12630064- The- Bhadwad- Gita-or- The- Lords- Song-by- Annie- Besant

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THE MISSION OF OUR MASTER
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Ba»ii Missionaries in India; Indian Epics; The Ethical Ideas of the Hindus; Sankaracharyitr Zoroaster; Confucius and His Philosophy Loatzfc and His Philosophy; Christie*
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PRINCIPAL CONTENTS The Common Evolution of India
Poetry of the Vedas
;

2
(J

;

nity

and Vedanta
;

; ;

l4ie

Talmud

;

The Message
;

of

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]|

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y

THE

HAGAVAD-GITA
OR

THE LORDS SONG
WITH THE TEXT IN DEVANAGAR1 AND AN ENGLISH TR4NSLAT

BY

ANN ^
1

B.ESANT

FOURTH EDITION
G. A,

NATESAN
Price

k Co

,

MADRAS.
*

Annas Four,

t^jLoL

First

PREFACE
priceless teachings that may be found in the great Hindu poem of the MaMbh&rata, there is none so rare and precious as this "The Lord's
(

d^MONG the
^r-

—

Since it fell from the divine lips of Shri Krishna on the field of battle, and stilled the surging emotions of his disciple and friend, how many troubled hearts has it quieted and strengthened, how many It is meant to lift the weary souls has it led to Him aspirant from the lower levels of renunciation, objects are renounced, to the loftier heights whera desires are dead, and where the Yogi dwells id and ceaseless contemplation, wjiile his body and mind are actively employed in discharging the duties that That the spiritual man need n fall to his lot in life. be a recluse, that union with the divine Life may be achieved and maintained in the midst of worldly affairs, that the obstacles to that union lie not outside us but within us such is the central lesson of the

Song."

!

-x,

—

BHAGAVAD-GlTA.
It is a scriptuae of Yoga now Yoga is literally unioB, and it means harmony with the divine Law, the becoming one with the divine Life, by the subdual of all outward-going energies, To reach this, balance
;

2068679

"

lv

PREFACE

must be gained,

equilibrium, so that th8 self, joined to the Self, shall not be affected by pleasure or pain, de3ire or aversion, or any of ihe " pairs of opposites between which untrained selves swing backwards and forwards. Moderation is therefore the keynote of the Gita, and the harmonising of all the constituents of man, till they vibrate in perfect attunement with the One, the Supreme Self. This is the aim the disciple is to set before him. He must learn not to be attracted by the attractive, nor repelled by the repellent, but must see both as manifestations of the one Lord, so that they may be lessons for his guidance, not fetters for his bondage. In the midst of turmoil he must rest in the Lord of Peace, discharging every duty to the fullest, not because he seeks the results of his actions, but because it is his duty to perform them. His heart is an altar, love to his Lord the flame burning upon it; all his acts, physical and mental, are sacrifices offered on the altar and onc£- offered, he has with them no I further concern, As though to make the lesson more impressive, it was given on a field of battle. Arjuna, the wairiorprince, was to vindicate his brother's title, to destroy a usurper who was oppressing the land it was his duty as prince, as warrior, to light for the deliverance of his nation and to restore order and peace. To make the contest more bitter, loved comrades and friends stood on both sides, wringing his heart with personal anguish, and making a conflict of duties as well as physical strife. Could he slay those to whom he owed love and duty, and trample on ties of kindled i
; ;

PREFACE
;

v

To break family ties was a sin to leave the people in cruel bondage was a sin; where was the right way? Justice must be done, else law would be disregarded The answer is the burden but how slay without sin
'?

;

of the book:

Have no personal

carry out the duty imposed

interest in the event; by the position in life,

realise that Ishvara, at once Lord and Law is the doer, working out the mighty evolution that ends in be identified with Him by devotion, bliss and peace and then perform duty as duty, fighting without passion or desire, without anger or hatred; thus activity forges no bonds, Yoga is accomplished and
;

the soul

is free.

Such is the obvious teaching of this sacred book. But as all the acts of an Avat^ra arc symbolical, we

may

pass from the outer to the inner planes, and see in the fight of Kurukshetra the battlefield of the soul, and in the sons of Dhjritar&shtra enemies it meets in its progress Arjuna becomes the tyre of the struggling soul of the disciple, and$hri Krishna is the Logos of the soul. Thus the teaching of the ancient battle;

field gives

guidance in all later days, and trains the aspiring soul in treading the steep and thorny path that leads to peace. To all such souls in East and West come these divine lessons, for the path is one, though it has many names, and all souls seek the same goal, though they may not realise their unity. In order to preserve the precision of the Sanskrit, a few technical terms have been given in the original in foot-notes; Man ah is the mind, both in the lower mental processes in which it is Bwaj «_d by the eei

—
vi

PREFACE

by passions and emotions, and in the higher processes of reasoning; Buddhi is the faculty above the ratiocinating mind, and is the Pure Reason, exercising the discriminative faculty of intuition, of spiritual discernment if these original words are not known to the reader, the Bhagav ad-Git a. loses much of its practical value as a treatise on Yoga, and the wouldbe learner becomes confused.
;

The epithets applied to Shrl Krishna and Arjuna the variety of which is so characteristic of Sanskrit conversation— are for the most part left untranslated, as being musical they thus add to the literary charm, whereas the genius of English is so different from that of Sanskrit, that the many-footed epithets become sometimes almost grotesque in translation. Names derived from that of an ancestor, as PArtha, meaning the son of Pritha, Kaunteya, meaning the son of Kunti, are used in one form or the other, according to the rhythm of the sentence. One other trifling matter, which is yet not trifling/if it aids the student when Atmk means the One Seif, the SELF of all, it is printed in small capitals; where it means the lower, the personal self, it is printed in ordinary type this is done because there is sometimes a play on the word, and it is difficult for an untrained reader to follow tlie
:

;

meaning without some such assistance. The word Brahman, the One, the Supreme, is throughout translated the " ETERNAL." The word " Deva, " literally "Shining One," is thus translated throughout. The use qi the Western word " God alike for " Brahman" and for the "Devas" is most misleading the Hindu
'
'

5

:

PREFACE

vii

never uses the one for the other, and never blurs the unity of the Supreme by the multiplicity of ministering Intelligences. wish, in adding this translation to those already before the public, was to preserve the spirit of the original, especially in its deeply devotional tone, while at the same time giving an accurate translation, reflecting the strength and the terseness of the Sanskrit. In order that mistakes, due to my imperfect knowledge, might be corrected, all of this translation has passed through the hands of one or other of the following gentlemen friends of mine at Benares to whom I here tender my grateful acknowledgments

My

—

—

Babus Pramada Das Mitra, Ganganath Jha, Kali Charan Mitra, and Upendranath Basu. A few of the nptes are also due to them. In the third and fourth editions I have also been much helped by Bibu Bhagavan Das, to whom I add my cordial thanks.

ANNIE BESANT.

NOTE TO THE FIRST EDITION.
It has long been ray ambition to place within the easy reach of the English-reading public a cheap Bhagavad-Gita with the text in edition of the Devanagari and an English translation of the same. Mrs. Annie Besant, that warm and tried friend of India whose services to our land it were vain to] count, has enabled me to realise that ambition by generously granting the use of her English translaIt is devoutly hoped that this great scripture tion. of the Hindus will find a place in thousands of homes both in India and elsewhere.

Nov. 1907.

G. A.

NATESAN

Q ^r^t te^^m
-

THE BHAGAVAD-GITA
THE .LORD'S SO N G,
FIRST DISCOURSE.

httot: ^TWCTlpr jifrrj ^?r

hot
:

n ^

n

Dhritarashtra said

On

the holy plain,

on the

field

gathered together, eager for battle,
) Sanjaya,

of Kuru,* what did they,

my peopk

and the Paodavas?

(1)

* The common ancestor of the contending parties, be Kurus and the PSndavas, in the impending battle,

2

THE BHAGAVAD-GITA.
San jay a said
:

Having seen arrayed the army
and spake these words

of the Pandavas,

the Prince Dur)odhana approached his teacher,*
:

(2)

M Behold this mighty host of the sons of Pandu,
teacher, arrayed by the son of Drupada,

thy
(3)

wise disciple.

ggwt %r?^
Heroes are
these,
in

gq^sr

mvm:

u

*

u
to

mighty bowmen,
battle;

Bhima

and Arj una equal
and Drupada

Yuyudhana, Virata,
(4)

of the great car.t

*

t

Drona, the son of Bharadvaja. One able to fight alone ten thousand bowmen,

FIRST DlbLOUKSE.

3

Drishtaketu, Chekitana and tho valiant King
of

Knsh^

JPurujit and Kuntibhoja, and
;

bull *

among men

(5)

?iq>m^ b% v& JTirnri: Yudhamanyu the strong, and
brave; Saubhadraf and the Draupa
great cars.

smd

n

%,

n

the
ill

of

W^F W%'^^I
Know
these I

^m

m=5Pftft

<t

II

*

II

further

all

those

who

are our

c

best of the twice- born, tho lea

name

to thee for thy informal

*raflTT*TT

The
vigour,
t
is

bull,

fa^qk ^ t ^ftl^tr ? as the emblem of m

xf

ii

5

II

often used as an epithe; of honour. Abhirnanyu, the son of Subhadra and J The sona and grandtons of Drwt

4

THE BHAGAVAD-GITA.
Thou, Lord, and Bhishnia, and

Kama

and

Kripa,

conquering

in

battle

;

Ashvattbama,
(8)

Vikarna, and Saumadatti * also;

^TJTmWJff

m:

m ^f^T^T:
my
war,
«T<5T

II

S

II

And many
ing their

others, heroes, for

sake renounc-

lives,

with divers weapons and missiles,
(9)
I

and

all well-skilled in

WW cROT*
Yet
seems
insufficient
sufficient,

^Wfinffan
this

seems

army of

ours,

though

marshalled by BLishma, while that army of theirs

though marshalled by Bhima

;

f

(10) * The son of Somadatta.
t The commentators differ in their interpretation of this verse; Anandagiri takes it to mean just the reverse of Shridhara Svami, " aparyaptam " being taken by M the one aa insufficient," by the other as "unlimited."

FIRST DISCOURSE.

5

Therefore in the rank and

file let

all,

standiDg

firmly in their respective divisions, guard Bhishma,

even

all

ye generals.

(11)

fSf^nt faMft%:

«f ^Hl SKTmFT
blew

II

n

II

To enhearten him, the Ancient
the

of the
his

Kurus,
conch,
(12)

Grandsire,* the glorious,
lion's roar.

sounding on high a

HffNTOS'^ a
Then conches
and

sr^ggsftsifpra;
kettledrums,

IM \

II

tabors

and

drums and cowhorns, suddenly
the sound was tumultuous.

blared forth, and

(13)

* Bhishma,

6

THE BHAGAVAD-GITA,

Then,

stationed

in

their

great

war-chariot,

yoked to white horses, Maihava* and the son of

Pandut blew

their divine conches.

(14)

qrof

^if

*Tfr*Tf

4m-w

f^f^T: n

^

u.

u

Pauchrjanya by Hrishikesha, and
by Dhananjaya.r
blew his mighty conch, Paundra

Devad

Vrikodara § of terrible deeds
;

(15)

+ Arjuna. *Shri Krishna. £ Panchajanya, Shri Krishna's conch, was made from the bones of the giant Panchajana, slain by him. The title Hrishikesha is "Lord of the senses." Dhananjaya, the "conqueror of wealth," is a title often given to Arjuna, whose conch is tho " Ocd-given." the meaning of the name of his conch § Bhima
;

is doubtful.

FIRST DISCOURSE.

7
of

The King Yudhishthira, the son
blew

Kunti,

Anantavijaya

;

Nakula

and

Sahadeva,
(16)

Sughosha and Manipushpak

%2$m

ft*rc«a err^fiR^rqni%?r: u
of

1*11
Shi-

And Ka-hya,f

the

great

bow and

khandi, the mighty car- warrior, Drisbtadyumna

and yirata and Satyaki, the unconquered.

(17)

stew
,

RfRTg: srfrajsg:

2^?^ ^
n

11

Drupada and the

Draupadeyns,

Lord

of
all

earth, and Saubhadra, the mighty-armed, on
sides their several conches blew.

(18)

*The conches of the remaining three brothers were

named

respectively " endless victory," " honey-tone,"
7

and "jewel-blossom." t The King of Kashi, the modern

8

THE MIAGAVAD (HTA
That tumultuous uproar rent the hearts
of the

sons of Dhritarashtrfl,

filling

the earth and sky
(19)

with sound.

Sf% WOTfcT y?JW\ WZT.
Then,
beholding
tlio

II

^o

II

Bona
flight
is

of
of

J

)i.rifc:u

;i

shtra

standing arrayed, and
to begin, he

missiles

about

whoso
his

crest

an ape, the son of
(20)

Paidu, took up

bow,

5If * 33TC

I

%^*Rlfcq
And
of Earth
:

^ TOTW
said

J?Sxg<f

II

\1
()

II

spake this word to ELrjsbikesha,

Lord

Arjuna

:

In the midst, between the two aimics,
chariot,

j-ta)

my

Achy uta,*

(21)

The changeless, the immovable.

FIRST DISCOURSE.

U

%w m nwmw*ww$sft ^
II

II

Tint

I

m

iv

behold these standing, longing for
I

bat h.lt>, with ing war,

whom

must

strive in this outbreak-

(22)

And

gaze on those hero gathered together ready
pleasing in battle the evil-

to fight, desirous of

minded son

of Dhritarasbtra,

(23)

^3# pIW ^]\TJ^
San jay a
said

*TKcT

1

:

Thus addressed by Gud&kesha,*

HnVhikesha,

O

Bharata, having Btayed that best of chariots in
(24)

the midgt, between the two armies,

"The

lord of sleep, Arjuna.

JO

-the ijhagayad-gita.

w*Tsfrwg^cT.

^\ ^ ttfu^w
^ftfcT
I)

i

3^ qrc q^TcTF^cTT'f
of

W

II

Over against Bhishrna,Drona and
the
world,
said
:

all

the rulers

"

Partha, behold

these
(25)

Kurus gathered

together."

Then saw. Partha standing
sons and grandsons, comrades,

there,

uncles and

grandfathers, teachers, mother's brothers, cousins,
(26)

Fathers-in-law

and

benefactors

also in

both

armies

;

seeing

all

these kinsmen thus standing

arrayed, Kaunteya, *

(27)

The son

of Kunti, Arjuna.

FIPwST

DISCOURSE,

11

Deeply moved to

pity, thus uttered in sadness

;

Arjuna
Seeing these
eager to fight,

said

:

my

kinsmen,

Krishna, arrayed,
(28)

%Tf^ SiWR Tmf«N 3rrq-rT My limbs fail and my mouth body quivers, and my hair stands

I

nil
is

parched,

my
(29)

on end,

^
burns
is

^

*TC*fT«ra*TT3
slips

?swm ^ *
my

qsr.

II

\*

u-

Gaadiva
all

from

hand, and

over, I

am

not able to stand,

my skin my mind
(30)

whirling,

12

-TIIE

BHAGAVAD

GITA.

And

I see adverse omens,

Keshava.*

Nor
(31)

do I foresee any advantage from slaving kinsmen
in battle.
*r

^Tff ftirc

^w

*r

^

tr*% fj^Tft

^

I

T% $1 Ki^ft mfq^C T%
For I desire not
victory,
;

Hft^fftrapT 3T ll\^

\\

Krishna, nor kingis

dom, nor pleasures

what

kingdom

to us,

O

Govinda, what enjoyment

or even

life ?

(32)
i

ww% s&Tfy
ci

<r

^rs«rR«TcTT

^ 2% wuteq^r *rti% ^
sfT

ns$

jfcrn §<$nft

n

}\u

Those for whose sake we desire kingdom, enjoy-

ments and pleasures, they stand here
abandoning
life

in

battle,

and riches

(33)

Teachers, fathers, sons, as well as grandfathers,

* "He who has luxurious on the wafers,"

hair," or,

"He who

sleeps

FIRST DISCOURSE.

13
grandsons, bro(34)

mother's brothers,fathers-

in- law,

thers-in-law, and other relative?.

These I do not wish to
slain,

kill,

though myself
the

Madhusulana,

* even

for
:

sake of
for

the kingship of the three worlds

how th6n

earth

?

(35)
rfiicf:

Hfc^r qr^Tgrsr: ^r

^wt£t
II

I

^T^T^fOT'fclcTHTcfcTTl^:
sure can be ours,

\\

II

Slaying these sons of Dhritarashtra, what plea-

O

Janardana?f Killing these
(36)
I

desperadoes, sin will but take hold of us.

cTW?TTff 1? f ^ VCTStTST^^F^R

^f?r

f|

ot

fc^T gftrc: srnr

nm

II

v»

H

* The slayer of Madhu, a demon, t "Destroyer of the people." Shri Krishna as the warrior conquering all forms of evil.

14
Thoroi'ore

THE BHAGAVAD-GTTA.

wo should not
;

kill

the sons of Dhritakilling our kins-

•rashtra, our relatives

for

how,

men, may we be happy,

O Madhava?

(37)

f^rymrcf

$w ft^f| ^

TTcT^q n

^

II

Although

these,

with intelligence overpowered
in the destruction of a family,

by greed, see no guilt no crime

in hostility to friends,

(38)

Why
such a

should not we learn to turn away from

sin,

Janardana. who see the
?

evils in

the

destruction of a family

(39)
H^TcT=tt:
i

f sqjft

JWwiScT j«wtf:

In the destruction of a family the immemorial

FIRST DISCOURSE

15
of

family traditions*

perish

;

in

the perishing

tradition, lawlessness

overcomes the whole family

*5
Owing

IST§
to

f^ ^^

i^erif: n
of

^

II

predominance

lawlessness,

O

Krishna, the

women

of the family

become corrupt;

women

corrupted,

Varshneya,* there ariseth
(41)

caste confusion

TcTFcf faeift %r^rf g&foo^t^Rfitarr: n

*\

II

This confusion draggeth to hell the slayers of
the family, and the family
fall,
;

for

their ancestors

deprived of rice-balls and libations.
;

(42)

* Dharma this is a wide word, primarily meaning the essential nature of a thing, that which makes it to be what it is externally hence, the laws of its being, its duty: and it includes religious rites, appropriate to those laws, customs, also righteousness. t Belonging to the family of Vrishni,
:

16

THE BHAGAVAD

GilTA,

^<T:
By

praFTT

^8f ?"^TC%:
J*mfe

I

ScflT^cf snfcTWf:

STWcTT:

II

*\

\\

these caste-confusing misdeeds of the slayers

of the family, the everlasting caste

customs*

arid

family customs * are abolished.

(43)
i

s^rajrarawfat U3«rroif sFnfr
«TC%

Wet

llSt

Wcfl^SSg^

II

"**!)

The abode of the men whose family customs * Jai ardana, is everlastingly in are extinguished, Thus have we heard. hell. (44)

TO^qg^tw
!

f'i ^3fff3cTT:

II

**

II

Alas in committing a great sin are we engaged, we who are endeavouring to kill our kindred from greed of the pleasures of kingship. (45)

* Dkarnia.

FIRST DISCOURSE.
If the sons
of Dhritaiashtra,

17

weapon

in hand,

should

slay

me,

unresi&tirg,

unarmed,
better.

in

the
(46)

battle, that

would for me be the

Sanjaya said

:

Having thus spoken on the

battle-field,

Arjuna

sank down on the seat of the chariot, casting

away
grief.

his

bow and arrow,

his

mind overborne by
(47)

Thus in the glorious Upanishads of the BHAGAVADGITA, the science of the Eternal, the scripture of Yoga, the dialogue between Shri Krishna and Arjuna, the first discourse, entitled
:

THE DESPONDENCY OF ARJUNA.

SECOND DISCOURSE,

Bm scire

i

Sanjaya said

:

To him thus with pity overcome, with smarting brimming eyes, despondent, Madhustidana spake
these words
:

(1)

^W^W^W^mWR^
The Blessed Lord

II

'<

II

said:

Whence hath
infamous,

this

dejection

befallen thee in

this perilous strait,

ignoble
?

*,

heaven-closing t,
(2)

O

Arjuna

* Literally, un-aryan. t Literally, non-svargan cowardice iu the warrior closed on him the door of svarga, heaven.
:

SECOND DISCOURSE.

19

§£
befit thee,

ps€i^
Shake

fl^Tfrre

q^aq
Partha

ii

\
it

ii

Yield not to impotence,
off this
!

!

doth not

paltry fainthearted-

ness

!

Stand up, Parantapa

*

(3)

55m:
How,
worthy

HTMT^mm ^TTlhfT^ST
Arjuna Madhusudana,
said
:

II

*

II

shall I attack

Bbishma

and Drona with arrows in battle, they
of reverence,

who

are
(4)

slayer of foes?

m

^Tf g

^wi

«Ttt

1

gsffcr

SpngfaTjrf^iFi

11

*

u

* Conqueror of foes,

20

THE BHAGAVAD-GITA,
Better in this world to eat even the beggar's

crust

than

to

slay

these

most noble

Gurus.

Slaying these Gurus, our well-wishers,* I should
taste of blood-besprinkled feasts.
(5)

<ftqft*j<TT: jrgt ^itst; n * Nor know I which for us be the we conquer them or they conquer

\\

better, that

us

— these,
live,

whom

having slain we should not care to

even these arrayed against
rashtra.

us, the sons of Dhrita-

(6)

g ^ife

at*

qftqgg^ar.

>

* More often translated, "desirous of wealth," but the word is used elsewhere for well-wisher, "desirous of good," and the term is more in accordance with the tone of Ariuna's remarks.

SECOND DISCOURSE.

21

%«q«tsf

^rfir

*tf

^t jura*

n

*

n

My

heart
;

is

weighed down with the vice
is

of

faintness

my mind
may
I

confused as to duty.* I ask
better

thee which
decisively.

be the

— that

tell

me
;

am

thy

disciple, suppliant to

Thee

teach me.

(7)

For I see not that

it

would drive away

this

anguish that withers up
attain unrivalled

my

senses,

if

I should

monarchy on

earth, or even the
(8)

sovereignty of the Shining Ones.

*Bharma.

22

THE BHAGAVAD-GITA,

tprgwT ffr%^
t qtcw
^far

gsi%*r: q^crq:
gptft
:

ntft^g^T

^
to

i

1

11

s

n

Sac jay a said

Gudakesha, conqueror of his
addressed
(<

foes,

having thus
Govinda,
(9)

Hrisbfkesha
!",

and

said

I will not fight

became

silent.

Then Hrishikesha,
ta,

smiling, as

it

were,

Bh A ra-

spake these words to him, despondent, in the
:

midst of the two armies

(10)

The Blessed Lord

said

:

Thou

grievest for those that should not be griev-

SECOND DISCOURSB.

28

ed for, yet speakest words of wisdom.* The wise
grieve neither for the living nor for the dead, (11)

Nor

at

any time verily was

I

not, nor thou,

nor these princes of men, nor
cease to be, hereafter,

verily, shall

we ever
(12)

As

the dweller in the body experienceth in the

body childhood, youth, old age, so passeth he on
to another body; the steadfast

one grieveth not
(13)

thereat.

*

Words

that sound wise, but miss the deeper sense

of wisdom,

24

THE BHAGAVAD-GITA.

The contacts
cold
go,

of matter,

O

son of Kunti, giving

and heat, pleasure and pain, they come and

impermanent;

endure

them

bravely,

Bbarata.

(14)
*r

4

ft

^src^cT 35*

p*fa

i

STSSc^rc w&fil ^^:^lt The man whom these torment not,
men, balanced
is fitted

w

II

nil
O
chief of

in pain

and pleasure, steadfast, he
(15)

for immortality.

The unreal
ceaseth to be
;

hath no

being

;

the real never

the truth about both hath been

perceived by the seers of the essence of things. *(1 6)
sifirciftr

5

<rf|fe

^ a^faf

era*

i

* Tattva.

SECOND DISCOURSE,

25
by

Know That

to be indestructible

whom

all

this is pervaded,

Nor can any work

the destruc(17)

tion of that imperishable One.

These bodies of the embodied
eternal,

One,

who

is

indestructible
as finite.

and

immeasurable, are

known
q

Therefore
t^TTf

fight,

O

Bharata. (18)
|

W ¥rl
He

qk* i&ft

fcT^;

He who
rant.

regardeth this * as a slayer, and he
is

who thinketh he

slain,

both of them are ignois

slayeth not, nor

he

slain.

(19)

^

*J3T

SfftcTT ^r

?T

ip:

|

* The.dweller

in the body.

26

THE BHAGAVAD-GITA.

He

is

not born, nor doth he die

;

nor having
perpe-

been, ceaseth he
tual, eternal

any more

to be
is

;

unborn,

and ancient, he

not slain when the
(20)

body

is

slaughtered.

HR B JW Who knoweth

<Tt4

^

ETTcTSfcT

fPcT

^R

II

^

II

him

indestructible,

perpetual,

unborn, undiminishing, how can that
Partha, or cause to be slain
?

man

slay,

(21)

f^jTft

OTfr

^nsq^iftr

I

*PlTft

&T?fcT TSTft ^|T

||

^

II

As a man, new ones, so
new,

casting off worn-out garments, taketh

the dweller in the body, casting off

worn-out bodies, entereth into others that are
(22)

SECOND DISCOURSE,

27

^

%4 f^T^RT
cleave

if

sTmfcT

*TTScT:

II

M

I)

Weapons

him

not, nor fire burneth him,

nor waters wet him, nor wind drieth him a way ,(23)

Uucleavable he, incombustible he, and indeed
neither to be wetted nor dried
all-pervasive, stable,

away

;

perpetual;

immovable, ancient.

(24)

cTOT^

ftfel^t fTT5^f[T%3Rtl%

II

\*i

11

Unmanifest, unthinkable,
called
;

immutable,

he

is

therefore

knowing

him as such, thou
(25)

shouldst not grieve.

Or

if

thou thinkest of him as being constantly

28

THE BHAGAVAD-GITA.
mighty(26)

born and constantly dying, even then,
armed, thou shouldst not grieve.

For certain
is

is

death for the born, and certain
;

birth for the dead

therefore over the inevit(27)

able thou shouldst not grieve.

^Tfiff*ffT%
in their

^
?

*R

m\^j

II

V5

II

Beings are unmanifest in their origin, manifest

midmost
are they

state,

Bbarata, unmanifest

likewise

in

dissolution.

What room
(28)

then for lamentation

SECOND DISCOURSE.

J 2l

As

marvellous

one regardeth him
thereof
;

;

as

mar-

vellous another speaketh

as marvellous

another heareth thereof
indeed undersfcandetb.

;

yet having heard none
(29)

^ft

frames* ^t sto

ma

\

This dweller in the body of everyone
invulnerable,

is

ever

Bharata; therefore thou shouldst
(30)

not grieve for any creature.

Further,

looking to thine
;

own duty
is

*

thou

shouldst not tremble

for there

nothing more

welcome

to a

Kshattriyat than righteous war. (31)

*

Dharma.

t

A

person of the second, the wariior, caste.

30

THE BHAGAVAD-G1TA.

Happy
such a
heaven,

the Kshattriyas,

O

Partha,

who

obtain
to

fight, offered

unsought as an open door

(32)

cTcT:

%&$

m^ ^ flpH qwrai^qfa

II

AX

H

But

if

thou wilt not carry on this righteous

warfare, then casting

away thine own duty* and
(o'o)

thino honour, thou wilt incur sin.

Mon
death.

will

recount

thy

perpetual

dishonour,

and, to one highly esteemed, dishonour exceedeth
(34)

WTCTTjqTcT

W ^ 3 ^l^at.^T Wtf% STOH
THp
gtoeat ca
*
ill

*SRt ^t

«T|TniT:

I

II

Vi

I!

think thee fled from

Dharma.

t

The generals,

SECOND DISCOURSE.

31

the battle from fear, and thou, that wast highly

thought of by them, wilt be lightly held.

(35)

Many unseemly words
enemies,
slandering
?

will

be spoken by thine
;

thy

strength

what more
(36)

painful than that

<TOTf?W
Slain,

4fc?fa
wilt

pWt
;

IcTF^C*
heaven
;

II

^

II

thou

obtain

victorious,

thou wilt enjoy the earth

therefore stand up,
(37)

son of Kunti, resolute to fight.

Taking as equal pleasure and pain, gain and
loss,

victory and defeat, gird thee for the battle
sin.

;

thus thou shalt not incur

(38)

32

THE BHAGAVAD

G1TA.

This teaching set forth to thee

is

in accordance

with the S&nkbya*

;

hear

it

new

according to the

Yogaf, imbued with which teaching,
thou shalt cast away the bonds of action.

Partha,
(39)

WW^Sf ^^
In this there
transgression.
is

=wz

qf^t

*WK

II

*°
is

U

no

loss of effort,
little

nor

there

Even a

of this

knowledge^
(40)

protects from great fear.

The determinate Reason

§

is

but one-pointed,

*One of the six systems of Indian philosophy dealing with evolution. fAnother of the same systems, dealing with meditation, § Buddbi. $ Dharma,

SECOKD DISCOUBSE.
joy of the

33

Kurus

;

many-branched and endless
(41)

are the thoughts of the irresolute.

Flowery speech

is

uttered by the

foolish,

re-

joicing in the letter of the

Yedas,*
this'"

Partha,
(42)

saying

:

" There

is

nangh but
.

L

fororfWrefirn' ifforfirft
"With desire for self f
,

srfcT

II

*\

II

with

heaven for goal,

they
cribe

offer birth as the fruit of action,

and pres-

many and

various ceremonies for ths attain-

ment

of pleasure

and lordship.

(43)

*

The Hindu Scriptures.

Those whose very self is desire, Kama, and who therefore act with a view to win heaven and alio rebirth to wealth and rank.
t

34'

THE BHAGAVAD-GITA.

For them who cling to pleasure and lordship, whose minds are captivated by such teaching, is
not designed this determinate Reason, * on contemplation t steadily bent. J
(44)

ft!r£T

Praawft ft#I^? ^TcW^

II

**

II

The Vedas deal with the three

atrributes§; be

* Buddhi. tSamadhi, the third state of consciousness in medi-

tation.

The following alternative translation of Slokas 42, and 44 is offered: "The flowery speech that the unwise utter, O Partha, clinging to the word of the Veda, saying there is nothing else, ensouled by desire and longing after heaven, (the speech) that offereth
X
43,
full of

only rebirth as the (ultimate) fruit of action, that is (recommendations to) various rites for the sake of (training) enjoyments and sovereignty the thought of those misled by that (speech), cleaving to pleasures and lordship, not being inspired with resolution, is not engaged in contemplation." This is closer to the original, which is all in one sentence. § Gunas = attributes, or forms of energy. They are sattva, rhythm, harmony, or purity; rajas, motion, ac-

—

tivity, or passioD;tamas,inertia, darkness, or stupidity,

SECOND DISCOURSE thou above these three attributes,

,35

Arjuna

;

be-

yond the

pairs of opposites, ever steadfast in pu-

rity,* careless of possessions, full of the Self. (45)

All the

Vedas are
as
is

as useful to

an enlightened
all

Brahmanaf

a tank in a place covered

over with water.

(46)

Thy
with

business
fruits
;

is

with
let

the action only,

never

its

so

not the

fruit of action

be thy motive, nor be thou to inaction attached.
(47)

* Sattva.
t

A

person of the highest, the priestly and teaching

caste.

3$

THE BHAGAVAD-GITA.

Dhananjaya, dwelling in Perform action, union with the divine, * renouncing attachments and balanced evenly in success and failure: equilibrium
is called

yoga.

(48)

is

Far lower than the Yoga of Discrimination t Dhananjiva. Take thou refuge in action, the Pure Reason J; pitiable are they who work
for fruit.

(49)

United to the Pure Reason $ one abandoneth therefore cleave here both good and evil deeds
;

thou to yoga

;

yoga

is skill

in action.

(50)

Th*
•

Sages,

united

to

the

Pure Reason

£,

* Dwelling in yoga, union. t Union with Buddhi, the innermost sheath t Buddhi, Vfhicle) of Atma

(or

SECOND DISCOURSE.
renounce the fruit
liberated

37

which

action yieideth, and,
of
birth, they

from the bonds

go to
(51)

the blissful seat.

TO
When

cT

^Tf^fa^

|f|aifclcTft«lfcr

I

thy mind* shall escape from this tangle
then thou shalt
rise to indifference as

of delusion,

to what has been heard and shall be heard.

(52)

gfafasrfcrcm

<*

TO

rawfcr

ftsrerr

«

When

thy mind*, bewildered

by the Scrip-

turest, shall

stand immovable, fixed in contem(53)

plation, then shalt thou attain unto yogat.

*

Buddhi.

t Sruti.

To union with Atma, the Self; yoga implies har* mony with the divine will. The word translated con«
|

ten*p lation> is,

as-

before, -8ama4hi,

£8

THE BHAGAVAD-GITA.

Arjuna said

:

"What the mark, of him who
steadfast in contemplation,

is

stable of mind,*

Keshava?

How
sit,

doth

the stable- minded f talk,

how doth he

how
(54)

walk

?

The Blessed Lord

said

:

When

a

man

abandoneth,

Partha,

all

the de-

sires of the heartj,

and

is satisfied

in the

Self by
(55)

the Self, then

is

he called stable in mind§.

*<m*m*wte: forcnfigPrc^c*

u

Mil
from

He
pains,

whose mind*
indifferent
t

is

free

from anxiety amid

amid

pleasures, loosed

~~*

Prajna.

DM.

;Msnah.

IPrajna.

SECOND DISCOURSE.
passion, fear

39

and anger,

is

called a sage* of stable

mind.f

(56)

^H^fcl
He who
nor dislike
well poised.

=T

\f%

cl^q- JTfrr JffirfecTT is

(I

y*

n

on every side
fair

without attachments,
foul,

whatever hap of
,

and

who

neither likes
is

of such a one the

understanding j

(57)

^J3T#f^W^cT^
When,
its

RfTr RfafecTT

II

^

II

again, as a tortoise draws in on all sides

limbs, he withdraws his senses of sense,

from the ob-

jects

then

is

his

understanding* well
(58)

poised.
ft*??TT

Mtacta

ftCTf TTO *$&'•

»

th^St wTS<arc? Tt ?|T

fom
:

ii

*s

n

* A Muni, i e.. a saint or ascetic in its original meaning, one who observed the vow of silence.
tDhi.

% Prajna,

40

THE BHAGAVAD

GITA.

The

objects of sense, but not

the

relish

for

them,* turn away from an abstemious dweller in
the body; and even relish tu neth away from him
after the

Supreme

is

seen.
firoftRi:
i

(59)

srtctt sift

^rw %$m

son of Kunti, the excited senses of even a
wise man, though

he

be striving,

"*

impetuously
(60)
I

carry away his mindt.
cTift

&*fi%

m^ 3^ wtfta HOT:
ct^
r^tt nfirfeTT
;

to

ft TOrfnrarfir

\\

^
is

w

Having restrained them all^he should
monised, I his supreme goal
for,

sit

har-

whose senses
well

are mastered, of him the understanding f
poised.

(61)

desire for

*,'The objects turn away when rejected,' but still them remains even desire is lost when the
;

Supreme is seen. f Manab.

% Prajn&«

SECOND DISCOURSE.

41

MtWmtfl WT:
Man, musing on the
an attachment
desire
;

SFTRTc^MtSftlTWcr

II

\\

II

objects of sense, conceiveth
;

to these

from attachment ariseth
;

from

dt sire

anger * cometh forth

(62)

confused

From anger proceedeth delusion from delusion memory from confused memory the
; ;

destruction

of

'Reasonf

;

from

destruction

of

Reason he perishes.

(63)

^rwwwcju
But the

jraT^faT^fa

disciplined self,

%* moving among senseii

II

objects with senses free

from attraction and

re-

pulsion, mastered by the Self, goeth to peace. (64)

t

* Krodha. Buddhi here implying specially Discrimination.

42

THE BHAGAVAD-GITA.

In that Peace the
ariseth for him, for of
ful the

extinction

of

all
is

pains
peace-

him whose heart*

Reasonf soon attaineth "equilibrium.

(65)

=t

^rama:
is

wfaFsrrar?! fer:
the

Qm
is

\\

\\

II

There
nised,

no Pure Reason for the con-harmofor
;

nor

non-harmonised

there

concentration % for him there is no peace, and for the unpeaceful
there be happiness
?

without concentration

how can
(66)

Such
to,

of the roving senses as the

mind§ yieldeth

that

hurries

away the
§

understanding!!, just

t

•Chetah. Bhavana.

t Buddhi.

Manah.

I!

Prajna.

SECOND DISCOURSE,
as the gale

43

hurries

away

a ship

upon the waters.
(67)

cTCTrercT

JTfW

OniffalH tnfa:

I

tftwuftfosr^gscrer
Therefore,
all

w

JrRfflcrr n

\^

ii

mighty-armed,

whose senses are

completely restrained from the objects of sense,

of

him the understanding

is

well poised.
I

(68)

m FWT S^TcTmf cHEST STIiTft SW nw srmfcT ^cttPt st fair wm g^:
That which
disciplined
is

n

^

the night
is

of

aiJ

beings,

for the

man
seeth*.

the

time of

waking; when
night for the
(69)

other beings are waking, then
sage

is it

who

qgsHTTg:

smrfcr

ggq;

i

* The sage is awake to thiDgs over which the ordinary man sleeps and the eyes of the sage are open to truths shut out from the common vision, while vice versa that which is real for the masses is illusion for
the sage.

44

THE BHAGAVAD-GITA.

He
water,

attaineth Peace,

into

whom

all desires
is filled

flow

as rivers flow into the ocean,

which

with

but

remaineth

unmoved

— not

he

who
(70)

desireth desires.

ft«TRT

ftt%W. Q ^T^cT^m^fcr
all

II

^

II

Whoso
free

forsaketh

desires

and goeth onwards

from yearnings,

selfless

and without egoism
(71)

he goeth to Peace.

W
This
is

areft ftsrft:

qnf >Tt ^?r ftpifcr

i

the

Eternal

state,

son of Pritba.
is

Having

attained

thereto,

none
is

bewildered.

Who, even

at the death-hour,

established there-

n, he goeth to the

Nirvana

of the

Eternal.

(72)

SECOND DISCOURSE.
*ft

45
It

^ft^^cTTo
in

3Tf3?tftift

TOT f|rfT^S«Tni:

Thus

the glorious Upanishads of the BHAGAvADGita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, the second discourse, entitled;

YOGA.

BY THE SANKHYA.

THIRD DISCOURSE.

Aijuna
If
it

said

:

be thought by Thee that knowledge
action,

is

superior to

Jai iirdana,

why

dost Thou,
?

Keshava, enjoin on me

this terrible action

(1)

eft*
1

^

Artera

st

Wtspngm^

With

these

perplexing words

n * u Thou only contell

fusest

my

understanding*; therefore

certainty the one way by which I
bliss.

me with may reach
(2)

srmm
* Buddhi,

aTfwrt

wwi*

flrfrnn n \ n

THIRD DISCOURSE.

47

The Blessed Lord
In this world there
before said,
is
:

said

:

a twofold

path, as I

sinless one
;

that of yoga by

know-

ledge, of the Saiikhyas
of the Yogis.

and that of yoga by action,
(3)

Man

winneth not freedom from action by abs-

taining from activity, nor by

mere renunciation
(4)
I

doth he rise to perfection.

*

f|

9?fac$WTfa

3TT3 fagaraafegc

Nor can anyone, even
really actionless
;

for

an instant, remain
is

for helplessly

everyone driven
(5)

to action

by the qualities* born

of nature*.
I

3$p3C*ITftr

m*Q

Q

SIT3T

SRST SWsl

lftwr«nfwr^T?nT froirarc: b raft
* Gunas.
fPrakriti.

ii

^ u

48

THE BLIAGAVAD

G1TA.

Who

sitteth, controlling

the organs of action,
of the

but dwelling in his mind* on the objects
senses, that bewildered

man

is

called a hypocrite.
(6)

^Rfe%:
But who,

W1TO:

ff

ftl%**ffi

II

v»

II

controlling the senses by the mind*,

O

Arjuna,

w>th the organs

of

action without
is

attachment, performeth )oga by actionf, he

worthy.

(7)

Perform thou right faction,
rior
to

for, action is

supe-

inaction,

and, inactive, even

the main(8)

tenance of thy body would not be possible.
* Manah.

t Karma-Yogaisthe consecration of physical energy on the divine Altar; ie the using of one's organs of action simply in service, inobedience to Law and Duty. X Regulated, prescribed as a duty or, regularly.
, ;

THIRD DISCOURSE.

49

<T^T

^ 4^m
is

gfKBtf:

W*K

II

*>

II

The world
attachment,
action.

bound by
;

action, unless performed

for the sake of sacrifice

for that sake, free

from
thou
(9)

son

ot

Kumi,

perform

Having
"

in ancient

times

emanated mankind

together with sacrifice, the Lord of emanation*
said
:

By

this shall

ye propagate
;

;

be this to you
(10)

the giver of desire

f

"With
t

this nourish ye the

Shining Ones, and

* Prajapati.

Kamadhuk, the cow of Indra, from which each could milk what he wished for hence the giver of desired objects.
;

50

THE BHAGAVAD-GITA.
the Shining Ones nourish you
;

may

thus nourish-

ing one another ye shall reap the supremest good.
(11)

" For, nourished by sacrifice, the Shining Ones
shall

bestow on you the enjoyments you desire."
is

A
by

thief verily

he

who enjoyeth what

is

given
(12)

Them

without returning

Them

aught.

gsicr

ci

&$

qrqr

jt

q^cmcR^T^ra:
eat

m

x n

The

righteous,

who
from

the
;

remains of the

sacrifice, are freed

all sins

but the impious,

who

dress food for their

own

sakes, they verily

eat sin.

(13)

TOTOTfcT

q^t

vw. ^tfergw: n

°i*

\\

From

food creatures

become

;

from rain

is

the

THIRD DISCOURSE.
production of food; rain proceedeth from
sacrifice ariseth

51
sacrifice;

out of action.

(14)

Know
and

thou that from Brahma* action groweth,

Brahma

from

the

Imperishable

cometh.
is

Therefore the Eternal, the all-permeating,
ever present in sacrifice.

(15)

TOijftiSrarctft

$W

qre s

sft^far

in *

n

He who
senses, he,

on earth doth not follow the wheel
life

thus revolving, sinful of

and rejoicing

in the

son of Pritha, liveth in vain.

(16)

vm*fr ^ a*psra *$
But the man who

*r

WcT in ^

n

rejoiceth in

the Self, with

*An Indian of much knowledge translates here as "the Vedas."

Brahma

52
the Self
for

THE BHAGAVADGITA,
is satisfied,

and
is

is

content in the Self,
;

him

verily there

nothing to do

(17)

For him there
this world,

is

no interest

in

things done, in

nor any in things not done, nor doth
of his

any object

depend on any being.

(18)

Therefore, without attachment, constantly per-

form action which

is

duty, for, by performing

action without attachment,

man

verily reacheth

the Supreme.

(19)

<^TO^**«rcTfir

gwJW*+S*^fa

U

\°

II

Janaka and others indeed attained to perfection
by action
be world
:

then having an eye to the welfare of

also,

thou shouldst perform action. (20)

THIRD DISCOURSE;

Whatsoever a great man doeth, that other men
also do
;

the standard he setteth up, by that the

people go.
qr

(21)
qmrftcT

%
is

^aN" fig stt%s fawr

i

ITOTffqWI
There
that should

^^^

^rcftr

II

^

II

nothing in the three worlds,
be done by

Partha,

Me, nor anything un;

attained that might be attained
in action.

yet I

mingle
(22)

tf?

mi t

*cft sncj f&faraftRT:

I

W ^RT^cf^r Hg^T: qm 3%:
For
if

II

^X

II

I mingled not ever in

action unwearied,

men

all

around would follow

My

path,

son of
(23)

Pritba.

airei

^

^?tt

^mg^ifw:

$nrr.

ii

^*

11

54

THE BHAGAVAD-GITA.
These worlds would
fall

into ruin,

if

I did not

perform action

;

I should be the author of confu-

sion of castes, and should destroy these creatures,

(24)

Arm: sFfafasWt im\

tffa

mm

\

As

the ignorant act from attachment to action,

Bharata, so should the wise act without attach-

ment, desiring the welfare of the world.

(25)

^qc^lwftl
Let no wise

ftSfsgSR:

WW*t*l
mind

WWW
of ignorant

man

unsettle the
;

people attached to action

but acting in harmony
action attractive. (26)

with

Me

let

him render

all

^Ifirftq^Rm
All
actions

8FcfiSfRrfcT

*&K
by

II

\»

W

are

wrought

the .quali-

THIRD DISCOURSE.
ties * of

OD
deluded

nature only.
thinketh
:

The

self,

by
(27)

egoism

t,

" I

am

the doer."

5^T 5%|
But
essence
he,

3&a

$fci

T^T ^
of

gsfcT

II

V

II

mighty-armed, who knoweth the
the
divisions

of

the

qualities

and

functions, holding tha^ " the qualities

move amid
(28)

the qualities," %

is

not attached.

Those deluded by
attached to the

the qualities of nature

are

functions of the qualities.

The

man

of perfect

knowledge should not unsettle the

foolish

whose knowledge is imperfect. (29) tAhamkara, the separate "I am." *~Gunas X The Gunas, qualities, as sense-organs move amid
t

suggested the Gunas, qualities, as sense-objects. reading is "The functions dwell in the propensities." tw Sankaracharya says, of the class of qualities and the class of actions " or the arrangement, or relations
;

A

of qualities

and actioni.

56"

t£e bhagavad-gita.

Surrendering

all

actions

to

Me, with
fever

thy

thoughts resting on the supreme Self, from hope

and egoism
engage

freed,

and

of

mental

cured,
(30)

in battle.

*r«ra?cfissr^T?at

g^

IrsPr

wfa:
Mine

n

\i

11

Who
faith

abide ever in this teaching of

full of

and free from
actions.

caviling, they too are released

from

(31)

gtfrr^StfScTTlNft

sfBH^cW

U

^

II

Who

carp at

My

teaching and act not thereon,
all

senseless,

deluded in

knowledge, know thou

these mindless ones as fated to be destroyed. (32)
fl£Sr

%ScT

^W JI^frftTOHfo
*pft

I

TOfcr sifar

h^:

f%

zm^m

II

\X

II

THIRD DISCOURSE.

57

mity with

Even the man of knowledge behaves in conforbeings follow nature'; his own nature what shall restraint avail ? (33)
;

Affection and aversion for the objects of sense abide in the senses let none come under the they are obstructors of dominion of these two the path. (34)
;
:

^W TO

«flj:

q*OT?

ma%$

\\

VI

U

Better one's own duty,* though destitute of merit, than the duty* of another, well discharged. Better death in the discharge of one's own duty ;* the duty* of another is full of danger. (35)

TOT %*T

R^TS^

m

<^rfcf

Tg&:

I

Arjuna said But dragged on by what does a man*commit
:

* Dharma*

58
sin,

THE BHAGAVAD-GITA.
reluctantly

indeed,
?

Varshneya, as

it

were
(36)

by force constrained

The Blessed Lord
It
of
is desire, it is

said

:

wrath, begotten by the quality
all-polluting,

motion*;

all-consuming,

know
(37)

thou this as our foe here on earth.

As

a flame
as
is

is

enveloped
is

by smoke, as a mirror
wrapped by the amnion,
(38)

by dust,
so Thist

an embryo

enveloped by

it.

3EHT5TO

£rfW pjNlTTO ^
:

11

\*>

II

* Rajah. " This " as opposed to "That " the t The universe Eternal. Some say "This" stands for knowledge.

THIRD DISCOURSE,
Enveloped
ble as a flame,
is

59

of the wise in the

wisdom by this constant enemy form of desire, which is insatia(39)

ih\h$Wm
The
it

STRUTS?*

Vt**

U

*°

II

senses,

the
;

mind* and the Reasonf are
wisdom,
(40)

said to be its

seat by these enveloping bewilders the dweller in the body.

aWT*ffoftraTOr!t

faro

*rccrfa
II

i

qwf
Therefore,

JHTTf

m 5FT%H*rreTCH ^

H

Bbaratas, mastering first the senses, do thou slay this thing of sin, destructive of wisdom and knowledge. (41)
best of the

^3*3 TO
It
is

fflRff

p:

qfcT^g a:

II

*^
;

II

greater senses are great than the senses is the mind :* greater than the mind* is the Reason ;f but what is greater than th6 Reason, t is B>J, (42

said that the

*tf Mri.

t Buddki,

;

The Supreme*

60

tHE BHAGAVAD-GITA.

3rff

?if iTfwfr sFrq^t

gnaw

11

^^

11

Thus understanding

Him

as greater than the.

Reason,* restraining the
thou,

self

by the Self, slay

mighty-armed, ^the enemy in the form
(43)

of desire, difficult to overcome.

Thus in the glorious Upanishads of the BHAGAVADGita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna,
the third discourse, entitled

THE YOGA OF ACTION.
* Buddhi.

FOURTH DISCOURSE.

^M?#
Vivasvan taught
told
it.

STf RSfaTOftSsrifc*
said
:

II

<\

II

The Blessed Lord

This imperishable yoga I declared to Vivasvan
it

to

Manu
,

;

Maim

to

Ikshvaku
(1)

B ^i%>f
This,

**ctt ntnt to: <?^<tc

II

X

II

handed on down

the line,

the

King-

Sages knew.

This yoga by great efflux of time

decayed in the world,

Parantapa.
<Tr*T:

(2)
I

B

<£CTS?T

W
;

ctSSJ

STfn: SUcT^T:

HrfitSft

* TOT

%f<T *f SI

fcc^R*
hath
been

I)

* U

This same ancient yoga

to-day

declared to thee by Me, for thou art

My

devotee
(3)

and

My

friend

it is

the supreme Secret,

62

THE BHAGAVAD-GiTA.

W
Vivasvan
;

OTflt 3P*T

ttf

3F* f^T^cT:

I

Arjuna

said

:

Later was Thy birth,

earlier

the

birth

of

how then am
it

I

to understand
?

that
(4)

Thou

declaredst

in the

beginning
sS

The Blessed Lord

said

:

Many
by thee,

births have been left behind by

Me

and

Arjuna.

I

know them

all,

but thou
(5)

knowest not thine,

Parantapa.

Though unborn, the imperishable Self, and
also the

Lord of

all

beings, brooding over nature

FOURTH DISCOURSE.
which
is

63

Mine own, yet

I

am

born through

My
(6)

own Power.*

WapSflFWrfsT cT^TSScHH S3TT«lf n

l|

*

II

Whenever

there

is
is

decay of righteousness, t
exaltation of unrighteous;

Bharata, and there

ness^ then I Myself come forth
qftarorro

(7)
I

srpr farrow ^
flWTCTft

l^SH
3*T
II

^ft^TTqrrqk

^

*

II

For the protection of the good, for the destruction of evil-doers, for the sake of firmly establish-

ing righteousness,t I

am

born from age to age.(8)

* Maya, the power of thought that produces form, is transient and therefore unreal compared with the eternal Reality; hence Maya comes to be taken as the power of producing illusion.

which

t Dharma. % Adharma, the opposite of dharma, all that orderly, against fh© nature of thingi.

is

dis-

C4

THE BHAGAYAD-GITA.

He who

thus knoweth

My

divine

birth

and

action, in its essence, having

abandoned the body,

coineth not to birth again, but cometh unto Me,

Arjuna.

(9)

Freed

from

passion,

fear
in

and

anger,
purified

filled

with Me,
fire*

taking

refuge

Me,

in the

of

wisdom,

many have

entered

into

My
(10)

Being.

H TOT

*?f

SFTSFct cfccft* *T3TT*If H

I

*TR ^cqTgScPct'RjT^T:

q?4

fl^ST:

IM 111
from every
(11)

However men approach Me, even
come them,
side
is

so do I wel-

for the path

men

take

Mine,

Partha.
tap, blazing like
fir#.

* Tapas, from

FOURTH DISCOURSE.

65

They who lmg

after success in action on earth
;

worship the Shining Ones
verily, in this

for

in

brief
is

space

world of men, success

born of
(12)

action,

The four

castes were

emanated by Me, by the
qualities *

different distribution

of

and actions

;

know Me
actionless

to be the author of them,

though the
(13)

and inexhaustible,

^t%

*rt

qtsfq^TT^rfcT

^4fa# b
Me, nor

m&z
is

\\

^

u

Nor do
is

actions affect
IVfp.

the fruit of

action desired by

He who

thus knoweth

Me

not bound by actions.
* Gunas.

(14)

66
i

THE BHAGAVAD-GITA.

Having thus known, our
ing liberation,

forefathers, ever seek;

performed action

therefore do

thou also perform action, as did our forefathers
in the olden time.

(15)

"

What
are

is

action,

what inaction"?

Even the
I

wise

herein

perplexed.

Therefore

will

declare to thae the action by
shalt be loosed

knowing which thou
(16)

from

evil.

It

is

needful

to discriminate action,

to dis-

criminate unlawful action,
inaction
;

and to discriminate
(17)

mysterious

is

the path of action.

10URTH DISCOURSE.

67

He who
in inaction,

seeth inaction

in action,

and action
is

he

is

wise

among men, he
all

har-

monious, even while performing

action.

(18)

Whose works
desire,

are

all

free

from the moulding of
fire
.

whose actions are burned up by the

of

wisdom, him the wise have called a Sage. ...

(19)

Having abandoned attachment
action, always content,

to

the fruit of

nowhere seeking refuge,
(20)

he

is

not doing anything, although doing actions.

68

THE BHAGAVADGITA.

Hoping
led,

for naught, his
all

mind and

seif control-

having abandoned

greed, performing action
sin.

by the body alone, he doth not commit

(21)

Content with whatsoever he obtaineth without
effort, free

from the pairs of opposites, without
success and
failure,

envy, balanced in
acting. he
is

though
(22)

not bound.

Of one with attachment dead,
with
his

harmonious,

thoughts

established

in

wisdom, his
(23)

works

sacrifices, all action

melts away.

The Eternal the
clarified butter, are

oblation,
offered in

the Eternal the

the

Eternal the

Fourth discourse.
fire

69

by the Eternal

;

unto the

Eternal

verily

shall he go who in his action meditateth wholly

upon the Eternal.*

(24)

Some Yogis
Ones t
;

offer

up

sacrifice

to the

Shining

others sacrifice only by pouring sacrifice

into the fire of the

Eternal

;

(25)

Some pour

as

sacrifice

hearing and the other
;

senses into the fires of restraint

some pour sound
fires of

and the other objects of sense into the
the senses as sacrifice
;

(26)

* He who sees the Eternal beneath the transitory alone goes to the Eternal all others remain bound in the world of forms. t Literally, divine sacrifice,
;

?0

THE BHAGAVAD-GITA.

Others again into the wisdom-kindled
union attained by
self- control,

fire of

pour as

sacrifice all

the functions of the senses and the functions of
life
5

(27)

CTwinnrmitra sew si%ct^t:
Yet others the
sacrifice of wealth,

ii

\*

II

the sacrifice

of austerity, the sacrifice of yoga, the sacrifice of
silent reading

and wisdom, men concentrated and
;

of effectual

vows

(28)

Yet others pour
in the incoming,

as sacrifice the outgoing breath

and the incoming in the out-

going, restraining the flow of the outgoing and

FOURTH D£SCODRSE,
incoming breaths,
of breathing.*
solely absorbed

71
in the control

(29)

Others regular in food, pour as
life-breaths in life-breaths.
ers of sacrifice,

sacrifice their

All these are know-

and by

sacrifice

have destroyed
(30)

their sins.

The
sacrifice

eaters

of

the

life-giving t

remains

of

go to the changeless

Eternal.

This
the
(31)

world
other,

is

not for the non-sacrificer.
best of the

much

less

Kurus.

*Praoayama, restraint of breath, a technical name for this practice. t Amrita it is the elixir of immortality, and the amrita-remains, therefore, are foods that give im:

mortality.

72

THE BHAGAVAD-GITA.

Many and

various sacrifices

are thus spread

out before the Eternal.*

Know

thou that

all

these are born of action, and
shalt be free.

thus knowing thou
(32)

Better than the sacrifice of any objects
sacrifice of

is

the

wisdom,

Parantapa.

All

actions in

their entirety,

O

Partha, culminate in wisdom.
(33)

Learn thou

this

by discipleship, t by investiga-

is another interpretation, f Literally, falling at the feet, i.e., the feet of the tfacher.

* " In the Vedas "

FOURTH DISCOURSE.
tioD,

73

and by

service.

The

wise, the seers of the

essence of things, will instruct th6e in wi's3om.(34)

And
fall

having known

this,

thou shalt not again

into this confusion,
all

Pandava

;

for

by this

thou wilt see

beings without

exception in the
(35)

Self, and thus in Me.

^fa

^%

<TTq«r.

sW^r: qnrfrfm:

i

Even
wisdom.

if

thou art the most sinful of
all

all

sinners,
raft

yet shalt thou cross over

sin

by the

of

(36)

srmmr: stewffar *PRSTrf^cr cT^n

u

x^

ii

As

the burning

fire

reduces fuel to ashes,
of

Arjuna, so doth the
actions to ashes.

fire

wisdom reduce

all

(37)

74

THE BHAGAVAD-GITA.

cTc^S ^TflfflS:
Verily there
is

SFRTSTTcSfft fiF^fcT

II

\C

II

no purifier
is

in

this

world

like

wisdom

;

he that

perfected in yoga finds

it

in

the Self in due season.

(38)

STT*

sT^T

qrf

^cTm^UTf^T'^far
of faith*obtaineth

11

\S

II

The man who
and he
also

is full

wisdom,
;

who hath mastery over

his senses

and, having obtained wisdom, he goeth swiftly to

the supreme Peace.

(39)

wara^iw
Trt Sft^tSfeT

mom fa^fcr
ST

1

TO

»T

fpT aSRTRiff:

II

*°

II

But

the ignorant, faithless, doubting self goeth
;

to destruction

nor this world, nor that beyond,
is

nor happiness,
*

there for the doubting
intent upon faith.

self.

(40)

Who

is

FOURTH DISCOURSE.

75

w*^t

t

w

c

Tftr

farafcr

mm

n

*i

»

He who hath renounced actions by yoga, who hath cloven asunder doubt by wisdom, who is ruled by the Self,* actions do not bind him, O Dhananjaya. (41)
fe^tf

tNN tftmfailfa*

*TTCcT

II

*\

II

Therefore, with the sword of the wisdom of the Self cleaving asunder this ignorance-born doubt dwelling in thy heart, be established in yoga, Bbdrata. Stand up, (42)
jfcT

*n*WMs(lc1l«i<T«
in the glorious

^^m^l TUT ^5^fI

s&m:
Thus

Upanishads of the BHAGAVADGita, the science of the Eternal, the scripture of Yoga the dialogue between Shri Krishna and Arjuna,
the fourth discourse, entitled
:

THE YOGA OF WISDOM.
* Madhusudana explains attnavantqm as " always watchful."

FIFTH DISCOURSE.
falTfl

^TOt

^*CT

jsnrfif

^
:

STflfi-T

i

*F&? ^ixii
Renunciation
of

ci'^r arff

gnrPiTO
Thou

u ^ »

Arjuna

said

actions

praisest,

Krishna, and then also yoga.

Of the two which

one

is

the better

?

That

tell

me

conclusively. (1)

cTTOf ^AfarancSFifq'rtt ftfawft

n

< u

The Blessed Lord
the highest
of the two,

said

:

Renunciation and yoga by action both lead to
bliss
;

yoga by action

is

verily better than renunciation of action.

(2)

FIFTH DISCOURSE.

77

He
who

should be

known

as a perpetual ascetic,*
;

neither hateth nor desireth

free

from the
is

pairs of oppnsites,
set free

mighty- armed, he

easily

from bondage.

(3)

Children, not sages, speak of the

Sankhyat and
is

the

Yoga

$

as

different

;

he who

duly esta(4)

blished in one obtaineth the fruits of both.

That placi which

is

gained by the Sankhyas
also.

is

reached by the Yogis

He

seeth,

who

seeth
(5)

that the Sankhya and the

Yoga

are one.

*Sannyasi; one who renounces t See footnote, page 32.

all.

J Ibid.

73

THE BHAGAVAD

GITA.

But without yoga,
ciation
is

mighty-armed, renun;

hard to attain to

the yoga-harmonised
(6)
i

Muni

swiftly goeth to the Eternil.

m%€\ ftgarcRT
He who
fied,
is is

foftcTTcm f^ffism

harmonised by yoga, the

self puri-

SELF-ruled, the senses subdued, whose Self
all

the Self of

beings, although acting he

is

not
(7)

affected.

*'

I do not anything," should think the harmo-

nised one,
seeing,

who knoweth

the essence of things
smelling,
eating,
(8)

hearing,

touching,

moving, sleeping, breathing.

Speaking, giving, grasping, opening and closing

FIFTH DISCOURSE.
the ^yes, he holdeth
:

79

"

The senses move among
(9)

the #bjects of the senses."

f^ier * 3

qm trsmfarwrsT
placing
all

IM o
is

II

He who
Eternal,

acteth,

actions

in

the

abandoning attachment,

unaffected

b/ sin as a lotu3 leaf by the waters.

(10)
i

^f^r- r^t

f^n ^InoVsrTft

Yogis, having abandoned attachment, perform
action only by

the body, by the mind*,

by the
purifi-

Reason

t^

and even by the senses, for the
self.

cation of the

(11)

The harmonised man, having abandoned the
fruit of

action, attaineth

to the
t Buddhi.

eternal

Peace

»'

* Manan.

"~

80

THE miAaAVAD-GIfA.

the non- harmonised, impelled by desire, atttched
to fruit, are bound.

(12)

m WR1

*TTOT

S^RcT g^
all actions,

tot

1

Mentally renouncing

the sovero'gn

dweller in the body resteth serenely in the nhe-

gated city,* neither acting nor causing toacfr.(13)

The Lord
action

of the world produceth nob the idea

of agency, nor actions, nor the union

together

of

and

its

fruit;

nature,

however,

mani(14)

fested.

^Wf^TTfS |TR

eft Jjtf?cT 5T'<^:

II

1*

II

•The Lord accepteth neither the evil-doing nor
* The body, often called the city of the ETERNAL.

FIFTH DISCOURSE.
yet the well-doing of any.

81
is

Wisdom

enveloped

by unwisdom

;

therewith mortals are deluded. (15)

Verily, in

whom unwisdom
in

is

destroyed by the

wisdom

of the Self,

them wisdom, shining as
(1£)

the sun, reveals the Supreme.

Thinking on That, merged in That, established
in That, solely devoted to That, they go

whence
by
(17)

there

is

no return,

their

sins

dispelled

wisdom.

Sages look equally on a Brahmana adorned

82

THE BHAGAVAD-GITA.

with learning and humility, a cow, an elephant,

and even a dog and an outcaste.*

(18)

faffa ft erc

m

<Twi|irftr

cr

fawn in mi
overcome by
;

Even here on earth everything
nal
incorruptible

is

those whose mind f remains balanced
is

the Etertherefore

and

balanced

;

they are established in the Eternal.

(19)

With Reason
of

% firm, unperplexed, the

knower

the

Eternal
rejoiceth

established

in

the
is

Eternal,
pleasant,

neither

on obtaining what
is

nor sorroweth on obtaining what

unpleasant.

(20)

3
*

swJfrrgrKrarc

gOTflgragct \w\\\
% Buddhi.

Shvapaka, the lowest class of outcastei.
t

Manah.

FIFTH DHCOURSE.

83

He, whose
tacts

self

is

unattached to external con :
the Self, haviDg the self

and

fiadjfch joy in

harmoaL-ei with the Eternal by yoga, enjoys
imperishable
sr

"blisa.

(21)
i

ft

wrfrsn tfrm jt^ratar *& a

The
verily

delights

that are
of

contact-born,

they are

wombs

pain, for
;

they have beginning
not in

and ending,
joice the wise.

Kaunteya

them may

re-

(22)

He who
desire

is

able to endure here on earth, ere he

be liberated from the body, the force born from

and passion, he

is

harmonised,

he

is

a

happy man.

(23)
*:
i

*rs?cT:g^ts??TTmTOTTR!3^rhr

84

THE BHAGAVAD-GITA.

He who
who
the
is

is

happy within, who rejoiceth within,
within, that
to

illuminated

Yogi,

becoming
of

Eternal,

goeth

the

Peace*

the
(24)

Eternal.

fe#TT
Rishis,

qETTcRW Ht^crf|&

CrTT:

II

X*

II

their sins destroyed,

their duality re-

moved, their selves controlled, intent upon
welfare of
all

the

beings, obtain the Peace * of the

Eternal,

(25)

WR^T
who know
thoughts.

STBTpPlftf

^

fafftmm
lies

II

\\

II

The Peace *

of the

Eternal

near to those

themselves,

who

are

disjoined

from

desire and passion, subdued in nature, of subdued

(26)

* Nirvana.

FIFTH DISCOURSE.

85

Having external contacts excluded, and with
gaze fixed between the eyebrows
;

having made

equal the outgoing and ingoing breaths moving

within the nostrils

;

(27)

With
trolled,

senses,
solely

mind,* and Reason t ever conpursuing
liberation,

the

Sage,

having for ever cast away desire, fear and passion,
verily
is

liberated.

(28)

WP S^cTHt
and
of

sTT^F

irf

^rfcT^^fcT

II

XS

II

Having known Me,
austerity,

as the Enjoyer of sacrifice

the

mighty Ruler
f Buddhi.

of all

the

*

Manah.

86

THE BHAGAVAD-GITA.
all

worlds, and the Lover of

beings,

he goeth to
(29)

Peace.

Thus in the gloriousUpanishads of the BhagavadGita, the science of the Eternal, the scripture of Yoga, in the dialogue between Shri Krishna and
Arjuna, the
fifth discourse, entitled
:

THE YOGA OF THE RENUNCIATION OF
ACTION.

SIXTH DISCOURSE.

The Blessed Lord

said

:

He

that

performeth such action

as

his duty,
is

independently of the fruit of action, he
ascetic,*

an

he

is

a Yogi, not he that

is

without

fire,

and without

rites.

(1)

t w«FTOraj55t ^mt *rcfcr **%& n ^ u That which is called renunciation, know thou
that as yoga,

Pandava

;

nor doth any one bewill

come a Yogi with the formative
ed.

t unrenounc(2)

* The ascetic, the Sannyasi, lights no sacrificial but fire and performs no sacrifices nor ceremonies merely to omit these, without true renunciation, is
;

not to be a real ascetic. t Sankalpa, the imaginative plans for the future.

faculty that

makes

88

THE BHAGAVAD-GITA.

For a Sage who
ed the means
;

is

seeking Yoga, action
the

is

call-

]

for

same Sage, when he
is

isjfo

enthroned in yoga, serenity

called the

means.
(3)

When

a

man

feeleth

no attachment either for

;

the objects of sense or for actions, renouncing the

I

formative will.* then, he
in yoga.

is

said to be enthroned
(4)

t

Let him raise the

self

by the Self and not
;

let
I

the self become depressed

for verily

is

the Self
self's

the friend of the

self,

and also the Self the

enemy

;

(5)
*

Sankalpa.

SIXTH DISCOURSE.

89

The Self

is

the friend of the self of
is

him

in

horn the self by the Self
le

vanquished

;

but to

unsubdued

self

* the Self verily becometh
(6)
|

ostile as

an enemy.

feraicRR: TOPcTS? <TT*?!WT OTT$ff:

The higher
nd peaceful

Self of hiin

who

is

SELF-controlled

is

uniform in cold and heat, pleasure

nd pain,

as well as in

honour and dishonour.

(7)

The Yogi t who

is

satisfied

with wisdom and

nowledge, unwavering, ±
* Literally, the non-self. t The word Yogi is used for foga, as well as for the man $ Literally, rock-seated.

whose senses are subany one who
is practising attained union.

who has

90
dued, to

THE BHAGAVAD-GITA.

whom
is

a

lump

of earth, a stone

and gold;

1

are the same,

said to be harmonised.

(8)-

He who

regards impartially lovers, friends, and
neutrals, foreigners and relatives,

foes, strangers,

also the righteous

and unrighteous, he

excelleth.

w
^€r
^crr^^Tcm PrTT#r^TR5Tf
:

in o

n

Let the Yogi constantly engage himself in
yoga, remaining in a secret place by himself, with

thought and
greed.

self

subdued, free from hope and
(10)

*TTcgf%ct snffrfN

%^n3T^f sfrrin* in 1

II

In a pure place, established on a fixed seat of
his

own, neither very much raised nor very low,

SI^TH DISCOURSE.

91

aade of a cloth, a black antelope skin, and kusha
;rass,

one over the other

;

(11)

3qfaw*ft 5^T$TTOicffa?J^ There, having made the mind *
.vith

II

1^11

one-pointed,

thought and the functions of the senses
his seat,

mbdued, steady on

he should practise
self.

poga for the purification of the

(12)

WW *ti&m ^ fi^«nsPMI+<K n
II

II

Holding the body, head and neck

erect,

imof

movably steady, looking fixedly at the point
the nose, with unseeing gaze,

(13)

The
- ""
'

self serene, fearless, firm in
-

the .'*"',.

vow

'

of the
.

*»

* Manaht

92

THE BHAGAVAD-GITA.

Brahmacbari,* the

mind f
let

controlled,
sit

thinking
after

on Me, harmonised,

him

aspiring

Me.

(14)

The Yogi ever united thus with the Self, with
the

mindf

controlled,

goeth to Peace,

to

the
(15)

supreme

Bliss i that abideth in

Me.

Verily yoga

is

not for him

who

eateth too

much, nor who abstaineth
too

to excess, nor

who

is

much

addicted to sleep, nor even to wakeful(16)

ness,

Arjuna.

*A Brahmachari is a of continence, a celibate.
$ Nirvana.

man who is
t

keeping the

vow

Manah,

SIXTH DISCOURSE.

S3

Yoga
regulated
in

killeth

out

all

pain

for

him who

is

in

eating

and amusement, regulated

performing actions, regulated in sleeping and
(17)

waking.

When
then
it is

his

subdued thought
all

is

fixed

on

the

Self, free from longing after

desirable things,

gaM, " he

is

harmonised."

(18)

As
such

a lamp in a windless place flickereth not, to
is

likened the

Yogi

of

subdued

thought,
(19)

absorbed in the yoga- of the Self.

*tfw*i& fat
That

fltsi

*fi*mw

i

W ^TcRsnSSclTH iWSTcUft
in

g«lfcf

II

^°

II

which the mind finds
:

rest,

quieted by
he, seeing
j

the practice of yoga

that in which
is

the Self by the Self, in the Self

satisfied

(20)

94

THE BHAGAVADGITA.

That

in

which he findeth

the supreme delight

which the Reason* can grasp beyond the senses,
wherein
Reality;
q- orsCTTT

established

he

moveth

not from the
(21)

TjTqt

^rm

*T^<T *nft3i

cTcT:

I

Which, having obtained, he thiriketh there
no greater gain beyond
he
is

is

it;

wherein, established,
(22)

not shaken even by heavy sorrow

That should be known by the name of yoga,
this

disconnection

from the union with

pain.

This yoga must be clung to with a firm conviction

and with undesponding mind, t
* Buddhi.
f Ohetah.

(23

T

1

SIXTH DISCOURSE,

Abandoning without reserve
of

all

desires

born

the imagination,* by the mind t curbing in the aggregate of the senses on every side, (24)

little let him gain Reason i controlled having made the mind f abide him not think of anything.

Little

by

tranquillity,

by

means

of

by
-in

steadiness

the Self, let
(25)
i

sat gat H^fcr iiroarawfeiTu

As often as the wavering and unsteady mind f goeth forth, so often reining it in, let him briDg it under the control of the Self. (26)

Supreme joy
'gankalpal

is

for this
t

Yogi whose mind t
SBuddhj.

is

Manah.

96
peaceful,
sinless

THE BHAGAVAD

QITA.

whose passion -rat me
of the nature of the

is

calmed,

who

is

and

Eternal

(27)

The Yogi who
hath put away
bliss of

thus, ever harmonising the self,

sin,

he easily enjoyeth the infinite
(28)

contact with the Eternal.

The

self,

harmonised by yoga, seeth the Self
all

abiding in

beings,

all

beings in the

Self

;

everywhere he seeth the same.

(29)

He who

seeth

Me

everywhere, and seeth everywill I

thing in Me, of him

never lose hold, and he
(30)

shall never lose hold of

Me.

SIXTH DISCOURSE

97

He

who, established in unity, worshippeth
all

Me
Me,
(31)

abiding in

beings, that Yogi liveth in
living.

whatever his mode of

Q3
He

3T

qft 3T %'M B

m\

irt'T

J?c!:

II

}\
*,

II

who, through the likeness of the Self
equality in

O

Arjana, seeth

everything,

whether

pleasant or painful,

he
:

is

considered a perfect
(32)
i

YogX.

^r s^re
TTcT^Tf

* T^TW

^^R^I^rfS fern*

11X^11

This yoga which Thou hast declared to be by

eqaanimity,

Madhusudana,
it,

I see not a stable

foundation for

owing

to restlessness

(33)

* The same SELF
I

shining in the heart of each,

98

THE BHAGAVAD-GITA.

^2^

ff

to $«&
*
is

smnSr

q^? ^n

i

For the mind
it is

verily restless,
difficult to

Krishna
bend.

;

impetuous, strong and
it

I

deem

as hard to curb as the wind.
*fta»raT3srsr
i

(34)

WWW*

3

^^ Ww ^
;

OTcT
:

II

^V.

II

The Blessed Lord

said

Without doubt,

mighty-armed, the mind*
but
it

is

hard to curb and restless

may

be curbed
(35)

by constant practice and by dispassion.

Yoga
that
it is
is

is

hard to attain, methinks,
;

by a

self

uncontrolled

but by the SELF-oontrolled
(36)

attainable by properly directed energy. * Manah,

SIXTH DISCOURSE.

99

srqro mTflfafe

m met ^*u *rofa
said
:

u

x*

u

Arjuna

He who

is

unsubdued but who possesseth

faith,
fail-

with the mind* wandering away from yoga,

ing to attain perfection in yoga, what path doth

he tread,

Krishna?

\

(37)

Fallen from both,
cloud, unsteadfast,

is

he destroyed like a rent

mighty-armed, deluded in
?

the path of the Eternal

(38)

^^r.
DeigD,

www $w

*r§<mfl[ n

\s

11

Krishna, to completely dispel this

100
doubt of mine

THE BHAGAVAD-GITA.
;

for

there

is

none to be found
(39)

save Thyself able to destroy this doubt.
*TwJWT3«rr5r
i

The Blessed Lord

said

r
in
•

son of Pritha, neither in this world nor
the
life

to

come

is

there

destruction for him
righteousness^

never doth any

who worketb

beloved, tread «he path of wee.

(40)

5*it wraths
Haviog attained
doing, and
years, he

^rasTsfasnqfir n >n n
the worlds of the pure-

to

having dwelt there for immemorial
fell
;

who

from yoga

is

reborn in a pure
(41)

and

blessed

hou-e

<*afs 5%*etf tfft

sw wot*

ii

*\

u

SIXTH DISCOURSE,

101

Or he may even be born
Yogis
;

into a family of wise
is

but such a birth as that

most

difficult

to obtain in this world.

(42)

There he recoverefch the characteristics belonging to this former body, and with these he again
laboureth for perfection,
joy of the Kurus, (43)

nriTTgtfq

mW SI^UTfc^&T
is

II

**

II

By
away,

that former practice he

irresistibly

swept

Only wishing to know yoga, even the
beyond the

seeker after yoga goeth

Biabmic
(44)

world

;*

But the Yogi, labouring with
* The Vedas.

assiduity, purified

l62

THE BHAGAVAD-G1TA.

from sin, fully perfected through manifold births, he reacheth the supreme goal. (45)

" The Yogi is greater than the ascetics he is thought to be greater than even the wise the Yogi is greater than the men of action therefore Arjuna become thou a Yogi, (46)
; ; ;
!

And among all Yogis, he who, full of faith, with the inner Self abiding in Me, adoreth Me, he is considered by Me to be the most completely harmonised. (47)
Thus in the glorious Upanishads of the BhaGavadGita, the ecieDce of the ETERNAL, the scripture of Yoga, in the dialogue between Shrl Krishna and Arjuna^
the sixth discourse, entitled
:

THE YOGA OF SELF-SUBDUAL.

SEVENTH DISCOURSE.

mm m*
The

Rt

wj mtm

cr*g g n
:

i

a

Blessed Lord said

With the mind
without doubt
hear thou,

* clinging to

forming yoga, refuged in

me,0 Partha, perMe, how thou shalt

know Me

to the uttermost, that
(1)

l^mt %f
dom
there
in its
is

^tS^^TTcT^q^Rr^gr

II

^

{j

I will declare to thee this

knowledge and wis-

completeness,

which, having known,

nothing more here

needeth to be known.
(2)

* Manah,

104

THE BHAGAVAD-GITA,
thousands of
;

Among

men

scarce one

striveth

for perfection

of

the successful strivers scarce
(3)

one knoweth

Me

in essence.

Earth, water,

fire, air,

ether,

Mind,* and Reaare the eightfold
(4)

son t also and Egoism i
division of

— these

My

nature.

sftPJcTt *Tf HTTf T

Wt

*rrifo 3TJTcj;

II

y,

II

This the inferior.

Know My
upheld.

other nature,

j|

the higher, the life-element,

mighty- armed, by
(5)

which the universe

is

Wf f*5W
||

5TTcT:

JOT: g^rccTOT

II

%

11

* Manah. £ Ahaiikara. f Buddhi. Prakriti, matter in the widest sense of the term, including all that has extension. The "Higher Prakriti," of the next verse, is sometimes called Daiviprakriti, the Light of the Logos.

SEVENTH DISCOURSE.

105
I

Know

this to be the

womb
of
i

of all beings.

am
(6)

the source of the forthgoing of the whole universe

and likewise the place

f

s

dissolving.

There

is

naught whatsoever higher than
All this
is

I,

Dhananjaya.

threaded on Me, as
(7)

rows of pearls on a string.

JNPf:

*m^2 W% €
:

m^ ?1
;

11

*
of

II

I the sapidity in water*,

son of Kunti, I the
the

radiance in

moon and sun

Word
and

Power *
in
(8)

in all the Vedas, sound in ether,

virility

men

g^T

^:

sfastf

^

cfsrarfar

ftvrmr
u

i

sfm m*fe%

aTOifor <rqte5.11 s
of

The pure fragrance

earths and the

bril-

* The Praiiava, the Aum.

106

THE BHAGAVAD-GITA.
all

liance in fire am I; the life in the austerity in ascetic^.

beings

am

I,

and
(9)

Parch* as the eternal see of all toe R-»isou* of the Reason *-endowed, the splendour of splendid things am I. (10) Me,
!

Know

1

beings.

[

am

wwar-«frr^r

wskjt

maw

11

11

ti

And
desire

I the strength of the

strong, devoid

of

and passion.

contrary to dutv,f

O

In beings I am desire not Lord of the Bharatas, (ll)

*Trl

^far cTrf*U% ^

^f
;

cT^

ct

m

11

n

II

these

The natures that are harmonious,active, slothful,^: know as from Me not I in them, but
(12)
* Buddhi,

they in me.

T tSattvic, rajdsic, tamasic, that is. those in whom one of the three qualities, Sattva, Rajah, Tamah, predominates.

Dharma.

SEVENTH DISCOURSE,

107

mffct

STT^T STTSTrfcT

JTW*: qrqs^n

II

^\\\

All this world, deluded by these natures

made

by the three qualities,* knoweth not M«\ above
these, imperishable.

(13)

•

ufar

^
is

RT^^ar Rnrfacrt eWrcf a n 1^11

This divine illusion^ of Mine, caused by the
qualities,*

hard to pierce

;

they who come to Me,
(14)

they cross over this illusion.t

qT^iSTfcTfTT^r

WW MMHIpidt: U
II

II

The

evil-doing,

the deluded,

the

vilest

men,
is

they come not to

Me,

they

whose wisdom

destroyed by illusion, t who have embraced

the
(15)

nature of demons.
* Gunas. t Maya. % Asuras, the opponents of the Suras or gods.

108

THE BHAGAVAD-GITA.

Fourfold in division are the righteous ones

who

worship me,

Arjuna

;

the suffering, the seeker

for knowledge, the self-interested

and the

wise,

O

Lord

of the Bharatas.

(16)

Of these the

wise, constantly
is

harmonised, wor;

shipping the One,

the best
is

i

am supremely
(17)
i

dear to the wise, and he

zsm: st

^
he,

dear to Me.
ft

frrfr

&$&

Ran

Noble are
verily Myseif

all
;

these,

but I hold the wise as
is

Self united,

fixed

on Me,
(18)

the highest Path.

SEVENTH DISCOURSE.
angfr: atftfir

109

At the

close

of

imi 3 *$m gg£«r. many births the man full
II

of

wisdom cometh unto
saith he, the

Me;

" Vasudeva*

is

all."

Mab&tma, very

difficult to find.

(19)

t

ft

$WWmW W31T m^j:

Wf\

II

^o

H

They whose wisdom hath been rent away by
desires go forth to other

Shining Ones, resorting

to various external observances, according to their

own

natures.
qt $t Of qt cT3
cTsr

(20)

*^> WITSf%gft^<r

\

cf^T^^rt

wt

afar fa^n**ns \\\^ w
to worship with faith

Any

devotee

who seeketh
verily

any such

aspect, I

bestow the unswerving
(21)

faith of that

man.

B

rPTT SRPTT

^cT^rUvmT^t

I

SRcT

^

cTrT:

3RWT?*fift ftfldiFj

cTT^I

II

^

II

*A name

of Shrt Krishna, as .the son of Vasudeva.

110

THE BHAGAVAD-GITA.
with
that
faith,

He endowed

seeketh

the

worship of such a one, and from him he obtaineth
his desires, I verily decreeing the benefits
;

(22)

^T%?I3TT
who
Ones
are

qTf?cT

W£t$\

SffccT

WTfo

II

*\

II

Finite indeed the fruit that belongeth to those
of small intelligence.

To the Shining
of

go

the

worshippers

the

Shining
(23)

Ones, but

my

devotees come unto Me.
*TT*Tfg*i:
II
I

?m%
<tf

^^frf^M ^*FcT

^^T^cTf W^TC^*?*!
as having

^

II

Those devoid of Reason* think of Me, the unmanifest,
manifestation,

knowing not
excellent.

My

supreme nature, imperishable, most
tts

(24)

wren

E*tw $rimrcm*Tr! <r:

I

* Buddhi,

SEVENTH DISCOURSE.

Ill

Nor am

I

of all

discovered, enveloped in

My
(25)

creation-illusion .*

This

deluded

world kr.oweth

Me

no% the unborD, the imperishable.

I

know

the beings

that are past, that

are

present, that are to come,

Arjuna, but no one
(26)

knoweth Me.

&#*prft *FRti wH

qrfnT <T?rcH

II

^

II

By
beings

the delusion of the pairs of opposites, sprung

from attraction
walk

and

repulsion,

Bharata,
deluded,

all

this

universe

wholly

Parantapa.

m
cT

(27)

e^cTJTcT

m

3FTHT

S^falS

I

3p5%HgfF.T ^T^cT

W

S^cTT:

II

Rd

I)

* Yoga-Maya, the creative power of Yoga, things being the thought-forms of the One.

al^

112

THE BHAGAVAD-U1TA,
of pure deeds, in

Bub those men

whom

sin

is

come

to an end, they, freed

from the delusive

pairs of opposites, worship

Me, steadfast in vows.
(28)

srcmro^ng
fj"

iroifasf safer

g

t

3IT cTf||:

^W^TcR ^4 ^\m^K
in

IRS

II

They who, refuged

Me,

strive for liberation

from birth and death, they know the Eternal, the
whole SELF-knowledge, and
all

action.

(29)

They who know

Me

as the

knowledge

of the

elements, as that of the Shining Ones, and as that
of the Sacrifice,* they harmonised in mind,

know
(30)

Me

verily even in the time of forthgoing.f
:

* These six terms are Brahman, Adhy atma, Karma, Adbibhuta, Adhidaiva, Adhiyajfia. t Death— going forth from the body.

SEYENTH DISCOURSE.

113

Thus in the glorious Upanishads of the BHAGAVADGlTA, the science of the ETERNAL, the scripture of Yoga, the dialogue between Shri Krishna and Arjuna, the seventh discourse, entitled:

THE YOGA OF DISCRIMINATIVE KNOWLEDGE.

EIGHTH DISCOURSE. sr in zm^
i

^TqcT ^ f%
What
is

fffaftfifcl
said

%g^cf
:

II

<J

II

Arjuna
what Action, %
what
called the

that Eteesal,* what SELF-knowledge,t

Purushottama

?

And what

is

declared to be the knowledge of the Elements,§
i3

knowledge

of the

Shining Ones?j|
(1)

srfaw
What
is

^r ^rs^tsf^rg^
^ OT
%9TST%

i

5l?Tra^r%

mcTTcHW
?

II

\

II

the knowledge of Sacrifice

%

in this

body, and how, 0,

M-idhu^ulana

And how,

at

the time of forfchgoing art
SjsLF-controlled
'?

Thou known by the
(2)
§

* Brahman. |Adhyatma. J Karma. % Adhlyajna. U Adhidaiva.

Adhibhuta.

EIGHTH DISCOURSE.

115

3^$-A<HiQ
The
nal
;*

ft^jf: ^ReffTcT:

||

\

\\

indestructible,

The Blessed Lord said the supreme
is

:

is

the Eter-

His essential nature

called

SELF-know-

ledge ;+ the emanation that

causes the birth of
(3)

beings

is

named Action $

jtik&is&m Xf wirf

*rc n

*

ii

Knowledge of the Elements
Ones
concerns
the
life-giving

§

concerns

My
the

perishable nature, and knowledge of the Shining
;

energy r

;

knowledge
the bo-lv,
*

of Sacrifice** tells

of

Me, as wearing
(4)
§

b^t
|

of living beings.

Brahman
Adhidaiva.

Adhyatma.

J

Karma.

Adhibhuta,

r Purusha, the male creative energy. The supreme Pursha is the Divine Man, the manifested God,
**Adhiyajfia,

116

THE BHAGAVAD-GITA.

And

he who, casting off the body, goeth forth

thinkirg upon
entereth into
that.

Me

only at the time of the end, he

My

being

:

there

is

no doubt

of

(5)

S %
<T

9Tfa

Wt^Wt

3J3T?I'cT

sf%*TH

l

cT^frT SKRTC ^T^T
at the end

TOmffiRT.

n *

II

Whosoever

abandoneth the body,
he
in

thinking upon any being, to that being only
goeth,

Kaunteya, ever to that conformed

nature.

(6)

^T^^ffe*^^^^
Therefore at
fight.
all

II

«

II

times think upon
*

Me
set

only and

With mind

and Reason f

on Me,
(7)

without doubt thou shalt come to Me.

*Manah.

t Buddhi.

EIGHTH DISCOURSE.

117

<rc*r

^ fH w qmrsfa^^
* not wandering

n

«

With the mind
else,

after aught

harmonised by continual practice, constantly
Partha, one goeth
to the Spirit
(8)

meditating,

supreme, divine.

He who

thinketh

upon

the

Ancient,

the
the

Omniscient, the

All- Ruler,
all,

minuter
of

than

minute, the supporter of
able, refulgent as the

form unimagin-

sun beyond the darkness,(9)

* Chetah,

118

THE BHAGAVAD-GITA.

b
In
the

ti <rc

j^^gqfcf

fcro in

• n

time of

forthgoing,

with

unshaken

mind,* fixed in devotion, by the power of yoga

drawing together
the

bis life- breath in

the centre of
this
Spirit,

two

eyebrows, he

goeth

to

supreme, divine.

(10)

fosrftr

wm

fl&fmr:

I

cT%

<rt

af|qj jtc^
declared

im

n

That which

is

indestructible by

the

Veda-knowers, that which the controlled
passion-free enter,

and

that

desiring which

Brahma-

charya t

is

performed, that path

I will declare to

thee with brevity.
* Manah,
t

(11)

The vow of continence.

EIGHTH DISCOURSE.

119

a^nftr tq*i

Riff

fff fcs$

^

I

j^krc^r.
heart,

jrrowrft*rat

stw^th im
his

II

All the gates * closed, the

mind confined
in

in the

the

life-breath

fixed

own

head,
(12)

concentrated by yoga,

*t:

snrrfcr

&*&& s mfa vm\
who goeth

mm

\\

^\

u

"Aum!"

the one syllabled Eternal, reciting,
forth,

thinking upon Me, he

abandon(13)

ing the body, he goeth on the highest path.

He who
reached,

constantly thinketh
of

upon Me,

not

thinking ever

another,

of

him I am

easily

Partha, of this ever-harmonised Yogi,

(U).
* The gates of the body,
i.e.,

the sense-organs.

i20

TfcE BHAGAVAi)-GlTA.

sncpfo
Having come
again to

jtitcrr: sfais
to

<rcitf t?tt:

m*

n

Me, these MaLatmas come not
the place of pain, non -eternal
bliss.
;

birtb,

they have gone to the highest

(15)

RTgfal

3 4t^m JpT^R
Arjuna

«T

f^cf

IM %
of

II

The worlds,beginning with the world
they come and go,
;

Brahma,

but he who cometh

unto Me,

Kaunteya, he knoweth birth no more.
(16)

^#

gTSf^xlf

cTS|T?;mfaft 3FTT:
of

in »

li

The people who know the day

Brahma, a
a

thousand ages* in duration, and the night

thousand ages in ending, they know day and
night.

(17)

* Yugas.

EIGHTH DISCOURSE.

121

From

the

unrnanifested

all

the
;

manifested

stream forth at the coming of day
of night they
dissolve,

at the

coming

even in That called the
-

unmanifested.

(18)

ijcrow $

^nr igm

^r r^t^
coming
of

i

This multitude of being?, going forth repeatedly,
is

dissolved

at

the
it

night

:

by

ordination,

Partha,

streams forth at the
(19)

coming

of day.

*T.

B B?%

JJctf

*WQ
there

*

f^H^fcT

II

^°

II

Therefore verily

existetb,

higher than

that unmanifested, another unmanifested, eternal,

which in the
destroyed,

destroying

of

all

beings,

is

not
(20

122

THE BHAGAVAD-GITA.

q-

vw
It
is

?T

ftsrS% cram qrq *?h

n \<\

\\

That unmanifested, " the Indestiuctible,"
called
;

It

is

named the highest Path.
That
is

They who

reach It return not.

My

supreme abode.
(21)

p*?: b it:

<rr*r

*?srw

srwresFnw

i

He, the highest

Spirit,*

Partha,

may
This t

be

reached by unswerving devotion to
in

Him
all

alone,
is

whom
T&

all

beings abide, by

whom

pervaded.

(22)

cfiM RFTT|faJTTSt%

r^tctt

mr>a t

^

*N

3Tf*R:

I

wrfir irorfa \\\\U

That time wherein
*Purusha.
t

going forth Yogis return

This, the universe,
all,

in

opposition to THAT, the

lource of

EIGHTH DISCOURSE,
not,

123
forth

and

also that

wherein

going

they
prince

return, that time shall I declare to thee,
of the Bharatas.

(23)

Fire, light, day-time, the bright fortnight, the

six

months

of the northern path *

— then,

going

forth, the

men who know

the Eternal go to the
(24)

Eternal.

Smoke, night-time, the dark fortnight
six

also,

the

months

of the southern

path*

— then the Yogi,
(25)
I

obtaining the moonlight, t returneth.

gf^s%
IPJWT
t

*TcTT

TO

3TnrT: STT^cf Rfi"
3*T:
II

2TT:^T|mq?^TSS^^
astral body.

\\
is

II

* Of the san. The Lunar, or

Until this

slain

the soul returns to

birth.

124
,

THE BHAGAVAD-GITA,

Light and darkness, these are thought to be
;

the world's everlasting paths

by the one he goeth
other

who

returneth

not,

by

the

he

who
(26)

returneth again.
%ar

Em

tteT srPTOtfif

pifcr

3OT

I

Knowing
in yoga,

thtbts paths,

Partha, the Yogi
all

is

nowise perplexed.

Therefore in

times be firm
(27)

O

Arjuna.

%^S

m% 3*3

%*

qtiff <tf

^RgVcT

^TSTC

II

\*

II

The
Vedas

fruit of meritorious deeds, attached in the

to

sacrifices,

to austerities,
all

and

also

to

almsgiving, the Yogi p^sseth

these by

having

known

this,

and

goeth

to

the

supreme and
(28)

ahcient Seat,

ElUlIlH DISCOURSE.

12o

Thus

in the glorious

Upanishads of the BHAGAVAD-

Git^, the science of the Eternal, the scripture of Yoga, the dialogue between Shri Krishna and Arjuna,
the eighth discourse, entitled
:

THE YOGA OF THE INDESTRUCTIBLE SUPREME ETERNAL.

NINTH DISCOURSE.

fPT ft^Meftct

Wm%[ W^SQMJfl
said
:

II

=1

II

The Blessed Lord

To

thee, the uncarping, verily shall I

declare

this profoundest Secret,

wisdom with knowledge
thou shalt be
(1)

combined, which, having known,
freed from
evil.

5[^T=pm
this;

ViFzjf

g§^ SR^W^
to

II

^

II

Kingly Science, kingly Secret, supreme
intuitional,

Purifier,
3

according

righteousness *
(2)
I

very easy to perform, imperishable.

w^ftt: S^T
Men
without

WWW
in

T^cT7

faith

ti is

knowK'ge,*

* Phi»rma,

NINTH DISCOURSE.

127

Parantapa, not reaching Me, return to the paths
of this world of death.
(3)

By Me

all

this
;

world
all

is

pervaded in

My

un-

manifested aspect

beings have root in Me, I
(4)

am

not rooted in them.

q^^r ^ vicT^Tt TOR*rr *p*twt: * Nor have beings root in Me behold My sovereign Yoga The support of beings, yet not
ii

11

;

!

rooted in beings,

My

Self their

efficient cause. (5)

cTOT

gqffa

^JcTlft

Rc^TffTcgq^TO

11

\
is

II

As
thus
-

the mighty air everywhere moving
all

rooted

in the Ether,* so

beings rest rooted in

Me
(6)

know

thou.
* Akdsha,

128

THE BHAGAVAD-GITA,

G$?mflr *S&to toRt grfar
^<T$rc
All beings,

mwm.

\

g^mfa ^emft fasjnwm u * u O Kaunteya, enter my lower nature *
(7)

at the end of a world -age ;f at the beginning of a

world-age f again I .emanate them.

5?wt«#r fc^RTO
Hidden
in

jra&fora; u
is

*=

n

Nature,* which
all

mine own, I
multitude of
(8)
I

emanate again and again
beings, helpless,

this

by the force

of

Nature*.

*

^

*?T cTTT%

sRqffa f^ftTRT

WzW
II

^raf^T#roflftf cPf *ftf§ Nor do these works bind me,

S

II

Dhananjaya,
(9)

enthroned on high unattached to actions.

I g^s^fa

^fa^^qtoraft iimi
Nature* sends forth

Under Me

as supervisor,

* Prakriti. t Kalpa, a period of activity, of manifestation.

VINTH DISCOURSE,
the moving and unmoving
:

129
of this,

because

O

Kaunteya, the universe revolves.

(10)

The

foolish disregard

Me, when clad

in

human
(H)

semblance, ignorant of
great Lord of beings
;

My

supreme nature, the

u^TRTgfr R^fcf >ni|sfT ftrcTT: «mi Empty of hope, empty of deeds, empty of
ll

%

wisdom,

senseless,

partaking

of

the

deceitful,

brutal and demoniacal nature.*

(12)

*T

jF^^St fTW *T<TTf^7?TC

IM \

||

Yerily the Mahatmas,

My

Partha, partaking of divine nature.* worship with unwavering

* Prakriti. The Tamasic Guna, or the dark quality of Prakriti, characterises the beings here spoken of as rakshasic and asuric. Rakshasas were semi-human beicgs, brutal and bloodthirsty; Asuras were the opponents of the Devas,
5

130
mind,*- having

THE BHAGAVAD-GITA,

known

Me,

the

imperishable
(13)

source of beings.

Always magnifying
vows, prostrating

Me, strenuous, firm

in

themselves before

Me, they
(14

worship

Me

with devotion ever harmonised,

t^R^r tsrcSur ^i^n ftoStprn
Others
also,

nun
sacrifice

sacrificing

with the

of

wisdom, worship

Me

as the

One and the Manifold
(15)

everywhere present.

^TSfq^l^Rf *Tl?Rt
I the ablation
offering
; ;

IcTH
;

linil
I the ancestral

I the sacrifice
;

I the fire-giving herb
fire
;

the

mantram

I
I;

I also the butter; I the
~'

the burnt-offering
(

16)

*Manah.

NINTH DISCOURSE.

131

ftcflS^W

*T*raT *TTcTr

VTOT NciTHf

:

1

I the Father of this universe, the Mother, the

Holy one to be knowc, the Word of Power,* and also the Rik, Sama, and Yajur,t (17)
Supporter, the Grandsire, the
.

mcT&cft Jig: sr^r

ft*m:
ffanr

*rrtr gf?j;

i

mv

sr^r:

s#i

^sw^pr

n

^

n

The Path, Husband, Lord, Witness, Abode,
Shelter, Lover,

Origin, Dissolution,

Foundation,
(18)

house, Seed imperishable.

I held back and send forth the immortality and also death, beiDg and nonbeiDg i am I, Arjuna. (19)

I give heat
;

;

rain

* Aumkara, the Sacred Word, Auin. t The Three Vedas. t Sat and Asat, the final pair of opposites, beyond which is only the One.

132

THE BHAGAvAD-GITA,

The knowers
the
purified

of the three,* the Soma-drinkers,
sin,

from

worshipping

Me
;

with

sacrifice,

pray of

Me

the

way

to

heaven

they, as-

cending to the holy world of the Ruler of the

Shining Ones, eat in heaven the divine feasts of
the Shining Ones.
(20)

TcrrTar

^ht-tw *wlt

(>

^

u

They, having enjoyed the
world,
their

spacious

heavento

holiness withered ,f

come back

* The Three Vedas. ^ The fruit of their good deeds

finithed, their re-

ward exhausted.

NINTH DISCOURSE,
this

133
the
virtues

world

of

death.

Following

enjoined by the three,* desiring desires, they obtain the transitory,

(21)

To those men who worship
of

Me

alone thinking

no other, to those ever harmonious, I bring
(22)

full security.

Even the devotees
worship
full of faith,

of other Shining Ones,

who
son

they also worship Me,
rule.

of Kunti,

though contrary to the ancient

(23)

^t
I

ft

mmw

^itcft

*sr

agfr

^

\

am

indeed the eryoye* of

all

sacrifices

and

* Vedas,

134
also the Lord,

THE BHAGAVAD -GltA.
bub they
fall.

know Me

not in Essence,
(24)

and hence they

%mft mfor ffim
the

^tPct

*mMisft wn
go

^vui to

They who worship the
Shining Ones
;

Shining Ones

to
;

the Ancestors *
to the
;

go the

Ancestor-worshippers

Elements t go those
but

who

sacrifice to

Elementals

My

worshippers
(25)

come unto Me.
<i^

s*t <pf

mw h mm
Me
it is

jra^fa

i

ass ^3<rp*ran%

jtccttwt. n

^

u
leaf,

He who
a

offereth to

with devotion a

flower, a fruit, water,

that I accept from the

striving self, offered as

with devotion,

(26)

mmtft *K$nft
Whatsoever thou
* Pitris.

*F?giifa

<*$m

^

\

doest, whatsoever thou eatesfe,

f Bhutas, Elementals or nature-spirits.

NINTH DISCOURSE,
whatsoever thou
offeresfc,

13

whatsoever thou givest,

whatsoever thou doest of austerity,

Kaunteya,
(27)

do thou that as an offering unto Me.

STOrBStagfRTOTT ftgTfiT

*TTgW*T
evil

II

^

II

Thus
action,

shalt thou be liberated

from the bonds
fruits;

of

yielding

good and

thyself

harmonised by the yoga
shalt

of

renunciation, thou
free.

come unto
flRtsf

Me when -set
sr

(28)

fleets

* t*msfei *
cf|
;

m:
there

i

% ^3TFcT ^
The same am
hateful to

m WAT *ft %
I

^MfJflRMI
is

to all beings

none

Me

nor dear.

They

verily

who worship
(29)

Me

with devotion, they are in Me, and I also in

them.

wfm
Even
if

a «Rf3j:

s^^iw

ff a:

II

\«

II

the most sinful worship Me, with un-

136

THE BHAGAVAD-GITA,

divided heart, he too must be accounted righteous, for he bath rightly resolved
;

(30)

Speedily

he
;

becometh

dutiful

and goeth to

eternal peace

Kaunteya, know thou for certain
(31)

that

My

devotee perisheth never.

They who
though
of the

take refuge

with

Me,

Partha,

womb

of sin,

women, Vaishyas,*

even Shudras,f they also tread the highest path.
(32)

How much
* The
f

rather then holy Brahmanas and

third, the

merchant

caste.
class.

The

fourth, the

manual labouring

NINTH DISCOURSE,
devoted royal saints
;

137

having obtained this tran-

sient joyless world, worship thou

Me.

(33)

On Me
sacrifice

fix

thy mind,* be devoted to
;

Me;

to

Me

prostrate

thyself before

Me
(34)

harmonised thus in the Self, thou shalt come unto

Me, having

Me

as thy

supreme

goal,

sewn
Thus
in the glorious

Upanishads of the BHAGAVAD-

Gita, the science of the ETERNAL, the scripture of Yoga, the dialogue between Shri Krishna and Arjuna,
tbe ninth discourse, entitled

THE YOGA OF THE KINGLY SCIENCE AND THE KINGLY SECRET.

* Manah.

TENTH DISCOURSE.

The Blessed Lord
Again,

said

:

mighty-armed, hear thou

My supreme
(1)

word, that, desiring thy welfare, I will declare to
thee

who

art beloved,

* *

%: wim:
of

vim * Uffa:

I

^f RFT^Tf \^m
The multitude
great Rishis,*

*T| $faf

^ ^W:

II

^

11

the Shining

Ones, or the

know

not

my

forthcoming, for I

am
*

the beginning of

all

the Shining Ones and the
(2)

great Rishis.

Rishi is a man who has completed his human evolution, but who remains in the super-physical regions in touch with the earth, in order to help humanity.

A

TENTH DISCOURSE.

139

He who know9th Me,
the great Lord of the

unborn, beginningless,

world, he

among mortals
all

without delusion,

is

liberated

from

sin.
I

gl«UfHH6Ffef:

$W

33

W
and

(3)

*W

Reason,*
truth,

wisdom,

non-illusion,

forgiveness,

self-restraint,

calmness,

pleasure,

pain,

existence, non-exisfcence, fear,

also courage (4)

*rc?%

«Ti?n

gciHj

*m

^ prfN*rf:
content,

it

*

n

Harmlessness,
almsgiving,

equanimity,

austerity,

fame and obloquy are the from Me.

various
(5)

characteristics of beings issuing

*r?craT
'

*m\

snaj

w sN ^n

^^rr:

u % w

* BuddhI

140

THE BHAGAVAD GIT A.
Rishis, the ancient Four,*
of

The seven great
also the

and
and
(6)

Manus,t were born

My

nature,

mind

;

of

them

this race

was generated.

He who knows
yoga
;

in essence that sovereignty
is

and

yoga of Mine, he
there
is

harmonised by unfaltering
(7)

no doubt thereof,

I

am
;

the Generator of

all

;

all

evolves from

Me

understanding thus, the wise adore

Me

in (8)

rapt emotion.

*u%tu ^erarorr

«to*F?r:

tcwjc

i

* The four Kumaras, or Virgin Youths, the highest in the occult Hierarchy of this earth, f The heads and legislators of a race.

TENTH DISCOURSE.
Mindful of Me, their
life

141
illu-

hidden in Me,

mining each other, ever conversing about Me,
they are content and joyful.
(9)

To

these, ever harmonious, worshipping in love,

I give the yoga of discrimination * by which they

come unto Me,

(10)

TOwi^n^wm^t
Out
of

mi^ *u^cu ^
ii

11

pure compassion for

them, dwelling

within their Self, I destroy the ignorance-born

darkness by the shining lamp of wisdom.

(11)

%^

WcTcT

f^WT&WS hWi

II

°i

\

II

* Buddhi-Yoga.

142

THE BHAGAVAD-G1TA,

Arjuna

said

:

Thou

art the supreme

Eternal, the supreme

Abode, the supreme Purity, eternal divine man,
primeval Deity, unborn, the Lord
!

(12)

All the Rishis have thus acclaimed
also the divine Rishi,

Thee, as

Narada

;

so

Asita, Davala,

and
it

Vjasa;

and

now Thou

Thyself

tellest

me.
s#R<re<f H^r *F*rf '^fa

(13)

m?
Thou

i

All this I believe true that

sayest to

me,

O

Keshava.

Thy

manifestation,

Blessed Lord,

neither

Shining Ones nor

Danavas *

compre(14)

hend.
* Demigods, in the Greek sense.

TENTH DISCOURSE.

143

Thyself indeed

knowest Thyself
;

by Thyself,

Purushottama
beings, Shining

Source
of

of

beings,

Lord of

One

Shining Ones, Ruler of
(15)

the world!

Deign to

tell

without reserve of Thine

own
(16)

divine glories, by which glories

Thou remainest,

pervading these worlds.

%5 %f ^
How may
meditation
to be
?

*rft3

t%^!st%
thee,

*m?w
Lord
?

in ^

u

I

know

Yogi, by constant

In what, in what aspects art Thou

thought of by me,

O

blessed

(17)

*rar:

^^ afml ^pm

lifter

fts^^n i*

n

144

THE BHAGAVAD-GITA,

In detail tell me again of Thy yoga and glory, Janardana for me there is never satiety in hearing thy life-giving words. (18)

O

;

*tnt*rt:

f #s
!

w^t Area w *nn mi
:

The Blessed Lord said Blessed be thou I will declare to thee My divine glory by its chief characteristics, best of the Kurus there is no end to details of Me, (19)
;

I, O Gudakesha, am the Self, seated in the heart of all beings I am the beginning, the middle, and also the end of all beings, (20)
;

^rrf^qpTRf ftVg«4tift*i tf*rcgire

i

Of the Adityas
glorious sun
;

asterisms the

of radiances the I am Vishnu am Marichi of the Maruts of the Moon am I. (21)
;

I

;

lEN'TH DISCOURSE.

145

^<rmr *r«w^t ^r^mf^i %c^t
Of the Vedas I

ii

v<
;

\\

am
I

the
;

Sa ma- Veda

I

am
the
(22)

Yasava
I

of the Shining

Ones

and of the senses
living beings

am

the

mind

*;

am

of

intelligence t.

mm
SRIJTt

sTf^if?*?

few

^t^htji

i

TF^R^n^^: T%^OTTfJ{
Rudras i Shafikara am
Rakshasas
;

II

\\

II

And
of

of the

I

;

Vittesha
of the

the Yakshas and
£ I

§

;

and

Yasus

am Pavaka

Mem

of

high mountains
(23)

am

I,

gfrwt

^

%m w

fai% qro

finite

\

And know Me,
the chief, Brihaspati
of lakes I

Partha, of household priests
:

of generals I

am Skanda

;

am

the ocean.
t Chetana.
§

(24)

* Manah. £ Celestial beings.

Semi-human

beings,

146

THE BHAGATAD

GITA.

infant vjsxi ftomsSfaw'srcs

\

Of the great Rishis Bbrigu
the one syllable *
of silent
;

;

of

speech I

am

of sacrifices I
;

am

the sacrifice

repetitionsf

of

immovable things the
(25)

Himalaya.

jf*w fasfro:
Asvattha of
all

feraBt «Rft^t gf%: u
;

^

n

tree

and

of

divine
;

Rishis
of

Narada

;

of

Gandharvas % Chitraratha

the
(26)

perfected the

Muni

Kapila.

Uchchaishravas of horses know me, nectar- §

born

;

Airavata of lordly elephants, and of

men
(27)

the Monarch.
f Japa. t Celestial Singers. § Amrita, the nectar of immortality.

* Om.

TENTH DISCOURSE.

147

Of weapons

am Kamadhuk
tors
;

of

am the thunderbolt of cows I am Kandarpa of the progeniserpents Va*uki am I. (28)
I
; ;

I

And

I

am Ananta
;

of

K agas *,

dwellers I

and
I.

of ancestors

Varuna of seaAryaman Yama of
;

governors

am

(29)

Tim
And
beast
I

^ i^jsf %JTcfa«* Tf^ni
Prahlaia of Daityas
; ;

n

\o

11

am
I

f of calculators

Time am
;

and

of wild beasts I the imperial of birds.

J

and Vainateya

(30)

* Serpents, who were Teachers of Wisdom, t Semi-human beings. t. Lion.

148

THE BHAGAVAD -C4ITA.

Of
I
;

purifiers I

and I

am the wind Rama of warriors am Makara of fishes of streams the
; ;

Gang a am

I.

Of creations the beginning and the ending, and
also the middle

am

I,

Arjuna.
the

Of sciences the
the

science

concerning

Self

;

speech

of

orators I.

(32)

Of

letters the letter
*;

A

I

am, and the duality of

a compound

I also

everlasting

Time

;

I

the
(33)

Supporter, whose face turns everywhere.
* Pvandva.

TENTH DISCOURSE.

149

^im:

wm?
;

srrfrojt

wsfai
am
I,

%w.

stotii

v*u

And

all-devouring Death

and the origin
qualities,

of all to

come

and of feminine

fame,
con-

prosperity, speech,
stancy, forgiveness.

memory,

intelligence,

(34)

Of hymns

also

Brihatsanan
I

;

Gayatri of metres
;

am

I

;

of

months

am Ma^gf sirsha

of seasons

the flowery.
Oct

(35)

^^cTmftJT

cTW^RTRf
of

*I

I

I

am

the

gambling

the
;

cheat,
I

and the
1

splendour of splendid things I

am

victory,

am

determination,

and the truth of the truth(36)

ful I,

150

THE BHAC4AVAD-GITA.

Of the

Vrishnis * Yasudeva
;

am

[

;

of

the

Pandavas * Dhananjaya

of the Sages t also I

am

Vjasa

;

of poets

Ushana the Bard.

(37)

Of

rulers I

am

the sceptre
;

;

of those that S9ek
of

victory I

am
;

statesmanship

and

secrets I

am
(38)

also silence

the knowledge of knowers

am

I,

And whatsoever is the seed of all beings, that am I, Arjuna nor is there aught, moving or unmoving, that may exist bereft of Me. (39)
;

*

A family,

or clan,

among

the Hindus.

t Munis.

TENTH DISCOURSE.

151

There

is

no end of

My

divine

powers,
is

Parantapa,
tive of

"What has been declared
infinite glory.

illustra-

My

(40)

driVtWMt
Whatsoever
fragment of
STSRT
is

ft

W fcftS$UCH«Mi im

II

glorious,

good, beautiful, and

mighty, understand thou that to go forth from a

My

splendour.
frfcR

(41)

qg^fa f%

fl^p

1

But

what

is

the

knowledge
?

of

all

these
this

details to thae,

Arjuna

Having pervaded

whole universe, with one fragment of Myself, I
remain,
(42)

152

THE BHAGAVAD-GITA,

Thus in the glorious Upanishads of the BHAGAVADGita, the science of the Eternal, the scripture of Yoga, the dialogue between Shri Krishna and A.rjuna,
the tenth discourse, entitled
:

THE YOGA OF SOVEREIGNTY.

ELEVENTH DISCOURSE,

HfmWi WZ^ff WftSg
Arjuna

ftJTcTT
:

*TC

II

=1

II

said

This word of the supreme Secret concerning
the Self,

Thou

hast spok6n out of compassion
is

;

by

this

my

delusion

taken away.

(1)

The production and destruction
been heard by
eyed, and also

of beings

have

me

in detail

from Thee,
greatness,
I

Lotus(2)

Thy imperishable

t£ftcro«rTSSc*T

cWc*!H q^TW

j^H^TR

*t

^TH^t

JWtW

II

\

II

supreme Lord,* even as Thou

describest

* Ishvara, the Creator and Ruler of a Universe.

154
Thyself,

THE BHAGAVAD-GITA.
best of beings,

I

desire to see

Thy
(3)

Form omnipotent.

If

Thou thinkest that by me
Lord
of

It can

be seen,

O

Lord,

Yoga,

then show

me Thine
(4)

imperishable Self.

The Blessed Lord
Behold,
fold,

said

Partha, a

Form
various

of

Me, a hundredkind,
divine,
(5)

a thousandfold,

in

various in colours and shapes.

^g'^S^ftl TOWTftl

*n*<T

II

% U

Behold the Adityas, the Vasus, the Rudras,

ELEVENTH DISCOURSE,
the two Ashvins and also the

155
;

Maruts*

behold

many marvels never

seen ere this,

Bharata. (6)

Here,

to-day,

behold

the

whole

universe,

movable and immovable,

standing in

one
else

in

My

body,

Gucakesba, with aught

thou
(7)

desirest to see.

f^cq

^rm %
;

^g: q^f H

SPWK3

II

"J

II

But
Behold

verily

thou art not able to behold

Me

with

these thine eyes

the divine eye I give unto thee.

My

sovereign Yoga.

* Various classes of Celestial Beings.

156

THE BHAC4AVAD-GITA,
Sanjaya said
:

Having thus spokeD,
of Yoga, Hari,

King, the great Lord
to

showed

Fartha His supreme
(9)

Form

as Lord.*

of marvel,

With many mouths and eyes, with many visions with many divine ornaments, with
upraised divine weapons
;

many

(10)

aafrafatf

^spfrt

fa^Stgsra;

11

«n n

Wearing divine necklaces and

vestures, anointed
all -marvellous,

with divine unguents, the God

boundless, with face turned everywhere.

(11)

*tf%

w.

e#
*

at

w&Terew

fttrog:

linn

If the splendour of a thousand suns were to
Ishvara,

ELEVENTH DISCOURSE.
blaze out together in the sky, that

157

might resemble
(12)

the glory of that

Mahatman.

There Pandava beheld

the

whole universe,

divided into manifold parts, standing in one in

the body of the Deity of Deities.
era:

(13)
:
i

s

wwMt t&rtar v^m

Then

he,

Dhananjaya, overwhelmed with asto-

nishment, his hair upstanding, bowed down his

head to the Shining Ogo, and with joined palms
spake,

(14)

158

THE BHAGAYADCITA.
Arjuna
said

:

Within Thy Form,

God, the Gods I

see,

All grades of beings with distinctive marks

Brahma, the Lord, upon His

lotus- throne,

The Rishis

all,

and Serpents, the Divine,

(15)

With mouths,

eyes, arms, breasts multitudinous,

I see Thee everywhere,

unbounded Form. Form,

Beginning, middle, end, nor source of Thee,
Infinite Lord, infinite
I find
;

(16)

TOiflr

^f

i^mm war*

ELEVENTH

DISC0T7 SE,

159

Shining, a mass of splendour everywhere,

With

discus, mace, tiara. I behold
fire,

:

Blazing as

as sun dazzling the gaze, in the sky, immeasurable,

From

all sides

(17)

Lofty beyond

all

thought, unperishing,

Thou treasure-house supreme, all-immanent
Eternal Dharma's changeless Guardian, Thou
;

As immemorial Man

I think of Thee.

(18)

^ctW
iSTor

fysrfqf cTT^cTTI

II

^11
infinite force,

source, nor midst, nor

end

;

Unnumbered arms,

the sun and

moon Thine

eyes

160
I see

THE BHAGAVAD

GITA.

Thy

face, as sacrificial fire

Blazing,

its

splendour burnebh up the worlds. (19)

?f rs^rf ^g*r

&KK

By Thee alone are filled the earth, the heavens, And all the regions that are stretched between
The
triple

;

worlds sink down,

mighty One,
(20)

Before Thine awful manifested Form.

To Thee the troops

of Suras enter in,

Some with

joined palms in awe invoking Thee
:

Banded Maharshis, Siddhas, cry

" All hail "

!

Chanting Thy praises with resounding songs. (21)

ELEVENTH DISCOURSE.

161

Rudras, Yasus, Sadhyas and Adityas,
Yishvas, the Ashvins, Maruts, Ushmapas,

Gandharvas, Yakshas, Siddhas, Asuras,*

In wondering multitudes beholding Thee.

(22)

Thy mighty Form, with many mouths and
Long armed, with
Yast-bosomed,
set

eyes,

thighs and feet innumerate,

with n any fearful teeth,
I.

The worlds see terror-struck, as also

(23)

*Names
e

of various grades of super-physicai beings,

162

THE BHAOAVAD-GITA,

Radiant, Thou touchest heaven, rainbow-hued,

With opened mouths and

shining vast-orbed eyes,

My My

inmost

self is
is

quaking, having seen,
withered,

strength

Vishnu,

and

my
(24)

peace,

Like Time's destroying flames I see Thy teeth,
Upstanding, spread within expanded jaws
;

Nought know
Mercy,

I anywhere,
!

no shelter

find
j

;

God

re

of all the worlds

(25)

ELEVENTH DISCOURSE.
sr«fr

163

^

eft ScTCTgSl jpfn

The sons

of Dbritarashtra,

and with them

The multitude

of all these kings of earth,

Bhishma, and Drona, Suta's royal sod,

And

all

the noblest warriors of our hosts,

(26)

t&W%

^ftfflCjMft:

(I

\*

n

Into Thy gaping mouths they hurryirg rush,

Tremendous-toothed and terrible to see

;

Some caught within the gaps between Thy teeth Are seen, their heads to powder crushed and
ground,
(27)

164

THE BHAGAVAD-GITA.

sg^mwg^r

safe

i

As river-floods impetuously
Hurling

rush,

their waters into ocean's lap,

So

fling

themselves into
these

Thy flaming mouths,
men,
these
lords
of

In

haste,

mighty

earth.

(28)
JKTtf

"wr

5^r

q=T^r:

^cr^Tfqr

^fa si^m:

n

^

n
fly

As moths with quickened
Into a flaming

speed will headlong

light, to fall destroyed,

So

also these, in haste precipitate,
fall,

Enter within Thy mouths destroyed to

(29)

ELEVENTH DISCOURSE.

165

%j%^r saUM:

S^cJT-

On

every side, all-swallowing, fiery-tongued,
lickest

Thou

up mankind, devouring
space
:

all

The glory

filleth

the universe

Is burning, Vishnu, with

Thy

blazing rays.

(30)

Reveal Thy Self
I worship Thee
!

;

what awful Form

art

Thou
I

i

Have mercy, God supreme
I

Thine inner Being
This

am

fain to

know

;

Thy forth-streaming

Life bewilders me. (31)

160

THE BHAGAVAD-GITA.

Time am

I,

layiDg desolate the world,
!

Made

manifest on earth to slay mankind
of
all

Not one

these warriors ranged for strife
;

Escapeth death

thou shalt alone survive.

(32)

ivm

FtfcIT:

$5ft
win for thyself renown*
filled

Therefore stand up

!

Conquer thy

foes,

enjoy the wealth

realm,

By Me

they are already overcome*
cause, left-handed one, (33)

Be thou the outward

ELEVENTH DISCOURSE.

167

Drona and

Bhi-shina
all

and Jayadratha,

Kama, and
Are
slain

the other warriors here,

by Me.

Destroy them fearlessly.
field. (34)

Fight! thou shalt crush thy rivals in the

mZt

^TTcT^ftcT:

W^T

II

Vt
:

II

Sacjaya said

Having heard these words

of

Keshava, he who

weareth a diadem, with joined palms,

quaking

168

THE BHAGAVAD-GITA,

and prostrating himself, spake again to Krishna,

stammering with

fear, castiDg

down

his face. (35)

Arjuna
Hrishikesha
!

said

:

in

Thy magnificence

Rightly the world rejoiceth, hymning Thee

The Eakshasas
In fear
;

to every quarter fly
fall.

the hosts of -Siddhas prostrate

(36)

ELEVENTH DISCOURSE.

'

169
!

How

should they otherwise,
!

loftiest Self
less

First Cause

Brahma Himself
of Gods,

great than

Thou.
Infinite,

God

ITnperishing, Sat, Asat,*

home of all worlds, That supreme
!

(37)

$W
Supreme

cTcf

ftWP(l?q
all

\\

\Z

\\

First of the Gods,

most ancient

Man Thou
;

art.

receptacle of

that lives

Kuower and knowD,

the dwelling-place on high
is

;

In Thy vast Form the universe

spread,

(38)

* Being,

Non-Being.

1?0

'

THE BHAGAVAD-GITA,

Thou

art

Vayu and Yama, Agni, moon,
of all
all hail

Varuna, Father, Grandsire
Hail, hail to

Thee
!

!

a

thousand times
all

Hail unto Thee

again, again

hail

(39)

Prostrate in front of Thee, prostrate behind
Prostrate on every side to Thee,
All.

;

In power boundless, measureless in strength,

Thou

holdest

all

:

then Thou Thyself art All. (40)

|

f:<*H

f

W%? \

fl%fcT

I

ELEVENTH DISCOURSE.
If,

171

thinking Thee but friend, importunate,

Krishna
1 cried,

!

or

Ya

lava

!

friend

!

unknowing

of

Thy majesty,

And

careless in the fondness of

my

love

;

(41)

cTc^TTRq-

c^Wfinmi

II

v\

II

If jesting

I

irreverence showed to Thee,

At

p^ay, reposing, sitting or at meals,
sinless O.ie, or with

Alone,

my

friends,

Forgive

my

error,

Thou boundless One.

(42)

facTTST%

sUW

^ri^ST

^srastarqictaJrera:

ii

v\

||

Father of worlds, of all that moves and stands, Worthier of reverence than the Quru's self,

172

THE BHAG1VAD
is

GITA.

There

none

like to Thee.

Who
all

passeth Thee

?

Pre-eminent Thy power in

the worlds.

(43)-

fqar^

*m QisQ m: wmmm ^ Stih
g^sr
fall
it

ii

Therefore I

before Thee
fitting
;

;

with

** my body
it

I worship as

bless

Thou me.
(44)

As With

father with the son, as friend with friend,

the beloved as lover, bear with me.

I have seen that which none hath seen before,

My

heart

is

glad, yet faileth

Show me,
Mercy,

God, Thine other

me for fear Form again
;

God

of Gods,

home

of all worlds

—

(45)

ELEVENTH DISCOURSE,

173

Diademed, mace and discus

in

Thy hand.
;

Again I fain would

see

Thee as before

Put on again Thy four-armed shape,

Lord,
(46)

thousanr'-armed, of forms innumerate.

sfm^g^

I

q?q

ft^%

*

ZZ^K

11

vvs

||

The Blessed Lord
Arjuna, by
This loftiest

said

:

My

favour thou hast seen,
yoga's self revealed
!

Form by

174
Radiant,

THE BHAGAYAD-GITA.
all- penetrating,

endless, first t

That none except thyself hath ever seen.

(47)

Nor sacrifice, nor Yedas, alms, nor works, Nor sharp austerity, nor study deep, Can win the vision of this Form for man,
Foremost of Kurus, thou alone hast seen.
(48)

sjqer4t: tficwrr:

jtcti

Be not

bewildered, be thou not afraid,

Because thou hast beheld this awful Form
Cast fear away, and
lot

thy heart rejoice

;

Behold again Mine own familiar shape.

(49)

ELEVENTH DISCOURSE.

175

3^1 ^r%

I

Sin jay a said
V&sudeva,
having thus

:

spoken

to

Arjuna,

again manifested His the terrified one, the
gentle form.

own Form, and consoled Mahatman again assuming a
(50)

^tfmw

Blx\: S%cTT:

wsft
:

TcT:

II

*1

II

Arjuna

said

Beholding again Thy gentle
Janardana, I
to

am now

collected,

and

human Form, am restored
-

my own

nature.

(51)

176

THE BHAGAVAD-G1TA,

4

iff $wt
\*l

m sswfa ipm
5TO
ft?t

i

^TO
of

^^T%^i:
said
i

ll

^
is

II

The Blessed Lord
This

Form
see.

Mine beholden by thee

very

hard to

Verily the Shining Ones ever long
(52)
i

to behold this form.
^rit

Sft^

aw n ^m * \?m
irt

^T^^T

^ft^T sfj £^HT%
I be seen as

w

II

1\

11

Nor can
offerings

thou hast seen

Me

by the

Yedas, nor by austerities, nor by alms, or by
(53)

tug

^| ^

af^T jt^5
to

^

t^ctt u

**

ii

But by devotion
perceived,
essence,

Me

Arjuna,

and

alone I may thus be known and seen in
(54)

and entered,

Parantapa,

ELEVENTH DISCOURSE.

177

hI>:

H^fg
My

?T:

He who
good I am,

doeth actions for
devotee,

B mqfcT <fl^l Me, whose supreme
||
II

^

freed from attachment

without hatred of any being, he cometh unto Me,

Pandava.

(55)

soot:
Thus
in the glorious

i

Upanishads of the BhagavadEternal, the scripture of
:

Gita, the science of the

Yoga, the dialogue between Shri Krishna and Arjuna,
the eleventh discourse, entitled

THE YOGA OF THE VISION OF THE UNIVERSAL FORM.

TWELFTH DISCOURSE.

Arjuna
Thee, and those also
tructible, the

said

:

Those devotees who ever harmonised worship

who

worship the Indes-

Un manifested,
?

whether of these

is

the more learned in yoga

(1)

ara^r qtffanst

%

^fffcTRr

few
:

n

^ u

The Blessed Lord

said

They who with mind*
monised worship Me, with
these, in

fixed
faith

on

Me

ever har-

supreme endowed,
(2)

My

opinion, are best in yoga.

* Manah.

TWELFTH DISCOURSE.

179

fff SPTRfa^

^ ^SR^sT
the

g^

II

\

II

They
Ineffable,

who

worship

Indestructible,

the

the un manifested,

Omnipresent,

and

Unthinkable,
Eternal,

the

Unchanging,

Immutable,
(3)

% JH^RI

ttc^ $$£er%5

Terr:

II

V

II

Restraining and subduing the

senses, regarding
all

everything equally, in the welfare of
these also

rejoicing,
(4)

come unto Me.

'z&m
The

ft

wag:® %44fc<<w4cf
greater

n

*

w
set

difficulty of those
is

whose minds are
;

on

the Unmanifested

for the path

of the

Unmanifested
reach.

is

hard

for

the

embodied

to
(5)

180

THE BHAGAVAD-GITA,

Those verily who, renouncing all actions in Me and intent on Me, worship meditating on Me,
with whole-hearted yoga,
(6)

These I speedily lift up from the ocean of death and existence, Partha, their minds* being fixed on Me. (7)

Place thy mind t in me, into Me let thy Reason J enter then without doubt thou shalt
;

abide in

Me

hereafter.

(8)

^*r fa^

mwi
t

T

si^rRr *rfa

faro
fix

I

And

if

thou art not able firmly to

thy mind§
"
§

* Chetah.

Manah.

£ Buddhi.

Chitta,

TWELFTH DISCOURSE.
on Me, then
to reach

181
practice

by the yoga of
Dhananjaya.

seek
(9)

Me,

If

also

thou

art

not

equal
service

to
;

constant

practice,

be

intent

on

My

performing

actions for
tion.

My

sake,

thou shalt attain perfec(10)

If even to do this thou hast not strength, then,

taking refuge in union with Me,

renounce

all

fruit of action with the self controlled.

(11)

^HTc^fo^FT^rm^Tfon^q
Better
practice
;

ii

i

^ n

indeed

is

wisdom

than

constantis

than

wisdom,

meditation

better

182

'

THE BHAGAVAD-GITA.
the fruit
of

than meditation, renunciation of

action; on renunciation follows peace.

(12)

M?T f^fSW STC^g^: 9*
He who
ly

II

1

X

II

beareth no

ill-will to

any being, friend-

and compassionate, without attachment and

egoism, balanced in pleasure and pain, and forgiving,

(13)
HcTct

a^s:

m\

mm s*ftw.
with

i

Ever

content,

harmonious,

the

self-

controlled,

resolute,

with mind * and Reason t

dedicated

to

Me,

he,

My

devotee,

is

dear to
(14)

Me.

^immi\T[^J
* Manah.

q:

b ^ r

m:

11

n

||

f Buddhi.

TWELFTH DISCOURSE.

183

He

from

whom

the

world

doth not shrink

away, who doth not shrink away from the world,
freed from the anxieties of joy, anger, and fear,

he

is

dear to me.
.wftrsr:

(15)

gM$r

ajidHl ?TcT^r.

He who
sionless,

wants nothing,

is

pure, expert, pas-

untroubled,

renouncing
is

every

under(16)

taking, he,

My

devotee,

dear to Me.

He who

neither loveth nor hateth, nor grieveth,
evil,

nor desireth, renouncing good and
devotion, he
is

full of

dear to Me.

(17)

WT^5g^^:%3 *w summer:

in«:

n

184

THE BBAGAVAD-GITA,

.

Alike to foe and friend, and also in fame and

ignominy, alike in cold and heat, pleasures and
pains, destitute of attachment,

(18)

^FT%cT: ft^rffrffaffl^

'fitf!

TC

II

nil
silent,

Taking equally praise and

reproach,

wholly content with what cometh, homeless, firm
in mind,
full

of devotion, that

man

is

dear to
(19)

Me.

*ff*HT TcTOT ^^r^Scfhr

% mr:

II

^

II

They verily who partake of this life-giving wisdom * as taught herein, endued with faith,
I their supreme Object, devotees, they are surpassingly dear to Me.
(20)

* Amrita-Dharma.

TWELFTH DISCOURSE.

185

Thus in the glorious Upanishads of the BhagavadGita, the science of the Eternal, the scripture of Yoga, the dialogue between Shri Krishna and Arjuna, the twelfth discourse, entitled
:

THE YOGA OF DEVOTION.

THIRTEENTH DISCOURSE.

Arjuna
Matter and
Spirit,*

said

:

even the Field and the

Knower

of

the

Field,

wisdom and that which

ought to be known, these I fain would learn,
Kesbava.
(1)

%i

mt sfcSra ^ro^ tw*kt
The Blessed Lord
said

i

:

This body, son of Kunti,
that which knowefch
it is

is

called the Field

called

the

Knower

of

the Field by the Sages.
#Prakriti and Purusha.

(2)

THIRTEENTH DISCOURSE,

187

Understand
all Fields,

Me

as the

Bharata.

Knower of the Field in Wisdom as to the Field

and the Knower
is

of the Field, that in

My

opinion
(3)

the wisdom.

What

that Field

is

and

of

what nature, how

modified, and whence

it is,

and what

He

*

is

and
from
(4)

what His powers, hear that now Me.
3sfofWi*n met

briefly

^Tfaftm:

s«n£

1

Rishis have sung in manifold ways, in
various
chants,

many

and

in

decisive

Brahma-sutra

verses f full of reasonings.

*

(5) Kshetrajiia, the Knower of the Field, t Short terse sayings, concerning the ETERNAL',

188

THE BHACAVAD-GITA.

The great Elements,
and
also the

Individuality*,

Reasonf

un manifested, the ten senses and the
;

one, and the five pastures of the senses %

(6)

%^J %?: gs j:^ gfra^arr

tfct:

I

Desire,

aversion,

pleasure,

pain,
;

combinabriefly

tion §,

intelligence,

firmness

these,
its

described, constitute the Field
tions.

and

modifica(7)

Humility,

unpretentiousness,

harmlessness,

* Ahankara 1 Buddhi. Z The five organs of knowledge, or senses, the five organs of action, the mind, and the object cognised § The body. by each of the five senses.

THIRTEENTH DISCOURSE,
forgiveness,
rectitude,
service
of

189
the
teacher,
(8)

purity, steadfastness, self-control.

Dispassion

towards the objects of the senses,
of

and

also

absence

egoism,
birth,

insight

into

the pain
sickness,

and

evil of

death, old age and
(9)

TJnattachment,
tion

absence
wife
in

of

self-identifica-

with

son,

or

home,

and

constant

balance of
for events,

mind

wished-for

and unwished(10)

Unflinching devotion to

Me

by yoga, without

190

THE BHAeiATAB-GirA,

other objects, resort to sequestered places, absence
of

enjoyment in the company of men,

(11)

t^psrcftfct

gtaw^R
the

TOTts?g«rr
of

\\

n
;

n

Constancy

in

wisdom

the

Self,*

understanding of the object of

essential

wisall

dom

;

that
it is

is

declared to

be the

Wisdom

against

ignorance.

(12)

wri^tf
that which

m * ^^T^f^fcT n
i)

II

I will declare that which

ought to be known,
immortality
is

being

known

en-

joyed

— the
S^cT.

beginningless

supreme

Eternal,
(13)

called neither being nor non-being.

gRpiA% ^«TT|^
That
;

fagfcT

II

V*

II

Everywhere
*

hath
see

hands

and

feet,

Adhy&tma

vii, 29,

THIRTEENTH DISCOURSE,
everywhere
hearing,
all,

191
all-

eyes,

head?,

and

mouths;

He

dwelleth in the

world, enveloping
(14)

m^ Eivm? ftpr g*r*fr?3 ^
Shining with
senses
free
;

n

Vi

n

all

sense-faculties

without any

unattached supporting everything
;•

and
(15)

from qualities* od joying qualities

Without and within
also

all

beings,

immovable and

movable
;

;

by reason of His subtlety imperfar

ceptible

at

hind and

away

is

That.

(16)

Not

divided

amid

beings,

and

yet

seated

* Gunas.

192
distributively
;

THE BHAGAVAD-GTTA,
that
beings
is
;

to

be

known

as

the

supporter
generates.

of

He

devours

and

He
(17)

uri

m ctr*to iff biw Vmm ^
n
all

»

That, the Light of

lights,

is

said to
of

be

beyond darkness

;

Wisdom, the Object
to

"Wis-

dom, by Wisdom
hearts of
all.

be reached, seated in the
(18)

%fH

^

cTOT

|TR

m

€Tfft

Bwm

I

Thus the Field, Wisdom and the Object of Wisdom, have been briefly told. My devotee,
thus knowing, enters into

My

Being,

(19)

THIRTEENTH DISCOURSE.

192
are

Know
both

thou that

Matter * and Spirit f
;

without beginning

and know thou also
all

that modifications and qualities % are

Matter

*-

born.

(20)

%ST.

gs|:sHf
is

$md tl?M%
Spirit f
is

II

\<\

II

Matter*
of causes

called the cause
effects
:

of the generation called the cause pain.

and

of the

enjoyment of pleasure and

(21)

wjw

g*rawTS*?T

^T^H3r?qg

n

^

n

Spirit- seated in

Matter * useth the qualities!
attachment to the qualities ±

born of Matter *
is

;

the

cause

of

his

births

in

good and

evil

wombs.
31sreTS3«T?cTT

(22)

^

*TcTT HTttTT

*Tt^:

I

'

•

Prakriti.
7

f

Pumsha.

$

Gunaa,

194

TITE

BHAGAVAD-GTTA,
supporter,
enjoyer,

Supervisor and pcrmitter,

the

great Lord,
is

and

aleo

the supreme

Self

;

thus

styled in this body the

supreme

Spirit.t

(23)

He who
with

thus knoweth Spirit * and Matter f
i in whatsoever condition he
(24)

its qualities,

may

be,

he shall not be born again,

Some by meditation behold
by the Self
;

the Self in the self

others by the

Sankhya Yoga, and
;

others by the

Yoga

of Action

(25)

Others
*

also,

ignorant of

this,

having heard of
* Gunas.

it

Purusha,

r Frakriti,

THIRTEENTH DISCOURSE,

195

from

others, worship

;

and these

also cross

beyond
(26)

death, adhering to what they had heard.
m^flSITqffif faii^cflf*

MWoltHH
is

I

Whatsoever
mobile,
it is

creature

born

immobile

or

know

thou,

best of the Bharatas, that

from the union between the Field and the
of the Field.

Knower

(27)

R4**wft«ivM
Seated equally in

*P

^% B

T^fcT

II

V^

II

all

beings, the

supreme Lord,

unperishing within the perishing
seeth, he seeth.

— he

who thus
(28)

SeeiDg indeed
equally
dwelling,

everywhere
he doth

the

same
destroy

Lord
the
(29)

not

Self, and thus treads the highest Path,

196

THE BHAGAYAD-G1TA.

He who
all

seeth

that

Matter* verily performeth
is

actions,

and

that the Self

actionless,

he

seeth.

(30)

"When he perceiveth the

diversified existence of

beings as rooted in One, and spreading forth from
it,

then he reaeheth the Eternal

(31)
i

^5nfe^Tr9ryn^uqwR»?TS?(i?5!W:

Being beginningless and without

qualities t,

the imperishable supreme SteLF, though seated in

the

body,

O

Kaunteya, worketh not

nor

is

#fe«ted.

(32)
t Gunas.

* Prakriti.

THIRTEENTH DISCOURSE.

197

As

the omnipresent ether
its subtlety, so
is

is

not

affected,

by

reason of

seated everywhere in the
(33)

body the Self

not affected.

^
As

$NT

cTCT

W%

S^micT

W3

II

V*

II

the one sun illumineth

the whole earth, so
Field,

the Lord of the Field illumineth the whole

Bhurata.

(34)

%^=*i gRWcri

srH^gqr

I

They who by the eyes
difference

of

Wisdom

perceive this

between the Field and the Knower of

the Field, and the liberation of beings from Matter * they

go to the Supreme.
*Prakriti

(35)

198

THE BHAGAVAD-GITA.

Grita,

in the glorious Upanishads of the Bhagavadthe science of the Eternal, the scripture of Yoga, the dialogue between Shri Krishna and Arjuna, the thirteenth discourse entitled:

Thus

THE YOGA OF THE DISTINCTION BETWEEN THE FIELD AND THE KNOWER OF THE FIELD.

FOURTEENTH DISCOURSE.

Wmm gw
I
of
all

Ql TO

fflfefafr
said

*TcTT:

||

1

1}

The Blessed Lord
will
all
i

:

again proclaim that supreme
best,

Wisdom,

wisdom the

which having known,

the Sages * have gone hence to the supreme
(1)

Perfection.

Having taken refuge
being assimilated to

in

this

Wisdom and

My

own

nature, they are not

re-born even in the emanation of a universe, nor
are disquieted in the dissolution.
(2)

QTVtf: srfjJcTFTf

<TcTT

*wfcT

^TTTcT

II

\

II

* Munis.

200

THE BHAGAVAD-GITA,
is

My womb
the germ
;

the great Eternal

;

in that I place
all

thence cometh the birth of

beings,
(3)

Bharata.

In whatsoever wombs mortals are produced,
Kaunteja, the great Eternal
1 their generating father.
is

their

womb,
(4)

Harmon),*
qualities t,

Motion,

Inertia,
;

such

are

the

Matter J-born
great-armed

they bind fast in the
the
indestructible
(5)

body,

one,

dweller in the body.

S^OTT
Of
these

WTfcT

STT^ T ^fto
from

c
11

^

I)

Harmony
Rhythm,

its

stainlessness,
X Prakriti,

"*More

strictly

f Gunas,

FOURTEENTH DISCOURSE.
luminous and healthy, bindeth

201

by the attach-

ment

to

bliss

and

the attachment to wisdom,
(6)

sinles3 one.

Motion,

the

passion nature,

know

thou,
life,

is

the source of attachment and thirst for

O
(7)

Kaunteya, that bindeth the dweller in the body

by the attachment

to action.

But
is

Inertia,

know
ail

thou, born

of

unwisdom,
;

the deluder of

dwellers in the body

that
sloth,

bindeth by
Bharata.

heedlessness,

indolence

and

(8)

STFWTffl

5

<T*T:

RRT>

B^W^
bliss,

U

S

II

Harmony

attacheth to

Motion to action

202
Bharata.

THE BHAGAVAD-GITA,
Inertia,
verily,

having

shrouded

wisdom, attacheth on the contrary to heedlessness.

(9)

Now Harmony
Motion and

prevaileth, having overpowered

Inertia,

Bharata

;

now Motion,
Inertia
;

having overpowered

Harmony and

and

now

Inertia,

having overpowered

Harmony and
(10)

Motion.

1TR

STTF cf^T

ftwl[l« tfWfagcT
it

WW
be

W

When
all

the wisdom- light streameth forth from

the gates of the body, then

may

known
(11)

that

Harmony

is

increasing.

Greed, outgoing energy, undertaking of actions,

FOURTEENTH DISCOURSE.
restlessness,

203
of

desire

— these
*Wft

are

born

the

in-

crease of Motion.

best of the Bharatas.

(12)

TO3FTOTSST!7t1«[

Hff

cwwarft
delusion
Inerti°.

5fW
are

m

^^
II

I

3 $VH*i
of

^

>

II

Darkness, stagnation and heedlessness and also

— these

born

the

increase

of

joy of the Kurus.

(13)

QZJ BT* R15

3 V^i

SrfcT

^I'W
II

I

cT^TT^ft^i ^r^l^TR^T^rcTq^rr
If

n*

II

Harmony

verily

prevaileth

when the em(14)

bodied goeth to dissolution,

then he goeth forth

to the spotless worlds of the great Sages,
T*tf%

^cT <w s^WcRfH ^Tf^ *tm IM*
T^f OTflff I
I

%m

II

Having gone
in Inertia, he
less.

to dissolution

ia

Motion, he
;

is

born among those attached to action
is

if

dissolved

born in the

wombs

of

the sense(15)

204

THE BHAGAVAD-GITA.

It

is

said

the

fruit

of
;

a

good
the
of

action
fruit

is

harmonious

and spotless
pair,

verily
fruit

of

Motion

is

and the

Inertia un(16)

wisdom

From Harmony wisdom
from Motion
;

is

born, and also greed

heedlessness

and delusion are of
(17)

Inertia and also unwisdom.

3*f

n^cT flr^r

^

filler tfsfaT;

I

They

rise

upwards who are

settled

in

Har-

mony

;

the Active dwell in the mid- most place:

the Inert go downwards, enveloped in the vilest

OB)

FOURTEENTH DISCOURSE.
stto

205
I

j^^f:
Tt

TOR

qfl

reTS$<Wft
sTsfajr^fcT

S^r^
"When the
than
is

%m *t^

linn

1

Seer

perceiveth

no

agent

other

the

qualities*,

and knoweth That which
he entereth into
(19)

higher

than

the qtulitie?,*

My

Nature.

When
over

the dweller in the
three
qualities. *

body hath crossed

these

whence

all

bodies

have been produced, liberated from birth, death,
old age

and sorrow, he drinketh

the nectar of
(20)

immortalit)t.

%f%f WF5^JHcTI?Tcf[ciT

-qmtf

5WT

I

Ganas.

f

The Amrita.

206

THE BHAGAVAD-GITA,

Arjuna

said

:

What
he,

are the marks of
,

him who hath crossed

over the three qualities*

O

Lord

?

How

acteth
•

and how doth he go beyond these three
(21)

qualities*?

j

t
He,

l;fe

fairm^*

fat ^ft ^T|f%
said
:

\\

\\

w

The Blessed Lord

Pandava, who hateth not radiance, nor

outgoing energy, nor even delusion, when present,

nor longeth after their, absent

(22)

He
the

who, seated as a neutral,
;

is

unshaken by
qualities *

qualities*

who,

saying,

"

The

revolve." standeth apart immovable.

(23)

* Gunaa.

FOURTEENTH DISCOURSE.

207

Balanced in pleasure and pain, self-reliant, to

whom
alike,

a

lump

of
to

earth,

a rock

and gold are

the same

loved and unloved, firm, the
in praise,

same in censure and

(24)

The

same

in

honour
foe,

and

ignominy,
all

the

sama to friend and
takings

abandoning
have
crossed

underthe
(25)

— he

is

said

to

over

qualities.*

And
Yoga

he who serveth
of

Me

exclusively

by the
the
(26)

devotion,
is fib

he,

crossing

beyond

qualities,* he

to

become the Eternal.

* tfunas.

208

THB BHAGAVAD-UITA.

For I

am

the abode of the Eternal, and of

the indestructible nectar of im mortality, of im-

memorial righteousness,* and

of

unending

bliss,

(27)

stw.
Thus

r

Gita, Yoga, the dialogue between Sari Krishna and Arjuna,
the fourteenth discourse entitled:

in the glorious Upanishads of the BHAGAVADthe science of the Eternal, the scripture of

THE YOGA OF SEPARATION FROM THE THREE QUALITIES.

* Dharma,

FIFTEENTH DlSCOUPvSE.

a^ife

%w wft

tot

5fT

a

M^
:

w ^

u

The Blessed Lord

baid

With
tha
it
is

roots above,
to
;

branches below, the
;

As vatof

said

be

indestructible

the
it
is

leaves
a

are

hymns

he

who knoweth
•

Veda(1)

knower.

Downwards and upwards spread
of of
it,

the branches
*;

nourished
senses

by the qualities
its

the
roots

objects

the

buds

;

and

its

grow

* Gunas.

210

THE BHAGAYAD-G1TA,
of

downwards, the bonds
of

action in

the

world
(2)

men.
ST

5<W$f

cPTtasJWTct

Nor here may be
form, nor
place
;

acquired knowledge of
its

its

its

end, nor

origin,

nor

its

rooting-

this strongly rooted

Asvattha having been
of

cut

down by the urswerving weapon

non(3)

attachment,
cTcT:

^ cTc^ftmftcf^^
ST

tffcRTcTT

H^f'cT WT:
JTOtf
II

I

cFPT ^ril
2fiT:

s^?

JJffa:

TOcH JTUft

*

II

That path beyond may be sought, treading
which there
is

no return,

I

go indeed to that

FIFTEENTH DISCOURSE.
Primal

211

Man

*,

whence the ancient energy forth(4)

streamed.

Without pride and
vice

delusion, victorious over the

of attachment,

dwelling

constantly

in

the

Self,

desire

pacified,

liberated

from the pairs
and pain,
they
(.">)

of opposites

known

as pleasure

tread, undeluded, that indestructible path.

*

crsTeract

n$jk\ %

n% * srsn$t * ire^: m^cT craw mti m w \
there,

I

n

Nor doth
nor
that
fire
is
;

the sun lighten

nor moon,
;

having gone thither they return not

My

supreme abode.
* Purusha.

(6)

212

THE BHAGAVAD-GITA.
Hforcn 3ft^^T% ofrcw. aira*:
\

the world

transformed in immortal Spirit,* draweth round itself the senses of which the mind t is the sixth, veiled in matter f. (7)
portion of
of
Self,
life

A

Mine own
into

an

iftc%cTTFT

m\fa

5TTg'T«m%?ram?j; h

^

n

a body and when these § and goeth with them, as the wind takes fragrances from
their retreats

When the Lord acquireth He abandoneth it, He seizeth

oft ^g: sto^

^

^

(8)

srra^r

^

I

Enshrined in the ear, the eye, the touch, the and the smell, and in the mind f also, He enjoyeth the ol j c f s of the senses (9)
taste

*Jiva,
Spirit.

a

life,

individualised from

the

Universal

t
§

Manah. % Prakriti. The senses and the mind.

FIFTEENTH DISCOURSE.

213

The deluded do nob perceive (Him) when
qualities *

He
(10)

departeth or stayeth or enjoyetb, swayed by the
;

the wisdom-eyed perceive.

Yogis
blished

also,

struggling,

perceive

Him,

esta-

in

the

Self

;

but

though
not,

struggling,
their selves

the unintelligent perceive
untrained.

Him

(11)

*raF?HT%

^r
the
in

cT^^r ftfe

maw

w

i

S M
that
is

That splendour
enlighteneth

issuing

from the

sun

whole world, that which
fire,

in

the

moon and

that splendour

know

as

from Me.
* Gunas.

(12 )

214

THE BHAGAVAD^GITA.

jwhiPt

Imi:

srcr:

§mi

^t

torto:

imu
my
(13)

Permeating the
vital

soil,

I

support beings by

energy, and having become
* 1 nourish
all

the delicious

Soma

plants.

I,

having become the Fire of Life
of

t,

take pos-

session

the

bodies of breathing things, and
life-

united with

the

breaths

$,

I digest the four

kinds of fool

(14;

**' Having become the watery moon" is the accepted translation. Soma is a liquid, drawn from the Somaplant. "Having become sap" is a probable translation, X Prana and Apana. t Vaisvanara,

;

FIFTEENTH DISCOURSE.

215

Je

And I am seated in the hearts of all, and from memory and wisdom andj their absence. And hat which is to be known in all the Yedas am I
Veda-knower and the author
of

fend I indeed the
(the

Yedanta,

(15)

There are two Energies * in
destructible
tible is
all

this world, the
;

and the indestructible
beings, the

the destrucis

unchanging

called

the
(16)

indestructible.

The highest Energy
ed as the sustaineth

* is verily

Another, declarall,

Supreme Self, He who, pervading
the
three worlds, the

indestructible

Lord.

(17)

*rurusha.

216

THE BHAGAVAD

GITA,

Since I excel the destructible, and
cellent also

am more

ex-

than the indestructible, in the world

and in the Veda I
Spirit.*

am

proclaimed the Supreme
(18)

St

m*msjjfr

sTpnfcf

gw^tnn
Me

i

He who
Supreme

undeluded knoweth
he,

thus as the

Spirit *,

all-knowing, worshippeth

M6

with his whole being,

Bharata.

(19)

^cTg^T ff*WT^

WcfcTW** WcT
one.

II

<•

II

Thus by
been told

Me

this

most secret teaching hath
This known, he hath
finished his

sinless

become illuminated and hath

work,
(20)

Q

Bharata.

* Purushottama, the highest furusha.

FIFTEENTH DISCOURSE,

217

Thus in the glorious Upanishads of the BhagavadGita, the science of the Eternal, the scripture of Yoga, the dialogue between Shri Krishna and Arjuna,
the fifteenth discourse, entitled
:

THE YOGA OF ATTAINING THE SUPREME
SPIRIT.

SIXTEENTH DISCOURSE,

The Blessed Lord
Fearlessness, cleanness of

said:

life,

steadfastness in]

the

Yoga

of

wisdom, almsgiving, self-restraint

and

sacrifice

and study of the Scriptures, austerity.
(1)

and straightforwardness,

Harmlessness, truth, absence of wrath, renunciation, peacefulness,

absence of crookedness, com-

passion to living beings, uncovetousness, mildness,

modesty, absence of fickleness,
cfsr:

(2)
i

$rt

w.

*N*t£tCt

^rfcrmftcTT
\\

*rafa

9«^KwfinncTW mvn

\

II

SIXTEENTH DISCOURSE.
Vigour, forgiveness, fortitude,
)f

219
purity, absence
is

envy and pride

— these are

his

who

born with
(3)

;he divine properties.

Bbarata.

w* ^rftnrrasi wr b^^rwh
ilso

II

*

li

Hypocrisy, arrogacce and corceit, wrath and
harshness and unwisdom are his

who

is

born,
(4)

Partha, with demoniacal* properties.

The divine properties
liberatioD,

are

deemed

to be for

the demoniacal for

bondage.

Grieve

not,

thou art born with

divine

properties,

O
(5)

Pdndava.
fir

*gwft

*W&ftR^i m^i

trgr

^

i

* Asuric; the Asuras were the enemies of the Suras or Gods.

220
Twofold
is

THE BHAGAVAD-GITA.
the

animal creation in this world,
:

the divine and the demoniacal

the divine

hath

been described at

length

:

hear

from

Me,
(6)

Partha, the demoniacal.

Sf

m

^

ftfftl

^

3FTT

ST

ftjUgU:

I

* sM"

^Tfa ^t^tct

t

a?} erg

mef

u

^

II

Demoniacal men know neither right energy
nor right abstinence
;

nor purity, nor even pro-

priety, nor truth is in

them,

(7)

"

The

universe
say,

is

without

truth,

without
;

basis," they

" without a

God*

brought

about by mutual union, and caused by lust and
nothing

^

else."
T

(8)
I

?fe*TCSWJ 32!cRT J TiS?qfSq:

* Isvara

;

the ruler of a universe.

SIXTEENTH DISCOURSE.

221
selves

Holding
small
forth

this

view,
*,

these ruined
of
fierce

of

understanding
as

deeds,
of

come
the
(9)

enemies for the

destruction

world.

Surrendering themselves to insatiable deshes,
possessed

with vanity,
evil

crnceit

and arrogance,
delusion,

holding

ideas

through

they
(10)

engage in action with impure resolves,

Giving

themselves

over
is

to

unmeasured
the

thought

whose
of

eijd

death,
as

regarding
highest,

gratification

desires

the

feeling

sure that this

is all,

(11)

* Baddhi,

222

THE BHAGAVAI>GITA.

Held

in

bondage

by

a

hundred

ties

of

expectation,
strive to

given over to lust and

anger, they

obtain

by unlawful means hoards of
•

wealth for sensual enjoyments.

(12)

^wm^ft
" This
ptirpbse

*r

>rf^wr ^wffm
this

in x
is

11

to-day
I
shall

by me hath
gain
;

been

won, that

wealth

mine

already, and also this shall be

mine

sr&

w
I

in future. (13)
i

s<r.

srgffNg ^NtHfa

f^isfRi wit i%£\si
shall
slay.

H^Pgii in*
I
;

n

" I have slain this enemy, and others also I

am

the Lord,

am

the enjoyer,
(14)

I

am

perfect, powerful,

happy

*l&

^mfq

$\fK*1

^TWTltfiT:

II

n

II

SIXTEENTH DISCOURSE,
" I

223
is

am
is

wealthy, well-born
like

;

what other

there

that

unto

me

?

I will sacrifice,

I will

give alms, I will rejoice."

Thus deluded by un(15)

wisdom,

Bewildered by numerous thoughts, enmeshed
in the

web

of delusion,

addicted

to the gratificafoul

tion of desire, they
hell.

fall

downwards into a

(16)

Self-glorifying,

stubborn,

filled

with

the

pride and intoxication of wealth, they
lip-sacrifices

perform
to
scrip-

for

ostentation,

contrary

tural ordinance.

(17)

224
Given over

THE BHlSiVAT> GIT A.
to egoism, power, irsolence, lust

and

wrath, these malicious ones hate
of others

Me

in the bodies

and

in their

own.

(18)

These haters,

evil, pitiless, vilest

among men

in

the world, I ever

throw down into demoniacal
(19)

wombs,

TOsruafa iftscA
Cast into
after birtb,

era?

m^^m

Tmq;

n

^«

n

demoniacal

wombs, deluded birth
Kaunteya,
(20)

attaining not to Me,

they sink into the lowest depths.

Triple
self

is

the gate of this hell, destructive of the

—

lust,

wrath, and greed

;

therefore

let

man
(21)

renounce these three,

SIXTEENTH DISCOURSE,

225

A man
darkness,

liberated

from these three

gates

of
his

son

of

Kunti, accomplished
the

own
goal.

welfare,

and thus reacheth

highest
(22)

He

who, having cast aside the ordinances of

the Scriptures, followeth the promptings of desire, attaineth not to perfection, nor

happiness,

nor
(23)

the highest goal.

%m\ ^rrerft^TK ^4 ^ffafrfi%
Therefore
let

u

\*

u

the Scriptures be thy authority

n determining what ought to be done, or what
night not to be done,

Knowing what hath been

:

226

THE BHAGAYAD-GITA,

declared by the ordinances of the Scriptures, thou

oughtest to work in this world,

(24)

Thus in the glorious Upanishads of the BhagavadGita, the science of the Eternal, the scripture of Yoga, the dialogue between Shri Krishna and Arjuna,
the sixteenth discourse, entitled

THE YOGA OF DIVISION BETWEEN THB DIVINE AND THE DEMONIACAL.

:

SEVENTEENTH

DISCOURSE).

Arjuna
Those that
sacrifice full

said of

faith,* but casting

aside the ordinances of the Scriptures,
verily their condition,

what

is

Krishna

?

Is it one of
(I)

Purity, Passion, or Darkness t?

grft^r *nnft
Threefold

%

cTttw" tfcf at

*hj

II

* »

The Blessed Lord
is

said

:

by nature the inborn

faith of the

* Shraddha.
t The three qualities, Sattva, Rajah, Tamah, are here used in their moral correspondences, and are therefore translated as Purity, Passion, and Darkness

;

228
embodied
of these.

tHE BHAGAVAD-61TA.

— pure, passionate, and dark,
3W St ^«:
is

Hear thou
(2)

«[?fwst
The

a n$
to his of

q:

I!

^ n
nature,
faith *
(3)

faith of each

shaped

own
his

O

Bharata.

The man
is,

consists
is

that which his faith

he

even that.

jRjngfWi^ ^<t
l?ure

cTTOHT 3RT:
;

II

*

if

men

worship the Gods
;

the passionate
the dark

the gnomes and giants f
folk,

the others,
troops
of

worship

ghosts

and

nature(4)

spirits j.

* That

is,

the man's faith shows

what

is

the man's

character. f Yakshas, gnomes, are the servants of the Lord of Wealth, i. e., are connected with metals Rftkshasas, giants, or Titans, are the gigantic inhabitants of Atlantis versed in magic and sorcery. i Pretas, gfroists, are departed men; while Bb-utas, hatare-spirits, are of a somewhat goblin-like type.
;

SEVENTEENTH DISCOURSE.
SRITfrfaltci

229
I

m

?T«Fct

%

cT^ft

3HT:

The men who perform severe

austerities,

un-

enjoined by the Scriptures, wedded to vanity and

egoism, impelled by the force of their desires and
passions,
(5)

*TT

%^I-cT:^f(^

mF^l^ft^R
Me

II

\

\\

Unintelligent, tormenting the aggregated ele-

ments forming the body, and
the inner body,
resolves.

also, seated in

know

these demoniacal in their
(6)

q^TOcTCT
The food
also

m

cWt H^TH4
is

$1

II

\»

II

which

dear to each

is

three-

fold, as also sacrifice,

austerity and almsgiving.

Hear thou the

distinction of these,

(J\

230

THE BHAGAVAD

GITA,

The foods that augment
health,

vitality, energy, vigour,

joy and

cheerfulness,

delicious,

bland,

substantial and agreeable, are dear to the pure. (8)

The passionate
saline,

desire foods that are bitter, sour,

over-hot, pungent, dry and burning

and
(9)

which produce pain, grief and sickness.

mm
to the dark.

*rcRfl tfar

vim ^
and
flat,

^
is

i

That which

is

stale

putrid and corthe food dear
(10)

rupt, leavings also and unclean,

^WTOff firaft fiesta

i&fo

i

SEVENTEENTH DISCOURSE,

231

The
desire

sacrifice

which

is

offered

by men without

for fruit, as enjoined
belief that

by the ordinances,

under the firm
is

sacrifice is a duty, that

pure.

(11)

The
fruit,

sacrifice

offered

with

a

view

verily

to

and

also

indeed

for self-glorification,

bast of the Bhftratas;
passion.

know thou

that to be of
(12)

The

sacrifice

contrary to the

ordinances, with-

out distributing food, devoid of words of power *

and without
of darkness.

gifts t,

empty

of faith,

is

said to be

(13)

* Mantrag.

"

t

To the

officiating priests.

232

THE BHAGAVAD
to

GITA,

Worship given

the Gods,

to

the

twiee-

born, to the teachers* and to the wise, purity,

straightforwardness, continence and harmlessness,
are called the austerity of the body.
(14)

^nwrrar^rctf %«r

^^

<ro

br#

una
truthful,
of

Speech
pleasant

causing

no

annoyance,
the
practice

and

beneficial,

the

study of the Scriptures, are called the austerity
of speech.

(15)

Mental
control,

happiness,

equilibrium,

silence,

self-

purity of nature

— these

are called the
(16)

austerity of the

mind

f.

"

* ©uru§.

t

Manah.

SEVENTEENTH DISCOURSE.
This
threefold
austerity, performed

233
by

men
(17)

with the utmost faith, without desire for fruit,

harmonised,

is

said to be pure.

fw afcf ft*
The austerity which
of gaining respect,

nsrer
is

^srapn

u

^

n

practised with the object

honour and worship, and for
passion,

ostentation,
fleeting.

is

said to be of

unstable and
(18)

wlt^TT^
standing,
of

st ffTinrcg^fcra

ii

^11
underobject

That austerity done under a

deluded
the

with self-torture, or with
is

destroying another, that

declared of dark-

ness.

(19)

&34
'

THE BHAGAVAD'GIDA.
i

That alms given to one who does nothing in
ought to be made in

return, believing that a gift

I

a

fit

place
is

and time to

a worthy person, that

I

alms

accounted pure.

(20)

|

<facr

^

<tW1?s

^rt

m$ *%$* ^
\\

n

That given with a view to receiving in return,
or looking for
fruit

again, or grudgingly,

that
(21)

alms

is

accounted of passion.

That alms given at

unfit place

and time, and to

unworthy persons, disrespectfully and contemptuously, that
is

declared of darkness.

(22)

"

Aum

Tat Sat,"

this has

been considered to be

the threefold

designation of the

Eternal.

By

SEVENTEENTH DISCOURSE.
that were ordained of old Brahmana?,
sacrifices.

235

Vedas and
(23)

srsrcHr fwrcrefrr: scTct srsrarfSeiTu n

V*
"

ii

Therefore with the pronunciation of
the acts of sacrifice, gift

Aum

"

and austerity

as

laid

down

in the ordinances are always

commenced by
(24)

the knowers of the Eternal.

^farcra R#*t: ftora #T^lff fa: Vi With bhe pronunciation of " Tat " and without
II 11

aiming at fruit are performed the various acts of
sacrifice,

austerity

and

gift,

by those desiring
(25)

liberation.

"Sat*'

is

used

in

the sense of reality and

236

THE BHAGAVAD-GITA.
Partha, the word

goodness; likewise,
is

"Sat"
(26)
i

used in the sense of a good work.
vfo cTTft

5$

?r ft^rfcf: HT^fcr

3&ft

Steadfastness in
is

sacrifice,
",

austerity

and

gift

also called "

Sat
is

and action for the sake of

the Supreme*

also

named "Sat."

(27)

Whatsoever
tion,
is

is

wrought without
or other
;

faith,

oblait

gift,

austerity,

deed, "Asat"

called,

Partha

it

is

nought,

here

or
(28)

hereafter.

s^tt?t:

i

* Tat.

SEVENTEENTH DISCOURSE.

237

Thus in the glorious Upanishads of the BHAGAVADGita, the science of the Eternal, the scripture of Yoga, the dialogue between Shri Krishna and Arjuna, the seventeenth discourse, entitled
;

THE YOGA OF THE DIVISION OF THREEFOLD FAITH.

:

EIGHTEENTH DISCOURSE.

&mw ^
I desire,

im%*r

?^#i%H^sf

n ^

ti

Arjuna said
mighty-armed, to

know

severally

the essence of renunciation,*
of relinquishment-)",

Hrishikesha, and
$.

Keshinishiidana

(1)

^sRfr^r^m JnptfPf
Sages

ft^r^rT: u ^ n
said
:

The Blessed Lord
have

known
fruit

as

renunciation
desire;
all

the
relin-

renouncing of
quishing of the

works with
of

the
is

actions

called
(2)

relinquishment by the wise.
»
'

"

*

•

*

Banny&sa

(

t Ty&ga, £ Slayer of Keshi, a demon.

EIGHTEENTH DISCOURSE.

239

"Action should be relinquished as an
declare
gift

evil,"*

some thoughtful men

;

"acts of sacrifice,

and austerity should not be relinquished,"
(3)

say others,

Hear
ment,
ment,

my
best

conclusions as

to
;

that

relinquish-

of the Bharatas of

since relinquish*

tiger

men, has been explained as
(4)

threefold.

SslT

ZJH cTqS^
sacrifice,

qT^TlfsT
gift

HsflPRTH

II

\

II

Acts of

and austerity should
;

not be relinquished, but should be performed

* Some read:

"

Because

it is evil,"

240

THE BHAQAVADGITA.
are the purifiers
(5)

sacrifice, gift arid also austerity

of the intelligent.

But even

these actions should be

done leaving
;

aside attachment and fruit,
certain and best belief.

Partha

that

is

my
(6)

mzw 3 &mB: ^Nfi 3t<mcf
Verily
prescribed

i

renunciation
is

of
;

actions

that

are

not

proper
is

the

relinquishment

thereof from delusion

said to be of darkness,(7)

b w^t ivxb apt %q ?\mm zitft n s n He who relinquished an action from fear
physical
suffering,

of

saying

" Painful,"

thus

performing a passionate relinquishment, obtaineth
not the fruit of relinquishment.
(8)

EIGHTEENTH DISCOURSE.

24l

Be who

perform eth a prescribed action, saying,
done,"
fruit,

" it ought to be

Arjuna, relinquishing
that

attachment and also
is

relinquishment
(9)

regarded as pure.

c?rtm

sr^wfiii mffi

fesnfcra:

in

° u

The
telligent

relinquisher

pervaded

by

purity,

in-

and with doubts cut away, hateth not
is

unpleasurable action nor
able.

attached to pleasur(10)

?R3 ^Ti^fwn a wifistfWwcr in i n Nor indeed can embodied beings completely
relinquish

action
of

;

verily

he who relinquished
is

the

fruit

action,

he

said

to be

a relin(11)

quisher,

242

THE BHAGAVAD-GITA.

^TSftS
Good,
action
evil

ft*T

1 faM

^fr&: <K3T*

\

and mixed
for

— threefold

is

the fruit of
;

hereafter
is

the

non-relinquisher

but
(12)

there

none ever for the renouncer.

<?%<nft iTfRrft ^r*utt%

fato *

i

mpr
These
of

^xt

Htanft fa^s

skk^ IMO
learn
:

five

causes,
in the
all

mighty- armed,

Me

as declared

Saiikhya system for
(13)
I

the accomplishment of

actions
=3

W*m cTO ^cTT *RW
ftft^T^

T^***

s^R^ST^rVra

WTO
the

II

^

II

The body, the
diverse

actor, the various

organs, the

kinds of energies, and

presiding
(14)

deities also, the fifth.

EIGHTEENTH DISCOURSE.
"Whatever action a

243
his body,

man performeth by

speech and mind,* whether right or the reverse,
these five are the cause thereof.

(15)

That being

so,

he verily who

— owing

to

unis

trained Reason f

— looketh

on his Self, which

isolated, as the actor,

he of perverted intelligence,
(16)

seeth not.

He who
Reason f

is
is

free

from the

egoistic notion,

whose

not affected, though he slay these
is

peoples, he slayeth not, nor

bound.

(17)

Knowledge, the
Manah.

knowable and the
f Buddbi.

knower,

244

'

THE BHAGAVAD-GITA.
to action
;

the threefold impulse
action, the actor,
action.

the

organ, the

the threefold constituents of
(18)

Rr^FtT S^Jfl^W *T*7!^f^ cTT^fq II nil Knowledge, action and actor in the category
of
qualities *

are

also

said

to

be

severally
;

threefold,

from the difference
also.

of qualities *

hear
(19)

thou duly these

That by which one indestructible Being
in all beings,

is

seen

inseparate in the separated,

know
(20)

thou that knowledge as pure.

%fti

^3 ^s

cr?frr^t

i%fe

tn\m

\i~\i u

But

that

knowledge

which

regardeth

the

* Gunas,

EIGHTEENTH DISCOURSE,
several

245
beings
as

manifold
that

existences

in

all

as
of

separate,

knowledge

know
„

thou

passion

;

(21)

3RTW«h^f ^ cTOTOTJ^TO
While that
as
if it

U

V<

II

which clingeth to each one thing
without reason, without
is

were the whole,

grasping the reality, narrow, that
be dark.

declared to
(22)

An

action

which

is

ordained,

done by one

undesirous of fruit, devoid of attachment, without love or hate, that
is

called pure.

(23)

But that action that

is

done by one longing for

—
246

THE BHAGAVAD-GITA,
with egoism, or with much
effort,

desires, or again

that

is

declared to be passionate.

(24)

The action undertaken from
out
loss

delusion,

with-

regard

to

capacity

and
is

consequences
declared to be
(25)

and injury to others

— that

dark.

Liberated from attachment, not egoistic, endued

with

firmness

and

confidence,

unchanged

by

success or failure, that actor is

called pure. (26)

Impassioned,

desiring

to

obtain

the fruit of

actions, greedy, harmful,

impure, moved by joy
is

and sorrow, such an actor
sionate.

pronounced pas(27)

EIGHTEENTH DISCOURSE.

247
i

WW si&^ffiwtsw. v arcs ?a^ fwft <!&£ff ^
^3tT.
5TF?fl:

sFaf

n

u

Discordant,
cious,

vulgar, stubborn,
despairful,

cheating, mali-

indolent,
is called

procrastinating, that
(28)

actor

dark.

The

division of

Reason * and
to

of firmness also,

threefold

according

the

qualities t,

hear

thou related, Dhanaojaya.

unreservedly

and

severally,

O

(29)

That

which knoweth energy and abstinence,

what ought to be done and what ought not to be
done, fear and fearlessness, bondage and liberation,

that Reason *

is

pure,

Partha.

(30)

* Buddhi.

fGunas.

248

THE BHAGAVAD

G1TA.

That by which one understandeth away Right

and Wrong * and also what ought to be done

and what ought not to be done, that Reason, f
Partha,
is

passionate.

(31)

That which, enwrapped

in

darkness, thinketh
seeth
all
is
"

wrong X
ness.

to

be right §

and

things
of dark-

subverted, that Reason t,

Partha,

(32)

%m qm

inflict

TOJiroiPjrafowr:!

mfaT^ft^Tft^T ffit: bt vm subtil \\\\ The unwavering firmness by which, through Yoga, one restraineth the activity of the mind
|],

* Dharma and Adharma, Right and Wrong in the widest sense, law and lawlessness, Manah. § Dharma. % Adharma. f Buddhi.
||

EIGHTEENTH DISCOURSE.
of the life breaths and
of

249

the sense-organs, that
(33)

firmness,

Partha,

is

pure.

JRlt^T

WTOfff
firmness,

%fa: HT

VW

Ml

II

\*

II

But the
duty*,

Arjuna, by which, from
fruit,

attachment desirous of
desire
is

one holdeth fast
firmness,
(34)

and

wealth,

that

Partha,

passionate.

wmm
*
ftjatfct

sfi*

imi i&$n ^

i

%W1

l^r: ST qTO cTWST

II

Vi

II

That by which one from stupidity doth not

abandon

sleep, fear, grief, despair,

and

also vanity,

that firmness,

Partha,

is

dark.

(35)

And now

the threefold kinds of pleasure hear

* Pbarma.

250
thou from Me,

THE BHAGAVAD

GITA,

bull of the Bbaratas.

That in

which one by practice rejoiceth, and which putteth an end to pain
;

'(36)
i

qt\&
Which
is

factor qftnjmsg^rqjTH

3cg^ gift**
at first
;

$\wwm%vammm
is

u

x*

w

as

venom but
is

in the

end

as

nectar

that pleasure

said to

be pure,
(37)

born of the

blissful

knowledge

of the Self.

That which from
with their objects at
the end
is like

the

union of

the

senses

first is

as nectar,
is

but in

venom, that pleasure

accounted
(38)

passionate.

That pleasure which both at
wards
is

first

and

aftersleep,

delusive

of the

self,

arising

from

EIGHTEENTH DISCOURSE.
indolence
dark.

2$1
is

and

heedlessness,

that

declared
(39)

ere*

wm§§w> *Km:
is

wfafajtfc h vo «

There

not an entity, either on the earth

or again in

heaven among the Shining Ones,

that
of

is

liberated
f.

from these three

qualities,*

born
(40)

Matter

Of

Brahmanas,

Kshattriyas, the

Vaishyas and
been

Shudras,

Parantapa,

duties % have
qualities *

distributed, according to the
their

born of
(41)

own

natures.

fTF ftgRRTfePW

mW

^^TT?1T^ U <\
the

II

t Prakriti. arising from fashioned by past thoughts and desires.

* Gunas.
;

t

Karma

it

ii

action

nature

252
Serenity,

THE BHAGAVAD
self-restraint,

U1TA-.

austerity,

purity, for-

giveness and also uprightness, wisdom, knowledge,
belief in

God, are the Brahmana duty
nature.

*,

born of
(42)

his

own

Prowess,

splendour,

firmness,

dexterity,

and

also not flying

from

battle, generosity, the

nature

of a ruler, are the Kshattriya

duty

*,

born of his
(43)

own

nature.

Ploughing, protection of kine, and trade are
the Vaishya

duty

*,

born of his own nature.
is

Action of the nature of service
duty,* born of his

the Shiidra
(44)

own

nature.

* Karma.

EIGHTEENTH DISCOURSE.

253

Man

reacheth perfection by each beiDg intent
Listen thou
intent on his

on his own duty*,

won by him who

is

how perfection is own duty *. (45)

He from whom

is

the emanation of beings, by

Whom
in
his

all

This

is

pervaded, by worshipping
a

Him

own duty*

man

winneth perfection, (46)

Better
of merits
*

is

one's own duty t though destitute than the well-executed dut>t of another.

Karma.

\

j

t Dharma. There is a subtle difference in these words, here used almost interchangeably. Karma arises from the past Dharma also so arises, but implies also the law by which the next step in evolution
;

is

made.

254

THE BHAGAVAD

GlfA.

He who

doeth the duty* laid down by his
sin.

own
(47)

nature incurreth not

^firi«TT f|

^TTO ^TTfirft^Tf (IT:
*,

II

**

||

Congenital duty
defective,

son of Kunti,

though

ought not to be abandoned. All underas fire

takings indeed are clouded by defects

by

smoke.

(48)

He
the

whose Reason t

is

everywhere unattached,

self- subdued,

dead to desires, he goeth by

renunciation to the supreme perfection of freedom

from obligation.*
—
'•
'

(49)
,. T
i

'I

'

i

.

»

i

.

n

i

'
I
I
I

'"

l

* Karma,
t Buddhi.

-EIGHTEENTH DISCOURSE,
feft

255

w$t

wr s^

cmrsssrrftr ft*fcr

*
*°

i

Bwm?
How
Me

4v!m

ftsT sttto *n

to

u

u

he who hath attained perfection obtaineth

the Eternal, that highest state of wisdom, learn

thou from

only succinctly,

Kaunteya.

(50)
i

f*n

fircprar gTKt

wtsscur

vmw

*r

United to t*a Reason,*
the self by firmness,

purified,

controlling

having

abandoned sound

and the other objects of the senses, having laid
aside passion

and malice,

(51)

WTTWTTO

ft?*

%^q

^piftcf

:

II

33

II

Dwelling in solitude, abstemious, speech, body

and mind f subdued, constantly fixed in meditation

and yoga

£,

taking refuge in dispassion, (52)

X

Buddhi. f Manah. Some read "dby&nayoga",Yoga

of "meditation,"

—
256
TIIE

BHAOAVAD-OITA,
SRIR

V%W
ftg^
Having

?*i

Z§

#M

Tft^f ^
(I

ft*?R: ^TT-ar

^^njm^r ^fer n *\

cast aside egoism,

violence, arrogance,

desire, wrath, covetousness, selfless

and peaceful
(53)

he

is fit

to

become the Eternal.

*W

#3 Ca 3

*3tf%

«**<*

qu **

n

*v

n

Becoming the Eternal, serene
neither grieveth nor desireth
ings, he obtaineth
;

in the Self, he
all

the same to

be-

supreme devotion unto Me, (54)

By

devotion he knoweth
1

Me

in

essence,

who

and what

am

;

having thus known

Me

in es-

sence he forthwith entereth into the Supreme,*(55)

* that,

EIGHTEENTH DISCOURSE,

257
taking

Though ever performing
refuge in Me, by

all

actions,

My

grace he obtaineth the eter(56)

nal indestructible abode.

vi&mvvfzw

Tftfri:
all

ScT^ *{?

II

*^>

II

Renouncing mentally

works in Me, intent
*,

on Me, resorting to the yoga of discrimination
have thy thought ever on Me.

(57)

^zr

^T5W|f \m *rofa

fa\WW

II

v*
all

u

Thinking on Me, thou shalt overcome
stacles

ob-

by

My

grace: but

if

from egoism thou wilt
(58)

not

listen,

thou shalt be destroyed utterly.

!%^ ^31?^
Entrenched
*

jr^fa^

pRflSSfcf II* S

II

in egoism,

thou thinkest,

" 1

will

Buddhi-yoga.

258

TSE BHAGAVAD-«ITA,
thy
determination
;

not fight ;" to no purpose nature will constrain thee.

(59)

son of Kunti, bound by thine own dut\*born own nature, that which from delusion thou desirest not to do, even that helplessly thou shalt perform, (60)
of thine

The Lord dwelleth

in the hearts of all beings,
illusive

O

Power f causing all beings to revolve, as though mounted on a potter's wheel. (61)
Arjuna,

by His

cm
being,
place.

sretf

*r^

afofair micT

i

Him for shelter with all thy Bbarata by His grace thou shalt obtain supreme peace, the everlasting dwelling?
Flee unto
;

(62)

* Karma.

f

M&y&.

EIGHTEENTH DISCOURSE.

259

Thus hath wisdom, more
itself,

secret than

secrecy

been declared unto thee by Me; having

reflected
listest.

on

it

fully,

then

act

thou

as

thou
(63)

Listen

thou
of
of

again
all
;

to

My

supreme word,
thou
will

most

secret

beloved art
therefore

of
I

Me,

and steadfast
for

heart,

speak
(64)

thy benefit.

Merge
sacrifice to

thy

mind *
Me.

in

Me,

be

my

devotee,

Me, prostrate thyself before Me, thou
to

shalt

come even

I pledge thee

My

troth

;

thou art dear to Me.

(65)

* Manah,

260

THE BHAGAVAD

GITA.

Abandoning
for shelter
all sins.
;

all

duties *

come unto

Me

alone

sorrow not, I

will liberate

thee from
(66)

Never
one who
tion,

is is

this

to

be spoken by thee to

any-

without asceticism, nor without devolisten,

nor to one who desireth not to

nor
(67)

yet to him

who speaketh

evil of

Me.

*tf%

w%

q<r ^c^r

JTIW^OT?^
this

11

^

II

He who
among
Me.f

shall

declare

supreme secret
highest

My

devotees, having

shown the
shall

devotion for Me, without doubt he

come

to

(68)

J*

* Dharmass. t Some read " asamsayah," being freed from doubts."

which would mean

EIGHTEENTH DISCOURSE,

281

Nor

is

there any

among men who performeth
than he, nor any other shall

dearer service to

Me

be more beloved by

Me

on earth than he.

(69)

*M*fr< cM|$Rfg: ^TfafcT

%

JTfcT:

U ^<> U

And he who
ours,
fice of

shall

study this sacred dialogue of
sacri-

by him I shall be worshipped with the
wisdom.

Such

is

My

mind.

(70)

The man
it

also

who,

full of faith,

merely heareth
evil,

unreviling, even he, freed

from

obtaineth
(71)

the radiant worlds of the righteous.

262

THE BHAGAVAD-GITA.
this

Hath

been heard,
?

son of Pritba, with
delusion, caused

one-pointed mind

Has thy

by

unwisdom, been destroyed,
*TST ?frf :

Dhananjaya

?

(72)

^^fcT^^f ^cflflT^mTSegcT
Arjuna
said

I

:

Destroyed

is

my
my

delusion.

I

have gained

knowledge * through
one,
I

Thy

grace,

Immutable
fled

am

firm,

doubts have

away.
(73)

I will do according to

Thy word.

%&i vg^rer ^nfo

^

*f TOT*:

I

Sanjaya said

:

I heard this marvellous dialogue of

Vasudeva,

and

of the great- souled Partha,

causing

my

hair (74)

to stand on end.

*

Literally

"memory".

EIGHTEENTH DISCOURSE.

263

By
and

the favour of Vyasa I listened to this secret

supreme

yoga from the

Lord

of

Yoga,

Krishna Himself, speaking before mine e)es. (75)

^MMl£-i4i:
King,

%^

fJ^rfa

^

5151:

U

»*

1
this

remembering,

remembering

marvellous and holy dialogue

between Keshava
(76)

and Arjuna, I rejoice again and again.

Remembering,
marvellous form

remembering, also that most
of Hari, great
is

my

wonder,
(77)

King.

I

rejoice, again

and again.

cTfr

sftftw
is

5fcT'|^T sfmrftfciOT n

^

n

Wherever

Krishna, Yoga's Lord, wherever

264
is

THE BIIAGAVAD

GITA.

Partha, the archer, assured

are there

pros(78)

perity, victory
$fcf

and happiness.

So I think.*

afiT^T^^mT^meg rafter smrrw

Thus in the glorious Upanishads of the BHAGAVADGlTA, the science of the Eternal, the scripture of Yoga, the dialogue between Shri Krishna and Arjuna,
the eighteenth discourse, entitled:

THE YOGA OF LIBERATION BY
RENUNCIATION.

Thus the Bhagavad-Gita hath ending.

Peace be to all Worlds.
Shri Shankaracharya's reading would rum, translated: "There is prosperity, victory, happiness, and firm morality."

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Sankara's Select
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Contents. — Hymn
to

Works
J

TcxUahd English Translation
b. a.

By MRrB..yENKATARAMANAN

Had The
; ;

Ten- Versed

Hymn

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Hyma to
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Dakshinamurti; Direct Realisation; The Century Verses Knowledge of Self Commentary on the Text
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Definition of cue's

this publication is to present, in simple English, some of the works of Sri Sankaraeharya in which he tried to expound, in a popular

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