,

enshrouding wisto heedlessness.

covers the judgment

caused by Sattva and attaches one to heedlessness,

i. e.,

to

the non- performance of necessary duties.

The mutual action

When do the

guwas produce the

The answer follows

over Rajas and

Tamas

When

the gunas.

effects described

above

'

Bharata, predominating

Sattva arises,

10.

of

Tamas and
;

Rajas, over Sattva and

Tamas, over Sattva and Rajas.

so

Sattva increases, predominating over both Rajas

and Tamas, then, asserting itself, Sattva produces its own

knowledge and happiness.
Similarly, when .the
effect,
gu7ja of

Rajas increases, predominating over both Sattva

and Tamas, then

it

gives rise to

such as husbandry.
* The quastion

is:

Uo

Similarly,

they produce

their effects simultaneously, or at difler-

.nt limes, each in

its

its

turn? In the former

cast,

own effect, viz.,

when the gua

do they act

discord

in

each

called

mutual concord or

? The answer

diflcrent times,

action

is

that they act ac

in its

turn. A.

44


THE BHAGAVAD-GITA.

346'

Tanias increases,
Rajas, then

wisdom,

it

predominating over both

produces

own

its

What

a particular guna
predominant.

mark by which to know when

predominant ? The answer follows

When

is

that Sattva

is

it

may be known

predominant.

When

of perception.
is

is

called

called light, illumination (prakasa),

knowledge

ledge thus springs up,

(j,'/ana).

thi.i,

be known that Sattva

The

characteristic

When

then

is

we have

the light of

by that mark

of

i.e.

know-

knowledge,

unrest, desire,

nant,

predominant.

marks of predominant Rajas are these

these arise when

Rajas

is

predomi-

lord of the Bharatas.

a desire

A ctivity a ction
att achm ent &c.
These are the

pro perty of a nothe r.

to appropriate th e
in general.

Desir e

thirst

characteristic

Unrest

giving ve n t to joy

after all things

m arks

seen

when Rajas

Darkness, heedlessness, inertness, and error,

these

arise

when Tamas

descendant of Kuru.

is

n genera l.

predominant.
13.

it

Greed, activity, the undertaking of works,

12.

Greed

body

at all these gates in this

presence of anta/^-kara/^a, of buddhi,

wliat

body there

this

the senses such as hearing are for the Self the gale-

there arises what

may

every gate in

at

shoots up wisdom-light, then

the

is

the characteristic

is

11.

the covering of

eftects,

know when

to

a particular gua

ways

Sattva and

etc.

How

/AH

XIV.

[DiS.

predominant,

THE THUrCE

10-161

Darkness

r.UNAS.

347

absence of discrimination.

inactivity, the result of

Inertness

Extreme

Heedlessness and error

darkness.

are also the efTects of darkness.

Life after

Whatever

death as governed by the

result

is

obtained after death,

caused by attachment and desire and

This

guwas.

is

taught as follows

Sattva

is

even

that

due

all

to

is

the

embodied one meets death when

If the

14.

is

fi^unas.

predominant, then he attains to the spot-

regions* of the knowers of the Highest.

less

The embodied

one

the Self.

Highest

TIic

Mahat and

the

the like principles (Tattvas).

Meeting death

15.

in Rajas,

those attached to action

he
If

is

born

in the

cattle

and the

vic t

The

fruit of

and pure

action

is

of

as

(agamas).

wo

A.

among
Tamas,

d}-ing in

predominant, he
action.

The

is

born

irrational:

what has been taught

good action, they

say,

while the fruit of Rajas

the fruit of

S;ittvic

arc told in the scriptures

of

in the

is vSattis

pain,

Tamas.
They

action.

* The Brahma-loka and the like,

whore Rajas and Tamas never predominate,

born

like.

and ignorance
Good

is

are attached to

Here follows a summary

precedmg verses
16.

is

of the irrational.

when Rajas

he meets death

among men, who

wombs

and,

he

'

t-,

tlie

wise.

Rajas

brought about by Sattva; devoid

impurities, snch as

Rajas and Tamas.

A.

may

arise

from

THE BHAGAVAD-GITA.

348

means Rajasic
fruit of

is

means Tamasic

action,

a-dharma or

The functions
arises

From

1 7.

only pain, which

is

Rajasic

from Rajas

of the

and greed

heedlessness and

arise

also ignorance.

From

When

up.

Sattva arises wisdom,

Tamas, and
Sattva

for,

sin.

gunas summed

from the guas

Tamas

should be consonant with the cause.

And what

The

action, as this section treats of actions.

Rajasic actions

the effect

XIV.

[DiS.

Sattva asserts

error

from

itself.

Moreover,

Those who follow Sattva go upwards the

Rajasic remain in the middle
and the Tamasic,
18.

who

follow

in

the course of the lowest

gu7;a,

go

downwards.
Those who follow the course of Sattva-gu;m will be born
in the region of the Devas or the like.
The Rajasic will
The Tamasic those who follow the
dwell among men
course of Tamas, the lowest gua will go down, i.e., they
will be born in the wombs of cattle and the like creatures.

Realisation of the Self beyond the gunas leads

to immortality.
It

has been briefly taught

in the

preceding discourse that

of the Purusha's birth in the wombs

the attachment which the
creatures

the cause of sawsara

is
and low
Purusha, when under the influence of the

of high

ledo^e that

bads him

to identify himself

for objects of experience,

i.

illusory

know-

with Praknti, has

c, for the guas which

assume

THE THREE CTNAS.

l6-20.]

the forms of pleasure, pain and

which makes him

"

feel

The same thing has been

scq.)

et.

delusion,

the

attachment

happy, miserable, deluded."

described at length here (xiv.

5,

how

nature of the gU7ms, their functions,

the

am

349

they bind by their functions, the destination of the persons

all

about the cause

Now, with

a view to teach

enslaved by the functions of the gunas

of

bondage rooted

that

in

illusion.

moksha accrues from

When

ig.

right knowledge, the

the seer beholds

My

than the gu?ias, he attains to

a

man

Lord says

an agent other

riot

Him who

than the gu;/as and knows

When

is

higher

being.
'

is

enlightened and realises that there

is

no

agent other than the guas which transform themselves

into

the

that

it is

bodies, senses

and

the guj/as that in

the agent in

all

actions

from the guwas, who

is

sense-objects,

all their

when he

Now

is

the

sees

modifications constitute

sees

Him who

is

distinct

the Witness of the guas and of

their functions, then he attains to

that All

when he

I\Iy

being

i.

seeing

e.,

Vasudeva, he becomes Vasudeva.'**'

Lord proceeds

to teach

how he

attains to

it.

Having crossed beyond these three guHas,

which are the source of the body, the embodied
one is freed from birth, death, decay and pain,
and attains the immortal.
20.

The wise man

crosses, while

still

alive,

beyond the

three gu/zas which constitute the upadhi of ]\Iaya

Then

his identity
i

with Brah man be~"

comes manifest.-A.
t

The

three gunas are the constituents

and the

rxu
-ji.of Nlaya, the upadhi, and are the source
^^ ^,j

g,.;,

_j^

'

THE BHAGAVAD-GITA.

350

seed out of which the body

while

from

alive,

still

attains to immortality

When

He

evolved.

is

in this

is

XIV.

emancipated,

decay and pain, and

birth, death,

The marks

[DiS.

way he

attains to

My

being.

of a liberated soul.

man) crosses beyond the

gu7?as and attains to immortality while still alive, Arjuna
found an occasion for a question and asked

was

it

said that (the wise

Arjuna said

By what

21.

marks,

Lord,

has crossed beyond those three

|2^u;?as ?

and how does he pass beyond those

his conduct,

three gunas

who
What is

he known

is

Having been thus asked by Arjuna as to what are the

characteristic marks of one who has crossed beyond the
guwas and as to the means of crossing the gu;;as, the Lord
First as to the
proceeds to answer the two questions.
question

'

by what marks

beyond the guas?

'

is

listen to

what follows

The Blessed Lord

said

crossed

Light and activity and delusion present,

22.

who has

he known

nor longs

he hates not,

Pan^ava,

for

them

absent.
Light
of

is

Tamas.

the effect of Sattva, activity of Rajas, and delusion

He

does

not h:ite these

when

present,

when

they clearly present themselves as objects of consciousnes.

It is

only in the absence of right

hates them thus

deluded
is

painful,

'

knowledge that a man

have now a Tamasic idea by which

there has arisen in

and urged on by

me

am

the Rajasic activity which

this

Rajas

have

fallen

from

THE THREE GUNAS.

20-25.]

my true nature,

and painful

is

is

of ascribing discrimination to

me and

my

from

this fall

and the Sattvic gua, which

331
true nature

luminous, binds

me by way

causing attachment to

But the man who has risen above the gu;/as does
not thus hate them when they present themselves to his
consciousness. Unlike a man of Sattva (or Rajas or Tamas)

happiness.'

who

longs

which

first

the

for

Sattvic (or Rajasic or Tamasic) states

presented themselves to his consiousness and

who

then disappeared, he
not long

things which have disappeared.

after

mark which

has risen abovethe guas does

others cannot perceive;

for the individuajjiimself, as

alone

no

man

itself to

The conduct
follows

He

23.

by gu;Kis

mark

can be perceived by himself

another man's consciousness.

in life of the

the answer

who has

conduct

serves as a

it

is

indeed can perceive the hatred or the desire

which presents

Now

it

This

risen

to the

Liberated one.
question,

above the guas

&>'

is

his

who, seated as a neutral,

who, thinking that

what

is

not

gu//as act,

moved
is

firm

and moves not

^Moreover,

who

whom

Her to

24.

pain and pleasure are alike,

dwells in the Self, to

whom

a clod of earth

and stone and gold are alike, to whom the dear

and the nndear are alike, who is a man of wisdom,
to whom censure and praise are same
;

The Self-knowing sawnyasin,

inclines to neither party,
*

This

knower,

is

to illustrate

in virtue of his

immutability of the

how

''

a neutral

man who

treads firmly the path f by which

the Self-

knowledge of the

Self,

like

ceases to regard

hlnisolf as the doer of actions

not eiigage in any action.

t

This path

is

and does

A.

Self-knowledge. A.

THE BHAGAVAD-GITA.

352

he seeks to

rise

above the guwas

This

state of discrimination.

next

he does not swerve from the

made clearer by what

follows

transforming themselves into the body,

the gu;;as

is

XIV.

[DiS.

senses and sense-objects, act and react upon each other.

Thus thinking, he remains unshaken, i. e., he remains in

his own true nature.
There is another reading which makes
this part mean " thus thinking, he acts.'''" Who dwells in the

who

Self:

calm.

is

Moreover,

The same

honour and disgrace, the

same towards friends and enemies, abandoning all
undertakings,
he is said to have crossed beyond
25.

in

the guas.

The same
standpoint,

Though

unaffected.

some appear

to others as if

of friends or on the side of foes

same

and

to friends

He

foes.

own

neutral from their

they were on the side

but this

man appears

renounces

to be

actions, pro-

all

ductive of visible and invisible results, except those which

are necessary for the bare maintenance of the body.

Devotion to the Lord leads to liberation.

The

attributes described in xiv. 23, 24, 25, form a rule of

conduct

down

laid

for the

sawmyasin

who

seeks moksha, so

long as they are to be achieved by effort

in his nature, as

are firmly ingrained

marks indicating

himself, they form

risen

above the guas.

This action

is

mere semblance

action

knows, does not pertain

+

These

attributes,

to

which,

him

he

A.

such as

functions

gunas.

have

perceived by

that the devotee has

to

acquired with special eflort prior

attainment

and

indifter-

ence to the various modifications and

of ,the

may be

when they

the continuation ot a

of

but

be

the

of Self-knowledge

aspirant

for

to the

(vidya)

Self-knowledge

should therefore cultivate these virtues,

as they are the

means

of attaining

But, on the rise of Self-knowledge,

it.

when

THE THREE GUNAS.

25-27.]

The Lord proceeds

next to answer the question

does one pass beyond these three guas

And he who

26.

353

Me

serves.

How

'

'

unfaiUng

with

Devotion of Love, he, crossing beyond those three

gunas,

becoming Brahman.

for

is fitted

sa/nyasin (yati), or even a

serves

Me the

man

Narayawa

Isvara,

works (karmin), who

of

dwelling

in the heart of

beings, with a never-failing Bhakti-Yoga,''' in devotion to

all

discriminative knowledge,

this

the result of the Grace and

beyond the three

can

be sof

it

of the Lord,

he crosses
is

fit

for

c, for moksha.

i.

Unity

How

Mercy

mentioned above and

gu/ias

becoming Brahman,

Bhakti-Yoga being indeed

of

Atman.

Listen

For I am the abode of Brahman, the Immortal and the Immutable, the Eternal Dharma,
27.

and the unfailing

Bliss.

For, in Me, in the Pratyagatman,

abides Brahrnan, the

Supreme

immortal and immutable

who

is

attainable by the

devotion

who

is

who

is

body,)

all

still

who is the Eternal Dharma, i. e.,

Dharma of Jilana-Yoga or wisdom-

Because

living in the

the attributes mentioned here

form part and parcel of his nature and

serve as marks of liberation which he

can perceive

for

Parama-preman

is
)

that

Supreme Love

which leads

niunion with the Supreme.

I,

to

To

the

the

Gjd

in

Bhakti-Yoga moans

drawing
objects,

Supreme

Him by

to constantly

completely with-

from

all

external

from the non-Self.

In

virtue of

the niind

'^'"^ ^^^"'

"'-

Bliss,

Pratyagatman, the

contemplate

""'"

himself-A.

* Bhakti-Yoga

is

becomes a J ivanmukta (one

liberated while

the true Inner Self,

(Paramatman) who

Self

the unfailing Bliss,

the Bliss Immortal.

the aspirant

in

'^"''^^cdge.

^"^

Thus

becomes Brahman while

com-

T
t

servo

Brahman

i.e.,
i. c,

how can

'^

endued with

enlightened, he
still

the suge

alive.

A.

be himself

45

THE BHAGAVAD-GiTA.

354

Immortal

Self,

[DiS.

am the abode of the Supreme

XlV-

Self, there-

by Right Knowledge one sees that the Pratyagatman

the very Supreme Self. It is this truth which has been

fore
is

declared in the preceding verse in the words " he

for

becoming Brahman.

The meaning
It is

is

fitted

"

of the passage

may be

through His Isvara-5akti,

explained as follows:

through

the power

He

has to manifest Himself as Isvara or the Lord of the universe,

that

and so on.

and

am

Brahman shews His grace

I

am

it

The

His devotees,

only that power or S'akti in manifestation,

therefore

potentiality, energy

whom

to

Brahman Himself;

cannot

for

.Sakti

power,

be distinct from the one

in

inheres.

verse

may

also be explained as follows

By Brahman,' is here meant the Conditioned Brahman,

who eilone can be spoken of by any such word as Brahman.' I, the Unconditioned and the Unutterable, am the
abode of the Conditioned Brahman, who is Immortal and
Indestructible. I am also the abode of the Eternal Dharma
'

'

of

Wisdom- Devotion, and

the abode of the unfailing Bliss

born of that Devotion.

r^^>S>^

FIFTEENTH DISCOURSE.
THE SUPREME SPIRIT.
The Tree
Because
fruits of

5amsara.

actions,

and the wise

who

knowledge, therefore those

Me

dependent on

living beings are

all

their

of

serve

for the

for the fruit of their

Me

with Bhakti-Yoga

(Devotion of Love) cross beyond the guas by

My

Grace,

through the attainment of knowledge, and attain liberation

(moksha)

much more

real nature of the

who

so those

rightly understand the

Lord proceeds

\\'herefore the

Self.

in

the present discourse to teach the real nature of the Self,

though unasked by Arjuna.

First

he describes the nature of sawsara or mundane

by a

existence
to

figurative

representation as a tree* in

produce vairagya or absence of

who

alone

is fit for

free

is

from

all

all

order

For, he

attachment.

attachment, and no other person,

attaining the knowledge of the real nature of the

Lord.

The Blessed Lord

1.

They speak

of the

said

indestructible

Asvattha

and branches below, whose

leaves are the metres.
He who knows it knows
having

its

root above

the Vedas.

As Brahman with Maya

lity is

subtle in point of time, as

* Sai/isara

cause
S

it

f or the unmanifested potentia-

can

is
l)e

represented as a tree becut

Brahman who

is

oft lilce

a tree. A.

Kii/astha (immutable)

cannot by Himself be Ibe cause. A,]

He
This

is

is

the Cause

to

shew

antecedent of

all

He

as

He

how Brahman
Brahman

"subtle in point of time."

the Cause because

|,

is

is
is

the invariable

eflects. A,

THE BHAGAVAD-GlTA.

2c6

He

eternal, as

is

is

The One above

above.

which

He

great,

XV.

spoken of as the One

the root of this Tree of Sa;sara,

is

therefore said to have

is

is

[DiS.

its

The

root above.

Sruti

says:

"
is

With

above and branches below,

root

In the Pura//a also

said

it is

The root from which

has sprung

Asvattha

(Kai'ha-Up. 3-2-1).

eternal."

"

this

the Eternal Tree of Brahman"-^=

the Avyakta, the Unmanifested.

is

has

It

developed by the strength of the same (Avyakta).

trunk

Its hollows, the

Buddhi, the sense-apertures

is

Its

great elements Its boughs, the sense-objects Its leaves

and branches, dharmaand a-dharma

blossoms,

Its fair

pleasure and pain Its fruits affording livelihood to

And

creatures.

Highest

Self),

that Tree of

the Tree

this is the

of

and that Highest Self

the

is

Brahman

mighty "sword

then attained to the Bliss of the

of

(the

(the essence) of

Having cut asunder and

Brahman.

with

resort

all

knowledge

split

and

none comes back

Self,

from there again."

They speak of the illusory sawsara as a tree rooted above.

The Mahat, the Ahawkara ( Egoism ), the Tanmatras (the
Elemental Essences),

etc.,

i.

branches as

it

were, and

'

c,

the

over, led,

man.

its

downwards whence the Tree is said to have

branches below. They call this tree Asvattha because

these extend
its

are

It is

Tree

governed,

occupied,

presided

guided, by Brah-

said to ba eternal because

cannot be cut except by knowledge.

it

A.

t It is in this Tree of sijsara that Brahman abides.This portion is interpreted

to mean " Brahman is the resort of this

'

Tree of sawsara
verse has

nothing

its

else.

sslf.that,

for, this

It is

owing

avidya,

to

Himself in the form of

:

infinite

uni-

Brahman and in
indeed Brahman Him-

basis in

The knowledge

"

this

manifests

univcrse.-A.

am Brahman."-A.

THE SUPREME

1-2.]

SPIRIT.

357

same even till tomorrow, because it

undergoes destruction every moment. The illusion (Maya)
will not abide the

it

time without beginning, they

of sa/sara having existed in

say that this Tree of sawsara

as
is

for,

it

rests,

known, on a continuous series of births which

The
without beginning or end and is thus eternal.
is

well

Tree
(

eternal

is

Sawsara

of

chhandases

are

\'a.}us a.nd

leaves

its

called because, like

Rik,

protect

do the Vedas

the tree, so

treating of

Sa;;/sara, as

Tree of Sa;sara and

its

sara and

its

Vedas

such as

to

protect

dharma
and

merit

and a-dharma

He who knows

fruits.

Root as described above

is

the

a knower

Indeed nothing

else,

not

remains to be known beyond this Tree of

iota,

its

This

are so

they

{^chhad' to cover) the Tree

Teaching-of the \'edas.

Sawsara and
scient.

serve to protect the Tree of

'"'

(demerit), with their causes

even an

were

it

metres

the

leaves,

S-kman

as

The metres

Just as the leaves of a tree serve

of Sa;sara.

of the

thus

further qualified

is

is

Root.

He who knows

It is

therefore omni-

knowledge of the Tree of Saw?-

to extol the

Root.

Now

follows

members

of this

another figurative representation of the

Tree of Sa;sara.

Below and above are its branches spread,

nourished by the gu;?as, sense-objects its buds
and below in the world of man stretch forth the
2.

roots ending in action.

From man down

him up
The

to

the

unmoving objects below, and from

abode of Brahma, the Creator of the Unito

ritualistic sections of the

treat of the path of ascent

Veda

and descent

of the soul

concealing

its

they protect
defects.

A.

sa>;isara

by

THE BHAGAVAD-GITA.

358

[DiS.

XV.

verse, whatever regions are attained as the suitable reward

knowledge and action, each varying according to the

character of knowledge or of action, they are the spreadthey are nourished
ing branches as it were of that Tree
and fattened by the gunas of Sattva, Rajas and Tamas,
of

which form

material basis (upadana).

their

objects such as

sound are the buds, as

it

The

sense-

were, sprouting

from the branches of the physical and other bodies which

The Highest Root of the
are the result of actions.

Tree of Sawsdra has been mentioned already, and now will

be mentioned the secondary roots as it were (of the universe), as leading to acts of

dharma

or

etc.,

These

tions.

below

"''

which were caused by the

roots

are

spread

this

in

dharma and a-dharma,

fruits of ac-

world

below the regions of Devas and the

rise to acts of

the

viz.,

feelings of attachment

latent impressions (vasanas) of the

and aversion,

a-dharma:

like

man

of

and give

these acts springing

up

on the up-springing of those vasanas. Those roots are spread

especially in the world of

known

to

all,

man.

It is

while here, as

men concern themselves with

that

is

well-

actionf.

Cut the Tree and seek the Goal.

And
3.

as to the Tree of Sawsara just described,

Its

form

end nor

its

is

its

not perceived as such here, neither

origin nor

cut asunder this

its

firm-rooted

existence.

Having

Asvattha with

the

strong sword of dispassion,

Then That Goal should be sought

4.

men

these feeUngs of attachment and aversion

T That is
man body

are constantly present, A.

engage

if

i.

c,

in

the linga-sariras

of

in

to

say,

it is

while in the hu-

especially, that

action. A.

for,

one

is

ut to


THE SUPREME

2-4.]

SPIRIT.

359

"

whither having gone none return again.

that Primeval Purusha

refuge in
forth the

As

such

seek

whence streamed

Ancient Current."

as described above.

ed by nobody here

for

much Hke

very

is

it

form as such

Its

is

perceiv-

a dream, a

mirage, a gandharva-nagaya (an imaginary city in the sky)

produced by a juggler's art

appears."

has

point.'

indeed,

has therefore no

a beginning

it

this

It

existence

Its

no endt.

finality,

nobody knows

It

dis-

Neither

has proceeded from

nature between the

its

i.e.,

appears and

it

and the end is perceived by nobody. Dispassion

freedom from attachment to children, to wealth, and to the

origin

world.

Strong

strengthened by a resolute bent

mind

of

towards the Supreme Self and sharpened again and again

on the whetstone of the practice of true discrimination.
Cut asundey

Then
of

uprooted the Tree of sa7sara with

the aspirant should seek

Vish;m beyond that Tree.

this

Goal never return

be sought after
in

Him,

Goal

/.

It is

How

sought after thus

is

that Goal to

"

seek refuge

c,

He

to be

is

who is spoken of as the

sought for by way of seeking refuge

Tree of
up as it is by
attachment etc., has no beginning and is
not liable Co destruction in itself, and that
that the

not even possible for one to cut

To remove

this idea, the

it

Lord

says that the Tree of Sawisara described

above,

and know the abode

the Primeval Purusha, "

One may suppose

asunder.

seed.

Those who have reached

to sawsara.

Saiiisara, constantly kept

it is

for

its

though not

perceived

through

for

one

to cut

knowledge.

it

asunder by means of

.\.

In the absence of knowledge, sa;Hsara

has no end, inasmuch as illusion, vasa-

nas (latent tendencies acquired

in

the

and works give rise to one another,

by action and reaction Samsara is firmrooted and one should therefore put forth
past)

our sense-organs, should be inferred to

a very strong effort to uproot

be as described above from the teachings

sorting to renunciation through practice

of the sastra (scripture).

So

it is

possible

of indiflerence.

A.

it,

by

re-

THE bhagavad-gIta

360

[Dis.

XV.

Him. Who is this Purusha It is that Purusha from

whom the emanation of the Tree of illusory Saw^sara streamed

in

as illusory sights (maya) issue from out of a

forth, just

juggler.

The Path

What

to the Goal.

sort of persons reach that

Goal

Listen

Free from pride and delusion, with the

5.

evil

of attachment conquered, ever dwelling in the Self,

their

having

desires

liberated from the

completely turned away,

pairs

known

of opposites

as

pleasure and pain, the undeluded reach that Goal

Eternal.
Dwelling,

etc.

constantly engaged

of the nature of the

Supreme

in the

Theiy

Self.

contemplation

desires,

etc

they

become sa/;myasins, all desires having fled without leaving

any taint behind. That described above.
:

The Goal
That Goal

is

the Lord's Glorious Being.

is

again specified thus

That, the sun illumines not, nor the moon,

6.

That is
having gone none
nor

The

fire

My Supreme

Abode, to which

return.

sun, though possessed of the

power

of illumining

does not illumine that Abode, the Abode of Light.

Abode

to

which having gone none

return,

all,

That

and which the

sun and other (luminous bodies) do not illumine,

is

the

Highest Abode of Vish/m.

Jiva
It

has been said

'to

is

a ray of the Lord.

which having gone none

return.' But,

as everybody knows, going ultimately leads to returning,

5-7.]

THE SUPREME

union to disunion.

How

returning of those

who have

how

may

that

7.

be

can

SPIRIT.

be said that there

it

reached that Abode

thus explained

is

361.

no

is

Listen

ray of Myself, the eternal Jiva in the world

with manas the sixth,

of Jivas, attracts the senses,

abiding in Prakriti.

'An

of

portion of Myself

integral

Narayaa,

Supreme

the

Self, of

the eternal Jiva (individual soul) in sawsara,

is

manifesting himself in every one as the doer and enjoyer.

He

is

sun reflected

like the

in

the reflected

that very sun.

is

the jar

is

sun

the reflected

is

and on the removal of water

sun returns to the original sun and remains as

but a portion of the real sun

which

water

Or,

it is

like the

by the upadhi

limited

but a portion of the

one with the

latter

(space) in the jar,

akasa

of the
infinite

This akasa

jar.

akasa and becomes

on the destruction of the jar which

the cause of limitation

then

it

of

returns no more.

Thus

"

statement " to which having gone none return

is

the

quite

is

explicable.
[Objection)

Self

How can there be a portion of the Supreme

who has no

to destruction
[Anstiiey)
it is

If

Our theory

He

has parts.

He

would be

liable

is

not open to this objection

for,

only a portion limited by the upadhi set up by avidya

was established

on the separation of parts.

a portion a.s

is

it

parts

lijs

it

were

an iniagmary portion.

This truth

at length in the thirteenth discourse.

been shewn ther e

matter of fact, Jiva

is

tliat,

as a

not a portion of

Paramfttman, that he
the

Supreme

Self.

is

''

identical

A.
46

witji

</


THE BHAGAVAD-GITA.

362

How
How

Jiva dwells in the body and departs from

does the Jiva or individual Soul,

imaginary portion of Myself,

he leave

it

?"''

Listen

He

XV.

[DiS.

live in the

who

world

is

it.

only an

Or how does

draws round himself the

(five)

senses, such as hearing, with the manas, the sixth sense

those six senses which abide in the Prakriti,

i.

c,

in

their

respective seats such as the orifice of the ear.

When

does he draw them round himself)

When

8.

He

leaves

the Lord acquires a body, and

He

it,

when

takes these and goes, as the wind

takes scents from their seats.

When
and the

the Jiva, the lord of the aggregate of the

rest,

to leave the

is

body, then

himself the senses and the manas).

What
g.

it

taking

with

these

him

the

as the

the scents of flowers.

then are those (senses)

The

draws round

When he leaves a former

body and enters another, he does so,

(five) senses with the manas the sixth
wind takes with

(he

body

and the touch, the taste

using these and the manas, he

ear, the eye

and the smell,

enjoys the sense-objects.

Using the manas along with each sense separately, the

Dweller

The
10.
is

in the

Self

is

visible only to the eye of

Him who

departs, stays

knowledge.

and enjoys, who

conjoined with guwas, the deluded perceive not

they see,
* i.e., if Jiva' is
is it

body enjoys the sense-objects such as sound.

who
the

possess the eye of knowledge.

Supreme

Self,

how

that he is spoken of as a sai/'sarin, or

as departing from this world ?^A.

THE SITPRKMR

7-11.]

/Him who

SPIRIT.

3^J3

once acquired,

who leaves the body

body, who perceives sound

and other

in association

e.,

/.

who stays in the

objects, who is always

whom

delusion

thus dwells In the body,

all

invariably
They do

recognise.

not see

in various

with guas,

such as pleasure,

pain

do

not

accompany,

deluded

the

Him, though

comes quite within the range

deluded

mind

dispositions of

in

this

way He

of their vision, because they are

ways, their minds being forcibly attracted

by the enjoyment of objects seen and unseen. Ah such is

human perversity. Thus does the Lord regret. But those
;>'"

whose wisdom-eye

opened by an authoritative

has been

source of knowledge,

who

i.e.,

crimination, do recognise

possess the power of dis-

Him.

No self-knowledge without Yoga.

few, however,

Those who

II.

perceive

Him

dwelling in

those of unrefined

Him

self,

devoid of wisdom, perceive

not.

Those who

Him,

endued with Yoga,

the self; though striving,

strive,

strive, well

balanced

Him,

" This

"

am.

their mind,

own mind

the Self, dwelling in their

recognise

in

behold

(buddhi)

But though

they

striving

to

know Him by means of proper authorities such as the

scriptures (sastra), men of unrefined self whose self (mind)

has not been regenerated by austerity

gation of the senses,
Though A tman
most
scc

is

nearest ar\d (faQVcfore

easily perceivable,

Him, because

who have

of

still,

their

do not
complete

all

subservience (o sense-objects. A,

(tapas)

not abandoned
+

and subjutheir

The wisdom-eye here spoken

to the scriptures (sastra), Raided

tion

evil

of refers

by

reflec-

and reason (nyayanugcihita), which

form a means

to

knowledge. A,

<-y

THE BHAGAVAD-GITA.

364

[DiS.

ways, whose pride has not been subdued,

behold

XV.

Him

not."

Immanence

of the Lord,

the all-illumining

as

(i)

Light of Consciousness.

That Goal
as

fire

(the

Supreme

which even such luminaries

Self)

and sun, the illuminators of

do not illumine

all,

which having reached, the seekers of moksha never return

towards

sa7;/sara

which the Jivas (individual souls) are

of

only parts manifesting themselves

upadhis, as the akasa (space) in a jar

the all-pervading akasa,

Goal
all

the essence of

is

with a

is

but a portion of

view to show that that

and the

all

conformity to the

in

real basis

{i. e.,

object) of

Lord proceeds in the next four verses

summary of His manifestations.

experience, the

give a brief

That

12.

light

which residing

in

mines the whole world, that which

and

in the fire,

that

light

the sun
is

to

illu-

moon

in the

do thou know to be

Mine.
Light
Or,

'

splendour. Mine

light

'

may

Vish;Ri's.

be understood to mean the light of

consciousness (chaitanya).
{Objection)
alike, in the

The

light

A mere

'

residing in the sun,

'

etc.

This objection does not apply here

siudy of scriptures, aided by

reason and reflection, will not be of much

avail to

consciousness exists in

moving and unmoving objects then why

qualification of light as

[Answer)

of

those whose minds

are

still

impure and who therefore have not yet

realised the distinction

manent and

all

this

for,

the

between the per-

the impermanent, the real

and the unreal.

A,

THE SUPREME

11-13]
qualification

may

SPIRIT.

365

be explained on the ground that

the

the sun,

better manifestation (of consciousness in

etc.)

is

due to a higher proportion of Sattva. In the sun and other

bodies (mentioned here) the Sattva is very brilliant and
luminous
ness

wherefore

that the light

To

illustrate

man's face

the like

is in

manifested.

better

is

it

a specific attribute

is
it

them that the light of consciousnot

Hence the qualification
of

those bodies only.

by an example from ordinary experience

not reflected in a wall, in a piece of

is

but the same face

is

reflected

in

wood

mirror in a

greater or less degree of clearness, according as the

is

more

or

mirror

or less transparent.
(2)

As the all-sustaining

Life.

Moreover,

Penetrating the earth

13.

by (My) Energy

moon

Energy

(ojas)

desires

nourish
:

support

beings

and having become the watery

all

herbs.

the energy of the Isvara.

and passions.

all

It

It

is

devoid of

permeates the earth for support-

Held by that energy, the massive earth

down and is not shattered to pieces. So it is

ing the world.

does not

fall

chanted as follows
"

Whereby

held. " "

the vast heaven and the earth are firmly

He held

the earth firm." (Taittiriya-Saw/hita,

4-1-8).

Thus do I, penetrating the Earth, support the moving and

unmoving objects. Moreover, becoming the savoury moon,
I

nourish

rice
is

all

the herbs germinating on the Earth, such

and wheat, and make them savoury.

the repository of

all

savours.

It

is

Soma

(the

as

moon)

indeed the savoury

THE bhagavad-gIta.

366

moon

that nourishes

[Dis.

XV,

herbs by infusing savours into

all

them.

As the Digestive

(3)

Fire in all living: organisms.

Moreover,

Abiding

14.

the body of living beings as

in

Vaisvanara, associated * with Prana and Apana,

I

digest the four-fold food.

Vaisvciiiara

the hve abiding in

stomach, as said

the

in

the sruti

" This

fire is

by which

this food

Fourfold food

is

digested. "

man and

within

is

Up.

(Bri.

5-9-1-)

the food which has to be eaten by mastica-

which has to be sucked

tion, that

to

Vaisvanara, which

be eaten by devouring,

which has

out, the food

and that which

eaten by

is

licking.

He who

regards that the eater

that the food eaten

by Fire

is

thus the^^two together form

free

from

all taint of

(4)

the

the

Vaisvanara Fire,

Soma

(moon), and that

is

Fire-Soma (Agni-shomau),

impurity in food,

As the

is

Self in the hearts of all.

Moreover,

And

15.

Me

am

seated in the hearts of

memory, knowledge, as well as their

who r/.n to be known by all the Vedas,

Kindled by Prana.

A.

form of eater and eaten

Incidentally the Lord teaches here that

he who at the time of eating contemplates

that the

all

are

it is I

whole universe which

is

in the

Agni and

Soma

arising from

bad

is

is

from
loss
I

A.

am

made up

untouched

food.

by

of

evil

13-16.]

THE SUPREME

SPIRIT.

367

indeed the author of the Vedanta as well as the

knower of the Vedas.

dwell in the hearts (buddhi) of

their

Self.'''

Wherefore from

Me f

beings as

sentient

all

the Self of

all

sentient

memory, knowledge, I as well as their loss. Just

as knowledge and memory occur in righteous persons as a
beings, are

result of their

good deeds (pu7;yakarmai),

so, as

a result of

memory and knowledge occurs in the sinful.

Supreme Self, am to be known in all the Vedas. It is 1

their sins, loss of

the

I,

who

cause the Teaching of the Vedanta (Upanishads) to be

handed down

succession, and

in regular

It is I

who know

the Vedic Teaching.

The Lord beyond the perishable and the

imperishable universe.

From

XV.

12, et seq

summary has been given

a.

of the

glories of Naraya//a, the Blessed Lord, as manifested through

Now,

superior upadhis.j

in the following verses, the

Lord

proceeds to determine the true nature of the same (Blessed

Lord),

who

is

pure and unlimited, being quite distinct from

perishable (kshara) and imperishable (akshara) upadhis.

all

First, then, the

Lord arranges

all

that

is

taught

preceding as well as in the succeeding discourses in

in

the
three

groups and says

16.

and
t

am

the witness of

evil in their

Who am

standing
universe,
t

There are these two beings

ions. A.

that

all

is

good

hearts. A.

who

machine

of

the

over

all

ac-

presides

Memory

of

the

world.

what was experienced in

and knowledge of things

the past births,

the wire-puller (Siitra-dhar.i)

behind the

in

transcending the ordinary limits of space,

time, and visible nature, A.
g

Such as the sun. A.


THE BHAGAVAD-GlTA.

368

the perishable and the imperishable

comprises

all

creatures

[DiS.

the perishable

the immutable

XV.

called

is

the imperishable.

we

In sawisara, there are two categories,

two separate groups

in

The one group

the imperishable

other

is

first

viz.,

the

of beings, spoken of as

consists of the perishable

(akshara)

germ from which

The

and the

contrary of the

takes

its

birth,

numerous mortal

creatures.

perishable comprises the whole uni-

forms

of changing

known

immutable

as

immovable

like a

heap.

kufastha

means

that

'

endless

f,

it

is

imperishable

the

ku/astha
Or,

'

what

is

kuz^a

'

which remains
means illusion, and

As

itself

in various

the seed of sawsara

is

said to be imperishable.

Distinct from these two,

the perishable and the imperish-

and untainted by the

evils of the

two upadhis of the

perishable and imperishable, eternal, pure,

by nature

is

that

which manifests

forms of illusion and deception.

free

''

what the two beings (Purushas) comprise, the Lord

verse

able,

the

'

the latent impressions (sawskaras) of desires,

all

Himself says

'

purushas

(kshara)

the perishable being

actions, etc., pertaining to the

to

'

the Maya-5akti, the Illusion-Power of the Lord,

the seat of

As

arranged

see,

is

intelligent

and

the Highest Spirit.

But distinct is the Highest Spirit spoken

of as the Supreme Self, the indestructible Lord
who penetrates and sustains the three worlds.
17.

* They

are spoken of as 'purushas'

because they

are the

Purusha, the one

Spirit.

upadhis of the
(A)

In the absence of Brahma-j)!ana ihe

seed does not perish (A).

THE SUPREME

l6-l8.]

But/the Highest Spirit

He

the

is

Supreme

Self.

is

SPIRIT.

369

quite distinct from the

He is Supreme

two.

as compared with

the other selves set up by avidya, such as the physical

body

and

He

is

the Self as constituting the unfailing Inner

He

known as the
Supreme Self in the Vedantas (Upanishads). / The Highest
Spirit is further specified thus
He is the Eternal Omniscient Lord, Narayana, who penetrates by His Vital Energy
Consciousness of

all

beings.

therefore

is

''

(Bala-Sakti)

the three worlds

the

Mid-region (BhuvaA) and Heaven

them by His mere existence

in

Earth

Suva/;

Bhu/i

and

),

the

supports

them.

'Purushottama,' the Highest Spirit,

is

a well-known

name

Lord described above. Now the Lord, while showing, by a declaration of the etymology of the word, that
the name is significant, shows what He really is, " I am the
of the

unsurpassed Lord."
18.

Because

even higher than the imperishable, therefore

known

in the

am
am I

transcend the perishable and

world and

in the

Veda

as 'Purushot-

tama,' the Highest Spirit.

Because

transcend the perishable, the Tree of illusory

sawsara called Asvattha, because

am

higher than even

the imperishable which constitutes the seed of that Tree of

am thus superior to the

and the imperishable, I am known in the world
Veda as the Highest Spirit devotees know Me

the illusory
perishable

and

in the

as such, and

sawsara, because

the poets, too, incorporate this

name

in

their

poems and other works.

'

Bala' me.-ins enersy. the energy of

Consciousness or seutiency (chaitanya),

and

'

sakti

'

means

Miya which

therein. A.

47

lies

THE BMAGAVAD-GITA.

370

The Glory

Now

the Lord speaks of the fruit accruing to

He

ig.

Highest

Me
He.'

Spirit, he,

knowing

Bharata.

Me

with

am

specified.

With

his whole being

with his whole thought devoted

knowledge

moksha,

in

that

all.

Lord having been

a knowledge which leads to

of the true nature of the

this discourse,

it is

Knows

now

extolled as follows

Thus, this most Secret Science has been

20.

taught by Me,

man

worships

all,

Lord as above

imparted

the

exclusively to the Self of

above

him who

who, undeluded,* thus knows Me, the

whole being,
:

XV.

Self-knowledge.

of

realises the Self as described

his

[DlS.

sinless

becomes

wise,

one

on knowing

Bharata and

this,

his

all

duties are accomplished.

Though

the whole of the Gita

yet from the

alone

context

it

is

called Science

(5astra),

appears that the fifteenth discourse

here spoken of as the Science, for the purpose of

is

In fact the whole teaching of the Gita-Sastra

extolling

it.

has been

summed up

in this discourse.

Not the teaching

of the Gita-Sastra only, but the whole teaching of the

is

here embodied

it

(the Asvattha)

and

it

has been said that

'

Veda
he who knows

knows the Veda (xii. i), and that It is I

be known by all the Vedas' ( xv. 15). On
'

who am to
but not
k now ing this science as taught above
wise a man becomes wise. He has accomplished all

Never looking upon the physical

body,

etc.,

as himself or as belonging to

himself.

A.

otherduties.

THE SUPREME SPIRIT

g-20.]

Whatever duty a brahmawa

Lord

is

known

that

is

of superior birth has to do, all

when

that duty has been done

to

the real truth about the

say,

by no other means can a

And

man's duty have been accomplished.

" All

without exception,

actions,

comprehended
saying of

in

wisdom"

iv.

33

has been said

it

son

of

And

).

P/'itha

here

is

are

the

Manu

" This

is

brihina;/a

the fulfilment of the birth, especially for a

for,

by attaming

become the accomplisher

-wise"

371

(xii.

to this does the twice-born

of all duties,

and not other-

93).

Since you have heard from

Supreme Being, you

are a

Me

this

happy man,

truth

about the

Bharata.

SIXTEENTH DISCOURSE.
SPIRITUALITY

AND MATERIALISM.

Spiritual disposition.
discourse were indicated three

In the ninth

kinds of

nature (prakriti) belongin*:^ to sentient beings, namely, the

nature of the Gods, that of the Asuras,

Rakshasas.

them

The

sixteenth discourse proceeds to

Of these the nature

at length.

and that of the

of the

describe

Gods (Daivi

Praknti) leads to liberation from samskra, and those of the

Asuras and the Rakshasas lead to bondage.

Gods

the nature of the

Accordingly

will be described with a view] to its

acceptance, and the other two with a view to their rejection.*

The Blessed Lord

I.

said

Fearlessnesst, purity of heart, steadfastness

knowledge and Yoga alms-giving,

in

self-restraint

and worship, study of one's own

austerity, uprightness
Purity of heart

abandonment
the like, in

purity oi the antaA-kara7/a (sattva), i.e.,

of deception,

all

(scriptures),

transactions

dissimulation,
;

business in perfect honesty.

that

is

to

falsehood and
transacting

say,

Knowledge consists

in

under-

standing the nature of things, such as the Self, as taught

* These
Rajasic,
in

men

are respectively the Sattvic,

and Tamasic natures, manifested

according to the karma of their

previous births.
cies

They

are the tenden-

(vasanas) Lsbowing themselves out

in

actions and spoken of in

XV.

2 as

the secondary roots of sa>;isara. A.

t Devout

observance of scriptural pre-

cepts without doubting.

A,


SPIRITUALITY AND MATERIALISM.

1-2.]

in the Scripture (sastra)

the Teacher

and by

(Acharya).

making what has been thus learnt an object

own direct perception, by concentrat^ion (one-

Yoga consists
of one's

373

in

This

pointedness) through the subjugation of the senses.

viz.,

purity

fearlessness,

of

and steadfastness

heart,

in

knowledge and Yoga forms the Daivi or Sattvic nature

by pre-eminence. Whatever attributes among those (mentioned in xvi.

3)

can possibly pertain to the disciples

treading a particular path, *

they constitute

Alms-giving

nature of the disciples in that particular path.

and the

distributing food
Self-control

the subjugation of external senses

Worship

the next verse.

one's power.

like as far as lies in

antaA-kara;;a (internal sense, manas)

the Sattvic

that of the

being mentioned in

including the fire-worship (agni-

hotra) and the like enjoined in the sruti, as also the worship
of the

Gods (Deva-yajna) and

Study, etc
to

the like enjoined in the smriti.

study of the i?ig-Veda and the like with a view

some unseen

results (adrishfa).

Austerity

and other penances, which

cation
sequel.

Uprightness

this should

will be

bodily mortifi-

mentioned

the

in

be a constant attitude.

Moreover,
2.

Harmlessness,

truth,

absence

of anger,

renunciation, serenity, absence of calumny, com-

passion to creatures,

uncovetousness, gentleness,

modesty, absence of fickleness;

Harmlessness

Truth

abstaining from

injury to sentient

beings.

speaking of things as they are, without giving utter-

ance to what
* Karma- Yoga
first

is

unpleasant or what

or Jnana-Yoga.

The

three of the attributes mentioned

here can be found in Jnnna-Yogins only,

the rest being

common

to Jxtina-Yogins

is

false.

The

and Karma-Yogins.
wanting in the

first

Absence of
latter,

though

three attributes, are

nevertheless classed

among

S.ittvic

men,

THE BHAGAVAD-GtTA

374
anger

when beaten

suppression of anger arising

Renunciation: 'tyaga'

(lit.,

giving up)

is

mind

those in

suffering.

when

senses
ness

(anta/!-kara?m).

Compassion

Uncovetousness

not to speak or

move hands and

Serenity

tran-

to creatures

unaflfectedness

contact with their objects.

in

or reviled.

thus explained, since

'alms-giving' has already been mentioned.

quillity of

XVI.

[DiS.

to

of the

Absence of

fickle-

legs in vain.

Moreover,

Energy, forgiveness, fortitude, purity, absence

3.

of hatred, absence of pride; these belong to one

born for a divine

lot,

Bharata.

means energy, not brightness of the skin.

Forgiveness unaflfectedness when beaten or reviled. We have
explaixTcd absence of anger
to mean suppression of anger
when it arises. Thus forgiveness and 'absence of anger'
*

Tejas

'

'

'

'

'

should be distinguished from each other.

Fortitude

that

mind (anta/j-karaa) which removes the exhaustion

of the body and senses when they droop down, and upheld
by which the body and senses no longer get dejected.
of the two sorts, the external and the internal
Purity
the
one being accomplished by means of earths and water, the
other consisting in the taintlessness of mind and heart,
state of

in

freedom from impurities such as deception and passion.

Absence of hatred

absence of a desire to injure others. Pride

consists in supposing oneself

from
who

is

'fearlessness' to

born

for

'

a divine

of the Devas, i.e., for

worthy of a high honor. These

absence of pride
lot, i.e.,

whom

who

there

is

is

'

are found

in

one

worthy of the powers

happiness in store.

Materialistic disposition.

Here
nature

follows
:

a description of

the

demoniac

(asuric)

SPIRITUALITY AND MATERIALISM.

2-6.]

Ostentation,

4.

and

arrogance

375
self-conceit,

anger as also insolence, and ignorance, belong to

who

one

born,

is

Partha, for a demoniac

pretending

Ostentation:

be

to

Arrogance:

righteous.

pride of learning, wealth, high connection, etc.

in

speech

ugly as handsome, of a

and so on.

birth,

the

Insolence

speak of the blind as having eyes, of the

g. to

e.

lot.

man

Ignorance

of low birth as one of high

misconception of duties and

like.

Results of the two dispositions.

The

effects of the

5.

The

two natures are spoken

divine nature

deemed

is

Liberation

divine nature

"
?

what has been

art

born

for

Am
"

Paw^ava;

The demoniac

from the bondage of sawsara.

an unfailing bondage, and so does

the fiendish (Rakshasic) nature.

as

for a divine lot.

(asuric) nature leads to

question

liberation,

for

the demoniac for bondage. Grieve not,

thou art born

of as follows

Now,

seeing

some such

possessed of demoniac nature, or of

occur

said, the

a divine

in the

mind

of Arjuna

Lord again says

lot;

i.e.,

on hearing

grieve not

thou hast

thou

happiness

in

prospect.

The

materialists.

There are two creations of beings in this

world, the divine and the demoniac. The divine
6.

has been described at length

hear from Me,

Partha, of the demoniac.

means what is
created with the two kinds
Creation:

created.

The men who

of nature, the divine

are

and the

"

[DiS.

XVI.

creations.'

It is

THE BHAGAVAD-GITA.

376

demoniac, are here spoken of as the

'

two

said in the sruti,

'

Verily there are two classes of Prajapati's creatures,

(Bn. Up.

Devas and Asuras.'

Every being in
other of the two

The purpose
is

this

world

creations, the divine

The

beginning with xvi.

divine

described at length by

is

it

said

has been declared at length,

Me

the

demoniac

be

nature to

here in order that

in the sequel

nature will be described,

as

of the discourse

when

what has been already

it.

The demoniac
only

and the demoniac.

but not the demoniac; therefore, do

i,

thou hear and understand

you may avoid

included in the one or the

is

of repeating again

stated thus:

x-3-i)-

to the

an attribute of some living

recognised in the visible,

its

very end

men

for,

avoidance

is possible.

7.

Neither action nor inaction do the demoniac

men know
truth

is

neither purity nor

found

They do

them.

in

know what

not

good conduct nor

should perform to

acts they

achieve the end of man, nor from what acts they should

Not only do they not know action

and inaction,' there is neither purity nor good conduct nor
Indeed, the demons are persons who are
truth in them.
wanting in purity and good conduct, who are hypocrites
abstain to avert

and

evil.

'

liars

The

materialist's view of the world.

Moreover,
8.

They

say,

"the universe

a basis, without a Lord, born

brought about by

lust

what

unreal, without

is

of mutual

else

union,

6-1

SPIRITUALITY AND MATERIALISM.

1.]

These demons
whole universe

say, "

As

\vc

are unreal, so this

dharinaand a-dharma

unreal. Neither are

is

There

its basis.

men

of

377

no Isvara ruling the universe accord-

exists

dharma and a-dharma. Universe is, therefore, they

without a Lord. The whole universe is, moreover,

ing to
say,

man and woman under the

brought about only by lust. What

caused by the mutual union of

impulse of
else

lust.

It is

can be the cause of the universe

There

no other

is

cause whatever, no invisible cause, of the universe, no such

thing as karma."

This

is

the

view of the materialists

(Lokayatikas), that sexual passion

is

the sole cause of

all

living creatures.

Men's

Holding

g.

as guided by materialism.

life

this

view,

these

ruined souls of

small intellect, of fierce deeds, rise as th^ enomies

'^

of the world

Ruined

souls

having

Their

higher worlds.
itself

with

only

for its destruction.

lost

all

intellect

sense-objects.

chances of goinj to the

is

Of

small,

as

ficfcc

deeds

it
:

concerns
intent on

injuring others.

Filled with insatiable desires,

10.

full

of hypo-

and arrogance, holding unwholesome

views through eielusion, they work with unholy
crisy, pride

resolve
11.

immense cares

Beset with

with death, sensual enjoyment

assured that that
*

World

Sensual enjoyment

Sentient beings

source of happiness

is

is

all

A.
the

there

is

tlieir

ending only
highest aim,

thins is th^ happiness of ano. her

supreme

no such

48

world,

THE BHAGAVAD-GiTA.

37^

XVI.

[DiS.

They give themselves up to care.

Sensual enjoyment
Enjoyment of sense-objects such as sound. They are
''

convinced
of

sensual

tliat this

enjoyment

highest end

the

is

man.

Round by hundreds

12.

of bands of hope, given

over to lust and wrath, they

unjust

means hoards of wealth

for

secure

to

strive

b}^

sensual enjoy-

ment.

They

bands of

They

hopes.

false

enjoyment, not
means

bound by

are attracted here and there,

(performing acts

for

wealth

secure

hundred

for

sensual

By

dharma.

of)

unjust

by robbing other men's wealth.

The

materialist's aspirations.

Their aspiration

This

13.

desire

also shall be
:

in

expressed as follows

to-da}' has

shall attain

In future

is

mine
the

me

been gained by

this

this

mine, and this wealth

is

in future.

coming year

mine, and thereby

shall

bs

this

wealth

known

also shall be

be a

to

man

of

wealth.
14.

"

That enemy has been

others also shall

am

slay.

successful, strong

am

slain

by me, and

lord,

enjoy,

and healthy.

That unconquerable enemy, say Devadatta by name,

The immeasurable care

means

of accjuirins;

and

as to iho

preserviii^

iho

innuiiKTable objects of desire.

A.

SPIRITCaLITY AND MATERIALISM.

11-17]

has been slain by me, and others also shall

can these poor men do

respect.

How
?

no ordinary man,
"

equal to

am

am
me ?
I

none equal

enjoy,

am

to

me

successful in
I

am

alone strong and healthy.

Who

and well-born.

rich
I

any

in

will sacrifice,

will

else

give,

is

will

Thus deluded by unwisdom,

rejoice."
16.

a lord,

is

What

slay.

blessed with children and grandchildren

every way,

15.

am

There

379

many

Bewildered by

entangled in

a fancy,

the snare of delusion, addicted to the gratification

of lust, they
Well-born

fall

born

in

into a foul hell.

a family learned in

seven generations.

Even

me.

others even in

rites.

will surpass
I

will give

delight.

Many

Delusion

is

envelope.

respect

scriptures for

none

respect

equal to

is

of

sacrificial

(money) to actors and obtain a high

a fancy

a snare, as

They

in this

the

it

such as those described above.

is

of the nature of an enclosure or

are addicted to sensual

with sins thus accumulated they

fall

gratification

into a

and

foul hell, such

as Vaitara/a.

The materialist
17.

pride

Self-honored,

5 sacrificial

stubborn,

rites.

filled

with

the

and intoxication of wealth, they perform

name with

sacrifices in

hypocrisy,

without regard

to ordinance.
Self-honored

good qualities

Esteeming themselves as possessed of all

they are not esteemed as such by the

THE BHAGAVAD-GITA.

380

They perform

righteous.

without regard to the

sacrifices

and obhgations enjoined

parts

several

XVI.

[DiS.

in

the

scriptural

ordinances.

The

materialist's neglect of Divine

Commandments.

Given over to egotism, power, haughtiness,

18.

Me

and anger, these malicious people hate

their own and other's bodies.

lust,

/Egotism

they esteem themselves very high

which they

really possess

and

This egotism

attribute to themselves.
avidyii

of

and

it

panied

with

path of virtue
Lust:

kara//a.

is

it

when

sexual

their

their thoughts

commands.'''

those

who

passion,

They

They

These

and

Me

is

to transgress

My

jealous of the virtue of

tread the right path.

of the

materialist's

Worst

for

ever

demons

fall.

haters, worst
in the

of men,

worlds

into

hurl

the

only.

path

and haters

of

the

because they are guilty of unrighteous

to know and follow

commands as embodied in

Not caring

/svara's

these

other bodies as the Witness of

the enemies of the right

righteous.

Anger: at

like.

are given over to

are malicious,

evil-doers

wombs

to humiliate

one transgresses the

and the

and actions. To hate

These cruel

these

actsV Power: accom-

this arises

own and

The
ig.

called

Moreover, they hate Me, the Isvara,

other great vices.

in

is

a peculiar vice seated in the anta/t-

something unpleasant.
abiding

what

and passion, and seeking

lust

Haughtiness

others.

is

falsely

the hardest thing (to overcome), the source

is

perversities (doshas), of all evil

all

qualities

for

which they

for those

in

tha
tlje

Sruti

and the Sm;iti.

(A)

SPIRITUALITY AND MATERIALISM.

17-21.1

deeds (a-dharma). Worlds

many

Wombs

hell.

381

paths of sa/wsara passing through

wombs

demons:

of the

and the

cruel beings such as tigers, lions

of

the

most

like.

Entering into demoniac wombs, the deluded ones, in birth after birth, without ever
20.

reaching Me,
tion

son of Kunti, pass into a condi-

lower than that.

still

These deluded creatures are born,

wombs and

Tcimasic

in

which

is still

Mc

reaching

livara, they

is

is,

into a condi-

no room whatever even

the supposition that they will ever reach

therefore,
Me.' *

fall

lower (than they are in at present). Without

Certainly there

only

pass into lower and lower states.

Without ever reaching Me, the

tion

birth after birth,

for

Me. The meaning,

'without ever attaining to the right path taught

by

The three Gates

of Hell to be avoided.

Here follows a summary

nature in which,

of the

whole demoniac

in its three forms, the

asuric nature, though endless,

is

which

is

21.

the source of

Triple

of the self

whole variety of

comprehended

ing avoided, the whole asuric nature

(asuric)

which be-

becomes avoided, and

all evil.

is this,

the gate to hell,

LUST, WRATH, and greed.

destructive

Therefore,

these three, one should abandon.

The gate

The meaning on

tsuric

nature,

Ml

to

ae

the whole

the

is this.

gate

The

leading to a series of

evils, is inimical to all

human

progress.

nian should, therefore, try and shake

it

oil

leading to hell (naraka).

while he

is

yet a free agent, while he has

not yet passed into a birth which

make him
A.

By

entirely

would

dependant on others,

THE BHaCAVAD-gItA.

382

at the gate, the self is ruined,

merely entering

no human end whatever.

self,

Since this gate

every one abandon these three

let

XVI.

[DiS.

is
;

for

is fit

i. e.,

ruinous to the
wrath and

lust,

gyeed.

Here follows the

praise of this

A man who

22.

is

three gates to darkness,

to the
Gates

darkness

pain and delusion.

and greed

from these, the

released

son of Kunti, does good

and thereby reaches the Supreme Goal.

self,

to

abandonment

leading to hell (naraka) which

He who

is

released

the good of the

will act for

from

self,

of

is full

wrath

lust,

because of the

absence of that by which obstructed he has not heitherto so

By

acted.

so doing he even attains moksha.

Let the

The

scripture

Law

(sflstra) is

guide thy

life.

the authority on

which

this

all

renunciation of asuric nature, and the observance of what

good, are based.

One would engage

authority of the scriptures

(silstra),

in

not

is

these only

on the

otherwise.

There-

fore,

He who,

23.

neglecting the scriptural ordin-

ance, acts under the impulse of desire,

perfection, nor happiness, nor the
Scriptural

ordinance

the

command

attains

Supreme Goal.
of the

Veda

form of injunctions and prohibitions, giving us

what ought
Perfection

to

case

may

be).

to

in the

know

be done and what ought not to be done.

fitness for attaining the

in this world.

not

Supreme Goal

end of man.

Happiness

Svarga or Moksha,

(as the

SPIRITUAITY AND MATERIALISM.

21-24.]

24.

Therefore, the scripture

deciding as to what

is

383

thy authority in

ought to be done and what

Now, thou oughtest to

know and perform thy duty laid down in the scrip-

ought not to

1)^

done.

ture-hiw.
Authority:
scripture

and

so,

source of knowledge.

itself is

the

Law,

Scripture- Laiv

thou shalt not act so and so."

the stage where the disciple

The

which says " thou shalt act so

is fit

r*^ ^

for

^^

Noiv

referring to

Karma- Yoga.

SEVENTEENTH DISCOURSE.
THE THREEFOLD FAITH.

The ignorant, but

"

The Lord's words

having given Arjuna an

(xvi. 24)

occasion for a question, he said

Arjuna said
I.

Whoso

faithful.

worship, setting aside the ordinance

of the scripture, endued with faith,

theirs
IVJioso

Is

not

it

Sattva, or Rajas, or

exactly

who, endued with

thing beyond,

specified.

faith,

i.

laid

down

Tamas

must

It

c, thinking that

on observing

worship the Gods and the

what faith

is

refer

to

there

is

those

some-

the conduct of the learned,

like,

unaware

in the scriptures, the sruti

of

and the

procedure

the

smriti.

Those,

on the other hand, who, while knowing the injunctions of

the scripture, set them aside and worship the Gods, &c.,
contrary to those injunctions,
here, because of the

with faith

'.

We

they cannot indeed be meant

qualification

that

they are

cannot suppose that those

men

'

endued

are endued

who, while knowing the scriptural injunctions

about the worship of the Gods, etc., set them aside,

with

ir

faith

The Lord has described

lots of astikas

and

and unbelievers,

the future

nastikas, of believers

of persons who,

seeing

with the eye of the scriptures, do or do not

believe in their

proceeds
believers

A.

to

teachings.

Xow

Arjuna

ask as to the fate of the

who do

not

know

the scriptures.

THE THREEFOLD TAITH.

1-2.]

without caring for them^^ and engage

the

Gods which

Therefore

it

is

is

etc.,

based

in

of

only the persons of the other class described

Is the

the worship

in

not in accordance with the injunctions.

above that are here referred

thus stated

385

Arjuna's question

to.

worship offered by them

Sattva, or Rajas, or Tainas

The three kinds

to

may be

the

Gods,

of Faith.

Seeing that such a general question cannot be answered

without reference to the several particular aspects of

the

it,

Blessed Lord said

The Blessed Lord

Threefold

2.

Do

Sattvic,

thou hear of

is

born of the individual nature (svabhava)

tendency

made

impressions of the

Adharma

up
acts

which were

of

the

good

done

in

of three sorts.
:

i. e.,

and

Sattva.

Kdjasic

faith in the

the Rakshasas, which

in the

an

latent

the past births and which

worship

Sattvic

of the

effect of Rajas.

an

is

is

Tamas.

Do

faith

effect of

Yakshas and

Tamasic

worship of the Pretas and the Pisachas, which

effect of

which

is

the sawskara

Dharma and

bad,

worship of the Gods (Davas) which

the

It is

self- reproductive

manifested themselves at the time of death.

in

and

Rajasic,

it.

Faith, of which thou hast asked,

or

that faith born of the individual

is

nature of the embodied,

Tamasic.

said

faith
is

an

thou understand the threefold faith

going to be described.

* Ami who nre therefore to be classed

among demons (asuras), as shewn in the

preceding discourse.

49

THE bhagaVad-gita.

386

As

[Dis.

to this threefold Faith,

3.

The

faith of

Bharata.

nature,
faith

Each
kara/ia

as a

man's

every

livinpf

with

each

So

faith

So the Sattvic

is

Nature

The Lord

Sattvic

says

(Sattva)

hke has

men,

''

the

men worship

to be

Rajasic, the

Tama-

laid

down

effects.

Now

determined through
one

only

the scripture,

in

in

a thousand

is

devoted to the worship of the Gods, while

Rajasic and

How

the others,

Sattvic and other devotions have been

the

from

and Tamasic Faiths.

Thus, by a general principle

Sattvic and

inferred

worship of the Gods

Gods

the

Tamasic

creatures

form the majority.

Those men who practise terrific austerities

not enjoined by the scripture, given to hypocrisy
and egotism, endued with the strength of lust and
5.

passion
if

Gods

Yakshas

such as the Vasus.

such as

Kubora.

Nairrita.

Pretas

Rakshasas
:

such as

thoss who, while they

had been on earth as brahniaiias, etc.,

peglqcted their proper duties, and who,

after death, attainpri

bodies).

faith.

as also the seven iNIatnkas.

of Rajasic

their respective

Man

sawskara.

Pretas and the hosts of Bhutas.

Hosts of Bhutas

Men

the antaA-

Yakshas'^ and the Rakshasas

sic

tendencies or

or the

of his

he.

is

characteristic effects, namely, the

or the like.

made up

accordance with that

in

faitli

so

is,

being.

accordance with his

is in

The man

specific

its

Jiva, sawsiirin.

its

XVIl

We may

thjse beings,

V.'iyii-dehas

(rcrial

understand that

all

when worshippsd, answer

the prayers of the devotees by

their respective

desires A.

granting


THE

3-7']

Weakening,'

0.

fools they .are

in

Terrific

'

organs.

with-

these to be of demoniac resolves.

This portion of the text

mean

to

Elements

the body

in

causing pain to himself and toother living beings.

Endued, etc
preted

the elements

all

387

and Mc who dwell in the body

know thou

THREIil'OI.D FAITH

Know

be

also

inter-

possessed of lust, passion and strength.'

Me

Witness

Naraya;/a, the

To

thoughts and deeds.

teaching.

may

v/eaken

Mc

to

is

of

their

neglect

My

thou that they are demoniac (asuric)

you may avoid them.

their resolves, so that

This

is

in

word

of advice to Arjuna.

Threefold Food, Worship, Austerity and Gift.

Now

be shown what sort of food

will

into three classes,

and so on

men

is

viz.,

dear to

that which

the

is

which

divided

is

savoury and oleaginous,

Sattvic,

Tamasic

Rajasic and

man may know that he is one of

Tamas as indicated by his own par-

respectively, so that a

Sattva or of Rajas or of
for

tiality

one or another particular class of food

the savoury and

the oleaginous

and

^such as

then give up the

Rajasic and Tamasic food and resort to Sattvic one.

the object

larly,

sacrifice

and the

of the
like

here

threefold division

Simi-

made

of

according to the Sattva and other

show how a man may find out and give up the

Rajasic and Tamasic ones and resort exclusively to the
The Lord says
Sattvic ones.

guas

is

to

The

7.

food also which

fold, as also

is

dear to each

worship, austerity and

gift.

is

three-

Do

thou

hear of this, their distinction.

Each

Every

living being that eats.

going to be described

Their

This

that which

of food (ahara), etc.

is

THE BHAGAVAD-GITA.

.388

The three kinds

The

8,

which

foods

[DiS.

XVII

of Food.

increase

energy,

hfe,

and cheerfulness, which are

savoury and oleaginous, substantial and agreeable,
health, joy

strength,

are dear to the Sattvic.

Oleaginous
in the

^ubstmiiial

oily, fatty,

which can

last

long

body.

The

g.

foods that are bitter, sour, saline, exces-

hot, pungent, dry

sively

and burning, are liked by

the Rajasic, causing pain, grief and disease.

Excessively: should be construed. with all, thus,
bitter, excessively hot,

and rotten,
Tamasic.
Stale

&c.

The food which

10.

stale, tasteless,

is

and

refuse

Half-cooked.

excessively

impure,

Yatayama

'

'

(///.

putrid

dear to the

is

cooked three hours

meaning 'powerless' is thus explained, to avoid

gatarasa (tasteless) means
for, the next word
tautology
ago)

'

'

the same,

?. f.,

'

powerless.'

Rotten: the cooked food

which one night has passed.

Impure

Refuse

11.

men

after

left

meal.

unfit for offering.

The three kinds

Now

over

of

Worship

the three sorts of worship will be described

That worship
desiring

no

is

fruit,

with a hxed resolve

merely worship.

in

Sattvic which
as

the

is

that

by
the Law,

offered

enjoined in

mind

they should

THK THREEFOLD FAITH.

8-15-]

That they should

mci'cly

worship

their

t'.iat

mere performance of the worship

389
duty

the

no personal

that

itself,

in

!i(;s

end has to be achieved by that means.

That whicli

12.

offered,

is

best of

the

Bha-

ratas,

with a view to reward and for ostentation,

knovv-

it

to be a Rajasic worship.

Thc}' declare that worship to be Tamasic

13.

which
food

is

is

contrary to the ordinances, in which

and which

gifts,

Distributed

hymns

which

distributed,

to

devoid of mantras and

is

devoid of

is

defective in utterance

faith.

Devoid

brahma>vas.

no

of

and accent.

inantras

Gifts

with

prescribed

fees (to priests).

Physical Austerity.

Now

the three kinds of austerity will be described

Worshipping the

14.

teachers and wise men,

and

ness, continence,

Gods,

the

purity,

twice-born,

straightforward-

from

Jibstinence

injur}-

are

termed the bodily austerity.

The
body,

bodily austerity
i.

e., in

of action,

that

which

which the body

the doer,

etc.,

of

is

is

accomplished by the

the

chief of

which the Lord

all

will

factors

speak

in xviii. 15.

Austerity in Speech.
15.

and

is

The speech which

true, as also

causes

pleasant

also the practice of sacred

and

no

beneficial,

recitation,

form the austerity of speech.

excitement

are

and

said to


THE BHAGAVAD-GITA.

390
Excitcmcni

having respectively to do with

'Speech'

ment

is

attributes

is

invariable combination

which, though causing no pain,

three of the other atttributes

and not

beneficial

is

so,

an agreeable speech which

So, the speech which,

speech.

wanting

The speech that

that

is

wanting

is

though

in one,

the auste-

beneficial,

is

What

is

forms the austerity

true, that causes

no excitement,

agreeable and good, forms the austerity of speech

as for example, "

Be

tranquil,

and practise yoga, and

sacred recitation

so,

two, or three of the other attributes cannot

in one,

form the austerity of speech.

then

in one, two, or

attributes cannot form

two or three of the other

rity of

not true, not pleasant

wanting

is

or

cannot form the austerity of

three of the other attributes

;

two

cannot form the austerity of speech

that speech which, though true,

speech

to others

devoid of one,
is

i.e.,

excite-

of all these

That speech addressed

here meant.

and the unseen.

seen
*

An

and so on.

'

the

by the attributes of causing no

specified

XVII.

Pleasant auJ beneficial

beings.

p.iin to living

[DiS.

my

will

this

son, study

(the

'
;

Vedas)

do thee good." Practice of

according to ordinances.

Mental Austerity.
Serenity of mind, good-heartedness, silence,

i6.

self-control, purity of

nature,

this

is

called the

mental austerity.
Good-heartedness

from
Silence

its
:

effects,

such as

even silence

control of thought,
H-

i. e.

the state of

in

the, brightness

speech

i.

c. in

is

and thus the

the austerity practised specially

in regard to speech,

mind which may be

which speech

necessarily
effect is

inferred

of the face, &c.

preceded by a

here put for the

plays the leading part. A.


THE THREEFOLD FAITH.

I5-18.]

cause,

the control of thought.

viz.,

(control of the mind.

This

(mauna) which means

[concerns speech.

tlie

is

39I

Sclf-conivol

from

to be distinguished

control of thought

Honesty

a general

silence

so far as
of

purpose

of Austerity according: to

Qunas.

Piwity of

mitiiyc

it

in

dealings with other people.

The three kinds

The Lord proceeds

bodily, vocal

to

show

and mental,

that the foregoing austerity,

as

practised by men,

and other

into classes according to Sattva

This threefold austerity,

17.

men

vout *

with utmost

gu//as.

practised by de-

no

desiring

faith,

divided

is

fruit,

they call Sattvic.

Thi'Ci'fold

body,

having respectively

speech,

and mind.

do with the three seats

to

With faith

believing

in the

existence of things (taught in the scriptures.)

That austerity which

practised

with the

object of gaining good reception, honour

and wor-

18.

and with hypocrisyt,

ship,

is

said to be of this t

is

world, to be Rajasic, unstable and uncertain.

Good

reception

in

words as

such

ma.na. of great austerities.'

of

making a

Honouy

of a transient effect.

in

minrl

With

no

shicere

unaffected

belief,

is

a good brah-

the act of rising to greet,

Wovship

Unstable

as

the wash-

productive

show.

in

success and failure A.

t

Here

reverential salutation, &c.

ing of feet, adoring and feeding.

* Balanced

'

for

mere

A.

Yielding

fruit

only hi this

World A.


THE bhagavad-gIta.

392

That austerity which

19.

out of a

practised

is

XVII.

[Dis.

foolish notion, with self-torture, or for the purpose

of ruining another,

is

declared to be Tamasic.

The three kinds

Now

the threefold nature of

That

20.

which

gift

a duty to give

to

is

of Gift.

gift will

given

who

one

be described.

knowing

it

to be

does no service, in

place and in time, and to a worthy person,

gift is

Given

held Sattvic.

to one,

etc

one who cannot return the good, or

to

one from

whom, though

return

expected.

is

that

able to return the good,

Place

Kurukshetra &c.

no

Time

to

such
Sa/-

kranti (passage of the sun from one Zodiacal sign to another),

etc.

Worthy

as learned in the six sciences (angas) &c.

And

21.

that gift which

is

given

with a view

to a return of the good, or looking for the fruit, or

reluctantly, that gift

With a
return

some

view, &=

the

service,

(novv^)

22.

time,

with

hoping that he (the donee)

or

will in

time

that the gift will secure for himself

unseen reward.

The
to

held to be Rajasic.

is

gift

that

is

given at a wrong place or

unworthy persons, without respect or

insult, that is declared to

be Tamasic.

At a wrong place and time at a placa which is not sacred

and which is associated with mlechchhas (Non-aryans),
with unholy things and the like, and at a time which is not
auspicious i.e., which is not marked with any such speciality
:

as the sun's passage

from one zodiacal sign to another.

THE THREEFOLD FAITH.

I19-24.]

iJnwoythy pcisons
[without

such as fools or rogues.

393
Without

respect

without the washing of

agreeable speech,

without worship, though the

be made

gift

feet,

or

proper time

in

[und place.

How
The

to perfect the defective acts.

following instructions are given with a view to per-

fecting sacrifices, gifts, austerities, &c.

"

23.

": this has

Om, Tat, Sat

been taught

By

be the triple designation of Brahman*.

were created of oldt

and the

sacrifices.

Taught

in

By

that etc.:

the,

that

brahmanas and the Vedas

the Vedanta by the knowers

by the

to

triple designation, etc.

of

Brahman.

This

is

said in

praise of (the triple) designation.

with the utterance of

Therefore,

24.

the acts of sacrifice,

in the scriptures,

gift

and

'0;;f,'

are

austerity, as enjoined

always begun by the students of

Brahman]:.
Acts of

sacrifice

With

25.

'

acts in the form of sacrifice, &c.

Tat,

'

without aiming at the

fruits,

and austerity and the

performed by the seekers of

are the acts of sacrifice

various acts

of gift

moksha.
With

'

Tat

'
:

designation of
of gift
ir

with the utterance of

Brahman.

The fruits

Tat

',

which

oi sacnhce, &c.

is

Acts

gUts oi laud, gold, &c.

When

a sacrificial rite or the like

found defective,

it

will

is

be perfected on

the utterance of one of the three designations.

'

A.

At the bcf,'inning of creation by the

Prajapati.

+
+

A.

.1
r.
......
Brahman
here means 'Veda,' A.
1

50

/
THE BHAGAVAD-GiTA.

394

The use

of

the use of

Om

'

Sat

'

is

'

and of

'

reality

Sat

'

and of goodness

the word

'

Sat

'

'

Now

used in the sense of

is

XVII.

has been explained.

'

given as follows

The word

26.

Tat

'

[DiS.

and so

also,

Partha,

used in the sense of an auspicious

is

act.

In expressing the reality of an object which

for

man

expressing that a

employed.

It is

Brahman,

also used with

as

and

who

reference to the

in

not

is

word

the

viz.,

unreal

unreal

is

one of good conduct

is

designation of the

so, this
is

who

example, the birth of a son

is

Sat,'

'

of

act

marriage and the like*.

Devotion to

7.

sacrifice, austerity

spoken of as

also

Sat

'

connection with these

Sdcrijicc

These

called

'

is

in

Sat.'

Spoken of

and austerity.

gift

gift

and even action

'

the act of sacrifice.

sacrifice,

is

and

by the learned.

Or,

'

tadarthiyam

karma may be interpreted to mean action for the sake of

the Lord whose triple designation is the subject of treatment here. These acts of sacrifice, gift and austerity,
even such of them as are not of the Sattvic class and are
'

imperfect,

turn out

to be

Sattvic

may be further explained thus A

born is said to come into
when
son
existence. From the stand-point, how*

It

he never

ever, sf the Absolute,

Thus

the

who

is

is

'

Sat

applicable

properly

alone

word

real,

is

unreal or

meaning

'

to

the

'real'

Brahman who

applied also to a son

is

only relatively real.

word
Sat,'
app:icableto Brahman who is

Similarly,

exists.

'

properly
absolutely

Good

and perfect ones,

and

lipplied to a

good or

is

which

act

absolutely

man whose

Auspicious,

conduct

is

is

not

only relatively good, or to an

is

not auspicious or which

only relatively auspicious.

to

on

illustrate

how

to

This

is

imperfectly

is

only
per-

and austerity
the designation of Brahman may be
applied as enjoined here with a view

formed acts of

to

make them

sacrifice, gift

perfect.

THE THREEFOLD

25-28.]

applying to them with

FAITH.

the

faith

395
of

designation

triple

Brahman.

Works without
Because

all

become

these acts

perfect

when done

in

full

therefore,

faith,

Whatever

28,

called

'

practised, without

is

asat,'

and

sacrificed, given, or done,

is

whatever austerity
is

faith are fruitless.

Partha

it

naught here or

is

it

faith,

hereafter.

Given

^sat

obeisance,

which

by the wise

may

trouble,

nor can

The teaching
[

up

The

Deed

as they are

(the Isvara)

much

costing

brahmaas.

to the

quite

produce any

who,

endued with

to the nature of their

nauf^ht

as

it is

summed

may be

by

though

despised

thus

up.

summed

though ignorant of the

faith,

may

faith,

is

path

the

effect hereafter.

of the discourse

devotees,

scriptures, are yet

It

of no use here

teaching of this discourse

There are

outside

be reached.

it is
it

such as adoration and

and who,

according

be classed as Sattvic,

These should cultivate pure Sattva

by avoiding Rajasic and Tamasic kinds of food, worship,
gift and austerity, and resorting exclusively to Sattvic ones.
Rajasic, or Tamasic.

When

and austerity are found

their acts of worship, gift,

defective,

they

designations of

may

be perfected by uttering the three

Brahman,

'

Om,

'

'

Tat,

'

and

'

their reason (buddhi) thus purified, they should

the study of scriptures

and

^A.

'

With

engage

in

subsequent stages of

Brahman. Thereby they

Truth and are finally liberated.

investigation into the nature

attain a direct perception of

in the

Sat.

of

EIGHTEENTH DISCOURSE.
CONCLUSION.

In

way

Samnyasa

the
of

and

'

'

Tyaga distinguished.
'

present discourse the

summing

Lord proceeds

by

to teach,

whole of the Gita-

up, the doctrine of the

Sastra, as also the whole of the Vedic Doctrine. Verily, the

whole of the doctrine taught

to be found in

only the distinction in

and

iydga\

preceding discourses

Arjuna,

this discourse.

know
'

in the

I.

know

Of

sa/;inyasa

'

the truth,

severally,

'

however, asks to

meaning between

Arjuna said

is

samnyasa'

'

Mighty-armed,

desire to

Hrishikesa, as also of

'

tyaga',

Slayer of Kesin.

Samnydsa: the connotation of the term

the connotation of the

term Hydga".

'

saiiiiiydsa.'

Severally

Kesin was an Asura

guished from each other.

Lord, the son of Vasudeva, slew, and the Lord

as

Tydga

distin-

whom
is

the

therefore

addressed as 'Kesi-nishudana,' the Slayer of Kesin.

The words
and there

'

sa;/myasa

in the

'

and

'

tyaga

'

preceding discourses,

have been used here

their

connotations,

Wherefore, with

however, not being clearly distinguished.

a view to determining them, the Lord addresses Arjuna,

who desired to know of them, as follows
:


CONCLUSION.

1-2.]

The Blessed Lord

Sages understand

J.

'

397
said

sa;nyasa

to be the

'

re-

nouncement of interested works the abandonment of the fruits of all works, the learned declare,
;

is

'

tyaga

'.

abandonment
works (such as the Asvamedha, Horse-

few sages understand by

of kdmya-karmani, of
sacrifice

acccompanied

learned declare that

'

saw/nyasa

'

'

the

with a desire for

tyaga

'

means abandonment

naimittiha,

works that are performed,

ordinary and extra-ordinary duties,

fruits that

may

fruits of

the

all

of interested

of fruits (of works)

tyaga

'

is in

'

general idea

is

cloth

works and the abandon-

being intended

to

be ovpressed

concerned, namely, ahmidonment

The

and extra-ordinary

of

It

that the

is it

like

is

woman's

'

sawnyasa
as

the

They

are

jar

and

far

meaning as the words

'

'

'

nitya

and

naimittiha

ordinary

produce no

fruits.

their fruits is here

spoken

duties, are said to

abandoning of

works,

speaking of the abandoning of a barren

son.

[Amii'er)

No such objection may be raised here,

in the opinion of the Lord, oidinary and occasional

To

of the

e.,

'*.

(Objection)

How

/.

any way one and the same so

not quite so distinct in

'

and

accrue to the performer.

(by the two words), the meaning of the words

and

the

of

uitya

The abandonment
ment

The

fruits.

explain the two words as meaning

two altogether

distinct things

in contravention to the

would be

accepted usage.

since,

duties

As explained here, the two words convey

the same general idea with some distinction.^A.

THE BHAGAVAD-GiTA.

3g8

produce their own

where,

(those alone

show

will

who have renounced

all

in

also that those

have to reap the

are

bound

fruits of the

who

are not

ordinary

to perform.

xviii.

12,

alone

desire for the fruits of

works) have no connection whatever with those

Lord teaches

XVIII.

sawmyasins

teaching that

while

indeed,

He

as

fruits,

[DiS.

the

fruits,

sa;nytisins

will

works which they

Should the ignorant perform works or not?

That action should be abandoned

3.

some philosophers declare

as an evil,

while others

(declare)

that acts of sacrifice, gift and austerity should not

be given up.

Some
khyas,

an

etc.,

declare that

even by those

evil,

evil

philosophers, following the

may

this

all

who

doctrine

action should be
are

fit

for

bondage

be interpreted to mean either that

or that

it

should be given

up as
As an

given

Karma- Yoga.

should be given up as involving evil since

up

it is

like

San-

of the

all

Karma

the cause

passion

of

and

With regard to the same class

those who are fit for Karma- Yoga), others

other such evil tendencies.

of persons

{viz.,

say that the acts of

sacrifice, gift

and austerity ought not

to be abandoned.
It is

here

the

and

Karma- Yogins
it is

that form the subject of discussion

with reference to them that these divergent

views are held, but not with reference to the jfiana-nish^has

(wisdom-devotees), the sa;;myasins who have risen (above
all

worldly concerns).

above the path of

connection.

Those persons who have been

Karma

in

iii.

3 are

raised

not spoken of in

this


CONCLUSION.

2-3]

(Objection)

Just as the persons

399

who

for

qualified

are

works form the subject of discussion here in the section

where the whole doctrine of the sastra is summed up,
though their path has already been specified

in

iii.

so

3,

wisdom, may also form

also the Sankhyas, the devotees of

the subject of discussion here,

(Ausicey)

No, because of the

inconceivability of their

abandoning of duty from delusion or on account of pain.

(To explain)

The Sankhyas (men

of

knowledge) perceive

in

the Self no pain whatever arising from bodily trouble, since

be the attributes of Kshetra

desire, pain, &c., are said to

Wherefore they do not abandon action

or matter.

of bodily trouble
in the Self.

then

If

and pain.

Neither do they perceive action

they could ever perceive action in the

would be possible

it

obligatory works from

think

do nothing

In

delusion.

know the

at

truth renounce

&c. Therefore

it is

all

they abandon

fact,

'

(v. 8).

How

gu^^as

to

in

works has been described

whose case the supposition

possible,

Rajasic

relinquishers

defining the

anything,

trouble

of bodily

fear

(tyagins)

in

order

not

know

the

all

man who

is

And

Self.

by

is silent,

steady-minded,

"

the

by the followthe

has transcended guas

undertakings... who

homeless,

praise

to

fruits of action resorted to

works who do

" renouncing

qualified for

of the abandon-

sawnyasin proper has been distinguished

when

v, 13,

only these that are censured as Tamasic and

abandoning of the
ers of

in

only the other class of persons v/ho are

ing of duty from delusion or for

it is

and

men who

those

ignorant of the true nature of the Self and are

works, and

Self,

imagine their abandoning of

to

works because they see that action pertains

'

for fear

the

Lord,

as

one

content with
(xii.

i6

18).

THE bhagavad-gIta.

400

And

XVIII.

[Dis.

Lord will hereafter describe (his devotion) as " that

supreme consummation of knowledge " (xviii. 50), Thus,

it is

the

who

not the sa;/myasins,

that are referred to here.

fruits

of

works

are the devotees

only the abandoning of the

It is

by reason

that,

spoken of as sawnyasa

of its being

renunciation of

all

action

the sawnyasa proper that

(Answey)

No,

Tamasic

is

is

works.

all

an impossibility,

spoken of

why

reason

the

states

11

xviii.

is

but not the sawnyasa

proper, that pre-eminent renunciation of

Since

Sattvic,

in contradistinction to the

and Rajasic (abandoning of works)

[Objection):

wisdom,

of

only

is

it

in this connection.

because the passage referred to as a

statement of the reason

is

only intended to

praise

(some-

thing else enjoined). Just as the passage " on abandonment

peace closely follows "

donment

(xii,

of the fruits of works,

Arjuna who

is

ignorant

of

only a praise of the aban-

12) is

the

since

it

addressed to

is

and who could not

Self

therefore follow the several paths previously

spoken

of,

so

also, the

passage here referred to goes to praise the aban-

donment

of the fruits of action.

not possible for any

It is

one to point out an exception to the proposition " Re-

nouncing

all

and

actions by thought,

embodied one

self-

controlled,

the

rests happily in the nine-gated city, neither

" (v.
at all acting nor causing to act.

Wherefore these
alternative views regarding sawnyasa and tyaga concern
On the
those persons only for whom works are intended.
other hand, the Sankhyas,
Reality,

have only

to

those

follow

13).

who

the

see

the

path of

Supreme

knowledge,

accompanied with the renunciation of all works and they

have nothing else to do, and do not therefore form the
;

subject of the alternative views set forth

here.

And

so

we

'

CONCLUSIOK.

y^.]

while commenting

established this proposition

and

at the

commencement

The Lord's decree

401

on

21

ii.

of the third discourse.

that the ignorant should

is

perform works.

Now,

as to these divergent views,

Me

Learn from

4.

donment,
verily,

about this aban-

the truth

best of the Bharatas

abandonment,

men, has been declared to be

best of

of

three kinds.

Do

thou learn from

My

words the truth as

abandonment and renunciation

alternatives of

Abandommnt (tyaga)
here, implying that

to

the

referred

to.

Lord has used this single word

the meaning of tyaga and sawnyasa
:

the

'

'

one and the same. Of

Because
in the sastras.
is

three kinds
it is

'

Tamasic, &c. Declared

know

hard to

the

that

fact

abandonment denoted by the

sawnyasa is possible in the case of

the threefold (Tamasic, &c.)

words

tyaga

'

'

and

'

'

him alone who does not know the Self and for whom works
are intended,
not in the case of him who sees the Supreme

Reality,

therefore no one,

other than

Myself,

teach the real truth about the subject.

from

Me

what

My the

Lord's

decree

is

able to

Wherefore,
is

learn

as to the real

teaching of the sastra.

What

is

the decree then

The Lord says

Practice of worship,

5.

should not be given up

worship,

gift

gift,
it is

and

quite

and austerity are the

austerity

necessary

purifiers of the

wise.

The

three sorts of action should be

performed;

for,

51

they

THE BHAGAVAD-GiTA.

|0:2

cause purity in the wise,

/.

XVIII.

[DiS.

who have no

c, in those

desire

for fruits.

The obligatory works should be performed

without attachment.

But even those actions should be performed,

this, O
setting aside attachment and the fruits
6.

son of Pritha,
Those actions,

My

is

c\:c

lirm

and highest

belief.

the acts of worship, gift and austerity,

which have been said

to be purifiers, should be

setting aside attachment

for

performed,

them and abandoning

their

fruits.

proposition was started in the words,

the truth about this

'

(xviii. 4)

been stated that worship,

'

Me

Learn from

and as a reason

etc., are the purifiers

for
;

it,

has

it

so that the

Words " even those actions should be performed

this is My firm and highest belief" form a mere conclusion
of the proposition started in xviii. 4. "Even those actions
for,
should be performed " cannot be a fresh proposition
;

it

is

better

construe the passage as

to

immediate subject

of the present section.

related

The word "even"

implies that these actions should be performed

of liberation,

the

to

by a seeker

though they form the cause of bondage

the case of one wl'o has an attachment for the

a desire for their

fruits.

The words even

'

certainly refer to actions other

(than the

actions

those'

acts

in

and

cannot

of worship,

etc).

But others explain

no

fruits,

it is

Since obligatory (nitya) actions bear

not right to speak of " setting

ment and the

fruits."

actions " etc.,

the

aside attach-

Therefore in the words " even those

Lord teaches

that

even those works

CONCLUSION.

5-8.]

which are intended

403

to secure objects

of desire

c, even

/.

h'lmya or interested works, as opposed to nitya or obligatory

works

should be

performed

how much more

then the

obligatory acts of worship, gift and austerity.

wrong

It is

to say so

for,

has been declared here that

it

even obligatory actions are productive of

words " worship,

wise "

(xviii. 5).

and austerity are the

gift

To a

seeker of liberation

purifiers

who would

the

in

fruits,

of the

give up

even the obligatory works, looking upon th.em as the cause

of bondage,

works

"

where

Even

an occasion to engage

is

actions "

these

in

interested

cannot refer to interested

(kamya) works, inasmuch as these have been despised as

constituting an inferior path
to be the cause of

are too far

bondage

(ii.

(iii.

49) and decisively declared

9,

ii.

removed from the present

ix.

45,

20,

21),

and

section.

Tamasic and Rajasic renunciations of works.

Therefore for a seeker of liberation who is ignorant and
is

bound

(therefore)

abandonment of an obligatory
not proper the abandonment thereof from

Verily, the

7.

duty

perform works,

to

is

ignorance
Not proper

is
:

declared to be Tamasic.

since

it

is

admitted to be a purifier

To

case of an ignorant man.

and then

abandon

hold that a duty

is

the

in

obligatory

involves

self-contradiction.

Therefore, this sort of abandonment

is

due to ignorance

and

is

to

said

to

it

be Tamasic,

inasmuch as ignorance

Tamas.
Moreover,
8.
is

Whatever

painful,

act one

may abanion because

it

from fear of bodily trouble, he practises

is

THE bhagavad-gIta.

404

XVIII.
no

obtain

shall

whatever of abandonment.

fruit

He

and he

abandonment,

Rajasic

[Dis.

does not obtain

renunciation of

moksha, which

then

the

is

fruit

of the

actions accompanied with wisdom.

all

Renunciation

What

the

is

works

in

StUtvic

is

Sattvic.

abandonment

The

Lord

says

Whatever obligatory work

9.

merely because

it

deemed

(nitya)

These words

works produce

Or thus
the

works are not declared

of

warding

non-performance.

in

the

performed,

do

doer in the form of self-regenera-

fruits for the

by way

when

works,

obligatory

the

produce their

the

Lord form, as we

fruits.

of obligatory

Scripture,

by

of the

An ignorant man may even suppose that, though

fruits

tion, or

abandoning

which declares that obligatory

authority

the

said,

Arjuna,

abandonment

that

fruit,

to be Sattvic.

Abaiidoniiif^ etc.

have

done,

ought to be done,

attachment and also the

is

is

But even

off

pratyavaya or the

this supposition

words " abandoning

fruits. "

the

is

of

sin

prevented

Hence

the

appropriateness of the words " abandoning attachment and

the

fruits.

"

attachment

That abandonment

and of the

for,

{Objection)

referred to as

'

It is

'

abandoning of

fruits of, obligatory

the ^threefold

sawnyasa

the

(xviii.

7)

works.

abandonment

that

all

of works

forms the subject

Out of the three, the

Rajasic and Tamasic (sorts of abandonment of works) have
been treated of. How is it that the abandonment of attachof the present section (xviii. 4, &c.).

CONCLUSION.

S-IO.]

405

works is spoken of as the third?

something Hke saying, " Three brahma^as have come

merit and of the

It is

of

//'/u7s

two of them are

proficient

auxiHary sciences, and the third

{Ans7iri')

of

works,

i. e.,

for,

abandonment

(the

praise

is to

the

of the

as

works and the abandonment

far

a Kshatriya

six

compared with the abandonment of

by comparing the two abandonments), both
abandonments. In fact the abandonment of

works,

being alike

in so

is

or
"

No such objection can be raised here

object of this section

fruits

sha^angas

in

the

as

of desire for the fruits

they alike imply abandonment.

by despising the two

Accordingly,

abandonment

sorts of the

do agree

of worhs,

as

and Tamasic abandonments, the abandonment of

for the fniits of the works is praised as being the

Riljasic
desire

Sattvic

abandonment

deemed

to be Sattvic'

the words

in

From renunciation

of all

When

the

man who

is

works

in

'

that

abandonment

is

to renunciation

works.

qualified for

(Karma- Yoga) per-

forms obligatory works without attachment and without a

longing for results, his inner sense (anta/;-karaa), unsoiled

by desire
of

for

results

obligatory

and regenerated by

works,

becomes pure.

tranquil, the inner sense is

Now,

with a view to teach

for

fit

how

(the performance

When

pure and

contemplation of the Self.

the

man whose

inner sense

has been purified by the performance of obligatory works

and who

is

prepared to acquire the Self-knowledge,

may

gradually attain to jn4na-nish/ha or devotion in knowledge,

the Lord proceeds as follows

THE BHAGAVAD-GtTA.

406

He

10.

to a

hates not evil action, nor

good one,

he who

XVIII.

[DiS.

he attached

is

has abandoned, pervaded

by Sattva and possessed of wisdom, his doubts cut

asunder.
Evil action

Kamya-karma,

the

the

interested

action,

which becomes the cause of sawsara by producing a body.

He

does not hate

it?" Goorf

07it:

no attachment

moksha by
?

He

nitya-karma, obligatory action.

for

it

by way

of thinking that

to devotion in knowledge.

Of him who has

and who,

what

purifying the heart and thereby

knowledge and
said

" of

action, thinking

evil

having

desire

for

karma).

When

leads to

it

conducing to

abandoned attachment and

not attached to a good one

evil action

action

to

When he

When

is

this

desire,

performs obligatory works

does he hate no

is

cherishes

Of whom

abandoned attachment

fruit,

its

avail

and

nityais

he

permeated with

is

Sattva, which causes a discriminative knowledge of the Self

and the not-Self. As he

gifted with

is

wisdom, with knowledge of

possessed of wisdom,

asunder by
of the Self
Bliss,

tlie
is

is

his

alone the
is

Self.

As he becomes

doubt caused by avidya

abide

conviction that to

and that there

That

permeated with Sattva, he becomes

means

of

in the true

nature

the Highest

attaining

no other means.

when a man who is qualified (for KarmaKarma- Yoga in the manner described above

v and thereby becomes gradually refined

kara^a), then he

knows himself

to

in

the

be that

self

he renounces

all

action in thought

out acting or causing to act

(anta/j-

who, as

Self

devoid of birth or any other change of condition,

;

cut

to say,

Yoga) practises

able

is

is

immut-

he remains with-

he attains devotion

in

wisdom,

CONCLUSION.

lO-II.]

i.

407
Thus, the purpose of

c, he attains freedom from action.

the

Karma- Yoga described above has been taught

in this

verse.

Renunciation of fruits

is

alone possible for the

ignorant.

For the unenHghtened man, on the other hand, who U-^

wears a body by way of identifying himself with it, who,
not yet disabused of the notion that the Self
action, firmly believes that he

who

is

works

the agent of

is

himself the agent,

is

for him

thus qualified for Karma- Yoga, abandonment of

is

all

impossible, so that his duty lies only in perform-

abandoning

ing prescribed works by

abandoning

To impress

works.

those

their

fruits,

not

point,

this

in

the

Lord proceeds thus

II.

Verily,

not

it is

being to abandon

abandons the

embodied

possible for an

actions

completely

fruits of actions

is

he who

verily said

to

be

an abandoner.

An

embodied being: a body-wearer,

himself with

the body.

called a body-wearer, for

that such a

man

ignorant
ignorant

it

e.,

he

who

has been pointed out

meaning

is

identifies

of discrimination

does not concern himself

So, the

their agent.

No man

i.

it is

(in

can be

(ii.21, etc.)

actions) as

not possible for an

man to abandon actions completely. When an

man who is qualified for action performs obligatory

works, abandoning merely the desire for the fruits of his

actions, he

is

said to be an

a performer of works.
applied to

him

abandonment

for

abandoner (tyagin) though he

This

the

courtesy's

title

sake.

of all actions is possible for

" abandoner,"

Accordingly,

is
is

the

him alone who,

THE BHAGAVAD-GITA.

408

[DiS.

Supreme Reality, is not a

does not regard the body as the Self.

realising the

Effects of the

Now, what
abandonment

and mixed,

which

benefit

of all actions

The

12.

body-wearer,'

'

two renunciations

the

is

threefold

accrues

i. e.,

after death.

from

accrues

The Lord says

of action,

XVIII

fruit

the

good,

evil,

death to non-abandoners,

after

but never to abandoners.

Fruit

factors.

brought forth by the operation of various external

a doing of avidya

It is

by a juggler's
in the

thing

'

etc.

by

implies

fruit,

Evil

Good

glamour cast

like the

very etymology,

something

some-

Dharma and A-

such as hell (naraka), the animal kingdom,

in

one

to

the

followers

abandoners (sawnyasins) not

to the real sawnyasins,

Mixed

the humanity.

accrue after death to

unenlightened,

word

the

vanishes,

that

(karma)

such as the Devas.

mixed together
of fruits

its

Action

unsubstantial.

dharma.

it is

artj'very delusive, inhering, to all appearance,

Innermost Self

'phala,

Good and

These three

evil

sorts

non-abandoners,

to

the

Karma-yoga,

to

the

of

strictly so called

engaged exclusively

''

but

in the

never

path of

knowledge(jfiana-nish^ha) and belonging to the highest order

of sawnyasins,

the

Paramahawsa-Parivrajakas.

exclusive devotion to Right

Indeed,

Knowledge cannot but destory

avidya and other seeds of sawsara.

Accordingly, a complete abandonment

* That is to say, those who perforin

works Without desire for their fruits

will

of

all

necessarily reap,

fruits of their respective

works

after death,

actions A.

is

the

CONCLUSION.

12-14.]

409

him alone who has attained to Right Knowinasmuch as he sees that action and its accessories

possible for
ledge,

and

unenlightened

for the

body,

man

identifying

which constitute

etc.,

sories,

by

results are all ascribed to the Self

its

but,

himself with

the

avidyd,

agent and acces-

action, its

complete abandonment of action

not

is

This truth, the Lord proceeds to teach

possible.

the following

in

verses

Factors in the production of an act.

These

13.

live

the accomplishment

factors in

of all action, know thou from Me,

as taught

in the

Sankhya which

mighty-armed,
is

the end of

action.
These

which are going

exhortation

is

to

Lea/n

be mentioned.

this

intended to secure steady attention on

the

what follows, as well as to indicate the

difference (in the view which is going to be presented) as to
the nature of those things.
In the words "taught in the
Sankhya," the Lord praises them, as they are things that
part of the hearer to

ought to be known. Sankhya

in

which

ed.

all

It is

action,

The
when

the Vedanta (the Upanishads)

the things that have to be

that

v'erses

which puts
ii.

46.

and

iv.

an

end to

33 teach

which imparts Self-knowledge,

The

seat

is

'

all

are expound",

the end of

action

(karma).

that all action ceases

the knowledge of the Self arises

14.

known

qualified by the epithet " knta-anta

so that the Vedanta,

the end of action.'

and actor and the various organs,

and the several functions of various

Divinity also, the

fifth

among

these

sorts,

and the

52

THE BHAGAVAD-GITA.

410

body which is the seat of desire, hatred,

happiness, misery, knowledge and the like i. e., the seat of
Adov: the enjoyer, partaking of the
their manifestation.
character of the upadhi with which it may be associated.
The various organs such as the sense of hearing, by which to
The

XVIII.

[DiS.

seat

the

Functions

&c.

sound,

perceiv^e

as outbreathing and inbreathing.

in

number.

Divinity

Of

such

air (vayu),

of the

various sorts

twelve

such as the Aditya and other Gods

by whose aid the eye and other organs discharge

their

functions.

Whatever action a man does by the body,

speech and mind, right or the opposite, these five
15.

are

Right
opposite

causes.

its
:

not opposed to dharma, taught in the sastra.

what

Even those

is

opposed

actions,

dharma and opposed

to

the act

which are the necessary conditions of

the expression "the right or

life

to sastra.

and the

of twinkling

are

The

like,

denoted by
they are

the opposite", since

but the effects of the past dharma and a-dharma.

Its causes

the causes of every action,

{Objection)

The body,

factors in every action.

in actions) in the

Why

(xviii.

14),

are necessary

do you speak of

(a distinction

words " whatever action a man does by

the body, speech or mind

{Answer):

etc.

"
?

This objection cannot be

urged against us.

In the performance of every action, whether enjoined

forbidden, one of the three

body,

more prominent share than the

and other

activities,

rest,

speech or

or

mind has

while seeing, hearing,

which form mere concomitants of

are subordinate to the activity of that one.

All

life,

actions

CONCLUSION.

14-1^5]

411

are thus classed into three groups and are spoken of as per-

Even

formed by body, or speech, or mind.

of fruition, the fruit of an

instrumentaHty of body,
iieing

action

of the assertion that all the

(xviii.

one of them

speech and mind,

more prominent than the

Hence no gainsaying

rest.

are the causes

five

time

through the

enjoyed

is

the

at

of action

14).

The agency

of the Self is

Now, such being

16.

an

illusion.

on the pure

as untrained in understanding, looks

man

Self as the agent, that

he who,

the case, verily,

of perverted

intelli-

gence sees not.

Nozv

we

with reference to what

being the case

are speaking

Such

of.

every action being accomplished by the five

Now

causes described above.

reason v/hy the person here referred to

of perverted intelligence.

this

case:
is

said to be a

The unenlightened
Self with

of his ignorance, identifies the

shows the

man

one, in virtue

the five causes

and looks upon the pure Self as the agent of the action,
which is really accomplished by those five causes. Why
does he regard them so

has not been trained

For,

in the

his understanding

(buddhi)

Vedanta, has not been trained by

a master's teaching, has not been trained in the principles

of reasoning.

Even he who, while maintaining

of the disembodied Self, looks

agent,

is

man

upon the pure Self as the

of untrained understanding

therefore see the truth about the

therefore a

man

of perverted

takes a

wrong

to birth

and death.

direction,

is

Though

the existence

Self

and

intelligence,

vicious,

he does not

action.

his

He

is

intelligence

continually leading

seeing, yet

he does not see

THE diiagavad-gItA.

412

XVI II.

[Dis.

man whuse //wrm-.idected eye sees many

one who regards that the moon moves when

(the truth), like a

moons, or

like

the clouds arc in motion, or like a m.an who,

when

vehicle, regards himself as running

seated
the

is

it

in

others

(the learcrs) that run.

I

I^cflllsntlon of

the non n^cncy of the Self leads to

ahHoUition from

Who

then

answer follows

that

rightly

sees

Thf

He who

17.

man

the wise

is

work*.

tfie effects of nil

whose mind

is

not tainted,

creatures, he kills not, he

He whose mind

from

free

is

egotistic notion,

though he

these

kills

not l)f)und.

is

has been well trained

the

in

scriptures,

well-trained by a master's instructions, and well-trained

the soimd principles of reasoning,

notion

that

am

'I

the

avidyA

that arc the causes of

Supreme "
)le

ble.

of

(Mnm/.

wise;

is

Up.

'

without

1.

2-1-2).

shall

commits no

am

go

(Ohjfctwn):
praise,

I'vven

which

he

kill

is

pure and immuta-

naraka
kills

is

an

upft.dhi

"

(hell)."
all
is

these

have

He

is

living

he bound by

effect of that act.

supposing that this

the statement

creatures, he does not

to

the

without

breath,

act of killing, nor

a-dharma as an

It is

am

Indestructible

the

he sees rightly; though

the fruit of

thus:

not tainted, does not repent thus

this; thereby

creatures, he

mere

than

action, not

all

am

thinks

whose antaA-kara/za fbuddhi), which

the Self,

done

actions,

higher

pure,

Sec.,

from the egotistic

ascribed to the Self through

five the body,

mind,

He

agent.'

these

witness of their

is free

in

that

is

intended

" though he kills

all

as

these

" involves a self-contradiction.

'f'*7.1

CONCLUJSION.

4}

thinking

'

uu the kiU^n

physkivl Knly, \v..

I

fiotit

tUo

quUtf

Knly,

uuplU^lby

ihunut(>lf

v>t'

tl>p

th? |HUt>

SpU

Knly,

Hut

|)urt

jtimply

'

iuuuit<\l>ility
i|

siuMti.

mul

it>tV>ri

i't

iu*i

Iu

owr

uuelmuif<U>Ui"

(ii,

th<:>

^5)

Imc*

jmtuiul to

**

Sollf

iu

tu

couj^.>uhI

mul Ho

httt!!o<L>vtt\

rtuothpt.

tW
thp

rhu!<

woul

tbt'

S>U',

tuu^ht

Ami

Hii*

l>y th(c> yruti,

i!!tt\ct, it
*'

swuvls,

wum^ht

Ht\>

u>

ihj cv.>ujuuctio ot

th>

itJMpH,

tietiouH

thp

!<ul>)w(;

i^*

^mtutwl a><uUtiou.

taught

tt^ttin

tor.

thu

otUpr>s, i\uU

OttA

iu

'

ilw n^fut.*

asj

VVlmt

vS;v\

ttuythiu^

th<\t

puiv

the

^^mwt anumvp Uim

quitted ^f'vidintt tv> ((ll i^s

it\wJK

Uhi ovf V auU

to

wuul

w([mb)>

thc'tf civu

thp iwlrtttnl anulitiou Ixpiu^

p

ttU>vv,

wUU

anijiuuUwu

wniumii^Lm with

iu

ivet

Ij*

\vt>

with

with

S*lt'

V uuu>t tlKnrtW<?

uw

{ht

H^t'Ut.

th((>

tUt*

wuMu

cluvugv> crtn nU>ur>

Ci* Ihk%)0o

it>

luuut(\bl>,

wuivuuHiuu with

\\\

mi

wntwUion

Thi)4

J-Muji, iiy untvrt>,

tht>

tvuU

ThiK hath

houiul.'

not;

kills ;"

\\<>

vi\j>Uuuv7U

if^jf

lip \vIk> U'okji

(^^'w<^*'

S-U

riu-'

vS:^\, tt!4

.will, it>,

tlunigl*

t>.\|>licullv-

((%<'d/)

.i.

'*

tmUh

of ul^v)UUt^

hp kilU not, Kc

wiUi tho

U?utitym^ Uk* Sell

l>y

Ia>i\I sitys,

tl><>

JlUul^H>i^l;

.\y^,

'

lms<

Up

ly kua^uj*"

(IIL

^7)

(\iii. 3it)
^xt

\\\<o

*'

though ^Iwt^Um^

Ami

th) <MUt4? thiuj^

nutl Huch *

wtMtV

[\in,

t>stnl>li*ih

without

thvi

tf^>.

*'

)>nt'<, is

uot

7).

thus:

Hy

^^Iho

h? iU'tJ*

uot"

t^u^ht iu tho i)a!mig<9

it

wpu\

*>tv.>uiuH

-That

Ot>|H>iKlput

Unly,

tht>

It uitKlitt>> tt

4<i

'trtiut',

iit

iu

thf

It

rtlso

SpU

w\ mtothfi,

movpjt

is

uuU

we

u>t it

uiy

uu pulily
1!$

iuuuu.

THE bhagavad-gIta.

414

table, is the royal road

admitted that the Self

is

Even

undisputed).

is

(i. c.

subject

He

change,

to

own

only be subject to a change of His

XVIII.

[Dis.

the actions

if it

be

should
of the

body, &c., can never be attributed to the agency of the

Self.

Indeed, the action of one cannot go to another that has not

done

And what

it.

is

attributed to the

Self

by avidya can-

Him, in the same way that the mothercannot become silver, or (to take another illustrathe same way that surface and dirt ascribed by

not really pertain to

of-pearl
tion) in

children through ignorance to akasa

to akiisa.

cannot

Accordingly, any changes that

really pertain

may

take place in

y the body, &c., belong to them only, not to the Self.

fore,

and
is

it is

but right to say that

absence

in the

of all taint in the mind, the wise

Whereegotism

of

man

neither kills nor

the

words " he slays

bound.

Having

started this proposition in

not, nor is he slain"

(ii.

having

19),

stated in

ii.

20 as the

reason theretor the immutability of the Self, having

beginning of the sastra

man

there

no need

is

(ii.

for

it,

the

man

is

renounce

of

in

it

Thus

embodied

avidya-generated

all

(xviii. 12J,

is

the

lot of

existence,

fruit

the wise

absence
the

and

it

of action

sum up
of the

sawmyasins
is

therefore

" evil, good

does not accrue to the sawnyasins

and the further conclusion also

reverse

words that
the

in

action,

right to say that the threefold

and mixed"

the

he bound," with a view to

the teaching of the sastra.

egotistic feeling

and having introduced the

middle and expatiated upon

the

Lord now concludes

" kills not, nor

that to a wise

21) briefly taught

works,

subject here and there in

in the

others.

is

inevitable that

quite the

This teaching of the

s^stra has been concluded here.

To show

Gita-

that this essence

CONCLUSION.

17-18.]

of the whole Vedic Teaching

understood by wise

men

be investigated and

should

of trained intelligence,

expounded by us here and there

accordance with the Scripture

sections

in

and reason.

to action.

mentioned the impulses

will be

has been

it

several

in

(sastra)

The impulses

Now

415

to action

Knowledge, the object known, the knower,

iS.

l^

(form) the threefold impulse to action

the end, the

the organ,

form the threefold basis of

agent,

action.

Knowledge

larly the object

any knowledge, knowledge

kmuni refers

objects of knowledge.

The

to

objects in

hioivey

Simi-

in general.

general,

to

the experiencer, partak-

This

ing of the nature of the upadhi, a creature of avidya.

forms the threefold impulse to

triad

performance

Indeed,

general.

all

and so on

when there is a conjunction of

The actions accomplished by

only
etc.

by the body,

tion),

&c.,

are
this

traceable

all

possible

is

knowledge,

the five

(causes of ac-

into

speech,

three classes

mind,

to the interplay of the organ,

taught in the second part of the verse.

is

view to

the three,

and grouped

according to their respective seats

action in

action, to

action with a

of

another

avoid a thing or to obtain

all

body,

&c,

and

The organ

that

by which something

the

organ of hearing, &c., and the internal organs being

buddhi
for,

which

that

agent

of

(intelligence), &c.

he

who

the upadhi

is

is

done

The end

the external

that

organs being

which

is

sought

reached through action by the agent. The

sets the organs going, partaking of the nature

(in

which he works).

In these three

all


THE PHAGAVAD-GITA

4l6
action

and they are therefore said

inheres,

XVIII.

[DiS.
to

form the

threefold basis of action.

The Impulses are threefold according

Inasmuch as
the

are

fruit,

action,

the

made up

all

several

factors of action,

and

now

pro-

of the gu;;as, the

ceeds to teach the threefold

distinction

Lord

each, according

of

Rajas and

to the three distinct gu;/as, Sattva,

Knowledge and

to the gunas.

Tamas

and the agent, are

the science of the guwas to be of three

ig.

said in

action,

kinds only, according to the distinction in guwas.

Hear thou duly

Action
is

(ka.Tc ma.)

of them.

'karma' here means action

(kriya).

It

not used in the technical sense of the word denoting the

what

object of an action,

Agent

of action.

kinds only.

This

sought to be attained by means

is

the performer of acts.

They

restriction is intended

to

are of three

imply the ab-

sence of distinctions other than that caused by the gu/^as.

Gunas

such as Sattva.

ferred to

is

science of the gunas here

Kapila's system of philosophy.

science of guas

cerns the

The

gu-'ias

is

certainly an authority

and

their experiencer

viz.,

the oneness

followers

of

or

non-duality

of

Even Kapilas

so far as

(bhoktn).

they are opposed to us as regards the

re-

Though

supreme

Brahman,

con-

it

truth,

still

Kapila are of acknowledged authority

the

in the

exposition of the functions of the gu;ias and of their products,

and

their science

is

therefore accepted here as

an authori-

ty as serving to extrol the teaching which follows.

no inconsistency. Hear,

&=

Pay

Hence

attention to the teaching

which follows here, concerning knowledge and the rest, as

well as their various distinctions caused by different guas,

as

4I7

CONCLUSION.

l8-22.]

duly, according to the science, according

them

describe

to reason.

Sattvic Knowledge.

Here follows the

knowledge

threefold character of

That by which a man sees the one Indes-

20.

inseparate

tructible Reality in all beings,

separated,

that knowledge know thou as

Reality (Bhava)

the one Self.

not be exhausted either in

stha or immutable.

Indestructible

itself or in

All beings:

Sattvic.

which can-

properties

its

the

in

Ku^a-

from Avyakta, or the

unmanifested matter, down to the sthavara or unmoving

That Reality, the

objects.

bodies

thou

Self, is not

like the akasa, the Self

this direct

different in different

admits of no division.

Know

and right perception of the non-dual Self as

Sattvic.

Rajasic Knowledge.

The

dualistic fallacious systems of philosophy are Rajasic

and Tamasic, and therefore they cannot directly bring

about the cessation of sawsara.

But that knowledge which, by

21.

tion, sees in all the

distinct

kinds,

differentia-

creatures various entities of

that

knowledge

know thou

as

Rajasic.

By

differentiation

bodies.

Entities

interpreted to

regarding them as different in different

Selfs.

mean

'

Which

sees,

by which one

&c.

sees,'

This should be
since

knowledge

cannot be an agent.

22.

Tamasic Knowledge.
But that which clings to onei

sing
single

53

effect


THE BHAGAVAD-GITA.

4l8
as

if

were

it

Tamasic knowledge

engrossed

is

thinking

God', and that there

the naked 5rama7?akas",

body

and the Isvara

stone or piece of

is

wood

in

one single

as though
is

the

all-com-

is

it

Self

effect,

'

or

the

in

body

is

as being of the

etc.,

area,

knowledge
in

is

or

is

Jiva

of

size

that

regarded (by some) to be the mere

.

This knowledge

not founded on reason,

limited

that

regarded by

is

not founded on

Because

reason and does not perceive things as they are.

it is

'

nothing higher than that.

is

example, dwelling

for

(soul),

idol

body

this

'

declared to be Tamasic.

is

such as the body or an external

prehensive,

XVIII-

without reason, having no real

all,

and narrow, that

object,

[DiS.

narrow, as extending over a

it is

as producing

very small results.

said to be Tamasic, because

Tamasic beings possessing no

it

is

This

found only

faculty of discrimination.

5attvic Action.

The

threefold nature of action

An

23.

action which

is

from attachment, which

is

next described

ordained,

is

free

done without love or

is

hatred by one not desirous of the

is

which

fruit,

that action

declared to be Sattvic.

Ordained

Obligatory (nitya).

It is

not an

action done

by one impelled by love or hatred.

Rajasic Action.
24.

ing for

much
*

The

panakas.

But the action which is done by one longpleasures or done by the egotistic, costing

trouble, that is declared ito be Rajasic.

Jains.

Some MSS.

read Ksha-

The

made.

material of which the image

is

CONCLUSION.

22-26.]

Pleasures

Self

(who

is

who

who

he

who

is

sense in

the

in

expected to be free from egotism.

i.e.,

the doer of a Sattvic action

doers.

much more so are

In common parlance, a

the Self

is

srotriya

from egotism

modest (unegotistic) brahma,';a."

It is

Even

trouble.

Self

and

is

and Tiimasic

Rajasic

the

rea-

the fruit

for

ignorant of the

is

said to be free

much

For,

who has

one

cannot even be imagined to long

an action or to do an action costing

egotistic

as distin-

devotee of the Vedic Religion)

absolutely without egotism,

is

lised the Self,

ot

(a

but

egotism),

from pride,

free

is

which an ordinary srotriya

world

as dis-

not

has reaHsed the true nature of the

absokiteiy free from

guished from one

of the

The Egotistic

as fruits of action.

tinguished from one

419

who is ignorant of
we say " He is a

only from this class

of persons that the doer of a Rajasic action

is

distinguished

as being egotistic.

Tamasic Action.

The

25.

is

undertaken from delu-

without regarding the

sion,

and

injury,

Loss

action which

ability, that is

consequence,

loss,

declared to be Tamasic.

Loss of power and of wealth accruing from the

action done.
ability to

Injury

to living beings.

Ability

one's

own

complete the work.

Sattvic Agent.

Now
agents

the

Lord proceeds

to treat of the distinction

among

Free from attachment, not given to egotism, endued with firmness and vigour, unaffected
26.

in success

Sattvic.

and

failure,

an

agent

is

said

to be

THi: BSAGaTJLD-GfKL.

.|SO

S&
Uasffjz^
vas^uxjstf

Gmtiy

-iEDBKat oc the
:

^js

321:^^ beesa

xrak ot d>e actkn done.

iffiipellled

o^ tlie ssistxaiv not by

a.

Ths. XAIII.

to act

mariy by

desire for tbefinoots.

the


CONCLUSION.

26-30.]

421

and Firmness are threefold according to

Intellect

^unas.

The

29.

threefold

of

division

and

intellect

firmness according to qualities, about to be taught

fully

and

distinctively (by Me), hear thou,

Dha-

nanjaj'a.
Qualities

verse contains in an aphoristic form

taught.

D//a;w/{/'rtjj'^

divine, material

and

what

first

spiritual,

much
durmg

wealth,

half of the

going to be

is

the conqueror of wealth.

he acquired

called because

so

The

such as Sattva.

Gu;?as,

Arjuna

is

human and

his tour of conquest

through the four quarters of the earth.

Sattvic Intellect.

That which knows action and inaction,

what ought to be done and what ought not to be
done, fear and absence of fear, bondage and libera30.

tion, that intellect

Action

Sattvic,

is

cause

the

(pravntti):

O Partha.
of

marga, the path of action as taught

(nivntti)

As
in

'

the sastra.

in

action

'

pravritti
'

and

bondage'

inaction

'

action and

renunciation

at particular places

occur

(nivntti)

mean

'

liberation'

the paths of

(karma and sawmyasa).

the necessity for doing or not doing

on the sastra

'

(bandha) and

(moksha), they have been interpreted to

Inaction

the cause of liberation, the path of sawnyasa.

connection with

done

the karma-

bondage,

What...

by one who

relies

and times, actions pro-

ducing visible or invisible results, according as they are

or prohibited

enjoined

Fear

etc.

by

the scriptural or social ethics.

the cause of fear and

the

cause of fearlessness,

THE BHAGAVAD-GITA,

422

Bondage and libemiion

either visible or invisible.

with their causes.

Knowledge

is

v^itti or

of intellect (buddhi), whereas intellect

undergoes change of

state. *

Even

XVIII.

[DiS.

is

together

function or state

what functions or

firmness (dhriti)

is

only a

particular function or state of intellect.

Rajasic Intellect.
31.

That by which one wrongly understands

dharma and a-dharma, and also what ought to be

done and what ought not to be done, that intellect,

Partha,

is

Rajasic.

Dharma is what is ordained in the scriptures and a-dharma

is what is prohibited in them.
hat... done
the same th3.t
was mentioned already. (xviii.3o).t Wrongly in opposition
to what is determined by all (authorities).

Tamasic

Intellect.

That which, enveloped in darkness, sees

adharma as dharma and all things perverted, that
32.

intellect,
It

Partha,

is

Tamasic.

takes quite a perverted view of

5attvic
33.

The

all

things to be known.

Firmness.

firmness which

is

ever accompanied by

Yoga, and by which the activities of thought, of

*

is to show how the knowledge

whose threefold nature has been

This

(jnana)

described ahready

(xviii.

20-22)

is

ent from the intellect (buddhi)

threefold nature
t

is

of refer to the

'

apurva

'

i.e.,

the forms

differ-

which actions assume after their performance till their eflects become per-

whose

ceptible;

here described.-A.

Dharma and a-dharma here spoken

to

t)j.e

whereas karya and a-karya refer

performance or the non-perform-

ance of the

acts.

Hence no

tautology.

A.

CONCLUSION.

30-35-]

and sense-organs,

life-breaths

such a firmness

fast,

423

held

Partha, are

Sattvic.

is

samadhi or concentration of mind. Held fast

restrained from rushing into ways which are opposed to the
Yoga

sastra.

It is

only Avhen they are restrained by firmness (of

the intellect) that they do not rush

opposed to the

He

into

The meaning

sastra.

ways which are

of the passage

who, by unflinching firmness, restrains the

is this

activities

of thought(manas), of life-breaths and sense-organs, restrains

*

them by Yoga.

Rajasic Firmness.

But the firmness with which one holds

34.
to

fast

dharma and pleasures and wealth, desirous

the fruit of each on

Partha,

when a person

that dharma, pleasure

is

firmness,

Rajasic.

is

Dharma &c.
ed and

occasion, that

its

of

is

firmly convinced at heart

and wealth ought always

desirous of the fruit of each

is

be secur-

whenever that one

(dharma or pleasure or wealth) occupies

firmness of such a person

to

his attention,

the

Rajasic.

Tamasic Firmness.
That with which a stupid man does not
give up sleep, fear, grief, depression and lust, that
35.

firmness,

The
That

stupid

Partha,

man

is

Tamasic.

holds

to say, one can restrain these

by that firmness only which is
ever accompanied by samadhi, by con*

is

activities

centration

of

mind

in the

Brahman.

sensual gratification
By mere

in

high

firmness, which is not so accompanied by samadhi, one cannot invariably

restrain them.

A.

XVIII.

[DiS.

THE BHAGAVAD-GiTA.

-24

esteem and never gives up lasciviousness. He regards sleep,

be resorted to.
etc., as things that ought always to

Pleasure

threefold according to gunas.

is

threefold division of actions

The

and

of the several factors

has been described.

(karakas) concerned in action,

which

follows the threefold division of pleasure

is

Here

the effect

of actions

And now

36.

hear from Me,

of the

lord

Bharatas, of the threefold pleasure, in which one

delights

by practice and surely comes

to the

end

of pain"^.

Hear

Pay steady

The end

frequency.

attention

Practice

to.

familiarity,

cessation or alleviation.

Sattvic Pleasure.

That which

37.

nectar at the end,

poison at

like

is

that pleasure

with pain as

it

is

on

its first

own mind.

occurrence

much

preceded by

like

declared to be

is

Sattvic, born of the purity of one's

Like poison at Jirst

first,

attended

is

it

trouble in the acquisition

of juana or spiritual knowledge, of vairagya or

indifference

dhyana and samadhi. At the end,

nectar, arising from mature knowledge

to worldly objects, of

the pleasure

is like

and indifference
Born,

etc

kara;ja

to external objects.

born of the purity of one's

or,

The

second half of

this

verse

is

is

construed by other commentators, such

as Sridhara and

next verse.

by the wise.

own buddhi

or

anta/i-

born of the perfectly clear knowledge of the

Being so born, the pleasure

*

Declared

Madhusudana, with the

the bhashya does

Though

Self.

Sattvic.
not

make

construed,

made

it

clear

how

it

should

bp

have, following Anandagiri,

the whole verse appear to be a

description of the threefold pleasure

Tr.

CONCLUSION.

35-41]

425

Rajasic Pleasure.

That pleasure which

38.

of the sense-organ with

from the contact

arises

the object,

the end Hke poison, that

nectar, in

at
is

Hke

first

declared to

be Rajasic.
end

In the

poison

like

pleasure proves to be

after

like

indulgence,

the

because

poison,

(sensual)

leads

it

deterioration in strength, vigour, colour, wisdom,

wealth and energy

and because

it

to

intellect,

leads to a-dharma,

and,

as an effect thereof, to hell (naraka).

Tamasic Pleasure.

The

39.
is

pleasure which at

delusive of the

self,

first

and

in the sequel

arising from sleep, indolence,

and heedlessness, that pleasure

is

declared to

be

Tamasic.
In

the sequel

after the termination.

No man
Here

follows

or god

is

free

verse which

the

from gunas.
concludes the present

subject

There

40.

is

no being on earth, or again in

heaven among the Devas, that can be

from

free

these three guas born of Prakriti.

Being

On

animate or inanimate.

cavth

Gunas

such as Sattva.

among men.

The sequel sums up the whole Doctrine.

The whole
action,

and

sawsara, manifested as action, instruments of

results,

made up

of the guas

(Sattva,

54

Rajas,

v/


THE BHAGAVAD-GITA.

^26

and Tamas), and

set

up by avidya,

the

has been thus described as well as

It

asunder

Vv-ith

may

it

sa;/zsara

It

has also

in xv.

tree,

the

cut

seq.

i, et

of

tree

the strong sword of non-attachment,

"then That Goal should be sought

this

of

evil

has also been said that after having

sa;;/sara

XVIII.

root.

its

been figuratively represented as a

[DiS.

follow that, as

after " (xv. 3, 4).

everything

made up

is

From
the

of

three gu7;as, a cessation of the cause of sa/wsara cannot

be

how

its

cessation can be brought about, with a view, further,

to

Now,

brought about.

sum up

with a view to show

and with a
show what the exact teaching of the Vedas and the
the whole teaching of the

view to
smntis

it is

Gita-sastra,

which should be followed by those who seek

is

attain the highest end of

man,

it

to

with this view that

is

the next section, from xviii. 41 onward,

commenced.

is

Duties of the four castes ordained

according- to nature.

Of Brahma7ias and Kshatriyas and

41.

as also of Sudras,

Parantapa,

Vaisyas,

the duties are

divided according to the qualities born of nature.

5udras are separated from others

one compound

tioned together in

are

Divided

word because

standard

of nature.

-According to the qualities

Nature (svabhava)

^ Maya made up

is

the

of

of the three gu;2as.

are assigned to the

classes.

(gu?ias)

born

the Isvara's Praknti, the

the gu?;as of the Praknti that duties

the like

5udras

the duties are allotted to each class, as

distinguished from those pertaining to the other

By what

men-

all

and are debarred from the study

are of one birth

Vedas.

who

accordance with

It is in

such

Brahma;zas,

as serenity

etc.

and

respectively.


CONCLUSION.

41.]

Or

niawa's nature (svabhava)

is

is

Rajas and Tamas, the

the former

The

source of the Brrih-

being subordinate to

latter

Tamas and

is

For,

Rajas, the latter being subordinate to the former.

we

the

see,

serenity, lordliness, activity,

Or
is

features

characteristic

nature

their

of

as
are

and dullness respectively.

yet in another

to interpret

latter

the source of the Vaisya's

the source of the Sudra's nature

the source

Rajas and Sattva, the

being subordinate to the former

nature

the gu//a of Sattva

is

nature

the Kshatriya's

of

way

to explain in another

427

way

Nature (svabhava)

the tendency (Sa/ziskara, Vasana) in living beings acquired

by them

in the past

present birth

and

this

for the

births,

and manifesting

by way of being ready to

nature

is

the source of theguas,

itself in

yield
it

its

effects

the gu;ias)
duties,

means

that

it is

is

The

cause (of

the

a kind of specific cause. ''

The

such as serenity, are assigned to the four classes

accordance with the guz/as of Sattva,

Rajas and

which are brought

by

into manifestation

being impossible

guas to manifest themselves without a cause.

assertion that nature (Sawskara, Vasana)

the

their

in

Tamas,

respective

natural tendencies, and which lead to those duties as

their

natural effects.
(Objection)

The duties of Brahmauas,

by the sastra and are assigned

then can

it

By
*
as

There

the sastra,

to

the sastra.

How

too,

is

no room here
are

the

for

the duties

Ximitta-karan.i or secondary cause,

opposed

them by

are enjoined

be said that they are divided according to the

Sattva and other gu/zas

[Answer)

to

S:c.,

Upadana-karana or

material

any such objection.

such as serenity

cause

Prakriti. A.

of the gu;ias,

namely,

'/

THE BHAGAVAD-GITA.

^28

[DiS.

XVIII.
with

assigned to the Brahma//as, &c., only in accordance

their respective gu-vas, such as Sattva, but not independently

Wherefore

of them.

said

is

it

according to gunas, though

are assigned

What

by the

it

has also been said that they

sastra.

then are those duties

Serenity,

42.

The answer follows

austerity, purity,

self-restraint,

forgiveness,

and also

wisdom,

these are the duties

faith,

are assigned

duties

that

knowledge,

uprightness,

of the Brah-

ma7zas, born of nature.

'Serenity'
(xvi.

and

mentioned above
Faith

plained.
natuve

this

xvii.

in the

have already been explained

and so on,

physical austerity,

Aiisteyity:

2).

I,

'self-restraint'

15,

14,

Ptirity

16).

already ex-

teaching of the scriptures.

means the same here

Born of

as in the latter portion of

xviii. 41.

Bravery, boldness, fortitude,

43.

promptness,

not flying from battle, generosity and lordliness

are the duties of the
Fortitude

pression

that by

Kshatrij'as, born

which upheld one

is

of nature.

not subject to de-

under any circumstances whatever.

Promptness

the performing, without confusion, of duties which present

themselves quite unexpectedly and demand ready action.

Not

from

flying

Lordliness

battle

turning

not

exercise of ruling

away from

the foes.

power over those who are

be ruled.
44.

Ploughing, cattle-rearing, and trade are the

duties of the Vaisyas,

born of nature.

And

of the

to

CONCLUSION.

4I-45']

nature of service

429

the duty of the Sudra, born of

is

nature.

own duty

Devotion to one's
These

duties, respectively enjoined on the several castes,

when

lead,

leads to perfection.

Svarga as

rightly performed, to

result, as stated in the smritis,

such as the following

and orders, each devoted

of several castes

to his

castes

and

and then

and

And

in the

to births in superior countries,

learning, conduct, wealth, happiness

life,

intelligence. "

"Men

possessed of comparatively superior

families,

dharma, span of

respective

duties, reap the fruits of their actions after death,

by the residual (karma) attain

natural

their

Apastamba-Dharmasutra,

2-2-2, 3

Pura/^a also are specified the different

and worlds which the several castes and

But, from the operation of a

new cause

-'

).

results

orders attain.

the following result

accrues

Devoted each

45.

perfection

how

to his

own

one, devoted to

man attains
one's own duty,

duty,

attains success, that do thou hear.

Each

Man

to his

he

oivn duty

who

(sa;siddhi)

is

as ordained according to his nature.

qualified

which consists

qualified for the devotion of

all their

impurities have

Karma- Yoga).

(for

body and senses being

knowledge (juana-nish^ha) after

in the

been washed away by the per-

formance of one's own duty.

Can this perfection be

ed directly by the mere performance of one's

That

is,

when

performed,

immediate
Moksha.

not

the

for

duties are

the sake

results, but

A,

same
for

Perfection

of their

the sake of

The

questioner

attain-

own dutyf
understands

'

per-

faction' in the sense of absolute perfection

i.e.,

to

Moksha.

attain

It is,

of course, impossible

Moksha by works

alone.

A.

THE BHAGAVAD-GITA.

430

No.

How then Learn how

?

Him

46.

whom

whom all this

beings, by

ping

from

Him

with his

is

it

is

XVIII.

[DiS.

can be attained

the evolution of

pervaded,

(all)

by worshipman

proper duty,

attains

perfection.
'

Pravntti

activity;

and

'

in

the text

may mean

either evolution

proceeds from the Isvara, the Antaryamin,

it

the Ruler within. Beings

His proper

living creatures.

man

ping the Lord by performing his duty,

of

duty:

Worship-

each according to his caste, as described above.

tion, in so far

or

attains perfec-

only as he becomes qualified for the devotion

knowledge (juana-nishfha).

Such being the

Better

47.

case, therefore,
is

one's

own duty

(though) destitute

of merits, t^ian the duty of another well performed.

Doing the duty ordained according

one

to nature,

incurs no sin.
Just as a poisonous substance does not injure the

born

in

that substance, so, he

according
'O to his

own

One ought not

It

who

does the duty ordained

nature incurs no
to

has been said that

worm

sin.

abandon one's own duty.

he

who

ordained

does the duty

according to his nature incurs no sin like a

worm

born

in

poison, that the duty of another brings on fear, and that he

who does not know the Self cannot indeed remain

Wherefore,
a moment without doing action.
48.

The duty born with

though

faulty,

oneself,

even

for

son of Kunti,

one ought not to abandon

for, all

CONXLUSION.

46-48.]

431

undertakings are surrounded with

as

evil,

fire

with smoke.
Born with
Faulty

as everything

nndevtakings

own

as well as other's duties

what

is

made up

since

it is

the reason here assigned

for,

of the three guas.

and another's duty brings on

man who

not possible for any

the Self to give

to

AH

not free from fault

And

of the three gu/;as.

man may perform another's duty, abandoning

called his own duty, the duty born with himself, he

Though
is

composed

is

whatever the duties are; by context, one's

that they are all

is

born with the very birth of man.

oneself:

up action

entirely, therefore

fear.'"

know

does not

he ought not

abandon action (karma).

Is

(Now,

entire renunciation of action possible ?

us enquire)

let

abandonment

of entire

nounce one's own

some

sin f accrues

Is

it

because of the impossibility

of action

nature-born

that no one ought to re-

duty,

or

is

it

because

from the abandoning of the duty born

with oneself?
{Question)

(Ansicer)
self

Now, of what good

place,
In the
first

ought not

impossibility

to

if

is

this

enquiry

the duty born with one-

be abandoned (merely)

of renouncing action

because of the

entirely, then

it

would

follow that there can be nothing but merit in renouncing

it

entirely.

Therefore,

it

is

not right

to

do

another's duty. A.
f

The

sin

pratyavaya) arising from the

neglect of the duty enjoined in the sruti

as obligatory. A.

THE BHAGAVAD-GITA

432

The Sankhya, Buddhistic and Vaiseshika

(

Objection

possible.

the

ciation of action

there

acts, then

is

action entirely.
is

the actor

not

like

the

action itself the actor (soul),

is

undergoing

Buddhists,

In either case, an entire renun-

also a third theory

active

when

And

there

is

When the thing (soul)

does not

it

case,

it is

the soul

but

then

act,

is

it

possible to renounce

this peculiarity in this theory

the thing (soul) ever mobile, nor

(

is

impossible."

Such being the

actionless.

neither

moment

is

is

it

Or,

Skandhas of the

five

destruction every

Now

always mobile

(Purusha)

Sankhyas

theories.

an entire renunciation

but

the soul

Is

gu;fas of the
like

Yes

XVIII.

[DiS.

it is

action itself

is

a permanent fixed substance,

wherein action which was non-existent before

and

arises,

wherein action which has been existent ceases while the

substance remains pure (actionless), with the potentiality
(of the activity) in

and as such forms the

it,

say the followers of Ka/!ada.

this theory

What

actor.

objection

is

Thus

there to

Refutation of the Vaiseshika theory.

[Answer)

There

certainly this

is

contrary to the Lord's teaching.

For, the Lord has said

non-existent

'

(ii.

i6)

'

objection, that

How

there can

and so on.

do you know

But according
comes

and the existent becomes non-existent.

is

into

the

to

existence,

Wherefore

their

contrary to the Lord's teaching.

{Objection)

be no existence of the

followers of Ka/^ada, the non-existent

theory

it is

Inasmuch as

it

How can
would imply

it

be objected to

that the soul undergoes

if it

change

agrees with

in its

very nature,

A,

CONCLUSION.

48.]

reason, though
{Ansivcr)

This view

it

may be opposed

We reply

How
?

production, and

production,

it

opposed

it is

a dvya;mka (an aggregate of

If

two atoms) or other substance

its

to the Lord's teaching

certainly objectionable, because

is

to all evidence.

before

433

absolutely

is

remaining

if,

time after

for

again becomes non-existent,

non-existent

then

follows

it

what was non-existent becomes existent, and v/hat is

existent will become non-existent
that non-entity becomes
an entity and an entity becomes non-entity. In that case
that

must be that a non-entity

abhava

which

become
an entity (bhava) is like a rabbit's horn before becoming an
entity, and that it becomes an entity by the action of the

it

threefold cause,

and the

dental,

of the material,

efiicient causes,

Now,

-kiira/zas).

it

is

case)that a non-entity

the non-material or acci-

(samavayi-asamavayi-nimitta

not possible to hold

is

to

is

the present

(in

born and needs a cause

for, it

does

not apply to other non-entities, such as a rabbit's horn.

a pot or the
of the

when
far

like,

which

is

to

be produced

nature of an entity, then

it

is

to be

produced as an

merely as regards

Moreover,

if

its

an

effect),

we can understand
effect,

it

be

that

needs a cause so

manifestation.

the non-existent should

the existent should

(as

If

become

existent

and

become non-existent, then nobody can

be certain as to anything whatsoever

in

matters of evidence

and things ascertainable by evidence, inasmuch as there

can be no certainty that the existent will continue to be
existent

and the non-existent

will

continue to be non-

existent.

Moreover, when they (the followers of Kaz/ada)

a dvya/mka or such other substance

is

say that

produced as an
55

eflect,

THE BHAGAVAD-GITA.

434
they speak of

it

as connected with

its

[DiS.

cause and as existent.

Having been non-existent before production,

virtue

cause
tion
tion.

operation of

of the

the ultimate

known

as samavaya,

When

(thus)related,

ed with the cause,

We

own.

existence,

by the

in

that
rela-

intimate or inseparable rela-

i. e.,

i.e.,

becomes,

it

cause, connected with

and with

becomes

it

how

asked to explain
its

atoms

its

XVIII.

when

it is

inseparably connect-

existent.

Here they may be

can have a cause of

the non-existent

cannot indeed think of a thing which can

cause the birth of a barren woman's son or his relation to

anything

else.

The

{Objection)

existent

Vaiseshikas do not hold that the non-

related to anything.

is

dvya;mkas, that are said

It

is

substances, such as

be intimately related to their

to

causes.

No;

(Answer):

because they are not supposed to exist

prior to this relation.

The

Vaiseshikas do not argue that

a pot or the like exists prior to the action of the potter, the

and wheel.

potter's stick

assumes by

Neither do they hold that clay

the form of a pot. Wherefore, as the only

itself

other alternative, they have to admit that the non-existent

(pot)

becomes

(Objection)

related (to the cause).

It

opposed to reason to hold

not

is

though non-existent,

it

may be

related

that,

by samavaya or

intimate relation (to the cause).

(Ansmey)

Not

so;

the case of a barren

for,

no such thing can be admitted

woman's

the antecedent non-existence

like

becomes related

woman's

son,

to

the

son.
(

If

we

pragabhava

cause,

but

in

are to hold that

)

of a pot or the

not

the barren

notwithstanding that both are alike non-

entities (abhava),

it is

necessary to show

can be distinguished from the other.

how one

non-entity

Non-existence of one,

CONCLUSION.

48.]

non-existence of two, non-existence of

existence

pragabhiiva

435
antecedent non-

all,

non-existence after destruction

),

(pradhvaw/sabhava), mutual non-existence (anyonyabhava)

absolute non-existence (atyantabhava),

among

out any definite distinction

the absence of a distinction,

nobody

can point

these in themselves.

In

unreasonable to hold that

it is

only the antecedent non-existence of a pot becomes a pot

through the action of a potter, &c., that

to a cause of its

own,

when thus

ent, that

as being produced

viz.,

it

becomes

related

the pot-shreds which are

related

it

exist-

can very well be spoken of

but that such

and so on,

is

not the

regard to the non-existence after destruction

case with

(pradhvawsabhava) of the same pot, though both alike are

non-existent.

It is

unreasonable to hold that other non-

existences (abhavas), such

tion,

can never become

as

non-existence after destruc-

an existent

effect

and so on,

whereas antecedent non-existence alone, such as that of

dvya?aika and the like substances, can become (an existent
effect)

and so on, though

quite as

much

it

is

an abhava or non-existent

as non-existence after destruction or absolute

non-existence.
{Objection)

comes the

do not hold that the non-existent be-

existent.

{Ansiver):
instance, a

This, too,

We

Then

pot
is

the

existent

becomes a

opposed to

all

pot, a

becomes
cloth

existent,

becomes a

for

cloth.

evidence, like the theory that

non-existent becomes existent.

Refutation of the Parinama-Vada.

As

the Pariama (transformation) theory of the SA,nkhyas,

even that theory does not

differ

from the theory of the

THE BHAGAVAD-GITA.

436

Vai^eshikas, Inasmuch as
properties

it

[DiS.

postulates

XVIII.

the production

of

non-existent before, as well as their destruction.

Even admitting

disappearance (an

effect

is

said to

undergo destruction), the theory

may

as

to evidence,

by manifestation or

their explanation that

be found

is

come

existence or

into

the same opposed

all

we enquire whether

if

manifestation and disappearance are previously

the

existent or

non-existent.

For the same reason, we have

also

to

which says that production,

condemn

that

theory

of an effect, are only

etc.,

different states of the cause itself.

The Lord's theory

As

of illusion.

the only other alternative, there remains this theory,

that the

One

Existence, the sole Reality,

imagined variously, as so

and the

tion, destruction

stage.

many

is',

by avidya,

things undergoing produc-

like changes,

like

an actor on the

This doctrine of the Lord has been stated

the consciousness of the existent

the consciousness of

all

(sat)

Then,

gu;;as,

Action

entirely.

the Self being immutable, where

is

action entirely

all

is

the property or attribute of the

be they regarded as real things, or as things

by avidya.

16;

the rest being inconstant.

the impossibility of renouncing

[Ansivey):

ii.

being constant and

The enlightened alone can renounce action

{Objection):

in

set

up

ascribed to the Self through avidya, and

It is

it

man (avidvan) can

moment (iii. 5). On the

has therefore been said that no ignorant

renounce action entirely even for a

other hand, he

who knows

the

Self

is

able

to

renounce

inasmuch as avidya has been expelled by

vidya or wisdom for, there can be no residue left of what

action entirely,

CONCLUSION.

48-49.]

is

437

ascribed by avidya. Indeed, no residue

moon

created by the false

contained

of the second

vision of the ////u'm-atTected

even after the removal of

statements

is left

Such being the

timira.

in

v.

13,

xviii.

eye,

case, the

46 are quite

45,

reasonable.

Karma-Yoga leads

Perfection in

to

absolute Perfection.
It

has been said that the perfection reached by means of

Karma- Yoga

consists

Path of

nish/ha, the

becoming

in

Wisdom

and

qualified
it is

for

with a view to

describe, as the fruit thereof, the naishkarmyasiddhi,

perfec-

form of absolute freedom from action, known as

tion in the

jana-nish/h;\,

follows

j?/ana-

that the

Lord now proceeds

to

teach

as

49.

He whose

reason

is

not attached anywhere,

whose self is subdued, from whom desire has fled,

he by renunciation attains the supreme state of
freedom from action.

He

whose reason (buddhi,

anta/^-karaz/a)

free

is

from

attachment to sons, wife, and other objects of attachment,

whose
from
has

self (antaZ;-karaa) is

whom

fled,

to the

brought under his own control,!

desire for the body, for

a person of

supreme

this sort

life,

who knows

ledge of the unity

of the actionless

and the

actions

known
is

for

all

have

fled

pleasures

the Self attains

perfection, to absolute freedom

(naishkarmyasiddhi), by sawnyasa.

Self,

and

from action

In virtue of his know(nishkriya)

Brahman
This

from him.

as the state of absolute freedom from action

a siddhi or pev^QCtiony^Naishkarmyasiddhi

may

also

and

is
it

mean

THE BHAGAVAD-GiTA.

438

[DiS.

XVIII.

(siddhi) of naishkavjiiya, the state in

the attainment

one remains as the actionless

Self.

which

supreme as

It is

dis-

Karma- Yoga
(sadyo-mukti). /This

tinguished from the perfection attainable by

it is

the state of immediate liberation

by sa?;myasa or right knowledge, or better

still, by the renunciation of all actions for which one is
prepared by his right knowledge, /and so says the Lord
state is attained

in V.

13.

Now,

tbe

attained

Lord proceeds

how

to teach

above

(as described

perfection

man who, having

in

xviii.

by

46)

performing his duty (as taught above) in the service of the

Lord, has come by the discriminative knowledge of the

absolute treedom from action,
in the

knowledge

50.

How

Brahman,

known

can attain the perfection

Self,

i. e.,

as naishhavmya or

a firm unswerving stand

of the pure Self.

he

who

that

in

son of Kunti,

has attained perfection reaches

brief

do thou learn from

that supreme

Me,

consummation of

knowledge.

The perfection he has

already attained consists in the body

and the senses being prepared

for devotion to

knowledge, as

a result of the Grace of the Lord worshipped through

duty.

what

his

Reference to this (perfection) serves as a prelude to

follows.

reference

What

forms a prelude

nish^ha, or devotion

Brahman,

the

perfection

that

is
?

is

It

the

to

which that

process of jnana-

knowledge, by which he attains

to

Supreme

Self.

That process, the way

to

the attainment of j/zana-nish/ha, do thou understand with

certainty from

my speech.

No, says the Lord;

it

will

Is

it

to be described at length

be described only

in brief.

CONCLUSION.

49-50']

439

Absolute perfection is the consummation of

Self-knowledge.

What

the attainment of

Brahman

words " how he reaches Brahman,"

referred

to

the

in

Lord proceeds
to specify in the words " that supreme consummation of
knowledge." Consummation (nish/'ha) means perfection,
the

is,

the final or highest stage.

* {Question)

Consummation of what

Of Brahma-juana or knowledge of Brahman.

(Question) Of what nature
the consummation of
(Answey)

is

Brahma-juana
{Answey)

Of the same nature

Atmajuana or

as

Self-

knowledge.
{Question)
(Anszi-ey)

the

is

Self.

{Question)

{Answey)

Of what nature the Self-knowledge

Of the same nature as the
Of what nature the Self
Of the nature described by the Lord and
:

is

passages of the

in

Upanishads, and (ascertainable) by

nyciya or reasoning (upon the scriptural texts).

Is
(Objection)

form of
is

its

Self-knowledge possible at

Knowledge or cognition

object.

But

it is

all

(juana)

is

of the

nowhere admitted that the

Self

an object of cognition or has a form.

The

following discussion in the form

and answers is intended to

the consummation of know-

of questions

show

that

end as spoken of
here. It is the consummation of Brahmajnana (knowledge ot Brahman). Brahmaledge

jnana

is

a well-defined

is

not different from Self-know-

ledge,

and the nature of the Self

fined here in

and

it

ii.

20

and

is

de-

in the Upanishads;

can also be ascertained by rea-

soning

upon

describe

him

scriptural

texts,

which

as "devoid of attachment

and immutable ".A.

THE BHAGAVAD-GlTA.

440

The Self has a form, as taught

(Answev)

tural passages,
'

[DiS.

Luminous

'

In colour like the sun

form' (Chha. Up. 3-14-2)

in

the scrip-

in

(Sve.

'

Up.

3-8)

Self-luminous'

'

XVIII.

(Bn. Up. 4-3-9)(Objection)

No

the idea that the Self

When

the Self

those passages are intended to remove

of the nature of darkness (Tamas).

is

said to be neither of the

is

stance nor of an attribute,

is

of the nature of darkness

idea

the

form of a sub-

would follow that the Self

it

and the preventing of

the aim of the descriptions such as

is

sun.

Form

'

described as

'

specifically

is

formless

'

(Kaifha-Up. 3-15).

"His form

Him

one see

sound and touch

Self being

Neither

Up.

(.Sve.

Ka^ha-Up.

"

Without
Wherefore it is

4-20)

3-15).

Self? Indeed, all cognition, whatever be

the form of that object.

formless.

how

formless,

or the

If

(Ansti'ei')

the Self

is

it

which

it

object,

its

of the
is

of

has been said that the Self

both the Self and the cognition thereof be

is

the constant meditation of Self-knowledge

be attained

to

Self reveals Himself in

: Do not think
extremely pure,

And Buddhi

subtle.
Self,

And

consummation thereof

The

the

passages like the

wrong to speak of a cognition of the form of the Self.

Such being the case, how can there be a cognition

is

is

stands not in (our) ken, nor can any

with the eye "

"

this

In colour like

the

denied,

Self an object of cognition, as taught in

following

'

so

for,

Pure Reason.

it

extremely

reason

can be shown that

clear,

and extremely

being as pure,

etc.,

as the

can put on the semblance of that aspect of the Self

is

manifested as consciousness.

Manas puts on

semblance of Buddhi, the sense-organs put on a semblance

of Manas, and the physical body again puts on a semblance

5o]

of

the

CONCLUSION.

441

Wherefore

common people look

Self.
And the Loka-

sense-or;,'ans.

upon the mere physical body as the

yatikas

who argue

(materialists)

that consciousness

is

property of the physical body declare that the

Soul

is

Purusha or
with the physical body endued with con-

identical

Similarly, others argue that

sciousness.

a property of the senses

sciousness

who

hold that there

Buddhi,

viz.,

is

argue that con-

others again

is

There are a few

something within even beyond the

a property

is

consciousness

Buddhi.

of

the Avyakta (the Unmanifested) also called

the Avyakrita (the UudifTerentiated), in the form of Avidya;

and they say that the Avyaknta

from Buddhi down

is

the

the physical

to

Self.'''

body,

illusory identification of each with the

Self

Everywhere,
the cause of

is

a semblance of the consciousness of the Self

What then

mere elimination

names,

is

necessary

W'hat

is

like

but

it is

and

necessary

of the not-Self associated

forms and the

it

is

knowledge of the

therefore unnecessary to impart directly a

Self.

wearing

its

with the

is

the

Self,

unnecessary to try

and teach what the consciousness of the Self is like, inasmuch as it is invariably comprehended in association with
all

objects

of perception

which are

Accordingly, the Vijfianavadins,

hold that there
ideas require

inasmuch as

is

the

up by avidya.

set

Buddhistic Idealists,

nothing real except ideas, and that these

no external evidence(to prove

it

is

their existence),

admitted that they are self-cognized.

Therefore/we have only to eliminate what

is

falsely ascribed
j

to

Brahman by avidya we have

;

* Those who study and contemplate

upou the Cause of the universe regard

to

make no more

the Antaryimin,

effort to

the Avyakiita

endued

With cousciousness as the Self. A.

56


THE bhagavad-gIta.

442
'

acquire a knowledge of

Though thus

Brahman

XVIII.

[Dis.

He is quite self-evident.

as

quite self-evident, easily knowable, quite near,

and forming the very

Brahman appears

Self,

to the unen-

whose reason (Buddhi) is carried away

by the differentiated phenomena of names and forms created
by avidya as unknown, difficult to know, very remote, as
though He were a separate thing. But to those whose reason
(Buddhi) has turned away from external phenomena, who
lightened, to those

have secured the

Guru and

grace of the

serenity of the self (manas), there is

Brahman.

so near as

man
to

is

Some

fix.

knowledge of Brah-

comprehended and unopposed

conceited philosophers hold

Self, as

He

is

that reason

formless,

Devotion of Right Knowledge

the

and quite

2.)

cannot grasp the

fore

x\ccordingly, the

said to be immediately

dharma.

nothing, nothing else

so easily knowable,

so blissful, so well-known,

the

attained

(Buddhi)

and that thereimpossible of

is

attainment.
^ True,

it is

unattainable to those

who have

not been pro-

perly initiated into the traditional knowledge by the

I

(the

Great Ones),

who have

not

learned and

(teachings of the) Vedanta, whose intellect

in

the external objects of senses, and

who

are differently

initiated, etc.,),

reality of

it

the dual

situated,

who have

is

But,

quite impossible to

the

perceiver

not been

those

for

who have been

[i. e.,

the

studied

quite engrossed

is

trained in the right sources of knowledge.

Gurus

believe

duly
the

in

and the perceived

of

our external perception, because they perceive no reality

other than the consciousness

shewn
is

in the

of the

Self./

preceding sections that this

the truth, and the

Lord

And we have

not

the reverse

also has declared the

same

in

ii.

CONCLUSION.

50.]

Wherefore

69.

it

443

only a ressation of the perception

is

the difTerentiated forms uf the external world

nature of the

to a firm grasp of the real

unknown

Self is not a thing

to

anybody

at

of

that can lead

For^

Self.

any time,

is

the

not

a thing to be reached or got rid of or acquired. If the Self be

quite

unknown,

all

undertakings intended for the benefit

would have no meaning.

of oneself

possible to imagine

It

they are for the benefit

that

physical body or the like which has no

is it

possible to imagine that pleasure

and pain

knowledge which
just as there
to

know

sake.

for pain's

is

own

for

it is

nor

pleasure's sake

moreover,

the

Self-

endeavour.* Wherefore,

all

is

no need

who

the Self

clear

that,

Atma-juana-nish^ha

discriminate,

the

knowledge)

easy of attainment.^

is

an external evidence by which

know

Thus

of the

consciousness

is for

is,

body, so there

evidence by which to

than the body.

It

the aim of

no need

is

one's

is

indeed,

not,

is

to

for
is

an external

even nearer

who

those

(devotion

to

can
Self

Cognition and the Cogniser are self-revealed-

Those
and

is

who hold that cognition (j;/ana) is formless

known by immediate perception must admit

also

not

that, since

an object of knowledge

cognition, cognition

pleasure or the

Moreover,

it

is

quite

All action

only

immediately known as

cannot be maintained that

enjoined in the sniti

as

apprehended through

like.

thing which one seeks to know.

intended

as

is

means

to

is

Self-

If

cognition

cognition were

is

unknown,

knowledget Fjde, Vedanta-SutrasIII.

26-27 A.

iv'

THE bhagavad-gIta.

444
it

would be a thing which has

cognition

object of

man

is

sought

to be

[Dis.

as an

sought after just

Just as,

after.

XVIII.

example, a

for

seeks to reach by cognition the cognisable object such

as a pot, so also

would he have

to seek

to reach

cognition

by means of another cognition. But the fact is otherwise.

Wherefore cognition is self-revealed, and therefore, also,
is

the cogniser self-revealed.

Therefore

any

Self) that

us from

it is

not for the hioidedge (of

effort"'' is

needed

it

is

Brahman

the

or

needed only to prevent

regarding the not- Self as the Self.

Devotion to Knowledge (j/jana-nish^ha)

is

Therefore,

easily

attain-

able.

The Path

How
Listen

is

this

to Absolute Perfection.

consummation

Endued with

with firmness,

self

objects,

Pun

a pure reason, controlling the

abandoning sound and other

and laying aside love and hatred

free

from illusion (maya),

conception. Reason (buddhi)

&>.

as

from doubt and mis-

the determining faculty.

we should understand from

all

are necessary for the bare

* With

a view to bring

of

an act enjoined

in

exist

the

The

A handoning

context

all

objects except those only which

maintenance of the body,

existence

into

something that does not already

means

the aggregate of the body and the senses.

superfluous luxuries,

_^.

knowledgel to be attained?

51.

Self

of

by

the Sruti.

continuous current of the

all

know-

Brahman the reason merging

Brahman through the elimination of

ledge of
in

and

alien attributes ascribed to

Him. A.

CONCLUSION.

50-53-]

laying aside love and hatred even

appear necessary

445

which

those objects

for

maintenance of the body.

for the

Then,

Resorting to a sequestered spot,

52.

but

eating

speech and body and mind subdued,

little,

always engaged

in

meditation and concentration,

endued with dispassion

Resorting,

(s^c.

accustomed to resort to such

ever

se-

questred spots as a jungle, the sandbank of a river, the

mountain-cave.

Eating but

nity of thought

by keeping

little

off

as conducive to the sere-

sleep

and such other

evils.

This devotee of wisdom should also restrain his speech,

body and mind. With all the senses thus quieted, he should
always and devoutly practise Dhyanaov meditation upon the
nature of the Self, and Yoga or concentration of the mind
on the
else,

Ahuays

Self.

no

this implies that

he has to do nothing

viantrajapa (repetition of chants or mystic formulae),

Dispassion

etc.

invisible objects.

absence

of

desire

for

visible

and

This should be a constant attitude of

the mind.
INIoreover,

53.

Having abandoned egotism, strength, arrog-

ance, desire, enmity, property, free from the notion of " mine,"

ing

and peaceful, he

is fit

for

becom-

Brahman.

Egotism

identifying the Self with the body, &c. Strength:

that strength

which

is

combined with passion and

but not the physical or any other strength

natural,

its

abandonment

is

desire,

the latter being

not possible. Arrogance

which

THE BHAGAVAD-GITA.

446

[DiS.

XVIII.

follows the State of exultation and leads to the transgression

of

dharma, as said
"

When

in the sninti

man

when he becomes

arrogant, he transgresses

(Apastamba-Dharmasutra,
Property

though a man

becomes arrogant, and

exults, he

"

1-13-4).

from

free

is

dharma

may own

all

passions of the

much

mind and the

senses, he

belongings as

necessary for bodily sustenance and for the

is

observance of his duties (dharma)

abandons

i.

e.,

so

of

external

but even this the aspirant

he becomes a Paramaha;;;sa-Parivrajaka,

He

a sawmyasin of the fourth or highest order.

regard even the bodily
exultation and care.

life

as

Peaceful

his.

Such a devotee

of

does not

free

wisdom

is

from
fit

to

become Brahman.

The consummation

of

Knowledge attained

by Devotion.
In this way,

Becoming Brahman,

54.

neither grieves
alike

treating

self,

all

he

beings

he attains supreme devotion to Me.

He who

nor desires,

serene

of

has reached

Brahman and

attained

self-serenity

does not grieve regarding his failure to accomplish

object or regarding his wants.

suppose that he
1

It is

who knows Brahman

not

an

indeed possible to

can have a longing for

any object unattained/ therefore the words "he neither

grieves nor desires " is tantamount to saying that such is
the nature of the

man who

reading makes the passage

exults."

has become Brahman.

mean " he

Treating all beings alike

Another

neither grieves nor

he regards the pleasure


CONCLUSION.

53-55']

and pain of

447

creatures equally with his own, {i.e., that

all

they would affect them just as they affect

is

himself).

It

meant here that he sees the identity of the Self in

Such a
as this will be mentioned in the next verse.

not

all,

devotee to wisdom attains highest devotion to Me, the

Supreme Lord,
of devotion,
in vii.

the fourth or the highest of the four

the Devotion of Knowledge,

vis.,

kinds

spoken of

i6.

Then,

By Devotion he knows Me in
and who I am then, knowing Me
55.

what

truth,
in

truth,

he

forthwith enters into Me.

By Bhakti, by the Devotion of KnowledgQf he knows Me

as I am in the divers manifestations caused by upadhis. He
knows who I am, he knows that I am devoid of all the
differences caused by the upadhis, that I am the Supreme
Purusha, that I am like imto akasa; he knows Me to be
non-dual,

one Consciousness (Chaitanya), pure and,

the

simple, unborn,

undecaying, undying,

Thus knowing Me

in truth,

lately after attaining

It is

of entering are

to be

he enters into

It

two

distinct

acts.

is

the knowledge

by knowledge

effected

(xiii.

(Objection)

of

deathless.

Myself immed-

knowledge.

Lord has taught, " Do thou

ja."

fearless,

not meant here that the act of knowing and the act

entering

What then

itself
)

other

also

for,

is

there

than

know Me

the
is

itself,

as

act of

nothing
as the

Kshetra-

2).

'

The statement that "by the supreme devotion

knowledge he knows Me," involves a contradiction.


THE BHAGAVAD-GiTA

448

How

Thus

when

in

knows

that object

then and then

alone the knower

no devotion to that knowledge, no repe-

tition of the

knowledge,

ment that

" he

Therefore, the state-

necessary.

is

knows Me, not by knowledge, but by

knowledge, by a repetition of knowledge,"

to

devotion

XVIII.

knowledge of a Certain object

the

the knower,

arises

[DiS.

involves a contradiction.
{Answer)

This objection does not apply

word " devotion

by

all

means

(nishi'ha)"

that the

the favourable conditions of

here';

the

for,

knowledge aided

and development

its rise

and freed from obstacles culminates in a firm conviction by

one's own experience. / When the knowledge of the unity
of the individual Self (Kshetraja)

and the Supreme Self

(Paramatman), generated by the teachings of the Scriptures

and the master under conditions favourable
ripening of that knowledge

and other attributes

(xiii.

with the renunciation of

viz.,
et

7,

all

to the rise

and

purity of mind, humility

seq.),

and

accom_panied

works which are associated

with the idea of distinctions such as the agent and other

factors of action, culminates in a firm conviction

own

experience, then the knowledge

is

said to

by one's

have attained

supreme consummation. ^ This jnana-nish^ha (Devotion of

Knowledge)
of Devotion,

is

referred to

Bhakti

(vii.

Supreme

or fourth kind

supreme as

compared with

as the
17),

the remaining three kinds of Devotion,

distressed, &c.,

aspirant

wards

knows

all

By this supreme devotion the

Lord as He is, and immediatly after-

(vii.

the

16).

consciousness of difference between the Isvara

and the Kshetraj;/a disappears altogether. ,Thus there

contradiction involved in the statement that
tion of

Knowledge

(the aspirant

with that of the

knows) Me.

is

no

"by the Devo"

CONCLUSION.

55.]

Renunciation of

works

all

449

necessary for

is

absolute perfection.

Then alone can

tures

viz.y

enjoining

the well-ascertained teacliing of

the Upanishads, Itihasas, Puraas and Snintis

retirement

Knowing

The

have a meaning.

texts are such as the following

"

all scrip-

scriptural

they renounce and lead a mendicant

It,

life.'-(BH. Up. 3-5-9).

"Wherefore they say

among

these austerities."

that renunciation

(Yajiliki-Up.

" Renuncidtion excels."

" Sa7/myasa

is

"

And

excellent

79).

{Ibid. 78).

the renunciation of actions."

"Having abandoned Vedas,

etc.

is

this

(Apastamba-Dharmasiitra,

world and the next,"

2-23-13).

Renounce dharma and a-dharma."

so

Here,

on.

import (such as

the

in

v. 12) occur.

passages are meaningless.

arthavddas,

meant
sections

as

Gitii
It

also,

passages of similar

cannot be held that these

Nor can

it

be held that they are

mere explanatory or incidental remarks

obligatory

which

injunctions)

for,

(not

they occur in the

specially treat of renunciation.

Moreover ,/(renunciation of works

is

necessary) because

Moksha consists in the realisation of the immutability of

He who wishes to reach the eastern
one's own Inner Self.
sea should not indeed travel in the opposite direction,

by the same road that the man who wishes

western sea chooses.

And

the Devotion of

to

i.

c,

go to the

Knowledge

(juana-

nish^hn) consists in an intent effo rt to e stablish a c ontinuou s

current of the idea of the Inner Self (Pratyagatman)

57

and

THE BHAGAVAD-GiTA.

450

there would be a conflict

It is

is like

going towards the

a firm conviction of philosophers that

the difference between the

two

Hence

Devotion of Knowledge

practised by renouncing

all

as wide as that between a

is

mountain and a mustard seed.

the

XVIII.

that devotion were to be con-

if

joined with ritual (karma), which

western sea.

[DiS.

the conclusion that

(jnana-nishi^ha

should be

action.

Devotion to the Lord by works enjoined.

The

perfection accruing as the fruit of that

which consists

in

of

Lord through one's own

the Devotion of Knowledge

worshipping the

duties qualifies the aspirant for

which culminates

Bhakti-Yoga

in

This Bhakti-Yoga, the Yoga

moksha.

Devotion to the Lord,

is

extolled here, in

which sums up the teaching of the

sastra,

this

section

with a view to

firmly impress that teaching.

Doing continually
taking refuge in Me, by
56.

all

My

actions whatsoever,

Grace he reaches

the eternal undecaying Abode.

Doing

all

actions including even the prohibited

whoso seeks refuge

in

whole

in

centred

self

actions,

Me, Vasudeva, the Lord, with

Me, reaches the

eternal

his

Abode of

Vish;m by the Grace of the Lord.

Wherefore,
57.

ing

Mentally resigning

Me

as the

all

deeds to Me, regard-

Supreme, resorting to mental con-

centration, do thou ever

fix

thy heart in Me.

[

Mentally
*

i.

e.,

with discriminative

the faith that

obtain able

by

knowledge alone

the Lord's

Grace,

but

faith.'''

All actions

pro-

not works, finally leads to salvation.

CONCLUSION.

55-fii-]

451

ducing visible and invisible results.

Me

the Lord.

As

taught

thy actions to

Me.

in ix. 27,

Regarding
his

all

regarding Me, \'asudeva, as the highest goal

whole

do thou dedicate

self

centred in

Me.

Resorting, &.c

resorting to

(samahita-buddhitva, steady- mindedness,

the Buddlii-Yogd

firm faith) as thy sole refuge.

My

Fixing thy heart in Me, thou shalt, by

58.

Grace, cross over

all difficulties

but

if

from ego-

tism thou wilt not hear (Me), thou shalt perish.

Difficulties

the impassable obstacles arising from(avidya),

Egotism

the cause of sawsara.

learned man.

If

the idea that thou

my

thou wilt not abide by

art a

advice, then

thou shalt be ruined.

Neither shouldst thou think, "
should

not

am

obey the dictates of another"

If,

59.

independent

vain

is

this,

why

indulging egotism, thou thinkest

fight,'

thy resolve

'

will

nature will

constrain thee.
Vain

Tkinhst, resolvest.

do

will constrain thee to

for,

thy nature as a Kshatriya

so.

Also because,

Bound (as thou art}, O son of Kunti, by

thy own nature-born act, that which from delu60.

sion thou

likest not to do,

thou shalt do, though

against thy will.

Nature-born
43).

such as prowess, &c., mentioned above

Against thy mil

in subjection to

some external

(xviii.

force.

For,
61.

The Lord

dwells in the hearts of

all

beings,


THE BHAGAVAD-GITA.

452

mounted on
The Lord
" arjuna "

{isYSLva.)

is

beings to revolve as

(as

if)

the

//^//i

if

'

as

illusion.

pure

'

The word

He

being understood

'

pure

in the i?ig-Veda,

'

day." (6-9-1).

if

Arjitna:

antaA-karana.

the sense of

wooden

like

Maya: by causing

causes

all

mounted

mounted on a machine. By

dolls

Whirling' should be construed

'

dwells,'

'

62.

of a pure

in

The dark day and

with

the Ruler, Naraya/za.

self,

used

on machines,

beings

all

XVIII.

a machine.

internal

in the

"

Maya

Arjuna, whirling by

[DiS.

Him

Fly unto

Bharata

by His Grace

with

for refuge

thy being,

all

thou

shall

supreme peace (and) the eternal resting

obtain

place.

Seek thou that Lord as thy sole Refuge with thy whole
being for

relief

from the distress of

His Grace, thou

My

i.

e.,

63.

that

is

Vishjai's

supreme peace and

^Supreme

secret,

and act as thou

the Omniscient Lord.

declared above. All

in

64.

attain

am

is

It

reflect.

pleasest.

the Sastra, the teaching

the Secret of success

Karma- Yoga.
again going to say

My word supreme, the

because thou art My firm friend,

Hear thou again

most secret of

all

therefore will

I tell

to

secret than all

everything that has been taught.

Devotion to the Lord

Listen to what

more

been declared to thee by Me;

it all

Then, by

Eternal Abode.

Thus has wisdom,

thou over

Me

shalt obtain

sa;sara.

thee what

is

good.

CONCLUSION.

6 1 -66.]

Again
not

tell

art

My

thou^'h

it

has been more than once declared.

firm friend, thou art ever beloved of

I

shall tell thee of the

This

of attaining knowledge.
all

453

thee either from fear or from hope of reward

this reason

of

Me

do

thou

and

for

supreme good, the means

last is,

indeed, the highest

kinds of good.

What

is it

The Lord says:

Fix thy thought on Me, be devoted to Me,

65.

worship Me, do homage to Me.

Myself.

The

art dear to

truth do

Thou

declare to thee

shalt reach
;

(for)

Me.

TJioii shalt reach

Myself: thus acting

i. e.,

looking up to

Vasudeva alone as thy aim, means, and end

come to Me.
The meaning

In this matter
of the verse

is

is

make

this

Lord's declarations are true,

moksha

thou

thou shalt

a solemn promise.

Thus, knowing that the

and being convinced that

a necessary result of devotion to the Lord, one

should look to the Lord as the highest and sole Refuge.

Right Knowledge and Renunciation.

*Kiving taught

in

conclusion

that the supreme secret of

Karma- Yoga, is the regarding of the Lord

as the sole Refuge, the Lord now proceeds to speak of the
Right Knowledge, the fruit of the Devotion of Karmathe Devotion of

Yoga, as taught

in the essential portions of all the

Vedan-

tas (Upanishads)

66.

Abandoning

as thy sole Refuge

sins

righteous deeds, seek

all
I

will liberate

thee from

Me
all

do thou not grieve.

Righteous

deeds

(dharma)

including

unrighteous deeds


THE BHAGAVAD-GlTA.

454
(a-dharma)
action

is

also,

XVIII.

[DiS.

since naishkarmya or

freedom from

Here may be

intended to be taught here.

all

cited

such passages of the sruti and the smnti as the following

who has

" Not he

not abstained from evil deed... can

It." (Ka^ha-Up.

attain

1-2-24)

Abandon dharma and a-dharma."

So, the passage means " renouncing all works." Me alom
the isvara, the Self of all, dwelling the same in diW. /Seek
"

Me
:

as thy

tsvara

sole

;" i.e.,

except Me.
thee from

Refuge

belief "

the

in

do thou understand that there

When

all sins,

thou art firm

from

by manifesting Myself

all

am

that

naught

else

myself

is

in this faith, I shall liberate

bonds of dharma and a-dharma,

own

as thy

Self.

^So

has been

it

already said here,

"

by the

destroy the darkness born of ignorance

luminous lamp of wisdom, abiding

in their

self."

(x. II.)

Wherefore do thou not grieve.

What

is

What

the

means to the Highest

or Works?
determined

has been

Bliss,

in this

means of attaining the Highest Bliss

Knowledge (Jfiana), or Works (Karma),
^^^hence this doubt
It

(xiii. 12),

(nis-sreyasa)

Is

it

or both together?

and " Then knowing

Me"

ages teach that the

Highest

(xiii.

Such passages

with action alone"

forthwith enters into

knowledge.

as the

GitS.-sristra

has been said " Knowing which one

mortal"

Knowledge

(ii.

47),

55)

Bliss

again

and "

these
is

Me

Im-

in truth,

he

and other pass-

by

attained

as "

Do

attains the

Thy

thou

mere

concern

also

is

perform

CONCLUSION.

66.]

455

action," (iv. 15), teach that performance

Since

obligatory.

may arise
may not

whether also the two conjoined

to the

What

is

the good of this enquiry at

to the

wide and

is (juite

a doubt as
constitute

to

the

Highest Bliss.

It is this, viz., to

means

works

has been taught that both knowledge

it

and works are obligatory, there

means

of

all

determine which one of them forms the

Highest Bliss. Wherefore, the subject

is

very

worth investigating.

is

Self = Knowledge alone

is

means

the

to the Highest

Bliss.

/Pure Self-knowledge
Bliss

is

means

the

in liberation (kaivalya).

Avidya

is

the Highest

to

as removing the notion of variety,

for,

alone

culminates

it

the perception of variety

involving actions, factors of action, and the ends of actions.

It is

always present

agent

do

in the Self.

this act for

of this

Mine

such and

form, avidya has been active in

The remover

"

avidya

arising in the following form,

is

is

action

such a result

am

the

:" in this

time without a beginning.

knowledge

the

"Here

am,

free,

of the

Self

a non -agent,

knowledge removes
variety which causes one to engage in action./

actionless, devoid of results"; for such a

the notion of

The word
is

" alone "

(in

the opening line of this paragraph)

intended to exclude the two other alternatives

neither

by works alone, nor by works and knowledge conjoined

together,

is

the Highest Bliss attained.

the Highest Bliss

is

not an effect

action,

works cannot be the means

Reality

is

to
to

Sinc e,

moreover,

be accomplished by
it.

Indeed, the Eternal

not produced either by knowledge or by

works.


THE BHAGAVAD-GiTA.

456
{Objection)

purpose

Then,

even the pure knowledge serves no

Not so

for,

by removing avidya,

nates in emancipation, which

is

a visible result.

darkness of avidya culminates

;

which

knowledge

that

experience

result

the

for instance, in

The

culmi-

We know

removes

the

as

its

case of a rope (mistaken for a

lamp removes the dark-

ness which caused the error, the rope

for a serpent.

it

emancipation

in

serpent), as soon as the light of the

in the

XVIII.

[Answer)

from

[DiS.

no longer mistaken

is

result of illumination culminates indeed

emancipation of the rope, in

the rope from

freeing

the various mistaken notions of serpent,

which then

etc.,

cease altogether. So, too, as regards the Self-knowledge.

Knowledge cannot be conjoined with Works.

Now, when

and

the agent

other

factors of

action are

operating in the act of cutting or in the act of churning

each act

producing

a visible result,

they

fire,

cannot

('at

the same time) operate in another act productive of another

result different

also

when

from severance or the

the agent and

other

kindling of a

factors of

fire

so

action are con-

cerned in the act of knowledge-devotion (juana-nish^ha),

whereof alike the result

time operate to bring

is visible,

about

they cannot at the same

another

act

productive of a

result other than the emancipation of the Self.

the Devotion of
{Objection)

Wherefore,

Knowledge cannot be conjoined with works.

They may be conjoined,

just as

the act of

eating and the acts of fire-worship (agnihotra), &c., are conjoined.

{Answer)

No

for,

emancipation

knowledge, (the devotee of knowledge)

being

the result of

cannot desire the

CONCLUSION.

66.]

result of works.

of water close

When

there

457
an

is

all-spreading flood

by nobody would ever think of constructing

wells and tanks to

any purpose. So

leading to emancipation as

its result

also

when knowledge

has been attained, no-

body would ever desire any other result or seek

by which to obtain that other result. He who
an act by which he hopes

in

engage

will not certainly

for

him a piece of

in

to ac(pire a

land, nor will he

cherish a

desire for

to the

Highest Bliss.

means

and works

is

a conjunction of knowledge

Nor can

it

be held that knowledge which leads

pation requires the aid of works

opposed to work s.

for,

it.

possible.

to

emanci-

a s removing avid ya,

Indeed,

darkness cannot

remove darkness. Therefore, knowledge alone

to the

kingdom

whole

Neither

is

engaged

is

an act which can at best secure

Therefore,-works are not the

knowledge

to do an act

is

the

means

Highest Bliss. /

Refutation of the theory that salvation

is

attained

by works alone.
(Objection)

No.

works one incurs

pation

is

For, by neglect of

sin (pratya%'aya)

and

iiitya

or

obligatory

kaivalya or emanci-

eternal.

wrong to say that emancipation

is attained by knowledge alone
for, by neglect of the
nitya-karma or obligatory works enjoined in the sruti, a man
incurs sin which leads him to hell, etc.
{To explain)

It

is

[Conntev-objection)

Thus, then,

since

moksha

is

not to be

attained by works, there can be no hope of attaining

moksha

at all.

58

THE bhagavad-gIta.

458

There

{Rejoindev)

asmuch
is

is

no room

as mokshais eternal.

The

for

[Dis.

XVIII.

any such objection,

in-

sin of omission (pratyavaya)

avoided by the observance of the nitya-karma or obliga-

tory

works

by avoiding the prohibited

acts,

no obnoxious

bodies are generated; by 2i\o\di\ng\hek(imya-kavmaot interested

acts no desirable

body

either

generated

is

and when the

present body perishes on the exhaustion of the fruits of the

works which have given

'

then

exist

body, no more causes

rise to the

which can generate another body

and^vhen

attachment and other passions are expunged from the heart,

emancipation of the Self

the

Self of

His own true nature

{Countey-ohjection)

innumerable

i. e.,

is

the realisation by the

attained without any effort. ^

Those of the

acts done

which have not yet begun

births,

and of which some lead

so on, have not been

to

heaven and others

extinguished,

in

the past

their effects,

to

and

hell,

because their

effects

have not been enjoyed.

[Rejoinder):

No

works are reaped

for

in the

we argue

that the fruits of those

form of the trouble and pain involved

in the

performance of the nitya-karma.

may,

like

the priiyaschitta

destroy past sins.

effects

expiatory

or

being exhausted by the enjoyment of their

[Answer):

No;

other road to

for

it

alone, one

Sruti says, further, that

and

follows that emancipation

moksha than knowledge

Knowing Him

to

their

fruits,

the sruti says that there

there exists no other road to the

The

serve

act,

The works which have begun

no new works being undertaken,

is attained without any effort.

"

Or, the nitya-karma

exists

no

crosses beyond death

Abode"

moksha

is

(5vet.

Up.

3-8).

as impossible for

CONCLUSION.

66.]

the unwise

man

the akasa Hke

as

it

is

leather

tradition also says that

men
And

impossible for
{Ibid.

'

459

20).

compress

to

the

Pura;nc

one attains emancipation by know -

ledge.'

the good

Moreover,

not yet begun their effects cannot

exhausted.

begun

which have not

possible, so also the existence of

is

which have not yet begun

(pu;?ya) deeds

possible

be said to have been

Just as the existence of sins

their effects

which have

deeds (puya-karma)

their

good

effects

is

and as these cannot be exhausted without gen-

crating another body,

Neither

is it

moksha

is

not possible.

new

possible to generate no

adharma

merit (dharma and

merit

this body),

in

destruction of love and hatred and

and de-

inasmuch as

delusion whicli lead

to

and demerit cannot be effected except by

means of Self-knowledge.
Because the sruti says that the

acts of merit

nityn-karma produces merit (puya) as

its result,

and because

the smriti says that, by performing their proper duties, the

and orders attain

several castes

to

happiness, the exhaustion of works

a
is

high immeasurable

not possible.

Refutation of the theory that the Nitya

Karma

leads to no future births.

Now, as to the contention As painful in itself, the nityakarma is itself the fruit of sinful deeds committed in the
:

past
fruit,

apart from

itself,

because the

sruti

the nitya-karma bears no

speaks nowhere of

its

fruits,

mere circumstance of a man being alive forming a

ground for its necessary performance.

We say,
their fruits

no

for,

it is

distinct

the

sufficient

impossible for those deeds to yield

which have not yet begun

to

work out

their

THE BHAGAVAD-GITA.

460

Neither can

effects.

volved

in the

{To explain)

any variety

there be

pain

in the

(in-

performance of the nitya-karma).

It is

wrong

to

say that the fruits of the sinful

deeds committed in the past births are reaped

of the trouble

and pain involved

nitya-karma.

We cannot

form

the

in

performance of the

in the

indeed understand

which did not sprout up

of the deeds

XVIII.

[DiS.

how

the fruit

fruition

for

at

the

time of death can be reaped in the birth caused by another

Otherwise, there would be nothing unreason-

set of deeds.

supposition that

able in the

infernal

suffering

possible

is

very birth that has been generated by Agnihotva

in the

the

sacrifice) for

enjoyment

of the fruit

thereof

(fire-

/.f.,

for

of

the

the enjoyment of heaven (svarga).

Moreover, the pain involved

in the

nitya-karma cannot answer to

that

performance
variety

of

(which should result from the variety) of acts of

many

acts of sin productive

suffering

may

many

of as

sin.

distinct

possibly exist, to suppose that

suffering

While

kinds of

their

effects

mere trouble and pain involved in the

observance of the nitya-karma would lead to the further
supposition which it is impossible to hold that the sufferconsist

in

the

ing inflicted by the pairs of opposites, diseases and the like,

has no cause of

its

own, and that the trouble and pain

involved in the observance of the nitya-karma

effect of past sins,

the head or the

Besides,

involved in

it is

is

alone the

but not the pain of carrying stones on

like.

irrelevant

to say that the trouble

and pain

the observance of the nitya-karma constitutes

past. How ? It
has been urged that no extinction of the past sin which has
the result of the sinful, deeds done in

not begun to bear

fruit is possible

tlie

whereas you say that

CONCLUSION.

66.]

461

not the
reaped
fruit of the deed which has not begun to bear fruit

the fruit of the deed which has begun to bear fruit

is

in the

form of the trouble and pain involved

of the nitya-karma.

is

no ground

the observance

on the other hand, you mean that

If,

the whole sin committed in the past has

then there

in

begun

to

that

for the specification

bear

fruit,

the mere

trouble and pain involved in the observance of the nitya-

karma are the fruits (of those sinful deeds which have not begun to produce their effects). It would then also follow that
the enjoining of the nitya-karma has no purpose to serve
for,

the sinful deeds which have begun their effects can be

extinguished by merely undergoing the effects so produced.

Moreover,
in the sruti,
in the

if

pain be the result of the nitya-karma enjoined

that pain

arise

from the trouble involved

observance of the nitya-karma

other active exercise

that

may

it is

the result of another action.

man on

the mere ground

being alive, the nitya-karma cannot be,

prayaschitta or expiatory act, the effect
past.

An

expiatory

of that sinful act.

If,

its

occasion, then,

and pain involved

in

committed,

it

of

the

necessity

the

of

is

not

the

very sinful act

fruit

of

the

which

would follow that the trouble

the performance of the

occasioned by the man's being alive, &c.,

that very state

by reason of a

on the other hand, the pain

expiatory act be the effect

of his

any more than a

of sins committed

act, enjoined

certain act of sin having been

forms

from any

therefore unreasonable to suppose

it is

Again, as enjoined on a

in the

as

itself

being alive which

nitya-karma and

is

nitya-karma
the

effect

of

has occasioned the

prayaschitta being alike

necessitated by the particular occasions respectively.

THE BHAGAVAD-GITA.

462

[DiS. XVIIj'

Moreover, the trouble and pain involved

the

in

pe)

[ormance of a nitya-agnihotm (five-worship done as a dutj

and a kdmya-agnihotva (fire-worship

done with a motivf

wh

being equal, and no special reason being found as to

the trouble and pain involved in

the performance of

th'

nitya-karma alone should constitute the result of sins con

mitted
in the

but not the trouble and pain

in the past,

performance of the kamya-karma,

that the latter also

past.

the result of sins

is

Such being the

ground of consistency
is

made

and pain involved

it is

is

committed
to

infer,

is

in

th;

on

th"

no mentio

otherwise inexplicable, the troub

in the

performance of the nitya-karrr

The

the result of sins committed in the past.

nitya-karma

follo^;

nitya-karma's results and becaus

being otherwise inexplicable,

we should even

injunctio

infer that th

productive of results distinct from the pai

and trouble involved

The opponent
is

wrong

would

it

(arthapatti), that because

in the sruti of the

the injunction thereof

is

case,

involve

is

in its

performance.

also guilty of inconsistency.

When

once admitted that through the performance of thenityj

karma the
forms

fruit of

another deed

is

reaped,

the fruit of the nitya-karma, and

itself

inconsistent to hold at the

produces no

fruits of its

same time

is

therefoi

own.

also said to

is

performed,

and therefore

th

kamya-agnihotra should become exhausted wit

the trouble and pain involved in the nitya-agnihotra,

much

th

have been performed simult?

neously, as included in that self-same act

fruit of the

it is

that the nitya-karm

Moreover, when the kamya-agnihotra

nitya-agnihotra

reapin

this

as the kamya-agnihotra

nitya-agnihotra.

If,

is

inaJ

not a distinct act from th

on the other hand, the

effect

of

th

CONCLUSION.

5]

amya-agnihotra be something
len

it

distinct,

pposed to
ivolved

but

it is

In point of fact, the

facts.

not

of

per-

its

for

so,

is

it

and pain

trouble

performance of the nitya-karma

the

in

is

not

enjoined

nor

from that of the kamya-karma.

Furthermore, an action which

rohibited (in the sruti)
nt

such as svarga,

would follow that the trouble and pain

irmance must also be distinct

istinct

463

an act which

is

neither

is

productive of immediate results

is

enjoined

by the

prohibited

or

sastra

innot be productive of immediate result. If this latter

were

then no effort would be

'oductive of immediate results,

ade with a view to attain an unseen result, even though

svarga or the

so long as

like,

it is

despite the absence of

the nature of the act the fruits of the act

rmed

all

per-

as a nitya-karma are reaped in the form of the

mere

roduces a superior result

5t

performance,

whereas
act

such as svarga merely because

its results,

although the

latter

act

is

superior to the former in any of the subsidiary parts or

the

a longing for

its

kamya-karma the self-same

performed as a

lere is

distinction

when

ouble and pain involved in

hen

it

held that in the case of

gnihotra or the like

I

mode

of performance.

Wherefore

it

is

in

no way

;asonable to contend that the nitya-karma does not lead to

isults in

the unseen future.

The Paths

of

Knowledge and Works are meant

for

distinct classes of aspirants.

So*,
*

knowledge alone can cause

Dticause the nitya-karma,

iiiya-karma, yields
sible future

its fruits

like

tlie

in the

in-

by way of taking the de-

tee to the regions of Pitris

and the

like,

total

destruction

of

not intended for the removal of sins

and therefore Self-knowledge alone, it
it is

must be admitted, conduces

A.

to

that end.


THE BHAGAVAD-GITA

464

good or

deeds caused by avidya

evil

not

For,avidya and

of the nitya-karma.

[DiS.

XVIII.

the performance

kama

(nescience

Accordingly

desire) constitute the seed of all action.

it

and
has

been declared that Karma- Yoga pertains to the ignorant

and that Jwana-nish^ha

panied with renunciation of

Vide

22

ii.

X.

21

ig,

iii.

From

10.

3,

accom-

knowledge-devotion

or

all

26, 28

works pertains
v.

8,

13

18

vii.

the last verse here quoted

to the wise.
;

ix.

21,

should be

it

men who are devoted to action cannot approach the Lord.

And therefore, notwithstanding
that ignorant men, who are followers of works, are most deinferred that ignorant

vout, rendering service to the Lord, they resort only to one

of the several paths mentioned

fruits

and the Indestructible,

are devoted to the Undefinable

courses

knowledge

is

The

good and mixed

fruit,

who have renounced

such as the body

(xviii.

all

(xviii.

12)

the fourth or highest order)

the unity of the Self and the

Vide

the

evil,

five

causes

that the Self

is

one

higher devotion of

the true nature of the Lord,

(i.

c, the sawmyasins of

who have

obtained refuge in

Divine Being.

are ignorant,

xiii.

as

does not accrue to those

in the

to the Paramaha/zzsa-Parivrajakas

who

dis-

such

who know

14),

who have known

accrue to others

the three

works generated by the

and non-agent, who are engaged

knowledge,

and

(thirteenth) discourse on the

of action.

triple result

the

13-20;

xii.

also described in

commencing with the

Kshetra'".

mentioned

attributes, they cultivate are

their path of

6-1 1) in their descending

them being that which consists in

of action.
But as regards those who

order, the lowest of

abandoning the

(xii.

7-11, siv.

who

22-26,

sv

But

it

does

follow the path of

3-5.

A,

CONCLUSION.

66.]

works,

who

465

Thus should we assign

are not sawnyasins.

the

paths of duty taught in the Gita-sastra.

Action
{Objection)

It

a creature of Avidya.

is

cannot be proved that

all

action

caused

is

by avidya.
(AnsKxy)

No

it

can be proved,

as

in

case of

the

brahmanicide (brahmahatya).

The nitya-karma

taught in the sastra

concerns the ignorant

it

which,

act of brahmanicide,

as the

Just

but

is

no doubt
alone.

prohibited

as

known to be a source of evil, is committed

by him who is ignorant and influenced by passion and

in the sastra, is

only

other evil

tendencies,

inexplicable

so

karmas,

e.,

i.

his

concern

works comprising

all

occasional duties as well as

who

concern only him

{Objection)

distinct

is

it is

not

known

Not so

act thinking "

motion,

body,

is

for,

do" the

really

rites,

that the Self

we

act,

man would

etc.

see that a

v.-hich,

is

man

engages

in

an

being of the nature of

done by the agency of the not-Self,

(of the

etc.).

{Objection)
etc.,

sacrificial

not likely that any

it is

undertake to perform the nitya-karma,

{Answer)

and

constant

the

interested

all

and kamya

ignorant (of the Self).

So long as

from the body,

being otherwise

it

naimittika,

nitya,

also, all

in

: The

as the Self

is

expressed notion
{Answcy)

regarding of the aggregate of the body,

only a gau/za-pratyaya or a figuratively

it is

Not so

not an illusion (mithya).

for,

then

its

effects,

gaua, must have been figuratively spoken

too,

of.

59

must be


THE BHAGAVAD-GITA.

466

{To explain the objection)

of the body, etc.,

[DiS.

When we speak of the aggregate

which are things belonging

to the Self,

as the Self, our words should be understood

sense,

when,

as

common

parlance,

between the two

is

not lead to a real effect

the

Not
for,

For

when the distinction

when a pillar is mis-

instance of illusion.

so.

gau;ia-pratyaya can-

a figurative expression,

being understood,

subject.

certainly no mithya-

is

as

we have an

{To explain the ansivey)

example,

is

merely to

extol

such

expressions as
are intended

is fire"

the subjects, Devadatta and the student,

because of their respective resemblance to the

point

of fierceness

and yellomshness

existence of a real lion or of a real

fire is

when it is figuratively spoken of as some

knows that Devadatta is no lion and that
of

as

if

the Self,

the

act

done

by

real subject of the notion " I."

by a gau;/a

by a

notion.

in reality is

other thing

the student

one

is

no

the bodily aggregate be figuratively spoken

would not be regarded as an act done

by the

in virtue

the other hand, one

Furthermore, one knows what the subject

also,

fire

but no effect of the

actually experiences the evil effects of an illusory

So

and

lion

accomplished

On

of that figurative expression or idea.

fire.

the

merely intended to

is

a lion" and " the student

"Devadatta

in

the

the father

only

It is

not perceived,

taken for a man, that

sign of similarity

there

case

pratyaya or illusory notion.

extol

a figurative

who is spoken of as thy son.''

" this cow is my very
too, we say

present

the

In

life."

addressing

for instance,

in

" thyself art he

sruti says

In

XVIII.

(figurative) lion or fire

real lion or fire.

Neither

is

the

bodily

in reality

aggregate

by the

Self,

Indeed, no act done

can become

an act done

any purpose whatever

of

CONCLUSION.

66.]

an actual

467

by fierceness or yellowishness,

lion or fire served

being merely intended to extol (the subject).

it

Moreover, he
lion, that

he

is

of fire as his.

who

thus praised

is

not

fire

So,

(if,

knows

that he

in

the present case, the bodily aggre-

c, not the real Self's, than that "

mine

the action."

is

And

would

one

Self),

"is not

think rather that the act of the (bodily) aggregate

i.

not a

he never regards an act of a lion or

gate were figuratively spoken of as the

mine,"

is

am

the

agent,

an

as regards the theory that the Self actually does

his memory, desire

action, we say that such

and

act,

effort

forming causes of

not the case,

is

because they

memory, desire and effort

proceed from impressions produced by the experience of
desirable and undesirable effects of actions set up by illuproceed from

sion.

illusion.

In fact,

Just as in this birth

dharma and a-dharma and

the

experience of their fruits are due to the identifying of the

Self with the aggregate of the body,

&c., to affection

and

aversion and so on, so also in the last previous birth and in

the birth previous to that, and so on.
sa;;;sara,

past and future,

out a beginning.

sawsara

of

is

is

Wherefore
attained

Thus we are to infer

caused by avidya and

it

through devotion
all

Because attachment to the body

when

be,

avidyil ceases, the

and then sa;sara necessarily

distinct

for,

nobody

in

knowledge

to

works.

is

an aspect of avidya,

body also must cease

ceases.

The

of the Self vvith the aggregate of the body, etc.,

of avidya

with-

follows that the final cessation

accompanied with renunciation of

therefore,

is

that

the world

to

identifying
is

who knows

an aspect
that he

is

from a cow, &c., and that the cow, &c., are distinct

THE BHAGAVAD-GITA.

468

[DiS.

XVIII.

man

from him, regards them as himself. Only an ignorant

identifies

want

the Self with the aggregate of the body, etc., for

same way that one mistakes

for a man;
but not he who

of discrimination, in the

the branchless trunk of a tree

knows the

truth

by discrimination.

As

to the son being

spoken

sruti,

" thyself art he

who

is

of as the father himself in the

spoken of as thy son,"

it

is

gau7/a-pratyaya, a figuratively expressed notion, because of

their relation as the generator

and the

offspring.

By what

is

only figuratively spoken of as the Self, no real purposes of

the true Self can be accomplished, any more than the son can
eat for the father.
lion

and a

atively

real fire

No

can be achieved by what are only

spoken of as a

{Ohjedion)

real purposes, for instance, of a real

lion

and

figur-

fire.

Since the scriptural ordinances are of undis-

puted authority

in the

transcendental matters, the purposes

of the Self can certainly be achieved

spoken of as the Self

viz.,

the

by what are figuratively

body, the senses, and

so on.
{AnsTx'cr)

No;

for,

they are

body and the senses and the

as the Self.

On

regarded as

selfs

so long as there

the Self

when

up by avidya. The

selfs set

like are not figuratively

spoken of

the other hand, being really not-Self, they are

by

illusion; for,

is illusion,

illusion

they are regarded as the Self

and they cease

disappears.

It is

to

be regarded as

only children, the

ignorant people, who, for want of knowledge, think, " I

tall,

body,

am

am

yellowish," and thus regard the aggregate of the

etc.,

as the Self.

On

discriminate and understand

the other hand, those

who can

am

from the

that "

distinct


CONCLUSION.

66.]

469

'

do not identify themselves

aggregate of the body,'' &c.,

with the aggregate of the body, &c. This notion of identity

because it does not exist in the absence of
is therefore

illusion
It is

caused by illusion
when

only

as

fire,

be figuratively spoken of

And

perceived.

we

of 5ruti,

much

means

similarity

and difference are not

is

an authority

made

bounds

the

in

human knowledge.
perceived by

matters not

instruments

ordinary

of

of

as to the mutual relation of things as

knowledge,

an authority

i.e., it is

means

such as

to ends, but not

matters lying within the range of pratyaksha

sruti is

not possible to suppose that the notion of "

in connection

which

is

still

should at

would

indeed,

srutis

"

which

may

declare that

is

declare that

suppose that

meaning which
declaration.

is

for,

we should

its

in

is

arises

and

only a figurative idea.

fire is

cold or that

cold or that

intends

it

ing from the apparent one

wise be maintained

fire is

lies

it

etc.,

they possess no authority in the matter.

all

still

Wherefore

with the aggregate of the body,

evidently due to illusion,

hundred

dark

intended as an authority only for knowing what

beyond the range of human knowledge.

to the authority

transcendental matters, in

in

pratyaksha or immediate perception;

in

two things may

identical or so regarded

an authority only
of

those

as regards the appeal

matters lying beyond

is

that

say that no such appeal should be made, inas-

as sruti

5ruti

and Devadatta, or

lion

word as

in

when

thought, but not

not a gau;?a-pratyaya.

is

between a

between a student and

in

it

difference are distinctly seen

and

similarity

between two things

and

quite a

it

is

If sruti

dark,

difTerent

authority

it is

we

mean-

cannot other-

no way attach to

opposed to other authorities or

sruti a

to its

own

The theory

he

authority of Karma-Kanda.

As

subject

is

Avidya does not militate against

of

the
{Ohjedion)

man

illusion,

to

would follow that

when
when he

which

works

does an

it

ceases to be an agent* the sruti

would prove

XVIII.

[DiS.

THE BHAGAVAD-GITA.

470

action

only

treats of

false.

{Answer): No;

true in

sruti .s still

for,

matter of

the

Brahma -vidya.
[Objection)

If

no authority, the

the sruti which treats of works sliould be

which teaches Brahmavidya,

sruti

too,

can

be no authority.
(Answer)

Not so

for,

remove (Brahmavidya).

there can arise no notion that can

The notion that the Self

cal with the aggregate of the body, etc.,

the true nature of the Self

teaches Brahmavidya

is

known from

is

is

identi-

removed when

the sruti

which

but not so can this knowledge of the

removed in any way by anything whatsoknowledge of the Self is necessarily associated

true Self be ever

ever

with

for,

that fire

Our
that

the absence of avidya)like the knowledge

its result(?. e.,

is

hot and luminous.

theory, moreover, does not drive us to the conclusion

teaching works proves useless

the sruti

restraining the

first

create

Though

an
the

fresh

aspiration

means

because the end

is

I.

for,

by

natural activities one by one and there-

by gradually inducing
to

is

and higher

to

reach

mithya or

activities,

the

Innermost

illusory,

true, as in the case oF the

e.,

on the cessation of avidya.

A.

it

still it is

serves
Self.

true,

arthavadas or

CONCLUSION.

66.]

471

explanatory statements subsidiary to a main injunction.

when we have to induce a child

lunatic to drink milk or the like, we have to tell him
thereby his hair will grow,' and so on. Or, we may

And even
or a

that

in

ordinary

affairs,

even argue that the sruti treating of works

under other circumstances

in itself''

ment

of Self-knowledge), just as

by attachment

tion caused

is

an authority

before the attain-

{i. e.,

pratyakshaor sense-percep-

body

to the

is

held to be authori-

tative prior to (the attainment of) Self-knowledge,

Refutation of the theory of the Self's agency

by mere presence.
AiwtJur theory runs as follows

Though

not

does act by mere presence. This

engaged

in action, the Self

by

constitutes the real agency of the Self.

itself

directly

king, for

though himself not acting, is said to fight w'hen

soldiers fight, in virtue of his mere presence, and he is

instance,
his

said to be victorious or defeated. Similarly

the

commander

army acts by mere word. And we find that the

king and the commander are connected with the results

of an

of

To

the act.

ritviks

or

yajamana

may

take another example

officiating

priests are

or sacrificer.

So the

hold, are done

accrue to the

Self.

by the

To

the acts of the

supposed to belong to the

body,

acts of the

Self,

inasmuch as

etc.,

their

take yet another example

results

since the

magnet makes a piece of iron revolve,

agency may rest with what is not actually engaged in an

loadstone or

And

we

real
act.

so also in the case of the Self.

{]Ve reply)
'

It

is

not

Sdkshdt, directly,

. ..

right

to say so

for

it

would be

independently of Brahinavidya A.

tantamount

to saying that that

XVIII.

[Dis.

THE bhagavad-gitA.

472

which does not

act

is

-a,

karaka or an agent.
{The opponent says):

Yes, karaka or

agency may be of

various kinds.

{We

reply)

No

we

for,

find that the king, &c., (as

In the

stanced above), are direct agents also.

the king

may be

personally engaged in

first

place,

He

fighting.

in-

is

them wages,
accruing from success and

direct agent as causing others to fight, as paying

and also as reaping the

The

defeat.

fruits

sacrificer, too, is

a real agent as offering the

should understand that to speak, by courtesy,

an agent when he
figure of speech.

is

we

Wherefore,

main oblation and as giving presents.

of a

man

as

not actually engaged, amounts to a

If real

agency, which consists in one

ing actually engaged in the act, were not found in the

of such agents as the king

and the

sacrificer,

be-

case

we might

then

suppose that even agency by mere presence constitutes real

agency, as in the case of a magnet causing a piece of iron
to revolve.

On

sacrificer actually

engaged

by mere presence

is

Such being the

real action is

able

to

case,

By

The theory
its

all this

cause,

(may a).

as

Wherefore agency

a gau/m

Therefore

or figurative
it is

agent

makes the

and enjoyer.

of

Avidya concluded.

becomes explicable when traced

in

can

quite unreason-

the activity of the body, etc.,

actionless Self a real doer

But

acts.

and the

even the connection with results

performed.

say that

some

in

find the king

merely a gaua or figurative agency.

only be gau/^a or unreal.

no

we do

the contrary,

to illusion as

the case of dreams and the juggler's art

And no agency

or enjoy ership or

any other

evil of

CONCLUSION.

66-67.]

sort is experienced in sleep,

th

in

which there

is

473

samadhi and similar

a break in the continuity of the illusory

notions identifying the Self with the body, etc.

the illusion of sa?sara

and

is

states

is

due solely

to an

Wherefore

illusory

notion

not absolutely real.

Therefor

we conclude

Right Knowledge conduces

that

to absolute cessation of sawsara.

Qualification for instruction in the

Qita Doctrine.

in

Having concluded the whole doctrine of the Gita-sastra

this discourse, and having also briefly and conclusively

stated the doctrine especially here at the end to

the

more

to the

Lord proceeds now

firmly, the

to state the rule as

This (which has been taught) to thee

never to be taught to one

who

who

is

nor to one

who

does not do service,* nor to one

of

nor to one

devoted,

not

is

is

devoid of austeri-

ties,

who

speaks

Me.

This sastra has been taught to you by

for

it

handing down of the instruction.

67.

ill

impress

the destruction of sawsara.

tion to the

Guru and

to the

cumstances whatever.

VS,sudeva,

Deva.

devoted

Never

for

your good,

without devo-

under no

cir-

should not be declared to him

may be, renders

One who speaks ill of Me he who looks upon Me,
as an ordinary man, and who in his ignorance

who, devoted and

no service.

It

Not

Me

as he

full of austerities

'

Susrusba

" literally

means one who

'

desires

60

THE BHAGAVAD-GiTA.

474

Me

declares

that

told

am

does not speak

ties,

who

the sastra

that

of the Lord,

ill

who

devoted, and

has been elsewhere said that

man

man

service, or to

an intelligent

an

By

it

service.

It

man

of austerities

if

he

is

and the

we

implication

him

is

should be taught " either to

who

man

man,"

is

it

should be

devoted and renders

possessed of the two

man

should not be taught to a

intelligent

be

man of austeriservice.
Now, as it

who

renders

it

fit

to be taught to

is

of austerities, or to an intelligent

declared to a

butes

too, is not

not be taught to him.

who

He,

the Isvara,

understand

is

XVIII'

guilty of self-adulation and does not like to

sastra should

should

[DiS.

of austerities

attri-

or to

not devoted and does not render

should not be taught to him

who

is

jealous

of

may be possessed of all attributes. It

should be taught to one who is devoted and renders service
to the Guru.
This is the rule as to how the sastra should

the Lord, though he

be handed down.

The merit

Now the

of

teaching the Doctrine.

Lord proceeds

him who hands down the

68.

He who

to state

instruction

come

fruits will

My

Me

devotees,

will

shall

Me.

to

This Supreme Secret

accrue to

with supreme devotion to

teach this Supreme Secret to

doubtless

what

the Secret Doctrine taught above in

the form of a dialogue between

Kesava and Arjuna.

It

Supreme because it conduces to the Highest Bliss.

Teach establish by teaching both the text itself and the

is

CONCLUSION.

67-70.]
doctrine, as

have established

By repetition

of

'

devotion

'

by teaching

it

here,

475

it is

to

it

meant that by devotion

alone one becomes worthy of being taught thesastra.

should he teach
service to

it ?

In
As

go

to the

Me

He

the

There

70.

earth

none

in

him

the sacrifice
Dialogue

this

than he.

the

present

generation.

sastra. Shall be

in future

in this world.

And he who

of ours, by

Of the

is

nor shall there be

Me

man who hands down the

On

time.

Parama-Guru, the

among men who does

than he

another on earth dearer to

&c.

thus doing

is

the fruit of this act, such a teacher

there any

is

dearer service to

Nor,

the

to

How

Lord, he will be liberated.

Nor

69.

he

that

faith

Lord,

Eternal

the

Supreme Teacher.
will

the

thee.

will study this sacred dialogue

have been worshipped by

of wisdom, I deem.
I shall

work which

four kinds

is

of sacrifice

in the

form of a dialogue.

such as vidhi or

or a loud prayer, upamsn or a prayer uttered

indnasa or a prayer offered with the mind.

or wisdom-sacrifice

ritual,

Japa

a low voice,

in

The

jniina-yajna

comes under the head of nuinasa and

therefore the highest.

Thus

the Gita-5astra

is

is

extolled as a

jnana-yajna.

we may

regard this passage as revealing what the

real effect (of the act enjoined here) is, viz., that the act
Or,

will

produce an

effect

equal to that

of the contemplation of a

of wisdom-sacrifice

Devata or the

like.

THE bhagavad-gIta.

476

The merit
The

And

and

free

the

he

Liberated

man

from

is

stated as follows

of faith

hears, full

even he,

so he

The

sin.

who

those

of the

The Lord now

who have

his grasp

of

Teaching.

know whether

asks with a desire to

pupil has understood or not the teaching of the

object of the question being that

He

be found to have not understood

sastra,

the

And

it.

if

the latter

this is

show
make the

the duty of the teacher to try again to

pupil understand the teaching

the

might make the pupil

understand the teaching by some other means,

is

per-

sacrifices.

The Lord assured by Arjuna

it

shall

liberated,

understands the doctrine.

righteous

formed Agnihotra or such other

that

happy worlds of the righteous.

much more

who

also

from malice,

attain to the

Even

XVIII.

hearing the Doctrine.

of

benefit accruing to the hearer

71.

[Dis.

and enable him

to

to

attain

his object.

72.

Has

it

an attentive mind

been destroyed,
It

what

have

Has

Dhananjaya?

told thee.

Heard
?

that absence of discrimination which

is

natural.

Its destruction is

Partha, with

the delusion of ignorance

without distraction and understood

and which

been heard by thee,

Has your

the object of

have you heard

Delusion
is

of ignorance

caused by ignorance

delusion been destroyed

all

it

this

exertion on your

CONCLUSION.

71-74-1

477

My

and of the exertion on

part to hear the sastra

part as

the teacher.

Arjuna said
Destroyed

"j^.

is

recognition through

with doubts gone.

firm,

Delusion

whole

will

hard to cross

have sought Thy Grace,

all

Grace,
I

do

have gained

Achyuta.

cause of the

When

like the ocean.

Recognition

who

of the true nature

obtained, then

this recognition is

the ties of the heart be loosened.

am

Thy word.

born of ajuana or ignorance, the

evil of saw/sara,

of the Self.

and

delusion,

Thy

This

will

questioning and

answering about the destruction of delusion shows conclusively

what the purpose of a knowledge of the teaching

whole 5astra

of the

namely, the destruction of delusion

is,

So the sruti
begins with the words " Not know-

and the attainment of a recognition

Up.

(ChhcX.

ing the Self,

ties

7-1-3, 26-2)
I

by means

of the Self.

grieve " and then speaks of the loosening of all

of Self-knowledge.

There are also scriptural

The tie of the heart is broken " (Mwid,

Up. 2-2-8) and " To him who sees unity, what delusion is
there, what grief? " (Isa. Up. 7).
/ am fiym in Thy command. Do thy word: Arjuna means to say " Through Thy

passages such as "

Grace

have achieved the end of

life

have naught to

Sanjaya extols the Lord and His

The

teaching of the

connect

it

sPistra is

over.

74.

teaching'.

Now,

in

order

with the main narrative, Sanjaya goes on

Sanjaya said

Thus have

do,'

heard this wonderful dialogue

to

THE bhagavad-gIta.

478

[Dis.

XVIII.

between Vasudeva and the high-souled Partha,

which makes the hair stand on end.

Through the grace of Vyasa have I heard

this Supreme and most secret Yoga direct from
Krishna, the Lord of Yoga, Himself declaring it.
75.

Through

the gtace

0}

Vydsa

by obtaining from him the

Yoga

divya-chakshus or divine vision.

Yoga because
word may mean Yoga itself.
Avork

mere

called

is

tradition that

76.

king,

this dialogue

leads to Yoga.

it

Himself:

have heard

it is

the

Or, the

not through

it.

remembering every moment

this

wonderful and holy dialogue between Kesava and

Arjuna,

King

rejoice again

Dhntarash^ra,

and again.

Holy

as the mere hearing of

destroys sin.

And remembering
wonderful Form of Hari,
77.

king

Fovm

Not

every
great

moment
is

my

and

Visvarupa, the Universal Form.

to dilate

78.

deem.

is

much,

Wherever

wherever
victory,

rejoice again

wonder,

and again.

the most

is

Arjuna,

Krishna,
the

the Lord of Yoga,

archer,

prosperity and polity are

there fortune,
established,

it

CONCLUSION.

75-78]

Wherever
is

the

Lord

forth from
Ghtd\\2i.

on that side on which.

479
The Lord of Yoga

of all Yogas, since the seed of all

Him.
There

Archer

He

Yoga comes

W\e\dmg the bow called the

on the side of the Paiavas.

increase of fortune.

FINIS.

Prosperity

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