N

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ANN
A M
m
A

w h il
AA
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A

as

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P o l yt h e i s m
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M MW
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15 n d

p flj c e e d
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nd

f
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B

EX

t ha t

ro m
H f/
W M NN A
oo k s
JV
o

T R N S L T I O N , EXPL

ED

t h e Po e m

P a nt h e i s m ;

G od

i t s Y o g a d o c t r i ne i s p r o
a s

vd
,

t ha t

we l l
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t t wa ;
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ins
t he

t ha t

.
vv

D GI T

som e

s o ul
no b l e

a re

Ca s t e
o ne

is
a

T O RY N O T ES ,
nd E xa m ine d

R I T ERS

a
se

;
nt i m
.

t ha t

v
e
I

nt s ,
.

t ea

Ra ja s
d i i ne i ns t i t u t i o n ;
ches

a
.

nd

‘ m “g “ t “ \d ‘ wa t
w ‘
flh v“ a

TIAN
L OND ON
LI T E RA T U R E
A M
N D
SOC I E TY F O R I
ADRAS .
N
A DI :

A
r go o

f A
.

P r ice 3 nna s P os t -
r ee , 4 nna s .
 N
A
NfN

N
/

N
A
‘

M
AA
W
T he S a c r e d B

AA
V
AA A
AA
A NA
N
.

T E B

E GLl S

CO MM
A W
H
H
H EX
o o ks o f t he E a s t D e s c r ib e d

T R N SL T I O N , EXPL N T O RY

P I L ED F R O
I TH

I N T I O N O F IT S DO CT RI N ES

V RIO U S
D GI T
f MN a
/f
‘
nd E xa m ine d

RI T E R S
O T ES ,

‘
.
2

.
.

H
\

It is s h o wn t h a t t he Po e m , wh i l e i t c o nt a ins som e no b l e s e nt i m e nt s , t e a c he s

P o l y t h e is m a nd Pa nt h e i s m ; t ha t G od nd t he s o ul a re o ne t ha t Ra ja s nd
f
a ; a

Tam as pro c e e d ro m G od as w ell as S a tt w a ; t ha t Ca s t e is a v

d i i ne i ns t i t ut i o n ;
wh i l e i t s Y o ga d o ct r i ne i s pr o v ed to be a d e l u s io n .

S ECO N D ED I T IO N , T OT A
L C O PI ES ,

L O NDON A M
N
E C H RI S T I A N L I T E RA T U R E S O C I E T Y F O R I N D I A
D A D RA S .
:
duties .

H
T he author also saw
H
T h e B ha ga a d G i t a
’
T he D i i n e
Adorable O ne , i s allowed to repre s ent
.
the
v
philosophy It co ns i sts of a s u pposed dialogue between Arjuna
and Kri s hna Its gre a t aim i s to harmoni s e the doctrines of the
.

Y oga the S ankhya a nd the Ved anta combining with them the
,
i n du

doctrine of faith ( b ha k t i ) i n Krishna and of stern devotion to caste

that the pure ab straction of a religious

devotee was not po s s ible for all men a nd that it wa s opposed to the
ju s t claim s of f a mily and ca s te e contended s till that mental

devotion ( b u dd hi yo ga ) was the b est but that devotion by work

P REF

.
A

,
CE

v Song or

,
,
.

,
’
T he Song
loftiest fligh t of
‘
of the

v
,

( k a r m a o
y g a ) might al s o lead to the great blessi ng of m r a na .

But all work must be done without attachment (s a nga ) s i m pl y ‘ ?

H
as a duty and especially without any desire for 1 ew a rd (p ha l a

H
, ,

fruit ) But though work s are so far admitted into hi s s ystem the
“ .
,

highe s t state below is that of perfect r e pose with con s t a ncy i n ,

med i tating on the Supreme ; a nd hi s highest type of m a n i s the

recluse (m u ni ) t a king up a s olitary restin g pl a ce far from the
,

haunts of men renounc i ng all the blessi ng s of this world and even
o

, ,

hope itself holding the m in d l n check until tho u ght ceases and
, ,

thus waiting in p1 o u s ab s traction for t h e happy hour when he will

be absorbed into the infi nit e
T h e aut h or although i n some re s pects in advance of his age
, ,

was a Vaishnava Brahman wh o held the u s ual polytheistic and ,

pantheistic ideas T o gain authority , his O pini o n s were attributed

.

W N
to Krishna and the poem w a s foisted in as part of the Mah abh arata
, .

EN G L IS T R AN S L AT IO S

f
.

O the se there have been several T he fi r s t was made i n 1 7 8 5,

by S ir C harles i l k in s to which wa s pr e fi xe d an Introductio nby ,

Warren a stings T hi s forms the basi s of the translation i n this

.

volume but it has been carefully revised by comparing it with

,

more recent t ran s lations It has been taken from an edition edited
by the R e vJGarrett m 1 846 containing the Sanskrit C anarese
.

. .
, , ,

and Engli s h 1 n parallel columns for a copy of whic h the compile i

i s indebted to C o l onel J
a cob t ranslator of the e d ant a S m a
,

V .

3“ I ntr o du cti on to the T r a ns l a ti on by D vie

a s, pp 1 0 , 1 1
. .
 iv
T henext tran s lation was made by r JC T h0 111 ps o n in 1 8 55
and published by T r fi b ne r r K a s ina t h T rimb a k T elang of
.

B ombay published an E ngli s h tran s lation m 1 8 7 5 T hi s p1 0 b a b l y

,

revi s ed was adopted 1 11 1 8 8 7 by Max M uller 1 n the Sacr e d B ooks

M
PR E F

M ACE

.
.

. . .

,
,
,

M
,

of the E ast T h e author in the P reface gives the following

.
, ,

account of the general principle s followed i n the translation :

My bee m ke th t tr a nsl a ti o n a s c l o s e a nd l iter a l a re nd er
f
N
ha s
a im n to a a

p ib e
i ng a s o s s l o t h e 0 115, a s n i terprete d by the c o mme nt a t o r s S a nk ak a y ar r a

v
,

S a r a s v a t i R eference h a s a l s o bee n
f f
S r i dh a r a s am i n, a nd a d hu s fi d a na .

freq e t y
u n l m ad to o e n a the c mme t ry o Ram anu gak a ya a nd l s o t o th a t o r a
”
i l a k a nt h a (p .

A
.

T here are numerou s notes and two useful indexes T r a ns l a .

tions of the S a na t s u gat i ya and nu gi t a are appended T he .

volum e is publi s hed by the C lare ndon P res s price 1 08 6 d It is ,

. .

strongly recommended to the st udent

M
.

In 1 882 a tran s lation was publi s hed by the R e vJ

,
ohn Davies .

i n T r ii b ne r s O riental Serie s
’
T h e tr a n s lation i s excellent and .
,

there are numerous valuable notes It i s now is s ued by Kegan

A
.

P a ul 0 0 price 6 3 ,
.

bout 1 888 a translation with commentary by J

, , . .

C hatterji was publis hed by T r ii b ne r

,
.

In 1 89 5 a tran s lation professedly by Mrs Besant was publish

, .
,

e d by the T heosophical P ublishing Society L ondon price 6 d , , .

cheap edition She acknowledges that her knowle d ge of

.

Sanskrit 1 s imperfect ; but her tran s lation has passed thro ugh the
hands of Indian gentlemen who s e names are given Many of the

M
.

technical terms are retained Some of the renderings are happily .

expre s sed .

D ur i n g the same year a tran s lation price 4 an nas

A
edited , 1
,

and published by Manmatha N ath Dut t appeared i n ,

. .
,

C alcutta .

T here is a very free poetical translation by S ir E dwin Arnold ,

entitled T he S o ng Ce le s t i a l
f
f
A
.

T h e translations di er considerably with regard to particular

V
verses Indian commentators belonging to the D wa it a dwa it a
.

and i s i sht a dwa it a Sects try to make the poem expre s s their own
views T h e mai n features of the work however are gi ven more
.
,
,

.
,

, , ,

or less correctly i n all of them , .

 H
H
H
H
NN
HH
CO T E T S

I N
NM
T RO D U C T I O

THE AAAAA
AAAG IT A
R T

H
B

T HE N A RRA TI VE RIOR T O T H E V

H
P B
AA
G D

SU MM A R THE V AG IT A B

AA
Y OF G D

T E B V
GAG T D I A

T H E G R I E F O F AR JU N A
N
W W

MWH
T H E S AN K HY A YO G A D O C T R I E
TH E Y O G A
N
-

O F A C T IO N

HH
H
T H E YO G A O F K O L E D G E
YO G A

H
B Y R E N O U N C I NG OR KS

M
M

H
H
YO G A B Y S E L F R E S T RA I N T

WAN
-

H
YO G A T R O U G S P I R IT U A L D I S C E R N M E N T

N
T H E Y O G O F T H E S U P RE E E T E R N A L B RA H M A

H
YO G A TH R O U G H T H E RO Y A L K O L E D G E D T H E

N M
RO Y A L
YS T E RY
YO G A B Y T H E DI V I N E P ER F E C T I O S
’

W
T H E A N I F E S T A TI O N 0 1 T E U N I V E RS A L F O R
THE Y O G A
N A
"

OR S H IP

MH
N MAM
OF

YO G A O F T H E D I S T I N C T I O N B E T EE T E KS E T R A ND
A
JA
N
T E

KS

W
A

H
ET R

V YO GA S E P ARA TI O N RO T H E T H REE G U

N
A

H
XI BY F S

H
YO G A I N A T T A I N I NG P U R U S O T T
T H E YO GA O F D I V I S I O N B E T EE G o ns A ND A S URA S

N
YO G A B Y T E T H R EE F O L D K I ND S O F F A IT H
T H E YO GA O F L I B E RA TI O N B Y RE N U N C I A TI O N
AA
VAT A
M W
T E B G D GI A EX I ED .

I NT RODUCT IO N

MW
1 . ARJ
U A N OR H U MA N E T H A N K R I S N A
E
2 . KR I S H A S N ’
RE AS O N I NG IT H A R JUNA
3 T H E T RU T O F P O L Y TH E I S A C KN O L E DG E D
AT
.

4 . PA N T E I S M T UG
 H
V CO N T EN T S

H
I .

H
N
KR I S H A S I
’
N C AR N A TI O N S

H
AW

H
HH
CR E A T I O N

MAMM
THE TH REE G U N A S P R O C EE D F R O KRI S H NA

H
KR I S H NA A LI K E T O L L ,
I T H IT S C O N T RA D I C TI O N
THE S O UL
TRAN S M I G R AT I O N

W
A AAA
TI THE G RE T AI M THE B V GI TA
A
UK ,
OF G D

EN C O U R G E E N T O F YO G EX E R C I S E S
ACT IO NS ER F O R E D I T O U T A TT A C H M E N T ( S A N G A)
P

DO NOT DEF IL E
A A
C S T E A LL E G E D T O B E D IVI N E I N S TIT U TI O N

W
14
AA
.

T H E B E N E F I T O F S R DD S
V
15

N
.

T H E A LU E O F B H AKT I

N
16

N VN
.

17 . K O L E D G E RE D U C E S S I N T O A S H E S
D Y I N G I N T H E L I G HT A ND D AR K F O R T I G HT S

AAAG T
18

V
.

V
PRO O F S T AT T E B G D I A IS O T A DI I E
RE EL A T I O N

T E

L IST
T RU E
OF
I N C ARN AT I O N

P UB LI C A T I O S N F OR I N
AN DI RE A DERS
H
H
H
H
H AA
VA A

HH
T E B G D G IT

NM N
.

I T RO D U C T I O

T E A H AB H A R A T A

AAA
.

T he B V G Divine Song or T he Song of the

D G I TA
‘
t he
’

Adorable O ne i s an epi s ode in the sixth book or B h i s hm a P a r v

, ,
’
,
a , ,
’
of the Mahabh a rata T he great (wa r of the ) Bh arat a s probably
the longe s t ep i c poem in the world It 1 s d i v i de d into 1 8 P a r v
, ,

as

V
.

or books and contai ns about

,
line s T h e reputed author 1 8 .

Kri shna D wa ipa ya na ( I s land bor h ) the yas a or arranger of t he , , ,

Ved a s T h e le a ding s u b je ot i s the great war between the Kurus

.

and P a ndavas for the po s s e s sion of the kingdom whose capital was
”
a s t inapur a ( elephant city ) It i s called the war of the Bh a ratas

W
.
,

from Bh a rata a prince of the lunar race from whom the con
tending parties were descended A supplementary P a r v
,

H
a the ‘

a r iv
.
,

a ns a details at great length the g enealogy birth and life

A
, , ,

of Krishna
ff
f — f
f
.

f
f
T he o rk o d i e r e nt u t ho rs D owson says Di erent .
,

poets of di erent ages have added to it and embellished it by the ,

powers of their imagi nation Great additions have been made l n

later times T he B ha ga v
.

a d G i t a and the episode of N ala with

some others are the productions of later wri ters ; the a r iv

.

f
f , a ns a ,

which a ects to be a part of the Mah a bh a rata is of still later date , ,

and besides these it cannot be doubted that numerous interpolations ,

from single verses to long passages have been made to uphold and

H
,

further the religious 0 p1nio ns of sects a nd individuals T o use the .

words of Max M uller T h e epi c character of the sto ry has through

,

out been changed a h d almost obliterated by the d i dactic tenden

cies of the late s t editors wh o were clearly Brahmans brought up
V
,

in the strict school of the laws of Manu

V
.

T h e poe m itself mentions that when it was recited b y a is a m

p ayana as he had been taught it b y yasa it contained only ,

verses T h e C alcutta edition now contains verses

exclusive of the a riv
.
,

a ns a T his shows how numerous h ave been

.

the additions

M
.

T h e date of the Mah abh a rata i s uncertain S ome portions of .

it may be as old as 400 B C ; the larger portion i s probably as . .

old as 2 00 B 0
f
. .

at:
Cl a s s i c a l Di c t i o na r y o i nd u yt ho l o gy, p . 1 89 .
2

A A
the Introduction to

Pr o fe s s o r
It
ge

ha s
M
a nd
r a nslatio n of t h e B h a ga v

a x M ul l er i n o ne o

f
T

u t h o r s hi p o
H
HM
a d Git a l n

Sacred Books of the E a s t makes the following admis s ion s

h is T
E B

,
f
AA
VA ITA G

t he B h a ga

bec o me qui te a l iter a ry c o mm o n p l a ce th a t t o b o rr o w the w o r d s o

f
h i s rece nt l ect u re s — hi s t o ry i n the o r dina ry
D G

v a d G it a

,
.

-
.
—

,
r . T elang in ,

T he

f
s e ns e o
f
the w o r d i s l m o s t u nk no w n i n I nd i n m u ch i s
f
a a

cert i n th a t t he s t u d e nt o the B ha ga v
,

a d G it a m u s t o r t h e pre s e nt go W ith

f
a , , ,

o u t th a t re l i b l e hi s t o ric a l i nf o rm a ti o n t o u ch ing the a u th o r o

a the w o rk the

M
,

tim e a t which it wa s c o mp o s e d a nd eve n the pl ce it o ccu pie s in l iter a t u re

f
, a ,

which o ne na t ur a ll y d e s ire when e nter ing u p o n the s t u d y o ny

s, a

There i s no ex a gger a ti o n in s yi ng th a t it i s a l m o s t im p o s ibl e t o l a y d o w n

a , s

f
eve n a s ingl e pr o p o s iti o n re s pecting a ny im p o rt a nt m tter c o nnecte d with the a

B h ga va a d G it a a b o u t which s o methi ng l ik e a c o ns e ns u s o
, o p ini o n a m o ng
per s o ns qu a li fi e d t o j u dge c a n be s a i d t o exi s t ”
p 1 . . .

elang to form approxim a te concl usions as to the age of

r . T ,

the poem considers it under the following head s :

,

1 T h e general character of the G it a with reference to its

. r

mode of handling i t s subj ect .

2 Its style and langu a ge

T h e nature of the v
. .

3 . e r s i fi c a t io n .

4 T h e attitude towards t h e Veda s caste 81 0

.
, , .

T h e result of hi s investigation i s that he groups the poem with

the U panishad s placing it before the systematised philosophy of
,

later times In a note he says

M
.

I h the e ditio n o i the G it p u bl i s he d i n B o mb a y i h S a k a 1 7 82 t here S

a I

K ri s h na the rhilk m a n
,
.

a s t a nz a which s a y s th a t the Up a m s h d s a r e the c o w s a , ,

Arj una the c a l f a nd the m ilk i s the nect a r li k e G i t a w hich i nd ic a te s the

,

f
tr a diti o na l view o the G i t a —a view in c o n o na nce with th a t which we h a v e s
,

bee n l e d t o by the f a ct s a nd a rgum e nt s c o nt a ine d in thi s I ntr o du cti o n p 34 .

”
. .

M
elang considers that the G i t a wa s written not later than
r . T
the 2 nd century before C hrist O n the other hand s ome eminent .

O rientali s ts place it a s late as the s econd century after the C hristian

M
era It i s claimed th a t there are references to the Y a v
. a na s who s e ,

kingdom was establi s hed 1 6 0 B c and to the Andhra king of . .

,

a ga d h a who s ucceeded the Kanwas B

,
C 2 8 and continued to , . .
,

bear r ul e for 2 56 years .

e t re T h e metre says Davies used for the most part

A
in t h e B h a ga v
.
, ,

a d G i t a i s the common heroic form called S l o k a or

nu s ht u b cons i sting of two lines of sixteen s yll a ble s eac h with a

, ,

c ae s ura at the end of the eighth foot Its form i s this .

each line being the same .

I n the more lyrical parts ano ther form is used called ,

T i s ht u b h cont a i ning eleven syllable s i n each half line or p a d a

r ,

A common vari ety i s of the followin g form

 A

H
HHH E N
c a sura being generally found at the
A RR A T I V
E PR I O R
Kri s h na D wa ipaya na ya s a i s not o nly supposed to be the
IN TR O DU C T I O N

V
T O T E
.

B
fsyllable
fi th

AA
V
GAG I TA D
.

H
author of the M a h a b h a rata but the source from which the ch ief ,

a ctor s s pr u ng e was a rishi . living in the jungle terrible i n , ,

a ppeara nce e wa s a sked to ra i s e up children to h i s half brother

.

by h i s two widow s T he eld e r widow wa s so frightened that she

.

shut her e ye s when he cam e to her She had a bl i nd son W ho .

wa s nam e d Dhritarashtra T h e younger widow kept her eyes

A
.

open but s h e t u rned so pale th a t her s o n was called P a nd u the

, ,
’
pale . s Dhrit a ra s htr a wa s blind P a ndu came to the throne b u t , ,

an account of a cur s e he retired to the forest and D h1 i t a r a s ht ra

V
, ,

became king .

’
Dhrit a rashtra s wife asked as a boon from yasa a hundred

V
sons After two years she gave birth to a l u rn
.
p of fle s h which ,

ya s a divided i nto 1 0 1 part s e a ch abou t the s 1 ze of the thumb ,

.

T he s e were put into pots of ghi and opened after two years ,
.

Duryod hana wa s the fi r s t born As soon as he wa s born he began .

to bray like an a s s which led all the asses and j ackals that heard
,

him to imitate him After wards 9 9 other sons were born and a .

J
dau ghter r T h e sons of Dhritara s htra from their anc e stor Kuru
.
, ,

were known a s the Kurus or Kauravas P a n d u had two wives .

,

f
f
Kunti and Madr i but he did not co nsort with them ,
i s wives .

had 5 son s attributed to di erent gods but P a ndu acknowledged

, ,

them and they were called P a ndavas Y u dhi sht hir a ( fi r m in

,
.

fi gh t ) the elde s t wa s said to b e the son of Dharma the judge of

'

, ,

the dead and wa s con s i d ered a pattern of j ustice Bhima (the

,
.

terrible ) the second wa s son of V a yu the god of the wind and

, , , ,

wa s noted for his stre ngth Arjuna ( the bright) the third was .
, ,

f
the son of Indra and wa s noted for h i s bravery and high minded
A
-
,

ness N a kula and Sahadeva the fourth and fi t h sons were the
.
, ,

children of the s wins

Dhritarashtra educated the fi v
.

e P a ndavas with his own sons .

T h e teacher was a Brahman named Drona who found in the , ,

P a ndavas apt p upils T h e sons of Dhritarashtra becoming j ealous

.

of the P a ndavas when t heir father named Y u dhi s ht hir a as the heir
by his s ons
Dr a upa di
t a S wa ya m v
,

. A
apparent he had to send them away lest they should he murdered
a r a the P a ndavas wo n the princess

T hey told Kunt i that they had made a great acquisi

.

tio n and she unwittingly directed them to share it among them

so D ra upa di became the wife of the fi v
,

e sons .

1
Intr du cti n t o T r n l ti n p 1 6
See T r a nsl ti n o f
o

the M
o

a h abh ar a t a
a o
a s a o , . .

,
A rv d i Pa a, pp 338 , 339
. .
 H
H
4H
k ings .
T E B

Dhritarashtra then divided his kingdom his sons receiving

a s t inapu r a and the P a ndavas

close t o t he modern Delhi

I ndra pr a s h t a on the Y amuna
.

Y u dhi sh t h ir a having conquered many countries wished to

perform the R a ja suya sacrifice thus claiming to be a king over
T he Kurus then prevailed upon Y u dhi s h t h ir a to gamble
when he lost his wealth his palace his kingdom his brother s
himself and last of all his wife wh o was ignominiou s ly treated
, ,
’
,
,

T hrough Dhritarashtra Y u dh i sh t h ir a s domi nions were restored

,

but he was once more tempted to play on condition that if he lost

he and his brother s shoul d pass twelve years in the fore s t and
remain incogni to during the thirteenth year In the 1 3t h year
AA
V
G

,
A ITA

,
,
D G

,
.

.
,

,
,

,
,

they entered the s ervice of king Vir a ta in di s gui se Arjuna .

,
’
declaring himself a eun u ch put on a woman s dr ess and said he , ,

woul d tell the king if asked that he lived as a waiting maid of

, ,
’
Dr a upa d i in Y u dh i sh t hir a s palace .

T h e time of exile having expired the princes made themselves ,

f
known to Vir a ta who agreed to help them to recover their kingdom
, .

f
f
T h e preparations for war on b oth sides are described in the fi t h

A
’
B ook called Ud yoga P a r c a n E ort B ook
, ,
‘
.

h assembly of the princes was called by Vir a ta at which the ,

P a ndavas Krishna and B alar a ma were present Krishna counselled

, .

negotiation ; but the feeling was in favour of war and both sides ,

sought allies Duryo dhana a nd Arj una came both to D wa r a k a to

.

’
seek the help of Krishna T hey reached the door of Krishna s
A
.

apartment at the same moment when he was asleep Duryodhana .

’
entered fi r s t and took up his station at Krishna s head
,
r juna .

’ ’
followed behind and stood at Kri s hna s feet O n waking Krishna s
,
.
,
’
eyes fi r s t fell on Arjuna Duryodhana req uested Kr ishna s aid in
.

battle a s he had fi r s t entered the room Krishna answered that as .

he had seen Arjuna fi rs t he should give him the choice of two thing s
,
.

O u the one side he placed himself but without fi gh t ing and on the , ,

f
other his army of a hundred million warrior s named N arayans ,
.

Arj una cho s e Krishna and Duryodhana jo y ully accepted the army
,
.

Krishna wondered that Ar j u na had chosen him since he was ,

pledged not to fi gh t Arju na replied that he hoped Krishna wo u ld

.

act as hi s charioteer which he consented to do .

B efore wa r was commenced an amba s sador was s ent to the ,

Kur u s aski ng them to give back to the P a ndavas their family

,

inheritance When this failed Kri shna himself went but was
.
, ,

equally unsuccessful O n h i s return to the P a ndavas he inform ed

.
,

Y u dh i s h t hir a that t h e army of the Kurus was a s sembling at Kuruk

s h e t r a a vast plain north west of Delhi
,
-
.

T h e war wa s ushered in by strange portents T h e moon .

See Tr a nsl a ti o n o V
fir t a a Pa rv a n
, pp 4 , 5
. .
 H
H
IN TR O DU C T I O N . 5

looked like fi re asses were born from cows horses were born with
V f
, ,

f
horns and three legs ; women gave birth to monsters .

Before the wa r commenced yas a o ered to Dhritarashtra to ,

restore his sight that he might see the fi gh t with his o wn eyes but
’
on Dhritarashtra s expressi ng hi s unwillingnes s one S a nja ya wa s ,

deputed to relate t o him what happened .

S U MMA R Y OF T E B AA
VA G D G I TA .

T he great aim of the book is to harmonize the doctrines of

the Y oga , the S ankhya and the Ved a nta combining with them
, ,

the doctrine of faith ( b ha k t z ) in Kr ishna and of s t ern devotio n to ,

caste duties (d ha r m a ) .

T h e poem i s divided into three sections each containing six ,

chapters the philo s ophical teaching in each being somewhat

,

f
di s tinct T h e number of the verses i s 7 00
. .

T h e fi r s t section dwells c hie fly on the b e ne its of the Y oga

H
system pointing out however that the ascetici s m and s elf m o r t ifi
, , ,
-

ca t ion of Y oga ought to be j oined with actio n and the performance

of caste dutie s and winding u p with a declaration that the grand
—
,

aim of all self suppression i s to attain th a t state which enable s a

man to annihilate hi s own indivi duality a nd s e e God in everythi ng
and e v erything in God .

soldier caste to di s miss all doubt about the propriety of fi ght ing
-
,
A
rjuna i s exhorted a s a member of the ,

and killing hi s relatives by an argument drawn from the eternal,

existence of the soul .

In the 2 md and 6 t h chapters the duty of Y oga or intense ‘

concentration of the mind on one subj ect (v

,
’
i a the Supreme B e ing , ,

here i de nt ifi e d with Krishna ) is enj oined till a t la s t the great end , ,

of freedom from all thought perfect calm and absorption in the , ,

Deity is obtained .

In the second division the pantheistic doctrines of the Ved a nta

are more direc t ly i nculc a ted th a n in the other s ections Kri sh na .

here in the plaine s t language claim s adoration a s one with the

, ,

great univer s al Spirit pervadi ng and con s tituting the universe

, .

e reveal s him s elf to Arjuna as posse s s ed of countle s s face s ,

co untless mouths countle s s eye s and blazing like a thousand

, ,

suns .

T h e t hird division of the poem comprising the six last chap

V
,

ter s aims particularly at interweaving s a nkhya doctrines with the

,

e d a nta though this is done more or less t h roughout the work

A
.
,

It accepts the doctrine of a s upreme presidi ng Spirit ( called

P a r a m B r a hm a or d hyd t m a n X iii 1 2 v
. iii as the fi r s t source o f, .
, .

the universe but as s erts t he eternal existence of P rakriti and

—
,

P uru s ha tha t is of an original eternal element and soul both

,
—
emanating from t h e Supreme B eing ( then regarded as P a m
P r a km ti supreme P rakriti ) It maintains the individuality and
'

.
,
6

p e r s on a lity of s oul s

,
, i
T

and a f
f
AAH
H
,
VA ITA
E B

rms that body (

t he
G D G .

ks he t r a ) and all the

wo r ld of s e ns e i s evolved out of P r a kriti b y the r e g u l a r S i nk h ya
proces s thro u gh B u dd hi Ahank ara the fi v
fiv
e s u b tile elem e nt s the
,

e gro s s er element s and the el e ve n org a ns i ncluding mi nd *

, , .
,

Abri dge d fr m I nd i
o a n W MWis d o m , by Sir . M nier
o - i lli m
a s, pp 1
. 2 7 -
1 40 .
 H
H AA
VA ITA

H
8 T E B G D G .

who the most di s tinguished I will mention a few of those who

A
a re .

a re a mong s t my generals by way of exam le 8 T here is thyself 1

p , .
,

B hi s hm a a nd K a r na and Kr ipa c o nqu e r 1 ng 1 n battle and s wa t

3
, ,

tham a n and Vikarn a and the s o n of S o m a d a t t a 9 wi t h others l n

5
, ,

va s t numbers who for my s erv i ce have for s ak e n the love of life .

T hey a re a ll of them practi s ed l n the u s e of a rms and experienced ,

f
1 n every mode of fi h t 1 0 O ur innum e rable forces are commanded
g .

by B h1s hm a and the inconsider a bl e army of our o e s i s led by Bhima

, .

11 L et all the ge nerals a ccording to th e ir respective divi s ion s , ,

”
stand 1 n their po s t s and one a nd a l l resolve to s upport B hi s hm a , .

1 9 T h e anc i e nt chief and brother of the grand s ire of the Kur u s

,

then shouting with a voice like a ro a ring lion blew h i s shell to

, ,

rai s e the s pirits of the Kuru chief 3 a nd inst a ntly innumer a ble
1

shell s a nd other w a rlike instrument s were stru ck up on all s id e s

,

so that the clango ur was exce s s i ve 1 4 t thi s time M a dh a y a and

Arjuna were s ta nd i ng m a S plendid ch a riot drawn by whit e hor s es
.
,

A ,
6
,

T hey also sounded their shells which were of cel e s ti a l form : 1 5 the
'

,
’
f
n a me of the one which was blown by r i sh ik e s ha wa s P anc h a janya 8

v
,

a nd t h a t o t a na nja ya wa s c a ll e d D d t t 1 6 Bh ima o dr e a d 9 1 0

A
e a a a .
,

ful deeds blew h i s capacious shell P a u nd r a and Y u dhi s ht ir a the 1 1

royal son of Kunti sounded na nt a v

, , ,

1 aya
j N akula and S a,
hadev a
1 2 13

blew their s hells also ; the one c a lled S u gh o s h a the other Mani

H
,

u h k 1 7 T h e pr i nce of K as i of the mighty bow S a k a ndi n

‘ 5
p s p a a .
, ,

D r i s h t a dyum na Vir a t a S a t ya k i of invincible a r m , ,

.

1 8 D r u a d a and the sons of his roy a l daughter Krishna with

p , ,

the son of S u b h a dr a and all the other chiefs and nobles blew a lso

H
, ,

their respective shells 1 9 S o that their shrill so u nding voices .

-

pierced the hearts of the Kurus and r e echoed with a dreadful ,

-

noi s e from heaven to ear t h .

2 0 In the meantime Arjuna h e whose ensi gn is an ape , ,

perceiving t hat the s ons of Dhritarashtra s tood ready to beg i n the

fi gh t and that the weapons began to fly abroad h a ving taken up
, ,

his bow 2 1 [addres s ed Krishna m the following words

,

the c o mm nd er ! n chief f the rmy f

l a i n n the tenth d y f
ry d h na
gre t unc l e t o the s n f
1 Du o B h hm
a .
2 1s a ,
a l o a o

D u ry d h n o a a Pa d u wa
a the o s o h s s o a o

b ttl e by Arj un
, ,

K rn w s a i d t o be the so n o f e wa s ki ng o f
a a

S ry a nd K u nt
.

3
a a as the Anga ’
1i a 1.

c untry
4 K rip a ki ng o f the P anch al s wa s a br o ther o f
A
o .

Dr o na s wife
’

f
a

s vt h am n w s
.
, ,
5 a on Dr n a a a s o o a
K ri shn w c l l ed M ad h bec u s e he l ew d em n c l l ed Ma dh u
.

f K ri hn the me ni ng f
6
a as a a ya a s a o a .

7 A n me
,

which i s d is pu te d i nd u c mm ent a to r s
give l o r d f the s en e s f
A
a o s a ,
a o . o

percepti n
c nch i d t o h ve been f rme d o the b ne s f f
”
, o s o o .

the d emo n Pa ncha j n

T he c nqu er r o f
8 o a a
sa a o o o .

we l th a n me ften given t o Arj una

G o d given bec u e the gift o f
9 ”
o o a , a o .

hi f ther I nd r
w s the el d e t f the three s n f
1° -
a s s a a

Kunt i
, .

f
1 1 Y u dhi s h t i

A
ra a s o o s o .

E ndl e s vict ry “ N kul nd S h d eva were the twin s o ns M

f ad r i the
1 2 ” 13
s o a a a a a o

J
.
,

s ec o nd wife o ewel bl s m juna s s t a nda r d

’ ” ”
P andu l 4 I I n y t on .
= ~
o e -
e .
15 -
os o .
16 r

h a d a n a pe he nce he wa s c a l l e d Ka pa d hwa ja ( pe ba nnere d ) a - .

 H
H
9

A
L EC T U R E L

I pray thee O c hyut a cause my chariot to be driven and , ,

placed between the two arm i es 9 2 that I may behold who are the ,

men that stand ready anxiou s to commence t h e bloody fi ght ; and ,

with whom it i s that I a m to fi gh t ; 2 3 and wh o they are that are

N
here a s sembled to s upport t h e vi ndic t ive s on of Dr it a r a s ht r a in
AAA
the battle .

S J Y sai d
2 4 Krishna being thus addressed by G ud a k e s a drove the 2
, ,

chariot ; and havi ng cau s ed it to halt 1 n the m idst of the s p a ce i n

,

front of the two armie s 9 5 b a de Arjun a cast hi s eyes towards the ,

rank s of the Kuru s and behold where stood the aged B hi s m a and , ,

Drona with a ll the chief noble s of their party

,
9 6 e looked at .

both the a rmie s and behel d on either side none but gra ndsires
, , , ,

uncles cou s ins tutor s son s and brother s near relations or bosom

H
, , , , ,

friend s 2 7 T hen when he h a d gazed for a while and beheld such

.

friends a s these prep a red for th e fi gh t he wa s overcome by d eepe s t ,

pity a nd uttered h i s sorrow i n the following words : 8 9 a ving

H
,

beheld O Kri sh na my k 1 ndr e d t h u s st a ndi ng anxious for the fi ght

,
.
,

9 9 my limb s fail me my mouth is dried up the hair standeth on

E ven G and i v
, ,

end upon my body and all my frame trembleth ,

30 a r ,
3

my bow falleth from my hand and my skin burneth I a m

A
, , .

not able to s tand for my mind as it were turneth round

lso 0 Ke sh a v
, , .

31
,
a I b e h o ld inauspiciou s omens on all sides , When I .

shall have destroyed my kindred s hall I longer look for happines s 2 ,

‘

S2 I wish not for V ictory Krish na for dominion or pleas u re

; for
what i s dominion a nd the e njo yine nt of life or even life itself
, , ,

, , ,

33 when those for whom d o n1 i ni o n l e a s u re and enj oyment wer

p , e , ,

to be coveted have abandoned life and fortune and s ta nd here 1 11

, ,

the fi e l d ready for the battle 3 4 P receptors father s sons a s well a s , ,

gran d fathers maternal uncles fathers in law grand s ons brothers

, ,
- -
, ,

W
in law as also ( other ) relatives !
-
,
3 5 T he s e I do not wish to kill
though they kill ( me) not even for the sovereignty of the thre e
world s how much less then for this earth
,
3 6 a ving killed the
so ns of D rit a ra sh t r a what pleasure O destroyer of Madhu can we , , ,

enj oy 2 Should we destroy these felons we shall only incur sin 37 I t

‘

therefore b e h o v
.

e t h u s not to kill such near relations as the s e ow .

,

0 Kr i s hna c a n we be happy after killing our own relatives

, _

38 ha t if they who s e minds are depraved by the lu s t of power , ,

see no sin in the extirpation of their race no crime in the murder ,

of their friends 39 i s that a reason why we should not resolve to

,

turn away from such a crime we who abhor the sin of extirpating ,

t he kindred of our blood 40 In the destruction of a family the ,

eternal rites of families are destroyed B y the destruction of .

T he n me me imm rt l ch nge l e ss T he n me me a ns l o r d o f l eep

the na me f
1 a a ns o a an t 2 a s o

G nd vw the b w which Arj una receive d fr m h i s

.
,

i nd l e nt
o .
3 a 1 a as o o o

fa ther I nd ra . It wa s suppo se d t o po sse ss m ira c ul o us p o wer s .

10

rites the tribe becometh impio u s From the influe nc e of

T H
HE B AA
VAI A
G D G T

41
.

H
.
,

impiety the females of a family grow viciou s ; and from women

that are become Viciou s the confusion of castes ari s es 4 9 T hi s .

confusion provideth hell both for those which are slain and those
which survive and their forefathers being deprived of p i nd a s ,
‘

and water f a ll ( from heaven) 4 3B

y the
, crime s of those who .

murder their own r elations sore cause of contamination and birth of ,

caste confu s ion the family virtue and the virtue of a whole tribe
-
, ,

i s for ever done away 4 4 and we have been told O Krishna that

H
, ,

the habitation of tho s e mortals whose generation hath lost its

Virtue shall be in hell
, .

4 5 Woe i s me what a great crime are we prepared to commit

Alas that for the lust of the enj oyments of dominion we stand here
f
f
ready to murder the kindred of our o wn blood 46 I would rather
patiently su er that the sons of Dr it a r a sh t r a with their weapo ns
in their hand s s hould come upon me and unopposed kill m e

N
, , , ,

unarmed in the fi e l d .

S AJAA Y .

a ving spoken thus Arjuna sat down in his chariot and

47
,

having put away his bow and arrow s his heart was overwhelmed ,

with grief .

L E C T U RE I I .

N
T E S AN KH YA -
YO G A

H
S AJAA Y .

Krishna beholding him thus overcome with pity his eyes full
1 ,

of tears and his heart oppressed with deep a fli ic t io n thus spoke :

, ,

KR I S H N A .

Whence O Arjuna cometh unto thee thus standing in the

2
, , ,

fi e l d of battle this unwor t hy we a kness excluding from heaven

, , ,

f
f
and causing disgrace 3 Y ield not thus to unmanliness for it ill ,

f
becometh one like thee C ast o this base faint heartedne ss and .
-
,
”
stand u p 0 conqueror of o e s T,
.

w ul d be negl ecte d n p i nd w ul d be f fere d

n exp s iti n f

W
1 S hr a d d ha s o o a s o o .
,

three p rt e ch c o nt i ni ng i x C h pter T he fi s t tre t m i nl y f

11 e re the p em begi n o phi l o phy It m y be d ivi d e d m t o
s as a o o o os . a

y s tem ; the s ec o nd f
the Y ga
f
a a s a s r a s a p o
a s, .

s the S upreme Bei ng ; the thir d the S ankhy y tem T he

o o a s s .

au th o r h o wever reg r d s l l the s e u b j ect fr m

a h i s w na t nd p m t s n n d p
se nd e nt s o o s a o a a 1 e

f
—
, ,

thi nker nd h i y s tem theref re ec ectic

, a i o s s l D i s . ac es .

t rri r d yi
a ng br ve
o l y i n
s b a tt l e were s uppo s e d t o go t o the he a ve n o I nd r a
a ,

whi l e c o w r d were s h u t ut
a s o .
 H o w,
Kri shna shall I resolve to fi ght with my arro ws in
4 0
the fi e l d against such a s B hi s hm a and Drona wh o of all men are
most worthy of my respect 5 I would rather beg my bread a bout
the world than be the murderer of my preceptor s to whom such
,

reverence is due Should I destroy such friends as these I should

part a ke of pos s essions wealth and pleasures polluted with their
blood G we know not whether it would be better that we should
.

defeat them or they u s ; for those whom having killed I should

not wish to live are e v
,
.

e ri the sons and people of D r i t a r a s ht r a who

are here drawn up before u s 7 y compa s si onate nature i s over

come by t he dread of sin T ell me truly what may be be s t for me
,
,
,

.
L E C T U RE II

.
UN A
A RJ

M ,
.
.

,
,

to do I a m thy di s ciple w h erefore instruct me l n my duty who

.
, ,

a m under thy tuit i on ; for my understanding 1 s confounded by the

dictates of my duty .

8 And I see nothing that may assuage the grief which d rieth

u
p my facultie s although I were to obtain a kingdom without a

N
,

ri val upon earth or domi n ion over the gods , 4 .

S AJAA Y .

Arjuna having thus spoken to Kri s hna and decl a red t hat h e
9
,

f
would not fi ght wa s silent 1 0 Krishna s miling addressed the
, .
, ,

a fl ic t e d pr i nce standing i n the midst of the t wo arm i es in the

, ,

following words
KR I S H N A .

hou grie v
11 e s t for those wh o are unworthy to be lamented
T ,

f
but thou speakest words of wisdom T he wise neither grieve for .

the dead nor o r the living 1 2 I myself never wa s no t nor thou .

, ,

nor all the princes of the earth ; n0r shall we ever hereafter cease
t o be 1 3 As the soul i n this body fi nd e t h infancy youth and old
.
, ,

age ; s o in some body will it fi nd t he like

,
O ne wh o 1 s c o nfi rm e d ,
.
2

i n thi s belief is not disturbed by any thing that may come to pass
v
.
,

1 4 T he contacts of the senses heat and cold pleasure 3

g l e ,

and pa i n ; which come and go and are transient a nd inconstant , .

B ear them with patience O son of Bh a ra t a ; 1 5 for the wi se man , ,

whom these disturb not a nd to whom pai n and pleasure are the ,

same is fi t t e d for
,
A thing u nreal hath no exist
ence whilst that which 1 s real I S a stranger to non entity By -
.
5

T he fi t d ctri ne t ught i the imm rt l ity f

,

1 rs o the ul ; it never h d begi n

a s o a o so a a

the ul t d i f
ni ng nd never wi ll h ve n nd
T he ec nd d ctrine t ught i s t h tr n migr ti n f
a a a e .

- 2 s o o erent a e a s a o o so o

the rg n f
bo die
T he c nt ct of the ul with m tter by me n f
s .

b rbe d n me d it ti n n the S upreme i i ndi f f

3 o a s en e so a a s o o a s o s s .

4 T he ul so a so e rent t o e a rth ly
i a o o s

t hings
5 The fee l i ngs o f pa in, &c .
, a re un ea l r ; the so ul 15 re a l .
 H
H
H
12 T E B AA
VA ITA G D G .

those who look into the principles of things the design of each is ,

seen .

f
1 7 L earn that h e by whom all things were formed 1 s incorru pt1

ible and that no one i s able t o ef ect the destruction of this thing
,

which 1 s imperishable .

1 8 T hese bodies which envelop the s ouls which inha b it th em

which are e t e r na l i1ic o r r upt ib 1e a nd s urpa s s i ng all conception are

, ,

, , ,

declared to be peri s hable ; wh e refore O Arjuna re s olve to fi gh t , ,

.

1 9 T h e man who believeth th a t it i s the soul which kill e th and h e

who thinketh th a t the soul may be destroyed are both alike d e c e iv

,

ed for it neither killeth nor i s it killed 9 0 It i s not born nor , .

,

does it ever die nor having exi s ted before does exi s t no more it i s
, ,

ancient con s tant a nd et e rn a l a nd i s not to be destroyed in thi s

, , ,

its mortal frame 2 1 o w can the man .wh o believeth that thi s ,

thing i s incorr uptible etern a l inexhaustible and without birth , , , ,

think that h e can either kill or cau s e it to be killed ? 2 2 As

a man t hr owe t h away old garment s and putteth on new even s o , ,

the s oul having quitted its old mort a l frames entereth into other s
, ,

whic a r e new
h 9 3 T h e weapon divideth it not the fi r e burneth it
. ,

H
not the water corrupteth i t not the wind drieth it not ; It I S 9 4
°

, ,

indivi s ible incon s umable incorruptible and 1 s not to be dried away

, , ,

it i s everlasting a l l pervad i ng stable immovable and eternal °

; therefore b e l ie v
, , , ,

2 5 1 t 1 s inv i sible inconceivable and u nalterable

, , ,

ing it t o be thus thou shouldst not gr i eve 9 6 But whether .

,

thou believe s t it of etern a l birth and durat i on or that it dieth ,

with the bo y still thou hast no cause to lament

d ,
i t 9 7 Death .

i s c e rtain to one that i s born and to one that dieth birth is ,

certain Wherefore it doth not behove thee to grieve about

.

that which is inevitable 9 8 T he former state of beings is unknown .

the middle state i s evident and their future state is not to ,

be d iscovered Why then shouldst thou trouble thyself about

H
.

such things as these ? 2 9 Some regard the soul as a wonder ,

whil s t some speak and other s hear of i t with astoni shment ; but
no one knoweth i t although he may have heard it described ,
.

3 0 T his spirit being ne y er to be destroyed in t h e mortal fr am e

which it inhabiteth it i s unworthy for thee to be troubled for all ,

the s e mortals 3 1 R eg a rdi ng too thy proper duty thou oughtest

.
, , ,

no t to falter for there i s nothing better for a Kshatriya than a

,

f
f
lawf ul battle 3 2 a ppy are the Kshatriyas wh o fi nd such a battle
.

freely O ered t o them as an open door to h e aven 33 But .

,

if thou wilt not perform the duty of thy calling and fi gh t out t h e ,

fi e l d thou wilt abandon thy duty and thy honor and be guilty of
, ,

s in.
3 1 T hen men will proclaim thy eternal disgrace and to a
4
,

well born man disgrace 1 s worse than death T he generals of the

f
3 5 .

armies will th i nk that thy retirement from the fi e ld aros e r om

1 e
( T h t )athe S up reme B r hm a a .
 L E C T U RE 11 . 13

fear and thou wilt become despicable even a m on gst those b y

, ,

whom thou wert wo nt to be re s pected 36 T hy e nemie s will s pe a k .

of thee in words which a re unworthy to be s poken a nd depreci ate ,

thy courage and abilitie s : what c a n be more dreadful t ha n thi s

37 If thou art s lain thou wilt obtai n heaven if thou art vic
t o r io u s thou wilt enj oy a world for thy rewar d wherefore son of ,

Kunt i arise a nd be determined for the battle 38 Make plea s ure

,
.

and pain gai n and loss vic t ory and defeat the s a me and then
, , , ,

prepare for battle ; thus thou s halt no t incur s in .

3 9 T h e doctrine here declared to you i s according to the

f
f
S ankhya ( system ) hear now the Y oga ( teaching ) P osse s se d of .

f
f
this knowle dge thou wilt cast o the bonds of action 4 0 In thi s
, .
1

there i s no waste of e ort nor a ny di s appointment Even a little , .

of it delivereth one from great fe a r 41 For tho s e who enter on this .

path 0 son of Kuru there i s but one s t a te of mind but many

, ,

branched and endless are the doctrine s of the inconstant 4 9 Flowery .

speech is uttered by the unwise wh o delight in the words of the ,

’
Vedas O son of Pr it h a ! saying “
T here i s nothing but this .
, ,

4 3 Whos
e soul s are full of desires whose goal i s heaven offering , ,

birth as the fruit of works and prescribing many vari e d ceremonies ,

for t he attainment of pleasure and power 4 4 T he s tate of mind .

consisting in steady contemplation does not belong to tho s e who are

devoted to plea s ures and power 45 T h e Ve d as deal with the three .

be thou free from the three u na s fi O Arjuna be free fro

8
u na s ; m
‘

g g
the pairs of opposites ever fi xe d on truth : without anxiou s care ,
5
,

and self possessed 4 6 T he knowing Brahman fi nd e t h as many uses

-
.

in the whole Vedas collectively as in a reservoir full flo wing with ,

water .
6

47 L et the motive be in the deed and not in the fruit B e not .

one whose motive for action i s the hope of reward Let not thy .

life be spent in inaction 18 Steadfast in devotion perform thy .

£
,

H
d uty abandon all thought of the consequence and make the event
, ,

equal whether it terminate in good or e vi l for such an equality i s

,

called yo ga 49 For work i s far inferior to the devotion of the mind

f
. .

Seek an asylum then in the mind o r the miserable and unhappy , ,

th t i s wr ught f me p u rp e c nnecte d with el f th ugh it

E very cti
be the h pe f g i ni ng he ve n i f l l we d by the nece ry re ul t’ fg d
1 a on a o o r so os o s o

v1
,

t te in no t h b d y T hi re ul t i c l l e d the bo nd f
s sa s o a oo or e 1

A
o o a a ,
s o o

exp e d t the d nger f

s a a er
s

o cti n o th t t wh h
. s s s a o a o , r a o 1c

the wo rk nece ril y bi nd the d er l l w rk a u ch

T he i m f
s sa s o . o s re os o a o s

lo ss a nd g i n the tr u e 1 ni t ri e b ve l l u ch ch nge nd t g i n
a . a o
7
0 s o s a o a s a s a o a

by my tic uni n ( Y g ) with the S upreme Br a hm in d ev u t m d t t n n b

a s o o a a o e i a lo a a

o
A t tenti n t Ve d ic cerem nie s ecu re d nl y h ppi ne f time i n o ne o t h e
s rpti n i nt ohi e e nce D vie o s ss a s
f
-
. .

the rew r d f
2 o s o a ss or a
o o
h e ven
a s Y g w s b rpti n i nt the S u preme Br hm a
a o o a a a so o o a .

S t t v p u rity R j ctivity p i n ; T m p thy d rkne

f
3 or a ss o a a s, a a or a ss
a s, a

h o ul d be free fr o m a ll the influ n e s m a tter whether g o o d o e v

a a a .

4 Ar j u n
, ,

a s 11 e c o ,
r .

D a vie s

V
.

e t nd c o l d pl e sure nd p i n & 0
f f
6 a a a a a .
, ,

6 The e da s ha d a use b ut i t wa s a r i nferi o r t o th a t o Y g o a .

,
 H
H
H
14 AA VA ITA T E B II G D G .

with true wi sdom cast f f

H
are so on account of the fruit of things Men .
50 who are endued
both good or evil deeds o . T herefore
apply thyself to i s wi dom in action

H
yo
g a
y g
o a s .

Wise men wh o hav e abandoned all tho u ght of the fruit

51
,

which is p roduced from their a ction s are freed from the chains of ,
“
birth a nd go to the region s of etern a l happiness
, .

H
52 When thy mind shall have passed through the snares of

delu s ion thou wilt attain to a disdain of what has been revealed or
,

will be reve a led hereafter 53 When thy mind bewildered by .

,

shall stand unshaken fi xe d in contemplation ( S a m ad hi) ,

thou shalt then attain to yo ga .

A R JUN A .

54 What 0 Kri s hna i s the mark of that wise and steady man
, ,

N
who i s fi xe d in contemplation ? o w m a y such a sage speak ?
Where m a y he dwell o w may he act

55 A
man is said to be c o nfi rm e d in wi sdom when he for
KRI S A .

W
,

s a k e t h every desire which entereth into h i s heart and of himself i s ,

happy and contented in himself

,
56 i s mind is undi s turbed in .

adversity he is happy and contented in prosperity and he is

, ,

a stranger to anxiety fear and anger Such a 1 s e man i s called , , .

z
a m u ni .

f
f
57 T h e knowledge of that man is establi s hed who in all thing s is
,

without a ection and having received good or evil nei t her rej oiceth
, ,

HH
a t the one nor i s c a st down by the other 58 i s kno wledge i s
'

.
,

c o nfi r m e d when like the torto i se he can draw 1 n all his s e nses and
‘

, , ,

restrain t hem from their wonted purposes .

59 O bj ects of s ense withdraw from an abstinent man

; not so the
taste ( for them ) But when he hath seen the Supreme he loseth .
,

even that 60 T h e tumultuous senses hurry away by force the

.

heart e ven of the wise man w o striveth to restrain them

h 6 1 When .

he hath subdued them all he may rest in devotion intent on me , , .

T he man wh o hath his passions in subj ection is possessed of true ,

wisdom .

6 2 When a man m e di t a t e t h on the obj ects of sen s e at t achment

,

to them ariseth ; desire springeth from attachment ; desire from anger .

6 3 From anger i s produced folly

; from folly a depravation of t h e
memory from the los s of memory the loss of reason ; and from
° 3

1 T he S cre d B k f the ind

a d ivi d e d i nt t w gre t c l
oo s oe S t i nd us a re o o a a ss s, ru a

S m it i
r . S t i which me n h
ru i ng d e n te d irect reve l ti n ; S m i t i rec l l ecti n
, a s ea r ,
o s a o r , o o ,

i ncl u d e the b k dmitte d t h ve been c mp e d by h m n u th r T he pr per

A
s oo s a o a o os u a a o s. o

me ni ng i s th t even the Ve d s w u l d be d e pi s e d b u t i nd u c mment t r expl in

me ns o f f ff
a a a o s o a o s a

bj ect
,

itas o nl y he ri ng o bt i ni ng the
a the en e s na nda giri ex
o a a o s o s s .

pl a i ns it l l writi ng ther th n th o e n the cience o the s o ul

f f
as a s o a s o s

A hermit d o v
.

the pr ctice y g
f
2 ot d t e o a o a a .

3 T he l s s memo ry impl ie s fo rgetful ne s s o right nd wrong ; from t h is co m e s

o o a

wicke d c o nd uct l e a ding t o fut u re puni shme nt in N a ra ka

, .
16 .

i s a twofold r ul e of life that of the S a nkhyas by devotion of

knowledge and that of the Y og i s by devotion of action
T H
H E B

,
AA
VA G D 0 1 1311

'
.

H
, .

4 T h e man e n o e t h not freedom from action by abstaining

jy ,

from action nor doth he obtain perfection from a total inactivity

Ev ery man i s inv
, .

5 N o one ever resteth a moment inactive

o lun .

t a r il y urged to act by tho s e gu na s which a r e inherent in his nature .

6 T h e man who r e s t r a ine t h h i s organs of ac ion and sitteth

t
down with his mind attentive to the obj ects of his senses i s called ,

a be wil d ered s o u l and a hypocrite 7 B ut the man i s praised who , .

, ,

havi ng subdu e d all hi s pa s sions performeth with his a ctive faculties ,

all the function s of lif e unconc e rned about the event 8 P erform , .

every appointed work for action i s preferable to inaction With , .

out action the support of t h y bod y would not be possible 9 T h i s .

world i s fettered by all action except in work done on account of

s a c r ifi c e Do thou therefore work for this purpose but without
.
,

attachment 1 0 ’
When I r a japa t i in ancient times created men
.
52

HH
“
together with s a c r i fi c e he s aid : B y thi s propagate ; be this ,

your cow of plenty 1 1 N ourish the gods by thi s and let the .
,

god s nourish you T hu s nourishing each other ye shall obtain .

,

supreme happiness 1 9 T h e gods nourishe d by s a c r ifi c e will .

f
f
grant you the enj oyment of your wishe s e who e njo ye t h .

what hath been given unto him by them a nd o ereth not a ,

portion u nto them i s even as a thief 1 3 T h e good who eat the

A
, .

remai ns of s a c r ifi c e a r e freed from all sin s T hose who dress .

food but for themselves eat the food of s in 1 4 l l things , .

which have life are generated from the food which they eat .

F ood i s generated from rain ; r ain from s a c r i fi c e ; and s a c ri fi c e

from action 1 5 Know that action springeth from Brahm a
.

Brahm a proceedeth from the Indivisible O ne T herefor e Brahma .

,

the all pervading is ever pre s ent in s a c rifi c e

-
, .

1 6 T h e sinful mortal wh o delighteth in the t i fi c a t i o n of his

gr a ,

passions and followeth not the wheel thus revolving in the world
, ,

liveth but in vain .

1 7 But the man who rej oiceth in hi s s elf pleased with his self
, ,

and contented with hi s self alone hath nothing to do .

18 e hath no int erest either in that which i s done or that ,

which i s not done a nd there i s not in all things which have b een ,

1 K pi l the f
a er f
a ,
the S ank hy ch l di d n t rec gni s e per n l
o u nd o a s oo , o o a so a

S upreme D eity b u t nl y prim r d i l m tter em n t ing i nt d i ti nct f rm by ki nd

f bl i nd i n ti nct P t nj l i f
o o a a a a o s o s a

the Y g ch l ckn wl e d ge d cre t r K pi l

, ,

o s a a a o o a s oo a o a a o . a a
.
, ,

t ught th t m k t i n be bt i ne d o nl y by kn wl e dge me ni ng by it h i fly hi wn
a a u ca o a o ,
a c e s o

phi l o phy P t nj l i t u ght th t it i g i ne d by pi u me d it ti n whereby the ul

so a a a a a s a o s a o so

i j i ne d i n th u ght t o the gre t S u preme a nd i fi n y b rbe —

. .

D vie
l rd f cre t u re the S upreme Br hm in hi f rm f
s o o l l d i n hi m a s a a so a s .

P r j ap ti
.
,

Br hm a
T he g d s were supp e d t o p rt ke f
2 ”
a a o o a s, a a s o o a ,
, ,

o r d i ne d ifi by fi the nfi s

N
a sa c r ce re . o os a a o sa c ce

thr u gh Agni
Br hm a the cre a t o r i the u th r fcti n
o
i sue d fr m the I ndi v
.

3 a ,
as i si s a o o a o s . e s o

b l e the S upreme Br a hm
,
T el ng tr n l te Br hm a here s the Ve d a . a a s a s a a as .

4 go o d evi l a ccrue t o him fro m nythi ng he d e s o mit s t d o

o or s a o r o o .
 W L E C T U RE 111 . 17

H
create d any obj ect on hich he may pl a c depen dence
,
Where e .
19

fore perform thou that which thou ha s t to do at all times without

, ,

attachment for the man who doeth that which he hath to do

H
,

without attachment a t t a ine t h to the Supreme

2 0J
.
,

anaka and other s have attained perfection even by works 1

.

T hou oughtest also to work from reg a rd to the good of mankind .

2 1 T h e man of low degree followeth the example of h im who i s

above him a nd doeth that which he doeth ,

.

2 2 I myself Arjuna have not in t h e three regions of the uni

, , ,

ver s e any thing which is necess a ry for me to perform nor any

, ,

thing to obtain which i s not obtained and yet I a m occupied in

work .

9 3 If I were not vigilantly to attend to these duties all men

W
,

would presently follow my example 2 4 If I s hould not work the s e

A
.
,

worlds would sink in ruin I should be the cause of caste confu s ion .
,

and should d e stro y these people 2 5 s t h e ignor a nt perform the .

dutie s of life from the hope of reward so the 1 s e man to promote , ,

the general good s hould perform the same without mot i ves of ,

intere t s 2 6 e sho u l d no t caus e de s truction l n the understandings

.

of the ignorant wh o are inclined to outward works T he learned .

man by i ndustriously performing all the duties of life should

, ,

induce the vulgar to attend to them .

97 e whose mind i s deluded by a ha nk dm ( self consciousnes s ) -

thinketh himself t he doer of actions which in every way are done by

f
f f
f
the qualities of P rakriti 2 8 But he wh o knoweth the truth about .
2

H
the di erence from qualities and the d i erence from actio ns ,

formeth no attachments believing that qualitie s deal with qualitie s , .

3

2 9 Men wh o are confu s ed by the u na s of P rakriti are bound by the

g
works of the gu na s T h e m a n wh o knoweth the whole truth should .

not cause dull men who know not the whole to falter (in action) , , .

30 Dedic a ting all actions to me fi xe d l n thought on the Supreme

,

f
? pir it free from hope and egoism put away thy sorrow and
gh t
, ,

hose who with a fi rm belief and without reproach s hall

31 T , ,

constantly follow thi s my doctrine shall be s aved even by works ,

.
1
‘

3 2 Know that those wh o holding it in contempt follow not this

, ,

my counsel are a s t r a ye d from all wisdom deprived of reason and

, , ,

are lost
ki ng f n cc u nt f V
.

Jn k 1 id h w reck ne d m ng the gre t R i hi

A
a a a , a o e a , as o a o a s s o a o o

h i k n wl e d ge nd piety
s o i i d t h ve h d h nd re d rel igi u te cher
a . e s sa o a a a u o s a s .

T he ul which i the tru e el f never ct

2 so ll cti n i d
,
t the g n T he s s ,
a s . a o s ue o u as .

wi e kn wi ng thi nc ncer ne d T he ign r nt wh t hi nk th t the ul ct

l k f
s o s a re u o . o a o a so a s,
rew r d in he ven
T hi ver e h been d i f
oo or a a .

erentl y tr n l te d T l ng ver i n i given ! u l itie

’

bj ect f
3 s s as a s a e a s s o s a s

(the en e ) d e l with q l itie

. .

s s s en e a ua s, o s o s s .

T hi d e n t ful l y gree either with the S i nk hy Y g y tem Acc r d i ng

the nl y me n fbt i ni ng l iber ti n ; cc r d i ng t the
4 s o s o a e a or o a s s . o
t the fi t kn wl e d ge
o rs , o is o a s o o a a o a o o
sec nd d ev ti n T he u th r ert th t l iber t i n m y be t t i i d even by w rk
o , o o . a o a ss s a a o a a a re o s,
if do ne with o u t a tta chment .
 H
H
H
18 T E B AA
VA I TAG D G .

H
But the wise man also seeketh for that which is conformed
33

f
f
to hi s own nature All things act according to their natures ; .

f
f
what then will O pposition e ect 2 34 In the obj ects of the senses
r e fi xe d a ection a nd dislike A wi s e man s hould not put himself
a .

i n their pow e r for both of them a r e h i s opponents , .

’
35 O ne s own duty d ha a m a thou gh defective i s better than 1

’
( ) ,
’
another s dut y well performed B etter i s death in one s own -
.

’
d uty ; anot h er s duty is full of danger .

AR JUNA .

f
f y what 0 Kri s hna is man con s trained to commit
36 B
, ,

o ences 9 e s eems a s i i contrary to hi s wishes he wa s impelled

.
, ,

by s ome secre t force .

KR I S N A .

37 It is desire it is wrath
; born from the quality of passion

A
,

(r a j a s ) it i s i ns atiabl e full of s in T hat i s our foe in thi s world ,

. .

38 s fi r e i s covered by s m oke a mirror by dirt as a foetus i s , ,

enveloped l n the womb so the world i s enveloped by this , .

H
39 T h e understa nding of the wise man i s ob scured by thi s

inveterate fo e 1 n the shape of desire which rageth like fi r e and 1 8

, , ,

hard to be appea s ed .

40 It i s s aid that the senses the heart and the understanding

, , ,

are the places which a r e its seat B y the assistance of the s e it

ov
.

e r wh e l m e t h rea s on and s t u pe fi e t h the s oul 41 T hou s houldest

H
.
, ,

therefore fi r s t subdue thy pa s s ions a nd get the better of this sinful

destroyer of knowle dge (jnana ) and experi ence (v
, ,

ijnd na) 4 2 It .

i s s a i d that the sense s are great ; greater than the senses i s the

heart (m a na s) ; greater than the heart i s the mind ( b u dd hi ) ; but

what i s greater than t h e mind i s T hat (the Supreme B eing) .

4 3 T hu s knowing th a t which i s higher than the m i nd restraining

HH
,

thy s elf by thy s elf slay thi s unmanageable enemy i n the shape of

W
,

desire .

L E C T U RE I V .

T E YO G A OF KN O L ED G E .

T E DE I T Y SAI D
f
V
his eternal ( doctrine o ) Y oga I formerly taught unt o
T
V
1

iv and iv
,

a s wa t a s wa t taught it to Manu , and Manu made it

2

M
f th t o f
,

1 B y d ha r m a is here me nt the a u l fil l i ng o fthe c s te bl ig ti

a -
o a o ns , as aa

K h triy
s a a t o fi gh t

f v t
t ght it V
v
.

T he th r
A ty the S un M nu the n f
2 au the o o B h a ga a d G i a, to give a ine ncti n t hi wo rk cribe
di sa o o s ,
as s

it t K ri hn v
Vv the t f
o s a . e au to i a swa t , or di a ,
. a ,
so o

i a s wa t ,
wa s
fM )
the eve M
ye r
las o s n a nu s . e s

k u hi so n wa s the fi st King f
pre i d e ver the pre ent nw n
s o

the
s a a

ty d n f
ta m a ge o a nu 4 , 32 0 , 000 a s . I k s hwa ,
s ,
r o ,

S ol a r dyna s the j , an o e o B a a r sh i s .
 V

H
L E C T U RE I . 19

known unto I k s hwak u

Being delivered down from one unto .
2

another it was st u died by the R a ja r s hi s ; until at lengt h in the

, ,

cour s e of time thi s Y oga was lost 3 I t i s eve n the same Y oga
, .

which I have thi s day commu nicat e d unto thee because thou art

H
,

my servant a nd my friend It is the supreme my s tery .

AR JUNA .

Seeing thy birth wa s l a t e r than that of I k shwak u h o w a m

4
,

N
I to understand that thou did s t fi r s t declare thi s doctrine 2 ‘

KR I S A .

B oth I and thou have pa s s ed through many births Mine

5

A
.

are known u nto me ; but thou knowest not thine .

6 l though I a m not in my nature subj ect to birth 0 1 decay °

and a m the lord of all cre a ted b e ing s ; yet taking command over ,

my own natur e I a m born by my delusive pow e r (m a yci ) f 1

, .

7 As of t en a s there i s a decline of dha r m a and an exaltation of

a d h a m
r in the world I prod uc e my s elf ; T hu s I a m born from
a
,
8
, ,

f
age to age for the pre s ervation of the good the destruction of t he
, ,

wicked and the re establishment o d ha r m a

,
-
‘

9 e 0 Arjuna who truly knoweth my divine birth and

, , ,

work doth no t upon his quitting h is mortal frame e nter i nto

, , ,

f
f
another for he entereth into me
,
1 0 Many who were free from .

a ection fear and a nger thinking on me hudi ng refuge in me

, , , ,

HH
,

having been pu rifi e d by the fi r e of knowl e d ge have entered into ,

3

my being .

1 1 I serve men in t he way in whi c h t h e approach me Men

'

y .

follow my path from every s ide .

1 9 T ho s e wh o wi s h for succe s s to their works in t h is life

,

worship the gods F or in thi s life succe s s from works s peedily .

come t h to pa s s .

1 3 T h e four castes were created by me according to the

ap portionment of qualities a nd works Know that I tho u gh .
,

act i on le s s and inex haus t ible a m the author of them , .

1 1 the my teri u p wer by which Br hm c u e

11 0331 02 i s eemi ng w rl d t
s o s o a a a s s a s o o
i u e fr m him el f T hi w rl d h n re l exi te nce cc r d i ng t the Ve d nti t
fthe nl y rea l exi tencei t i thed nn uns iver
ss o s . s o as o a s a o o a s s,

or o l So ul It i n t cert i n h wever th t
s s o e sa s o a o a

the w r d 1 here u e d n Ve ti t e n e —
.
, ,

o 8 D vie
s i s a s s . a s .

2 i pri ncip l i nc r n ti n
s reck ne d t n b u t metime they
a a id t a o s a re o as e , so s a re sa o

h ve been nu mberl e
a T he fi t fi h i i d t h ve been i n the K i t g ;
ss rs as a s s sa o a r a a e

the tenth the K l ki Av t ar h a yet t c o me

.
, ,

a a a s o

Kno wl edge i c ll ed t p (rel igi u u terity) fr m i t pu rifyi ng influ n

.
, ,
3 s a a a s, o s a s o s e ee .

D vie
Kr i hn s ert s th t he i the a u th r nd n t the uth r f
a s .

4 s a a s the c te T hi s
a s o a o a o o as s .

i s expl i ne d i n t w w y wh o w rk with u t tt chme nt i sa i d n t t

Br a hm a w the u th r f
“
a o a s e o s o a a s o o

re ll y w rk K ri h n
.

a o . s the c ste b u t n t in h i s
a ,
as , as a o o a s, o

s upreme f rm a s B r hm o a a .
2 0

actions

HH . H
H
H
Actions d e fi l e me no t ; I have no desire for the fruit of
14

e who knoweth me thu s i s not bound by action s

1 5 T h e ancie nts who longed for liber a tion having discovered

thi s still performed works Wherefore perform thou works

even as they were performed by the ancient s in former times
1 6 T h e learned even are puzzled to deter m ine what i s work

and what i s not I will tell thee what that work i s by k no wing
which thou wilt be delivered from misfortune 1 7 T he
.

( natur es )
T E B

.
AA
VA ITA
G D G .

,
.
1

.
,

W
.

of action forbidden a ctio n a nd inaction must be well understood

, , .

T h e path of action i s obsc ur e .

18 e wh o can see as it were i na c t i o n in action and a c t i o n in , ,

inaction i s wise amongst m an k ind , e is a perfect performer of .

all duty .

19 ise men call him learned whose every undertaking is free

from the idea of desire and who s e actions are consumed by the ,

fi r e of knowledge .

9 0 Abandoning t h e desire of a reward of h i s actions

; always
contented a nd s elf reliant although he may be engaged in a work -
, ,

h e a s it were doeth nothing

,
9 1 U nsolicitou s of a subdued min d
,
.
,

and spirit rej ecting all s urrou ndi ng s and performing merely bodily
,

f
f
work he committeth no o e nc e
,
fi 2 2 C o ntented with wh a tever he .

may re c eive u na ected by the pairs of O ppo s ites (pleas u re and pain
, ,

& c ) free from envy the same in good and evil fortune h e though
.
, , ,

he worketh i s not bound 9 3 T h e work of him in whom attachment

,
.

f
i s dead who i s freed who s e mind i s fi xe d on knowledge who per
, ,
2
,

formeth action s for ( the purpose o ) s a c r ifi ce cometh altogether ,

f
f
unto nothing 2 4 Brahma is the oblation ; Brah ma is the s a c ri fi
.

c i a l butter ; Brahma is in the fi r e ; by Brahma is the o ering

f
f
made Into Brahma will he enter who m e dit a t e t h on Brahma in

H
.

f
f
his work 2 5 Some d evo t ee s o er up s a c r ifi c e to the god s ; others
.

o er s a c r ifi c e by s a c r ifi c ing only in t h e fi r e of Brahma 2 6 O thers .

s a cr i fi c e he a ring and the other senses i n the fi r e of self res t raint ; -

others s a c r ifi c e s ound and the other obj ect s of s e nse in the fi re of

the s enses 9 7 O thers again s a c r ifi c e all the functi ons of the senses
.

and life breaths in the fi r e of self restraint k indled by knowledge

- -
,
.

9 8 O t hers al s o s a c ri fi c e by their wealth or by au s terities by

, , , ,

y go a by,
silent study and knowledge 9 9 Some s a c ri fi c e the ,
.

upward breath in the downward and the downward breath in the ,

upward s topping up the channels of the upward and downward

,

breaths intent on the restraint of breath

,
3 0 O thers who practise .
3
,

ab stinence s a c ri fi c e th e ir life breaths in life breaths All the s e are - -

M
.
,

s killed in s a c r i fi c e and by s a c r i fi c e their s in s are destroyed .

1 e e do s no t g i n he a ven
a or enter a no ther b dy o ,
b u t is a b rbe d i nt o the
so

d ivi ne n a t u re .

free d fr o m a tt chment w r l dl y c ncern

re tr i nt f
2
u k t a e ya ,
a to o o s .

3
P d ny m 1
°
bre th a a ,
s a o a ,
is bre thi ng thr ugh
a o o ne no s tri l o nl y by
cl o s i ng the ther o .
 HH
L E C T U RE v 2 1

H
.

f
f
31 T hose who eat the nectar like leavings of s a c r i fi c e s go to the -

f
etern a l Brahma T his world i s no t for him who o e reth no s a c ri fi c e ;
.

much less the other 3 2 Ma ny ki nd s of s a c r ifi c e a r e of ered in the

.

prese nce of Brahma Know th e m all to be produced from action .

knowing this thou shalt b e free 3 3 T h e s a c r i fi c e of knowle d ge is

,
.

better than the s a c r i fi c e of wealth E very action in it s complete .

,

ness is contained in knowledge

,
3 4 Seek then this wi s dom by .
, ,

p r o s t r a t i o ns by questi ons a nd by service

,
l
th a t tho s e learned , ,

men who s e e i t s principles m a y in s truct thee 3 5 avi ng known .

thi s t hou shalt not again fall into thi s delusion for thou wilt see
,

all things fi r s t in thy s elf and the n in Me .

36 Although thou wert the mo s t s inful of all sinful men thou

,

wilt cro s s over a ll trespa s ses by the boat of knowledge .

37 As the natural fi r e 0 Arjun a r e d u c e t h the wood to ashes , , ,

so the fi r e of knowle dge r e d u c e t h all actions to a s hes .

38 T here i s not any thing in this world to be compared with

knowledge as a pur ifi e r e wh o i s perfect in devotio n in d u e.

,

time fi nd e t h it in hi s own s oul 39 e wh o hath faith fi nd e t h .

knowledge ; above all he who hath gotten the better of his pa s sions ,

and having obt a ined i t he quickly e njo ye t h supreme repo s e , .

40 But the ignorant and the man without f a ith who s e s pirit i s full
, ,

of doubt i s lost N either thi s world nor that which i s above nor
,
.
, ,

happiness can be enj oyed by th e man of doubting mind

, .
3

4 1 Actions do not fetter the man wh o i s s elf — possessed who hath ,

renounced action by Y o ga who h a th de s troyed doubt by knowledge 4

, .

4 2 T herefore slay this doubt which i s born of ignorance by the

, ,

sword of knowledge Give thyself to devotion and arise O son .

, ,

of Bh a rata .

W
H
V
YOGA B Y RE
L E C T U RE

N
NN
ARJ
U NA
O U CI

.
G
.

O R KS .

1 '‘ b
I ou no w speakest Krishna of the renunciation of works , , ,

and now again of performing them T ell me positively which of .

the two is better

N
.

bec mi ng the d i cipl e f

By a re l igi u s te cher
Neither the bl e i ng o f f f
1 o s o o a .

2 i m d na '
.
3 a higher birth ss no r th t a o he ve a n, no r o

vn
,

vi ng p oken o f the na t ure a nd e ffect f

m r a a .

4 a s pirit u l kn wl e d ge the writer g e s s o s a o ,

o

o n t o rec nci l e the S ankhy

o nd Y o g sy tem s by expl i ni ng th t the Y o g
a a y tem a s a a a s s ,

i n pre cribi ng th t a ll cti n b d ne with u t tt a chme nt e nf rce a re l ”

s a a o s e o o a o s a re

nu n i a t i n a nd i s b s ed n tr u e k n wl e d ge —
,

c o ,
D a vie s
a o o . .
 H
H
HH
HH
AA
VA A
N
2 2 T E B G D ( 111

KR I S
f
A .

2 R enunciation ( o works ) and Yo gaby work bot h procur e ,

H
the highest bli s s ; but of these Yo ga by works i s better than renun
c i a t i o n of work s .

3 e s hould be regarded as always a Sanny a s i wh o neither

hateth nor de s ireth ; he who i s free from the pairs of opposites
i s ea s ily s e t free from bonds
é
.

4 C hil d ren — not

f
f
the l e a r ne d s pe a k of the S a nkhya a nd
Yo ga ( doctrine s ) a s di erent but he who d e v o t e t h himself to
either obt a ineth the fruit of both 5 T he s eat which the s ankhya s .
2

obtain i s reached by Y og i s al s o e s eeth truly who seeth that t h e .

S eink h ya and Y oga are o ne .

6 R enunciation i s hard to g a in without devotion T he m u m ? .

who i s fi xe d in devotion goes to Brahma without delay 7 e who .

i s fi xe d i n devotion who s e s elf i s pure who i s ma s ter of himself , ,

and s ubduet h the sense s who i de nt ifi e t h him s elf with everything ,

that e xi s t e t h i s not polluted even though he work

,
3 8 9 T h e man .

of devotion who knoweth the truth thinketh th a t he doeth nothing ,

when seeing he a ri ng touching smelling eating moving s leeping

, , , , , , ,

f
breathing talking throw i ng out taking opening or closing the
, , , ,

eyelids ; a fi r m ing th a t the senses deal with the obj ects of sense
10 e who casti ng o attachment o ereth his action to Brahma is f
f f
f ,
.

not tainted by sin as the lotu s leaf is not ( tainted ) in water , .

1 1 Devotee s giving up attachment perform actions for the

, ,

purifying of them s elves by the body the h eart (m a na s ) by the , ,

mind and even by the sen s es alone

,
1 9 T h e devout man wh o hath .

f
abandoned the fruit of works a t t a ine t h the highest peace T h e

HH
.

undevout attached to the fruit ( o work s ) through desire i s bound

, , , .

1 3 T h e man wh o hath his assions in subj ection and with his mind
p “
,

forsaketh all works hi s soul sitteth at rest in the nine gate city of ,
-

its abode neither acting nor caus i ng to act

, .

1 4 T h e L ord createth neither the faculty of working nor

works nor the connection of works and fruit ; N ature (P rakriti )

,

a lone worketh .

1 5 T h e L ord receiveth the sin or merit of none Mankind .

5

are led astray by their reason being obscured by ignorance 1 6 but

when that ignorance of their souls is destroyed by knowledge the ,

Supreme i s revealed by knowle dge shining as the sun 1 7 T hose , .

whose thoughts are on him ( T hat ) whose souls are i n him whose ,

perf rme d renunci ti n

T he e t i s the d ivi ne n t u re f
1 O ne wh o h a s o a o

Br hma B u t K pil a d i d no t te a ch thi s

.

2 s a a o a
a .

d o ctri ne e t a u ght th t the o u l whe n fi n l l y em ncip te d fr o m m a tter rem i n

t te o f
. a s a a a ,
a s
,

u nc o n ci u rep o e b u t n i t wn i nd ivi d u l ity

T he perfect Y gi i nd i f
in a s a s o s s ,
i s o a .

ferent t o l l per n nd thi ng l o e s a l l s en e

of i nd ivi d u l ity nd i merge d in the univer sa l l ife o f n em na ti o n f
3 o 1s a so s a s . e s s

a a the wo rl d
s as a a o

D v
, ,

B r hma a i
. a es .

4 T he b dy which h ni ne g te t o the u ter w o r l d T he ul d o e not a c t

Br hm l ike the ul d we l l s a p a rt u na f fecte d by the a cti ns f
o as a s o . so s .

5 a a ,
so m en
, ,
o o .
 H
H
2 4

HH H
HH YO G A

i s both a Y o gt and a S a i m yds i wh o performeth that

1 e

which he hath to do indepen d ent of the fruit thereof not h e wh o

livet h without the s a c r ifi c i a l fi r e and without action
2 L earn 0 son of P a ndu that what t h ey call renunciation
T

L E C T U RE
E B AA
VA I TA

B Y S E L F R E S T RA I

KR I S
G

N
-

A
D G

.
V I .
.

N T .

.
°

HH
, ,

i s the same with Y oga e cannot be a Y og i who hath not .

2
,

renounced all worldly s chemes .

3 Work s are s aid to be the means by which a man wh o

wi sh e t h may attain devotion s o rest i s called the means for him

,
3

who hath attained devotion .

4 e wh o i s not attached to the obj ects of the senses or to

f
f
works renouncing all fancie s i s called a perfect Y og i 5 e
, , .

s hould r a l se him s elf by h i m s e li : he should not su er hi s s oul to

be depressed Self 1 s the friend of s elf ; and in like m a nner

8 Self i s the friend of b i rhwho by him s elf
.
, ,

s elf i s its own enemy .

hath conquered s elf ; but to him who h ath not restr a ined him s elf ,

self becomet h an enemy 7 T he soul of h im wh o is self restrained .

and placid i s s elf contained i n he a t a nd cold i n pain and pleasure

, , ,

i n honor and di s grace .

8 T h e Y og i who 1 s content with divine and human knowledge

,

wh o is unmoved ( b y any vexations of the world) whose s e nses are ,

s ubdued and to whom a clod a stone or gold are alike is called a

, , , ,

perfect devotee
is esteemed highest wh o thinke th alike about com

H
9 e

panions friends enem i es strangers the indifi e re nt foreigners ;

, , , , ,

and relations yea to good and evil men , .

1 0 L et the Y ogi constan t ly practi s e devotion fi xe d m a secluded

spot alone with hi s mind and self subdued without expectations and
, ,

without belonging 1 1 F ixinv his seat fi rm l y i n a clean spot .

,

neither high nor low covered with a cloth a deerskin and kusa gra s s , , .

1 2 T here fi xin his heart a na s ) on one obj ect restr a ining his
g ( m ,

thoughts senses and actions seated on (that ) seat he s hould practise

, ,

o ga for the purifying of the self 18 o lding hi s body head and

y .
,

neck even and unmoved ( remaining) steady looking at the tip of his
, ,

nose and o t looking aro und ; t r a nqu i1 1 n soul free from anxiety
n 1 4
, ,

T he S nnya i perf rm n
1 aifi cerem nie ; b u t merel y t mit the e
s o s o sa c r ce s or o s o o s ,

with u t tr u e re nunci ti o n i s n t t be re l S nnyas i

e re the u ni n f the e enti l pri ncipl e s f
o a , o o a a a .

the s ankhy nd Y o g y tem i s

g i n ttempte d B th l e d t a re nu nci ti n f w rk s even w rk f
2 o o ss a o a a a s s s

a a a o d ev ti n ;
a o a o o o o s o o o

b u t K pi l
.
,

a u ght t bt in it by phi l phic l kn wl e dge nd P t nj l i by ment l

a so o o a o so a o a a a a a

a b tr cti n l e d i ng t the my tic l u ni n with Br hm which i c l l e d Y g —D v

F r the tt i nment f
s a o , a o i s a o a a s a o a . a es .

3 o b o rpti n i nt the d ivi ne Bei ng

a a o a s o o

J t o the Divi ne Bei ng i n pi o u s me d it a ti o n —D v

.

” ”
4 o i ne d , ie . a s .
 H
L E C T U RE V L 2 5

and adhering to the rules of B r a hm a c h ari s he should restrain his ,

mind (concentrate it ) on me a nd sit down engaged in d evotion

, , ,

meditating and intent on me 1 5 T h e Y og i thus con s t a ntly devot

.
,

ing his self to abstrac t ion who s e mind is re s trai ned a t t a ine t h peace

W
the supreme n v that i s in Me
, , ,

i r a n a 1 8 Devotion is no t for him wh o .

eateth too much or for him who eateth too little no r for h im who
,

sleepe t h too much or who i s ever wakeful 1 7 T h e devotio n which

,
° .

de s troyeth trouble belonge t h to him wh o 1 s moderate l n eating and

i n recreat i on whose i nclinat i on s are moderate 1 n action a nd wh o l s
° °

, ,

f
f
moderate 1 n sleep 1 8 hen he fi xe t h his well restrained thoughts
°

on himself alone and is indi erent to every obj ect of de sire t hen
, ,

f
he i s called devoted (y u k t a ) 1 9 T h e Y 0 9 of a s ubdued mind thus
?
1

employed in the exerci se o : his d e v

.
,

otion is compared to a lamp , ,

standi ng in a place without wind which flic k e r e t h not ,

.

8 0 When the mind i s at res t re s trained by the practice of

,

Yo ga and when seeing the self by the self i s pleased in the self
, , .

2 1 e becometh acquainted with that bo u ndless ple a sure which is

far more worthy of the understandi ng than tha t which ariseth from

H
the s ense s depending upon which the mind moveth not from its °

principle s ;
2 9 Which having obtained he r e s p e cteth no other acqui sition
,

so great as i t ; on which depending he 1 s not moved by the ,

severest pain 2 3 T his disunion from the conjunction of pai n i s

called Yo ga T his Yo ga must be practised with steadines s and a

resolute heart 9 1 2 5 When he hath abandoned every desire that
.
‘

ariseth from the i111 a gina t io n a nd subdued with his mind every
,

inclination of the senses he may by d egrees fi nd rest ; and having ,

by a steady resolution fixed hi s mind wit hin it s elf let him cease to
, , ,

, ,

think 2 8 Wheresoever the unsteady mind wandereth he should

.
,

sub due i t bring it back and place it on the self

, ,
9 7 Supreme .

hap piness a t t e nde t h the man whose heart i s thus at peace ; whose °

are thus sub dued who one with Brah a and fr ee from
°

p a s s m n s ; i s m ,

9 8 T h e man wh o i s thus constantly l n the exerc i s e of the soul

°

s 1n.
,

and free from sin e njo ye t h the eternal happiness of un i on with

,

Br a hma 9 9 T he man w h ose mind 1 s endued with this devotion

°

.
,

and looketh on all things alike beholdeth the supreme Soul 1 n all
°

things a nd all thing s 1 11 the sup r eme Soul

°

1
, .

30 e who beholdeth me i n all things and beholdeth all ,

thin gs i n me I forsake not him and he forsaketh not me T he

°

3 1 .
, ,

Y og i wh o worship eth me as abiding in all thi ngs holding that

p ,

all i s one dwelleth i n me however he may be liv i ng

°

.
, ,

32 T he man 0 Ar juna wh o fr o m what pa s s eth l n his o wn

°

W
, , ,

bre a st whether it be pai n or pleasure beholdeth the same i n

, ,

others i s esteemed the best Y og i

, .

1 Re a l i se s the e s s enti a l it y o feverythi ng —T e l ng

un . a .

2 h o bel ieve s th t pl e a sur e a nd p a i n a re fe l t by o ther s li ke h im s e l f

a .
 H
H
H
2 6 T E B AA
GVA ITA D G .

AR JUNA .

33 Fro m the fi c k l e ne s s of o ur natures I conc e ive not the ,

permanent duration of thi s doctrine of equanimity which thou

f
hast told me 3 4 T h e m i nd 0 Kri s hn a is natur a lly u ns teady
.
, , ,

turbulent s trong and s tubborn I esteem it as di fic ul t to

, , .

restrain as the wind .

H
KR I S N A .

f
35 T h e mi nd 0 valiant outh is undoubtedly un s teady and
y , , ,

ff
di fi c u l t to be c o nfi ne d ; yet i t m a y be restrained by practice and

H
,

indi erence (to worldly obj ect s ) .

8 5 In my opinion this divine di s cipline which is called Ya e i s

, g , ,

hard to be attained by him wh o hath not hi s soul in subj ection but

it may be acquired by him who taketh pains and i s self restrained ,
-
.

AR JUNA .

H
37 Whither O Kri s hna doth the man go after death wh o
, , , ,

although he be endued with fai t h hath not obtained perfection ,

in his devotion becau s e hi s unsubdued mind w a ndered from the

,

di scipline 2 8 Doth he not perish like a broken cloud being u ns t e a d

3 ‘

fast and deluded in the path (leading) to Brahm a 39 B e plea s ed

,

N
O Kri s hna to de s troy completely this doubt of mine for none but
, ,

thyself i s able to destroy this doubt .

KRI S A .

40 i s de s truction
i s found neither here nor in the world
f
f
above . N o man wh o
hath done good goeth unto an evil place .

4 1 A m a n whose devotio ns have been broken o by death having ,

enj oyed for unnumbered years the reward s of hi s Virtue s l n the

regi ons above at length 1 s born agai n in s ome holy and respectable
°

f
fam i ly 4 2 or else he i s born i n the hou s e of s ome l e arned Yo gi
°

But such a birth in thi s life i s d i fi c u l t to attain 4 8 B eing thus .

f
born again he i s endued with the knowledge which he had in
,

a former body and here again he b e ginne t h to labour for pe r e c

tion 4
.
4 B y that former practice he i s led o n even without hi s ,

will . e wh o only desireth to know Y 0 9 0 goeth beyond the ,

f
f
Brahmic word ( the Vedas ) 45 T he Y 0 9 73 wh o l abouring with all.
1
,

hi s might is pur i fi e d of h i s o ence s a nd after many births i s

, , , ,

made perfect at length goeth to the supreme abode

,
.

4 8 T h e Yo i 1 s super i or to ascet i cs re s pected above the m e n

g ,

of knowledge and s u pe r l o r to the doers of works ; wherefore O

,
’
,

Arjuna resolve thou to become a

,
Y o gi 4 7 O i all Y o g s I respect
z .
,

him as the most devout who hath faith l n me and who serveth me
°

, ,

with his self stayed on me .

by the e d V
T he Yo gi
a s.
by devo ti o n ri se s a bo ve the d e sire o the fr uit o a cti
, f f o ns pre scribe d
 (
H
H
H
H YO G

f
e r e a s e pa r a e
A
a r e d e v o t e d m a i nly t o t h e Y o a s y s t e m o
g P
T RO U G

T
a t a nja li
t div
h is io n o
L E C T U RE

e fi r s t s ix c h a pte r s
T h e s ix fo ll o

t 1 e a t o t h e S upr e m e B e i ng wh o 1 8 t he s o ur c e b o t h o go d s a nd m e n, t he
o nly s e lf e x i s t e nt a nd e t e r na l B e i n
g
,
i ng
L EC T U RE

t he Po e m

KR I S H N A
V

S P I R I T U A L D I S C ER

f
f
II

V
.

II

b e gins
.

f
M
NN E T .

W
.

e ar O Arjuna how having thy mind attached to me bei ng

1
, , ,

in the exerci s e of devotion and making me alone thy asylum thou ,

wil t without doubt b e c o nie acquainted with me

,

2 1 1 11 m s t r u c t .
, ,

thee in thi s wisdom and learning without reserve which having

3 A
learnt there is no t in this life any thing further to be known
,

few amon gst ten thou s and mortals strive for perfection ;
and but a few of these who s trive and become perfect kno w me ,
.

according to my nature .

4 E arth water fi r e air ether the heart (m a na s ) and also the

, , , ,

mind ( b u dd hi ) and egoism ( a ha nk a m ) these (form ) the eightfold ,

divi s ion of my material nature (P m kmltz ) .

5 T his 1 s the lower

( nature ) but know n
ow my other higher ,

nature the living principle by w h ich the u n i verse i s sustained

,
2
.

6 Know that all things have these as their source I a m the producer .

and the destroyer of t h e whole universe .

7 T here i s nothing else higher than myself All this is strung .

together in me as a r o w of pearls upon a string .

S I a m taste in the water s I a m the li ght in the sun and moon

3
, ,

I a m O m in all the Veda s sound in ether the masculine force in , ,

man 9 I a m the sweet smell l n t h e earth the brightness in the

.
,

fi r e the Vital principle l n all beings a nd the austeri ty ( t ap a s ) of

, ,

ascetics 1 0 Know that I a m the eternal seed of all things that

.

exist I a m t h e intellect of the intelligent the splendour of the

.
,

splendid .

1 1 I a m the strength of the strong free from desire k

; ( dm a )
and pas s ion (r aj hw) I a m desire in living beings not forbidden by
”

d ha o m a 1 2 Know al s o that the natures which are of the quality

of goodness and those which are of the quality of passion a nd of

,

darkne s s are indeed all from me I a m not in them but they are in ,

me 3 T h e whole of this world being bewildered by the influe nc e

.
1

1 Kn wl e dge o el f o f
the s .

I n the S nkhy y tem P r kriti (prim a l m tter ) i a l o ne rec o gni e d I n t he

f n i nferi r p rt o f
2 a s s a s
a a s .

sy s tem P t nj l i thi s i s reg r d e d o nl y Br hm ; there

higher pir i t u a l e ence which I the nim ti ng pri ncip l e o f
o a a a a as a o a a a IS
ll thi ng D v
T ste s c o nsi d ered the pecul i r qu a l ity f wa ter ; s und o f f
a s ss i s a a a s . a es .

3 a 1 ether sme ll o a o o

e a rth .
2 8

of these three guna s knoweth not that I a m distinct from these

a nd eternal
14 T
.

his divine illusion (m ciyd) of mine formed by the guna s i s

hard to overcome they wh o worship me alone pass over this
illusion 1 5 T h e wi cked the foolish and the low minded come not
.
,
1
T H
H ,
E B AA
VA ITA G D G

,
.

-
,

f
unto me because their under s tandings bei ng bewildered by m ci yd
, , ,

they partake of the nature o A s uras . .

16
Four classes of righteous m e nworship me the distressed ,

one who is seeking after knowledge one who wants wealth and , ,

one w o is posse s sed of knowledge

h 1 7 O i the s e the be s t i s the .
2

one possessed of knowle dg e if he alway s practises devotion and , ,

worships the one I a m extremely dear to the wise man and he is .

dear unto me 1 8 All these are noble but I esteem the man
possessed of knowledge e v
.

en as my s elf because his devout spirit ,

d e pe nd e t h upon me alone a s h i s ultimate goal 1 9 T h e wise man .

v
proceedeth not unto me until after m a ny births ; for the exalted
mind who s a ye t h that
,
as u d e v
a i s the All is hard to fi nd T hose
9 0
, .

whose understandings are drawn away by this and that pursuit go ,

unto other gods observing divers rites constrained by their own , ,

natures .
3

2 1 If any one wors h ipping with faith desire to worship any

, ,

deity I make that faith of his st eady

,
9 2 P osses s ed of that faith he .
,

f
seeketh to propitiate the ( deity in) that form and obtaineth from ,

him the bene its which he de s ireth (though they are ) really given ,

by me 9 3 But the gain of these men of narrow minds is perish a ble

.
4
.

T hose who s a c r i fi c e to the gods go to the gods T hose wh o wo r ,

.

s hip me come to me ,
.

2 4 T h e ignorant being unacquainted with my supreme nature

, ,

which is superior to all things and exempt from decay believe me , , ,

who a m invisible to exist in the Visible form under which they see

H
,

me £5
.

9 5 I a m not visible to all because I a m co ncealed by my power

,

of delusion ( yo ga m dyd} T h e ignorant world do not discover this 6

M
.
,

that I a m not subject to birth or decay .

ge ner ll y
s pirit u l p
a

rt a—
the m o d e s c o nstit u ent p rt s f
T he e
c o mbi n ti o ns f rm the d i ti nctive na t u re s f
1

D i
s
s

a nim te a l l the w rl d ( N t u re )
nl y the l wer p rt f
see o

a
a re

~
o
o

a r es
Pr a kriti which by their d i fi e nt
i nd ivi d u l
a
the D ivi ne dua l na tu re which vei l the higher
o
or
The S upreme S pirit
it i theref re i n N t u re b u t a t u re i n t in i t
s

a
n
o
s o
a

o
o

a ,
a s
,

,
N s o

s
.
er

2 K n wl e d ge th a t Br hm
. .

nd the s o u l a
T he re su l t o f
o o ne a a a re .

3 cti ns i n f rmer birth s a o o .

4 Bec u e the g d cre te d bei ng nd they with the wo rl d s o ver which they
pre i de wi l l be d e s tr ye d t the nd fK l p —
a s o s a re a s, a

D v
V
,

T he i gn r nt d n t kn w the re l d ivi nity o fi hnu thi nki ng him t o be no

s , i
o a e o a a a .
a es.
5 o a o o o a s
higher th a n he i een i n h u m n fo rm —
V
,

T he e d anti t d o ctri ne f
as T l ng s s a . e a .

m iyoi d e nie l l tr u e re a l ity i n the wo r l d a r o und

T hi s i f
6 s o a s a

l ter o rigi n th n the B h g v

,

us .
s o a a d G ita e re it impl y me ns th t a a a . s a a

the u tw r d w rl d i s n i ll u i n beca u e it vei l s the S upreme Being who perva d e s

o a o a s o , s

a ll thi ng s .
 L E C T U RE VIII . 2 9

I know 0 Arjuna all the beings that have pa s sed all that
2 6

HH
, , ,

H
are present and all that s hall her e after b e ; b ut there i s not one
,

amongst them who knoweth me 9 7 All being s a r e b ewildered in .

th i s world by the delu s ion caused by the pa 1 rs of oppo s ite s ari s ing ,
1

from de s ire and a ver s on i 2 8 But the men who a r e pure in their .

HH
deed s i n whom sin i s dead freed from the delu s ion of oppo s i t es
, , ,

and fi r m l n their belief s W or s hip me ,

.

9 9 T ho s e wh o fi ndi n ref u ge 1 n me strive for delivera nce from

.

A
g
old age and death know the Brahm a the Sup r eme Spirit
A A
, ,

( d h at m ) nd all K m 30 T h 2
men devoted n mind w h

A
y a a a r a e i o
know me as dhi b ii t a ( L ord of being s ) a s d hi d a iv
.
,
’
a (L ord of ,

gods ) and as dhiya jna ( L or d of s a c r ifi c e ) k now m e i nd e ed

, ,

at the time of departure (from this world )

MN M
.

L E C T U RE V III

A
.

T E YO G OF T E S U PRE E ET E R AL B RA A .

AA
A R JUN A .

What is t hat Brahma ? What dhyat m a a nd what i s

1

A A
,

Karma ( work action ) What is that c a lled dhi b fi t a a nd that

called dhid a iv
, ,

a 9 2 Who I S dhiya jna and how here l n thi s body ?

.

o w do self restrained men know thee a t the time of their

decease ?
KR I S N A

A
.

3 Brahma i s the Supreme the Inde structible hi s own nature ,

i s called dhyat m a T h e emanation th a t causeth t h e birth of all 3

A A
.

living being s i s c a lled Karma (work )

dhi d a iv
A
.

4 d hib fi t a i s ( m y) perishable nature and a i s the ,

M
male ( creative ) principle ( pm u s ha ) T h e dhiya jna 1 s I myself l n
A
.

thi s body .

5 t the end of time h e who quitting the body departeth , , ,

p ir o f

W
T he
l o pp ite s a e l ve h a tre d g i n l
a s etc os n u nd u l y a tt che d t o
r o a o ss , e a

W
, ,
.

w r y thi ng thi nk th t the e h u l d be l ike d d i l ike d S u ch m n d eceive d

T he e thi ng h u l d be l ke d u p n with i ndi f
o l dl s a s s o or s . e a re .

s s s o ference T hey c nn t b n fi t the u l

oo o . a o e e so ,

hich m u t fi nd i t h ppi ne in a bs rpti n

N me f
s s a ss o o

K ri h n
A
.

9 a s o s a .

Br hm i c ll e d d hyat m bec u se i n h i spirit u l fo rm he i the highe t b e

3 a a s a a a s a s s

A
¢

cre t r he t ke n w n me Br hm a K rm e speci l
, , ,

hen Br hm a a ct
l y d e n te s the pr d u cti n f
i ng . a s as a o ,
a s a e a ,
a . a a a
ll thi ng T el ng expl i n d h i b fi t d e no ti ng the
wh l e i n nim te cre ti n D vie re nd er it L r d f
o o o o a s . a a s a as

bei ng bec u e he i their

P t nj l i m ke the P r kriti f
” ”
o a a a o . a s s o o s, a s s

s u rce the S upreme d e cribe d

e nergy th t fr m which l l bei ng h ve pr u ng Br hm a the c u e f
hi S k t i

A
o . a a a a s a o ,
s as s a ,
or

l l l ife i

A
a o a s a s a as a s o a s

he cre te d the g d he i c l l e d dh i d i v K ri h n
, .
, ,

n me d P u r u s h a (m l e )
c ll him sel f dh iy jn L o r d f f
a a as a o s, s a a a s a

s bei ng a n o bj ect
.

w r ship t m e n
of
a s s ifi c a a ,
o a cr e, a o o o

l imite d c p a citie s a .
 H
H
H
30 T E B A
AAI A
V G D G T .

thinking only of me W itho u t doubt entereth unto my being ; or , ,

6

else whatever o t her nature he s hall call u pon at the end of life
, , ,

when he s hall quit hi s mortal s hape he s h all ever go unto i t

H
1
.
,

7 Wherefore at a ll times think of me alone and fi h t Let thy

g .

he a rt and m m d be placed on me alone a nd thou shal t without , ,

doubt g unto me o ,
8 T h e man wh o longeth after the Divine and .

Supreme Being with hi s mi nd i ntent upo n t h e practice of devotion

, ,

goeth unto him 9 1 0 T he man who s h a ll i n hi s last hour meditate

.

on the a ncient s a ge the R uler sm a ller than an a tom the P reserver of , , ,

all unim a gin a ble l n form s hini ng like the s u n above the darkness
,

with unwaveri ng he a rt a rid by the force of Yo ga draweth his b r e a t li

, ,

together between his eyebrow s that m a n goeth to thi s Supreme ,

2

Divine Being 1 1 I will now b r ie fly expl a in to the e that path which

.

they wh o know the Veda call Imperi s hable ; which the men of
s ubdued minds and conquered pa s sio ns enter a nd which de s irous ,

H
f
of knowing they live the live s of B r a h m a c h arins
, e who .

hath closed with the gate s (o the sense s ) c o nfi ne d his heart

( m a na s ) inwardly placed the v
,

ital breath l n the head constant

, ,
3

in devotion ; repeat i ng the sy l lable O m signifying the eternal ,

Brahma thinking upon me he who thu s departe t h goeth when he

, , , ,

q u i t t e t h the body to the highest place ,

.

14 e who thinketh con s tantly of me hi s mind undiverted by ,

another obj ect I will at all times be easily found by that constantly
,

devout Yo gi .

1 5 T hese great souled men havin g attained to me come not -

, ,

again to life W hich 1 s transient and the seat o i; pain : they reach the
highe s t perfection 1 6 Know 0 Arjuna that all t he worlds even to

H
.
, ,

th at of Brahma return again ; but he who fi nde t h me returneth, ,

not again to mort a l birth .

1 7 T hey are acqu a inted with day and night wh o know t hat
,

the day of Brahm a i s as a thousand revolution s of the yu ga s and

A
,

that h i s night extendeth for a thou sand more .

18 t the a pproach of day all the V isible ( manifested ) universe

issues from the U nmanifested on the approach of night it dissolves
in im who is called the U nmanifested .

1 9 T h i s multitude of beings produced again and again di s , ,

solves at t he approach of night and comes forth not by its o wn ,

“
power at the approach of day s
f
,

1 If a d e s ire s he ven o nl y d yi ng he wil l thi nk I r nd a nd t o hi s

Vn
m an a ,
at o a , go

W
he a e

L ki ng between the eyebr ows See v2 7

.

f
2 oo

p ibl e i nwa rdl y —D 1 i

. . .

3 l d i ng the bre th
“
o mu ch a Thi nki ng o
as as o ss a
‘

A
, es .

no thi ng m ki ng the mi nd ce s e t w rk T l ng
f
, a a o o .
-
e a .

l l the eight rl d wi ll be b so rbe d n Br hm a t the e nd o a K lp a a nd

then c me f rth g i n O n ye r f e qu l t a d y o f
4 o s a 1 a a a ,

o o m n i
a a the g d T here
e a o e s a o a o s

f o u r Yu g c ont i ni ng 1 2 000 d ivi ne ye r e qu l t o 4 32 0 000 c o m m n ye r

. .

O ne th o u nd o f the e peri d s f rm d y o f Br hm Thi s d y f

a re a s, a ,
a s, a ” o a s.

sa s Br a hm i s
o o a a a a . a o a

c ll e d K lp 360 K l p a s fo rm h i ye r nd hund re d such ye a r s form hi s l ife

t ime a t the c l o se o f
a a a a a s a ,
a a

h i s l ife the univer se i s d e str o ye d .

32

See my royal mystery My spirit the source of all s uppo r t e t h

all thin gs b u t doth no t d well in them
,

6 U nder s t a nd th a t a l l thi ngs rest in me a s the mighty air

which p a s s eth everywhere resteth for ever in the d k ds ha 7 t the

end of a k a lp a a l l thing s enter my materi a l nature ; at the begin
T

.
H
H E B

,
AA
VA ITA
G

,
,
D G

.
.

,
,

. A ,

W
ni ng of a k l p a I s e nd the m forth again
a 8 Supported
, by my .

m a terial nature I send forth a g a in and again all thi s collection of

,

being s without their own will by the power of P rakriti

,
9 But , .

these a ction s do not bi nd me h o remaineth like one u nc o n ,

1

cerned a nd who a m unattached to those a ctions

,
.

1 0 U nder my s upervi s ion P r a kriti r o d u c e t h both the movable

p
and the imm o vable It i s in this wa y 0 Arj u na that the universe
vl vt h
.
, ,

re o e .

f
11 fooli s h b e in g unacquainted with my supreme and
T he ,

divine nature a s L ord o a ll things de s pi s e me in thi s human form

, .

, .

1 2 P artaki ng of the delu s ive nature of R ak s hasas and Asuras they 2

,

are of vain hope of vain endeavo u rs of vain wi s d om a nd void of , , ,

reason 1 3 B u t men o i gr e a t soul s partaking of the divine nature

s .
, ,
3

di s cover th a t I a m before all thi ng s and incorruptible and serve ,

me with their heart s undiv erted by other god s .

1 4 Men of steadfa s t a nd l a borious lives come before me humbly

,

f
f
bowing down for ever glorifyi ng my name ; and they are con s tantly
,

employed in my service 1 5 O thers o ering up the s a c r ifi c e ,

of knowledge } worship me as o ne as distinct and as all pervading , ,

-

in many forms
f
f f
f
.

1 6 1 a m the o ering I a m the s a c rifi c e I a m the o ering to , ,

f
’
i I m the acred herb I m the sacred verse and the i fi
"

p t m s, a s a s a c r

c i a l butter ; I a m the fi r e I a m the burnt o fering 1 7 I am the .

f a ther mother s ust a i ner the gra ndsire of this u niverse I a m the
, , ,
5

obj ect of knowledge t h e means of pur ifi c a t io n t h e s yllable O m the , , ,

6

R k S ma and Y a ju s also
i ,
a 1
,
8 I a m the wa y the su s tainer the .
, ,

L ord the witness dw e lling refuge and friend the o rigin and de
, , , ,

stroyer (o i life ) the place the receptacle and the inexhau s tible seed , , .

1 9 I cause heat
; I withhold and send forth the rain ; I a m im m o r
’
tality and death I a m s a t (that which is) and a s a t (that which is
not) .

f
f
2 0 T hose wh o know the three Vedas wh o drink of the soma juice
( )
being pur ifi e d of their o ences o fi e r s a c r ifi c e s and petition for , ,

heaven T hese obt a i n the holy world of Indra in which they fea s t
.
,

1 T he w rk f Br hm a d n t bi nd him they
o s o a o o as a re do n e With o ut a tta chment .

T he t m gwn d rk q l ity prev i l in them

T he q l ity f
2 s
a o- a or a ua ,
a .

3 g dne prev i l i n them

ua o oo ss a s

T he kn wl e dge th t K ri h n i l l
.

the gr nd ire f the u niver e a the s o u rce f

4 o a s a s a
K ri hn
.

P r kriti
F rme d by the u ni n f
5 s a is a s o s s o a .

6 o the l etter m P r b bl y t fi t it repre s ente d

o o s a , u, . o a a rs

Agni V ru n nd M ru t (wi nd ) ; fterw r d it d en te d Br hm a Vi h nu nd S iv

7 Di f
ferent expl n ti n e given ft a nd t T hey h a ve been tr a nsl a te d
,
a a , a a a a s o a ,
s , a a .

s pirit a nd m a tter c a u s e s a nd e fect s ,

a a o s ar

f .
o sa a sa .
 L E C T U RE i x . 33

up on the divine food of the go d s When they have partaken .

91

of that spacious heave n for a while in proportion to their virtues , ,

they s ink again into this mortal world a s s oon a s their stock of merit ,

i s expe nded In this man ner tho s e who longing for the a c c o m
.
, ,

l i s h m e nt of their wi s hes follow the religion pointed out by the

p ,

three (Vedas ) obtai n a tra nsient r e wa r d ,

.
l

f
2 2 T o tho s e who serve me alone and wh o are thu s co nstantly
,

engaged in my service I bring full as s urance (o happine s s) , .

2 3 T ho s e also wh o serve other god s with a fi r m belief in doing s o , ,

worship even me but not according to a ncient rule

W
.
,

94 I a m the partaker a nd also the L ord of all s a c r ifi c e s , .

B ecause mankind are unacquai nted with m y true nature they fall ,

again fro m heaven .

9 5 T hose h o m a ke vows to the god s go to the god s those who ,

’

make vows to the Pi t m s go to the P i tm s tho s e wh o wor s hip the

'

H
,
’ ’
t t ta s
g o , to2
the B h tz
t as and those likewise who worship me go ,

to me
f
f

H
.

9 6 I accept and e nj oy the holy o ering s of the humble s o n]

,

who in his worship pr e s e nt e t h leaves and flo we r s and fruit and ,

water unto me .

f
2 7 Whatever thou doest O Arj u na whatever thou eatest what
, , ,

f
f
ever thou s a c r i i c e s t whatever thou give s t whatever thou shalt be , ,

zealous about make each an o ering unto me , .

2 8 T hou s halt th u s be d elivered from the bo nd of works

,

produci ng good and evil fruit s and if thou be united to me by

devotion and renunciation thou when freed sh a lt come unto me ,
3
, , .

9 9 I a m alike to all being s to me none i s hateful none i s dear ,

but those who worship me devoutly dwell in me and I in them .

30 E ven if one of evil life worshippe th me and not any other

,

he must certainly be deemed to be good for he hath j udged ,

r ig t l yfi
h 3 1 Soon he becometh a pious one and a t t a ine t h eternal
‘

peace R est assured that t h ey who worship me never peri s h

. .

32 For even those of sinful birth women Vai s yas and Sudras 5
, , ,

likewise resorting to me attain the s preme goal u 3 3 o w much .

more then holy Brahmans and pious R a ja rs hi s who are my devotees .

a ving come into thi s tr a nsi e n t unhappy world worship me 3 4 Fix , .

t h y heart ( m a ma s ) on me ; become my devotee ; my wor s hipper ;

reverence me and t hus making me the supreme obj ect thou wilt
, ,

come to me .

T h e wh f w the Ve d bt i n o nl y tempor ry h ppi ne

e d t o be f ul ki nd o f
1 os o o ll o as o a a a ss .

2 T he B ha t a s a re s u pp os d em n d wel l i ng
a o o s, 1 11 gr a veya r d s

bu rni ng gr u nd s
fcti n i s t nce d ev ti n ndd ret nunci Stiu n the —fi T t bec u e
-
o .

T hi m d e
c re n t ffr u it the ec nd bec u e it i f f
3 s o o a o a o o o a a o rs a s
, ,

o ne a s o or ere the preme sl ng o a s s o o . e a .

T h a t the S u preme Bei ng l ne h ul d be reverence d —T l ng

,

4 a o s o . e a .

S i dh a a exp l a i ns thi s a s l w birth S nk r a a s birth re ul ti ng fr m i ns

”
5 r r o a a s o s .
, ,

5
 84

H T H
H
H E B

L E C T U RE X
AA
VA A
G

N N
D G iT .

H
A
.

YO G BY T E DI V I E P ER F EC T I O S .

KR IS H N A .

e ar again 0 large armed one my supreme words which I

1
,
-
, ,

will s peak unto thee wh o art well plea s ed becau s e I a m anxious , ,

for thy welfare 2 N either the hosts of Suras nor the great R i s hi s
.
1

know of my birth becau s e I a m the origin of all the god s and great
R ishis 3 T h e mortal who knoweth me a s unborn and without
.
,

beginning the mighty L ord of t h e world is undeluded and i s freed

, , ,

from all s in 4 5 T h e v a rious qualities incident to natural being s

.
,
,

s uch as rea s on knowledge unembarrassed judgment patience , , , ,

t r uth humility meekness pleasure and pain birth and death fear
, , , ,

and courage ; mercy equ a li t y gladne s s charity zeal renown and

f
, , , , ,

infamy all di s ti nctly come from m e 6 8 0 in former day s the

, .

seven great B i s hi s the four Ancie nt s and the Mana s partaki ng Z

,
3 i
‘

of my nature were born from my mind from whom are descended

, ,

all the inhabita nt s of the earth .

7 e wh o knoweth truly this pre eminence and mystic power -

of mine i s without doubt endued with an unerring devotion

,
8 I .

am the creator of a l l things and all thing s proceed from me , .

T ho s e who are endued with spiritual wisdom believe this and

worship me 9 their very hearts a nd mind s are in me they rej oice
among s t themselves a nd delight in s peaking of m y name and ,

te a chi ng one another my doctrine 1 0 I gladly inspire those who .

are co ns tantly employed in my s ervice with that mental devotion , ,

( buddhi yoga ) by which -

t hey come unto me 1 1 And in compas .
,

s io n dwelling in their s ouls I di s sipate the darkness of their

H
, ,

ignorance with t h e light of the lamp of wi sdom .

A R JUN A .

hou art the Supreme Brahma the supreme abode the

12 T , ,

holie s t of the holy the etern a l P u ru s ha fi r s t of gods the unborn , ,

M
V
, ,

the L ord 1 3 T hus all the R i s hi s proclaim as al s o the divi ne R ishi

.
, ,

N a rada ; thus also Asita Devala and 5

ya s a ; thu s thou thy s elf 6 " 8

A
, ,

l i feri r c
n n o l a ss o f
g ods c o nnecte d with the sun . In the M habhar a t a they
a

T he even gre t R i hi were the mind b r n ns o f

fi gh t g i t the A
a r
a ns su a s .

2 s Br hm a m z a ncl u
a s s -
o so a ,
’
.
, ,

Atri Au gir P ul t y Pul h nd K r t u with V i ht

f
a s, as a ,
a a ,
a a as s a .
,
3 T he f u r mi nd bo r n Br h m a S na k S n nda na S a nat a na S a na t

WAA
ns o - so o a ,
a a ,
a a , ,

kum ar a .

4 T he M nu s i n the l ter myth o l gy 1 4 i n number

n of the t n pr ge nit o r s f
a ,
a o ,
a re .

N ar d i s menti ne d i n M nn 1 35
5 a a o m a nki nd a , .
,
as o e e o o

h c me f o rth fr m Br a hm a
o a o

V
.

R i hi wh d wel t ne r the i m l y s
n f
6 s o a a a a

i vm i t
.

wh bec me R i hi by hi s a u steritie
T he s upp o se d c mpi l er f
7 so o s a ra , o a a s s.
8 the M h abh ar a t & o o a a, c.
hast told me

p e r a d e s t
I fi r m l y believe O R esava all thou tellest me

1 7 o w m a y
always meditating on thee ? In what manifestation s O mighty
L ord mayest thou be thought of by me
OJ a ni r d a na
,

thy Y a go and thy perfections (v

-

this nectar I f e e l no satiety

1

,
8
.

N either the gods nor the d a nava s are acqu a inted O L ord with
thy manifestations 1 5 T hou alone 0 be s t of being s ! knowest
thyself by thyself t h ou who art the creator of all things L ord of
all the God of god s and the univer s al L ord
,

declare fully thy divine emanations by which thou constantly

v all these worlds I know
1

thee
14

Y H
6 B e pleased to

O og
T ell me ag a in fully
i b hz
2
t ti )
i by

for heari ng
.

,
,

.
L E C T U RE

,
X .

’
,

,
,
,

,
85

H
.

KR IS H N A .

Blessings be upon thee

19 I will make thee acqu ainted with
only the chief of my divine emanations as the extent of my nature ,

i s i nfi nit e .

! O I a m the self seated in the hear t s of all beings I a m the 3

.

beginning the middle and al s o the end of all beings

,
2 1 Among ,
.

“
the Adityas I a m Vishnu a mo ng s hi ni ng bodies the r e s pl e ndent s un .

I a m Marichi among the Marut s a nd the moon amo ng the c o n 5

,

s t e l a t i o ns
l 9 9 Among the Vedas I a m the S a m a Veda I a m
.
6 -

Indra among the gods of the sen s es I a m the m a ma s in livi ng

M
V
beings the inte l lect ( b
f
f
u dd hi ) 2 3 I a m Sankara a mo ng the 7

V
.
,

R udras and i t t e s a among the Y a k sh a s and R a kshasa s s

O
the a s u s I a m P av
V
, .

a k a (fi re )
9
of mountain peaks I a m Meru .

9 4 Amongst domestic priests know th a t I a m r iha s a t i amongst

p

M
warriors I a m Skanda and amo ng s t wat e rs I a m t h e ocean 5 I a m 2

H
.
,

f
B hr igu among s t the great R ishis and of word s the syllable ( O ) .

”
O s a c rifi c e s I a m the j a m s a c rifi c e
,
am ongst fi r m l y fi xe d -

( mountains ) the i m a laya 9 6 Among the trees I a m a s u a t t ha

-

and of divine R ishis N a rada ; of G a ndh a r v

,
.

as I a m C h it r a r a t h a ; r
l l

among the perfect ones the u m } Kapil a 9 7 Know that amongst 1 2

1
2
D e cend nt o D anu i d t be d em n f
s

A na me o Kri h n expl i ne d
a f the i
extirp t o r f
f
s
the wicke ds a
, sa

a
o
as
o s o

a o
a r .

or vexer o f
hi s
,

3 T he s o ul , us u a ll y sa id to be the s i ze o f tht he u mb ,
is su ppo se d t be s e a te d in o

t he he rt

N
a .

r d eitie
f the M r u t s o r s t rm g o d s I n M nn i 2 5 he i s o ne o f
4 S ola s .

5 T he chief the t n
pr o genit r f
o a o . a . e

g d nd m n
A
o s o o s a e .

T he 2 7 k h t s l u na r m a n i ns tr a ver se d by the m o n
f c l l e d t n e r l y peri d R u d r t h f ther o f
6 or s o o
a s a ra .

7 n me S iv a o a ,
t he R ud ra s
a a a a o a ,
e a ,

repre s enti ng st rm s
A n me f
3 Kuver the g d o we a l th
a
o

o e i s chief
.

the d emo ns who gu a r d

a , o f . o f
Eight i nferi o r g d s tte nda nt s o f
h i s tre su re s a .

9 I nd r a T heir na me s me n wa ter wi nd fi
o ,
a . a , , re ,

Si l ent me dit ti n o pr a yer

Mu ici ns f
10 a o r .

the g d
f f
11 s a o o s

K a pil a w s the a uth o r o the S ankhya sys tem

.

12 a o phi l o so phy .
36

h o r s e s I a m U c h c h a ihs r a a s ,
a nd a mo ng men , the king

A
Ananta ; among beings of the waters Varuna
2 8 Among weapon s I a m

( th underbolt) of cows the K am a duk ; I a m the progenitor K a n

darpa of s erpents I a m z i s uk i 9 9
T H
H
of eleph a nts i r av

Among N a ga snakes I a m
the r ajm

O i the P itris I
E B

v born of
a ta

V
.
’
l
AA
VA ITA G

.
3
a
D G

m r i ta
.

4‘
,
A ,

W
, .

am r ya m a fi and of j udges Y ama ,

f
30 Amon the D a i t ya s I a m P r a h l a d a ; of thing s that measure
g ,

tiger) and a ina t e ya of birds V

I a m K a la ( t i me ) O wild beast s I a m the lord of beasts ( lion or
3 1
.

O i pur i fi e r s I a m the
of those that bare weapons R ama O i fi s h e s I a m Mak a ra and
6

’
ind ; .

.
, ,

of river s I a m the Gange s 3 2 O i emanati on s ( creations ) I a m the

A
.

beginning and the end and also the m iddle Among sciences I , .

a m the science of dhyat m a n of orators I a m Speech 3 3 I a m the .

letter A among letters the d wa nd wa in compound words ; I a m g

M
also endle s s T ime ; I a m the Supporter whose face turns every
where 3 4 I a m Death that seize s all and the O rigin of all to
.
,

come among female word s I a m F ame F ortune Speech Memory ,

V
, , ,

I ntelligence C onstancy a nd P atience 35 Among the songs of the

, , .

S aima Veda I a m the r iha t s am a n the Gayatr i a mong metres ; of

a rid of season s the flowery Spring
,

m onths I a m the a r ga s ir s h a ;
9
.

36 O i cheats I a m the g a me of Dic e a nd the Splendour of the

splendid I a m Victory I a m P ersever a nce I a m the Goodne s s
of the good 3 7
.

O i the race of r i s h ni I a m V a sudeva of the

,

VA ,

f
V
.
,

P andava s the Subduer of wealth ( rj una ) O the m u ms I a m , .

yas a and of,wise men U sana the sage 38 1 a m the R o d of those

, ,
11
.

H
wh o re s train and the P olicy of those wh o wish to conquer O i secret

A
.
,

thing s I a m Silence and Knowledg e of those wh o know ,

3 9 1 am .
,

l n like manner 0 rj una that which i s the seed of all things 1 n

, ,

nature ; and there 1 s not a ny thing movable or immovable that , ,

can exi s t without me 40 My divine perfections are without end .

,

an d the many which I have mentioned are only by way of example .

4 1 And learn O Arj una that every thing which i s worthy of

.

, ,

distinction and pre e m 1 ne nc e i s the produce of a port i on of my ,

glory 42 But what 0 Arj u na ha s t thou to do with th i s manifold

.
, ,

w i sdom 9 I stand supporting all this by only a s ingle part of myself

.
.

me f
oce a n
1 T he
K m the g d f
. e
the h r e upp e d t be cre te d W hen the g d s ch u rne d the
bec me the h r e o f
na

l ve
a
o
I ndr a s i av
o
a t a w s hi s e l eph nt
o s
s s os

a , A
o
r
a

a a
o

T he ki ng f
2
a a ,
o o o .

the erpent i n P t l wh wa s c o i l e d r und the mo unt a in

M nd r t the ch u r ni ng f
3 o s s a a a ,
o o
the ce n
f he ve n nd e rth fterw r d s l o r d o f
a a a a o o a .

4 O rigi n l l y the l r d the wa ter s

f
a o o a a a a a .

T he chief
5 the ncie nt f ther s
o a a
7 A
.

Vi h nu bir d the G a r u d
’
m n ter n which V runa ri de s
P rt f
6

A
s s , a se a o s o a

V
.
.

T he c pul tive c mp und

n me f
N vember nd D ecember
K ri hn d e cend e d fr o m i hni f
3 9
o a o o . a o o a .

the Y ad va r a ce
f f
10 a o s a s r s o a
1 U sa na wa s the te a ch e r o t h e A s ur a s the t ut o r o B a l i
, .

1
, .
 T HH E M
N A I F ES T AT I O

hi s discour s e of the s upreme mystery called dh yat m a

1 T
which thou hast spoken for my b e ne fi t h a th tak e n away my delu
L E C T U RE

N
L E C T U RE X I

O F

UN A
AR J
T
XI

.
.

E UNI
.

V
,
E RSA L F O R

A
M .
37

HH
,

sion 2 I have heard from thee O lotus ey e d a fu ll account of the

.
,
-
,

creation and destruction of all thing s and also of the migh tiness of ,

thy i nexhau s tible spirit .

f
3 According a s thou d e c l a r e s t t hy s elf to b e 0 supreme L ord 1
,

I desire to see thy for as m I s h w a r a 0 best of beings 4 I tho u , .

thinkest that it may be beheld by me O Lord of Y oga show me , ,

thy imperishable self .

KR I S H N A .

V
5 B ehold my forms by hundreds and by thou s ands variou s

A
, , , ,

h eavenly diverse in colo ur and shape

,
6 See the Adityas a s us .
,
1
,

R udr a s the two s wi ns and the Maruts also See wonders in

2 3

H
.
, ,

numbers never seen before .

7 B ehold in this my body the whole world animate and inani

, ,

mate and all things else thou hast a mind to see

,
8 B ut as t hou art .

unabl e to see with these thy natural ey e s I give thee a divine

N
,

eye B ehold m y divine mystery

AJAA
. .

S Y

A
.

a ving thus spoken 0 King

9 a ri the great L ord of Y oga , , , ,

shewed to r j una his supreme form as I shwa r a 1 0 With many .

mouths and eyes with many wo nderful sight s with many heavenly
, ,

ornaments bearing many heavenly weapon s

,
1 1 wearing heavenly
g a rlands a nd vestment s a nointed with heavenly unguents that , ,

all marvellous (form ) shining boundless whose face is turned on

-
, ,

every side 1 2 If the lustr e of a thousand suns were to burst forth

.

at once in the sky that would be like the splendour of that mighty
,

O ne 1 3 T here the son of P a nd a then beheld in the body of the God

.

of gods the whole universe in one and divided into many parts
, , .

1 4 T hen Dhananj aya 4 wa s overwhelmed with wonder and hi s hair

,

wa s raised on end e bowed down his head before the God and
“

.
,

thus addressed him with j oined hands .

A R JUN A .

15 O
God within thy body I see all the gods as also all the
, ,

var1 ed hosts of living being s and the L ord Brahm a seated on hi s

T he Ad ity were twel ve l r d eitie repre enti ng the m nth f
T he win were n f
1

A as

T he M rut were the t rm g d the br ther s o f

2
the S n
s s so
the ye r
s o
so a

u .
s s o s o a .

f Ind r
3 a s s o o s, o a .

4 Co nqu er o r o we thal .
88

lotus thron e a nd all the R i shi s cele s ti a l s nake s

-
,

of countle s s forms po s se s sed of many a r m s s tomachs mouth s and

eyes on all sid e s ; b u t I c a n neither dis c o v
middle no r thy end 0 univer s al L o r d of all fo r m s 1 7 I see
,

thee with a crown a nd armed with mace and di s cu s a mass

of glory darting refulge nt beam s around I s e e thee d i fi c u l t
,
,
I s e e thee
e r thy begi nning thy

,
,
T H
H E B AA
VAI G

,
D G TA

,
.

.
.
15

,
f
,

,
,

to be see n shi ni ng on a ll s ide s with light immeas u rable like the

, ,

bur ni ng fi r e or gloriou s s u n .

1 8 T hou a r t the Suprem e Bei ng incorruptible worthy to be , ,

f
known T hou a r t the prime Supporter of the u niv e rs e I T hou art
the ne v e r a i l ing a nd eterna l Gu a rdi a n of r e li g i on 1 T ho u art from
a ll beginning a nd I esteem thee the everla s ting C au s e
,
.

1 9 I s e e thee without begi nning witho u t middle and without

, ,

e nd ; of v a lour i nfi ni t e ; of arm s i nnum e rable ; the s u n a nd moon

H
thy eyes ; thy mouth a blazi ng fi r e and the whole world shining ,

wi t h thy r e fle c t e d glory ! 9 0 T h e s pace betw e e n the heave ns a nd

H
the e a rth 1 s po s s e s sed by t he e a lo ne a nd every point a 1 o und : the ,

thr ee worlds 0 mighty Spirit behold the wonder s of thy a wfu l

M
,

countenanc e with tro u bl e d mind s 8 1 O i t h e cele s tial host s some .

,

I s e e fly to thee for refuge ; whilst some a fraid with j oined hands , ,

sing forth thy prai s e .

T he a h a r s h i s a nd S i dd h a s S w a sti glorifying thy l

A
cr
y

V
,

name wi t h abunda nt song s of prai s e T h e R udra s a nd Aditya s

V
9 8 .
,

the a s u s t h e S adh ya s the i s w a s t h e two s wins t h e a ruts 3

the U s h m a pa s with the group s of G a ndh a r v

, , , , ,

a s Y a k s h a s Demon s
1
“

,
r , , ,

and Siddh a s a ll s ta nd g a zing o n thee a maz e d 9 8 Seei ng thy mighty .

-

form with m a ny mouth s a nd e ye s ; with m a n ya rm s legs a nd feet ;

, , ,

with ma ny s t omach s a nd j aw s s e t with fe a rf ul teeth ; the wo r l d s al ike

with me a e t e rr i e d
r fi 2 1 When I s e e thee touchi ng the heavens and .
,

s hining with s u ch glory ; of s u ch v a rio u s h u e s wi th widely open e d ,

-

mouths and bright expand e d eye s I a m distur bed within me ; my

, ,

H
re s ol u tion faileth me a nd I fi nd no re s t
av
.
,

85 ing behold e n thy dr eadful te e th and gazed on thy ,

’
countenance e m blem of T ime s l a s t fi r e I know not which way to
, ,
5

turn I fi nd no peace a ve mercy then 0 God of god s ! thou ,

man s ion of the universe

86 8 7 T h e s ons of D r it a r a s h t r a no w with all those r ulers of the

W
,

land B h1shm a Dro na the son of S ii t a and even the flo we r of our

’ 6
, , , ,

army seem to be pr e cipitating themselves hastily into thy mouths

, ,

1 D e ifi e d m r
e rne d i n the Ve d i d t be
a l s, in num ber
l

A
o a a s , sa o .

e l f re ! m y it be we l l !
n r d er f
2 a a
3

5
clA f
i nferi r g d s
o

pitri
o
o

T he w rl d t the nd fk l p i d e tr ye d by fi e which the rpe nt An nt a

4 a ss o

a
s .
o

e
o

o a
.

a a s s o r ,
se a
c t fr m hi m u th
me n ch ri teer K rn f ter:f ther w the ch ri teer f
as s o s o .

S it
’

w s re ll y the el d e s t br ther f
’
6 t a a s a o D i . a a s os a as a o o r

t ht
a ra s ra . e the P and v b u t wa s br o u ght up
a a o o a a s,

asa ch ri teer a o .
40 H
H
HH
M
the universe T hou art t he Knower and the Kno wn the supreme
a rt Y a mi Y ama Agni a r nna the
l
.

Man s ion by thee O infi nit e F orm the univer s e i s pervaded T hou ,

oon P raj a pati and Grand

T

V
E B AA
GVAI A
,
D G T .

2
.

H
, , , , , ,

sire . ai l to thee a tho u s and time s a l l h a il Ag a in a nd yet again , .

,

all hail to t h e e 4 0 a il to thee from before hail to thee from behind

.
, ,

hail to thee from all s ide s 0 mighty All I nfi ni t e i s thy power

T hou pe r v
.
,

a nd glory
f
a d e s t a l l thi ng s
. wherefore thou a r t all ,

things 4 1 I t hi nki ng thee my fr iend I cried lightly O Krishna ! O

.
,

Y a dav a or O F r i e nd no t knowi ng thy gr e a t ne s s and carele s s

,
3
,

in t h e fo ndne s s of my love ; if j e s ti ng I h a ve s ho wn you dis

re s pect at pl a y s leepi ng s itti ng or a t me a l s a lone 0 s i nl e ss O ne

W
, , , , ,

or with other s p a rdo n me 0 B e i ng i nconc e ivable , , .

4 8 T hou art the F a ther of a ll thi ngs a nimate and inanimate

thou a r t the sage In s tructor of t h e whole worthy to be adored ,

T here i s none like u nto thee where th e n in the three worlds is , ,

there one a b ove thee ?

H
’
44 herefore I bow down and with my body prostrate upon ,

the ground crave thy mercy L ord ! worthy to be adored ; for thou
, ,

s ho ul d s t bear with me even as a fat h er with his son a friend , ,

with his fri end a lover with his beloved

well pleased with hav
.
,

45 I a m i ng beheld things before never

seen yet my mind i s overwhelmed with fear a ve mercy then .
, , _

0 heavenly L ord ! 0 mansion of the universe ! and show me thy

W
cele s tial form 4 6 I wi sh to behold thee with the diadem on t h y
.

head and thy hands armed with mace and di s cus assume then 0
, ,

God of a thousand arm s and endle s s form s thy four armed form ,
-
.

KR I S H N A .

ell plea se d O Arj una I h ave s hown thee by my my s tic

”

47

power thi s my supr e me for m uni v

, , ,

, e rs a l gloriou s infi ni t e and , , , ,

e tem al which was never see n by a ny one except thyself

,

4 8 F or no one 0 v a liant Kuru in the three worlds except thyself

, , ,

can s uch a s ight of me ob t ain no r by the Vedas nor s a c ri fi c e , ,

nor profou nd s t udy no r by ch a ritable gifts nor by deeds nor by , ,

the mo s t severe m o rt ifi c a t i o ns of the fle s h 49 a vi ng beholden my .

form t hu s awful be not di s turbed nor let thy fac ul ties be con
, , ,

founded R elieved from thy fears and thy mi nd restored to peace

NA
.
, ,

behold again my own familiar form .

AJA
é
S A
V
Y .

v v
'

50 spoken unto i juna showed him again

s ud e a ha ing thu s
and hav
,

f
f
‘

his natural form ing r e a s s umed hi s milder shape he -

,

presently assuaged the fears of the a righted Ar

T he g d f
the wi nd’
Lo r d f
1 o o .

2 C r t u re pr ge ni t r
o ea s, o o re t r
C a o
Kri shna a s a m a n bel nge d t o
.
,

3
, ,
o t h e Y ada va r a ce .
 HH L E C T U RE

UN A
AR J
XI I

.
. 41

HH
a vi ng beheld t hy ge nt l e huma n shape I a m again collected ;
51 O
'

my mind 1 s no more d isturbed and I a m once more restored t o ,

my natural state .

KR IS N A .

f
T hou hast beholden this my marvellous shape so V ery ,

d i fi c u l t to be seen which even the gods are constantly anxious t o

,

behold 58 But I a m not to be seen as thou hast s een me even

.
, ,

by the assi s tance of the Vedas au s terities by s a c ri fi c e s by , , ,

charitable gifts ; but I a m to be seen to be known 1 n truth and

f
f
54
, ,

entered into by means of that worship which 1 s o ered up to me

alo ne ; and he cometh unto me whose works are done for me ; wh o
55

e s teemeth me supreme ; wh o 1 s my servant only ; who 1 S free from

W
attachment and wh o liveth amongst all men without h atred
,
.

L E C T U RE X I I .

T E YO GA OF O RS IP .

A R JUN A
f
.

O those thy servants wh o are always thus employed , which

1

know Y oga be s t tho s e who worship thee a s thou now art or those
wh o serve thee in thy unmanifested and imperi s hable nature ?1

KR I S H N A .

hose who having placed their minds in me serve me with

9 T ,

constant zeal a nd a r e endued with steady faith are esteemed the

, ,

best devoted (yu k t a m ds ) .

f
f
8 8 4 T hey too who delighting in the welfare of all nature serve
6
, ,

me in my incorruptible ine able and invi sible form all pervading , ,

-
,

incomprehensible dwelling on high fi xe d and immovable with

, , ,

subdued passions and mind ( b u d d hi ) equal minded to all around ,

-
,

shall also come unto me .

5 T ho s e whose minds are attached to the U nmanifested have t he

f
greater labou r to encounter because the path of the U nmanifested
is di fi c u l t to be found by embodied beings .

6 T hey also who preferri ng me renounce all works for me and

, , , ,

free from the wor s hip of all others contemplate and serve me alone , .

7 I presently ra 1 se them up from the ocean of t his world of

death whose minds are thus attached to me

,
8 P lace then thy .
, ,

T h e wh w r hip Br ahm n me n t r l f rm nd th e wh w r hip him n

1 os o o s a 1 so a u a o a os o o s i
hi higher pirit l n t re I n the fi t f rm he m nife te d ; i n the ther
T he piritu l w r hip i the higher b ut it i t d i f
s s ua ay kt u rs o 1s q a a a s o

v
.
,

fthe m f
y kt unm nife te d fi lt cu
a a a a s s a o s s s oo

m a nki nd —D v
, .
,

or i
a ss o . a es .
 H
H
H
AA
VAI A

H
42 T E B G D G T .

heart on me let thy m ind be stayed on me and thou shalt without

, , ,

doubt hereafter enter unto me

, .

9 But if thou shouldst be u nabl e at once steadfa s tly to fi x thy

, ,

mind on me endeavour to fi nd me by mean s of frequent devotion

H
, .

1 0 If thou art not equal to frequent devotion then perform ,

works for my sake for by performing works with me for their

obj ect thou shalt attai n perfection

H
.
,

1 1 But shouldst thou fi nd thyself unequal to thi s task put thy trust
,

in me alone be of humble spirit and renounce the fruit of action

, , .

1 9 Knowledge is better than practice

; meditation i s better
than knowledge and renouncing the fruit of works than meditation ;
on renunciation peace follows close .

18 8 14 e my servant i s dear unto me

5 who is free from ,

enm ity the friend of all nature merciful exempt from pride and
, , ,

e 0 1 sm
g the same
,
in pain and plea s u re
p atient of wrongs con t ent , ,

e d constantly devout of subdued pass i ons and fi r m resolves and

, , , ,

who s e heart and mind are fi xe d on me alone .

15 e a lso is my beloved of whom mankind are not afraid and ,

H H
who of mankind is no t afraid : and who is free from the influe nc e

H
of jo y impatience and the dread of harm

H
.
, ,

H
18 e my servant i s dear unto me who wants nothing 1 s just ,

and pure impartial free from distraction of mind and who hath
, , ,

renounced every e nt e r pr s ie 1 7 e also i s worthy of my love .

who neither rej o i ceth nor fi nde t h fault ; who neither l a m e nt e t li

,

nor coveteth and being my ser v

H
,
ant hath renounced both good
, ,

and evil 1 8 5 1 9. e also 1 s my beloved servant

1
wh o 1 s the same ,

to friend and foe in honor and i n dishonor in cold and m heat i n

,

pain and plea s ure ; who 1 s un s olicitou s about the e ent of thing s ; to
,

v ,

whom pra1 se and blame are as one ; who 1 s silent and pleased with ,

whatever cometh to pass ; homeless and who 1 8 of a steady mind .

But those devotees who endowed with faith attend at the , ,

W
( banquet o i ) this sacred nectar making me their highest aim and ,

worshipping me these are the dearest to me 2

NN N
.
,

N AN A
L E C T U RE X I I I .

YOGA O F T E DI S T I
A A CT IO B ET EE T E KS ET R 3

D T E KS ET R J ”

f f
.

e re the thir p rt o the P o em begi n tre a ting p a rt the phy ic the o ry

f ( d a s, ,
in , o s al

o the S ankhya S y tem ) s .

KR I S H N A .

L earn that by the word Es he t 7 a i s implied t hi s body and

2 ,

that he who 1 s acquainted with it is called Ks he t m jn 8 Know that

A
a .

1 ha nk a 7 a ,
'
el f c n ci u ne s the feel i ng th t thi s I
s o s o s th t mi ne
s ,
a 1s , or a IS .

3 T he e s a re the d e re t wh me d it te u p n the S u p m
a s o
pu re pirit a o i e e as a s .

Ks he b a
3 me a n l iter l l y fi l d ; hence m tter a s th a t which 3 o bjective t o the
s a e a ,
1

s o ul E s he t 7 a
.
j n me aa ns m a tter k no wi ng the so u l , .
 H
L E C T U RE X III .

I am that Ks he tm jna in every mortal frame T he knowled ge of th e .

Ks he t r a and the Ks he t r ajna is by m e esteemed knowledg e ( indeed ) , .

f
f
4 N ow hear what that K s he t r a is what it r e s e m b l e t h what are
, ,

its di erent parts what it proceedeth from who h e is who knoweth —

, ,

i t and what are its powers

,
5 E a ch h a th bee n manifoldly sung by .

R i s hi s in variou s measures and in well thought out Brahma s utra s ,

- - -
,

full of argument .

6 T h e great element s egoism ( a ha nk afir a ) intellect ( b ud dhi ) 1

, , ,

the unmanife s ted the ten s e ns es t he o ne ( organ the

and t he fi v
, ,

m am a s ) , e obj ects of sense de s ire hatred plea s ure , , ,

pain body thought courage these are b rie fly de s cribed as the

, , , ,

k s he t r a in its m o di fi e d form s .

f
f
7 u mility sincerity harml e s s ness patience honesty service
, , , , ,

to a preceptor purity constancy s e lf restr a int 8 i ndi erence , , ,

-
,

towards obj ects of s ense and a b sence of self con s ciousnes s percep ,
-

f
f
tion of the evil of birth death old age and disease 9 freedom from , , ,

attachment indi erence towards son wife home and the re s t and
, , , ,

constant equani mity in desired or un d e s ired events 0 constant 1

worship of me without meditation on any other frequenting of soli

tary pl a ces a nd distaste for a sembl a ges of men ; per s everanc e
s

in acquiring knowledge of t h e dh yat m a and perception of the

1 1

A ,

H
gain that comes from knowledge of the truth thi s i s called
knowledge that i s ignorance which i s O pposed to thi s .

1 9 I will now tell thee that which is the obj ect of knowledge
,

knowing which immortality is gained t h e s upreme Brahma

without begin ning neither existent (s a t ) nor non exi s tent ( a s a t ) ,
-
.

1 3 It has hands and feet on all s ides

; it h a s ey e s head s and , ,

faces and ears on all s ides ; it pervad e s everything in the world

, ,
.

1 4 Without the senses but posses s ing all the knowledge derived from
,

them unattached yet sustai ning all thing s free from ( the ,

i nflu e nc e of the three ) qualities yet posses s i ng every quality ,

.

1 5 Without and within all beings motionless and yet moving ;

undiscernible through its subtlety ; afar and yet near .

1 8 It i s undivided yet in all things it standeth divided It i s 3

f
.
,

to be known as the su s tainer of all things ; it i s that which now

de s t r o ye t h and now pro du c e t h
‘
.

1 7 It i s
t he light of lights and it is declared to be beyond ,

darkness It is wisdom that which i s the obj ect of wi s dom and

.
, ,

that which i s to be obtained by wi s dom and i s placed in the

hearts of all 1 8 T hus hath been b r i e fly described what i s k s he t r a
.
,

knowledge and the obj ect of knowledge , e who worshippeth me .

E rth w ter o und nd ether

Dif give n f
1 a fi re , a
, , s , a .

2
fere t expl n ti n n th o e term O n a a o s a re o s s e is th ta sa t me a ns t he
v
.

y k t (m a nife te d ) t the y k t ( u nm nife te d )

fthe
f a a nd s a a sa a r a a a s .
,

E very thing bei ng re a ll y n the v ri u s ma nife t ti Bra hm

A
3
o e, a o s a o ns o an

e re l l y n i n e e nc — T l ng
f
ar a o e ss e e a

a Ka lp
.

1 t t he nd » e o a .
 H
H
H
44 T E B AA
VAI A G D G T .

knowing this i s fi t t e d to become one with me Learn that .

19

both P rakriti and P urusha are without beginning and know th a t ,

HH
all developments and their qualities spr l ng from P r a kriti 2 0 Pr a .

k r it i 1 s said to be the c ause of the act i vit of the organs of action ;

y
P urusha 1 s called the cause o i the sensat i on of leasure and pain
p
2 1 For P uru s ha when j oined with P rakriti exper i ences the infl
. .

, u e nc e ,

f
of t h e qualities which spr m g from P rakrit i Its connection with .

these qualities 1 s the cause o its birth in a good or evil womb . .

2 2 T h e supreme P urusha l n this body I S called ob s erver director

, ,

protector partaker the great L ord and the supre m e s e lf also

, , , .

2 3 e who knoweth thi s P uru s ha and the P rakriti together ,

with the qualities to be even so as I have described them however , ,

living he i s not again subj ect to mortal b irth

,
2
.

2 4 Some by meditation see the S E L F in the self by the S E L F

,

others by the s a nkhya yoga a nd o t h e r s by the Karma yoga -

,
~ -
.
3

2 5 O thers ag a in who are not acquainted with thi s but have , ,

heard it from others worship But even the s e who act but from , .
,

the report of others pa s s beyond the gulf of death ,

.

2 6 Know 0 chief of the race of Bh arata that ever thing which

, y ,

i s produced in nature whether animate or inanimate i s produced , ,

from the union of K s he tm and K s he t r aj na (matter and spirit ) ,

.

2 7 e who seeth the Supreme L ord dwelling alike in all being s and
'

not de s troyed though they are destroyed seeth indeed 2 8 F or he who ,

.

seeth the L ord abidi ng everywhere alike doth not de s troy himself
by himself and thus goeth to the supreme self
,
2 9 e who seeth .

that work s are wrought in every ca s e by P rakriti and that there ,

fore the soul is not t h e doer seeth indeed 80 When he seeth that , ,

the varied natures of beings exi s t in and proceed from it ’

,

then e becometh one with Brahma T his eternal Supreme

.

h 8 1 .

Spirit without beginning without qualities doth not act and

, , , ,

is not s oiled even when it is embodied 8 2 As the all pervading .

-

ak a sha is not soiled through its subtlety so the s oul stationed ,

everywhere in the body is not soiled 88 As a single sun il lum in .

5

a t e t h the whole world so the Ks he tr a ina lighteth up the whole ,

f
f
Ks he t m 8 4 T hose wh o by the eye of knowledge t h us understand
.

the di erence between Ks he t m ( matter) and K s he t7 aj77 a ( spirit ~

,

matter knowing) and the deliverance of beings from Prakriti go

-
,
6

to the Supreme .

1evel pment s b dy s en e s & ! u a l itie s pl e a su re p i n & c —T l ng

D o = o , s ,
c . =
,
a ,
. e a .

2T h u gh he m y h ve tr n gre e d r u l e
o T l ng
a a a s ss s .
” -
e a .

Me d it ’ti n fi xing the mi nd excl u ivel y ’n the s ul S e the e l f

3 a o ,
the s ul s o o .
‘
e s , 7 e . .
, o

i n the s el f withi n them el ve ; by the el f by the mi nd S ankhy y g bel ief

p ive pect t r f
s s s a - o a :

th t qu l itie s
.
, ,

d i s ti nct fr m the e l f which i o nl y their

d e d ic ti n f
a a a re o s s a a ss s a o o

per ti n K rm a y g
,

cti n t the S upreme — T l m g

Ab rbe d i n n t the nd fK l p nd pr cee d i ng fr m i t t the time f
i

o a o s . a -
o a a o o a o s o e c .

f
4 so o e a e o a a a a o o -
a o
,

cre ti n
a o 5 T he . u l i n t c nnecte d with the b o d i l y f u l t s
so s the g n
o nd h s
o a o u a s, a a

theref re n gu i l t up n i t
o o o .

6 T he s o u l bec o mi ng free fr o m a ll c o nt a ct with m a tter o n a tt a i ni ng m u k t i .

 YOG A

I will
s u pe i i o r to
1
B Y S EP A R A

now reveal u nto th e e the mo s t s u blime knowledge

all others which having le a rnt a l l the 777 7777 7 3 h a ve
pa s sed from it to su preme perf e ction
,
2
,

H a y 1 ng acquired this
knowledge they enter i nto my nature and a r e no t born aga i n when
a k a lp a begi ns nor di s turb e d a t the ge neral dis s olution 8 T h e
,

mighty Br a hma i s my w omb In it I place my f oetus ; and from

TION
L E C T U RE

L E C T U RE X I

K RIS H N A

.
F RO M
XI

.
V

T
.

.
H
H V .

E T

,
R EE GUNAS

.
.
45

i t cometh all thing s that exi s t 4 T h e mighty Brahma i s the womb .

of all those y ar1 o ns forms which are conceive d i n every natural

womb and I a m the father who soweth the s eed
,
.

5 T here are three 77 77 77 3 a r l s m from 1 7 71 17 7 77 7 S a t t wa ( good

3
9 g
ne ss ) B aj a s (pa s s ion) and T a ma s ( d a rkne s s ) and each of them
,

c o nfi ne t h the incorr u ptible s pir i t i n the body 6

,

0 the s e good
'

f
nes s because of i ts p u rity is clear a nd free from d efect a nd
, , ,

e nt wi ne t h the s oul with the bond of h a ppiness a nd knowledge .

7 Know that pas s io n bei ng of the n a ture of de s ire bin d eth the soul
, ,

with t he bond of action 8 But k now th a t darkne s s born of .

,

i gnorance de l u d e t h all embodied soul s and bindeth them b y

, ,

heedlessnes s i dleness a d s leepn ,

9 Goodness bi ndeth by pleasure ;
,
.

p a s sion by action ; but darkness having s hrouded knowle dge , ,

b ndeth by folly
i 1 0 When pas si on a nd darkness have been overcome
.
,

goodness remaineth ; when pa s sion and goodness then darkness ; 3

,

when dark ness and goodness then pa s si on (remaineth ) 1 1 When ,

.

t h e bright light of knowled ge prev a ileth at all the gates of the

body one may know that goodne s s i s m a tured
,
1 2 Avarice .
,

activity undertaking of works re s tles s ness desire are produced

, , , ,

from the prevalency of pa s s ion 1 8 Darkness inertnes s stupid .

, ,

ity a nd delu s ion are produced when darkne s s 1 s matured .

1 4 If a mortal meeteth death when goodness prevaileth he goeth

,

to the spotless worlds of those who know the h i ghest 1 5 E nc o unt .

ering d eath when pas s i on prevaileth he 1 s born amongst tho s e who ,

are attached to t h e fruits of their actions ; if he depart when darkness

prevailet h h e i s born in the wombs of the ignorant 1 6 T h e fruit 5
i

.
,

of a good action i s s aid to be goodness and to be spotless the fruit

of pas s ion is pain and the fruit of darkness i s ignorance 1 7 From .

goodne s s is produced knowledge from p a s s ion avarice ; and from ,

r kriti i the w mb
1 P a s o .

T hey bi nd it t b d i l y c nd iti n in n w birt h preventi ng it fr m tt i ni ng

2 o o o o s a e ,
o a a
b rpti n
T he effect f
a so o

e ch qu l ity ert them e l ve s whe n the o ther t w a he l d i n

.

3
s o a a a ss s ,
o re

check —T l g . e a 71 .

4 D i ng b o l u te l y n thi ng
o —T l g
a s o . e a 77 .

5 B r n a s a b e a s t repti l e &
o c .
, ,
 H
H
HH
46 T E B AA
VAI A G D G T .

darkness negligence delusion and ignorance

,
hose who are , , .
18 T

settled in goodne s s rise u p ; those whose nature is of passion r e ,

1
,

m a in in the middle ; while the dark wh o abide in a s t a te of Vile ,

qualities go down 1 9 When t he seer perceiveth no agent except

,
.

the 9 7777 77 and knowe t h what is a bove the 9 77 77 773 he e nt e r e t h int o my

7
, ,

being 2 0 When the embodied ( s elf) hath pa s sed beyond the three
.

9 77 77 78 from
7 which all
,
bodie s h a ve s prung then freed from birt h , , ,

death ol d age and pain it drinketh t h e nectar of 77 7777 73777

, , , .

A R JUN A .

wh a t marks i s it known that a m a n hath passed over

2 1 By
these three 9 7 77 773 What i s hi s practice ? What are the means
7

by which he o v ercometh them

KR IS H N A .

H
2 2 son of P a nd u wh o hateth not brightn e ss activity
e , 0 , , ,

nor even del u sion when th ey come upon him nor longeth for them , ,

when t hey dis a pp e a r ; 2 8 who like one who is of no p a rty i s 2

, ,

unagitated by the 9 7777 77 3 who standeth apart and wavereth not think , ,

ing merely that the 9 77 77 773 a r e now in action 2 1 e to whom .

‘

pleasure and pain are alike self— contained to whom a clod a stone , , , ,

and gold are alike ; the same to things loved and u nloved fi r m
to whom praise and blame are equal 2 5 the s a me in honour and
disgrace ; who r e gardeth friend and foe alike ; wh o r e no unc e t h
all action ; such a one hath surmounted the 9 77 77 3 77 2 8 And he .

wh o serveth me alone by the 9 0 9 77 of devotion having overcome ,

the influe nc e of the 9 77 77 7 8 i s fi t for ab s orption into Brahma 7

,
.
3

M
2 7 For I a m the a bode of Brahma of imperishable ambrosia of , ,

eternal 7717 77 7 777 77 and of complete happines s

NN
N
.
,

V
AA
L E C T U RE X .

YOG A I A T T AI I G P U RU S OTT .
“1

T hey
say that the eternal 518 77777 7777 77 hath its roots above
1 1
5
,

its branches below its leaves are hymns ; he W ho knoweth it

W
, ,

knoweth t e Vedas
h 2 Its branches shoot forth upward s and dow n .

wards nourished by the 9 7777 77 8 its buds are the obj ects of the
,

B rn
g d ; mi d dl e d wn br u te
h o d e n t fee l tr u bl e d fi n t nce thi nki ng no w I m
1 o as m n o s as e o as s
, , .

ct ua te d b y
m ti n f
2 o s o o ,
or s a , a a a
o op i n d rkne nd o f rth
o a ss o T l ng
or a ss, a s o
” -
e a
K ri h n c l im s t be Br hm
. .

the be t f
3 s a a o a a .

4 T he w r d me n b ut here the s u preme s ul i s t be

It i titl e f
m n

A
o a s s o e , o o
u nd er t Vi h nu
cre d fi g tree T e l ng upp e s w t t h t d en te the c u rs e f
d s oo . s a o s .

5 T he w rl dl y
the d e ire fv ri u e nj yment
sa

A
. a s os s a a o o o o o
l ife T he r t which extend d wnw r d
c nt i n n tt ck n the a u th rity f
. oo s o a s a re s s or a o s o s

fV
.

D vie s upp e it t the Ve d s p ive

t te f
a s os s o o a a a a o o o a . a ss
s a i nd i fi r e n e t o l l wo r l d l y i ntere s t s i s s uperi o r t the b s erva nce o the
o e c a e d ic o o
rite s .
 H
H
H
H
48 T E B AA
VAI G D G T A .

the highest existence called the supreme Spirit who as the e te rnal
rv
, ,

L ord p e a d e t h the three world s a nd s u ppo r t e t h th e m .

1 8 Since I excel the P eri s hable a nd a m higher th a n even the

Im
perishable I a m celebrated in the world a nd in the Veda s a s the
,

best of bei ng s ( 1 77 77 73 17 0 7777 777 a ) e who i s no t deluded a nd9

.
l

knoweth me to be thu s the Supreme E xi s te nce h e knowing all , , , ,

wor s hippeth me in every wa y .

1 9 T hus 0 Arju na have I m a de known unto thee this most

, ,

mysteriou s doctri ne a nd he wh o u nd e r s t a nd e t h it shall be a wi s e

H
NW
man and the performer of a l l that i s fi t to be done
, .

l
E Y O G A O F DI

F purity of heart steadfastness in the Y oga of

e a r l e s s ne s s ,
V
L E C T U RE X

IS IO NAN B ET

,
EE
V I .

G O DS D A S U RA S .

wisdom a l msgiving s elf re s trai nt and s a c rifi c e s tudy of the Vedas

, ,
-
, , ,

austerity uprightness harmle s s ness truth freedom from anger

2
, , , , ,

renunciatio n tranquillity kindness universal compassion ab s ence

, , , ,

of desire mildness mode s ty gravity 8 courage patience fi rm ne s s

, , , , , , ,

chastity freedom from vindictivenes s and v a nity these are hi s wh o

,

is b orn with divine qualities 4 Deceit pride self conceit anger

A
-
.
, , , ,

and also harshnes s and i gnorance are his who i s born with demoniac
( s u r i c ) qualitie s 5 Divine qualities are deemed . to be for liberation
the demoniac for bondage Grieve not 0 son of Bh a rata thou art 2

v
.
, ,

born with di ine qualities 8 T here are two kinds of beings in thi s .

f
world the divine a nd the demoniac T h e divine hath been
, ,
.

fully explained e ar rom me what s the demoniac

.i 7 Demoniac .

persons know not action or inactio n ; no p u rity or good conduct 3

f
or truth i s found in them 8 T h e world they say i s without .
, ,

truth devoi d of order or a ruler produc e d by u nion (o the sexe s )

, , ,
”
cau s ed by lust a nd nothing el s e ,
9 Fixed in thi s view t ho s e .
,

ruined souls of little u nd e r s t a nding and cruel in deeds are born

,
r
, ,

for the de s tructio n of the world 1 0 E ntertai ning insatiable desires .

,

full of deceit vanity and folly they hold false notion s through
, ,

d elusion and lead impure live s

,
1 1 I ndu l gingin numberle s s though ts .

ending in death given up to the enj oyment of obj ect s of desires

, ,

feeling sure that that is all 1 2 B ound by the h u ndred band s of hope .
,

and placing all their t r u s t in lu s t and anger they seek by injustice ,

the accumulation of wealth for the gr a t ifi c a t io n of their lust s ,

.

W
13 T hi s to day hath been acquired by me
,
-
I shall obtain
,
.

that de s ire of my heart T his wealth I have and that shall I .

,

1T he three exi tence P r kriti Br hm a snd the S upreme S pirit Br hm

a re a , a ,
a a a .

2 Birth nd d e th i n thi w rl d
a a s o .

h t h ul d be d ne nd wh t h ul d no t be do ne
f f
3 a s o o a a s o .
,

4 T hey d e ny the exi s te nce a cre a t o r nd s y th a t o a a l us t is the c a use o thi s

,

w o rl d .
 H
L EC T U R E xn v . 49

have also T his foe have I already slain and others will I
14

H
.
,

for t hwith vanquish I a m a lord and I enj oy I a m successful .

, ,

I a m powerf ul and I a m happy ; 1 5 I a m rich of noble birth and

, , ,

where i s there another like unto me I will s a c r i fi c e I will give ,

alms and be m e rry, In t h i s manner do these men tal k deluded .

,

by ig orance
n 1 8 Surrou nded by the net of delu s ion devoted to the

W
,
.

e nj oyment of their desires they fall down into an impure hell ,

( N ar a ka ) .

f
f
1 7 Being self conceited stubborn a nd ever in pursuit of wealth
, ,

a nd pride t h e t h h m l 1 fi c e s a nd no t a c c o r d l n
y o e r i
yp o c s y p l s a c r g
-
, , ,

HH
to divi ne ordi nation ; 1 8 devoted to egoti s m violence lust and anger , , ,

these revilers hate me i n their own bodies and m tho s e of others .

1 9 T hes e men h a ti ng me cruel the V ilest of ankind impure I

( ) , m , , , ,

c a st down perpetually into the wombs of asura s 2 0 a ving entered .

demoniac womb s deluded in every birth they go down to the Vilest , ,

s tate without ever coming to me 2 1 T h e threefold gate of hell .

,
—
lust wrath and avari ce i s t he ruin of the soul ; therefore let every
, _

man r e nounce these three 2 2 T he man released from the s e three .

w a y s to d a rkne s s worketh out his own welfare and thus proceedeth

H
, ,

to the highe s t goal 2 8 e who a b a ndo ne t h the ordinances of the .

s astras to follow the dictates of h i s lusts a t t a ine t h neither per i c e

, ,

tio happi ess no r the highest goal

n , n 2 4
, T herefore let the S a stras .

be thy r ule l n determi ning what 1 s to be done or left undone .

Knowing what i s declared by the ordinances of Scripture so ,

N
oughtest thou to act
V
.

L E C T U RE X II .

YOGA B Y T E T R E E F O L D KI DS O F F AI T H .

A R JUN A
‘

What i s the state of these men who o ii e r s a c ri fi c e and

1

worship with faith yet neglect the pre c e pt s of the S a stras ? Is ,

“
i t one of Goodness P assion r Darkness ? , ,

KR IS H N A

M
.

2faith of the embodied i s threefold each born o i its

T he , .

“ ”
own nature It i s good “
passionate
.
2
r d a rk in kind , , .

f
e ar what these are : 3 T h e faith of every one ag r ees with his
’
nature Whatever is a man s a it h that i s a man himself
.
1 Men
,
.
3 ‘

of goodness worship the Devas ; men of passion Y a k sh a s and ,

R ak s hasas ; men of darkness P retas and B h ut a s 5 e n wh o .

*

nd t the nim l ki ll e d fthem

,

1T here i tr ubl e t ne el f i n ifi
A
s o o o s sa c r ce s, a o a a s or .

T e l a ng
v o i ndi vi d ua l na t ure
.

2
m ’
a n s s wa b hd a ,
r ,
is su pp o s e d t o a ri s e fro m hi s a cti o ns
in a f rmer birth
o .

3
A m a n f ith o bel ief h o w s hi ch r cter
’
s a r , s s a a .

4 F o ul d em o ns frequ e nti ng gr a veya r d s o r b ur ni ng gr o und s .

50 T H
HH
prac t i s e severe austerities not authorised by the S i s t r a full of
hypocri s y and s elf conceit full of lu s t pa s s ion and Viole nc e 8 T hose
-

fool s torturing the g1 o u ps of org a ns in t h e body and me also

s e a ted i n the body ; k now that these have a demoniac tendency

men ; s o al s o are sacri ice austerity a nd alm s givi ng f

7 T he 1 e are thr e e ki nd s of food which are dear unto a l l
E B

,
,

e ar what
AA
VAI A
G

,
D G T .

,
e

.
,

M
, , .

are their di s tinction s .

8 T h e food that i s dear unto the good is such as increases

their le ngth of days their power and their stren gth and keep s
, ,

them free from s icknes s happy and conte nted It 1 s ple a si ng to , ,

.

t h e palate no ri s hi ng permane nt a nd co ngenial to the body

“
u
,
”
, , .

9 e n of pa s s i o n d e sire bitter s our s aline over hot pu nge nt , , ,

-
, ,

harsh infla m g food s cau s ing pai n grief and sickne s s

,
i n ,
1 8 T hat
, , .

which 1 s st a le ta s teles s putrid and corrupt leavi ngs also and fi l t h

, , , ,
”
i s the food dear to men of darkne s s .

1 1 T hat s a c r i fi c e which is directed by divine precept and i s ,

performed without the desire of r e ward a s necessary to be done , ,

“
a nd with an at entive mi d
t n i s good 1 2 T h e s a c r i fi c e which
,
.

i s performed with a View to the frui t and for o s tentation

is pa s sionate .

1 8 T h e s a c r ifi c e which i s performed against t h e precept s of

( scripture ) without
,
t h e di s tribution of food withou t the u s u al in ,

vocations without gifts to the Brahmans and without faith i s

, , ,
”
dark .

1 4 R espect to the gods Brahmans Gurus and the wise with

, , , ,

purity rectitude life as a B r a hm a c har in and innocence are called

, , , ,

f
the au s terity of the body 1 5 Speech that ca uses no agitation which
.
,

H
i s truthful pleasant and good with the constant recitation o the
, ,

S a stras is called the au s terity of s peech 1 8 C almne s s of mind

,
.
,

equanimity silence self control and p u rit y o i nature these are

, , ,
.

c a lled the au sterity of the heart (777 77 77 3 ) 7 T hi s threefold austerity

77 1

pr a ctised by devout men in perfect faith who lon g not for the ,

fruit of action i s called good ,

1 8 T h e austerity wh l c h 1 s done for the
‘ ‘
.

sake of gaining respect honour and revere nce and with hypocrisy , , , ,

i s called pas s ion born it is uncertain and transitory

- 1 9 T hat .

au s terity is called dar k which i s done for a foolish purpose for ,

’
the torture of one s self or to destroy another ,
2 0 T h e gift which i s .

bestowed by the disinterested becau s e it is p roper to be given in , ,

due place and s eason and to proper ob jects i s good

o

.
, ,

2 1 T hat which i s given in expectat i on of a return or for t h e ,

’
sake of the fr uit of the action and with reluctancy is pa s s io na t e fi ‘ ‘

M M
, ,

2 2 T hat which 1 s given out of place and season and to unworthy

,

objects and at the same time ungraciously and scornfully 1 s

, , , ,

A A
pronounced to be dark .

2 8O T T and S T are said to be the threefold designation

,

of Brahma B y T hat Brahmans the Vedas a nd s a c ri fi c e s were

.
, ,

created of old 2 4 e nce O is always uttered by those wh o know

.
 H
L E C T U RE X V
III . 51

A
Bra hma at t h e beginning of s a c r ifi c e a lms a nd aus t erity ord a ined , ,

by rule 2 5 T T (that ) i s said wh e n the various ki nds of s a c r i fi c e

.
l
,

A
au s terity and alms a r e done without expectation of fruit by those
,

who d e s ire e mancipation 8 S T i s employed to de note truth and

2 2
.

goodne s s It i s al s o used in t h e s en s e of a prai s eworthy act

. .

2 8 Whatever is performed without faith wheth e r it be s a c r i fi c e

, ,

deed of ch a rity or au s terity is c a lled 1 3 77 75 ; and is of no account , ,

1
3

for this world or that whi ch is above .

L E C T U RE X V III .

T E YOGA O F L I B ERA TION B Y REN U N CIA TION .

( I h thi ch pter the s a au th ro a ss ert s a g i n a so me o f

the l oa d n i g do ctri ne s o f
the
Yo g S ch l ( D v
a i ) oo . a es

A R JUN A .

I wi s h much to comprehend the true nature of abandonment

1

13 77 ) and a lso of renunciation each separately

(3 77 77 77
9 7 .

KR IS H N A .

2 B y abandonment
the wise underst ood the rej ection of actions
done with desire the wi se call the for s a ki ng of the fruit of works
renunciation 3 Some wise m e n declare that ( a ll ) action s hould be
.

ab a ndoned a s an evil others that works of s a c r ifi c e alm s giving and , ,

austerity are no t to be given up S a c r ifi c e s alm s and au s terities

,
.
, , ,

are the pur ifi c a t io n of the wi s e 4 I t i s my cert a in opinion and .

decree that s uch works are ab s olutely to b e performed leavi ng

, ,

a s ide attachment and fruit 5 T h e aba n donment of works which .

are appointed to be performed i s improper T he forsaking of ,

.

t hem through folly and distraction of mind ariseth from t he

,
'

influence of d a rkness .

f
f
8 T h e forsaking of a wo r k because it is painfu l and from the
,

dread of bodily a liction ari s eth from pa s s ion and he who thu s , ,

leaveth undone what he o u ght to do shall not obtain the fruit of ,

forsaki ng .

9 T h e work which i s performed because it i s appointed a nd

e s teemed nece ssary to be done and with a for s aking of the ,

consequences and the hope of a reward is with s uch forsaking , , ,

declared to be good .

1 8 T h e renouncer endowed with goodness free from doubt s

, ,

hath no aversion for an u nprosperous work and no attachment for ,

T t Th t u e d in T t t w m 3 Th t th t me n the wh l e niver e ;
m re trict l y it d en te the b l u te exi tence f
1 a a as s a u 77 3 7 , ou ar a a s o u s
, , ,

l l thi ng i n Br hm
the um f
b ut o s o s a so s o a s a a .

e te th t which — exi ti ng thi ng Acc r d i ng t

it i empl ye d t the birth f n m rri ge & T h e u s e o the se term s f
”
S t 2d n a i o s a s s o s s . o o

S ank r a a ,
s o a o a so ,
a a ,
c .

is s id t
a c u re ny d efect s in the a cti ns
o a o .

U nre a l b d
3
,
a .
 H
H
H
52 T E B AA
VAI G D G TA .

f
one that is pro s perous It 1 s impo s s ible for an embodied per s on 11

f
.

to refr a in e ntirely 1 o m a ction ; but he who a b a nd o ne t h the

H
r u7 t of act i on 1 s said to be a renouncer 1 2 T h e thr e efold fruit .

of action wi shed for unwi s hed for a nd mixed accrue s a fter death
,
— , ,

to tho s e who are not posse s s ed of a b a ndonment but never to

1 3 L earn from me the fi v
,

renouncer s .
1
e co ndition s declared in the

S ankhya sy s tem as neces s a ry for the completion of eve r y a c t

the v
.

f
1 4 T h e seat of action the agent a r 1 o u s organs the v a riou s
, , ,

movement s also a s fi t h the deitie s , , ,

.
2

1 5 T h e work which
a man u nd e r t a k e t h either with h i s body , ,

his s peech or his min d whether it be lawful or unlawf u l h a th

the s e fi v
, , ,

e ag e nt s engaged i n t h e performance 1 8 T hi s bei ng s o .

,

the man du l l 1 n intellect wh o regard s him s elf as solely t h e a e nt

doth not see r ightly 1 7 e wh o hath no feeli ng of egoi s m .
gand ,
3
,

whose mind 1 s not t a int e d eve n though he kill (all ) these people ,
2

killeth no t is not bound ( b y t h e actio n)

,
5
.

1 8 In the d irection of a work are three thing s knowledge the ,

obj ect of knowledge a nd the k nower T h e accompli s hme nt of a ,

.

work i s al s o thr eefold the impleme nt the action a nd the a gent , , .

1 9 T h e action a nd the a ge nt are each distingui s hed by the

influe nc e of the three g77 77 a s e ar in what manner they a r e .

declared to be after the order of the thr e e 9 7 777 1 3 7 .

2 8 T hat by which one eternal e s s ence i s s ee n in all being s u n

,

divided 1 n the di vided i s good 2 1 T hat knowledge 1 s of pa s s ion ,

.

which s ees in a l l things v a riou s exi s tences severally divided 2 2 T hat .

which i s mean intere s ted in o ne single obj ect alone a s if it were

,

the whole without any j u s t motive or design and devoid of truth

, , ,

i s pronounced to be d ark .

2 8 T h e action which i s appointed by divine precept is per ,

formed free from t h e thought of its co ns equence s and without

pa s s ion or de s pite by one wh o hath no regard for the fruit thereof , ,

H
go od
'

s .

2 4 T h e action which is performed by one who is fond of the

f
r a t i fi c a t i o n of hi s lust s or by t h proud and l fi h and i
g e s e s s , ,

attended wi t h great e fort i s d a rk ,

.

2 5 T h e act i on undertaken from delusio n with ut any fore s ight

’ o ,

of it s evil conseque nce s t o other s or to one s self i s declare d to b e , ,

dark .

2 8 T h e agent wh o is free from attachment and egoism who is

,

Th e wh eek n rew r d i n cti e ire t be b rbe d fever i n Br hm

e t fcti o n the b dy ; the gent n
1 os o s o a a o n, d s o a so or a a .

T el ng expl in them f ll w
wh th ink h i m el f the d er f cti n ; the v ri u rg n en e f
2 a a s as o o s S a o a ,
o a ,
o e
o s s percepti n
o o a o s a o s o a s, s s s o o ,

cti n & ; m vement the vit l bre th in the b dy ; the di vi ne p rt the d eitie
T he fif
a o c o s, a a s o a s

whi ch pre i d e v the en e

.
, ,

t h c ndi ti o n y D vie s wo ul d b e a dm i tt e d
nl y b y the thei tic br nch f
s o er s s s . o , sa s a ,

the S nkhy ch l
T he feeling th t he the d er f
o s a o a a s oo .

the cti o n
f
3 a 15 o o a .

4 T he fee l ing th t the fr u it

f
the cti n mu t a ccr ue t hi m
a o a o s o .

5 i s a cti ons d o no t bind him t o a ut ur e birth .

9 7777 773
2 9

without reserve
,
H
endued with fortitude and resolution and i s una ected whether
h i s work s ucceed or no t i s s aid to b e

pas s ion a te

to be
‘ ‘

2 8 T h e a gent who is i nattentive i ndiscreet

what i s liber a tion and what is bondage is go od

xpl a

.
good
2 7 T h e agent who 1 s pa s s io na te de s ir i ng to obtain the fruit of

action wh o 1 s av a r i c i o u s c r u e l 1 m pur e who feels jo y a nd sorrow

i s said to b e

bli ng mi s chievou s indolent mel a ncholy a nd dilatory i s dark

, ,

ined to thee
8 8 T h e intellect which knoweth actio n and i naction what is

nec e ssary and w h at i s u nnece s s ary what i s fear and what i s not
3 1 T he intellect which doth not conce i ve justice and injustice

what 1 s proper a nd what 1 s improper as they truly are i s pa s sio nate

8 2 T he intellect which being e nwr a
pp e d i n
distinctly

darknes s m i s t a
,

s tubborn d i s s e m

e a r a lso what are the threefold divi s ion s of intellect

( 77717717 7) and fi r m ne s s accordi ng to t h e in l u ence of the three
6
which are about
,

k
,

and

e t h
L E C T U RE

,
,
,
X

,
,
V
III

,
‘ ‘

,
.

°
.

f
,

.
f
f

,
,

,
,

,
53

.
,

inj ustice for justice and all t h ing s contrary to their true intent
,

and meani ng is dark , .

8 8 T h a t steady fi r m ne s s with which a man by Y og a r e s t r a ine t h

, , ,

every action of the he a rt the breath a nd the s e ns es is good , , ,

.

8 4 T h a t fi r m ne s s by which a m a n desirous of fruit e r sis t e t h

p ,

in d ha r m a in the gr a t ifi c a t i o n of his lu s ts and the acquisition of

,
1
,

wealth is declared to be pa s s ionate

,
.

8 5 T hat fi r m ne s s b which a man of low capacity departeth not

y ,

from s loth fear grief mela ncholy a nd folly i s dark

, , , , , .

88 N ow hear what i s the threefold division of pleasure T hat

pleasure which a man e njo ye t h from his l a bour and wherein he ,

fi nd e t h the end of his p a ins 8 7 and th a t which in the b e ginning

, ,

is a poiso n and in the end a s the nectar of immor t ality is declared

, ,

to be good and to arise from a knowledge of the s elf

,
.

8 8 T h a t pleasure which ari s eth from the co njunction of the

organ s with their obj ects which m the beginning 1 s as sweet as the ,

nectar of immortality and m the end a s a pc l s o n i s passionate ,

.

89 T hat plea s ure which in the beginning and the end tendeth

to stupefy the soul a nd ariseth fr om drowsiness i dleness and , ,

s t up i dity 1 s pr o no u ric e d to be dark

,
.

.
,

n
4 0 T here 1 s not anythi g either l n heaven or earth or amongst
,

the hosts of heaven which 1 s free from the influ e nc e of these three
,

77 77 77 3 which arise from P rakriti

9 .

4 1 T h e duties of Brahmans Kshatriyas Vaisyas and Sudras , ,

have been apportioned according to the qualitie s born of their own

natures 42 T ranquillity self restraint au s terity ( t a p a s ) purity
.
,
-
, , ,

patience rectitude spiritual knowledge and faith are the natural

, , , ,

1 E ven rel igi ous a ct s (d h m ) if d ne with a tt a chment

ar a o , d o no t l e a d t o l iber
a ti on ; they a re b a d a s l e a d ing t o fre s h birth s .
 H
H
H
HH
54 T E B AA
VAI A G D G T .

du t ie s of a Brahman Valour glory cour a ge resol u tion in .

48
, , ,

b a ttle liber a lity a nd lordly be a ri ng a r e the n a t u ral d u tie s of a

, , ,

K s hatriya 4 4 A gricult u re t e nding of cattl e a nd tr a de form the

A
.
, ,

natural duties of a Vai s y a T h e na t u r a l duty of a Sudra co ns ist e th .

i n s ervice 45 man bei ng co nt e nted with hi s o wn p a rtic u l a r lot

.

and duty obtaineth perfe ction e ar how that perfection 1 8 to be .

f
accompli s hed .

4 8 T h e man wh o m a keth a n o fe r i ng of h i s own works to hat

t
Being from whom a ll b e i ng s proceed a nd by whom the whol e ,

universe i s pervaded by that m e a ns obtaineth perfection 47 Better , .

’ ’
i s one s o wn work though f a u lty than a nother s work well perform
, ,

ed . e who doeth the work pre s cribed by na t u re i nc u r r e t h no s i n .

4 8 N o one s hould abandon h i s na t ural work even though evil for

,

every work i s s urrounded by evil as r e by s moke

fi 4 9 e w h ose .

m i nd i s un a ttached self restr a i ned i n every p a rt i n whom de s ire

, ,

is dead obtaineth perfect freedom from a ction by renunciation

, .

50 L earn from me b r i e fl h o w o ne wh o hath obt a in e d perfection

y
a t t a ine t h to Brahm the highe s t knowledg e
a 51 Gifted with a pure
, .

f
f
mind controlling h i s s elf by cour a ge rej ecting s ou nd and other
obj ects of sen s e casting o love and a v
, ,

,
ers o1 n ;
59 Frequ e nting lonely
p laces eating,
little r e straining s peech body and heart co ns t a nt l y
, , , ,

i ntent on devotion 5 8 free from e gm s m Violence pride lu s t wrath

, , , , , ,

—
avarice s e l fi s hne s s and wh o i s tranquil h e i s fi t to be one with , ,
,

Brahma 5 4 T hus comprehending h i s identity with Br a hma calm

.
1
,

in spirit h e grieveth not wi sh e t h no t being the s ame to all being s

, , , ,

he a t t a ine t h to s u preme d e votio n in me 55 B y this devotion he .

knoweth me truly wh o I a m and how great I a m T hen h a ving , .

known me truly he entereth into my e s sence 56 E ver performi ng

,
.

all action s a lway s depending on me h e through my favour

, , , ,

g a i n e t h the eternal imperi s hable seat 5 7 With t h y heart place all 2

thy work s on me ; prefer me to a l l thing s else giv

.

e n u p to the yo ga ,

f
of the mind think con s tantly of me ; 58 for by doi ng so thou s halt
, ,

by m y divine favor s urmount every di fi c ul t y which s u rr o unde t h

,

thee B ut i i through pride thou wilt not listen unto my words

.
, , ,

f
thou s h a lt undoubtedly be lo s t .

59 From a c o nfi d e nc e in thy own s elf S u fi c ie nc thou m a y t

y s -
,

think that thou wilt not fi ght : such i s a fall a cious determinat i o n ,

for the principle s of thy nature will impel thee .

6 0 B ound by thy own duty s pr i ng i ng from thy nature thou 3

, ,

wilt do even a gain s t thy will what through d e l u sio n thou de s ire s t to
avoid 6.
1 T h e L ord re s idi ng in the he a rt s of a l] m a k e th all thi ng s
, , ,

a s if m ounted o n a machine revolve by h i s delu s ive power T a ke

6 8
,

refu ge in him alon e then by hi s favour thou s halt obtain s u preme

N
h a ppines s the eternal s eat ,
.

1 T be nite d with him by fi x d d ev ti n

o u e o o .

T he preme Br hm
‘
2 su a a

t ure a s a K s h triy
.

3 a a a .
 H
H H
H AA
VA A

H
56 T E B G D GII '‘
.

and again Wherever Krishna the L ord of yoga may b e whe r

! 78

M
, , ,

ever Arjuna the mighty a rcher may b e ther e too without doubt

H
, , , , ,

are prosperity V ictory and j u s tice T his is my fi r m b elief

N
, , . .

AA
VA A
N N
T E B G D GI T A EX I ED .

I T R O DU C T I O

f
.

Exc e l l e nc i e s a d G it a
o — I t is gladly allowed that
t he B h a g a v .

the poem co ntains some noble s e ntiments T h e repre s e ntations of

v
.

Kr ishna in the B h a ga a d G i t a are far higher than those in other

parts of the Mah abh arata In t he l atter Kri s hna i s simply a great
.
,

hero , somewha t like Arj u na in the former h e i s the S u preme B eing .

N on e of the degradi ng scene s co nnected with the hi s tory of

Kr ishna in the P u r ana s are i ntroduced .

T here are some s u blime de s criptions of God e is eternal , of .

infi nit e power of unm e asured glory , omnipre s ent , the source of all
,

that exi st T h e poem is al s o s tro ngly mar ked by the religiousne s s

.

which has always ch a racteri s ed the i ndu s God i s seen in all .

things and all thing s are seen in God T h e highest pleasur e s and
, .

’
honour s of the world even the enj oyment of Indra s heaven a re
, ,

considered far inferior t o union with Brahma T he great obj ect .

of the poem i s to s how how this end may be gained As a .

f
poetical work the G it a 1 s noted for it s beauty and sweetness
,
.

T h e ! ue s t io n —B 1 s h o p C a l d we ll say s : T h e quest 1 on b e o r e u s
—
.

is not does the G i t a abound m subtle distinctions and l nge ni o u s

—
,

paradoxes N or is it the question do we discover in it here and ,

there noble sentiment s beautifully expre s sed ? T h e question we

—
have to decide is this is the claim set up in b ehalf of the G i t a
, ,

that it is i ns pired by the Moral Governor of the U niverse and that ,

it i s posse s s ed 1 n con s equence of divi ne authority warranted by ,

the essential characteri stics of i t s teachin g9 .

Suppose a per s on is e a ti ng food conta i ning a variety of whole

some articles mixed with others which are poisono u s It 1 s not
,
.

necessary to tell him which are good ; what he needs 1 3 caution

agai nst those that are hurtful S o here it i s not requi s ite to point
out the truths l n the B h a ga v
.

a d G i t a but t h e deadly errors which ,

it contains
As already mentioned the B h a ga v
.

f
a d G i t a seeks to reconcile
,
r

the S ank ya and Y oga s ystems Instead of di fi c ul t questions about .

philosophy the points noticed will be mainly such as can be decided

,

by common sense .
 H
H
H H
EX AMI N A T I O N 57

MM
.

N
EX AMI N A T I ON .

1 . A R JUN A A O RE U E T A N KR IS H N A .

Arjuna having asked Kri s hna to station his chariot between

the two armies thus spoke ,
.

Seei ng the s e kins me n d e s ir o u s t o e ng a ge in b a ttl e my l imb s f a il me ;

my b o dy trembl eth I d o no t wi s h o r v ic t o 1 y or ,
d o mi ni o n o r p l e a s u re f ,
f ,

P e c e pt 0 s
i f a ther s s o ns a s we ll a s gr a nd f a ther s m a ter na l u nc l e s
1 , , , ,

f a ther s i h l a w gr a nd s o ns br o ther s in l a w a s a l s o ( o t he ) rel a tive s : t he s e I

f
- -
,
- -
,
i
,

HH
f
d o no t wi s h t o ki ll th o u gh they ki l l me ; no t eve n o r the s o vereig nt y
the three w o l d s h o w m u ch l e s s the n o r thi s e a rt h ? o w s h a l l we be f
A
o 1

W
,

h a ppy fter ki ll i ng o ur o wn re l a tive s 9

a .

a vi ng s p o ke n th u s rj u na s a t do w n i n hi s ch a ri o t o verwhe l m e d wi t h ,

gri e f .
( i 2 8 4 6 .a bri d ge d ) , .

’
Krishna s reply :
a nd

ess
hence O Arj una thi s unw o rt hy we a k ne s s exc l u ding fr o m he a ve n
, ,

c a u s i ng di s gr a ce ? B e no t unm a nl y ; c a s t o t hi s b a s e f a int h e a r t e d f
f
,

( 2
$1
n . ii .
, p .

Krishna does not seem the least sorry that Arj una should have
grieved at slaying his d earest relatives and friends and calls the

W
,

feeling base faint heartedness Which feeling was the more

N
.

humane the more godlike

2 . KRI S A ’
s R E AS O N I N G IT A R JUN A .

When Arjuna asked Krishna to tell him the right course of

conduct he received the reply given in pp 1 1 1 4 T hree reasons
,
.
-
.

are a s signed why he s hould fi gh t :

f
f
1 T h e soul unborn everlasting kills not is not killed
.
, , , , .

f
f
Weapons cleave it not nor does the fi r e burn it As a man casting o , .

old garments takes other s so the soul casting o old bodies enters ,

others that are new

2 A lawful battle was the highest duty o a Kshatriya and
.
.

f
.

death wh en fi gh t ing was an O pen door to heaven .

3 L ooking alike on pleasure and pain he would not incur

.
,

T h e 2 nd and 8r d reasons will be considered afterw ards

vv
.

Bishop C a l d e l l shows
the fallacy of the fi r s t reason by supposing
‘

A
it acted upon i n common life :
f

W
“
cc m an a us ed o m r e
either d e nie s hi s guil t no r p l e a d s th a t he
u d 1 n
—
,

c mmitte the a c t in s e l f d efe nce b u t a d d re s s e s t h e C o u rt i n the l a ngu a ge

f
o d ,

f
’
Kri s h na I t i s nee dl e s s he s a y s t o t r o ub l e y o u r s e l ve s a b o u t the

W
‘ ‘
o .
, ,

i nqui ry a ny further o it i s imp o s s ibl e th a t a ny m ur d er c a n h a ve t a ke n

, r

p l ce The s o ul c a n neit h er ki ll no be kil l e d It i s eter n l a nd i nd e

a .
,
r . a

s t ru c t i b l e . he n d rive n fr o m o ne b o dy it p a s s e s i nt a no ther D e a th i s o .

f f
i nevit a b l e a nd a no ther b irth i s equ a l l y i nevit a b l e It i no t t he p a rt there
, . s

f o re o wi s e m e n l ike the j u d ge s o thi s C o u rt t o tr o u b l e them s e l v e s a b o ut

, ,
’
s u ch t hi ngs o ul d t he j u d ge s reg a r d t hi s d e f e nce a s c o nc l u s ive ?
. G er
8
 58

f
t a i nl y no t N T H
H E B
"

w o ul d it be reg a r d e d a s a c o nc l us ive d efe nce by t he fr ie nds

or
AA
VAI A
G D G T .

H
.

o the m ur d ere d per s o n o r by the w o rl d a t l a rge The crimi na l might

, .

f
b o rr o w fr o m the G it ai a s m a ny s o u ndi ng no thi ng s s he l ike d b ut t he m o r a l
’
a ,

s e ns e o
f
the c o m munity w o ul d c o nt inu e t o reg a r d hi s m u r der a s a cri m e
f
”
.

f
the a rgu me nt which K ri s h na u s e s re s pecting the l a u ghter o
“
I s

f
r e l a ti o ns i s g o o d o a ny thi ng it will h o l d g o o d a l s o whe n u s e d re pect ing
o f e nce s in ge ner a l
r ,

S u pp o s e the n th a t a m a n a cc u s e d o a dul tery s h o ul d

. f s

d efe nd him s e l f by s a yi ng the s o ul c a n neither p o ll u te by a dul tery no r b e

f
‘
, ,

p o l l ute d by it It i s no t the p a rt a wi s e m a n t o fee l a n rem o r s e a b o u t

o

W
.

’—
y

f
mere b o dil y phe no me na ; w o ul d t he i nj ure d h u b a nd a ppreci a t e t hi s l ine s

o d efe nce o r reg a r d thi s phi l o s o phy a s a c o ns o l a ti o n

“
,

S upp o s e a g a in t h a t a thief were t o d efe nd him s el f fter the m a nne r o a f

the G it a The s o ul c a n neither s te l no r be s t o l en fr o m I t s w a ll s c nno t a . a

be dug th ro u gh with a cr o w b It c a nno t be tie d u p in a bu ndl e a nd o l d

W
-
ar . s

in t he Thievi ng B a za a r
f
E very thi ng th a t i s m a teri a l i s m o v a b l e
. hy .

f
t r o u b l e ye y o u r s e l ve s a b o u t the tr a ns fer o m o v a b l e s fr o m o ne p l a ce t o

H
a no ther ? —

H
HH
w o ul d the o wner o the s t o l e n pr o perty reg a r d thi s phil o s o phy
f
’

H
a s a c o mpe ns a t i o n o r t h e l o s s he h a d s u s t a i ne d ? o r w o ul d t h e C o u rt he s it a t e
t o s e nte nce the thief t o the r o a d s 2
f
‘

f f f
he n we t h u s pr o cee d t o te s t the tr uth o Kri s h na s te a ching by a pp l y
’

i ng it t o the a a ir s o o r di na ry li e the r o pe bre k s a t the fi s t p ll e re it

, a r u .

f
m u s t be remembere d th a t K ri s hna d o e s no t b a s e hi s exh o rt a t i o ns t o Arj una
o n the j u s tice o t he wa r in which he wa s e ng a ge d Th a t gr o und might h a ve .

f
f
bee n t a ke n with pr o priety a nd Ar j u na w’a s evi d e nt l y per su a d e d o the j u s tice
,

f
the Panda v a c a u s e B ut K ri s hna s a rgu me nt s a e no t b a s e d o n the

HH
o . r
’

f
‘
lim i t e d i d e a s o j u s tice a nd nece s s ity b u t u p o n tr a ns ce nd e nt a l d o ctri ne s ,

r e s p e cti ng the im m o rt a l ity a nd imp a s s ibil ity o the s o u l which if they , ,

pr o ve d hi s p o int w o ul d eq u a ll y pr o v e the m o s t u nj u s t wa r t h a t ev e r wa s
,

wa ge d t o be inno c e nt I ”

MW
.

f
f
’
When we test the truth of Krishna teaching by applying it s

to the a airs of ordinary life its unsoundness is at once s hown ,

.

3 R U T O F P O L Y T EI S A C KN O L ED G ED
. T E T .

P o lyt he i s m is a belief in the existence of m a ny gods It is

A
.

O p po sed to m o no t he i s m a belief in only o ne God ,

.

t a very early period the undivided Aryans the ancestors ,

of the R omans Greeks English German P er s ian s and i ndus

, , , , , ,

worshipped the same God under the name of e aven Father ,

-
.

fV
Max M uller says
There i s a m o no thei s m whic h prece d e s the p o l ythei s m o the e da
f f ,

a nd eve n i n t h e inv o c a ti o n o their innu mer a bl e g o d s the remembr a nc e o

a G o d o ne a nd i nfi ni t e bre a k s t h r o u gh the m i s t o
, ,
a n i d o l a t r o u s phr a s e o l o gy f ,

li k e t he b l u e s k y th a t i s hi dd e n by p a s s i ng c l o u d s .

As time rolled o n the number of gods was increased Some ,

.

i ndus unacquainted with the Vedas think that they contain

, ,

a pure monotheism Such i s not the case T he religion of the

. .

Vedas is polytheistic T he gods are usually spoken of as t hrl c e.

a

eleven with their wives as the following quotation s will s how :

, ,

In the third Mandala of the R ig Veda y mn 6 verse 1 0 -

, , ,

Agni i s thus addressed :

nd t h B h g vd G z
'

O n K i hn td p 2 3 r s a a e a a a . . .
 H
E X AM I N A T I O N . 59

B wit h t hei r wive s t he go ds t he t hr e e nd -t hirt y ft e r t hy go d

N
ri ng, , ,
-a
, a
l ik e na t u re a nd be j o yf ul
”
.
,

“
T he
C o me O
following invitation is given to the Asvins
f with the thrice e l eve n g o ds ; c o me 0 ye A
vi

A
a s a t ya s , , s ns ,

V
t he d ri nki ng t he me a t h I 34 1 1 "
to o . . . .

hymn to the v v concludes thus

is e de as
O ye e l eve n go d s wh e h me
oshe ve eve o is a n, O ye el n who m a ke ea rt h
y o ur d we ll i ng .

Y e wh o wi t h m igh t , e l eve n, l ive in w a t ers , a ccep t t hi s sa crifi ce , O go d s ,

wi th p l e a s u re ”
I 1 39 1 1 . . . .

H
T he popular sayi ng at present is that the divinities number 33
crores .

It will be seen that the gods are reduced in number from 33

crores to 33 with their wives I n B ook iv 9 9 the god s are men . . . .

t io ne d as being much more numerous T h ree hundre d three ,

thousand t hirty a nd nine gods have worshippe d Agni

, .

Many i ndu suppose that monotheism is tau ght in the well

known formula from the C hh ando gya U panish ad e k a m e v dd o i t i ya m , ,

O ne only without a second T hi s i s a mistake T h e real . .

meaning is not that there is only one God but that there is no
second anything —a totally di erent doctrine
,

f
f ,

It will now be shown that polytheism i s taught in the

B ha ga v a d G it a .

N o u ri s h
the g o d s by t hi s a nd l e t t he g o d s no u ri s h yo u T h us no uri s h
, .

ing e a c h o ther ye s h a ll o bt a i n s u preme h a ppi ne s s III 1 1

f
”
. . .
,

H
“
The g o d s no u ri s he d by s a c r ifi c e will gr a nt yo u the e nj o yme nt o y o u r
wi s he s e wh o e njo ye t h wh a t h a t h bee n giv e n t o h im by them a nd o fi e r e t h '
.
,

no t a p o rti o n i nt o them i s eve n a s a thief

f
III 1 2 ”

Th o s e wh o d e s ire o r su cce s s t o their wo rk s in t hi s l ife w o r s hip t he

. .
, .

d F i n thi l ife u cce s s fr o m w o rk s s pee d i l y c o meth t o p a s s I 12

,
”
V

W
o s o r s s
g

V
. . . .

Th o s e wh o s a c r ifi c e t o t h e go d s go t o t h e g o ds Thos e who w o r s hip , .

m e c o m e t o me
V f
”
,
II 2 3 . . .

f ff
f f f
Th o s e wh o k no w t he t hree ( e da s ) wh o dri nk o t he s o m a j uic e bei ng
f
-
, ,

heir o e nce s o er s a c r i fi c e s a nd petiti o n he ve The e

f
p u r i fi e d o t , o r a n s , .

o bt a i n t h e h o l y w o r l d o

t he g o d s f I nd r a in which they fe a s t u p o n the d iv ine fo o d o

,

he n they h a ve p a rt a ke n o th a t s p a ci o u s he a ve n o r a w hi l e in
. f ,

f
pr o p o rti o n t o their virt u e s they s i nk a g a i n i nt o thi s m o rt a l w o rl d a s s o o n
f
, ,

a s t heir s t o ck o
f
merit i s exha u s te d I n thi s m a nner th o s e who l o ngi ng o r .

V
,

the a cc o mpl i s hme nt o the i r wi s he s f o l l o w t h e re l igi o n p o i nte d o ut by the ,

th re e ( e d a s ) o bt a in a tr a ns ie nt rew a r d
,
IX 2 0 2 1 .
”
.
, .

Th o s e who m a ke v o w s t o t he go d s go t o the g o d s t ho s e who m a ke v o w s

t o t he Pitr i s go t o the pitr i s ; th o s e wh o w o r s hip t he B hfi t a s go t o the
B hut a s a nd t h o s e l ikewi s e wh o w o r s hip me go t o me IX 2 5 , . . .

B hut a s are malignant demons , supposed to dwell in b urning

grounds » T hu s , besides polythei s m , demonolatry is acknowledge d ,
.

and , according to the G it a , secure s its reward .

T h e gods and goddesses have been so multiplied that they are

no w said to amount to 33 crores N ot content even with these , .

indus h a ve acce pted Mu h ammada n F i r s .

 H
H
H
H
60 T E B AA
VAI A G D G T .

H
It is alleged that all the gods are the same though worshipped ,

under difi e r e nt names .

T ake the three principal gods Brahm a Vishnu and Siva , , ,

their residences wive s and children are all difi e r e nt Brahm a i s

, ,
.

said to live in Satya loka his wife i s Savitr i Vi s hnu live s in Vai -
,

f
f
kuntha his wi fe is L akshmi Siva lives in Kail asa hi s wife i s said

H
,

to be P a rvat i Di erent dispositions and actions are a s c rib e d t o these

.

gods Several times they are s a id to have fought with each other
. .

f
f
If the 33 crore s of the i ndu god s are all the s ame it may a s ,

well be said that the 2 8 crore s of people in India with di erent ,

houses wives children occupation s are all one If the gods are
, , , , .

one why are they reckoned as amounting to 33 crores

,

T hi s i s only an excuse for the folly of polythei s m put forward

by those who are s omewhat more intelligent than the mas s es

HH
.

R ammohun R o y says : T he i ndus fi rm l y believe in the real ex

i s t e nc e of innumerable gods a nd godde s s es wh o possess in their own

H
,

department s full and independe nt power s and to propitiate them , ,

and not the true God are temples erected and ceremonies performed , .

T he i ndus themselve s call their religion s by the name of the

particular deity the y worship as S i v a B ha k t i i s hnu B ha k t i & c
T h e vast maj ority would b e i ndigna nt a t the s uppo s itio n that thei r
, ,
V ,
.

own religion and the detested here s y of t h eir opponents are after , ,

f
all the s ame
, .

Monotheism is now accepted by all e nlighte ned nations o

the world and educated i ndus a r e gradually adopting the same
,

belief T h e gods of the i ndu P antheon h a ve no existenc e they

.

are mere na m es not r e a li ti e s A belief in them s hows that the

B h a ga v
,
.

a d Git a was not inspired by the God of truth .

4 . P AN T E ISM TAU GH T .

P antheism ,
from p a n all t he o s God i s the doctrine that God , , , ,

i s all that exi st s P erhaps no d ogma is held more firmly by the

.

i ndu s It pervades all even the most unintelligent T he

.
,
.

acknowledgment is universally made that God i s one while at the ,

same time the countless divinities of the i ndu P antheon are

worshipped .

It is admitted that pantheism i s more clearly taught in the

U panishad s a s in the following two quotations from the C hh ando gya
,

U panishad
Ek m v dd v with t ec vii
A
’
i tz
a y m O n
e u nd 2 1
a e o a s o

S vm K l v ll thi ( m i v
. . . .
,

ar id m B a hm a ) i B r hm
a iii r a a ,
s i e rse s a a . .

But it is also found in the B h a ga v a d G it a In L ecture VII . .

Krishna says
E a rt h ,
w a t er fi r e e t h er the he a rt (m m s ) a nd a l s o the mind
,

a nd eg o i s m ( a ha nk dm ) t h e s e ( f o rm ) t h e
, ,

ei ghtf o l d divi s i o n o my m a te ri a l
a a

f
na t ur e ( Pr a k r i ti ) 4 .
 EX AMINA T I O N . 61

Thi s i s the l o w e r (na t ure ) b ut k no w no w my o t he r higher na t ur e t he ,

l iving pri ncip l e by which the u niver s e i s s u s t a i ne d 5 . .

f
Kno w th a t a ll thi ng s h a ve the s e a s their s o u rce I a m t he pr o du ce r .

f
a nd the d e s t r o yer o the wh o l e univer s e 6 . .

K no w t h a t I a m t h e e t er na l s ee d o a l l thing s th a t exi s t .

Lecture X contains a long descript ion of what Krishna is :

f
.

I
the begi nni ng the mi d dl e a nd a l s o the e nd o a ll being s 2 0
am
I a m I nd r a a m o ng the g o d s 2 2
a m o ng Y a k s h a s a nd R ak s h a s a s 2 3
,

I a m it t e s a ( the l o r d o we a l th )
Am o ng N ag a s na ke s I a m A na nt a 2 9 .
,

.
,

. V .

f .

. .

There i s no t hing m o v a b l e o r imm o v a b l e which c a n exi s t wit h o ut me 39 .

”
.

H
Bishop C aldwell has t h e following remarks on the doctrine
concerning God in the B h a ga v

H
a d Git a

f
f
Ac c o r ding the G i t a G o d i s the s o ul o the w o r l d it s m a t eri a l c a u s e
f
to

A
,

a s we l l a s i t s e
h im s e l f . f
c a u s e The w o rl d i s hi s b o dy fr a me d by him s e l f o ut o
fi c i e nt .

c o ns equ e nce o t hi s d o ctrine a c o ns equ e nce which i s d i s ti nct l y ,

,

t a u gh t a g a in a nd a g a in i s th a t G o d i s a ll thi ng s a s c o nt a ini ng a l l th ing s

,

Every thi ng th a t exi s t s i s a p o rti o n o G o d a nd every a cti o n th a t i s perf o rm f , .

e d i s a n a cti o n o f
The d o ctr ine k no w s no li mit a ti o ns a nd i s inc a p a bl e
,

f
f
G od .
,

o be ing ex a gger a te d
f
The b a s e s t nim a l s th a t creep o n the f a ce o the e a rth
. a

f
h a ve no t mere l y bee n cre a te d by G o d’ o r s o me g o o d p u rp o s e b ut a r e d ivine ,

i na s m u ch a s t hey a r e p o rti o ns o G o d s m a teri a l f o rm ; a nd the m o s t wicke d

a c t i o ns wh i ch m e n v a inl y f a ncy i ng them s e l ve s free a ge nt s a e ever t empte d
, , r

t o perf o rm a r e no t o nl y per m i tte d by G o d b u t a r e a c t u a ll y perpetr a t e d by

, ,

him i na s mu ch a s they a e perf o rme d by hi s p o wer a nd w ill w o rk ing o ut

A f
,
r ,

f
f
t heir e nd s thr o u gh the h u m a n c o ns tit u ti o n which i s a p a rt o him s e l f

H
, .

V
Thi s d o c t ri ne di er s it i s tr u e fr o m the d wa it a d o ctri ne t o which
f
“
, , ,

a l o ne t h e na me o e danti s m i s p o p ul a r l y give n t h a t the S u preme Spirit a l o ne ,

re a l l y exi s t s a nd th a t the w o rl d i s unr e a l ; b u t it m a y be reg a r d e d a s qu e s

f

H
t i o na b l e whether the u nre a l ity o phe no me na be no t pre fer a b l e t o the d o c t ri ne
t h a t t he i r re a l it y c o ns i s t i n t heir i nc l u s i o n i n G o d a s p a r t s o hi s t o t a l i t y f .
”

P antheism
strikes at the root of a ll religious feelin g T he .

essence of religion i s to love honour and obey God to pray to , , ,

im to worship i m If I a m God why should I worship myself 2 ‘

.
, ,

T h e following remarks on this s ubj ect are from P rofessor

W
Flint
f f
f
T he my s t ic a l piety o I ndi a whe n s t ric t l y p a nthei s tic k no w s no t hing o , ,

t h e gr a tit u d e o r Divin e mercy a nd the tr u s t in Divine righte o u s ne s s which

f
c h a r a cteri s e ev a nge li c a l piety I ns te a d o l o ve a nd c o mm uni o n in l o ve it c a n
.

f ,

s ib l e f f
o nl y c o mme nd t o u s the c o ntemp l a t i o n o a n o bj ect which i s i nc o m

d ev o i d o a ll a f ecti o ns a nd i ndi ere nt t o a ll a cti o ns

p e he n
r

he n fee l ing s f
f
,

f
.
,

f
l i ke l o ve gr a ti t u d e a nd tr u s t a r e expre s s e d i n t h e hym ns a nd pr a yer s o
, ,

indu w o r s hi p; it i s in c o ns e qu e u c e o a V irt u a l d e ni a l o the pri ncip l e s o f f

p a nthei s m it i s bec a u s e the mind h a s c o ns e nte d t o reg a r d a s re a l wh a t it ha d
,

previ o u s l y pr o no unce d ill u s o ry a nd t o per s o nify wh a t it h a d d ec l a re d t o be im

,

per s o na l indu i s m h o l d s it t o be a f und a me nt a l tr u th th a t the a b s o l u te B e ing

.

c a n h a ve no per s o na l a ttrib u t e s a nd yet it h a s no t o nl y t o a l l o w b u t t o e n

,

c o ur a ge it s a dhere nt s t o i nve st th a t B eing with the s e a ttrib ut e s in o r d er th a t ,

by thu s temp o r a r il y d el u ding them s e l ve s t hey m a y ev o ke in their he a r t s a t

l e a s t a feeb l e a nd tr a ns ie nt gl o w o d ev o ti o n f
It h a s eve n bee n f o rce d by it s .
,

f
ina bili t y t o e l icit a nd s u s t a in a re l igi o u s l ife by wh a t i s s trict l y p a nthei s t ic i n
a nd c r ue l l e s t r it e s o
,

f
it s d o ctr ine t o cr a v e t h e he l p o p o l ythei s m a nd t o t re a t the f o ul e s t o r gie s
i do l a t ry a s a ct s o re a s o na b l e w o r s hip p a i d i ndir e c t l y t o f ,
 H
HH
HH
H
62 T E B AA
VAI A
G D G T .

N
pr e m e B eing I t fi nd s p o l yt h e i sm t o b e t he indi s pe nsa bl e
t he sole a nd
f su .

f
s u pp l eme nt o it s p a nthei s m
f
It i s the per s o n l go d s o indu p o l ythei s m
. a ,

a nd no t the imper s o na l pri ncip l e o i ndu p a nthei s m th a t the i ndu pe o p l e ,

wo hip
r

f
o pe o p l e c a n w o r s hip wh a t they be l iev e t o be e ntire l y imper s o nal
. .

E ve n in t he s o c a ll e d re l igi o ns o na t u re the d e i fi e d na t u r a l p o wer s a r e a l w a y s

f
f
-

p e s
r o ni fi e d It i s o nl y a s per s o ns th a t
. t hey a re o ere d pr a y e r s a nd s a cri

fi ce s
"
l

f
f
.

pernicious e ects of pantheism on Indian polytheism are

T he
thus shown by P rofessor Flint

H
f f
f
I h a ve
i d th a t the a bil ity o p a nthei s m t o a l l y it s e l with p o l yt h e i s m
sa

f
a cc o unt s o r it s prev a l e nce in cert a i n l a nd s ; b u t I m us t a d d th a t a l th o u gh a ,

p o wer t hi s a bil ity i s no t a merit It i s a p o wer o evil — p o wer which s u s

, . r

t a i ns s u per s t iti o n c o rr u pt s the s y s t em which p o s s e s s e s it

, d el u d e s a nd ,

d egr a d e s t he h u m a n mi nd a nd he a rt a nd a rre s t s s o ci a l pr o gre s s Edu c a te d

f
.
,

i ndus a r e o fte n fo u nd t o repre s e nt it a s a n exce ll e nce o B r a hmini s m t h a t

H
it no t o nl y t o l er a t e s b ut embr a ce s a nd i nc o rp o r a te s the l o wer ph a s e s o
,

f
r e l igi o n
f f
They c o nte nd th a t it thereby e l ev a te s a nd pur ifi e s p o l ythei s m a nd
.
,

he l p s the mind o m e n t o p a s s fr o m the l o we s t s t a ge o rel igi o u s d evel o pme nt .

g r a d u a ll y u p t o t h e highe s t The O pi ni o n m a
y s eem . p l a u s ib l e b u t n either ,

f
re a s o n no r experie nce c o nfi rm s it Pa nthei s m c a n give s u pp o rt t o p o l yt hei s m

H
.

f
a nd receive s u pp o rt fr o m it b u t o nl y a t the c o s t o s a c r i fi c ing a l l it s c l a im s
,

t o be a r a ti o na l s y s tem a nd o l o s i ng s u ch m o r a l virtu e a s it p o s s e s s e s
f
, If .

it l o o k u p o n the p o p ul a r d ei t ie s a s mere fi c t i o ns o the p o p u l a r mi nd i t s ,

a s s o ci a t i o n with p o l ythei s m c a n o nl y me a n a c o ns ci o u s a l l i a nce with f a l s e

f f
f
h o o d the d e l iber a te pr o p a g a ti o n o l ie s a per s i s te nt c a reer o hy po cri s y
f f

H
, ,

I nd i a a l o ne i s s u re l y s u fic i e nt pr o o f th a t the u ni o n o p a nthei s m with

p o l ythei s m d o e s no t c o rrect b ut s tim u l a te t h e extr a v a g a nce s o the l a tter
f
.

f
Pa nthei s m ins te a d o ,e l ev a ti ng a nd pur ifying i ndu p o l ythei s m h a s c o n ,

H
N
t rib u te d t o i ncre a s e the nu mber the a b s u r dity a nd t h e f o u l ne s s o it s
, ,

s u per s ti t i o 2 ”
ns .

5 . KR I S A ’
s I N C AR N AT I O N S .

f
o Y oga to a sv
at

Krishna was later th an that of iv a sv

at
V
When Krishna said to Arjuna that he h a d taught the doctrin e
iv the sun Arjuna obj ected that the birth of
T o this the
“
Deity ”
, ,

V
Af
.

r eplied

f
f
h a v e p a s s e d t hr o u gh m a ny birth s
I s o te n a s t h e r e i s a d ec l i ne o .

rm a a nd a n ex a l t a ti o n o a d ha r m a
f f
the n I pr o du ce my s e l f I a m b o r n fr o m
d ha/
f ,

f ,

a ge t o a ge o
f
the pre s erv a ti o n o the go o d o r t he d e s tru cti o n o the wicke d
,
r , ,

e e s t a b l i s hme nt o ( iv 5
”
a nd t h e r -
d ha r m a . .

best known incarnation i s that of Krishna fully described

is ,

in the Vi s hn u and Bhagavat a P ura nas What was his charac t er .

As a child he is represented as m i schievous and disobedient

, .

When he grew u p he sported with the Gop i s and was guilty of , ,

adultery e is usually a s sociated with R a dh a the wife of Ayana

.
,

gosha When the two were surprised by the hu s band Kri shna
.
,

assumed the form of Kal i and R a dh a seeme d as of wor s hipping her , , .

e is said to have had 8 queens and wive s T h e la s t act of

his life was to go to Pr a b has a with hi s queens wi v
.

es and
A
,

’
1 nt i t he i s t z
c T he o r i e s , pp 338 , 3 8 9 . .
2
I bid . . pp 39 0 , 39 1
. .
 H
H
HH
64 T E B AA
V
GAI A D G T .

6 C R EA T I O N

f
f
. .

In di erent parts of the Git a Krishna claims to be the C reator :

f
,

A
I the pr o du cer a nd d e s tr o yer o the wh o l e univer s e ( V
“
am 11 . .

l l thi s u niver s e h a s bee n s pre a d o u t by me by m y u nm a nife s t e d

m a t eri a l na t u re ( P a k r i t i ) (ix
A
”
r .

The s eve n gre a t R i s hi s the f o u r ncie nt s a nd the M a nu s p a rt a king

j

f
“
, , ,

F
f
o my na t u re were b o r n fr o m my mi nd
, r o m the m a r e d e s ce nd e d a ll the
.

inh a bi t a nt s o t h e e a rth
f
”
(x

H
. .

I a m t he cr e a t o r o a l l thing s a nd a l l t hi ng s pr o cee d fr o m me
A
, .

(x .

f
i g f
the
ll e ndk a lp a a l l thi ng s e nt er my m a teri a l na t u re ; a t the
o a ,

f
beginn n o a k a lp a , I s e nd t hem f o rth a g a in S upp o rt e d by my m a teri a l

H
.

f
na t ur e , I s e nd f o rth a g a i n a nd a g a i n a l l thi s c o l l ec t i o n o being s wit h o ut
t he ir o w nwil l , by the p o wer o P ra k r i ti ( ix 7 ,
" ”
. .

H
remarks of Bishop C aldwell on P antheism ( see page 6 1 )
T he
refute the above .

According to i ndui sm the re is no creation in the strict sense ,

of the word T his is the result of that fi xe d dogma of a i ndu philo

—na o a s t u no v
.

’
S opher s belief a s t u s i d dhi h nothing can be produced

H
,

out of nothing
T he R e vN ehemiah Goreh thus states the case :
.

“
B y t he w o r d , C re a t o r , C hri s ti a ns a s we ll a s t he i s t s me a n o ne who
v bei g hi g which bei ng bef o re , o r a cc o r ding t o t he
f
g a e n t o t n s h ad n o
phr a s e u s e d in C hri s ti a n The o l o gy , cre a te d t hing s o ut o no t hing I n
f f
.

t hi s s e ns e no s ect o re l igi o n o r s ch o o l o phil o s o phy a m o ng the indu s

A

H H
f
be l ieve s G o d t o h a ve cre a te d a nythi ng .

“
nd here I wi s h t o s a y th a t s u ch o o ur c o u ntryme n a s h a ve bee n

f
e du c a t e d in Engl i s h s ch o o l s a nd c o ll ege s , a nd a r e no t f a mil i a r wi t h the
t r u e t e net s o i ndu i s m a r e a pt t o be mi s l e d by c c r t a in w o r d s a nd
f
phr a s e s u s e d in the rel igi o u s b o o k s o o u r c o untry They a r e a pt t o
think t h a t th o s e w o r d s a nd phr a s e s were u s e d by the a u th o r s o th o s e
b o o k s a nd a r e u nd er s t o o d by O rth o d o x i ndu s , in the s a m e s e ns e which
.

f
f
t h ey them s e l v e s a tt a ch t o them , h a vi ng a cqu ire d m o re e nl ighte ne d no ti o ns
o re l igi o u s tr u th s by c o ming in c o nt a ct with C hri s ti a nity , a nd the n t o
f
th ink th a t t h o s e very no ti o ns a r e t a u ght in th o s e b o o k s F o r i ns t a nce it i s
v
.

t te th e b k th t a -k a r i ci , t h a t i s , m a ker o Y e t it
f
s a d i n os o o s a G o d i s S a f
r
f
a ll .

f
w o uld be a gre a t mi s t a ke t o think th a t they te a ch th a t G o d i s the C r e a to r o
a l l thi ng s .It i s a fi xe d pri ncip l e with the te a cher s o a ll the s ch o o l s o f
f
f
phil o s o phy in o u r c o u ntry ( a nd remember th a t with the indu s phi l o s o phy
i s re l igi o n a nd re l igi o n i s phi l o s o phy ) th a t every K ri/
f
r ya , th a t i s , e ect , m u s t

v
h a v e a S a m a dyi o r Up dd dna Kar a na , th a t i s , a c a u s e o u t o which a n ef ec t f
i s pr o du c e d o r f o rme d , s u ch a s c l a y i s t o a n e a rthe n p o t It m a y be t r a nsl a t.

e d by the Eng l i s h w o r d m a teri a l c a u s e in s o me c a s e s , th o u gh no t in a l l

’

f
‘
.

Theref o re the w o rl d c o u l d no t be cre a te d o ut o no t hi ng Acc o r d ing t o the .

i ndu s b e l ief t he w o rl d h a s a n Updd dna Koir o ma , o r a m a teri a l c a u s e a nd th a t

’

A
m a teri a l c a u s e i s u ncre a te d , s el f — exi s ting , a nd eter na l l ike G o d i m s el f
cc o r di ng t o the N y ay a s ch o o l , the p a r a m dnu s , o r a t o m s o e a rth , w a ter , fi r e , f
fV
.

f
a nd a i r , which a r e i nfi nit e i n nu mber , a r e the m a teri a l c a u s e o the i s ibl e a nd
A f
t a ngibl e p a rt s o thi s u niver s e , a nd a r e them s el ve s s e l f exi s te nt a nd eter na l
M o re o ver , k ds a , time , s p a ce , s o ul s , no t o nl y o m e n, b u t a l s o o g o d s , a nim a l s ,
-

f
.

f
a nd p l a nt s , a nd m a na s , the i nter na l o rg a ns which t o gether with s o ul s a r e i nfi nit e

in num b e r , a ll unc re a t e d , s e l -e xi s t e nt , a nd e t er na l V
e r y l i t t l e ind e e d h a e
. v
of
f
they l eft o r G o d t o d o
. o
HH
e o nl y fr a m e s

the u niver s e a nd it i s o c o u r e s e l f —
exi te nt a nd eter n l
f V
EX AMINA T I O N
with the s e s e l f exi s te nt s u b s t a nc e s
.

f
the w o r l d A cc r d i ng t o the S ankhy s y s tem p m k i t i i s th e m a teri a l c a u s e
s
a

s
.

, r

f
-

M
65

H
.
,

E ve n the f a l s e go d o t h
f f
e danti s t s the m a ker o the f a l s e w o r l d i s
“
e , ,

o nl y a fr a mer it li ke the G o d o the N y ay a a nd no t a C e a t o ay a bei ng

f
o , r r , ,

the Up dd dna Kdm n o m a teri a l c a u s e o it F r o m thi s M ay a th o u gh f a l s e

a , r .
,

yet eter na l the wh o l e u niver s e i s ev o l ve d a s a cc o r di ng t o t h e S ankhy a it i s

, ,

ev o l ve d fr o m their eter na l

M
H
It has been s tated that a fundamental error of i nduism is to
judge by our o wn s tandard A carpenter cannot work with out .

material s ; in like manner it i s suppo s ed that God must have formed

a ll things from eternally existing matter T h e fallacy of this is
thus shown by the late R e v Dr K
.

B anerj ea : . . . .

Th a t no m a n c a n w o rk with o u t m a teri a l s i s d e nie d by no ne s imp l y ,

bec a u s e m a n i s no t o m nip o te nt nd h s no t cre a tive p o wer B u t whe n

f
, a a ,

o ne l o o k s a t a n ex q u i s ite pr o d u cti o n o

f
he i s s o l o s t in a d mir a ti o n a t
f
a t

A
r ,

the s kill o the a rti s t th a t he a l m o s t f o rget s th e mino r qu e s ti o n o the

H
f
N
,

f
m a teri a l nd yet s o b a nefull y h a s the the o ry o m a teri a l c a u s a li ty w o rke d

N
.

HH
a m o ng us th a t the me nt a l e nergy o o u r phi l o s o pher s h a s f o und m o s t
a ctive

f
exerci s e O T i n t he e w l m a t i o n ow w o nd erfu l i s t he a rr a nge
e a ,

me nt o the u niver s e ! B U T in the i nterr o g a ti o n O i wh a t pre exi s ting ,

-

s u b s t a nce i s a ll thi s m d e ? a y they h a ve bee n s o l o s t i n th t q u e s ti o n

f
a a ,

f o rget th a t a C re a t o r o infi nit e p o wer nd p erfecti o n nee d s no t

f
as to a ,

f
l ik e we a k a nd imperfect m n t o s t o p o m a teri a l s b u t c a n m a ke m a teri a l s
f
a , r ,

by the m ere fi a t o i s wi l l If the na t u r a l ins tinct s o t he h u m a n s o ul

f
.

f V
l e a d u s t o be li eve in the exi s te nce o a n a ll p o werf u l a nd perfect B eing -
,

if the irre i s tibl e a rg u me nt s o the e d ant a it s e l f d rive u s t o the c o nc l u

s

s i o n th t the u niver s e wa s cre a te d by a

a G o d infi nit e i n wi s d o m a nd c o nt r i
v nce ; the n there c a n be no p o s s ibl e nece s s ity o r s pec u l a ting o n the m a t e i a l
,

f
f
a r

o t h e w o r l d : the n the m o s t phi l o s o phic a l c o u r s e i s t o c o ns i d er the o bj ec t

o rigi na l l y cre a te d by s u ch G o d s a t o nce the m a t t e
f
a nd orm o

T o a s s u me the eter nity o s o me gr o s s m a teri a l exi s ti ng s i d e by s i d e with a n

athe w o r l d
,
r a f f .

i nte l li ge nt a nd a ll perfect G o d i s no t o nl y u nnece s s a ry ( a nd theref o re

-
,

f f
u nphi l o s o phic l ) i na s m u ch a s it a s s u me s t wo pri ncip l e s where o ne i s a mp l y
f
a , ,

s u fi c i e nt t o a cc o u nt o r a ll we s e e ; b u t it i s in c o ns i s te nt with the i d e a o

f
perfecti o n which we m u s t a ttribu te t o the D eity If e h a d s o me m a teri a l .

t o w o rk u p o n previ o u s l y exi s ti ng i nd epe nd e nt o

f
the n there wa s
f
,
im ,

no thi ng p ec u l i a r i n i s a ge ncy ; the n it wa s o the s a me s pecie s a s th a t o a

h u m n a rchitect ; the n e wa s o u cre a t o r in no higher s e ns e th a n th a t in
a

which a p o tter i s th e m ker o a ja f

The e d anti s t o n the o ther h a nd
a
r

p l a ce s him s e l f in a f a l s e p o s iti o n by s eeki ng in a s p irit u a l e s s e nce the s u b s t a nce

r . V , ,

of s u ch a w o r l d f ,

c o ns i s ting o p u re a nd imp ur e i nte l l ige nt a nd unint e ll ige nt

, ,
,

r a t i o na l a nd ir r a t i o na l a nim a te d nd ina nim a te d cre a t ur e s

, a .
”

do err not k nowing the power of God applies to i ndus

Ye , ,

as well as those to whom the wor d s were addressed by the Great

T eacher .

Whether is it more rational to suppose the eternal existe nce of

one B eing infi nit e in power and wi s dom or to imagine that in
, ,

numerable unintelligent atoms and spirits existed from all eternity ?

B esides the latter an eternal intelligent Arranger is also required
, , .

T he i s m a nd C hr i s t i a ni t y, P a rt I .
pp 5 7 .
-
.
 H
H
H
H
H
AAAIT A

H
V
N
66 T E B G D G .

7 . T E T RE E Gu A s PR O C E E D F ROM KR IS H N A .

’ ’
T he three Gunas are S a t i r e , goodness Ra ja s passion , , ,
’
and T a m a s , darkness In Lecture VII Krishna says
f

H
. .

K no w h a t the na t ure s which the qu a lity o g o o dne s s a nd

f f f
“
also t a re o i

HH
,
.

th o s e which a r e o the qu a l ity o p a s s i o n an d o d a rk ne s s a r e i nd ee d a l l fr o m

,

me ; I a m no t in them b u t the a r e in me ,
y .
”
12 .

In L ecture III Arjuna a s ks

f
f
.
,

B y wh a t i s m a n c o ns tr a i ne d t o c o mmit o e nce s e s eeme t h , as if c o n

t r a ry t o hi s wi s he s , t o be impe ll e d by s o me s e cr e t f o r c e
”
. 36 .

Krishna replies
f
ff f
e s ire it i s wr a th b o r n fr o m t h e q u a l ity p i it i s i ns a t i a b l e ,

H
I t is d , , o a s s on ;

ull o s in . Thi i s o u r o e in t hi s w o rl d 37
s .
”
.

P assion and darknes s proc e ed from God a s well as goodne s s .

A man is as it were by force compelled to commit sin

,
e nce man, .

i s no t a free agent We blame the thief a nd murderer and hold

them responsible for their actions but if the B h a ga v
.
,

a d Git a is true

H
, ,

we should blame no man for he i s compelled by Kri s hna to d o this ,

.

f
Indeed we ought to praise the gre a test criminal for he i s only
, ,

ul fi l l ing the will of God Wh a t a blasphemou s doctrine is this .

T h e C hristian Scriptures on the other hand declare that

W
,

God i s light ; and in im i s no darkness at a l l God i s spot .

lessly pure and no evil de s ire can arise in im or from im

,
.

8 . KR I S H N A ALI K E TO ALL , IT IT S C O N TR ADI C T I O N .

In B ook IX . the Deity says

I am a li ke to a ll be ing s to m e no n i s e h a teful ,
no n d e ea r .
”
2 9 .

M
On the other hand demoniac people are thus threatened :
The s e m e n h a t ing ( me ) cr u el the V il e s t o m a nki nd imp u re I c a s t f
f
, , , ,
do w n
perpet ua ll y i nt o the w o mb s o a s ur a s xvi 1 9 . . .

a v ing e nt ere d d em o ni a c w o mb s d e l u d e d i n every bi r t h t he y go down

xv
, ,

t o t h V i l e s t s t a t e with o ut ever c o m ing t o me

M
e i 2 0 . . .

elang says in his Introduction : T hese persons are

r . T
scarcely characterised with accuracy as neith e r hateful nor dear
to Kr ishna p 1 2
f
. . .

O t h e r C o nt r a d i c t i o ns o t h e B h a g a v
a d G it a T he following .
-
,

in addition to the foregoing are mentioned by r T elang

f
f
, .

B k xn
f
In 1 2 , C o n nt a o n ( fi xing t he ce r ti
nd mi with e rt the bj ect
on

A
oo o o

k v
.

I n Ro o
e f
o c temp ti
on l a o n) i s s d t a n no l de teeme higher h k w e ge
’
ii 1 6 1 8 , . .
-

f
f c g
l a ss s o o o d m en are n on d is s a d, me ti e
ll It i
a r e no l the e
B ut be
A
o ur s . .

’
p e e
t he m a n o ss s s d o no l d is d d k w e ge
to eeme by me be my
o wn s l ef
h pter v it
.

i the L r
T ke ti
s l l a no t t G i a, C a her i ce
f
t is s a d o d
a ns t a n 1 5,
h p rv
. .

’
c v
r e e i e s t he s in o r m e r it o no ne Yet a t C a t e 2 9 , a nd a a i n a t C a t er
. g h p .
 H
H
MH
A N

HH
EX M NA I
I T O . 67

x 2 4 , Kri s h na c a ll s him s e l f
. the L o r d a nd e nj o yer o a ll s a c rifi c e s a nd
‘ ’
f
pe na nce s o w it m a y we l l
.
, be a s ke d c a n the S upreme B eing e nj o y t h a t
,
’

which he d o e s no t eve n receive 1

T he i ndu mind accepts the most contradictory statements .

Max ii ll e r say s

f
f The e a r l y i ndu di d no t hnd a ny di fi c ul t y in rec o ncili ng t he m o s t
d i ere nt a nd s o metime s c o ntr a di ct o ry O pini o ns i n their s e a rch a fter t ru t h
f
a nd a m o s t extr a o r d ina ry me d l ey o o r a c ul a r s a yi ng s might be c o l l ecte d fr o m f
the U p a ni h a d s eve n fr o m th o s e which a e ge nu ine a nd c o mp a r a t ive l y
f
s , r

f
ncie nt ll te nd i ng t o e l u ci d a te the d a rke s t p o i nt s o phi l o s o phy a nd reli gi o n
f f
a ,
a ,

the cre ti o n the w o r l d the na t u re o G o d the re l a ti o n o m a n t o G o d a nd

a o , , ,

f
s im il a r s u bj ect s Th a t o ne s t a teme nt s h o ul d be c o ntr a dic t e d by a no t her

A
.

s eem s never t o h a ve bee n fe l t a s ny s eri o u s di fi c ul t y

V
2
a .

F ollower s of the D wa it a d wa it a and i s i sht a dwa it a all claim , ,

the Git a in support of their respective systems .

9 . T E S O UL .

'

B efore noticing wh a t t he Git a says about the soul some , i nd u

ideas about the body may be mentioned .

T h e Katha U panishad contain s the following

“
16 There a r e a h u ndre d a nd
. o ne r t erie s
a o f
the
he a rt : o ne o t he m
f
f
f
( S u s h u m n a ) pr o cee
, d s t o the h e a d . By thi s ( a t t h e time o d e a th ) ri s i ng
’
u pw a r d s ( b y the d o o r o A dity a ) a imm rt ity he
f p e r s o n ga i ns o a l o r t h e o t r ,

( a rterie s ) a r e o v a ri o u s c o ur s e s .

A similar s t atement is made in the C hh and o gya U panishad

There a e a h undre d a nd o ne a r t erie s i s s u ing fr o m t h e he a rt ; o ne o
r

f
f
t hem pe netr a te s the cr o w n o t h e he a d
f
The m a n wh o d ep a r t s thi s l if e
V
.

t hr o u gh th a t a rtery s ec u re s imm o r t a l i t y The re s t o the a rterie s l e a d t o

—
~

v t hey l e a d t o v
.
,

a r i o u s tr a ns i t i o ns a r i o u s t r a ns iti o ns
,
III 6 6 . .
, .

T h e P r a s na U panishad gives the followin g additional details

f
ethe ) he rt veril y th a t s o u l Ther e ( a ri s e ) t he
f
F o r t he ( r o t h e a i s .

f
h undre d a nd o ne ( pri ncip a l ) a rterie s ; e a ch o t hem i s a h und re d t im e s
d ivi d e d ; a e the br a nche s o
r every br a nch a r t ery ; wi t h in the m m o v e s
the circ ul a ti ng a ir .III 6 . .

whole number of arteries i s therefore

T he
slightest examination of the heart shows that all this is
T he
purely im a ginary T here are j ust two branches of a large artery
.

from the heart containing impure blood leading to the l ungs an d

, , ,

one great artery which afterwards subdivided conveys pure , , , ,

blood to the wh o le body In like manner there are two great

,
.
,

veins carrying impure blood to the heart f rom the whole body and ,

four veins c o nt a inm g pure blood leading from the lungs to the
, ,

heart .

1 I ntr o d u cti n t o the B h g vd ( 1 177 pp 1 1

o a a a , 12
Ancient S a nskrit L iter a t u re pp 32 0 32 1
. .
,

2 .
, .
,
 H
H
68

HHH
H
T h e Pr a s na
the circulating air 47 73 7 7733 m e a n air pipe s
.

,
T

T hey were thought

1

to contain o nly air becau s e a fter death they are e mpty Whe n a
person is a live blood flows through them T hi s is prov e d by the
,

fact that if o ne of them is cut blood gu s h e s out Whe n a p e r s on

di es the heart loses i t s power to s end out blood a nd the arteries are
E B

U pani s had says that within the arteries moves

”
AA

,
VAI A
G D

-
G T

.
.

.
.

H
, ,

found empty .

T h e foregoing i s an example of a radical defect of the i ndu

mind to sp e cu l a t e in s tead of i nv
— es ti
g t i ng It is t h e s ame with a .

other depar t ments of s cience T h e i nd u geogra pher doe s not

travel ; he s imply sit s in hi s hou s e and dream s of a v a s t central ,

mou ntain a nd circ u lar oceans of curd s ghi wine & c i ndu , , ,
.

astronomy i s equ a l ly fanciful .

In like manner t h e i ndus speculated about the soul T h e .

leading ideas will now be noticed .

H
( )
l T he S o ul Et e r na l

HH
. .

T he Git a says that the Self or Soul i s eternal

H
b o r n no r d o e s it ever di e ; no r h a vi ng exi st e d bef o re d o e s it
I t i s no t
exi st no m o re ( II
A
. .

It i s everl a s ti ng a ll perv a ding s t a bl e imm o v bl e a nd eter na l II

f (
,
-
, ,
a , . .

f n eter na l p o rti o n o me h a vi ng bec o m e a n i ndi vi du a l s o ul i n the w o r l d

m o rt a l s dr a w s t o it s el f the fi v
V e s e ns e s with the 777 7777 77 3 a s the s ixth p l a ce d

H
o , , ,

in Pr ak riti .
( X .

According to i nduism souls may pass i nto gods demons , , ,

beasts birds reptile s fi s h e s in s ect s i nto pl a nt s a nd even into in

, , , , , ,

animate obj ect s Who can e s timate the number of these eternal
sv
.

a ya m b hu essences ! I s it not perfectly unphilosophical beca u s e ,

absolutely unnecessary and egregiously extravagant to a ssume such ,

f
an inde fi nit e number of eter nal e s sences when one Supr e me ,

E s sence i s s u fi c i e nt to account for all things Visible or invi s ible , ,

material or spiritual
If o ur souls are eternal and self existent we are a sort of -
,

miniature gods O ur relation to God is changed It is only that

. .

of king and subj ect s i s right over u s i s only that of might It

. .

i s only becau s e e is mightier than we and of i s possessing

power to b e ne fi t and to harm u s that we should be anxious to pay ,

homage to im T here i s not the love which a child should

.

cherish towards a father T rue religion is thus dest r oyed

A
. .

T he S o ul l l pe r v
a d i ng

f
f
=
.

i ndu speculations about the size of the soul di er widely .

In the U pani s hads it is generally sai d to be of the size of a thumb ,

and to dwell in the heart T hus the Katha U pani s had says
fh f
.

The
b o dy (in t he
s o ul , w hi ch in the me a sur e
e t her o the f ,

(I V .
o a t u mb , d we ll s in t he m i ddl e o the
 It is elsewhere said to be both i nfi ni t e l y small and infi nitely
EX AM I N A TI O N. 69

gre a t T h e S v e t as wa t a r a U p a ni s h a d s a y s

The emb o d ie d s o ul i s t o be th o u ght l i k e the h und re d th p a t f

f
r o t he

V
p o i nt o a h a ir divi d e d i nt o a h u nd re d p a rt s ; he i s c o ns i d ere d be
,
to
i nfi ni t e (

H
. .

T he C hh and o gya U panishad say s

Is the
withi n me ; it i s l ighter th n a c o r n o r a b a rl ey o r a
s oul a , ,

m u st a i d ,
0 a c a na ry s ee d 0 the s u b s t nc e withi n i t S u ch a s o u l s withi n
1 ,
1 a . i

me ,
gre a ter th a n thi s e a rt h a nd gre ter th n the s k y a nd g e a t e th a n
a s is ,
a a ,
i r

the he ve n a nd gi e a t e th a n a l l t h e s e regi o ns [pu t t o ge t he ] I II 1 4 3

V
a i 1 . .
, .
,

G i t a agree s with the a i s e s h a k a school Krishna says

T he .

that the so u l i s a l l p e rvadi ng (II -

T h e R e vN ehemi a h Goreh well rem a rk s

. .

.
T hose who can b e ,

lieve that the soul of a m u s qu it o fi ll s heave n and earth can . .

believe a nything

T h e S o u l d o e s no t w o r k , a nd i s no t s t a i ne d .

Kr ishna says
—
,

wh o s e mi nd i s d el ud e d b y e f c o ns ci o u s ne s s ) thi nk s
f f
e ( l
s

him s e l f the d o er o a cti o ns which in ev ery wa y, a e d o ne by the qu a l itie s

r o

H
,

P r a k ri ti .
(iii .

e ee s th a t w o rk s a e wr o u ght in every c a s e by Pr a k i ti a nd
wh o s r r ,

H
t h a t theref o re the s o u l i s no t the d o er s ee s i nd ee d ( xiii
”
. .
,

Thi eter na l su preme Spirit with o u t beginni ng with o u t qu a l it ie s d o e s

A
s , , ,

no t a c t a nd i s no t s t a ine d e ve n whe n it i s emb o d ie d .

s t h e a l l perv a di ng Ak a h i -
no t everywhere s o il e d t h r o u gh it s
s a s

s u bt l ety s o the s o u l s t a ti o ne d i n the b o d y i s no t s o i l e d ( xiii 31

”
.
, .
,

Dr . R ob son quotes another illustration often used

’
“
I ce a s ke d a p u ndit t o s t a te l o gic a l l y hi s a rgum e nt th a t m a n s s p irit
on

wa s s i nl e s s which he d i d a s f o l l o w s
,

M a n s pirit i s s i nl e s s
’
s

H
,

B ec a u s e it i s d i s tinct fr o m the s in which m a n c o mmit s

F o r a l l thing s a r e di s t inct fr o m th a t which they c o nt a i n a s t he
f
w a ter o a m u ddy s tre a m i s di s t inct fr o m the m u d which it
,

c o nt a ins ;
f
B ut s o i s the S piri t o m a n d i s ti nct fr o m the s in which it m a y be
s a i d t o c o nt i n a

Theref o re it i s s inl e s s .

Thi s wa s a n a ttempt t o put int o a l o gic a l f o rm the s t o ck a rgu me nt u s e d

f
‘

d —
by the in u s Spirit i free r o m s in a s w a ter i s d i s ti nct fr o m a l l the d irt
s

which m a y be mingl e d with

-
above is an example of another defect in i ndu reasoning
T he
~

to prove one thin g but another may be add u ced leading to a n ,

f
to accept 7 l l778 t 7 77 77 0 77 o r 77 7 9 77777 6 77 7 O ne ill u s tratio n may appear .

oppos i te conclusion It 1 s s ometimes s aid As there 1 s only one .

sun in the s k y s o there i s only one God ,

T his i s a gr eat tru t h .
,

* i ndu i sm , pp . 32 4 ,
70 T H
H
H E B AA
VA A G
’‘
D G II ’‘
.

H
but the reasoning i s no better than the following As there are ,

innumerable star s in the sky s o the number of gods i s countless , .

T h e foregoing illu s tration s about the soul being sinles s are ,

equally inconclusive i ndu s peculations about the soul and

.

7 7 77 17 7 777 a re a s basele s s a s tho s e abo u t the he a rt

2 .

It i s a s sumed th a t the s oul i s a part of t h e Supreme Spirit and , .

like h im i s without qualitie s do e s no t act a nd is no t bound by

, , ,

actio ns O i thi s there is no proof It h a s bee n s hown that it i s

. .

far more probable that the s oul wa s cre a ted b y God .

It i s t rue that t h e s oul i s u nited with the body b u t the soul is ,

the ruler it can control the body a nd is re s pon s ible for i t s actions .

It i s the soul that love s or hate s that e ntertains evil or good de s ires , .

It i s however possible for a man who give s way to evil passions

H
H
, ,

t o become at last as it were their slave .

10 . T R AN S MI G R A T I O N .

ransmigration denotes the passing of the soul into another

T
body T his universal belief among the i ndus is taught in the
.

A
Git a T hus Kri s hna says to Arjuna
f
f
.

s a m a n, h a ving c a s t o hi s o l d ga m e nt s t keth o ther s th a t a r e ne w 1 a ,

so the emb o di e d ( s o ul ) c a s ti ng o flo l d b o di e s e ntereth o ther s th a t a r e ne w , .

ii . 2 2 .

B th I
th o u h a ve p a s s e d thr o u gh m a ny bir t h s M ine a r e k no wn
a nd

A
o .

t o me b ut th o u kno we s t no t thi ne
f
f
iv 5 . . .

f m a n wh o s e d ev o ti o ns h a ve bee n br o ke n o by d e a t h h a v ing e nj o ye d
f
“
,

o r unnu mbere d ye a r s the rew a r d s o h i s virt u e s in the regi o ns a b o ve a t ,

f
l e ng t h i s b o r n ga i n i n s o me h o l y a nd re s p ect a b l e f a mil y
a O r el s e h e i s b o rn
v
.

f
i n the h o u s e o s o m e l e a i ne d y o g i
”
i 4 1 42 . .
, .

The s e m e n h a ting ( me ) cr u el the V il e t o m a nki nd imp ur e I c a s t

f
, , , s , ,

d o wn perpet u a ll y i nt o the w o mb s o a sur a s a vi nz

g e ntere d d em o ni a c
w o mb s d el u d e d in every b irth they go d o wn t o the v
.
D

, il e s t s t a t e with o u t
,

ever c o m i ng t o m e xvi 1 9 2 0 .
”
.
, .

doctrine of transmigration seems to the i nd u to explain

T he , ,

the unequal distribution of happiness and misery in this world .

If an infant agonize it i s supposed to arise from a great sin

H
,

committed in a former birth O n the other hand if a wicked man .

,

p r o p
s e rs it i s thought to be plainly the reward of meritoriou s

act i ons m a pre wo u s state of existence

u

T h e un i ver s e 1 8 i n Sanskrit sometimes called 8 77 77 8 777 0 denoting

, , ,

motion It i s supposed to consi s t of innumerable s oul s and 1 n

.

numerable bodies T h e bo di es are of all kinds mineral vegetable

.
, , ,

animal human divine demoniac Souls are supposed t o b e con

, , , .

s t a nt l y leaving their bodies and seeking other bodies some rising , , ,

some fallin g others stationary according to their K a r m a

,
.

T here 1 s no doubt that the unequal distribution of happiness

in this world 1 s a problem which h a s exercised the minds of think
ing men from the dawn of philosophy O h investigation however .
, ,
 H
HH
H
72

i n d ivi ne mercy

o n wh
e
a a

wo u l d no t s u b cribe t o

f
H
H
Tr a ns migr ti o n b l o t o n it s f ir nam e
a

,
h a t the n D o no t indu s be l ie ve
,
a

I nd ee d the y d o ; a nd th a t in t wo w a y b u t b th e
?

e ntire l y irre pective i ind ee d they ig n re Tr n migr ti o n T h s t a teme nt

s o

.
,

I s w r d a dl u h a i ( G o d i m ercif ul ) i s o ne which v ery few indu s ind ee d

’

ind u mi nd th a t very few i nd ee d perceiv e wh a t h o wever i s o b vi o u s t a ny

s

S o a r h a ve f o reign i nflu nc s perme a te d the m o d er n

s

f
thi nk s th a t the a b o ve s t a teme nt i s a fla t c o ntr a d icti o n s o a r a s it
o

exte nd s o the D o ctr ine o

,
,
T

f
E B AA
VA I TA
G

o
W ,

,
D G

a s

e
.

W
a .
s,

,
o

f o
ar

H
’
Dr o oper fu rther s how s th a t Ma n s own natural tendency

H
W
.

to m e rcy h a s bee n thwarted and stu nted by the doctrine of

tra nsmigration
L et me giv e f mil i r ins t nce s o thi s h y a r e l eper s a nd th o s e
t wo a a a f .
,

s u bj ect t o im il a r i e e s s o pec u li a r l y s h u nne d a nd l o a the d in I ndi a ?

s d s as ,

h y a e they c o mm o nl y reg r d e d with

r n a bh o rre nce which o verc o me s the a a

pity which s u ch o bj ect s na t u r ll y s tir u p 2 Phy s ic a l c a u s e s no d o u bt c c

,
a
‘

o per a te s they d o e l ewhere

f
f
indu s the m s e l ve expl a in it by the bel ief
f
f
,
a b ut s s ,

th a t s u ch s u erer s e in a n u nu s u l d egree s inner s 7 e a e s u ering the

f
ar a ,
. .
, r

j u s t c o ns equ e nce s o ext r a o r di n r il y hein o u s crime s I s no t thi s s mu ch a s

f
a . a

t o sa yth t a be l ief in Tr ns migr ti o n i s a ns wer b l e o _a l l the unkindne s s

, a a a a r

s h o w n t o l eper s in thi s c o untry which i s o ver

f
nd b o ve th a t di s p l ye d in , a a a

o ther c o un trie s ?
f
Ag a in t a ke the c s e o ym m g wi d o w s C a n there in the
f
,
a .
,

f
w h o l e o h u m a ni ty be c o nceive d a c a s e d e s erving o m o re pr o f o u nd c o m
A
,

p a s s i o n a nd te nd er pity th a n th a t o y o u ng w o m a n c o mm o nl y i s wh o h a s a ,

j u s t l o s t her h u s b a nd nd yet i n thi s c o u ntry a e no t the wi d o w s s o rr o w s

’
, , r

f
v a s tl y a ggr a v a te d a s r ul e by the u nk ind tre tme nt t o which s he i s s u bj ect
,
a , a

B u t why d o indu s th u s q u e nch their na t u r l ins tinct s o pity ? L et ny a a

in du a ns wer the qu e s ti o n h im s el f It i s bec a u s e he be l ieve s th a t the .

w o m a n s s ins in s me previ o u s l ife h a v e c a u e d th a t t he i s o n o br o ther h a s

’

f
,
o , s r r

d ie d .

f
I n o ther w o r d s the be li ef i n Tr a ns migr a ti o n i s d irect l y a ns wer a bl e o r
,

f
f
f
the mi s erie s o the 2 0 mill i o ns o wi d w s in I ndi wh ich e o ver nd a b o ve o a ar a

W
,

wh a t wi d o w s s u er a m o ng o ther s I k no w we l l th a t in m a ny c a s e s na tu r a l .
, ,

i ns tinct prev a il s a nd wi d o w s e we ll tre a te d b ut thi s i s no t bec a u s e b u t in

f f
,
ar ,

s pite o the D o ctrine o Tr a ns migr a ti o n ”

.
,

C hri s tianitythe other hand show s how Divine J on ustice and

Mercy are reco nciled thro u gh J
, ,

e s u s C hri s t

f
f
.

—
f
f
4 I t s e e c t s a r e p e r ni c i o u s
. e bri ng most evils upon our .

selve s by o ur own mi s conduct T h e chief s u ering s of men are .

cau s ed by poverty and s i cknes s P overty i s often occa s ioned by .

l a zine s s or wa nt of thrift O ne great re a s on wh y the peopl e of .

India are poor i s their extravagant expendit ur e on marriages . .

Most sicknes s i s c a u s ed by bad water fi l t h and unwhole s ome food , ,

.

f
f
When people believe that their mi s fortunes ari s e from s ins in a
former birth they re s t conte nted and m a ke no e ort s to remove
,

them T h e co ns tant excu s e for almo s t everythi ng that o u ght no t

.

”
to be i s What can we do ,
It i s a ll the fruit of former births .

Even m u rderers comfort them s elves with s uch an excu s e .

It has al s o been s hown a bove th a t the cruel tre a tment of

leper s a nd widow s in Indi a partly arises from the doctrine of
tr a nsmi gr a tion .

1 T r a ns m i gm t i o n, 1 9 pp 1 . a nna . S ol d a t T r ct D ep ot
a s .
ai

bles s ing

V
2

irt e
by we th al

a u t h 0 it \

f
s i nil a h
T
1

1
.

l nd
o v e
here are other obj ection s to the

e m a ny poor men far happi e r th a n the rich

o ther
.

I t 71 7 a 777 o t e s 70 0 7 7777777 e s s
.

According to tran s migration

u

,
H f
d o c t 1 ine of tran s migration
I 77 e q7 777 77t ie s o h77pp 7 7 7 9 7 m e l e s s t ha n 78 s upp o s e d

1 c e s from which the poor are free

W e a lth and power a r e not unfreq u ently a curse rather than a

— T his i s thus shown by Dr
,

o oper
T here
T here 1 s a proverb :
T h e fruit of au s t e ritie s a kin gd o m ; t h e fruit of a k ingdom , hell
Gr e at men are tempted to V
,
E X AMINA T I O N

by b o dil y he a l th by nu mer o u s a nd h e a l thy c hi l dr e n

a nd c o m o t

a nd s o o
1s

n— 1a ll
1e

s ,
wa r d e d
by p o mp nd m a gnifi c e nc e by r ul e a ndf 1 ,

77 0 77 7 e nj o yme nt s ; a nd th a t s m s
c o n p e ns e d by exter na l s u eri ng s ow
s,

wh a t 7 the te nd ency
,
3

f
f
0 77
,

77
.

Nf
,
.

,
.

.
-

.
3

1
.

W
i i 1 e 1 .
, 0 7 77

o thi be l ief b e b u t w0 l dl y m ind e dne s s 2 If t h ew a r d o g’o o d c o ndu ct i s

s 1
‘
e 1
—
,

be l ieve d t o be p l e su re s which a e p u re l y exter i i I nd r a s s t a ti o n i s a t

f
an a l r ,

the me time bel ieve d t o be the o ne o c o mp l ete s t s e n u o u s e nj o yme nt a nd

f
sa s ,

the re w r d o the highe s t vir t u e — m u s t no t s u ch e nj o yme nt be c o ns i d ere d

a ,

s u peri o r t o virt u e a s the e nd i s s u peri o r t o the me a ns

,

H
3 . e 0 77 77 l o o k fo r wa r d
world i s a as we l l 77 8 T hi s
-

s tate of preparation for the n e xt A child at school i s placed .

under the di s cipline of a te a cher to train him for the purposes of

HH
H
life N otwith s tanding all the p a i n and sorrow there 1 s m the
.

world people are too much attached to it Much more would this
,
.

be the c a se if all we nt well with u s Sickness as it were says to , ,

us , Ari s e this i s not your re s t , .

f
A holy man of ol d said It is good for me that I have been ,

afl i i c t e d B efore I was a fl
. i c t e d I went astray but no w have I kept

f
ff
T h y word Million s upon millio ns have had the same experience
. .

Good men who su er a fli c t io n rightly c ome out of it puri fi e d like , ,

gold which h a s been tried by fi r e Many parents have been led by .

the s icknes s and death of their children to think of a world where

M
there 1 s no more p a in or death and where they sh a ll meet again ,

their loved o nes never more to be separated

A
.
,

11 . M U KT I ,
T E G RE A T I 0 17 T E B AA
VAGI T A
G D .

great inquiry of the i ndu i s not What is truth but

T he ,

how to cut s hort the 8 4 lakh s of births through which it i s sup

posed every one must pa s s ; how to s e t the so u l fre e from P 7 77 77 7 7t 7 .

T h e Gi t a calls this world the seat of pai n and death ; even the
happine s s of he a ven 1 s only transient .

The s e gr e a t s o ul e d m e n h a ving a t t a ine d t o me c o me no t a g a i nt o li fe

f

W
-
, , ,

V
which i s tr a ns ie nt a nd the s e a t o p a in t hey re a ch the highe s t perfecti o n ”
.
,

III 1 5 . .

Th o s e wh o k no w the t hree e d a s wh o drink the s o m a jui c e b e ing

f
f f
f
V ,

f
-
,

f
fr om their e ce o er s a c i fi c e s a nd petiti o n o he a ve n The e
f
p u irfi e d o n s, s r , r .

o bt a i n the h o l y w o r l d o
f f
I ndr a in which they fe a s t u p o n the d iv ine f o o d o ,

t he g o d s h e n t hey h a ve p a r t a ke n o th a t s p a ci o u s he a ve n o r a whil e in
.

10
 H
H
HH AA
VAI A

H
74 T E B G D G T .

f
pr o p o rti o n t o their vir t u e s they s ink g a in i nt o thi s m o r t a l w o rl d as s o on
, a

a s their s t o ck o merit i s exh a u s te d IX 2 0 2 1 . .

, .

to get ri d of the curse of exi s tence and not to be born

o w
again i s the gr a nd obj ect T h e G it a mentions the way s in which
,
. r

it is supposed this i s to be attained

w o rk do t h no t
f
e, 0 Arj un wh o trul y kno weth my divine bir t h
a , a nd ,

q ui tting hi s m o rt a l fr a me e nter int o a no ther

upon
me
hi s
I 9
T he Y o i,
V . .

g th u s c o ns t a nt l y d ev o ting hi s s e l f
,

to a s
or he e ntereth int o
b tr a cti o n wh o s e
V
,

i
m nd i s s a n d, re tr i e a t t a ine t h t o pe a ce the s u preme , 77 77 0 7 777 77 th t i in me a s .
”

I 15 .

H
S upreme h a ppi ne s s a t t e nd e t h the m an wh o s e he a rt i s thu s a t pe a ce ;
s in
”
V
wh o s e p a s s i o ns a r e th u s
I 2 7
su b du e d , wh o i s o ne with B r a hm a a nd fr ee fr o m ,

W
. . .

wh o h a th c l o s e d a ll the g a te s ( o i the s e ns e s ) , c o nfi ne d h i s he a rt
”

( 177 77 77 7 7 3 ) i nw a r dl y , p l a ce d the vit a l bre a th i n the he a d , c o n s t a nt i n d ev o ti o n

repe a ting the s yll a bl e O m s ignifying the eter na l r a hm a , thinki ng ,
B
p l a ce ”
. V
me , he wh o thu s d ep a r teth g o eth whe n he qu it t e t h th e b o dy , t o the high e s t
II I 1 2 , 1 3 . .

he n the s eer perceiveth no a ge nt except

i s a b o ve the 9 77 77 77 3 , he e ntereth i nt o my be ing
Thu s c o mpre he nding hi s i d e ntity with
”
the
XI
9 7 777 073 , a n

19
d k no weth wh a t

r a h m a , c a l m in s p irit , h e
.

B
V . .

grieveth no t , wi s h e t h no t , being the s a me t o a ll be ing s , he a t t a ine t h t o s u preme

d ev o ti o n i n m e B y thi s d ev o ti o n he k no weth me t r ul y wh o I a m , a nd h o w

H
V
.

gre a t I a m The n h a v ing k no wn me trul y , he e ntereth i nt o my e s s e nce

.
”
.

( X III 5 4 , .

Some other passage s imply that absorption may also be attained

by b ha k t7 exclusive devotion

HH
H
,

ving c o me int o thi s tr a ns ie nt unh a ppy wo rl d w o r s hip me F ix

a , , .

thy he a r t (7 7 77 77 3) o n me ; bec o me my d ev o tee m y w o r s hipper revere nce me

7 07 , ,

a nd th u s m a king me the s u preme o bj ect t h o u wi l t c o me t o m e ( ix ,

f
. .

e c o meth unt o me wh o s e w o rk s e d o ne o r m e wh o e s teemeth m e ar ,

s u preme a nd wh o i s my s erv a nt o nl y
,
wh o i s fr ee fr o m a tt a c h m e nt a nd wh o ,

l iveth a m o ng s t a ll m e n with o u t h a tre d ( xi

”
. .

In the fi r s t class of pas s ages 777 77 77 77 is supposed t o be attained

mainly by the s uppres s ion of all de s ire looking upon all a l ike and , ,
’
real ising one s identity with Brahma I n the s econd class the .

same obj ect is supposed to b e gained by b ha ht7 exclusive devotion ,

to Kri s hna
J
.

T h e doctrine of 777 77 77 77 i s largely based on the illustration ust ,

as rivers falli ng into the s e a lo s e their names and form s s o wi s e men , ,

”
losing their name s and forms att a in the Pa r a tp a m P 77 7 77 3 h77 , .

As al ready mentio ned with i ndus illu s tration passe s for arg u ,

ment R ivers mixing with the sea is no proof that m e n may be

.

a b s o r b e d int o the Divine B eing

f f
f
O nly substances of the same ki nd .

unite But God i s di erent r o m any other being there i s none

.

like im o w then c a n a ny other be ab s orbed in

.
, im 2 ,
‘

Granting however that absorption doe s t a ke place what does

, , ,

it amount to Brah m a is said to e xist in a state of dreamless sleep ,

H
HHH
H
EX AMINA T I O N . 75 .

without a ny more thought than a stone i ndu absorption is pr a c t i .

cally the s ame as the Buddhist 77 77 7 7777 77 or annihilation N ot to .

be s ays P rofes s or Wilson

,
i s the melancholy result of the religion ,

and philosophy of the i ndus

T h e R e v N e h e m i a h Goreh thus contrasts hi s feelings as a
.

H
H
.

C hristian and a i ndu with regard to his duty to God

W
Si nce C hri s ti a nity h a s t a u ght me th a t G o d g a ve m e my very bei ng I
h a ve begu n t o a ck no wl e d ge th a t my o b l ig a ti o n o w o r s hippi ng h o no ur i ng f ,
,

a nd l o ving im w o u l d no t ce s e a s l o ng a s I h a d my bei ng S o o ur Scrip

a .

t u re s a l s o expre s s l y te ch u s The h o l y P a l m i s t s a y s : Pr a i s e the L o r d

N
‘
a . s ,

O m y s o ul hi l e I l ive I wil l pr a i s e the L o r d I will s i ng pr i s e s u nt o a

my G o d whi l e I ha v
. .

7/
f
a C hri s ti a n h a v e bee n t a u gh t
’
e b e i ng I as ( 777 t.o , ,

be l ieve th a t t o l o v e a nd gl o rify G o d i s the very e nd o my exi s te nce I n .

thi s wi l l c o ns i t my eter na l jo y a nd h a ppi ne s s o t s o wa s my f a ith whe n

f
s .

I wa s a indu The s t a te o s l v a ti o n a cc o r ding t o my be l ief a t th a t tim e

. a , ,

wa s t o be free fr o m tr a ns migr a ti o n a nd t o be s ep a r a te d no t o nl y fr o m the

b o d y b u t eve n fr o m the W hich i s the o rg a n o a l l o u t h o u ght s
, ,

f
f
,
nt a hk a n a ra a , r

fV
a nd c o ns ci o u s ne s s nd t o rem a i n u nc o ns ci o u s o
,
a ever I nd ee d the t e a ching r .

the e d ant a W hich e pr e s e nt s t he o rth o d o x V iew a nd w hich I f o l l o we d i s

f
o r

fV
, , , ,

th a t s o ul s whe n s a ve d bec o me B r a hm a it s e l f a nd o c o ur s e l o s e their

'

, , ,

f
i nd ivi du a l c o ns ci o u s ne s s S o the n a cc o r d i ng t o the t e a chi ng o t he e dant a
.
,

f
as w e ll a s a cc o r d i ng t o a ll o ther a ncie nt s ch o o l s o re l igi o n a m o ng t he
indu s w o r s hip o G o d i s o nl y p o s s ibl e u nti l o ne o b t a i ns s a l v
, a t io n l .
”

It is true that s ome Vaishnava s look for a future conscious

existence with Vis hnu but this is contrary to the teaching of the ,

i ndu Scripture s B esides there i s no such being as Vi shn u C a n

.
, .

any intelligent man believe that the god described in the Vishnu

M M
P ur a na really exists

12 . EN C O U RA G E M E N T OF Y O GA EX E R C I S E S .

As already stated the poem is partly an attempt to reconcile

the K a r m a cir ga and the J
,
'
- 77 7i77 a 077 ya T h e need of action i s -
.

admitted otherwise the human race would come to an end O n

, .

H
the whole however t h e teaching is that action is far inferior to
, ,

the devotio n of the mi nd (Y oga ) C hap II 49 . . . .

S ome explanation may fi r s t be given of the system .

T h e Y oga fou nded by P a t a nja l i i s often styled the T heistic

, ,

s a nkhya It agree s in its general principles with the S a nkhya

.

proper but claim s greater orthodoxy by directly acknowledging

,

the exi s tence of God .

Indian philosophy makes salvation dependent upon right

—
knowledge t hat is the knowledge of the essential distinction
between soul and non soul T his right knowledge is generally -
.

s upposed to be attainable only by the ascetic exercises prescribed

in the Y oga S astra .

T h e word Y0 9 77 means union T h e great end of the Y oga is .

1
S u pp os e d a nd Re a l Do c t r ine s o f i nd u i s m , PP 2 9 , 30 . . P rice , Anna .
7 6

to obtain union with the Supreme B eing P a t a nja l i de fi ne s Y oga

as the suppression of the functions of the thinki ng principle
T h e following are the exerci s es to be employed

A 1
s a na
.Y 77 777 77 restraint
,

P r a t ycihd m restraint of the s e ns e s

,
2 ,

post u re s 4 P 7 7i7 7 7iyd777 a regulation of t h e bre a th 5

.

6
.
T H
H
i ya m a religiou s O b s ervance s
E B

'
8

D 77 a 7 a 77 77 fi xe d att e ntio n
.
AA
VA ITA
G

N ,

.
D G

.
,
.
.

,
.

.
.

7 D hyana contemplation 8 8 77 777 72 7177 7 profound medit a tio n

H
A
.
.
, . .
,

All wandering thought s a r e to b e c a lled i h a nd attentio n fi Xe d

A
,

on s ome one obj ect ny obj ect will ans wer if it i s tho u ght of alone ;
.

other thought s mu s t b e s u ppressed t la s t there is profound m edi

A
.

t a t i o n witho u t any obj ect .

Gr e at importance i s att a ched to 773 77 77 77 or po s tur es t an early ,

.

period they were fi xe d a s 8 4 b u t of thi s nu mber ten a r e s pecially ,

recommended T h e following directions are given regarding some

.

of them :

M
T he L o t us P o s t u r a — T he right foot should be placed on the
l e ft thigh and the left foot on the right thigh t he hand s s hould
,

be cro s sed a nd the t wo great toes should be fi rm l y held thereby

, ,

the chin s hould be bent d own to t h e che s t and in thi s posture the

H
eye s should be directed to the tip of the nose

H
.

’
G o m u k ha 0 7 0 0 7 0 s o u t h P o s t 77 7 e
'
—P u t t h e ri ht a nkle on t h e
g
'

H
.

left side of the che s t and s imil a rly t h e l e ft ankl e o n the right s id e

H
Hav
.
,

ing e s t a bli s h e d t h e lotu s po s ture if t h e

H
F o wl P 0 3 77 77 e °

.
-
,

hand be pas s ed between the thigh a nd the k ne e s and placed o n ,

the earth s o as to lift the body aloft it will prod u ce the fowl s e a t ,
.

B o w P o s t u r a — o ld the great toe s with the hand s a nd dr a w

them to the ear s a s i n dr a wi ng a bow s tri ng .

T h e regulatio n of the breath p r afindyd m a i s likewi s e of great , ,

importance T h e u s u a l mode i s a fter a s s um ing the posture

.

prescribed to place t h e ri ng fi nge r of the right hand on the l e ft

,

nostril pre s sing it so a s to clo s e it and to expire with the right

, , ,

then to pre s s the right no s tril with t h e thu mb a nd to in s pire ,

through the left no s tril and the n to clo s e the t wo no s tril s with the

H
,

ring fi nge r a nd the thumb and to stop all bre a thing T h e order ,
.

i s reversed in the next operatio n and in the third act the fi r s t ,

form i s
Marvellou s power s are attributed to the man ful ly initiated m
the Y oga T he p a st and pre s ent are unveil e d to his gaz e
.
e .

s e e s things invi s ibl e to oth e r s e he a r s the s ou nd s th a t a r e i n .

di s tant worlds e becomes s tro nger tha n the elepha nt bolder

. ,

than the lio n s wifter than the wind ,

e mount s a t plea s ure i nto .

M
the air or dives i nto the depth s of t h e earth a nd the oce a n e .

acquires mastery over all thing s whether anim a t e or i na ni m a te ,

.

T h e G i t a acknowledg e s the ne e d of actio n oth e rwi s e the ,

*
! uo te d by r . R . C . B s e fr m the tr
o o a ns l a ti on o fthe Yo g a h tr by
S as a

Dr . R a je nd r a l al a Mitr a . ind u P hi l o s op hy, pp 1 7 7 , 1 7 8 , 1 8 0 . .

 EX AMINA T I O N . 7

human race would come to an end O u the whole however the .

, ,

te a chi ng i s t h at work is far inferior to the devotion of the

H
”
mind (ii . .

In t h e following extracts directions are given about Y oga , ,

and its advantages are pointed out :

S o me s a c ifi c e the u pw a r d bre a th in the d o w nw a r d a nd the d o wnw a r d
r

f ,

f
bre a th i n th e u pw a r d s t o ppi ng u p the ch a nne l o the u pw a r d a nd d o w nw a r d
,
s

bre a th inte nt o n the re s tr a i nt o bre a th s

,
iv 2 9 . .

The 7 7 wh o e xc l u d e t h ( fr o m hi mind ) exter na l o bj ect s ( c o nce ntr a ti ng)

77 7 777 s ,

the vi s u a l p o wer betwee n the br o w s a nd m a ki ng the u pw r d a nd d o w nw a r d l ife a ~

bre a th s eve n s e ndi ng b o th thr o u gh the no s tri l s wh o e s t r a ine t h the s e ns e s

H
,
r
, ,

mind a nd u nd er s t a ndi ng i nte nt o n fi na l em a ncip a ti o n fr o m wh o m d e s ire

, ,

fe a r a nd wr a th h a ve d ep a rte d i s i nd ee d o ever free fr o m (birth a nd d e a t h ) f r

,
”
,

V2 6
, ,

L et the Y gi c t tl y pr a cti s e d ev o ti o n fi xe d in a s ec l u d e d s p o t a l o ne
o o ns a n ,

H
,

with hi s m ind a nd s e l f s ub du e d with o u t expect a ti o n a nd with o u t be l o ngi ng s

,

F ixing hi s s e a t fi m l y in a cl e a n s p o t ne it he high n l o w c o vere d with a

.
r

r . r or ,

c l o th a d eer s ki n a nd k u a gr a s s There fi xing hi s he a rt o n o ne o bj ect

,
s .
,

f
re s tr a i ni ng hi s th o u ght s s e ns e s nd a cti o ns s e te d o n th a t s e a t he s h o u l d
f
, ,
a , a ,

pr a cti s e Y o g o r the p u rifyi ng o hi s s o u l o l d i ng h i s b o dy he a d a nd

f
a .
,

neck eve n a nd u nm o ve d ( rem a i ni ng ) te a d y l o o ki ng a t the tip o h i s no s e a nd

,
s ,

no t l o o ki ng a r o und tr a nqu i l in s o u l fr ee fr o m a nxiety a nd a d heri ng t o the

f
N
, , ,

r u l e s o the B a hm a c h ar i s he s h o u l d re s tr a i n his mi nd a nd ( c o nce ntr a te )

r , ,

it o n m e a nd s it d o wn e ng a ge d in d ev o ti o n me d it a ting a nd i nte nt o n me

H
H
, , , .

The Y o g i thu s c o ns t a nt l y d ev o ti ng hi s s e l f t o a b s t r a cti o n wh o s e m i nd i s

H
, ,

re s tr a ine d a t t a ine t h pe a ce the s u preme 77 7 77 o7 th a t i s in me V i 1 0 1 5

”

H
'
'

, ,
77 7 . .
-
.

H
T h e whol e belief i s a delu s ion T h e brain i s the organ of the

H
.

mind T o enable it to act properly , it must have a good supply of

.

f
pure blood T he blood is pu r ifi e d by fresh a ir entering into the
.

lung s b y breathing From want of s u fi c ie nt food a nd suppression

.

of the breath , the blood of the Y ogi i s small in quantity and impure .

T h e brain doe s not act properly e m a y be in a drea m y hypnotic .

condition or almo s t unconsciou s B art h , a French writer , a di s .

t ingu i s h e d Sanskrit s cholar s a ys of the Y oga exerci s es Con ,

s c i e nt i o u s l y observed they can only i s s u e in folly and idiocy , .

T h e following rem a rk s are from Bishop C aldwell e a s ks .

what are the Visible re s u lts of the philosophy of the G i t a What

has it done for India the land of its birth

W W
,

it pr o m o te d p o p ul a r e du c a ti o n civ il i za ti o n a nd g o o d g o vernme nt 2
as , ,
‘

a s it e d u c a te d the pe o p l e i n ge ner o u s em o ti o ns 2
f f
a s it a b o l i s he d c a s te o r
‘

eve n mitig a te d it s evil s ? s it o bt a i ne d i d o w s the l ib e r t y o rem a r

'

o a r

a s it d rive n a w a y d a nci ng gir l s fr o m the temp l e s 2 it a b o l i s he d

‘ ‘
r i a ge 2 a s

p o l yg a my ? a s it repre s s e d V ice a nd e nc o ur a ge d virt u e ? as it thi s

phil o s o phy which a b o l i s he d fem a l e i nf a ntici d e the m eri a h s a c r ifi ce a nd the
f ,

f
b u r ni ng o wi d o w s I s it thi s which i s c o veri ng the c o u ntry with a netw o rk
r il w a y s a nd tel egr a ph s 2 I s it thi s which h a s k indl e d a m o ng s t th e N a tive
f f
‘

A
o a

i nh bit a nt s o I nd i a the s pirit o impr o veme nt a nd e nterpri s e w hich i s

f
a

no w a pp a re nt ? N ee d I a s k the q u e s ti o n 2 ll thi s time the phi l o s o phy o

f
‘

qu ieti’s m h s bee n s o u nd a sl eep o with it s eye s fi xe d o n the p o int o it s

f
‘
a , r

f f
no s e , a cc o r d i ng t o the d ir ecti o ns o the G it a it h a s bee n thi nki ng it s e l f o u t ,

o it s wit s Thi s phil o s o phy h a s sub s t a nt i a ll y bee n t he cre e d o t h e m a j o rity

. .
 78 T H
H E B AA
GVA ITA D G

H
.

W
fthe pe p e f pw r fw th
the pr f f ivi e rigi
o o l or u a ye a r s a nd if it h a d em a na t e d fr o m
ds o t o o u s a nd
G od , oo s o ght
it s d n o n ou l o ng ere thi s t o h a ve bee n a pp re nt a

it
fe f h ve
thi time bee m ch a b s o rbe d i n c o ntemp l ti ng s e l f by
f
b ut h a s a ll s n too u a
’
me time o r th o u ght l eft e nd e a v o u ring t o
f f
n o
a s l
s to a h a d a ny o r

impr o v e the w o r l d h a t c o u ld be expecte d o the phil o s o phy o a p a thy b u t

.
,

th a t it s h o u l d l e a v e thing s t o t a ke their c o ur s e ? T here i s mu ch re a l w o rk

f
V
no w being d o ne i n I nd i a i n the wa y o te a chi ng tr u th p u tt ing d o w n evi l a nd , ,

pr o m o ti ng the p u bl ic we l f re b u t th a t w o rk i s bei ng d o ne no t by e d anti s t s

f
a

q u ieti s t s o a ny s ch o l b u t by C hri s ti ns fr o m Eu r o pe wh o s e highe s t

,

f
o r o , a ,

phil o s o phy i s t o d o g o o d a nd by th o e N tive s o I ndi a who h a ve bee n

f
, s a

s tim ul te d by the te a chi ng a nd ex a mp l e o

a E u r o pe a ns t o ch o o s e a s imi l a r
ph il o s o phy
f
.

The rem a rk s o L o r d M a c a ul a y in hi s E s s a y o n L o r d B a c o n o n the

f
St o ic a l phil o s o phy o the a ncie nt s a s c o ntr a s te d with the m o d er n B a c o ni a n
f f f Vf
phil o s o phy whi ch i s d eve l o pe d fr o m a nd l e a ve ne d by the pr a ctic a l te a ching
,

the C hr i s ti a n Scriptu e s wil l ill u s tr a te the u npr o it a bl e ne s s o the e d mt i c

f
o r
,

f
phil o phy better th a n c a n be d o ne by ny w o r d s o mine I c o mme nd
os a .

f
the s t u d y o th a t brill i a nt E s s a y t o the y o u thful i ndu If S a ns krit w o r d . s

be s u b s tit u te d o the G re ek tech nic a l term s qu o te d by M a c a ul a y every w o r d

f
r ,

of the ph il o s o phy o the G i t a f

th a t h e s a y s re s pecting the phil o s o phy o Z e no m a y be s a i d with equ a l tr u th
”

A
.

W
few extracts are given below from Macaulay s Essay

f
The chief pec ul i a ri t y o B a c o n s phil o s o phy s eem s t o u s t o h a ve bee n
f
f
’

thi s th a t it a ime d a t t hi ng s a l t o gether di ere nt fr o m th o s e which his pre d e

,

c e s s o s h a d pr o p o s e d t o them s e l ve s
r .

h a t then wa s the e nd which B a c o n pr o p o s e d t o him s el f ? It wa s t o

f ,

f f
’

f
u s e h i s o wn emph a tic expre s s i o n fr u i t It wa s the m u l tipl yi ng o hu m a n ‘
.
,

e nj o yme nt s a nd the mit ig a t ing o h u m a n s u ering s Tt wa s the re l ief o m a n s ’

.
‘

’
e s t a te ”

f
T wo w o r d s f o rm the key o the B a c o ni a n d o ctrine s U tili t y a nd Pr o gre s s
The a ncie nt phil o s o phy di s d a ine d t o be u s e ul a nd wa s c o nte nt t o be s t a ti o n
f
f
It d e a l t l a rge l y in the o rie s o m o r a l perfecti o n which wer e s o s u bl ime
,
, .

a ry .
,

f f
th a t they never c o u l d be m o re th a n the o rie s ; in a ttempt s t o s o l ve i ns o l u b l e
f
e nigm a s ; i n exh o rt a ti o ns t o the tt a i nme nt o u n tt a ina bl e fr a me s o m i nd
f
a a .

It c o ul d no t c o nd e s ce nd t o the h um b l e c ih o e o mi ni s tering t o the c o mf o rt o

h u m a n be i ng s
f
.

f
The a ncie nt ph il o s o phy wa s a tre a d mil l no t a p a t h It wa s m a d e up o , .

f
rev o l vi ng q u e s ti o ns o c o ntr o ver s ie s which were a l w a y s begi nning a g a i n It
, .

f
wa s a c o ntriv a nce o r h a ving m u ch exerti o n a nd no pr o gre s s It m ight ind ee d .

s h a rpe n a nd i nvig o r a te the br a ins o th o s e who d ev o te d them s e l ve s t o it ;

f
b u t s u ch di s p u te s c o ul d a dd no th ing t o the s t o ck o k no w l e d ge
f
There wa s
f f
.

no a cc u m u l a ti o n o tr u th no herit a ge o tr u th a c qui re d by th e l a b o u r o ne
, o

ge ner a ti o n a nd be qu e a the d t o a no ther t o be a g a in tr a ns mitte d with l rge ,

a

a d d iti o ns t o a t hi r d

W
.

The s a me s ect s were s til l b a t t l ing with the s a me u ns a ti s f a ct o ry a r gu

f
r

m e nt s a b ou t the s a me i nter m i na b l e q u e s ti o ns
,
There h a d bee n p l e nt y o .

p l o u gh ing h a rr o wi ng re a ping thr e s hing B ut the g a r ner s c o nt a ine d o nl y

, , , .

s m u t a nd s t u bb l e .

o r d s a nd mere w o r d s a nd no thing b u t w o r d s h a d bee n a ll the

f f ,

frui t o a ll the t o il o a l l the m o s t re no wn e d s a ge s o s ixt y ge ner a ti o ns The f ,

a ncie nt ph il o s o pher s pr o m i s e d wh a t wa s impr a ctic a b l e they d e s pi s e d wh a t

wa s pr a ctic a b l e ; they fi ll e d the w o r ld with l o ng w o r d s a nd l o ng be a r d s ; a nd
t hey l ef t it a s wicke d a nd i gno r a nt a s t hey f o u nd it
”
.
80

o
f A small volume has been publi s hed ; entitled T he 1 7777777 770 77
compiled by S O
S r e e K7 73 h7 7 77 '

face contains the followi ng horrible

To
,
T H
H
M E B

mi nd V irt u e a nd V ice being re l a tive term s c a n never be a pp l ie d

o ur

t o o ne wh o i s reg a r d e d a s the S u preme B ei ng The bei ng who i s equ a l in

v i rt u e a s we ll a s in V ice i s t o u s a gr a nd er bei ng th a n the extremel y V irt u o u s
AA
VA I TA
.
G

.
D G

u k o pa dh a ya ,
do c t r in

.
.

MA . . T h e P re

O ne wh o s e m o r a l equ i l ibri u m rem a i ns i nt a ct i n every a cti o n which

f
m an .

f
f
the h u m a n mi nd i s c a p a bl e o im a gi ning i s the gr a nd e s t being i n the u niver s e .

The gre a t K o s mic L w c a n never a ect th a t being wh o a ct s with o u t 7 7 9 777

a 3 77 77

Wf V V
o r a ttr a cti o n T o te a ch thi s gre a t l e s s o n pr a ctic a ll y Kr i s h na c a m e t o the
.
,

f
w o r l d a nd t o te a ch thi s gre a t l e s s o n 2 0 7 070 77 779 he tre a te d ice a nd irt u e 0 77

B h a ga v
, ,

a l ike I n every l i ne o the a d G it a i s s t mpe d thi s gre a t l e s s o n

f
. a ,

a nd the h o l e o K ri h na s 777 79 7 7 l ife i s a n emb o d ime nt o thi s te a ch

’ :
s 7 0 77 7

Acti o n c o mmitte d with o u t 77 770 7 i s neither V irt u o u s no V ici o u s

f
i ng 77 7 7 7
7
7 r

Vf
.
,

a nd 3 7 77 7 a cti o n i s terme d L 7l
7 i n S a ns krit S u ch a cti o n i s the c o r ner s t o ne o
c7 .

the highe s t Raj Y o g a s i s s t a te d in S l o k a C h a pter I the G it a O i

f f
-
a , o . .

f
c o u r s e s u ch a cti o n i s no t p o s s ibl e o o ne wh o i s the unwill ing s l a ve o hi s r

p a s t K a m a ; b u t thi s i s na tu r a l o o ne wh o i s reg a r d e d a s the very inc a r

f
r r

na ti o n o the S u preme B ei ng C o nceive a m n wh o i s trying hi s u tm o s t t o . a

fly fr o m vice t o it s o pp o s ite p o l e virt u e im a gine a l s o being t o wh o m he a t

, , a

a nd c o l d V irt u e a nd V ice a r e the s a me ; a nd yo u will fi nd th a t the l a t ter

, ,

i s 7 fi 77 7t e l y s u p e ri o r t o the f o rmer
77 The o ne i s the infi nit e the o ther i s the .
,

fi nit e ; t h e o ne i s the a b s o l u te the o ther i s t h e re l a tive

0 0 0 0 0

pp 11 1 11
, . .
, .

little considera tion will show the fallacy of the above

A
reasoning It destroys the eternal distinction between right a nd
.

wrong Virtue and Vi ce If a man murdered his wife would a

H
.
,

j udge set hi m free because he alleged that it wa s done without

at t achment
O i all false teaching that is the worst which as in the pre
‘

, ,

ceding extract asserts that Virtue and Vice are the same that
,
“
the bei ng who i s equal i n Virtue as well a s in Vice i s to u s a
grander being than the extremely Virtuou s man Well may the .

’
prophet s exclamation a pply to such teaching : Woe unto them
that call evil good a nd good evil ; that put darkness for light and

H
light for d a rkness .

T he F o l k 8 0 77 9 3 o S o u t he r n [77 77777 ( page 1 6 6 ) thus express the

W
same doctrine
T o f
them th a t ull y k no w the he a ve nl y t r ut h ,

There i s no g o o d o il l ; no a nything

M
r r

T o be d e s ire d u nc l e n o p u re l y c l e a n
,
a ,
r .

here G o d i s s ee n there c a n be no u ght b u t G o d

f
.
,

i s he a rt c a n h a v e no p l ce o r fe a r o s h a me ; a r

F o c a s te u nc l e a nne s s h a te o r w a nd ering th o u ght

W
r , , , ,

Imp u re o r p ur e a r e a ll a l ike t o him , .

”

r R C B ose thus shows the moral influ e nc e of the doctrine

f
. . .

T h i s s y s tem h a s pr o ve d a refu ge o l ie s t o m a ny a h a r d ene d s i nner

“
.

h a t a b a l m t o the s e a re d b u t no t d e a d e ne d c o ns cie nce i s a s y s tem which

e ed f
i wi e m ng m n he i p d ev ti n nd perfo rm s a l l a cti o n
V
3? e s s a o e s o ss ss o o o a s,
, ,

who s ee s i na cti o n in a cti o n nd ct o n m 1 n t 1 0 n

”
I 18 , a a 1 ac . . .
HH
H
HHH
a s sure s them th a t a ll their fe r s ri i ng fr o m their rec o g niti o n o m o r a l di s t i no
ti o ns r e gr o u ndl e s s a nd th t perfect be a tit ud e wil l be their rew a r d if t hey c a n
a

o nl y bri ng them e l ve s t o t h

While i ndui s m denies C hristiani t y a fi rm s the reality of a n

eternal and necessary distinction between sin and righteousne ss

C aste
14 . CA ST E

i s the essence of i nduism S o long as a man observes

it s r ules he possesses all the rights of a
,
i ndu whatever may be
his belief or conduc t in other respects Guru P rasad Sen says
,

a nd m a n virt u e a nd vice c l e a nl i ne s a nd fi l t h he a ve n a nd he l l
, ,

A LL E G ED
a

c nc l u i o n th a t t h ere i s no dif ere nce be t we e n G o d

s e

i ndu i s m i s no t a nd h a s never bee n a re l i gi o u s o rg a ni za ti o n I t i s a

,

p ure s o ci a l s y s tem i ns i s ting in th o s e who a r e i ndu s the o b s erv a nce o cer t a in

a

o
E X AMINA T I O N

,
a

s
s

TO DE

f
‘

,
.

AD IVIN E I N T IT
.

.
f

,
,
f

S
f

U TIO N

f
A
.
81

V
,

s o ci a l f o rm s a nd no t the pr o fe s s i o n o
, p a rtic u l r rel i gi o u s be l ief s i ndu a .

m a y be a n a thei s t a d ei s t a m o no thei s t o r a p o l ythei s t a be l iever in the

, , e da s , ,

o r Sh a s tr a s o r a s ceptic a s reg a r d s their a u th o rity

f
,
a nd hi s p o s iti o n a s a i ndu ,

c a nno t be qu e s ti o ne d by a nyb o dy b e c a us e o hi s be l ief s o r unb e l ie f s s o lo ng a s

he c o nf o rm s t o s o ci a l r ul e s .

Krishna claims to be the author of C aste

H
The f o u r c a s te s were cre a te d by me a cc o r d i ng t o the a pp o rti o nm e nt o f
a u th o r o t hem
”
f I 13 .
.

V
qu a l itie s a nd w o rk s Kno w th a t I th o ugh a c t i o nl e s s a nd ine xh a us t ibl e a m t he
. .
, ,

T he duties of the four castes are as follows

V
:

f
f
The d u tie s o B r a hm a ns K s h a triy a s a i s y a s a nd S udr a s h a ve be e n

HH
, , , ,

a pp o rti o ne d a cc o r d i ng t o the q u a l itie s b o r n o their o wn na t u re s .

f
“
Tr a nqu i ll ity s e l f re s tr a i nt a u s terity ( t p ) p ur ity p a tie nc e rec t it ude
,
-
,
a as , , , ,

V
s pirit u a l k no w l e d ge a nd f ith a r e the na t u r a l d u tie s o a B r a hm a n
”
a , .

a l o u r gl o ry c o u r a ge
f
s ki l l keepi ng o ne s gr o u nd l iber a l ity a nd l o r dl y
’
, , , , ,

f
b e a ri ng a r e the na t ur a l du tie s o a K s h a triy a
f
V
.
,

A gric ul t u re t e nding o c a t t l e a nd tr a d e f o rm the na t ur a l du tie s o a

, , ,

a i sya
f
.

The na tur a l du ty o a S ud r a c o ns i s t s in s ervice xviii 4 1 44 . .

-
.

intermingling of castes i s re garded as a dire calamity

T he .

Krishna says
f
If I s h o uld no t w o rk the s e w o r l ds w o u l d s ink in r u in I s h o ul d, . b e t he
c a us e o c a st e c o nfu s i o n and s h o uld d e s tr o y t he s e pe o p l e
, iii 2 4 .
”
. .

Arjuna i s told that a person d oes not sin who acts according
to hi s caste i s duty as a Kshatriya wa s to fi gh t and that thus
.
,

he would obtain an entrance to heaven .

B etter i e o wn w o rk th o u gh fa ul ty th a n a no ther s we ll pe r fo r m e d
s on
’
s ,
’
.

e wh o d o eth the w o rk pre s cribe d by na t ur e inc ur r e t h no s i n

f
xviii 4 7 .
”
. .

R eg a r di ng t o o thy pr o per d u ty th o u o u ghte s t no t t o f a l ter o r there i s

f ,

no thing better o r a K s h triy th a n a l a wf ul b a tt l e

,

a ppy a r e the K s h a t riy a s

, ,

f
a a .

who fi nd s u ch a b a t t l e o e re d free l y t o t hem a s a n o p e n d o o r t o he a v e n ii

”
. .

3 1 , 32 .

1 I nt r o d u c t io n t o t he S t u d y o B 777 d 77 7s m , pp 4 , 5
'

f . .
82

If
f
Bishop C ald well has the following remarks on the duty of
every one to follow the work of his caste

the
“
A ier
fthe K h triy c te
yi g
the imm t bi ity f r
s old
wf
the thief c te f
u a l
o

imp y bec
fi ght i ng a nd s l a n a e l a
b ig ti
o
ul s

the S th
ig
l
m o a l o l a o ns i s
T H
H E B AA
VA I TA
G

ty s uperi o r t o fi gh t ing
s a a as

a u s e they a e c a s te emp l o yme nt s

r

no re d h a t s h ll we s a y the n
the a ncie nt (b u t no w ge ner a l l y
D G

h a s no

.
.

W
du
r

a
.

e ) emp yme t f
o Ka ll a s r , as o ou ,

b
a a nd o n d lowh e c te w
n o os a s t o s te a l a nd w h o s e c a s te na me
as ,

tie f f rk
me imp y thieve
a ns s l K ri h
s te chi g
s na s
’
a n o n thi s he d e l ev a te s the c o nve m a

t i o n l du
a the i tit ti
s o ns u o ns o a da a ge a b o ve the e s s e nt i a l d i s t i nc t i o ns

be t wee n right a nd wr o ng .
”

f
It i s granted that ca s te has some advantage s It promotes a

H
.

stationary semi civili s ation It binds together men o t h e same

-
.

clas s it promotes cleanliness and it is a check in cert a in directions

f
f
on moral conduct But these are far more than counterbalanced
.

by its pernicious e ects T h e opinions of competent witnesses .

will be given on thi s point

T h e following are the heads of a lecture by P andit S iv
.

a na t h

S astri on C aste
(1 ) It h a s p r o du ce d d i s uni o n a nd d i s c o r d (2 ) It h a s m a d e h o ne s t .

m a nu a l l a b o u r c o nte mptib l e in thi s c o u ntry ( 3) It h a s checke d interna l .

a nd exter na l c o m merce ( ) It h a s br o u ght o n phy s ic a l d ege ner a cy by c o n

f
4 .

fi ning m a rri a ge withi n na rr o w circ l e s ( 5) It h a s bee n s o u rce o c o ns er

f
a

v
.

a t i s m in every thi ng
f
( 6 ) It h a s s u ppre s s e d the d eve l o pme nt o i ndivi dua l
.

ity a nd i nd epe nd e nce o ch a r a cter (7 ) It h a s he l pe d in d evel o pi ng o ther

f
.

i nj uri o u s c u s t o m s s u ch a s e a r l y m a rri a ge the ch a rging o he a vy m a trim o ni a l

, ,

f
fee s & c (8 ) I t h s s u cce s s fu l l y re s tr i ne d the gr o wth a nd d eve l o pme nt
f
, . a a

o
f
na ti o na l w o rth ; whi l s t a ll o wi ng o pp ort u nity o me nt a l a nd s pirit u a l c u l t u re
o nl y t o a l imite d nu mber o
f
privil ege d pe o p l e it h a s d e nie d the s e o pp o rt unitie s ,

t o t he m a j o rity o the l o wer c l a s s e s ; c o ns e q u e nt l y it h a s m a d e the c o u ntry

HH
nega tive l y a l o s er ( 9 ) It h a s m a d e the c o u ntry fi t o f o reign s l a very by pre f r

v
.

Af characterises caste as
io u s l y e ns l a vi ng the pe o p l e by the m o s t a bj ect s pirit u a l tyr a nny .

Sir . S . Maine in ,
7
77 c e 77 7 L a w, t he
777 0 3 7 7773 77 3 77 0 77 3 77 77 77 b l79 h7777 9 o hum a n 777 3 7777 7 770 77 3 .

P ri ncipal C aird says ystem of aste involves the worst

T he s C

M
of all wrongs to humanity —
that of hallowing evil by the authority
and sanction of religion In stead of breaking down a r t ifi c ia l
barriers waging war with false separations softening divisions and
, ,

undermining class hatreds and antipathies religion becomes it self ,

the V ery consecration of t hem .

O i all forgeries says Dr K B anerjea the most fi a gi

,
. . .
,

tions and profane is that which connects the name of the Almighty
”
with an unt ruth Y e t this is what is done in the G i t a
. .

15 . T E E FFI C A C Y OF S H R ADD H A S .

Sir Willi a m J
f
f
’
ones in the P reface to hi s tran s lation of Mann s ,

f
f
C ode characterises it as a
,
system of priestcraft O ne o the .

most e ectual inventions of the Brahmans for fi e e c m g the i n dus

f

H
is that of Shra ddhas

ix
Self Existent

a t he 1

.
,

1 38
Si nce fi o m he ll c a ll e d
.
t he 1 e f
o re , p u t
,

ra
.

wa s
T heir

A chil dless man who has no son to make o erings for him i s
said to fall into the hell called P 77 7
T he general idea of the i ndus is that the dead require to
be nourished for three generations by their descendants and to
have works of merit performed for their b e ne fi t T his 1 s taught
E XAMINA T I O N

P ut, the s o n (2pO77 77 ) pre s erve s ( 77 7

,

.
.

ori gin is att ributed by Mann to the

t he
0

he c a ll e d eve n b y the Se l f exi s t e nt hi m s e l f

f
f
,
83

“
.
”

HH
in the B h a ga v
.

a d G it a

Their f o refa t her s , bei ng d eprive d o f 10 777 7777 3 a nd w a t er , f (f

a ll ro m

i 42
. .

Man n says that at least three B rahmans should be invited to

Shraddhas when the ceremony is performed
fw
.

The m a ne s 777 73 ) nd i ee d st a nd by th o s e invite d B r a hm a ns , a nd o ll o

( them ) l ike wi nd ik e wi s e s it by them whe n s e a t e d V i 1 89 .

”
. .

T he Vishnu P ur a na teaches that what i s given to the Brah

mans b e ne fi t s the 10 777 73
v f —
.

E ils o S h ra d d h a s Shrad d has a r e a curse to India and a

.
,

great obstacle to its improvement In some cases the expense is .

nearly equal to that of a marriage .

N umbers of idle vagabond s some of them notoriously Vicious , ,

are maintained wh o should work for their living T h e 1 m pr e s si o n .

f
’
i s given that a m a n s welfare m another world d epends mainly not ,

upon hi s own conduct but on the o ferings m ade after hi s death

e may lead any sort of life however immoral and wicked pr o v
.
,

id
, ,

e d he leave enough to feed the Brahmans and especially to have ,

his Shraddha performed at Gaya T hus encouragement i s g i ven

A
.

to sin O h the other hand a childless man i s said to fall into P 77 7

T h e great J
.
, .

u dge of all the earth will do that which i s right .

man w i ll be rewarded or punished for hi s own deeds not for those ,

of others over which he has no control

A
.

T h e whole s ystem is clearl y an invention of the Brahmans to

deceive ignor a nt cre dulous i ndus and get their money t a time .

When mourning the loss of relatives they work upon t h eir feelings , ,

f
f
and extort from them all they c a n T h e most frightful account i s .

g i ven of the su erings of those whose shraddhas are not performed .

It i s our duty to cherish the memory of our forefathers but ,

upon o u r o ferings f
their happine s s m a future state depends upon their own conduct
—not T h e best way of showing respect for
.

them 1 s by living noble lives

.

T h e system of Shraddhas injurious in so many ways is sup

a ga v
, ,

p orted by the B h ad G l ta .
84

O ne gr eat design of the poem is to exalt

tion to Kri shna
E ve n if o ne o
ce rt a inl y be d eeme d t o
.
16 .
T

T
H
H
Kri shna says
f
evi
be g
l l
H E B

E VU
AA
VA
AL E
G

ife w o r s hippeth me a nd no t
ood f
o r he h a th j u d ge d right l y
,
D G

OF
I TA

B A KT I
.

t he

.
”
doctrine of devo

a ny o

ix .
ther he m u s t
30 .
,

T he following assurance i s given toward s the end of the P oem

T h e m a n, t o o , who m a y he a r it i n f a ith , with o ut revil ing s h a ll whe n
f
. ,

l iber a te d , a tt a in the h a ppy wo r l d o the virt u o u s . xviii 7 1 . .

value of faith depends upon its obj ect F aith in an

T he .

imaginary being who has no exi stence mu s t be worthless and , ,

can only destroy him by whom it i s exercised T he Kri shna of

the B ha ga v
.

a d G i t a as a mere fi c t i o n of the Vaishnava Brahman

HH
by whom it was written Faith i s Kri s hna a s descri bed in the

H
N N
.
,

P u ranas with ,
wives would be still worse ,
.

17 . K O L E D G E R E DU C E S S I TO AS HE S .

In Section IV Kri shna says

f
Al t h o u gh th o u wert the m o s t s in ul o a ll s i nful m e n t h o u wil t p a s s ff
A
,

o v e r a ll tr e s p a s s e s by the b o a t o k no w l e d ge
f
”
36 . .

s th e na t u r a l fi r e 0 Arj un a r e du c e t h the w o o d t o a s he s
, s o the fi r e o ,

k no wl e d ge r e du c e t h a ll a cti o ns t o a s he s 37 ”

f
f
. .

A
What is the knowle dge that has such e ects 2 T he b l a sphe m ‘

N N
ous assertion ha m B r a hm a I a m G o d Is thi s true or fal s e
, ,
.

18 . D Y IN G I T E L IG T A DA D RK F O RT NI G T S .

promise is made that he who departs from thi s world

T he

A
remembering Krishna secures ab s orption
ftime
.

f t he he wh o q u itti ng the b o dy d ep a rt eth t h inki ng

t e nd o , , ,

o nl y o me ith , w o u t d o u bt e nt ereth i nt o my being xiii 5 .

”
. .

here i s however another requi s ite mentioned in the same

T , ,

L ecture Kr l sh na says
f
.

f
I will no w s pe a k t o thee o th a t time in which s h o ul d y o gi d ie they , s ,

wil l no t ret ur n a nd o th a t tim e in which d y ing they s h a ll ret u r n t o li fe 2 3

, . .

Th o s e h o l y m e n wh o k no w B r a hm a d ep a rting thi l ife in fi e l ight the

f f
s r

W
, , ,

d a y t ime in the bright s e a s o n o the m o o n withi n t h s i x m o nth s o the

-
, , e

s un s no rthern c o u r s e go u nt o h im
’
24 , . .

f
B u t th o s e wh o d ep a rt i n s m o ke night the m o o n s d a rk e a s o n a nd
’

f
“
, , s ,

f
w hil st the s un i s yet ithin the s o u thern p a rt o hi s j o u r ney ce nd o r a
whi l e t o the regi o ns o t he m o o n a nd a g a i n ret u r n t o m o rt a l birth 2 5
,
.

.
as
"

Does any intelli gent m a n believe that his future h appine s s

de pends upon h 1 s dym g in the light or d ark fortnight
 H
H
H
HH N

H
W N
T E B AA
V
GA ITA D G IS OT A D IVIN E RE V E LA T I O N . 85

P RO O F S T AT T E B G D GI T A I S
DIVI N E R EV ELA T I O N
AA
VA .
OT A

G i t a claims to be the Divine Song

T he . ith regard to
one of its principal doctrines Kri s hna says :
V
,

V iv
Thi s eter na l ( do ctri ne o i ) y o g a I f o rmer l y t a u ght t o i v
a s wa t t a u ght it t o M a nn a nd M a nu m a d e it k no w n t o I k s hw k u
a s wa t

iv é , a nd
1

V
. . .
,

v is interpreted to mean Aditya the sun the source

i as wa t , ,

of the whole Kshatriya race Manu told to his son . it I k sh wak u ,

“
born according to the Vi s hnu P urana from hi s nostril when he
, ,

happened to sneeze
In ancient times the sun was represented as a go d We now
,
.

know that it is a globe of the fi e r c e s t fi r e Every intelligent .

i ndu must regard the above statement as a myth .

T h e following are a few of the reasons which show that the

G i t a i s not inspired T hey have been explained at leng t h in the
.

foregoing pages so that only a summary i s gi ven

f
.
,

1 .I t s a c k no w l e d g m e nt o P o l yt h e is m ( See pp 58 No .
-
.

intelligent man i s now a polytheist

—
.

2 .I t s p a nt h e i s t i c T e a c h i ng (pp 0 6 Krishna claims . .

to be everything that exi sts T h e whole world h a s been made by

W
.

himself out of himself

f
.
,

H
3 .I t s d e b a s i ng i d e a s o G o d — ( pa ge It i s asserted that .

7 77777 3 and 777 777 0 3 proceed from God as well as 3 07 7770 77

f
7
.

4 I t s d e ni a l t he e t e r na l Di s t i nc t i o n b e t w e e n Ri g h t nd

A
. o a

r o ng .
-
(pp.7 9 It i s a s serted that
actions perform ed with
out attachment do not d e fi l e r u na m i h t kill all hi s relations
j
'

g .
,

yet if he acted without attachment he wo ul d be free from the

M
,

consequences When a man realizes that he is one with the

.

Supreme Spirit then virtue and vice are alike to him

f
I t s c l a i m o C a s t e a s Di v
A
,
.

5 . i ne l ns t i t u t i o n (pp 8 1 T hi s .
-
.

alone condemn s the whole book h iniquitous lie i s put in the .

mouth of the Deity Kri s hna says T h e fourfold divisions of

.
,

castes wa s created by me T h e remark of Dr K B anerj ea has

f f f
f A
. . .

been quoted : O i a l l o rg e r i e s t h e m o s t l a g it i o us a nd p r o a ne
is t ha tw hic h c o nne c t s t he na m e o t he l m i g ht y w it h a n
”
Yet this is what i s done in the G i t a
f
u nt r u t h .

vt i
.

6 . It s a l s e t e a c h i ng Salvation w it h re g a rd to sa l a o n. -

o nly means deliverance from future births It i s alleged that .

knowledge reduces sin to ashes ( page T h e idea i s given that ,

if a pe r so n thinks of Kri s hna in his last moments he goes to him ,

( page e nce the pop ul ar story of a very wicked man being

tak e n to heaven because he repeated his name when asking his son
,

N ar a yana to give him s ome water Dying in the light fortnight .

is also considered essential to salvation ( page .

 HH
H
AA
VA ITA

M
86 T E B G D G .

H
7 . It s f
a ls e —B ishop C ald well
Re a s o ni ng a nd C o nt r a d ic t io ns .

f
’
shows that according to Krishna s logic murder i s i mpossible for
.

, , ,

the soul cannot be killed (page A e w of the contradictions

acknowledged by r T elang are quoted ( page
f
. .

8 It s w h o l e Do c t r i ne o Y o g a i s a De l us i o n — As a l r e a dym e n

V
. .

t io ne d the author makes Krishna s a y that he taught this eternal

doctrine to iv
,

a s wa t the sun T his has been shown to be , .

untrue T h e doctrine itself is al s o false God and the soul are

. .

not essentially one s o there cannot be a unio n bet ween them in ,

the i ndu sense It has been explained that the air we breathe
.

p u r i fi e s the blood If thi s 1 s not done we

. become insensible and ,

die as when a person i s hanged or drowned B y suppress i ng the

,
.

breath a person becomes so unconscious that he ceases to think .

But thi s idiocy i s no step to union with God : he has o nly render
e d himself useless .

U nion with God i s impossible T he C reator and the creature .

must remain eternally distinct But our great F ather in heaven .

o fi e r s to u s an eternal conscious existence of unspeakable happi

ne s s in i s presence We become fi t for this not by mechanical .
,

means as posturing and suppressing the breath but by feelings of ,

sorrow for sin love to G o d and doing good to our fellowmen

, , .

T hi s i s more fully explained in the next chapter .

T he G i t a dwells u pon the importance of K77 0 77 7e d 9 e

r T he E10 7 .

h a ny shows how thi s doctrine was exploded i n the West many

p
centuries ago :
Thi ff f
ere c e betwee
s di re igi fi e l ect k w e ge
n n a l on o nt l ual
‘
no l d
’
or

9 77 0 f ith
3 73 , a nd o ne o g k w a the hri tior h rch
10 73 773 , wa s l o n a go no nto C s an C u .

It experie ce i f cy it c te W ith e rm
he phic y tem ike h t f fl f
i s no ne w n in it s n an ha d t o o n nd no ous

pr fe r f
t o so al s s t he s, A i tic rigi
l The t a
s a oo G 7777 , a nd c h i e y o n .

fere f ith ch f
o the e y tem c e them e ve the
sso s o s s s s a ll d tic K wer s or no s a nd s l s G no s .

give f
e pi e
d s s d C hri ti ity s an a s a r e li i o n o m them Ea tre ha d it s

W
g a o .

the p ibi i ie f
m e nd o u s a nde b r te cc t
l a o a d a o un t o the iver e c che o un high s , ou d in
i g ver e pr e which it c i ere
s o u nd n s or os , exh t
o ns d d to aus a ll oss l t s o

cip i e the right prep r ti fre ch g the height f

’
k w e ge They
no l d . ke the
a l so , li e j i e mi te
G 7707 , n o n d r nuce ic a nd a d u o u s a s t

f
di s l n as a a on or a i t it
in They o n u io n .

B ec e the bj ect f
fl ttr cte m y i cip e
o ur i s h e d , a a d an d sp t w y whi e the re igi
l s , a nd as a a , l l on o

f ith rvive their be ief i te ect

f f
a su d hy ? a us
. o o l wa s a n n ll ua l

fee the cr vi g f
o ne , a nd m i y pec tive They were re gi
a nl s ul a the he r ther th
li o ns o . ad a an o

the whee f
the he rt they c the tter they
expire with the ext t r f
s o ul a nd a o uld no t d a n s o la , a nd s o

were f w ti g
o u nd a n n , a nd d n u n o l o phi l o s o
th ght J bec e they were re igi f e phi phie r the
f
p h i c o u u st a us
. l o ns o u nd d o n l o so s a 1

th an phi phie f
lo so e s re igi
o u nd d o n they wel o n, f hi withnt o ut o as on t he
p rtic
a ul a s s r y tem they b i
s u l t u po n S ep t 2 7 , 1 8 9 5 . . .

Some of the d e fi c i e nc ie s of t he Git a are thus pointed out by

Bishop C aldwell :
It where exhibit s a ny s e ns e o the evil o s in c o ns i d ere d a s a vi o l a f f
f f
no ~

ti o n o l a w a s d e fi l ing the c o ns cie nce a nd s c o u nter a cti ng the e nd s o r

f f
, , a

f f
which m a n wa s cre a t e d I t m a ke s no pr o vi s i o n o the r e e s t a bl i s hme nt o
. r -

the a u th o rity o the Divine L a wgiver by the expi a ti o n o s in i n s u ch a

m a nne r a s t o re nd er f o rgive ne s s c o mp a t ib l e with j u s t ice I t t e a che s no t hi ng .
 H
H
H
88 T E B AA
GVA D G I TA .

H H
No
thoughtful student of the past records of man says ,

T rench ,can refuse to acknowledge that through all it s hi s tory

there h a s run the hope of a redemption from the evil which oppress
e s i t ; and as little can deny that th i s hope h a s continually attached

H
it s elf to some single m a n T h e help that 1 s comi ng to the world

H
N
.
,

it has seen incorporated in a person T h e ge neration s of men .

,

weak and helpless 1 n t hemselves have evermore been looking after ,

O E in whom they may fi nd all they look for vainly l n th e m

sel v

H
es and m those around them
f
f
N
.

T eaching by example 1 s far more e ective than mere precept

A
.

u manity also yearns for one who can s yrn p a t h i s e with it i n its
troubles l l the s e requirements are met 1 n J
. E S U S C H R I S T the ,

73 hk a l a 77 k or spotless Avat a ra
, ,
.

Space does no t permit a full account to be given of the wo n

dr o u s life and teaching of J
-
E S U S C HR I S T T h e reader i s referred .

to the account of them given in the G ospels the fi rs t part of the ,

N ew T estament
J
.

es a s C hrist was born about 1 9 centuries ago at B ethlehem a

HH
,

H
small town in P alestine about midway between India and Eng
,

land i s fi r s t recorded discourse was at N azareth where

H
H
e

H
.
,

read the follo wing passage from the prophet E saias or Isaiah , ,

explaining i s obj ect l n coming t o the world :

H
T h e Spirit of the L ord 1 s upon me because e hath anoint ,

e d me to preach the Gospel to the poor ; e hath sent me to heal

H
HHH
the broken hearted to preach deliverance to the captives and r e
, ,

H
covering of sight to th e bl i nd to set at liberty them that are ,

H
f
bruised to preach the accepta b le year o i the L or d T o day

H
,
. .
,
”

e said i s th i s scripture u l fi l l e d
,
.

e summed up our duty in the two great commands :

T hou shalt love the L ord thy God with all thy heart
T hou shalt love thy neighbour as thyself :
e taught that sinful thoughts are forbidden as well as acts .

Who s oever looketh on a woman to lust after her hath committed

”
adultery with her already l n his heart .

Men are d e fi l e d not by what they eat but by evil thoughts

, , ,

covetousness pri de thef t s adulteries 87 0

, , , ,
.

I t 1 s said of i mself that e went about doing good .

e was holy harmle s s u nd e fil e d and separate from sinners

, , ,
.

N o guile wa s found i n i s mo uth e wa s full of gr ce and

a .

truth . e challenged i s bitterest enemies to fi nd l n i m any

stain of sin .

Instead of spending i s life 1 n pleasure

sorrows and acquainted with griefs
e was a man of
i s life was one o privation .
,

f .

It 1 s s aid of im that e had not where to lay i s head e sym .

p a t h i ze d with all our sorrow s e wept with Martha

. and Ma r y at

the grave of their brother i s grief s and sorrows were our s

.
e .

wa s wo unded for our tran s gre s sions ; e was bruised for o ur

H
H
H
H H
HH
T R U E I N C AR N A T I O N 89

HH
T E

W
.

the c ha s t 1 s e n1 e nt of our peace wa s upon and with i s

iniqu it l e s ; ,

stripe s we are healed .

i s teaching wa s L ove your enemies bles s them that cur s e

, ,

you do good to them that hate you a nd pray for them which

M
, ,
”
despitefully u s e you a nd persecute you hen d yi ng on the cro s s .
,

e prayed for i s m u rderers s a ying F ather forgive them ; for

W
.

, , ,
”
they know not what they do .

T ruly thi s wa s the Son of G o d .

J5 J

H
. il l on e us
s C h ris t

W
h at ever
e l s e m a y be t a ke n a w a y fr o m u s by r a ti o na l critici s m C hri s t
i s s t il l l eft —a u niqu e fi gu e no t m o re u nl ike a l l
,

f
r ,
i s prec u r s o r s th a n a l l is
f o l l o wer s eve n th o s e wh o h a d the d irect b e ne fi t o i s per s o n l te chi ng It
f
a a .
,

i s o no u s e t o s a y th a t C hri s t a s exhibite d i n the G o s pel s i s no t hi t o ric l

f
, ,
s a ,

a nd th a t we k no w no t h o w m u ch o
f
wh a t i s a d mir a b l e h a s bee n s u per a d d e d
by the tr a diti o n o i s f o l l o wer s
f f
h o a m o ng h i s d i s cip l e s o a m o ng their r

pr o s el yte s wa s c a p bl e o i nve nti ng the s ying s a s cribe d t o J

.
,

,
a e su s o r o a ,

im a gi ning the l ife a nd ch a r a cter re v e a l e d in the G o s pe l s C ert a i nl y no t the

f

W
i ee — s t il l l e s s t h e e a r l y C hri s ti n wri t er s Ab o u t the l i fe
f f
fis h e rm e n o G a l l a

J
.
_

a nd s a ying s o
f
e s u s th ere i s a s t a mp o
f
per s o na l o rigina l ity c o mbi ne d with
f
W
pr o und ity o th o u ght which m u s t p l a ce the Pr o phet o N a za reth eve n in
f ,

f f
the e s tim a ti o n o th o s e wh o h a ve no be l ief in i s i ns pir a ti o n in the very
fi r s t r a nk o f
the m e n o s u bl ime ge ni u s o wh o m our s pecie s c a n b o a s t
he n thi s pre emi ne nt ge ni u s i s c o mbine d ith qu a l itie s o pr o b a b l y th e
- f
,

gre a te s t m o r a l refo rm er a nd m a rtyr t o th a t mi s s i o n who ever exi s te d u p o n

M
f
e a rth re l igi o n c a nno t be s a i d t o h a ve m d e a b a d ch o ic e in pitc hing up o n thi s

N
a
,

f
m a n a s the i d e a l repre s e nt a tive a nd g u i d e o h u m a nity ; no r eve n no w w o u l d
it be e a s y eve n o r a n unbel iever t o fi nd a better tr a ns l a ti o n o the r u l e o f f
f
, ,

virtu e fr o m th e a b s tr a ct i nt o the c o ncrete th a n t o e nd e a v o ur s o t o l iv e th a t ,

C hri s t w o ul d a ppr o ve o ur l ife ( Es s a y s 0 77 a t u r

. e t he U t i l 7t y o R e l i gi o n , ,

f
a nd T he 73 777 ; PP 2 53 .

L ecky in his 7s t o r y o Eu r op e a n o r a ls bears the following

, ,

testimony to the EF F E C T S of C hristianity

f
f
re s erv e d o r C hri s ti a nity t o pre s e nt t o the w o rl d a ch a r a cter
“
It wa s ,

w hich thr o u gh a ll the ch a nge s o eightee n ce nt ur ie s h a s ins pire d the he a rt s

o f ,

m e n with a n imp a s s i o ne d l o v e : h a s s h o w n it s e l f c a p a b l e o a cti ng o n a l l

,

f
a ge s t emper a me nt s a nd c o nd iti o ns ; h a s be en no t o nl y the highe s t p a tter n
o f , ,

v irtu e b u t the s tr o nge s t i nce ntive t o i t s pr a ctice ; a nd h a s exerci s e d s o

,

f f
d eep a n influ e nc e th a t the s imp l e rec o r d o three ye a r s o a ctive l ife h a s d o ne
,

f
m o re t o rege ner a te a nd s o ft e n m a nki nd th a n a ll t he di s c u s s i o ns o p hil o s o pher s f
A
a nd a ll t h e exh o r t a ti o ns o mo ra list s ”

f
.

Re a s o ns o — n intelligent man
or t he S t ud y f C h r i s t i a ni t y .

s h ould h ave s ome acqu aintance with all the great religions of the
world but C hristianity h a s special claims t o attention
, .

T here are so many all u s ions to C hristianity scattered thro u gh

out English literature that no one ignorant of it can be a thorough ,

E ngli sh scholar It is C hristianity w h ich h a s mainly raised paint

.

f
e d savages to the fore front of civilization Glad s tone one of the -
.
,

greate s t statesmen of modern times says that for the l a st fi t e e n , ,

hundred years C hri stianity h a s al ways marched in the van of all

human i m provement and civili zation and it h a s harnessed to its c a r ,

12
 H
H AA
VA

H
90 T E B G D G I TA .

a ll t h at is great and glorious in the human rac e C hri s tianity was

t h e religion of men like Milton N ewton J
.

ohnson and Scott , , ,

Shake s peare the greatest of writers end s his will with the s e words :
, ,

I commend my s oul into the hands of God m y C reator ; hoping

and a s suredly believing through the only meri t s of J , esus C hrist ,

my Sav i our to be m a de partaker of life everlasting

Ev
, .

C hri s tianity a lone h a s a Sav i our ery thoughtful man feels .

the burden of guilt which he carri es a bout with hi m ; 1 n the battle

with e v

H
il which every man s hould fi gh t he feel s that he needs help

H
, .

C hri stianity provides both Alone we entered the world ; alone we .

depart C hri s t i anity does not leave u s to pass tremblingly into

.

’
an unknown eternity it promi s es the Savi o ur s presence with u s
i n tha t trying hour and comforts u s with the hope of a blessed
,

immortality

ff
.

Let the re a der seriously ponder the foregoing remarks For

N
.

furt h er information he is referred to S ho r t P a pe r s o r S e e k e r s aft e r

M
’
T r ut h (1
,
or to Dr Murr a y Mitchell s El e m e nts o C h7 73 77a 77
.
°

T r u t h ( 1 % As ) containing lectures to educated

,
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all to the e w T e s t a m ent obtainable in any of the Bible Dep ots

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scattered over India

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.

N O TE O T E POONA U RD E R S .

S e e pp . 79 -
0
1 .

f
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was hanged for the murder of r B and at P oona
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O n his wa y to the sca old he had a copy of the B h a ga v a d Git a
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i s crime was ju s t i fi e d by the doctrine that Actions performed ,
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without attachment do not de i le .

PR NA
I T ED T T EH
HH M . PUB L S I ING O US E , M
NAM
A
OU T RO D, A
DR S .
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UBLI C A T I O N S

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AN D LAW
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B O O KS
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S e l e c t i o ns ro m t he U p a ni s h a d s . 8 v 1 2 0 pp
o . . 4 As . Po st -
free ,

5 As .

T he K th vt vt tr n l te d i nt E ngl i h by D R er
qu te d in fu ll with the n te f
a a , a nd S e as a a ra , as a s a o s r . o , a re
o S nk r Ach ry nd ther
, nd there c pi u o s o a a a a a a o s a a re o o s
extr ct fr m the B riha d Ar a ny nd Chh nd gya U p ni h d ; with a n ex mi n ti n
f
a s o a a a o . a s a s a a o
o their te ch ing a .

T h e B h a ga v a d G it a 8 v 1 08 pp 4 As P ost free 5 As
pp e d t repre e nt the l ftie t flight fi ndu phi l phy c n i t s
. o . . .
-
, .

T hi w rk
f upp ed di lndgu e a betwee
s o su os o s o s o o so o s s
n Ar j un a nd K ri h n
, ,

o a s os It eek t h rm ni e the
a o a s a . s s o a o s
Ve d nt Y g a S nkh y a d ctri ne c mbi ni ng with them f ith ( b h k t i ) i n
o a a a o s, o a a

K ri h n nd tern d ev ti on t o c te du tie N umer u expl n t ry n te

, ,

dded

V
s a ,
a s o as s . o s a a o o s a re a .

e d a nt a S a ra . 8 v 1 43 pp
o . . 4 As . P ost -
free ,
5 As .

T i ce l ebr te d tre ti e by S d n nd i c n i d ere d the be t p pul r exp iti n

f
h

A
s a a s ,
a a a a ,
s o s s o a os o

the Ve d nt phil phy T he E ngl i h tr n l ti n i by the l te D B ll ntyne

P ri ncip l f
o a a o so . s a s a o s a r . a a ,

the S n krit C ll ege Ben re ; b u t it h been c reful l y revi e d h

i ntr d uct ry ketch find u phi l phy i give n brief umm ry o f
a o a s o ,
a s as a s .

the Ve d nt
f l l we d by n ex min ti n f
A
o o s o o so s a s a a a

S u tr a s, o the y tem T he pr f were re d by C l ne l

o a a a o o s s oo s a o o

J b
.

M
G . . ec o .

Yo ga S a s t ra 8v
o 7 8 pp 2 1 As P ost free 3 As
tr a f
-
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. . . . .

M
T he Y g P t nja l i ex am i ne d nd the upp e d Y g p wer h wn t o
he tr u e Y g S tr i s expl ine d with a n tice f
o a Su s o a a ,
a s os o a o s s o

be d el u i n
a T s o . S w mi Vivek o a as a a o o a a

Y ga P hil o s phy
’

f
na nd a s o o .

v 1 00 pp

M
T he La w s nu 8 4 As P ost free 4 5 14s
the L w f M nu i n t nl y the m t imp rt nt f
o a . c .
-
,
.

A
. .

a na ra Dha r m a -S a s t r a , a lls o a s o o os o a o a

l m t e qu l i n h l i ne
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the l eg e it reg r d e d t the Ve d

a l Co d s , b ut

give f f
is n

M
a as a os a o ss o as .

E ngl i h tr ti the principa l p sa ge with brief no tice o o ther

review f
s a nsl a on is n o as s, s

D h rm S tr a a- as a s , a nd a the Wh l e o o .

H
V OL U E III .

EP I C P O E S AN D P URAN A S .

T h e Ra m na 8 v 1 80 pp 7 As P ost
free 8 % As
f
a y a . o -

te where ece ry A
. . .
, .

A fu ll a bri d gment
t ce ebr te p em gi v
en i n E ngl i h with expl t ry
I tr cti tre t f f
o hi s l a d o is s a na o

M
,

the th r the p em
f im by emi e t rie t ch r it
no n n n o du

N
s, s sa on a s o au o nd g
a a e o o
With exp ti i c mp re d With the
.

,
l a na
the t te fciety
o ns o it s a s n n O n al s ol a s s o a
the reek epic p em T he review e cribe
r g the t me f
M h bh r t
the th r the c m f
a a a a a a nd G o s . d s s s a o so
the p em cre d b k
give f
du i n i o au o ; la i s o o to b e a sa oo a re
ex mi e a c c in d ; cc t the
a nd , in on l us o n, an a o un is n o i shk a l nk S p tl e
a or o ss
Av t r a a .

T he a h a b ha ra ta 8 v 1 76
o pp 7 As P o st free 8 :
L As
i pict re f
-
.
2
. . .
, .

Th i w rk be i d e vi v the ti e e cribe be reg r e

f m c t i i g m t f
s o fi o r d ing
, d s u s o m s d s
s a d, m a y a d d
as an e cyc p e i in lo a d a o the ege
nd ui s , with which the
on a n n os o l nd s
pe pl e f m r T he v t i c e the rv
T he e i g t ry f the p em give with me f
o a re a ili a B h a ga a d G i a n l u d d in
.
B h i s hm a -P a a , i s pu b ,

li h d ep r te y the pri cip

epi d e T he tr cti tre t f
s e s a a l l ad n s o o o is n so o n al
the re v
.

the th r hip iew tice the

efect f
so s . i n o du on a s o au o s , 850 no s
excell e cie n the p em
s a nd d s o o , &c .
 H
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PU BLI C A T I O N S R I S T IAN LI TE R A T U R E I ET Y 93

H
OF T E C SO C

H
.

HH
n
A
T he is h u P u r a na 8 9 6 pp 3 As P ost free 4 As
fr m the E ngl i h tr n l ti o n f
. 17 0 . . .
-
, .

bri gme t give v i l so n

r fe r f kri fxf rd ; with ni ex mi n ti n f
na d n is n, e r b a t i m , o s a s a o

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,

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very brief a bs tr ct s l give n f
P S a ns t O

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the l ight the pre se t n da y the eightee n

H
o . a a so . o
P u ra n

H H
as .

f
f
Sold separately or in volumes .

T h e volumes may be had in sti covers at R e 1 each in h alf .

cloth at e R P ostage 2 As .
—
T h e prices are net no discount , .
’

is allowed .

HI N D U PHI L O S O P H Y

A
M

H
f f
.

N
'

Ra t io na l Re ut a t i o n o t h e i nd u Phi l o s o p hic a l 5 ys t e m s
v
.

2 nd E dition 8 o 2 08 pp P rice , 1 0 As net , P ost free . . . .

-
.

Nehemi h il k nt h s a tri G reh T r n l te d fr m the rigi n l i ndi

Inspecto r f
By a a a a s o ,
a s a o o a ,

pri nte d nd m nu cript by Fit z E d w r d a ll D C L 0 ’

P ubl ic I n tr ucti n f
a a s ,
-
a , . . .
, 7 0 77 , . . s o
the C entr a l P r vince
s o or o s .

P h i l o s o p hi c 1 As
i nd u i s m free 3 As 8 v 72 2 P ost
f
pp . o . . .
-
, .

T h e U p a ni s h a d s the Six S ch o o l s o i nd u Phi l o so phy ; the Mi no r S ch o o l s ;

D ctri ne s o f
o P hi l o s o phic a d G it e ; C a us e s o f
i nd ui s m : the B h a ga v the F a i l ure o f
i ndu P hi l s phy o o .

v 80 pp
A
S t ud i e s in t h e U p a nis h a d s 8 o 2 1
As P ost - free , 3 As
i ntere ti ng a cc u nt i given o f
,

W
. . . . .

Five Lectu re s by the R ev T E S l ter the

d eve l pme nt f
. . . a . h s o s
ncie nt I nd i n th u ght nd i t pr ctic l re ul t i n the l ife a nd
rel igi o n o f
o o a a o a s a a s s

H
,

the pe pl e T he Ve d ant a i s c ntr a ste d with C hri s ti a nity

o . o .

V 6 0 pp 2
Aex mi ti fw
T r a ns m i g r a t i o n a nd Ka r m a . 8 0 . . As . P ost -
free ,
2 % As .

L ect re by R ev
u s T E S l a ter n a na on o t o imp rt a nt i ndu te net s
o

H
VDR
. . . .

H
.

T r a ns m i g r a t io n 12 mo 1 9 pp B y R E H O O PE R , 1 Anna

H
V
. . . . . . .

S wa m i v i e k a na nd a on i nd u is m . 857 0 9 6 pp . . 3 As P ost free .

-
,

4 As .

T he S w mi hic a go A dd re
’
s C ss is qu o te d i n f ul l a nd ex a mi ne d impo rt a nt fa ct s a re

H
a
br ught which he mitte d t s t te

W
V
o o ut o o a .

M
S wa m i v na nd a nd hi s G 8 v 1 2 5 pp 3 As P ost

H
i ek a a ur u . o . . .

M
free As 4
f
.
,

A hi t ry the
w mi nd h i G u r u i give n the S w mi s bo te d u cce in the ’

e t i s h wn t be untru e by the l etter s f

s o o S a a s s a as s ss

4 5 pr mi ne nt Americ n the Ve d ant

given f
s s o o o o a s a

phil phy ex mi ne d p rtr it S ch penh au er nd x M ll er with a n

e s tim a te f the imp rt nce t be tt che d t their ppr o va l f
o so a o a s a re o o a a u ,

o Ve d nti sm
o a o a a o a o a .

P O P UL AR HI N D U I S .

Po p u l a r i nd u is m 5 As free 3% As 8 v 9 6 ppo 2 P ost -

R eview o f the i nd u i s m o f
.
. . . .
,

the E pic P em s a nd P u r a na s & 0 Rite s a nd O b se r

f
va nce s E fect s find u i sm a nd S ugge s te d R efo rm s
,
o ,

f
A
.
,

i s t o ry o t h e i nd u T r i a d ( Brahm a Vishnu and Siva ) 8 vo .

, ,
. .

A
6 4 pp 2 As P ost free 2 5 s
n a cc o u nt i s fi s t give n o f the e a rl ie s t go d s o f
-
.
. .
,

the i nd us ; the ch a nge s which

f
r

a fterwa r d s t o o k pl a ce a e d e s cribe d with the d evel o pme nt o the T ri a d a s gi ven i n

r ,

the i ndu s a cre d bo o k s .

 H
H
HH
94 PU BLI C A T I O N S OF T E C RI S T IAN L I TER A T U RE SO C IE TY .

Kr i s h na

A
8 o v .
as
7 2 pp
d e s c ri b e d
. A
f
s .
in t h e
Po st -
free
Pu r a na s
,
3 As .
a nd B h a ga vd
a G it a .

H
f cc t i given the K ri hn Av t ar hi fly t ken fr m the Vi hnu

H
ul l a o un s o s a a s ,
c e a o s

Pu a n r with me extr t fr m the Bh g v t P r an nd the M h abh ar t a The ac s o a a a a a a a a a

M
a so
circ um t nce which l d t the gre t w between the P i nd u nd Ku m
.
,

fthe d ctrine s fthe B h ga vd G ita a e exam i ne d in

s a s e e o a ar c s a s ar

W
d e cribe d ;
s nd o me a s o o o a a r

A
W M M
f f

H
J
N v 48 pp

M A
A AAA AAq
t he T m pl e g a nna t h t Pu r i 8 1 5 As
f
c c o u nt o

H
e o a a . o . . .

f
T he cc t i t ken fly fr o m D R R J ’

fthe temp e
a o un s a c hi e E . DR L L IT R S nt i u i t ies o O r is s a
ter un
’
G a ze t t e er
s o I nd ia , S terl ing ’
s 0 1 7 33 0 , 87 0 . ith view s o l ,

pr ce i im ge

MM
o n, a nd

H H
o ss a s .

v
De il Da nc e r s , it c h F i nd e r s ,
=
Ra i n - a k e rs , =
a nd e d i c i ne
P ost free , 3 As
A
4 to 6 0 pp 2 2 5L

M
en s

cc unt f
-
. . . . .

f the e cu i u egr a d i ng u pe titi n preva l e nt a m o ng

d n ti n i n d i f
f f
ull a o o s r o s a nd d s rs o s,

ba ckw r a a erent p rt
o s a s o the w rl d ; with 36 ill u tr ti n
o s a o s .

B RA A SA AJ

H
.

T he B ra hm a S a m a j, a nd ot he r o de m Ec l e c t ic Re li gi o us
S ys t e m s . 1 08 pp 3 As . . P ost -
free ,
4 As .

M d ern ind u Th ei m ; Ra mm hun R y ; D b e nd r n t h T go re ; K hub

o s o o e a a a es

C h und er S e n ; S a d h a a n Br a hm S a m j M d r a s Br hm i m ; P a rt h a na Se m e j e sr o a a a o s r .

HH
C RI S T IAN I T Y

W
f
.

C h r i s t i a nit y Exp l a i ne d t o a i nd u ; o r, T he Doc t ri ne s o

H
C h ri s t i a ni t y a nd i nd u i s m C o m pa re d . 6 0 pp 2 As . .

ctrine bo u t G
Do s a od, C re ti o n the S ul K rm T r n mi gr a ti
a ,
o ,
a a ,
a s o n, S i n, Inc a rna ti o n s,

S a l v ti n P r o spect
a o ,
s at d e a t h nd C mp r tive E fi e t s
,
a o a a c .

f f
i nd i a i nd u , a nd I nd i a C h r i s t i a n o r, ha t i nd u i s m h a s
d o ne or i nd i a , a nd w h a t C h ri s t i a nit y w o u l d d o o r it

v 72
.

HH
8 o .
pp . 2 1
2
‘
As . Po st -
free , 3 As .

MM W
A dd re s t th u ghtfu l i ndu h wi ng h w m uch their c o untry w ul d b e ne fi t
fr m the rel igi n which m a ny f
s o o s, s o o o
them n w pp
f
o o o o o o se

W
.

Le t t e r s t o I nd i a n Y o u t h o n t h e Ev i d e nc e s o Ch r is t i a nit y .

mo 2 80 pp
12 6 As Po st -
fr ee 7 As
A f
. .

B y the R VD
. .
,

E xtern l nd Intern l E vi d ence hri

fp C
E . B . URR Y ITC EL L . a a a s o s
E x mi n ti r i ndui m Ve d nti m Muh a mm im

W
W
t i a ni t y Po ul a

WW
a a on o s , a s ,
a nd a dan s .

W
ws

M
B a rr o Le c t u r e s . C h r i s t i a nit y t he o rl d - ide Re l i gi o n .

As P ost free As

WM
8 1 70 1 88 pp 6
f
-

Seven Lect u re by the R EVDR B A

. . .
, .

C hic go
T he o rl d i d e A pect f f
R RO S s, . .
, o a .

C hri ti ni ty T he o rl d i d e Efi t
the b i fU ni ver a l Re l igi n 4 The
1 . 2 - s s o s a . .
-
ec s o
C hri ti a ni tys 3 C hri ti n T hei m . . s a s as as s o a s o . .

U niver l B k 5 T h e U niver a l n nd S vi o ur 6 T he i t ric a l C h r a cter

f rl d Fir t P rl i a ment f
sa oo . . s a a a . . s o a
C hri ti nity 7 T he R e l i gi ns
’

f
W
o s a . . o s s a o o .

El e m e nts o C h ris t i a n T r ut h 12 mo 7 1 pp 1 5
1 As
Lect ur e by the R EVD R M U RR A
. . . .

EL L d l e ivered to E duc te d i ndu

f
Ys, . . IT C , a s .

J
l

’
B u s h ne l l s C h a r a c t er 1 8 mo 9 2 pp 1 % As
S A
o e s us
e by the REVT
. . . .

ith
no t s . . E T . L ER .
 H
H
HH
HHH
NN N
H
H H
96 P U B L I C AT I O N S OF T E C R I S T IAN LI TER A T U RE S O C I E TY .

f
N
M
T he S u p po s e d a nd Re a l Do c t r i ne s i nd u i s m he ld
the R EV E H E MIA H
0 2 o a s

v
. . ,

AA
b y Ed u c a t e d i nd u s 8 o 32 pp B y

N
. . . .

( ) G O RE H 31 Anna
It i h wn th t the be l ief f
IL K T .
2 .

s s e d uc te d i nd u with reg r d t G d i Attribu te

o a o a s a o o s s,

N
,

H
C re ti n & n t fo u nd i n the Ve d b u t h ve bee n d erive d fr m C hri ti nity as a

W
a o c a re o o s a

v 32
.
, ,
.

8 Anna
f
o ra l C o ur a ge o pp

H
0 .
3 . . . . .

A l ect re by the Bi h p

N
B mb y

Nf
u s o o o a .

v 48 pp
A f
T h e i m p o r t a nc e Re l i g i o n 8
f
Anna

H
0 4 o o

WM
M
.

g by J
. . . . .

n a ppe al to the y o un O F O S T E R a u th o r o E s sa y s o n D e c i s io n o C ha r a c t e r

H
.
, ,

N f Af A
C h r i s t i a ni t y , 0r — ha t ? 8 170 1 6 pp —A nna By the
V
O .
5 . . . .

f
RE . . R10 E .

C hri ti a nity i h wn t be the

s s s o o o nl y rel igi on which meet the w nt s s a o m an .

6 T he S e ns e S in in t he Li g h t is t o ry l e c t ure
by the R EVF
o o o .

N
. .

KE LL E TT adras C hristian C ollege

v 2 0 pp
. . . .
,
. .
,

8 ? Anna
f
o . .
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. .

It i s h wn th t the d eeper the en e

s o a s s o s i n, the m re n t u re t h rel i gi
o a e o us l ife

W
N fNN M
.

o 7 B is h o p C a l d w e l l o n Kr i s h na a nd t h e B h a g a vd a G it a

H
v 32
. .

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.

8 1
5
Anna
f pp
o . . 7 .

A repri nt

H
f
Rem rk the te ’
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f mph et e
o a s on la on . S a d a go pa h C h a r l o o s o o o
R epri nt Pa l ntit l e d T he o s op hy t he i nd u s with a pref a ce by the

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o a o

R ev JL
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T h e Dut i e s o

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8 Ed u c a t e d Y o u ng n t o t h e i r C o u nt ry

N
o e

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v
. . . .

8 o 1 6 pp 5 Anna
f
é
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V
. . .

Ad d re s s by the R E B A L L A T Y E a t a Meeti ng the Ahme ga r D eba ti ng

A
d na

N
. .
, o
S ciety Tr a nsl a te d fr m the M r thi
f f
o . o a a .

v 2 3 pp
o
A 9 C h ri s t t h e F ul il m e nt o i nd u i s m 8 o nna

N
A l ectu e by the R VF
. . . . . .

K
V
r E . . . EL L E TT , . .
,
M dra a s C hri ti a n C ll ege
s o .

v21 Anna
A
8 !
the REVL A
eda nt i s m
Awith pp
o 10 o

H
. . . .

krit qu t ti
. .

A RI D mer o u
f
By L B E

f
Y nu s S a ns o a o ns

V 2 4 pp
. .
,

T h e De i vn 8 l nna
A l ect re by the R VL AB
e ct B hm o is m
A
o. 1 1 . e e ss o ra . 0 . . .

u E L E ARI D Y .

P r e l i m i na ry Di a l o g u e s o n i m p o r t a nt ! u e s t i o ns

N
o 12 1 11

v
. ,

8 7 pp 2 As
4 P ost free , 2 1 As
member f the O xf
I nd i a . o . . . .

r d Mi s i n C l cu tt i nd u nd Chri ti n C o ncepti o ns
f
Bya

N
o o s o a a a s a

T hei m v P nthei m Per s na l ity Merit nd D emerit S i n & 0

, .

o G od, s e rs u s a s , o ,
a , , .

e l ps t o T rut h 5 e e k e rs 8 y o 32 pp 1 Anna

N N
o. 13
the REV R
=
. . . . .

By IC E . Cu rrent o bj ecti o ns to C hri ti nity c s a o ns i d ere d .

v 1 8 pp
. .

A O
Fr
.

o
14
m
. i nd u Pa nt h e i s m
nt i t he i s t -ic T he o r i e s ,
-
by the P r fe
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o
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r F l i nt
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,
ana
Anna
bl e writer
.

i nd u is m nd C h r i s t i a ni t y C o m pa ris o n nd

N fA
o . 15 . a : a a a

817 0 6 4 pp B; As P ost free 2 As

f
C o nt r a s t -

the RE VD R JP J O E S
.
. . . .
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