SHRIMAD-BHAGAVAD-GITA With Text, Word-for-Word Translation, English Rendering, Comments and Index BY SWAMI SWARUPANANDA ADVAITA ASHRAMA 5 Dex ENTALLY ROAD CaLcutta 14Published by Swami CHIDATMANANDA PRESIDENT, ADVAITA ASHRAMA MayavaTi, ALMORA, HIMALAYAS COPYRIGHT REGISTERLD UNDER ACT XX OF 1847 Tenth Impresston, 1967 SM3C Printed in India SHARADA Press, CAR STREET MANGAL ORF-1PREFACE TO THE FIRST EDITION Swami Swarupananda, the first president of the Advaita Ashrama, Mayavati, and late editor of the Prabuddha Bharata, compiled the present edition of the Bhagavad-Gita with the collaboration of his brother Sannyasins at Mayavati, and some of the Western disciples of Swami Vivekananda. The manuscripts were begun in 1901, and were ready for the press by the end of 1903, but through unavoidable circumstances the publication was delayed. It was only after the passing away of Swami Swarupananda that the work was brought out in monthly instalments in the Prabuddha Bharata, and this work is now presented to the public in convenient book form, after being carefully edited and enlarged with additional comments. The object of the compiler was to make accessible to the Indian public who are educated in English but have a limited knowledge in Sanskrit, and also to the Western world, an edition of the Celestial Gita, in which they will feel sufficient interest to follow the original text, and thus create a taste for the study and interpre- tation of holy Sanskrit literature. How far the compiler has been successful in his object can be gleaned from the following pages. His thoughtful comments following the commentaries of the great Acharyas, and illumi- nating sidelights thrown on intricate places, will, we trust, be of much help to the study of the Gita, especiallytoa beginner. An elaborate Index has been subsequently added. A word of explanation as to the paraphrase is necessary here: Though the literal meaning of each word is given, yet to avoid the awkwardness of language and confusion of sense to a beginner, the equivalents of case terminals of such words as are used to qualify some other words in the sentence, are omitted in most cases. We hope this edition will meet a much-felt want, not only in India but in all English-speaking countries. THe EDITORS AND PUBLISHERS ADVAITA ASHRAMA MAYAVATI, HIMALAYAS I8th October, 1909FOREWORD CONTENTS MEDITATION .. se a oe INVOCATION CHAPTER = tn ML Vi. Vu. VIL. XI. XI. XIU. XIV. THE GRIEF OF ARJUNA SS on ‘THE WAY OF KNOWLEDGE .. bo THE WAY OF ACTION THE WAY OF RENUNCIATION OF ACTION IN KNOWLEDGE oe oe THE WAY OF RENUNCIATION THE WAY OF MEDITATION .. THE WAY OF KNOWLEDGE WITH REALI- SATION oe oe THL WAY TO THE IMPERISHABLE BRAHMAN THE WAY OF THE KINGLY KNOWLEDGE AND THE KINGLY SECRET THE GLIMPSES OF THE DIVINE GLORY .. THE VISION OF THE UNIVERSAL FORM .. THE WAY OF DEVOTION ae oe THE DISCRIMINATION OF THE KSHETRA AND THE KSHETRAJNA THE DISCRIMINATION OF THE THREE GUNAS PAGE xii 27 72 96 120 137 163 179 197 219 241 276 288 308XV. XVI. XVIL XVII. THE GREATNESS OF THE GITA INDEX THE WAY TO THE SUPREME SPIRIT THE CLASSIFICATION OF THE DIVINE AND THE NON-DIVINE ATTRIBUTES THE ENQUIRY INTO THE TIIREEFOLD SHRADDHA .. oe THE WAY OF LIBERATION IN RENUNCIA- TION = PAGE 323 337 349 364 406 415FOREWORD The Shrimad-Bhagavad-Gita occurs in the Bhisma Parva of the Mahabharata and comprises 18 chapters from the 25th to the 42nd. The discourse between Asjuna and Krishna on the battle-field, on the eve of the war which forms the subject-matter of the work, was strung together in seven hundred verses and put in its place in the body of this great history by Vyasa. The Gité opens with Dhritarashtra’s query to Sanjaya about the progress of events. In the second chapter of the Bhisma Parva, we find Vyasa offering the power of sight to the blind king, that he might see the war. Dhritarashtra declined to have it, saying he did not care to have eyes with which only to see the death of his own people; but he would like to hear what was happening. On this the great Rishi Vyasa said, that all the occurrences in connection with the war would be reflected in the mind of Sanjaya, and he would faithfully report them to Dhritarashtra. The Gita is called an Upanishad, because it con- tains the essence of Self-knowledge, and because its teachings, like those of the Vedas, are divided into three sections, Karma (work), Upasan& (devotion), and Jnana (knowledge). The first chapter is introductory. The second is a summary of the whole work, e.g., in ll. 48 and the connected Shlokas, selfless work devoid of desire forii SHRIMAD-BHAGAVAD-GITA fruits, is taught for the purification of the heart; in Il. 61 and the connected Shlokas devotion is taught to the pure-hearted, to qualify them further for the highest Sannyasa, which last is taught in II. 71 and the connected Shlokas. It is also usual to divide the work into three sections illustrative of the three terms of the Mahavakya of the Sama-Veda, “Thou art That” (Chhand. Upa., VI. viii. 7). In this view the first six chapters explain the path of work without desire for fruits, and the nature of “Thou”. The next six chapters deal with devotion and the nature of “That”. The last six describe the state of the highest knowledge and the nature of the middle term of the Mahavakya, in other words, the means of re-establishing the identity of “Thou” and ‘That’. The central teaching of the Git& is the attainment of Freedom, by the performance of one’s Svadharma or duty in life. ‘Do thy duty without an eye to the results thereof. Thus shouldst thou gain the purification of heart which is essential for Moksha’”—seems to be the keynote of Krishna’s teachings to Arjuna. It is well known why the Gita came into existence. {t was owing to Arjuna’s unwillingness to do his duty as a Kshatriya—to fight for a just cause—because it involved the destruction of his own people. Not that Arjuna did not recognise the justice and right of the cause, but he would rather renounce the world and try for Moksha than kil! his relatives and friends. Krishna’s characterisation of this weakly sentimental attitude of Arjuna is well known. He called it “Un-Arya-like delusion, contrary to the attainment alike of heavenFOREWORD mt and honour” and exhorted Partha to “yield not to unmanliness” but to “cast off this mean faint-hearted- ness” (LL. 2-3). ‘Could a coward who fails to do his duty, be worthy to attain Moksha?’—seems to be Krishna’s rejoinder. Could a man not purified by the fire-ordeal of Svadharma, could a renegade, a slave, attain Moksha? No! says the Lord. And this is the lesson we Indians have forgotten all these years, though we have been reading and discussing the Gitaé all the time.MEDITATION &% orate sfratfirat aaraat arena cat sare afrat gerorghrar aed agrATETy | sgargaataot wracdtrseresrearhart- are agai aaa Aas havitT neu af Om wTaat by the Lord arerrrt (the one Refuge of all beings) Narayana *aq Himself cata sfaatfrat with which Partha was enlightened gery far by (through the lips of) the ancient sage saT®q Vyasa AETATEAY AEF in the Mahabharata afaat incorporated aTadty the blessed Mother aEArTTAafTe showering the nectar of Advaita (the philosophy of non-duality) asarenrrenr firity in the form of eighteen chapters waafriry destroyer of rebirth #Fq loving Mother area (the Lord’s song) Bhagavad-Gita wary Thee aqaraafa I meditate upon. 1. Om! O Bhagavad-Gita—with which Partha was enlightened by the Lord Narayana Himself and which was incorporated in the Mahabharata by the ancient sage Vyasa—the blessed Mother, the Destroyer of rebirth, showering down the nectar of Advaita, andvi SHRIMAD-BHAGAVAD-GITA consisting of eighteen chapters,—upon Thee, O Bhagavad-Gita! O loving Mother! I medi- tate. wise & aura fareas FeOTATATTATATT | aa aa AAAS: seatioat araraa: katt: URN faarmqg OF mighty intellect Frarcfararattata with eyes as large as the petals of a full-blown lotus =qTt Vyasa a caqar by thee ATTAASYT: full of the oil of the Mahabharata #117: consisting of wisdom 5étq: lamp svarfera: lighted ¢ to thee 4H: salutation eg be. 2. Salutation to thee, O Vyasa, of mighty intellect and with eyes large like the petals of a full-blown lotus, by whom was lighted the lamp of wisdom, full of the Mahabharata-oil. soiree aaa a WAYRTA HOTTY WaTgaAgs AA: ZU sraatfesrratra O Thou wish-yielding tree of those who take refuge in Thee ataaaeqrera who holdest in one hand a cane for driving cows #ramqyage Thou milker of the Gita-nectar Tre (inanamudra: a position of the hands in which the tips of the forefinger and the thumb of each hand touch each other; anMEDITATION Vu attitude associated with the highest Yogis and Gurus) the holder of Jnénamudré #TA to Thee, O Krishna Wa: salutation. 3. Salutation to Krishna, the holder of the Jndnamudra, granter of desires of those who take refuge in Him, the milker of the Gita-nectar, in whose hand is the cane for driving cows. _aatafredt arat eer Watereat: mat aca: qetateer grt Marga Again aafafaye: All the Upanishads 41a: the cows @9qT#- weaqt: Son of the cowherd (Krishna) @vut the milker ary: Partha (Arjuna) aca: the calf get: (men) of puri- fied intellect raat the drinkers Weq the supreme ey nectar fat Git& gt the milk. 4. All the Upanishads are the cows, the Son of the cowherd is the milker, Partha is the calf, men of purified intellect are the drinkers and the supreme nectar Gita is the milk. agqzagd tf saa | VMAS FO TIA ATTA WAU ageagd The son of Vasudeva #aareuTety the Destroyer of Kamsa and Chanura 2aatrcqrare theVili SHRIMAD-BHAGAVAD-GITA supreme bliss of Devaki (mother of Krishna) TTEqTey the Guru (Teacher) of the Universe 2% God @ev Krishna 4 I salute. 5. I salute Krishna, the Guru of the Universe, God, the son of Vasudeva, the Destroyer of Kamsa and Chanura, the su- preme bliss of Devaki. AOAC AACA ATATTATRIET Teast FIT sat sory AarEsT apaarafanteanrcane gaterarataadt | area aa qed coal ads: TT fteagiaet With Bhishma and Drona as the banks wagqHet with Jayadratha as the water TWeETeTeteqet with the king of Gandhara as the blue water-lily aea- areadt with Shalya as the shark st agdt with Kripa as the current #0jq AerReT with Karna as the high waves aracarafamiataga with Ashvatthama and Vikarna as terrible Makaras (a kind of marine animal) gatearatadt with Duryodhana as the whirlpool at that wudt battle-river @% indeed qed: by the Pandavas weit crossed over Sala: Keshava (Krishna) #aa7: the ferryman. 6. The battle-river—with Bhishma and Drona as its banks, and Jayadratha as the water, with the king of Gandhara as theMEDITATION ix blue water-lily, and Shalya as the shark, with Kripa as the current and Karna as the breakers, with Ashvatthama and Vikarna as terrible Makaras and Duryodhana as the whirlpool in it—was indeed crossed over by the Pandavas, with Keshava as the ferry- man. TUT ANTAAS Teepe arearahat gicauraraeraratfiay | WIS aTIaetE: Waray Fat qargrearge sferoscdfar: AAT 91 wae Spotless ATT ATA growing on the waters of the words of the son of Parashara (Vyasa) Rar gst the Mahabharata-lotus wrartedteré having the Gitd as its strong sweet fragrance ATATeITTPHAT with many a narrative as its stamens @ferarararrarattrd fully opened by the discourses on Hari (the remover of misery) #1 in the world aaa: by the Bhramara (a beetle-like insect which lives solely on honey) of the good and the pure 4gwg: day after day aq joyously ataata drunk afenemedfar: of the destroyer of the taint of Kali (the age of imperfection) #48 for the supreme good wy may be. 7. May the taintless lotus of the Mahabharata—growing on the waters of the words of Parashara’s son, having thex SHRIMAD-BHAGAVAD-GITA Gita as its strong sweet fragrance, with many a narrative as its stamens, fully opened by the discourses on Hari and drunk joyously day after day by the Bhramara of the good and the pure in the world—be productive of the supreme good to him who is eager to destroy the taint of Kali! qe wdfe ara TH a_aa firey 1 WHIM THE VA TLATTATIAT os tt aqeq Whose compassion FF the mute arate elo- quent #ift makes T® the cripple faf< mountain BRAT causes to cross TH that TATAAATTAH the All- bliss Madhava (sweetest of the sweet) 4 I a@ salute. 8. I salute that All-bliss Madhava whose compassion makes the mute eloquent and the cripple cross mountains. a TEM TererETAEA: earatea fret: era- a2: argrcanafaantata af ara: | career Serer eae wat Beard T fag: FUFTTT FATT AEA AA UU awe Brahm& (The Creator) we: Varuna Fz: Indra wf: Rudra Wee: the Maruts ¢ whom fast: divine ef: with hymns eqrafea praise TWAT: the singersMEDITATION x1 of Sima 4 whom arquesttafrya: with full comple- ment of parts, consecutive sections, and Upanishads (crowning knowledge-portions) 4@: the Vedas «raft sing Witt: Yogis whom earraferadandat AAA with the mind absorbed in Him through perfection in meditation Teafrt see FUT: the hosts of Devas and Asuras 4€@ whose ard limit 4 not fag: know @e# to that 2arz God a4: salutation. 9. Salutation to that God Whom the Creator Brahma, Varuna, Indra, Rudra, and the Maruts praise with divine hymns; Whom the singers of Sama sing, by the Vedas, with their full complement of parts, consecutive sections, and Upanishads; Whom the Yogis see with their minds absorbed in Him through perfection in meditation, and Whose limit the hosts of Devas and Asuras know not.INVOCATION* O blessed Mother Who showerest (upon us) the nectar of Advaita In the form of (these) eighteen chapters! Thou Destroyer of rebirth! Thou loving Mother! Thou Bhagavad-Gita! Upon Thee I meditate. Thee, O Vyasa, of lotus-eyes, And mighty intellect, Who hast lighted the lamp of wisdom Filled with the oil of the Mahabharata, Thee we salute. O Thou who art the Refuge Of the (ocean-born) Lakshmi, Thou in whose right hand is the shepherd’s crook, Who art the milker of the divine nectar of the Gita, To Thee, O Krishna, to Thee our salutation! The Upanishads are even as the herd of cows, The Son of the cowherd as the milker, Partha as the sucking-calf, And men of purified intellect the drinkers, Of this, the supreme nectar, the milk of the Gita. *Another rendering of the “Meditation”.INVOCATION xiii Thou son of Vasudeva, Destroyer of Kamsa and Chanura, Thou supreme bliss of Devaki, Guru of the Worlds, Thee, O Krishna, as God, we salute! Of that great river of battle which the Péndavas crossed over, Bhishma and Drona were as the high banks; And Jayadratha as the water of the river; The King of Gandhara the water-lily; Shalya as the shark, Kripa as the current; Karna the mighty waves; Ashvatthama and Vikarna dread water-monsters, And Duryodhana was the very whirlpool; But Thou, O Krishna, wast the Ferryman! This spotless product of the words of Vyasa, This lotus of the Mahabharata,— With the Bhagavad-Gita as its strong sweet fragrance, And tales of heroes as its full-blown petals, Held ever open by the talk of Hari, of Him Who is destroyer of the taint of Kali- Yuga; This lotus to which come joyously Day after day the honey-seeking souls— May this produce in us the highest good! Him Whose compassion maketh the dumb man eloquent, And the cripple to cross mountains,xiv SHRIMAD-BHAGAVAD-GITA Him the All-blissful Madhava, Do I salute! To that Supreme One Who is bodied forth in Brahma, In Varuna, in Indra, in Rudra, and Maruts; That One Whom all divine beings praise with hymns; Him Whom the singers of Séma-Veda tell; Him of Whose glory, sing in full choir, the Upanishads and Vedas; Him Whom the Yogis see, with mind absorbed. in perfect meditation; Him of Whom all the hosts of Devas and Asuras Know not the limitations, To Him, the Supreme Good, be salutation,— Him we salute. Him we salute. Him we salute.SHRIMAD-BHAGAVAD-GITA VU waatseaTa: FIRST CHAPTER qs Tart | qdatt FEIT TAAAT FATA: ATTaT: Tsar frag ASAT Ugh qa: Dhritarashtra Jara said: (a:) a=7T O Sanjaya wet on the centre of religious activity qeayt in Kurukshetra {4raa: desirous to fight @Aaqt: assembled aTAHT: my people 4 and qrsaq: the Pandavas fq what Ua indeed wade did do. Dhritarashtra said: 1. Tell me, O Sanjaya! Assembled on Kurukshetra, the centre of religious activity, desirous to fight, what indeed did my people and the Pandavas do? [True it is that the two parties were gathered together for battle, but was the influence of Kuru- kshetra, the sacred centre of religious and spiritual activity from of old, barren of any result? Did not2 SHRIMAD-BHAGAVAD-GITA [Chap. I the spiritual influence of the spot affect any of the leaders in a way unfavourable to the occurrence of the battle ?—is the purport of Dhritarashtra’s question.] asa Jaq | TAT F Wesarls ays Faterreaar tt AATAGAA aA UA AAA WRU asam: Sanjaya Java said: Wat J But then qearit# the Pandava forces =q in battle-array ear having seen WT qatar: King Duryodhana a@Taray (gt) the teacher (Drona) wrdtry approaching Feaq word aAATy said. Sanjaya said: 2. But then King Duryodhana, having seen the Pandava forces in battle-array, ap- proached his teacher Drona, and spoke these words: [Sanjaya’s reply beginning with “But then” and describing Duryodhana’s action is a plain hint to the old king that his son was afraid. For he went to his teacher (regarded as father) instead of to the com- mander-in-chief, as a child in fright would run to its parents in preference to others.] qaat WSgaTTATa AEA ATA ast qarae aa fered tray gu1-6) THE GRIEF OF ARJUNA 3 amard O teacher aa farsaiut by your disciple eftaat talented q7@GAT son of Drupada aya@i arrayed qNVy- Jat of the sons of Pandu vai this wedi mighty aq army WF behold. 3. “Behold, O Teacher! this mighty army of the sons of Pandu, arrayed by the son of Drupada, thy gifted pupil. [As a scorpion would sting even him whose pro- tection is sought to be free from fear, so did the wicked Duryodhana insult his teacher. His meaning in plain words comes to this: thus think of your stupidity in teaching the science of fight to the son of Drupada and to those of Paéndu. They are now arrayed to kill you!] HA ART AVA AtaTAAT FT qa farerewt Tra AATTA: use qeeagufeara: airs attary gefaa aferataey sear aT a: NM quran faa setae atdiary atagt datas as Ts ARITAT: NEI aa Here agsatat: mighty archers af in battle tania: equals of Bhima and Arjuna Qe: heroes (afet) (are) Farea: the great warrior AHTA: (ahs: ) Yuyudhaéna (Sétyaki) @ and faze: Viréta 4 and qqe: Drupada aaart the strong yey: Dhrishtaketu4 SHRIMAD-BHAGAVAD-GITA [Chap. I afeart: Chekitana @ and fare: the king of Kash: ATWa: the best of men Fefsq Purujit 7 and Haat Kuntibhoja 4 and esq: Shaibya @ and fasted: the powerful {araeq: Yudhamanyu ¥ and array the brave SaAtt: Uttamaujas araz: the son of Subhadra 4 and giatar: the sons of Draupadi aq all (these) Ua verily FETA: great warriors. 4-6. “Here (are) heroes, mighty archers” the equals in battle of Bhima and Arjuna— the great warriors Yuyudhdna, Virata, Dru- pada; the valiant Dhrishtaketu, Chekitana, and the king of Kashi; the best of men, Purujit, Kuntibhoja, and Shaibya; the power- ful Yudhamanyu, and the brave Uttamaujas, the son of Subhadra and the sons of Draupadi—all of whom are lords of great chariots. [Werxa9=q (the conch named) Panchajanya FtsoTa: (the victor of wealth: Arjuna) Dhananjaya aad (the conch named) Devadatta #rraf doer of terrific deeds gaat: (having the belly of a wolf: Bhima) Vrikodara Were the large conch gig (named) Paundra zat blew.10 SHRIMAD-BHAGAVAD-GITA {Chap. I 15. Hrishikesha blew the Panchajanya, Dhananjaya, the Devadatta, and Vrikodara, the doer of terrific deeds, his large conch Paundra. swerrafandt wat Heitgat afirfesz: 11 ARS: Tata qaranirgerst ugg aritga: Son of Kunti wet king afaftsz: Yudhishthira aarafasd (the conch named) Anantavijaya wae: Nakula wgea: F and Sahadeva A (conchs named) Sughosha and Manipushpaka. 16. King Yudhishthira, son of Kunti, blew the conch named Anantavijaya, and Nakula and Sahadeva, their Sughosha and Manipushpaka. wraael TeACaTa: frevst ST AAITA: 11 LOTTA Fea TT HT ATA VATAT HASTA: 11 21911 areaq: A Tae: And the expert bowman, the king of Kashi werea: fravgy 4 and the great warrior Shikhandi qeqrq: Dhrishtadyumna fatre: + and Viréta arerfra: areafe: @ and the unconquered Satyaki. 17. The expert bowman, king of Kashi, and the great warrior Shikhandi,15-19) THE GRIEF OF ARJUNA ll Dhrishtadyumna, and Virata, and the un- conquered Satyaki; gaat statana aaa: gfaatae aaa ARIAT: MUAY: TAR TAF lest qfadiat O Lord of Earth (Dhritarashtra) gq: (king) Drupada 2¥q@at: 4 and the sons of Draupadi @ and "@larg: the mighty-armed @taz: son of Subhadra& (Abhimanyu) #4a: all FIR FAR respective TET conchs aq: blew. 18. O Lord of Earth! Drupada and the sons of Draupadi, and the mighty-armed son of Subhadra, all, also blew each his own conch. a atat ora ceatnt gaat ATTA awa gfrada GyMseagTaAT 1 k8 tt q And @: that Gq: tremendous 89: noise 7A: sky faa} @ and earth MaqATeAq causing to resound arduraat of Dhritarashtra’s party gaarft hearts oaaitad rent. 19. And the terrific noise resounding throughout heaven and earth rent the hearts of Dhritarashtra’s party. [Verses 14-19 are full of hints about the superiority of the Pandava party and the consequent sure defeat of12 SHRIMAD-BHAGAVAD-GITA [Chap.1 Dhritarashtra. The figure to which Sanjaya draws the old king’s attention at first taking up Bhishma’s chal- lenge, is described by him as the Lord of Fortune and the Paindava—the best of the Pandu princes. Note also the details in which the chariot, horses, and conchs of the Pindava party are described; and finally, though the army of the Kauravas was more than a third as much again as that of the Pandavas, the noise made by the former was only tremendous, whereas that of the latter was not only tremendous but filled the earth and sky with reverberations and rent the hearts of the former.] HA ACTA TCLAT TTATTONT HATE: 11 MAS TEATS TYLIFA TSa: 1 ERAT TT acHMicss AIT UR (&) wéta% O Lord of Earth (Dhritarashtra) aa then afqeaqat: monkey-ensigned q1wsq4: Pindava (Arjuna) Ta TST Dhritarashtra’s party araferary standing marshalled aT seeing wetaraia discharge of missiles waa about to begin gq: bow saeq raising Tat then t to Hrishikesha ¥@q following @T#T words Ag said, 20. Then, O Lord of Earth, seeing Dhritarashtra’s party standing marshalled and the shooting about to begin, the Pandava,19-23) THE GRIEF OF ARJUNA 13 whose ensign was the monkey, raising his bow, said the following words to Krishna: [In view of the sudden change of feeling that is to come over Arjuna it should be noted how full of the war-spirit we find him in this verse.] AAA Tara | AaaeAATy TH CATT ASSTT URL araaanfadesé aeararaterarst 1 Star ag Aaerafearcorgay uz aja: Arjuna gare said: aeqq (The changeless: Krishna) Achyuta Sway: of both aww: armies Wet in the midst ¥ my w chariot tary place a I wat these FteaTArq desirous to fight wafeqaTa standing araq while Frere scrutinise afer on this COTA eve of battle #: ag: with whom wat by me 4teeqq the battle should be fought. Arjuna said: 21-22. Place my chairot, O Achyuta! between the two armies that I may see those who stand here prepared for war. On this eve of battle (let me know) with whom I have to fight. ACETATTTAT TATE WASH AAMT: 1 ante gigi frafratda: 123014 SHRIMAD-BHAGAVAD-GITA [Chap: I am Here (in this Kurukshetra) 4@ in battle qf: of the evil-minded rawseeq Dhritarashtra’s son (Duryodhana) frafaatda: wishing to please 3 who w these ATTaT: assembled ATETATATY with the object of fighting ag I sae observe. 23. For I desire to observe those who are assembled here for fight, wishing to please the evil-minded Duryodhana by taking his side on this battle-field. {Arjuna is impatient to see who dared face him in fight!) as Jara | Taye CTNFM Tess ATTA Aaareraerey STAT THTATAA UR Wemtrgaa: wat a veterans 1 Bara Tre eatATATAaAAT FSFTAT Ug asaq: Sanjaya Jara said: ‘wTet (Descendant of king Bharata: Dhrita- réshtra) Bharata TST by (the conqueror of sleep: Arjuna) Gudakesha ua thus gad: told gta: Hrishikesha vat: of the two BaM: armies wey between Wreagtmyaa: in front of Bhishma and Drona and wagt (in front) of all wgtfiaary rulers of the earth TaleAq best of chariots earafacat having stationed23-26) THE GRIEF OF ARJUNA 15 qt (son of Prithé or Kunti: the name of Arjuna’s mother, the first wife of Pandu) Partha gathered together UdT{ these Req Kurus qq behold ‘aft thus Jara spoke. Sanjaya said: 24-25. O Bharata, commanded thus by Gudakesha, Hrishikesha drove that grandest of chariots to a place between the two hosts, facing Bhishma, Drona, and all the rulers of the earth, and then spoke thus, “Behold, O 7 Partha, all the Kurus gathered together! aarerag ferry Tre: fra frarrary oraTaiy ATGSTY WITT FATT STAT aaerat ut MYT Fra AqatemaresT Aqui aq then 91d: Partha @ there gway: aff both the aaat: of armies (Wet in the midst) feqaTy stationed frgqa uncles faarrgr{ grandfathers arataty teachers ager] maternal uncles WIP brothers (and cousins) gat (his own and their) sons qtaTq and grandsons wat and aatq comrades RAUF fathers-in-law F_a: F TT and friends as well aqg4q saw. 26. Then saw Partha stationed there in both the armies, grandfathers, fathers-in-law, and uncles, brothers and cousins, his own and16 SHRIMAD-BHAGAVAD-GITA [Chap. I their sons and grandsons, and comrades, teachers, and other friends as well. A Aa aN TBAT: AateaeepqTaeAaTy UI FIT reafacet fadtafarrrdts uo a: He ated: the son of Kunti (Arjuna) aaferary stationed aT those wala all aq kinsmen ater having seen Tat deep FIAT with compassion arfase: filled fafteq sorrowfully gzq thus aaatq spoke, .27. Then he, the son of Kunti, seeing all those kinsmen stationed in their ranks, spoke thus sorrowfully, filled with deep com- passion. AYA Vara | qeaaa cad FN aod aYTeaTy | daha wa rentt ge a aftgeata ugst Jaye TA A Dagar wag mosta aaa eeaeag aa TizMTA Us aft: Arjuna gare said: #ey (the dark One: He who draws away all] misery from His devotees) O Krishna aqaferarr present Hf these tad kinsmen qqeq desirous to fight gear seeing AH my ATA limbs arafer are failing qe @ and mouth ofeqeafa is parching 4 and ¥ my Tar26-31) THE GRIEF OF ARJUNA 17 in body 494: shivering 4 and Wat: horripilation qTat are taking place geatq from (my) hand arst¢ (my bow) Gandiva @ad is slipping ea A and (my) skin qfeaed is burning all over. Arjuna said: 28-29. Seeing, O Krishna, these my kins- men gathered here eager for fight, my limbs fail me, and my mouth is parched up. I shiver all over, and my hair stands on end. The bow Gandiva slips from my hand, and my skin burns. [Compassion overpowered him. Not that it was due to discrimination, but rather to the lack of this. He lost self-control—the first step into the abyss of ignorance.] aa veteran wade aA wa: fafrreria a taatia faactatht Fata 11Z0 1 ara (the slayer of Keshi. Krishna) Keshava waeITg to stand # not 4 also writ I am able ¥ my aq: mind 4 and waft 4 seems whirling fardearft adverse fafirarfit omens 4 and qearfit I see. 30. Neither, O Keshava, canI stand up- right. My mind is in a whirl. And I see adverse omens. aa Salsqreafa gear TaTATSa 1 wie faorat Hoo as Ursa FETA TUL18 SHRIMAD-BHAGAVAD-GITA [Chap. I eT O Krishna ga in battle easTT7T own people gem killing 34: good 4 and 4 nor aqreaTFH (I) do see a neither fas victory TuUst Fnor empire Fart FT and pleasures #iet (I) desire. 31. Neither, O Krishna, do I see any good in killing these my own people in battle. I desire neither victory nor empire, nor yet pleasure. fe a cste atfars fe attsitfada at dared wifetd at tied zh: geht aw VFB a easaferat Gz scrotecarnat sath a ararat: frre: Garett ST tT: WBA AGS: AYU: The: wae: aafareaat uasn fara (The presider over and knower of the senses: Krishna) Govinda @yrq af for whose sake a: by us Wet empire WT: enjoyments gatft wand pleasures sifiqag desired @raraf: teachers feat: uncles QA: sons Tat Ua F and also fraTael: grandfathers ATget: maternal uncles Yayer: fathers-in-law qiat: grandsons Saret: brothers-in-law qt as well as dafeeq: (other) relatives ¢ they ¥¥ these ATP life aatft 4 and wealth waaat having renounced q@ in battle aafeqat: stand (a: hence) 4: our zeta kingdom f# for what31-35) THE GRIEF OF ARJUNA 19 purpose Wt: pleasures 4t and even sftfaa life ff of what avail. 32-34. Of what avail is dominion to us, of what avail are pleasures and even life, if these, O Govinda! for whose sake it is desired that empire, enjoyment, and pleasure should be ours, themselves stand here in battle, having renounced life and wealth—teachers, uncles, sons, and also grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, besides other kinsmen. uate gafaeorta eratstt Agger ut ata taterersren Bat: FF ASSA gu O slayer of Madhu (a demon) aq: aff even if killed (by them) Aéteraeqer dominion over the three worlds (the earth, the intermediate, and the celestial) qt: for the sake of aff even Gary them Bay to kill ¥ not g-arfa (I do) wish agtea for earth fer { far less indeed. 35. Even though these were to kill me, O slayer of Madhu, I could not wish to kill them—not even for the sake of dominion over the three worlds, how much less for the sake of the earth!20 SHRIMAD-BHAGAVAD-GITA [Chap. I freon aretrsata: at if: eaTSHATST UN araaar FCAT FCG, URE -“ garda (The destroyer of the Asura, Jana; or according to Shankara, He that is prayed to by all for prosperity and salvation: Krishna) Janardana ATA TSTT sons of Dhritarashtra fag killing 4: ours #T what Sf: pleasure @qTq would be Gary these ara fara: felons gaT by killing HHT us TTT sin TA surely ATA would take hold. 36. What pleasure indeed could be ours, O Janardana, from killing these sons of Dhritarashtra? Sin only could take hold of us by the slaying of these felons. [Felons: Atatayi, one who sets fire to the house of, administers poison to, falls upon with a sword on, steals the wealth, land, and wife of, another person. Duryodhana did all these to the Pandava brothers. According to the Artha-Shastras, no sin is incurred by killing an Atatayi, even if he be thoroughly versed in Vedanta. But Arjuna seems to argue, “True, there may not be incurred the particular sin of slaying one’s own kith and kin by killing the sons of Dhritarashtra inasmuch as they are Atatayis, but then the general sin of killing is sure to take hold of us, for the Dharma-Shastra which is more authoritative than the Artha-Shastra enjoins non-killing.”]36-39) THE GRIEF OF ARJUNA 21 ACTA EL Ta Sea AMA TTCST PAATETATT Ut cara fe wet gear ofa: CATA ATTA ZN wemq Therefore tarexary our relatives sons of Dhritarashtra a we gt to kill T not agt: justified ara O Madhava fg for vaaat kinsmen eat by killing *¢ how @fan: happy farm could (we be). 37. Therefore we ought not to kill our kindred, the sons of Dhritarashtra. For how could we, O Madhava, gain happiness by the slaying of our own kinsmen? qeraa a wafa sralrgaraaa: guaaed ae frate a aT NaS wa a aaneafa: siereernaataga goad ae weak gsaTeT Wasi gaff Though shilvedada: -with understanding overpowered by greed Ud these aqueaad due to decay of a family @¥ evil @ and fiaa@ in hostility to friends qaHq sin 7 no Raft see TATEAT Janardana qoarad due to decay of a family @W evil saafg: clearly seeing aearfa: by us HeATA TATA from this sin frafagy to turn away %et why 4 Hay should not be learnt. 38-39. Though these, with understand- ing overpowered by greed, see no evil due to22 SHRIMAD-BHAGAVAD-GITA [Chap. I decay of families, and no sin in hostility to friends, why should we, O Janardana, who see clearly the evil due to the decay of families, not turn away from this sin? goa sorta Foal: TTA: aa ase ge HeeTTaMisAAATT vol Reet On the decay of a family qataat: immemo- rial avant: family religious practices sorafer dis- appear 8% sz spirituality being destroyed HIeATy the whole 3a also | family eet: impiety afraafet overcomes. 40. On the decay ot a family the immemorial religious rites of that family die out. On the destruction of spirituality, impiety further overwhelms the whole of the family. seater Bom Ager FHT: ee O Krishna qqatfararg from the prevalence of impiety @ufera: the women of the family sgsafer become corrupt aTeiq (descendant of the Vrishni clan: Krishna) Varshneya T4tq women sag being corrupted avTET: caste admixture 91a arises.39-42) THE GRIEF OF ARJUNA 23 41. On the prevalence of impiety, O Krishna, the women of the family become corrupt; and women being corrupted, there arises, O Varshneya intermingling of castes. aR aad FSH FA TN cater rat gaat qrafrestanhea: eg - ET: Admixture (of castes) aoeart of the family- destroyers @@eq of the family Te#Ta for the hell 7 also wa indeed fg sure wat their frat: ancestors Bq- favetanfirat: deprived of the offerings of rice-ball and water Tafrat fall. 42. Admixture of castes, indeed, is for the hell of the family and the destroyers of the family; their ancestors fall, deprived of the offerings of rice-ball and water. [Verily, confusion of family is the hell of destroyers of family. (For then do) their own ancestors fall, deprived etc. This refers to the well-known Shraddha ceremony of the Hindus, the main principle of which consists in sending helpful thoughts to the dead relations, as well as to all the occupants of Pitri-loka (a temporary abode, imme- diately after death) accompanied with (to make the thoughts more forcible) concrete offerings. The poor are also fed to secure their good wishes].24 SHRIMAD-BHAGAVAD-GITA {Chap. I Dara: Foe aieargrarcs: Beararea ATTA: HTT TPTAT: UU REA of the family- destroyers STS aT caus- ing admixture of castes wd: @¥G: by these misdeeds aeaqat: immemorial arfret caste religious practices geqat: a and family religious practices Baar are destroyed. 43. By these misdeeds of the destroyers of the family, bringing about confusion of castes, are the immemorial religious rites of the caste and the family destroyed. TAAHSITAT AGUA HATE ae fad art wadtagyay ee waTet Janardana sqaAHTAMT TAT of the men whose family religious practices are destroyed faad inevitably 77% in hell ata: dwelling wafa is eff thus arqaqa have we heard. 44. We have heard, O Janardana, that dwelling in hell is inevitable for those men in whose families religious practices have been destroyed. wal wa aged we erate aa TAVAGAAAA Ft ods: UW XY U43-47) THE GRIEF OF ARJUNA 25 aq That uaRaqaaTT by the greed of pleasures of kingdom eqaqq kinsmen Ex to kill Seat: prepared aay we (Uq this) Feq great WY sin wf to do aafaat: resolved @@t 4 alas. 45. Alas, we are involved in a great sin, in that we are prepared to slay our kins- men, out of greed for the pleasures for a king- dom! afte ATT HTT TEATTOTT: 1 MATT TH TIAA AAT AAT UE afe If aaditercq unresisting 4aret unarmed AT] me weaqrrg: weapons in hand gtfaset: sons of Dhrita- rashtra Ty in the battle w4: should slay aq that z my a¥at better HAT would be. 46. Verily, if the sons of Dhritarashtra, weapons in hand, were to slay me, unresisting and unarmed, in the battle, that would be better for me. asaa Taq t UaGMasyt: A TATE Tuck faasa sat aid atRAa cic: Weel asa: Sanjaya Jara said: ania: Arjuna Uaq thus Saat saying wei in the battle @at with arrows 41 bow (named Gandiva) faqea26 SHRIMAD-BHAGAVAD-GITA [Chap. I casting away wrrafarrarta: with a mind distressed with sorrow ta#qe# on the seat of the chariot warfare sat down. Sanjaya said: 47. Speaking thus in the midst of the battle-field, Arjuna, casting away his bow and arrows, sank down on the seat of his chariot, with his mind distressed with sorrow. ata snpafaaraathtt art caratseara: 120 The end of chapter first, designated, The Grief of Arjuna.Ww feetatser: SECOND CHAPTER asad vars | a aa grarfascaarqaigeemny tt fadiaafad arargara ayqad: gu saa: Sanjaya Jara said: weqat: Madhusudana qat thus qaT with pity afr “overwhelmed arggerigeerry eyes dimmed with tears fatter sorrowing ¢ him (Arjuna) 3@ this ajay word Java spoke. Sanjaya said: 1. To him who was thus overwhelmed with pity and sorrowing, and whose eyes were dimmed with tears, Madhusudaria spoke these words. [Overwhelmed with pity: Not Arjuna, but Arjuna’s feeling was master of the situation]. saaai_ara | HIRT aaraiad frat agrferry nu HUTAGSATAA cae ATT URI28 SHRIMAD-BHAGAVAD-GITA (Chap. I sfrrTary The Blessed Lord gare said: aft O Arjuna faq in (such a) crisis EA: whence 3@ this oT un-Arya-like (unworthy of a religious man) rey contrary to the attainment of heaven THAR disgraceful Fare dejection TT upon thee aqaferry comes. The Blessed Lord said: 2. In such a crisis, whence comes upon thee, O Arjuna, this dejection, un-Arya-like, disgraceful, and contrary to the attainment of heaven? (Mark with what contempt Krishna regards Arjuna’s attitude of weakness masked by religious expression !] aoe ATER TA: OT AAKATATTTS 1 aa gaadlded caepalfass TTT URN art Son of Pritha ea unmanliness Ww TH: do not get Wag it cfm in thee 4 BITE ill becomes TTT O scorcher of foes af mean gaadtied faint-hearted- ness RAT casting off Bfass arise. 3. Yield not to unmanliness, O son of Pritha! Ill doth it become thee. Cast off this mean faint-heartedness and arise, O scorcher of th'ne enemies!2-5) WAY OF KNOWLEDGE 29 aT FATT ay dierag Tea Ft eT AYqaT sayfa: sfadtearia goefateqer ure aft: Arjuna gata said: aftaat O destroyer of foes AYGat O slayer of Madhu ag I we in battle qorat worthy to be worshipped ¥ery Bhisma gt 4 and Drona gyfH: with arrows # how sfadeenfir shall fight against. Arjuna said: 4. But how can JI, in battle, O slayer of Madhu, fight with arrows against Bhishma and Drona, who are rather worthy to be worshipped, O destroyer of foes! gener fe AETGATATY - SH we tenis AF gariaraieg yeaa assita abi eferesfarery yi werarary Great-souled WET masters Heat instead of slaying fg surely % BF in this life Hen bread of beggary aff even Way to eat F7: better J but TST masters gat killing %g in this world Tq even RTA 330 SHRIMAD-BHAGAVAD-GITA [Chap. II wealth and desires Wt enjoyments efire-wfaraty stained with blood 4=¥#t7 enjoy. 5. Surely it would be better even to eat the bread of beggary in this life than to slay these great-souled masters. But if I kill them, even in this world, all my enjoy- ment of wealth and desires will be stained with blood. [i-e. even in this world I shall be in hell.] a dafea: wacet waa agt waa af at at waa: ara aeat farsitfaara- easaferat: TR MATEAT: gH a: for us *Te which of the two wea: better TAT this 4 7 faa: and I know not agt whether Waq we should conquer af¢ aT or that 4: us #4q: they should conquer 4m whom Wa very gat after slaying T apitfa sta: we should not care to live @ those ade: sons of Dhritarashtra wre in front aafeaar: stand. 6. And indeed I can scarcely tell which will be better, that we should conquer them, or that they should conquer us. The very sons of Dhritarashtra—after slaying whom we should not care to live—stand facing us.5-7) WAY OF KNOWLEDGE 31 Breet Taaea ara: georfa cat aatqezat: tt aaa: carfafad af ar fareqedsg airfit at eat TTT ett arivgararigaeaara: with (my Kshatriya) nature overpowered by the taint of weak commiseration gddqeaar: with a mind in confusion about Dharma (duty) eat Thee qeatfit I ask #% for me aq which Aq: good ear is aq that fafead decidedly até say ag I & Thy farsa: disciple cat Thee WTAaH taken refuge Hi me afar instruct. 7. With my nature overpowered by weak commiseration, with a mind in con- fusion about duty, I supplicate Thee. Say decidedly what is good for me. I am Thy disciple. Instruct me who have taken refuge in Thee. [Dharma is the ness, the law of the inmost constitution of a thing. The primary meaning of Dharma is not virtue or religion, but that is only its secondary significance. Fighting in a just cause is the religious duty or Dharma of a Kshatriya, while the same is a sin to a Brahmana, because it is con- trary to the law of his being. Working out one’s Karma according to the law of one’s own being is32 SHRIMAD-BHAGAVAD-GITA [Chap. II therefore the Dharma or religion or way to salvation of an individual. The cloud of Karma hides the Self-Sun from view. The means which exhausts this cloud without adding to it and thus helps in one’s Self-restoration is one’s Dharma. Thy disciple: Until this declaration has been made, the Master may not give the highest knowl- edge.] a fe sasaria waragere aataqearrnfar sary 1 HANA FATAATIATS Tet Seta aThergeay tts tt wt In the earth @@4etq unrivalled %"@ flourishing ast dominion FWATH over the gods aft even afar mastery 4 and sary obtaining aq that WH my afaarmg of the senses sestrmy blasting Wy sorrow waa should remove + fg sreaTfit I do not see, 8. Ido not see anything to remove this sorrow which blasts my senses, even were Ito obtain unrivalled and flourishing domi- nion over the earth, and mastery over the gods. awa Fars | TAGRAT TAHT YSTHA: TTT: 1 a ateea sfa mifaragacar qoott Tyas Us t7-10) WAY OF KNOWLEDGE 33 aay: Sanjaya Jaret said: TTT The scorcher of foes qerHa: Gudakesha, the conqueror of sleep (Arjuna) gwttat to Hrishikesha way thus Saat having spoken 4 ae I shall not fight aft thus waeq to Govinda seat saying quit silent waa ~ became. Sanjaya said: 9. Having spoken thus to the Lord of the senses, Gudakesha, the scorcher of foes, said to Govinda, “I shall not fight”, and became silent. [The object of Sanjaya in using these names is to remind Dhritarashtra—who may naturally be a little elated at the prospect of Arjuna’s not fighting —that this is only a temporary weakness, since by the presence of the Lord of the senses all ignorance must eventually be dispelled. Arjuna’s own nature also is devoid of darkness. Is he not the conqueror of sleep, and the terror of foes?] agara Wilh: Teatsa AA arateaaaes farteafas Ta: Ug0N arta Descendant of King Bharata (after whom India is called Bharata-Varsha) Bharata (Dhritarashtra) evita: Hrishikesha seaq smiling gq as if TAA: of the two Bay: armies Weq in the midst fafteety sorrow- ing T{ to him x this 4: word Fara spoke.34 SHRIMAD-BHAGAVAD-GITA [Chap. IT 10. To him who was sorrowing in the midst of the two armies, Hrishikesha, as if smiling, O descendant of Bharata, spoke these words. [Smiling—to drown Arjuna in the ocean of shame. Krishna’s smile at Arjuna’s sorrow is like the lightning that plays over the black monsoon cloud. The rain bursts forth, and the thirsty earth is saturated. It is the smile of the coming illumina- tion.] sraTargaret | aaearraatard TaTaay ATES 1 TM Gouna Agra Tsat: 1g gu afrrtatq The Blessed Lord garq said: wf Thou #a=arq those who should not be mourned for araattt: hast been mourning yaraTett words of wisdom *Tq% thou speakest 4 but gfeset: the wise TATA the dead sag the living 4 and + aaRrafet grieve not. The Blessed Lord said: 11. Thou hast been mourning for them who should not be mourned for. Yet thou speakest words of wisdom. The (truly) wise grieve neither for the living nor for the dead. [Words of wisdom: Vide 1. 35-44.]10-13) WAY OF KNOWLEDGE 35 a arg Wg ara a ea AA Tf: awa a afacara: aa aaa: TH wean ag 1 ag ever 4X ATS did not exist (aft) T TT not indeed @ thou (# at: did not exist) 7 not ZW these waft: kings (@ att did not exist) 7 not TaaTy hereafter a4 all aya we 4 not wfaeara: shall exist 7 also 4 Wq not at all. _12. It is not that I have never existed, nor thou, nor these kings. Nor is it that we shall cease to exist in the future. {Of course Krishna here does not mean that the body is immortal, but refers to the true Self, behind all bodies.] afeitsfery sat ag what ata TT wat tarecoftateera 7 Garfr uegu qa As fet: of the embodied (soul) afer 2g in this body #fa< childhood ata4 youth Fe old age Tar so also @grercmfta: the attaining of another body wa thereat tt: the calm soul 4 Wafe is not deluded. 13. As are childhood, youth, and old age, in this body, to the embodied soul, so36 SHRIMAD-BHAGAVAD-GITA [Chap. If also is the attaining of another body. Calm souls are not deluded thereat. [According to this, the continuity of the ego is no more interrupted by death than by the passing of childhood into youth and youth into old age in this body. Calm souls: Those who have become calm by Self-realisation.] ararerateg Bray attatorgag:wat: vi STATA ecenrcctntee PAAET ATTA newt wit O son of Kunti aratevat: contacts of senses with their objects & indeed eftateorgag:aat: producers of (the notions of) cold and heat, pleasure and pain anraratfay: with beginning and end afaca: impermanent Wed O Bharata aq them fafaereat bear with. 14. Notions of heat and cold, of pain and pleasure, are born, O son of Kunti, only of the contact of the senses with their objects. They have a beginning and an end. They are impermanent in their nature. Bear them patiently, O descendant of Bharata. [They have a beginning and an end: as dis- tinguished from the permanent Self. The more one is able to identify oneself with the permanent13-16) WAY OF KNOWLEDGE 37 Self, the less one is affected by the agreeable and disagreeable conditions of life. Impermanent in their nature; That is, the same object which gives pleasure at one moment, gives pain at another, and so on.] a fe + aaeada Jed Feu angaga wht atsgacary Ferg U2U Terr O Bull (i.e. chief) among men wa these wagaga same in pain and pleasure W¥t calm that get (lit. dweller in the body) man # erqafet afflict not @: he fg surely aqacaTa for immortality were is fit. 15. That calm man who is the same in pain and pleasure, whom these cannot dis- turb, alone is able, O great amongst men, to attain to immortality. (This perfect sameness, amidst the ills of life, means full and unbroken consciousness of our one- ness with the immortal Self. Thus is immortality attained.) aaa fase arat aratat faaad aa: TAA Tease cz Ky, WATAT TAAL EU wat: Of the unreal ara: existence ¢ faaa is not Wat: of the real af also aara: non-existence 4 faae is38 SHRIMAD-BHAGAVAD-GITA. [Chap. II not aeaafarft: by the knowers of the Truth g indeed aaa: TAA: of these two Aad: the final truth gee: seen. 16. The unreal never is. The Real never is not. Men possessed of the knowl- edge of the Truth fully know both these. [Unreal and Real: The determination of the nature of the Real is the quest of all philosophy. Shri Krishna here states that a thing which never remains the same for any given period is unreal, and that the Real on the other hand is always the same. The whole of the phenomenal world, therefore, must be unreal, because in it no one state endures for even an infinitesimal division of time. And that which takes note of this incessant change, and is therefore itself changeless—the Atman, Consciousness—is the Real.] afenta g afefe ta adfae aay ni frrerrerararer + afaendaefa ign aa By which 3@ this q4q all ATT is pervaded aT That erfaatfr indestructible Z fafe know for certain fead one Hey HeTTET of this Immutable farrarq destruc- tion *{H to do + afi is not able. 17. That by which all this is pervaded— That know for certain to be indestructible. None has the power to destroy this Immu- table.16-19) WAY OF KNOWLEDGE 39 [That by which all this is pervaded: i.e. He that pervades all this as the Witness.] weatard SX Fer faeweateer: afc: 11 HATTA TCATETEAET ATTA US facaea Of the ever-changeless aatfart: of the inde- structible a¥aET of the illimitable wétfem: of the Indweller @¥ these 2gf: bodies aetart: having an end Baa: are said Are O Bharata qed therefore Fears fight: 18. Of this indwelling Self—the ever- changeless, the indestructible, the illimitable— these bodies are said to have an end. Fight, therefore, O descendant of Bharata. {Arjuna’s grief which deters him from his duty of fighting against the Kauravas is born of ignorance as to the true nature of the soul. Hence Shri Bhagavan’s strong and repeated attempts to illumine him on the subject.] a ud af gat wat wae BAA wat att a ferorrettett are ahr A TAT Us a: Who wq this (Self) gre slayer Afet knows a: and who ud this @qq slain ea thinks gH} both at these 4 not famrftt: know oa this (Self) 4 not gf slays 4 not gq is slain.40 SHRIMAD-BHAGAVAD-GITA [Chap. II 19. He who takes the Self to be the slayer, and he who takes It to be the slain, neither of these knows. It does not slay, nor is It slain. [Cf. Katha Up. 1. ii. 19-20] a oad fort at warfa- ara Aart Afaat aT AT: ast fram: apadisd Feet TFA FTAA TAT nol wa this (Self) warfaq ever | not HA is born at or fHad dies at or 7 Yat not having been yA: again afaat comes into being (gf) # (it is) not. (Another paraphrase) at Or Wat having been ya: again 4 wfaaT ceases to be (ft) # (it is) not. a: unborn fae: eternal ergaq: changeless Gam: ever Itself #4 this (Self) wat the body grat being killed F not eat is killed. 20. This is never born, nor does It die. It is not that, not having been, It again comes into being. (Or according to another view: It is not that having been, It again ceases to be). This is unborn, eternal, changeless, ever- Itself. It is not killed when the body is killed.19-22) WAY OF KNOWLEDGE 41 [This shloka refers in the sense of denial to the six kinds of modification inherent in matter: birth, subsistence, growth, transformation, decay, and death.] aatfaatitt fret a CAAT wa Fee: Te aH Tafa aheat HAL UV art O Partha @: who way this (Self) arfarrfart inde- structible fit changeless AT] unborn HeqTA immutable 3q knows @: that Jeg: person #4 how # whom get kills & whom arafa causes to slay. 21. He that knows This to be inde- structible, changeless, without birth, and immutable, how is he, O son of Pritha, to slay or cause another to slay? [How is he to slay?—referring to Arjuna. To cause another to slay—referring to Krishna’s own part.] ° araifa sitortfr aa fagre warts aeetft aAscerfer war acrerit fagrr sitat- apart darts ark FT! UVa we: A man aa as sftuift worn-out araifa clothes fagra casting off ararfer others Haft new apegift takes42 SHRIMAD-BHAGAVAD-GITA [Chap. II aat so @é€t the embodied siaifit worn-out aérafr bodies fagra casting off aarft others warft new dara enters. 22. Even as a man casts off worn-out clothes, and puts on others which are new, so the embodied casts off worn-out bodies, and enters into others which are new. [As one only puts off the old, when one already possesses the new garment, so the embodied is already entering a new body in the act of leaving this. The Upanishad compares this to the movement of a leech, which has already established a new foothold before leaving the old.] aa forse aearfr aa aefa orae: a aa eerearcat a alata Area: URsZU aeatfit Weapons ud this (Self) 4 farafet cut not qram: fire ut This 4 a@ft burns not ara: waters wt This # aeaafer wet not 4 and ared: wind & aeafe dries not. 23. This (Self), weapons cut not; This, fire burns not; This, water wets not; and This, wind dries not. HSMNSTAAT SAAMI TT Th Fre: ATTA: uy aoisd AATAT: UB22-26) WAY OF KNOWLEDGE 43 aay This (Self) ssa: cannot be cut Hay This orarer: cannot be burnt 4a: cannot be wetted aaiter: ua and cannot also be dried aa This faca: change- less aa: all-pervading zaTq: unmoving eae: immov- able aaa: eternal. 24. This Self cannot be cut, nor burnt, nor wetted, nor dried. Changeless, all-per- vading, unmoving, immovable, the Self is eternal. HASTA ASTRA SAT SAT vented fatarat argatfagaefa nay aaq This (Self) #747: unmanifested say This HFaT: unthinkable aq This afawri: unchangeable J=qy is said aeMg therefore ua@ thus wt This fafacat knowing aaaitfagy to mourn 4 séfe oughtest not. 25. This (Self) is said to be unmani- fested, unthinkable, and unchangeable. Therefore, knowing This to be such, thou oughtest not to mourn. [This Self is infinite and partless, so can be neither subject nor object of any action.] aay at frend fret at wae Te warty ca agratal aa atfagadfa eeu44 SHRIMAD-BHAGAVAD-GITA [Chap. II aa a But if wi This (Self) fHermdt constantly born faci constantly at or Fa dead ATS thinkest TaTft even then WetaTel mighty-armed @@ thou U4 This Tagy to mourn 4 wefa oughtest not. 26. But if thou shouldst take This to have constant birth and death, even in that case, O mighty-armed, thou oughtest not to mourn for This. [Krishna here, for the sake of argument, takes up the materialistic supposition, and shows that even if the Self were impermanent, sorrow ought to be destroyed, since in that case there would be no here- after, no sin, and no hell.] wraen fe at yeaa wer gad az hh aearaticgrsd a ed fagagfa urou fg For aaeq of that which is born qq: death certain Faea F and of that which is dead Haq birth aa certain @tHTq therefore awqfeart aay in an unavoidable matter 7 thou Mifrgy to grieve 4 agfa oughtest not. 27. Of that which is born, death is certain; of that which is dead, birth is certain. Over the unavoidable, therefore, thou oughtest not to grieve.26-28) WAY OF KNOWLEDGE 45 [This shloka concerns only those who are not yet free. So long as there is desire, birth and death are inevitable. Therefore thou oughtest not to grieve: Since you cannot control the inevitable and preserve the bodies of your relations, work out your own Karma and go beyond both birth and death.] weareratfa qeatft saaearht ART aeaferarag at Bt TAaAT URS aa O Bharata yarft beings aeagarétft unmani- fested in the beginning sqaraeatft manifested in the middle state eeqqafraatft ga unmanifested again in the end @@ there 1 what ofan grief. 28. All beings are unmanifested in their beginning, O Bharata, manifested in their middle state, and unmanifested again in their end. What is there then to grieve about? [Beings: In their relationships as sons and friends, who are mere combinations of material elements, correlated as causes and effects. The idea here is that which has no existence in the beginning and in the end, must be merely illusory in the interim, and should. not therefore be allowed to have any influence upon the mind.] 446 SHRIMAD-BHAGAVAD-GITA {Chap. I anatase aRarea- anatagafa aia ara: i Ww cecce: oa saad Aq a aa wha usu afraq Some one UA This (Self) aeaaad as a wonder qeaft looks upon wat va a and so also aq: another areatag as a wonder aafe speaks aq: | another again wag This areatad as a wonder syutfa hears efeaq at and yet another cat aff though hearing wt This 4 Ua %q knows not at all. 29. Some look upon the Self as mar- vellous. Others speak of It as wonderful. Others again hear of It as a wonder. And still others, though hearing, do not under- stand It at all. [The shloka may also be interpreted in the sense that those who see, hear, and speak of the Self are wonderful men, because their number is so small. It is not therefore remarkable that you should mourn, because the Atman is so difficult to comprehend.] at freamacatsd 8B aaea ATT aeration qe a ed atfagrete UZotl ‘aed O Bhérata oi this 2g Indweller ateq of all % in the body fiery ever erqeq: indestructible TeATT29-32) WAY OF KNOWLEDGE 47 therefore < thou aatfir all qarft beings Mfrgq to mourn 7 sgfe oughtest not. 30. This, the Indweller in the bodies of all, is ever indestructible, O descendant of Bharata. Therefore thou oughtest not to mourn for any creature. [Krishna here returns to His own point of view.] waaay ater a faafagquefa wife qaradseaafrae + fret UsIeN eam Own Dharma aft and also ae7 looking at 4 not fasferqy to waver atéfa oughtest fg for arait Yatq than a righteous war afaqeq for a Kshatriya arg any other #74: higher # faaa exists not. 31. Looking at thine own Dharma, also, thou oughtest not to waver, for there is nothing higher for a Kshatriya than a right- eous war. [That is to say, it is the duty of a Kshatriya to fight in the interest of his country, people, and religion.] UAVS Arrest eHtareaagay | Ofea: afta: cet wad qaeitgary 32M wd O Partha qessat of itself TIUTA come eITATT opened eaiarey the gate of heaven eay such Faq48 SHRIMAD-BHAGAVAD~GITA [Chap. II battle afar: happy «tft: Kshatriyas 4 verily ward gain. 32. Fortunate certainly are the Kshatri- yas, O son of Pritha, who are called to fight in such a battle that comes unsought as an open gate to heaven. [The Shastras say that if a Kshatriya, fighting for a righteous cause, falls in the battle-field, he at once goes to heaven.] ae arated ard dara a afcoafa ae: eae atte a farat eres aa NZRU aq Aq But if <7 thou gH this TAF righteous dart warfare + afteqfq wouldst not do a: then eat own Dharma af 4 and honour feat forfeiting q4q sin arareeafe shalt incur. 33. But if thou refusest to engage in this righteous warfare, then forfeiting thine own Dharma and honour, thou shalt incur sin. aaferarta garter wafaeater Aserary 1 aarfacea aratiodcorafaieera wae aft 4 And also yarft beings ¥ of thee FeRINT ever- lasting wtf dishonour sefaeafer will tell datfarer of the honoured a@ifa: dishonour amma than death @ surely efafceqa exceeds,32-36) WAY OF KNOWLEDGE 49 34. The world also will ever hold thee in reprobation. To the honoured, disrepute is surely worse than death. [The present argument—shlokas 33-36—assumes that the cause in hand is already proved to be right. Hence it could only be from cowardice that Arjuna could abandon it. Even a hero may be weakened by the stirring of his deepest emotions.] AAT Alaa Tat ARITA: jet a eet agUat year areata oTaray VRRU wereat: & And the great chariot-warriors “af thee warg from fear wg from battle yrad withdrawn aeaet will “regard ast of those wf thou @gyd: much-thought- of yrat having been @rqay lightness areafa wilt receive. 35. The great chariot-warriors* will believe that thou hast withdrawn from the battle through fear. And thou wilt be lightly esteemed by them who have thought much of thee. wareratatr agrafacater aatfeat: 1 fractera arred adt g:aat g fie vag 1 Vide commentary 1.6.50 SHRIMAD-BHAGAVAD-GITA. {Chap. II aa Thine afgat: 4 enemies also wa thy armef prowess faraet: cavilling ag { many #areqarary unutterable things afacafat will say aa: than this gaat more painful q fy what (could be). 36. Thine enemies also, cavilling at thy great prowess, will say of thee things that are not to be uttered. What could be more intolerable than this? gat at srceafa cart fareat at Ateaa aera nv meng fess stata Tart FATWA: Ngo @a: Slain at or eq heaven sveqfa shalt gain facat conquering at or fey earth Wea shalt enjoy TAT therefore ta O son of Kunti {ara for fight gafreaa: resolved Sfass arise. 37. Dying thou gainest heaven; con- quering thou enjoyest the earth. Therefore, O son of Kunti, arise, resolved to fight. gag:d ad Heal oTTeTat waa at Fara geared aa oTTTATRAAT NASH 4aga Pain and pleasure WH the same eat having made wraTerat gain and loss wart conquest and defeat aa: then Yara for battle qeqeT be ready ud thus qr7q sin 4 no aaeafet shalt incur.36-39) WAY OF KNOWLEDGE 51 38. Having made pain and pleasure, gain and loss, conquest and defeat, the same, engage thou then in battle. So shalt thou incur no sin. [It is always the desire for one of the pairs of opposites that binds. When an act is done without attachment either for itself or its fruit, then Karma can be worked out without adding to its store, and this leads to Freedom.] wat asfafger ate gfaatt feat -r7 Gaul Ie WaT aa HATH TeTeAAT URS I afeq In regard to Self-realisation wat this qfa: wisdom @ to thee afafeat declared a¥t x but in regard to Yoga gat it vay hear qf O Partha qat with which qeut wisdom yat: endued ward bondage of Karma sereatt shalt break through. 39. The wisdom of Self-realisation has been declared unto thee. Hearken thou now to the wisdom of Yoga, endued with which, O son of Pritha, thou shalt break through the bonds of Karma. [Yoga: Karma-Yoga, or that plan of conduct which secures the working out of past Karma, non- accumulation of new, and the striving for Self- realisation with the whole of the will. In this dis- cipline, one’s sole object in life is Self-realisation; hence no importance is attached to anything else. Thus all actions are performed without attachment,52. SHRIMAD-BHAGAVAD-GITA (Chap. II or care for results. So no new Karma is made: only the already accumulated is exhausted. And at the same time, the whole will is left free to devote itself to the achievement of Self-realisation alone. In the preceding shlokas, 11-25, Krishna has given the point of view of the highest knowledge, the ancient Brahmajnana. In the 26th and 27th we have a purely materialistic standpoint. Shlokas 28 to 37 give the attitude of a man of the world. In the 38th we have an anticipation of the Yoga. And in what is to follow, we have Shri Krishna’s own con- tribution to the philosophy of life.] Rerfrwrrantsier cerarat a fara 1 CATA THE ATS AA AAT Uo tt 36 In this afrnrTTT: waste of attempt 4 atfet is not seqara: ( F and) production of contrary results + faaet exists not #4 He of this Dharma tae very little eft even Wet: AAA from great terror ATAe protects. 40. In this, there is no waste of the unfinished attempt, nor is there production of contrary results. Even very little of this Dharma protects from the great terror. [Waste of the unfinished attempt: A teligious rite or ceremony performed for a definite object, if left uncompleted, is wasted, like a house unroofed which is neither serviceable nor enduring. In Karma- ‘Yoga, however, that is, action and worship performed39-43) WAY OF KNOWLEDGE 53 without desire, this law does not apply, for every effort results in immediate purification of the heart. Production of contrary results: In worship for an object, any imperfection in the process produces positive loss instead of gain. As in cases of sickness, the non-use of the right medicine results in death. The great terror: Being caught in the wheel of birth and death.] et UTAH Glathe FUVTT 1 agua Garara gaatserrarhaaray ween gee O scion of Kuru gin this sqqararferst one- pointed @fg: determination wat single (wa only) aerearfarry of the undecided {ga: purposes fe indeed : many-branching @ and Ard: innumerable. 41. In this, O scion of Kuru, there is but a single one-pointed determination. The purposes of the undecided are innumerable and many-branching. [In Karma-Yoga, the one goal is Self-realisation. The undecided (that is, about the highest), naturally devote themselves to lower ideals, no one of which can satisfy. Thus they pass from plan to plan.] arfrat gferat ara saarcafaafera: Aratarat: Wea areaaedifaatfart: use STATA: FATT HAHAH STATA fanfateaget areata sft sg54 SHRIMAD-BHAGAVAD-GITA {Chap. II arprirammt area 1 5 areca gfe: aaneit a fait Useu qr¢O Partha afaafeqa: the unwise Feqreta: taking pleasure in the panegyric statements of the Vedas aad anything else 4 afet does not exist fe this atfar: declaring STARA: full of desires SRTTT: with heaven as their highest goal aq which at this (well-known) gferai flowery arAHinEmATT leading to (new) birth as the result of their works Wieattfa sft for the attain- ment of pleasure and power fRarfagtvaget exuberant with various specific actions art word waafat expatiate upon wWhieadwaaat of (people) deeply attached to pleasure and power ar by that TITATATT with their discrimination stolen away =qaararferat set qfg: deter- mination @arat in the mind @ fastaa is not formed. 42-44. O Partha, no set determination is formed in the minds of those that are deeply attached to pleasure and power, and whose discrimination is stolen away by the flowery words of the unwise, who are full of desires and look upon heaven as their highest goal and who, taking pleasure in the panegyric words of the Vedas, declare that there is nothing else. Their flowery words are exuber- ant with various specific rites as the means to pleasure and power and are the causes of42-45) WAY OF KNOWLEDGE 55 (new) births as the result of their works (performed with desire). [Samadhi has been rendered into “mind” in the above. The generally accepted significance of the term (absorption in God-consciousness produced by deep meditation) would give an equally consistent and happy meaning: Persons attached to pleasure and power can- not have perfect steadiness of mind in divine meditation. Panegyric words of the Vedas: The Karma-Kanda or the sacrificial portion of the Vedas which lays down specific rules for specific actions and their fruits, and extols these latter unduly. Nothing else: Beyond the heavenly enjoyments procurable by the sacrificial rites of the Vedas.] a a s ayafaaar sat fretquat wares fed feaareaedt fratreta aera USA Wat: The Vedas aywafaqat: deal with the three Gunas aft O Arjuna (fq thou) freaqem: free from the triad of Gunas wa be fageg: free from the pairs of opposites faeraraer: ever-balanced fiffaeta: free from getting and keeping aTcHaTe established in the Self. 45. The Vedas deal with the three Gunas. Be thou free, O Arjuna, from the triad of the Gunas, free from the pairs of opposites, ever-balanced, free from (the thought of) getting and keeping, and estab- lished in the Self.56 SHRIMAD-BHAGAVAD-GITA [Chap. II [The Vedas deal with etc.: That is to say, the Vedas treat of relativity. Pairs of opposites: Dvandva, all correlated ideas and sensations, e.g., good and bad, pleasure and pain, heat and cold, light and darkness, etc. Guna is a technical term of the Sankhya philosophy, also used in the same sense by the Vedanta. Prakriti or Nature is constituted of three Gunas; Sattva (equilib- rium), Rajas (attraction), Tamas (inertia). Prakriti is the three Gunas, not that she has them. Guna is wrongly translated as quality; it is substance as well as quality, matter, and force. Wherever there is name and form, there is Guna. Guna also means a rope, that which binds.] Tas TAIT Aaa: AcyAay Se HEME Wy aerer fawn: ween wat: Everywhere aaah being flooded yaar in a reservoir QT4T{ as much et: use FAM: ATTA of the knowing Bréhmana @@q in all 4@q the Vedas ata so much (use). 46. To the Brahmana who has known the Self, all the Vedas are of so much use as a reservoir is, when there is a flood every- where. [A man possessed. of Self-knowledge has no need whatever of the Vedas. This does not, however, mean that the Vedas are useless; only to the knower of Brah- man they have no value, as the transient pleasures deriv-45-47) WAY OF KNOWLEDGE 57 able from them are comprehended in the infinite bliss of Self-knowledge.] SAMAK AT GST FATAT Uh Al SHGSeTAAT dt aA IsKaHAHT si wafer In work v@ only & thy erfirare: right earat ever wey in fruits AT not SAGO: the producer of the results of acts HT ¥% shouldst not be smifir in inaction & thy ‘Wy: attachment AT not seq let be. 47. Thy right is to work only; but never to the fruits thereof. Be thou not the producer of the fruits of (thy) actions; neither let thy attachment be towards inaction. {Be thou not the producer, etc.: That is, do not work with any desire for results, for actions produce fruits or bondage only if they are performed with desire. Karma primarily means action, but a much pro- founder meaning has come to be attached to this word. It means the destiny forged by one in one’s past incar- nation or present: the store of tendencies, impulses, characteristics, and habits laid by, which determines the future embodiment, environment, and the whole of one’s organisation. Another meaning of Karma often used in reference to one’s caste or position in life, is duty, the course of conduct which one ought to follow in pursuance of the tendencies which one acquired in one’s past, with a view58 SHRIMAD-BHAGAVAD-GITA [Chap. II to working them out and regaining the pristine purity of the Self.] area: FE wathor eA AAT TSAT faguften: aat grat aed att sere Wess! gqasaq O Dhananjaya aya: steadfast in Yoga 4H attachment wacat abandoning fagufaest: in regard to success and failure 44: the same ycaT being aaifer actions @& perform wacd evenness of mind (in regard to success and failure) a1: Yoga S=aa is called. 48. Being steadfast in Yoga, O Dhananjaya, perform actions, abandoning attachment, remaining unconcerned as re- gards success and failure. This evenness of mind (in regard to success and failure) is known as Yoga. 2s AT Bat wa giaarrsasas ut Fat acoraqss SIT: Ea: USSU gqsaq O Dhananjaya fg as afgatmg than work performed ‘with the mind undisturbed by thoughts of results gt by far #H work Hay inferior Tet in even- ness of mind Tory refuge Hass seek HHSTA: seekers after results #701: wretched. 49. Work (with desire) is verily far inferior to that performed with the mind undisturbed by thoughts of results. O47-51) WAY OF KNOWLEDGE 59 Dhananjaya, seek refuge in this evenness of mind. Wretched are they who act for results. gfaqen verte St qEageEa aA asaeg AIT: HAG TIA UYolt : Endued with evenness of mind 3 in this (life) Ft both yRAGeET virtue and vice eth casts off FEAT therefore Ata to Yoga qvqea devote thyself. art: Yoga wag in work #lereH dexterity. 50. Endued with this evenness of mind, one frees oneself in this life, alike from vice and virtue. Devote thyself, therefore, to this Yoga. Yoga is the very dexterity of work. [Alike from vice and virtue: A follower of Karma- Yoga can have no personal motive for any action. Our action without motive becomes colourless, loses its character of vice or virtue. Dexterity of work: It is the nature of work to produce bondage. Karma-Yoga is the dexterity of work, because it not only robs work of its power to bind, but also transforms it into an efficient means of freedom.] wad gfzaer fe we aren aati: Weaaea a een: Te THTAATAAA UY LU60 SHRIMAD-BHAGAVAD-GITA [Chap. II qfaaa: Possessed of evenness of mind wftfarr: the wise Hat GS the fruit of action saat abandoning wrarafatrie: freed from the fetters of birth aaTat beyond evil ¥@ state fg verily T=afFt go to. 51. The wise, possessed of this even- ness of mind, abandoning the fruits of their actions, freed for ever from the fetters of birth, go to that state which is beyond all evil. aa a wenfos gfacifaateoafa at Tearhe Fras TreTET AEA TRU yet When @ thy af: intellect Hlenfes taint of illusion eafaafeoafa crosses beyond aat then sitaqereq of what is to be heard sqereq and of what is heard frad indifference qatf# thou shalt attain. 52. When thy intellect crosses beyond the taint of illusion, then shalt thou attain to indifference, regarding things heard and things yet to be heard. [The taint of illusion: the identifying of the Self with the non-Self, the ego.] afafantaren & vat caveat Foret Wawa gfgerar ahaa UZ wat When & thy *fafasfirrat tossed about by the conflict of opinions @fg: intellect a4 firmly established51-54] WAY OF KNOWLEDGE 61 aarat in the Self fretet immovable eqteafa will remain @at then ati Self-realisation eareafe shalt attain. 53. When thy intellect, tossed about by the conflict of opinions, has become immov- able and firmly established in the Self, then thou shalt attain Self-realisation. : AAA TAT feraraea ST ATat aaifieaed Faraz 1 feaaet: fe caraa ferareta ast fir VAs aja: Arjuna Sara said: Fata O Keshava feasted of the (man of) steady wisdom qatfteqeq of the (man) merged in Samadhi aT what MTT description feral: (the man of) steady wisdom fa what 3aTeat speaks faq what (how) ardtat sits fq what (how) asia walks. Arjuna said: 54. What, O Keshava, is the description of the man of steady wisdom, merged in Samadhi? How (on the other hand) does the man of steady wisdom speak, how sit, how walk? [Arjuna is asking, (1) what is the state of the mind of the man of realisation when in Samadhi? and (2) how is its influence shown in his conduct when out of it?62 SHRIMAD-BHAGAVAD-GITA {Chap. II Steady wisdom: Settled conviction of one’s identity with Brahman gained by direct realisation.] saTrargara | sata wet arATaraet AAPTATTL 1 ARATE Gee: Feraraeraeag YAU sfrrtary The Blessed Lord vara said: art O Partha aar when aafq all wATaATy of the mind #TATq desires sa@Tfa casts off aTetft Ta in the Self alone aTeHaT by the Self se: satisfied aT then feqama: of steady wisdom Tee is said. The Blessed Lord said: 55. When a man completely casts away, O Partha, all the desires of the mind, satisfied in the Self alone by the Self, then is he said to be one of steady wisdom. [This answers the first part of Arjuna’s question.] geasagizaaat: gag faraege: 0 atacmrmaata: feraeti fread xg i Fay In adversity sqferrqat: of unshaken mind Fay in happiness fanaeqg: without hankering dtrarrarate: free from affection, fear, and wrath afr: Muni feereeft: of steady wisdom T=aq is said.54-58] WAY OF KNOWLEDGE 63 56. He whose mind is not shaken by adversity, who does not hanker after happi- ness, who has become free from affection, fear, and wrath, is indeed the Muni of steady wisdom. [This and the following two shlokas answer the second part of Arjuna’s question, as to the conduct of one of perfect realisation. Muni: Man of meditation.] a: AAAS YATYAA Ut aiftarafa a dfte cea scat tfafeset yet a: Who #44 everywhere safaetg: without attach- ment aq Aq whatever TAAL good and evil 3Tq receiv- ing 7 afnarafit does not rejoice 4 Zfse is not vexed Tet his at wisdom sfafssar is fixed. 57. He who is everywhere-unattached, not pleased at receiving good, nor vexed at evil, his wisdom is fixed. [Not pleased, etc.: consequently he does not praise or blame. This is an answer to the query: “How does he speak?”} wal aera ara HAisHTaa Tae: sfaanitfrarivqeaes sat tfaftsatiiys tt wat When ¥ also ea this (Yogi) at: tortoise ATF limbs €@ like efzardea: from sense-objects xfxarfer64 SHRIMAD-BHAGAVAD-GITA [Chap. II senses 44a: completely ext withdraws qq his TAT wisdom wfafésat is steadied. 58. When also, like the tortoise draw- ing its limbs, he can completely withdraw the senses from their objects, then his wisdom becomes steady. [Withdraw the senses: bring the mind back upon the Self from all sense-objects. This is known as Pratya- hara in Yoga. To explain the shloka more fully: a man of the highest realisation can, at any moment, shake himself clear of all impressions of the sense-world and go into Samadhi, with the ease and naturalness of a tortoise drawing its limbs within itself.] fant fafracedt froercer afer: wast Tatsorer Te geet fray usu farcrarcen Abstinent 2f@t: of the man faqat: objects fafradet fall away craft leaving the longing ( J but) a the Supreme ¢ezat having seen Aeq of this (man of settled wisdom) ©: longing eft even frada falls away. 59. Objects fall away from the abstinent man, leaving the longing behind. But his longing also ceases, who sees the Supreme. [Abstinent man: An unillumined person abstain- ing from sense-pleasure for penance, or because of physical incapacity.]58-62] WAY OF KNOWLEDGE 65 aaet aie site gerer facia: 11 sfaartn saretfa eefta cert AA: Ugo ata O Kaunteya aaa: striving fagfeac: qereq of a wise man aft even fg indeed arstft turbulent efaarfor senses 3#¥ violently #4: mind gf snatch away. 60. The turbulent senses, O son of Kunti, do violently snatch away the mind of even a wise man, striving after perfection. aria eatin dara ae state FEAT: an fe aeatexartor cea watt sferfesaT 11g 8 yaq: The steadfast atft them aatfir all eaeq having controlled We7t: focussed on Me as the Supreme arate sits fg verily aq whose efeaarfit senses aat under control aq his Tat wisdom sfafesat settled. 61. The steadfast, having controlled them all, sits focussed on Me as.the Supreme. His wisdom is steady, whose senses are under control. wad faaarda: ayEATTATAT 1 AR aaad He: saa RetsfarsTat Eau fagarq Objects earad: thinking {#: of a man ay in them @¥F: attachment sqATAt is produced AYIA from attachment 414: longing Haat is born FATE from longing #4: anger ofraTad grows.66 SHRIMAD-BHAGAVAD-GITA (Chap. II 62. Thinking of objects, attachment to them is formed in a man. From attachment longing, and from longing anger grows. wargala wee: aeneregiatawy: eafasieragfaaran gfarmrrerreafaie 3 arama From anger @Fate: delusion wafa comes aertald from delusion eyfafawe: loss of memory eyfa- wang from loss of memory afaare: the ruin of discrim- ination qfaararq from the ruin of discrimination soreafa (he) perishes. 63. From anger comes delusion, and from delusion loss of memory. From loss of memory comes the ruin of discrimina- tion, and from the ruin of discrimination he perishes. [A beautiful image appears. The tendency of the mind is to repeat it. Then, if the image is allowed to recur, a liking grows. With the growth of liking the wish to come close, to possess, appears. Any obstacle to this produces wrath. The impulse of anger throws the mind into confusion, which casts a veil over the lessons of wisdom learnt by past experience. Thus de- prived of his moral standard, he is prevented from using his discrimination. Failing in discrimination, he acts irrationally, on the impulse of passion, and paves the way to moral death. Thus Krishna traces moral degradation to those62-65] WAY OF KNOWLEDGE 67 first breaths of thought that come softly and almost un- consciously to the mind.] urgafagieg fraatifxaercy 1 arrarafadaree sareahinresta gv g But wraafagat: free from attraction and aver- sion aTeraed: self-restrained afexd: with senses fara objects 4% moving (amongst) fatarHT the self- controlled Saez tranquillity afrreefe attains. 64. But the self-controlled man, moving among objects with senses under restraint, and free from attraction and aversion, attains to tranquillity. [The above is in answer to Arjuna’s fourth ques- tion, ‘How does he move?’’] TAS AAA SAE AC GIEA | wea OMY gfe: Tansse ne ware In tranquillity aq of him aagvaTAi of all sorrows @ifa: destruction sqqTIt happens WaAATa: of the tranquil-minded fe because aR soon afa: intellect qdafasad is established in firmness. 65. In tranquillity, all sorrow is de- stroyed. For the intellect of him, who is tranquil-minded, is soon established in firm- ness. [That is, firmly concentrates itself on the Self.]68 SHRIMAD-BHAGAVAD-GITA (Chap. II atfea gfargmer a agaea ATAAT I T AATATA: ATA atiectey FA: FAA gen aaadea Of the unsteady afa: knowledge (of the Self) arte is not #qateq of the ‘unsteady araat medita- tion @ also F not waTaqa: F and of the unmeditative atffa: peace 4 not HaTaeT of the peaceless gay happi- ness @a: whence. 66. No knowledge (of the Self) has the unsteady. Nor has he meditation. To the unmeditative there is no peace. And how can one without peace have happiness? efron fe acai aeartsgfaetiaa azer acfa sat aqatafrareafa gol fg For axat wandering xfexartt senses aq which wa: mind afadtaa follows a that vex his ar: wind graf in water Atay boat Za like Tai discrimination afer scatters. 67. For, the mind, which follows in the wake of the wandering senses, carries away his discrimination, as a wind (carries away from its course) a boat on the waters. aeatered Aatatal frrgtarht aaa: 1 sfravitfranieacaea sat sfafeoat NEsit66-69] WAY OF KNOWLEDGE 69 Aglatat Mighty-armed qeatq therefore aq whose aftzarfr senses efzaraa: from sense-objects faa: com- pletely faagtatfit restrained wet his wat knowledge sfafeaat (is) steady. 68. Therefore, O mighty-armed, his knowledge is steady, whose senses are com- pletely restrained from their objects. [This does not mean that the senses remain com- pletely estranged, but that they are all estrangeable at will.] ar fran aaqerat aeat arti aarat aeat araft qarfa ar frat taaat yA: west aadyarat Of all beings at what firar night dat the self-controlled qeat in that wrTfa keeps awake aeaT in what yarft all beings oTaft are awake qed: seeing (the Self) 4: of the Muni at that fra-night. 69. That which is night to all beings, in that the self-controlled man wakes. That in which all beings wake, is night to the Self- seeing Muni. [Where all beings are in darkness, there the Muni sees, and vice versa. The consciousness of the man of realisation is so full of God that he cannot see anything apart from Him. The ignorant man, on the other hand, lives in the world of plurality alone and God is a non- entity to him.70 SHRIMAD-BHAGAVAD-GITA [Chap. II It follows, that non-susceptibility to the influences of Nature, that is, perfect self-control (spoken of in the preceding shloka) is quite as natural a trait of the illu- mined soul as its opposite is of the ignorant.] arqaarorraren fase agaara: sfaatta aed i aerate & sfaafa aa a aia fa A BTHTAT Ugo lt wat As aA filled from all sides orrosfass based in stillness AAT ocean HTT: waters Tfaerfet enter waq so aa all #TAT: desires F to which (aft Muni) sfaerfet enter &: he afaty peace areata attains eTrETAT desirer of desires 4 not. 70. As into the ocean—brimful, and still—flow the waters, even so the Muni into whom enter all desires, he, and not the desirer of desires, attains to peace. [The ocean is not at all affected by the waters flow- ing into it from all sides. Similarly, that man alone finds true peace in whom no reaction of desire is produced by the objects of enjoyment, which he happens to come across during his sojourn on earth.] fagra arava: watgaieacta Frege: Freaet Facegre: & arate fatir]e tet WORN69-72) WAY OF KNOWLEDGE 71 a: that Gar] man watq all wTAaTT desires fagra abandoning freqe: devoid of longing faxgare: without the sense of “I” faada: without the sense of “mine” ‘ava moves (lives) @: he arfrary peace afit=afe attains. 71. That man who lives devoid of longing, abandoning all desires, without the sense of “I”? and “mine”, he attains to peace. [The man who lives—merely to work out his past Karma.] Tat Aral feafa: re sat rea fargerfar 1 fernsearaaratests sefratorges fa W9RMN art O Partha ust this ateft feafa: (having one’s) being in Brahman wat this sTq attaining # not fara is deluded qeqsT® at the end of life af even aeary therein fearat having stayed wetfraterg. oneness with Brahman 22=3f@ attains. . 72. This is to have one’s being in Brahman, O son of Prithd. None, attain- ing to this, becomes deluded. Being estab- lished therein, even at the end of life, a man attains to oneness with Brahman. afa aera ara fadtatseare: 1a The end of the second chapter, designated, The Way of Knowledge.Ne ataseart: THIRD CHAPTER aA Tara | wore Berdoa wat xfasrarest afer wafer att at fraterafa Fart ne Te: Arjuna 3a said: amrat O Janardana Faq O Keshava 3q if FAT: to action @fg: knowledge saraat superior ¥ by Thee at considered @q{ then fs why WX terrible aft in action i me fraterafa engagest. Arjuna said: 1. If, O Janardana, according to Thee, knowledge is superior to action, why then, O Keshava, dost Thou engage me in this terrible action? anfasing arate gta Mgas FN aaa aa fafiaea da aaSEATCGATT URN sarfaerr Conflicting area4 with words 4 seemingly % my @fe understanding atgafa art bewildering ¥4 as it were @q that wa one fafeaca for certain 4 tell 7 by which a@q I a: highest areqary shall attain.1-3] WAY OF ACTION 73 2. With these seemingly conflicting words, Thou art, as it were, bewildering my understanding;—tell me that one thing for certain, by which I can attain to the highest. stararqars aiasfeafeg feat freon ger steer AaTSTT ara atearit saat alfa Wan sfrrtarq The Blessed Lord gata said: arrq O sinless one! aferq in this BY world fefaeat twofold fasat (path of) devotion wat by Me gz in the beginning St¥aT said ATHaTIA by the path of knowledge aieari of the meditative #aFIT by the path of action atfitaTy of the active. The Blessed Lord said: 3. In the beginning (of creation), O sinless one, the twofold path of devotion was given by Me to this world;—the path of knowledge for the meditative, the path of work for the active. [Meditative—those who prefer meditation to exter- nal action. Active—those who believe in external work with or without meditation.]74 SHRIMAD-BHAGAVAD-GITA [Chap. III T BAOTAATTFATA OR FURIES Ut a a daentaa fate anfrresfa iv geq: A person aHoTy of works #aTae restless warfa turbulent qwad strong gy unyielding 7g 1 Tey of that fwd control aa: of the wind ¥ like qgVRTy diffi- cult to do ay regard. 34. Verily, the mind, O Krishna, is rest- less, turbulent, strong, and unyielding; I regard it quite as hard to achieve its control, as that of the wind.33-36] WAY OF MEDITATION 155 [‘Krishna”, is derived from “Krish”, to scrape: Krishna is so called because He scrapes or draws away all sins and other evils from His devotees.] sTPUTaTyaTsy waga Agra wat gi AHA HATA JF BHAT ATVAT F TAA U3 raat The Blessed Lord gare said: agraral O mighty-armed Wa: mind gfawg difficult of control 4a¥ restless saad undoubtedly J but Hatt O son of Kunti aeataa by practice 4a by renuncia- tion & and qe is restrained. The Blessed Lord said: 35. Without doubt, O mighty-armed, the mind is restless, and difficult to control; but through practice and renunciation, O son of Kunti, it may be governed. * [Cf. Patanjali’s Yoga-Sutras, 1. 12. Practice: Earnest and repeated attempt to make the mind steady in its unmodified state of Pure Intelli- gence, by means of constant meditation upon the Chosen Ideal. Renunciation: Freedom from desire for any pleasures, seen or unseen, achieved by a constant percep- tion of evil in them.] wea ArT gouTT sfa A afar: FRATHAT J AAT THASATTFTAAT UF EU156 SHRIMAD-BHAGAVAD-GITA [Chap. VI gaaencaat By a man of uncontrolled self at: Yoga gssva: hard to attain ef this ¥ My fe: conviction aearaat by the self-controlled one % but gqTad: by right means qqat by the striving one Harrgqy to obtain @eT: possible. 36. Yoga is hard to be attained by one of uncontrolled self: such is My conviction; but the self-controlled, striving by right means can obtain it. wT TaTT | wate: agate atreatoaarra: soreg atrafates at tia Foot Tess asf: Arjuna Jara said: go O Krishna seat by Shraddha BY: possessed wafe: uncontrolled aq from Yoga afedHTa: one whose mind wanders away avrdfafe perfection in Yoga aatey not gaining #t which afa end qeefe meets. Arjuna said: 37. Though possessed of Shraddha but unable to control himself, with the mind wandering away from Yoga, what end does one, failing to gain perfection in Yoga, meet, O Krishna? afeqetaafacenafaa traf arfaest agraral fagat wert: Afr Nac36-40] WAY OF MEDITATION 157 agravat O mighty-armed #@rt: of Brahman qf@ in the path faq@: deluded asfass: supportless wwafastee: fallen from both fea—rent a@sq cloud gq like 4 not azafa perishes afeqtq—particle implying question. 38. Does he not, fallen from both, perish, without support, like a rent cloud, O mighty-armed, deluded in the path of Brah- man? [Fallen from both: That is, from both the paths of knowledge and action.] Tat ATT FO STMRTATNTA: 1 ATT: AHATURT SAT A WITT UII eq O Krishna ¥ my vag this det doubt ava: completely SYY to dispel #gfa art justified sara: but Thee aeq of this aaeq doubt Seat dispeller + not fe verily sTTae is fit. 39. This doubt of mine, O Krishna, Thou shouldst completely dispel; for it is not possible for any but Thee to dispel this doubt. [Since there can be no better teacher than the Omniscient Lord.] sturaara | ara ag arg farerecea fare tt af seater ca feagiita ata TeSha Ivo tt i158 SHRIMAD-BHAGAVAD-GITA [Chap. VI sfrrratt The Blessed Lord gare Said: att O son of Prith’ 4 not U@ verily 3 here 7 not ara hereafter Tea his fare: destruction fad is TT O my son fg verily #eaTmgHd doer of good #feaq any gift bad state, hence grief 4 not Taft goes. The Blessed Lord said: 40. Verily, O son of Pritha, there is destruction for him, neither here nor hereafter for, the doer of good, O my son, never comes to grief. [Taéta—son. A disciple is looked upon as a son: Arjuna is thus addressed as he had placed himself in the position of a disciple to Krishna.] sea gearRat Srargireat areal: AAT: Qalai staat Fe atresia ween avrstse: One fallen from Yoga qrapat of the right- cous BT worlds seq having attained aeadt: eternal Wats years Bfacat having dwelt Frat of the pure strat of the prosperous W@ in the home afftsag reincarnates. 41. Having attained to the worlds of the righteous, and dwelling there for everlast- ing years, one fallen from Yoga reincarnates in the home of the pure and the prosperous. [Everlasting years—meaning not absolutely, but a very long period.]40-43] WAY OF MEDITATION 159 aaa aire ge vata dha Vat Gea ats wT TATA UvR artat Or trary of the wise atfitary of the Yogis Ta verily @& in the family wafa is born yw such aq which WT birth Gaq this fg verily WF in the world gerrat very rare to obtain. 42. Or else he is born into a family of wise Yogis only; verily, a birth such as that is very rare to obtain in this world. [Very rare: more difficult than the one mentioned in the preceding Shloka.] aa a gfadatt wat qtefera Fad FT aa ya: Afeat Farrar syn aa There Taefewy acquired in his former body & that afedahi union with intelligence wat gains eA O son of the Kurus 4 and @@: than that ya: more @fareNt for perfection aad strives. 43. There he is united with the intelli- gence acquired in his former body, and strives more than before, for perfection, O son of the Kurus. [Intelligence—Samsk&ra: store of experience in the shape of impressions and habits. Strives...perfection: Strives more strenuously to attain to higher planes of realisation than those acquired in his former birth.]160 SHRIMAD-BHAGAVAD-GITA [Chap. VI a qatar aaa fea waattsh a: fomazeak, aber Teatgfaada uve aa By that wa verily gates previous practice aam: helpless aft even a: he fgaa is borne ayrer of Yoga fararg: enquirer aft even weaw@t Word-Brahman afaada goes beyond. 44. By that previous practice alone, he is borne on in spite of himself. Even the enquirer after Yoga rises superior to the per- former of Vedic actions. [Borne on in spite of himself: carried to the goal of the course which he marked out for himself in his last incarnation, by the force of his former Samskaras, though he might be unconscious of them—or even un- willing to pursue it, owing to the interference of some untoward Karma. Rises, etc.: lit. goes beyond the Word-Brahman, ie., the Vedas.] Tatas, aN ayatateaw: 1 HAA a cea ATs Tet TAT TUS But TITTY with assiduity aqAra: striving Ahft Yogi + purified of taint atwoardfze: perfected through many births qq: then T¢ supreme afr goal arfa attains.44-47] WAY OF MEDITATION 161 45. The Yogi, striving assiduously, puri- fied of taint, gradually gaining perfection through many births, then reaches the highest goal. arerfecreatts ferent ateit arrfareattste refs fers: 11 ap lereopar firey ahi TEATS FATT IS GU ait Yogi afer: than ascetics afas: superior afreq: than the learned aft even afte: superior Hf: than the performers of action # and @vit Yoxi afere: superior 4a: deemed aeatq therefore att O Arjuna art Yogi wa be. 46. The Yogi is regarded as superior to those who practise asceticism, also to those who have obtained wisdom (through the Shastras). He is also superior to the per- formers of action (enjoined in the Vedas). Therefore, be thou a Yogi, O Arjuna! [Wisdom: Knowledge from precepts, but not direct insight into the Divine Truth.] Tirarays saat ANAT AeTAPARA At AA A THATA Aa: usr a: Who statat{ endued with Shraddha wendt absorbed in Me aatearenat with inner self ai Me WAT162 SHRIMAD-BHAGAVAD-GITA [Chap. VI worships #: he ¥ by Me aaai of all atfrary Yogis aft even 4aqqH: most steadfast Wa: regarded. 47. And of all Yogis, he who with the inner self merged in Me, with Shraddha devotes himself to Me, is considered by Me the most steadfast. [Of all Yogis, etc.:—Of all Yogis he who devotes himself to the All-pervading Infinite, is superior to those who devote themselves to the lesser ideals, or gods, such as Vasu, Rudra, Aditya, etc.] Sfa caraahit ara qsetseara: 11 The end of the sixth chapter, designated, The Way of Meditation.VW aeeriseaa: SEVENTH CHAPTER sana ats | FATA: TW ANT TSATET: wae TTT At TAT eats Tea Ug siprtaty The Blessed Lord ware said: ari O son of Pritha af7 on Me areata: with mind intent area: taking refuge in Me aii Yoga practising aw wholly At Me aaa doubtless at how areata shalt know aq that >y0y hear. The Blessed Lord said: 1. With the mind intent on Me, O son of Pritha, taking refuge in Me, and practising Yoga, how thou shalt without doubt know Me fully, that do thou hear. [Fully, i.c., possessed of infinite greatness, strength, power, grace, and other infinite attributes.] Wet ASE Wewerm TES UN ASAT AS YARSATATTSAAATETT UU164 SHRIMAD-BHAGAVAD-GITA [Chap. VII ag I & to thee afaarry combined with realisation &é this at knowledge arqa: in full qearfa shall tell aq which seat having known ¥ here Yq: more Haq anything else qTdeay what ought to be known @ not arafersqt remains. 2. I shall tell you in full, of knowledge, speculative and practical, knowing which, nothing more here remains to be known. agai agag abaercia fast i qaarata faarat afarat ata aad: ug wPATTT Of men AAT among thousands #ferq some one feat for perfection aafa strives aaary of the striving ones fagrat of the blessed ones aft even Fferq some one At Me aead: in reality Aft knows. 3. One, perchance, in thousands of men, strives for perfection; and one perchance, among the blessed ones, striving thus, knows Me in reality. [The Blessed: Siddhaénam—this word literally means the perfected ones-—but here it means only those who having acquired good Karma in a past incarnation, strive for freedom in this life.] qfrentisast arg: & wat gfata wut wear sta A frat cafarsrat visu2-4] KNOWLEDGE WITH REALISATION 165 ‘aff: Earth ay: water am: fire aTy: air @ ether Fa: mind afe: intellect wq verily @g#Te: egoism 4 and xfa thus ga this } My asear eightfold firar divided sHfa: Prakriti, the Maya belonging to the Ishvara. 4. Bhumi (earth), Ap (water), Anala (fire), Vayu (air), Kha (ether), mind, intellect, and egoism: thus is My Prakriti divided eight- fold. [The raison d’étre of this reduction of matter into five elements is quite different from that conceived by modern science. Man has five senses only, just five ways in which he can be affected by matter; therefore his perception of matter cannot be divided further. The five elements are of two kinds, subtle and gross. The gross state is said to be formed by taking half of a subtle element, and adding 4 4th to it, of each of the rest: e.g., gross Akasha=} subtle Akasha+- subtle Vayu+} subtle Tejast+$ subtle Ap+4 subtle Bhumi. Then again, the ether, air, light, water, and earth of modern science, do not answer to the five elements of Hindu philosophy. Akasha is just the sound-producing agency. From Akasha rises Vayu, having the properties of sound and touch. From Vayu springs Tejas, possessing the property of visibility, as well as those of its prede- cessors. From Tejas rises Ap, combining with the above properties its distinctive feature—flavour. Bhumi comes from Ap, bringing the additional property of smell to its inheritance.]166 SHRIMAD-BHAGAVAD-GITA [Chap. VII wRafaacan sated fafe Fae seagat Agra was aaa STAT UN % But 34 this erat lower ga: from this Hat different i the very life-element % My Taq higher wefe Prakriti faf@ know weraTét O mighty-armed aatT by which ¥@ this SATq universe 47a is sustained. 5. This is the lower (Prakriti). But different from it, know thou, O mighty-armed, My higher Prakriti—the principle of self- consciousness, by which this universe is sus- tained. gaartfa qara eatery 1 HE FAAS Wit: TAA: THARTIT UE watfr All yerft beings qaeitft those of which these two (Prakritis) are the womb @fa this STaTaraa arises THT: from Rajas Ya: greed wa indeed @ and aaa: from Tamas aq ignorance wareaet miscomprehension and delusion vq even ¥ and Wad: arise.15-19] THE THREE GUNAS 317 17. From Sattva arises wisdom, and from Rajas greed; miscomprehension, delu- sion and ignorance arise from Tamas. aed Teofta aeaeaT wea fawsita cA: wero fees seat eB heat ATAAT: WISN araeat: The Sattva-abiding aeq upwards T=ahAT go uma: the Rajasika wet in the middle fassfra dwell swaenprafaeat: abiding in the function of the lowest Guna | amar: the Tamasika 44: downwards Teefa go. 18. The Sattva-abiding go upwards; the Rajasika dwell in the middle; and the Tamasika, abiding in the function of the lowest Guna, go downwards. area THA: BAL Aat RoaTgIeaks TAN It afa aga aAsferresfs ies wat When xeq the seer rey: than the Gunas Het other adit agent 4 no beholds wre: than the Gunas @ and 9% higher knows dat then @: he ABIa My being aftrt=efe attains to. 19. When the seer beholds no agent other than the Gunas and knows That which is higher than the Gunas, he attains to My being. [The Gunas: which transform themselves into the bodies, senses, and sense-objects, and which in 21318 SHRIMAD-BHAGAVAD-GITA (Chap. XIV all their modifications constitute the agent in all actions. Knows.. .the Gunas: Sees Him who is distinct from the Gunas, who is the Witness of the Gunas and of their functions.] Tovar Teal WAZA WHTAAUS AAG RIIGATTFA Uo lt aeaTRarI Out of which the body is evolved Tay these ar three qT] Gunas ater having gone beyond “@: from birth, death, decay, and pain : freed gf the embodied one wT immortality TAT attains to. 20. The embodied one having gone beyond these three Gunas, out of which the body is evolved, is freed from birth, death, decay, and pain, and attains to immortality. WAT Vara | togedtarmarcdtat waa wa frarare: we SrieiGWIGIGEAA VEU aft: Arjuna gare said: sat O Lord #: by what fry: marks Tart these Ary] three Trt Gunas afta: waft has gone beyond ferAraTt: what (is his) conduct #¢ how 4 and wart these At three qq Gunas afd does (he) pass beyond.19-22] THE THREE GUNAS 319 Arjuna said: 21. By what marks, O Lord, is he (known) who has gone beyond these three Gunas? What is his conduct, and how does he pass beyond these three Gunas? sraTargara | wart a vate a ateka a ST 1 Tatts cerca a Preperht wa afrertary The Blessed Lord vara said: qrsq O Pandava ware light (the effect of Sattva) safe activity (the effect of Rajas) H¥gq delusion (the effect of Tamas) Uq 4 and also aerTat (when) come forth @ not afte (he) hates firqetft when absent 4 nor aratfa longs for; : The Blessed Lord said: 22. He who hates not the appearance of light (the effect of Sattva), activity (the effect of Rajas), and delusion (the effect of Tamas), (in his own mind), O Pandava, nor longs for them when absent; [This answers Arjuna’s first question. The man of right knowledge does not hate the effects of the three Gunas when they clearly present themselves as objects of consciousness; nor does he long after things which have disappeared.]320 SHRIMAD-BHAGAVAD-GITA [Chap. XIV varivaaratt qa a frareat 1 TT acted qeta asafacsfa APA Uz a: Who sataiwaq like one unconcerned aratt: sitting YW: by the Gunas @ not faateqa is moved or: the Gunas ad-t operate eta (knowing) that arafacsfe is Self-centred 4 not aya swerves; 23. He who, sitting like one uncon- cerned, is moved not by the Gunas, who knowing that the Gunas operate, is Self- centred and swerves not; ANZ AYA: CACY: ANTICTAHTAT: 1 qratrartrat dtregeafrrarraeght: een a: Who Wagga: alike in pleasure and pain t4eq: Self-abiding Taw : regarding a clod of earth, a stone, and gold alike apatirartira: the same to agree- able and disagreeable re: firm geafararcrdegfa: the same in censure and praise; 24. Alike in pleasure and pain, Self- abiding, regarding a clod of earth, a stone and gold alike; the same to agreeable and disagreeable, firm, the same in censure and praise; [Self-abiding: He remains in his own true nature.]22-26] THE THREE GUNAS 321 aTaTTATaegeregeay Frathererat: 1 wateeagieeanht Torta: A ST URL a: Who aTarqataat: in honour and disgrace gra: the same firatfeqerat: to friend and foe Jet: the same aateeatfearft relinquishing all undertakings @: he aqodta: gone beyond the Gunas B=qe is said. 25. The same in honour and disgrace, the same to friend and foe, relinquishing all undertakings—he is said to have gone beyond the Gunas. [Inclining to neither of the dual throng, he firmly treads the path of Self-knowledge, and rises above the Gunas. These three Shlokas are in answer to Arjuna’s second question.] at a aseafrarn afer Aaa 1 a TOPAAAT AAT aerrara weTa URE a: Who @ and At Me aeqhrateot unswerving waa with devotion Ya@ serves @: he UaTa these Yo Gunas aadter going beyond werqart for becoming Brahman FEI is fitted. 26. And he who serves Me with un- swerving devotion, he, going beyond the Gunas, is fitted for becoming Brahman. {This answers Arjuna’s third question.]322 SHRIMAD-BHAGAVAD-GITA [Chap. XIV WAM ( Macc a AAAS A WPA STAT FGeUD UAHA T UV"! fg For agq I wer: of Brahman sft the abode aweqaeq the Immutable ayaer the Immortal 4 and ameaaea everlasting wet of Dharma terfarper Absolute geet of Bliss @ and. 27. For Iam the abode of Brahman, the Immortal and Immutable, of everlasting Dharma and of Absolute Bliss. {/: the Pratyagatman, the true Inner-Self.] fa qoaafrarrann ara agaaitseara: 1 The end of the fourteenth chapter, de- signated, The Discrimination of the Three Gunas.WU Teeaghsera: FIFTEENTH CHAPTER aaa att i PEATSAT AMAT TELAT oratta weg cotta aed Aa a Fafa ei sirrtaty The Blessed Lord gare said: PORTO Rooted above ##:3Teq branching below meray eternal agai Ashvattha sg: they speak of @raifa the Vedas aex whose qift leaves ¢ it 4: who 3 knows @: he tafaq (is) Veda-knower. The Blessed Lord said: 1. They speak of an eternal Askvattha rooted above and branching below whose leaves are the Vedas; he who knows it, is a Veda-knower. [Ashvattha: literally, that which does not endure till tomorrow: the Samsira, the ever-changing, phenom- enal world. Brahman with Its unmanifested energy, Maya, is spoken as the One “above”, for It is supreme over all things; the One above is the root of this Tree of Sams&ra, as such it is said to have its root above. Mahat, Ahamkara, Tanmatras, etc., are its324 SHRIMAD-BHAGAVAD-GITA [Chap. XV branches evolving to grosser and grosser states—hence it is said to be branching ‘below’. As leaves protect a tree, so do the Vedas protect the Tree of Samsara, as treating of Dharma and Adharma, with their causes and fruits. Eternal: because this Tree of Samsara rests on a continuous series of births without beginning and end, and it cannot be cut down except by the knowl- edge, “I am Brahman.”] aerate TATA ATA: qsrtat fawaratet: eT Toren watgertfa agers ue WT Its TITFST: nourished by the Gunas faqawarer: sense-objects (are) its buds @reat: branches aq: below wef above F and Sy: spread HASTA in the world of man aatqarettht originating action orf the roots 4@: below @ and aaetarft are stretched forth. 2. Below and above spread its branches, nourished by the Gunas: sense-objects are its buds; and below in the world of man stretch forth the roots, originating action. [Below: from man downwards. “Above: up to Brahma. Roots: The tap-root is the Lord “above”; the1-4] WAY TO THE SUPREME SPIRIT 325 secondary roots are the Samskaras. attachment, aversion, etc. It is these that, being in perpetual succession the cause and consequence of good and evil deeds, bind one fast to actions—Dharma and Adharma.] T STAN aalTT rat arat t ated a arsfaeer 1 wae afresyo- aayAeAT ga ferat ug aa: oe aeafcartnaad Team a fradfa qa aaa are ged ei wa: Tafa: TIAT FATT ws 88 Here Fey its STF form A not BISA is perceived @at as such neither aq: (its) end 4 nor arfe: (its) origin 4 & nor aesfasar (its) existence UF this afreaqey firm-rooted araery Ashvattha eA strong TAHT with the axe of non-attachment feat having cut asunder a: then aq that T goal sfeatfiteed is to be sought for afery whither Tat: going again # not fradfa (they) return 4: whence (tar the) grit Eternal safer: Activity MYart streamed forth 7H in that Ta 7 indeed are Prime- val Gee Purusha wa | seck refuge. 3-4. Its form is not here perceived as such, neither its end, nor its origin, nor its326 SHRIMAD-BHAGAVAD-GITA [Chap. XV existence. Having cut asunder this firm- rooted Ashvattha with the strong axe of non-attachment—then that Goal is to be sought for, going whither they (the wise) do not return again. I seek refuge in that Primeval Purusha whence streamed forth the Eternal Activity. [As such: it cannot be said to exist, because it appears and vanishes every other moment. See com- mentary on II. 16. Tat—That: Shankara and Anandagiri read “Tatah”, and explain it as beyond or above the Ashvattha, the Tree of Samsara. The Eternal Activity: this ever-passing work of Projection, this ever-flowing current of evolution, the world of phenomena.] frafamel aaageret seanceiion fafreaatat: Ut Beéfage: gaye TRO RAAT: qareag TT UNI : Free from pride and delusion farrayater: with the evil of attachment conquered atarenfitcar: ever dwelling in the Self fafrgera: with desires completely receded Gagaatt: known as pleasure and pain geé: from the pairs of opposites faxpRt: liberated ayer: the undeluded aq that arene Eternal Tq Goal Tae reach.4-7) WAY TO THE SUPREME SPIRIT 327 5. Free from pride and delusion, with the evil of attachment conquered, ever dwel- ling in the Self, with desires completely receded, liberated from the pairs of opposites known as pleasure and pain, the undeluded reach that Goal Eternal. aT agree Gat aT TITeY a aH: aera a fade ATTA TTA AA GI aq Whither wat going 4 not faded (they) return aq that aa: the sun 4 not @raae illumines 4 nor WIE: the moon @ nor qa: fire #q{ that 7 My yor Supreme ara Abode. 6. That the sun illumines not, nor the moon, nor fire; that is My Supreme Abode, going whither they return not. Raa Hats Atay: AATaT: Aa eorifaarinpratacaris AAT Wott wa ua Of Myself aatet: eternal Ha: portion strerqa: having become a living soul sFaRrewF abiding in the Prakriti Wa:gvetft with mind as the sixth eftxarft the (five) senses sffaeta in the world of life atfa draws (to itself). 7. An eternal portion of Myself having become a living soul in the world of life, draws (to itself) the (five) senses328 SHRIMAD-BHAGAVAD-GITA (Chap. XV with mind for the sixth, abiding in Prakriti. {The Jiva or the individual soul is that aspect of the Supreme Self which manifests itself in every one as the doer and enjoyer, being limited by the Upadhis set up by Avidya; but in reality, both are the same. It is like the Akasha (space) in the jar, which is a portion of the infinite Akasha., and becomes one with the latter on the destruction of the jar, the cause of Jimitation.] AAS Tea aoa; HTAATATT: qeteaarhs aarfa arpreentfrararanq ust feat: The Lord aq when We a body saree obtains aq when ¥ and aff also SeaTAfa leaves arg: the wind arararq from (their) seats WaT the scents FT as Uatft these eat taking aarft goes. 8. When the Lord obtains a body and when He leaves it, He takes these and goes, as the wind takes the scents from their seats (the flowers). (Lord: Jiva spoken of in the preceding Shloka. When the Jiva leaves the body, then he draws round himself the senses and the Manas. When he enters another, he takes these again with him, i.e., he is born with these again.] at ay: Sata a Tat STAT TN afissa aad fawarydad gt7-10) WAY TO THE SUPREME SPIRIT 329 ai He ait the ear eq: the eye eaeit the (organ of) touch ta the (organ of) taste @ and Sry the (organ of) smell Ga 4 as also WA: the mind afeesrz presiding over faqary objects Syaat experiences. 9. Presiding over the ear, the eye, the touch, the taste, and the smell, as also the mind, He experiences objects. seared fead aria asset at Tota 1 feaRqSt AT Yaeitect qeafra ATTAAT: Wot ema Transmigrating (from one body to another) fead residing (in the same) arf or q>aT# experiencing yore united with the Gunas faye: the deluded 4 not aqeafet do see (Him) arrays: those who have the eye of wisdom qeafet do see (Him).. 10. While transmigrating (from one body to another), or residing (in the same) or experiencing, or when united with the Gunas—the deluded do not see Him; but those who have the eye of wisdom behold Him. . [Though Atman is nearest and comes most easily within the range of their consciousness in a variety of functions, still all do not see Him, because of their complete subservience to sense-objects.]330 SHRIMAD-BHAGAVAD-GITA (Chap. XV Teen aT Tete TTT a TAAMSARACATA AT Garey: UPL gard: Striving (for perfection) atfitt: the Yogis tt Him areata in themselves aaferay dwelling Tafa be- hold qaet: striving aff even though a@arKara: the men of unrefined self 33qa: unintelligent Gf Him 4 not graft see. 11. The Yogis striving (for perfection) behold Him dwelling in themselves; but the unrefined and unintelligent, even though striv- ing, see Him not. [The unrefined: Whose mind has not been re- generated by Tapas and subjugation of the senses, whose mind is not purified.] qafeand ast wrgraaastarrt 1 qeaaafa gear aaa fae aA LV anfarata Residing in the sun aq which J: light afaeq the whole sq world aTaae illumines waa in the moon 4 and aq which at in the fire 4 and aq which aq that wr: light arT#A Mine fafa know. 12. The light which residing in the sun illumines the whole world, that which is in the moon and in the fire—know that light to be Mine. (Light: may also be understood to mean the light of consciousness.]11-14] WAY TO THE SUPREME SPIRIT 331 aratiasa & geht ar eagererean gerrfat tacit: gat: ata year tae: Uz areq L atterat with my energy ary the earth arfreT entering 4atft all beings erearfit (I) support Taree: watery 1H: moon ¥ and at becoming aaf: all ate: the herbs gserfit I nourish. - 13. Entering the earth with My energy, I support all beings, and I nourish all the herbs, becoming the watery moon. [Energy—Ojas: The energy of Ishvara, where- by the vast heaven and the earth are firmly held. Nourish: by infusing sap into them. The watery moon: The Soma, moon, is con- sidered as the repository or the embodiment of all fluids (Rasas).] HE SATAN Year stforat Sear fera: 1 MUOTATAAAT TT: TAIT AAT gv ag I 4xaraz: (the fire) Vaishvanara Yat becoming sifirtt of living beings gq in the body afta: abiding sTTATAATAAT: associated with Prana and Apana agiaay fourfold we the food yarfa I digest. 14. Abiding in the body of living beings as (the fire) Vaishvanara, I, associated with Prana and Apdana, digest the fourfold food.332 SHRIMAD-BHAGAVAD-GITA [Chap. XV [See LV. 29. Vaishvénara: The fire abiding in the stomach. Fourfold food: Food which has to be eaten by (1) mastication, (2) sucking, (3) licking, and (4) swallowing.) aaea até Efe afafacet Ae: CY Gace Tt aden waeaaa Bat qavageatata BET UK ag J aaeq of all aie in the heart afaface: centred = and Wa: from Me eqfa: memory a perception aed (their) loss 4 as well as a4: all 8: by the Vedas # and eq 1 ua verily 4a: that which has to be known % the Author of the Vedanta qatar the Knower of the Veda 4 and #gq | Ta indeed. 15. I am centred in the hearts of all; memory and perception as well as their loss come from Me. I am verily that which has to be known by all the Vedas, I indeed am the Author of the Vedanta, and the Knower of the Veda am I. {Memory: of what is experienced in the past births; and knowledge—of things transcending the ordinary limits of space, time, and visible nature.— Anandagiri.14-16] WAY TO THE SUPREME SPIRIT 333 Come from Me: as the result of their good or evil deeds. JI indeed...Vedanta: \t is I who am _ the Teacher of the wisdom of the Vedanta, and cause it to be handed down in regular succession.] atfaat geat aH awatat va aw ae: Sather yeti RecA SAL FSAI ULE att: The Perishable att: the Imperishable @ and at two wa indeed gat these Jest (two) Purushas (be- ings) @® in the world gaffe all wart beings a&: (are) the Perishable 4etq: the Kutastha sett: the Imperish- able Geqa is called. 16. There are two Purushas in the world —the Perishable and the Imperishable. All beings are the Perishable, and'the Kutastha is called Imperishable. [Two Purushas: Two categories—arranged in two separate groups of beings—spoken of as ‘“‘Puru- shas”, as they are the Upadhis of the Purusha. Imperishable: Maya-Shakti of the Lord, the germ from which the perishable being is born. Kutastha: That which manifests Itself in various forms of illusion and deception. It is said to be im- perishable, as the seed of Samsara is endless—in the sense that it does not perish in the absence of Brahma-Jnana.] 22 -334 SHRIMAD-BHAGAVAD-GITA [Chap. XV THA: eden: TATRA: at creates fractions Pati gti am: Another J but Seta: the Supreme geq: Purusha qeATeHT the Highest Self gf thus garg: called 4: who tert: Lord aeqq: the immutable steamy the three worlds atfaaq pervading farafa sustains (them). 17. But (there is) another, the Supreme Purusha, called the Highest Self, the immu- table Lord, who pervading the three worlds, sustains them. [Another: quite distinct from the two. The three worlds: Bhuh (the Earth), Bhuvah (the Mid-Region), and Svah (the Heaven) ] TARA ASAT ATT: waster a 83 a ora: FeaTAA: Ugh! aeard As aeq I aeq the Perishable ate: transcend waraq than (to) the Imperishable aft even Jw: superior 4 and Hq: therefore @t% in the world 4@ in the Veda ¥ and gearra: Purushottama (the Highest Purusha) @fet as sft: celebrated afea am I. 18. As I transcend the Perishable and am above even the Imperishable, therefore am I in the world and in the Veda celebrated as Purushottama, (the Highest Purusha).17-20] WAY TO THE SUPREME SPIRIT 335 [The Perishable: The Tree of Samsara called Ashvattha. The Imperishable: Which constitutes the seed of the Tree of Samsara.] ~ at Auawee di orratfer Feary sek ee F aera: AT CEA, ATTA US area O descendant of Bharata 4: who way thus awarys: free from delusion geqra4y the Supreme Purusha aT] Me aratft knows @: he aafaq knowing all wawraa with all his heart At Me wate worships. 19. He who, free from delusion, thus knows Me, the Highest Spirit, he knowing all, worships Me with all his heart, O descendant of Bharata. afa WPAN Weare H AQISTT 1 Uegqgat gfeareanpanca ATTAUQoU aaa O sinless one arta O descendant of Bharata afa thus {eat most profound aq this ery teaching wat by Me wad has been imparted aaa this qq know- ing afaary possessed of (the highest) intelligence aaa: (who has) accomplished all the duties 4 and Tq becomes. 20. Thus, O sinless one, has this most profound teaching been imparted by Me.336 SHRIMAD-BHAGAVAD-GITA [Chap. XV Knowing this one attains the highest intelli- gence and will have accomplished all one’s duties, O descendant of Bharata. [Highest intelligence: which realises the Brah- man. Will have accomplished.. .duties: Whatever duty one has to do in life, all that duty has been done, when the Brahman is realised.] gfa qeateaarn arr ceaaaitseara: 11 The end of the fifteenth chapter, desig- nated, The Way to the Supreme Spirit.U eats: SIXTEENTH CHAPTER ara Lars HAS AARY Se AATTECAT: 11 QT TAT THA FATCUTACAT ATHATT 11211 afta] The Blessed Lord gare said: aaa Fearlessness araagfa: purity of heart arant- aqaferfa: steadfastness in knowledge and Yoga at almsgiving @4: control of the senses a#f: Yajna eareqry: reading of the Shastras Tq: austerity arty uprightness ; The Blessed Lord said:. 1. Fearlessness, purity of heart, stead- fastness in knowledge and Yoga; almsgiving, control of the senses, Yajna, reading of the ShAstras, austerity, uprightness; [ Yoga: consists in making what has been learnt from the Shastras and the Acharya an object of one’s own direct perception, by concentration and self-con- trol.) aigat aerarateeant: Taga aa Yeats ATES BIAS RW338 SHRIMAD-BHAGAVAD-GITA [Chap. XVI afger Non-injury aay truth aaa: absence of anger wart: renunciation afd: tranquillity artery absence of calumny to beings at compassion aaret uncoy- etousness i gentleness ®t: modesty FATTOH absence of fickleness; 2. Non-injury, truth, absence of anger, renunciation, tranquillity, absence of calumny, compassion to beings, uncovetousness, gentle- ness, modesty, absence of fickleness; [Uncovetousness: Unaffectedness of the senses when in contact with their objects. Absence of fickleness: Avoidance of useless ac- tions.—Shridhara.] aa: eat afa: athrraigt atferattrat 1 wafer arrd seitafaeter ATT URI aa: Boldness eat forgiveness fa: fortitude wry purity aitg: absence of hatred arferarfrat absence of pride aay divine aeqe state afrsTAeT to one born for waft (these) belong aret O descendant of Bharata. 3. Boldness, forgiveness, fortitude, pur- ity, absence of hatred, absence of pride; these belong to one born for a divine state, O des- cendant of Bharata.2-6) DIVINE AND NON-DIVINE ATTRIBUTES 339 aeat adistaarrd AT: yt oda WU aad aTfaeneter Tet AHTTATTT ett att O Partha aw: ostentation af: arrogance and afrara: self-conceit TT: anger qTesqy harshness 4 and Sart ignorance Ua as well as aTagrq an Asurika arqaq state afirsaer to one who is born for. 4. Ostentation, arrogance, and self-con- ceit, anger as also harshness and ignorance, belong to one who is born, O Partha, for an Asurika state. [Asurika: Demoniac.] at arafgatera frarerargd wat Al Yea: aerd sataftoratsta rss wy aa The divine arqq state fatara for liheration erga the Asurika fraraTa for bondage wat is deemed (as mature) qreq O Pandava AT not yr: grieve aay the divine aqé state afrsra: born for afe (thou) art. 5. The divine state is deemed to make for liberation, the Asurika for bondage; grieve not, O Pandava, thou art born for a divine state. : at qaeatt atesferq aq age va TU aah ferecreet: sites age ora RT gt340 SHRIMAD-BHAGAVAD-GITA. (Chap. XVI art O Partha aferq a in this world a: the divine arg: the Asurika @ and @¥ two yraat types of beings @q: the divine faeazat: at length S¥4t: has been described age of the Asurika ¥ from Me sym hear. 6. There are two types of beings in this world, the divine and the Asurika. The divine have been described at length: hear from Me, O Partha, of the Asurika. safe a frata @ maT 7 tag aga: 0 a ate aria arardt + aed ag faaa wit : The Asurika aT: persons sata what todo F and fafa what to refrain from 4 not fag: know ay in them 7 neither at# purity 4 nor @TaTt: good conduct AF Tnor ae truth fae is. 7. The persons of Asurika nature know not what to do and what to refrain from; neither is purity found in them nor good con- duct, nor truth. [What to do... from: What acts they should per- form to achieve the end of man, nor what acts they should abstain from to avert evil.] reread & WralgTPawy HITT YS fRaeden RT USA6-9] DIVINE AND NON-DIVINE ATTRIBUTES 341 wT The universe wary (is) without truth aafaes without (moral) basis ART without a God ayy aT brought about by mutual union freq what else are T with lust for its cause ¥ arg: they say. 8. They say, “The universe is without truth, without a (moral) basis, without a God, brought about by mutual union, with lust for its cause; what else?” [Without truth: As we are unreal so this universe is unreal, and the sacred scriptures that declare the truth are unreal. What else: but lust can be the cause of the uni- verse ?—This is the view of the Lokayatikas, the material- ists.] Unt qfrerqsrry aseteaatseTgsa: WATRTMTHAT: aa STATS HAT: 1S aetqaa: Of small intellect gat this @ftey view aasery holding aseteqTa: ruined souls saHFATT: of fierce deeds afgat: the enemies 97a: of the world are for (its) destruction safe rise. 9. Holding this view, these ruined souls of small intellect and fierce deeds, rise as the enemies of the world for its destruction. [Small intellect: as it concerns itself only with sense-objects and cannot soar higher.]342 SHRIMAD-BHAGAVAD-GITA [Chap. XVI STATE FYt aeTATATAAT AAT: 1 ARTETA SAM TTAA AST AAAATE AOU FAC Insatiable HAA desire qrPaey abiding in TATA- watfraat: full of hypocrisy, pride, and arrogance Werq through delusion waqurery evil ideas wEreaT hold- ing #yfaaar: with impure resolve Tadet they work. 10. Filled with insatiable desires, full of hypocrisy, pride, and arrogance, holding evil ideas through delusion, they work with im- pure resolve. faaraaiat a searargafrat: 1 artaawe-:< varatefa fafaat: ween seareaTay Ending only with death aqfctat immense farary cares yatfixat: beset with @ratniteTa: regard- ing gratification of lust as the highest Uataq that is all af@ that fafevat: feeling sure; 11. Beset with immense cares ending only with death, regarding gratification of lust as the highest, and feeling sure that that is all; [Cares: as tothe means of acquiring and preserv- ing the innumerable objects of desire.] MAAATATST: STRTRTTNATT: 1 Sea SHANEATTTAATPAT eR10-14] DIVINE AND NON-DIVINE ATTRIBUTES 343 arararrert: By a hundred ties of hope #at: bound STTAATTTAT: given over to lust and wrath srrATTAL for sensual enjoyment arqTdqt by unjust means aq- asqarq hoards of wealth gt (they) strive (to secure). 12. Bound by a hundred ties of hope, given over to lust and wrath, they strive to secure by unjust means hoards of wealth for sensual enjoyment. aA HAT Sears qa AAA qanedtaata & afaoafa grr ugg at Today Hat by me Raq this sey has been gained 4 this TATE] desire WTeeT I shall obtain Ray this afer is Gq: again (in future) % mine qaq this Hf] also TTT wealth wfasafe shall be. 13. “This today has been gained by me; this desire I shall obtain; this is mire, and this wealth also shall be mine in future. await Fat ga: HRSA aTITTAT Hartisead anit faaisd aoargedt uexi aat That 8; enemy qat by me ga: has been slain a@qray others ¥ and aff also efasy shall Islay agq I ere: Lord ag I aft enjoyer ag I fara: (am) successful away powerful get happy. 14. “That enemy has been slain by me, and others also shall I slay. I am the Lord,344 SHRIMAD-BHAGAVAD-GITA (Chap. XVI I enjoy, I am successful, powerful, and happy. wreuishrsrarater Hisraishet ATT AAT EN TAT AUT FTAA AT UU area: Rich afasrarq well-born afeq I am Aart to me agw: equal aq: else F: who afet is aet I will sacrifice areatft 1 will give atfast 1 will rejoice zfa thus aaraferitfgat: deluded by ignorance, 15. “Lam rich and well-born. Who else is equal to me? I will sacrifice, I will give, I will rejoice.” Thus deluded by ignorance, raha AEASAATTTT: Tae: aTTAG Tafa ATasTAT Ug avafaafiatea: Bewildered by many a fancy Hig: : covered by the meshes of delusion to the gratification of lust Stat: addicted areyat foul 7H into a hell qafra they fall. 16. Bewildered by many a fancy, cover- ed by the meshes of delusion, addicted to the gratification of lust, they fall down into a foul hell. ARAARATAAT: TAIT AAA reac: Tera ATE THAT AAT 1201114-19] DIVINE AND NON-DIVINE ATTRIBUTES 345 areravatfaan: Self-conceited easat: haughty wTATA- watfeaat: filled with the pride and intoxication of wealth & they ett out of ostentation arqast: sacri- fices in name afefaqday disregarding ordinance at they perform; 17. Self-conceited, haughty, filled with the pride and intoxication of wealth, they per- form sacrifices in name, out of ostentation, ‘disregarding ordinance; HES ae at art wet a aferat: araTeRaaeg Migweitsergaat: ugst HEF Egoism as power a insolence A lust Het wrath = and afta: possessed of HTeTTTaVY in their own bodies and in those of others AT Me (the Self within) wfesrd: hating RAAT: (these) nralignant pecole. 18. Possessed of egoism, power, inso- lence, lust, and wrath, these malignant people hate Me (the Self within) in their own bodies and those of others. aad fase: Rerdarty ATTATT ferureaseg Mitte OAT ATTY 11930 a I fava: malicious RT cruel TUTATT most degraded of men aYAT{ evil-doers WaT in these346 SHRIMAD-BHAGAVAD-GITA (Chap. XVI worlds argéry of Asuras atftgq into the wombs we only area perpetually ferrrft (1) “hurl. 19. These malicious and cruel evil-doers, most degraded of men, I hurl perpetually into the wombs of Asuras only, in these worlds. [Wombs of Asuras: Wombs of the most cruel beings, as tigers, snakes, etc. Worlds: Paths of Samsara passing through many a hell.] aed afrarrea get weafa wearhr ATA HAT TA ATTA THAT UR Ut ata O son of Kunti qt: deluded safe TATfT birth after birth arg@ Asurika afr wombs aTqaT: obtaining AT] Me HTT not attaining U still aq: than that aaAt lower mq condition arf (they) fall into. 20. Obtaining the Asurika wombs, and deluded birth after birth, not attaining to Me, they thus fall, O son of Kunti, into a still lower condition. fafadt aemedd gre ATaTATERA: 1 BUT: AAETAT ACTA AACA ATTN 2 Ut ara: Lust #4: anger TAT and GPT: greed FX this fafad triple TFET of hell arg the gate alert: of the self aTaTY destructive YAq these TH three Haq (one) should forsake.19-23] DIVINE AND NON-DIVINE ATTRIBUTES 347 21. Triple is this gate of hell, destructive of the self—lust, anger and greed; therefore one should forsake these three. (Destructive of the self: making the self fit for no human end whatever.] udtage: ahaa antercferfitaz: 11 AVAL: AACTAT ATT TTT TATU atrrat O son of Kunti wd: from these fafa: three amtate: gates of darkness (hell) Farge: free 7%: the man aeaa: for himself 44: what is good aratfa practises aa: and then qt Supreme afrq Goal atfet goes to. 22. The man who has got beyond these three gates of darkness, O son of Kunti, prac- tises what is good for himself, and thus goes to the Goal Supreme. [Gates of darkness: leading to hell (Naraka) which is full of pain and delusion.] a: areafafingeyea aaa wreTHTTa: wa fatarartfa a get a ret afar Rah a: Who wreafafiry the ordinance of the Shastra a setting aside #TaHTTd: under the impulse of desire acts @: he fafax perfection 7 not aareife attains to @ nor Y@ happiness # nor q@z Supreme way Goal.348 SHRIMAD-BHAGAVAD-GITA {Chap. XVI 23. He who, setting aside the ordinance of the Shastra, acts under the impulse of desire, attains not to perfection, nor happi- ness, nor the Goal Supreme. [Perfection: fitness for attaining the end of man.] aeHee TET TAT A HTaterteraferat 1 areal areafaarites wt we fagreta ues aeaTa So araterieraferat in ascertaining what ought to be done and what ought not to be done @e4 the Shastra % thy TAT (be) authority 4 here areafeara het what is said in the ordinance of the Shastra a1eqT hav- ing known #4 action wey to do wéfa thou shouldst. 24. So let the Shastra be thy authority in ascertaining what ought to be done and what ought not to be done. Having known what is said in the ordinance of the Shastra, thou shouldst act here. [Here: in this world.] ofa cargeaeafze ara are SATS EAT The end of the sixteenth chapter, desig- nated, The Classification of the Divine and the Non-divine Attributes.WW aeeagitseara: SEVENTEENTH CHAPTER WIA Fars - FP quece ager aed saanfraa: aai fast J BI Foo araarel WredA: nen aja: Arjuna gare said: = O Krishna 4 who areafafiry the ordinance of the Shastra Bess setting aside eat with Shraddha F but aftaat: endued await perform sacrifice Ay their fatsst condition #1 what @xay Sattva Ta: Rajes Het or wa: Tamas. Arjuna said: 1. Those who, setting aside the ordi- nance of the Shastra, perform sacrifice with Shraddha, what is their condition, O Krishna? (Is it) Sattva, Rajas, or Tamas? [Setting.. .Shraddhaé: not that they believe the ordinance of the Shastra to be false, but out of laziness or because of the difficulty in adhering to them strictly, 23.350 SHRIMAD-BHAGAVAD-GITA. (Chap. XVII they let them alone and worship the gods, endued with Shraddha.] siharargara | fafaet avafa stat afeat at erates SMFS TRA TT ATTA AT AT ATT tara The Blessed Lord gare said: feat Of the embodied arfeaet the Sattvika uordt the Rajasika atvdt Tamasika @ and #fa thus fafaat threefold we indeed s7a@T the Shraddha wafa is at which eaarast (is) inherent in (their) nature at of it >] hear (thou). The Blessed Lord said: 2. Threefold is the Shraddha of the em- bodied, which is inherent in their nature—the Sattvika, the Rajasika and the Tamasika. Do thou hear of it. Unherent.. nature: born of their past Samskaras. It: the threefold Shraddha.] ALATFET AaeT tat Wafer ATA 1 Erase FEA A WSS: A TT a: git areat O descendant of Bharata adeq of each stat Shraddha @eatqeat according to his natural disposi- tion wafa is aa the Gey: man sata: consists of1-6] THE THREEFOLD SHRADDHA. 351 (his) Shraddha 4: he qg@: what (his) Shraddha is a: he Wq verily @: that (is). 3. The Shraddha of each is according to his natural disposition, O descendant of Bharata. The man consists of his Shraddha; he verily is what his Shraddha is. [Natural disposition: the specific tendencies or Samskaras.] aera atfeaat Farearcatifa Tera: 1 TARA AHA ATTA AAT: 1 arfeert: Sattvika men 2aTq the Devas Ht worship urat: the Rajasika gereatfa the Yakshas and the Rakshasas aj the others atwat: the Tamasika SAT: men Sar the Pretas Yara the hosts of Bhutas + and aaa worship. 4. Sattvika men worship the Devas; Rajasika, the Yakshas and the Rakshasas; the others—the Tamasika men—the Pretas and the hosts of Bhutas. awed STE Tare FAT FAT: TAQ LIATHT: SUT Wdettedae UKM WATT: TAIT Yama: 1 Bi Seas ced erie ary CPTaTT UG352 SHRIMAD-BHAGAVAD-GITA (Chap. XVII : Given to ostentation and egoism FATT A AT: arrurtaettaat: endowed with the power of lust and attachment who H3qq: senseless Hat: men Waees in the body yaray all the organs sra:aereed that dwell in the body within a7 Me @ and eget: torturing aereafatedt not enjoined by the Shastras W¥€ severe a: austerity Teqet practise AT them argefrETarY to be of Asurika resolve fafa know. 5-6. Those men who practise severe austerities not enjoined by the Shastras, given to ostentation and egoism, endowed with the power of lust and attachment, torture, sense- less as they are, all the organs in the body, and Me dwelling in the body within; know them to be of Asurika resolve. [4usterities:| which cause pain to himself and to other living beings. Possessed... .attachment: may also be interpreted as, “possessed of lust, attachment and power”. All the organs of the body: the aggregate of all the elements composing the body.] ararceatt aaea fafaet vata fra: 1 AAATTA at Aat Haft TT oi aaeq By each of them afi also are: food J indeed faferr: threefold fira: liked wafe is tat as also aH: Yajna5-9] THE THREEFOLD SHRADDHA. 353 aq: austerity at almsgiving 4 and ai their HF this Wey distinction xy do thou hear. 7. The food also which is liked by each of them is threefold, as also Yajna, austerity, and almsgiving. Do thou hear this, their distinction. WA Araasreva aatfaeawtat: wean: Fervert: Feeret Tea syne: arfean frat: ust anpacasreragatfafaadar: Those which augment aq: vitality Tey energy FA strength areray health gay cheerfulness and sitfa: appetite

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