[[भगवद्गीता Source: EB]]

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[TABLE]

First Edition	10,000	Nov. 1907
Second Edition	20,000	Dec. 1908
Third Edition	50,000	June 1911
Fourth Edition	5,000	Oct. 1922

PREFACE

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(<MISSING_FIG href="../books_images/U-IMG-1733302284111101-removebg-preview__1-removebg-preview-removebg-preview.png"/>)MONG the priceless teachings that may be foundin the great Hindu poem of the Mahâbhârata,there is none so rare and precious as this–“The Lord’sSong.” Since it fell from the divine lips of ShriKrishna on the field of battle, and stilled the surgingemotions of his disciple and friend, how many troubledhearts has it quieted and strengthened, how manyweary souls has it led to Him! It is meant to lift theaspirant from the lower levels of renunciation, whereobjects are renounced, to the loftier heights wheredesires are dead, and where the Yogi dwells in caimand ceaseless contemplation, while his body and mindare actively employed in discharging the duties thatfall to his lot in life. That the spiritual man need notbe a recluse, that union with the divine Life may beachieved and maintained in the midst of worldlyaffairs, that the obstacles to that union lie not outsideus but within us-such is the central lesson of theBHAGAVAD-GITA.

It is a scripture of Yoga; now Yoga is literallyunion, and it means harmony with the divine Law,the becoming one with the divine Life, by the subdualof all outward-going energies, To reach this, balance

must be gained, equilibrium, so that the self, joined tothe Self, shall not be affected by pleasure or pain, desireor aversion, or any of the “pairs of opposites"between which untrained selves swing backwards andforwards. Moderation is therefore the keynote of theGita, and the harmonising of all the constituents ofman, till they vibrate in perfect attunement with theOne, the Supreme Self. This is the aim the disciple isto set before him. He must learn not to be attractedby the attractive, nor repelled by the repellent, butmust see both as manifestations of the one Lord, sothat they may be lessons for his guidance, not fettersfor his bondage. In the midst of turmoil he must restin the Lord of Peace, discharging every duty to thefullest, not because he seeks the results of his actions,but because it is his duty to perform them. His heartis an altar, love to his Lord the flame burning upon it;all his acts, physical and mental, are sacrifices offeredon the altar; and once offered, he has with them nofurther concern,

As though to make the lesson more impressive, itwas given on a field of battle. Arjuna, the warrior-prince, was to vindicate his brother’s title, to destroya usurper who was oppressing the land; it was hisduty as prince, as warrior, to fight for the deliveranceof his nation and to restore order and peace. To makethe contest more bitter, loved comrades and friendsstood on both sides, wringing his heart with personalanguish, and making a conflict of duties as well asphysical strife. Could he slay those to whom heowed love and duty, and trample on ties of kindred ?

To break family ties was a sin; to leave the people incruel bondage was a sin; where was the right way?Justice must be done, else law would be disregarded;but how slay without sin? The answer is the burdenof the book: Have no personal interest in the event;carry out the duty imposed by the position in life,realise that Ishvara, at once Lord and Law is thedoer, working out the mighty evolution that ends inbliss and peace; be identified with Him by devotion,and then perform duty as duty, fighting withoutpassion or desire, without anger or hatred; thusactivity forges no bonds, Yoga is accomplished andthe soul is free.

Such is the obvious teaching of this sacred book.But as all the acts of an Avatâra are symbolical, wemay pass from the outer to the inner planes, and seein the fight of Kurukshetra the battlefield of the soul,and in the sons of Dhritarâshtra enemies it meets inits progress; Arjuna becomes the type of the struggling soul of the disciple, and shri Krishna is the Logosof the soul. Thus the teaching of the ancient battlefield gives guidance in all later days, and trains theaspiring soul in treading the steep and thorny paththat leads to peace. To all such souls in East andWest come these divine lessons, for the path is one,though it has many names, and all souls seek thesame goal, though they may not realise their unity.

In order to preserve the precision of the Sanskrit, afew technical terms have been given in the original infoot-notes; Manah is the mind, both in the lowermental processes in which it is swayed by the senses,

by passions and emotions, and in the higher processesof reasoning; Buddhi is the faculty above the ratiocinating mind, and is the Pure Reason, exercising thediscriminative faculty of intuition, of spiritual discernment; if these original words are not known tothe reader, the BHAGAVAD GITA loses much of itspractical value as a treatise on Yoga, and the wouldbe learner becomes confused.

The epithets applied to Shri Krishna and Arjuna– the variety of which is so characteristic of Sanskritconversation-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 thatof Sanskrit, that the many-footed epithets becomesometimes almost grotesque in translation. Namesderived from that of an ancestor, as Partha, meaningthe son of Prithâ, Kaunteya, meaning the son ofKuntî, are used in one form or the other, according tothe rhythm of the sentence. One other trifling matter,which is yet not trifling if it aids the student: whenAtm means the One Self, the SELF of all, it is printedin small capitals; where it means the lower, thepersonal self, it is printed in ordinary type; this isdone because there is sometimes a play on the word,and it is difficult for an untrained reader to follow themeaning without some such assistance. The wordBrahman, the ONE, the Supreme, is throughout translated the “ETERNAL” The word “Deva,” literally"Shining One,” is thus translated throughout. Theuse of the Western word “God” a like for “Brahman"and for the “Devas” is most misleading; the Hindu

never uses the one for the other, and never blurs theunity of the Supreme by the multiplicity of ministering Intelligences.

My wish, in adding this translation to those alreadybefore the public, was to preserve the spirit of theoriginal, especially in its deeply devotional tone, whileat the same time giving an accurate translation,reflecting the strength and the terseness of theSanskrit. In order that mistakes, due to my imperfectknowledge, might be corrected, all of this translationhas passed through the hands of one or other of thefollowing gentlemen-friends of mine at Benares – towhom I here tender my grateful acknowledgments:Bâbus Pramada Das Mitra, Gangânath Jhâ, KâliCharan Mitra, and Upendranath Basu. A few of thenotes are also due to them. In the third and fourtheditions I have also been much helped by BâbuBhagavân Dâs, to whom I add my cordial thanks.

ANNIE BESANT.

NOTE TO THE FIRST EDITION.

____________

It has long been my ambition to place within theeasy reach of the English-reading public a cheapedition of the Bhagavad-Gita with the text inDevanagari and an English translation of the same.Mrs. Annie Besant, that warm and tried friend ofIndia whose services to our land it were vain tocount, has enabled me to realise that ambition bygenerously granting the use of her English translation. It is devoutly hoped that this great scriptureof the Hindus will find a place in thousands of homesboth in India and elsewhere.

Nov. 1907.

G. A. NATESAN

<MISSING_FIG href=”../books_images/U-IMG-1733237961Screenshot2024-12-03202836.png"/>

ॐ

AUM.

THE BHAGAVAD-GITA

THE LORD’S SONG.

FIRST DISCOURSE

धृतराष्ट्र उवाच।

धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः।
मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय॥१॥

Dhritarâshtra said:

On the holy plain, on the field of Kuru,*¹gathered together, eager for battle, what did they,O Sanjaya, my people and the Pândavas? (1)

सञ्जय उवाच।

दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा।
आचार्यमुपसङ्गम्य राजा वचनमब्रवीत्॥२॥

____________________________________________________

* The common ancestor of the contending parties,he Kurus and the Pândavas, in the impending battle,

Sanjaya said:

Having seen arrayed the army of the Pândavas,the Prince Duryodhana approached his teacher,*²and spake these words: (2)

पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम्।
व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता॥३॥

“ Behold this mighty host of the sons of Pându,O teacher, arrayed by the son of Drupada, thywise disciple.
(3)

अत्र शूरा महेष्वासा भीमार्जुनसमा युधि।
युयुधानो विराटश्च द्रुपदश्च महारथः॥४॥

Heroes are these, mighty bowmen, to Bhîmaand Arjuna equal in battle: Yuyudhâna, Virâta,and Drupada of the great car.+³
(4)

धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान्।
पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः॥५॥

Drishtaketu, Chekitâna and the valiant Kingof Kâshi Purujit and Kuntibhoja, and Shaivya,bull⁴among men ; (5)

युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान्।
सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः॥६॥

Yudhamanyu the strong, and Uttamaujas thebrave; Saubhadra⁵and the Draupadeyas⁶,all ofgreatcars. (6)

अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम।
नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते॥७॥

Know further all those who are our chiefs, Obest of the twice-born, tho loaders of my armly ;these Iname to thee for thy information: (7)

भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः।
अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च॥८॥

Thou, Lord, and BhÎshma, and Karna andKripa, conquering in battle; Ashvatthâmâ,Vikarna, and Saumadatti⁷also; (8)

अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः।
नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः॥९॥

And many others, heroes, for my sake renouncing their lives, with divers weapons and missiles,and all well-skilled in war. (9)

अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम्।
पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम्॥१०॥

Yet insufficient seems this army of ours, thoughmarshalled by Bhîshma, while that army of theirsseems sufficient, though marshalled by Bhîma;+⁸ (10)

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+. The commentators differ in their interpretation ofthis verse; Anandagiri takes it to mean just the reverseof Shridhara Svâmi, “aparyâptam” being taken bythe one as “insufficient,” by the other as “unlimited.”

अयनेषु च सर्वेषु यथाभागमवस्थिताः।
भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि॥११॥

Therefore in the rank and file let all, standingfirmly in their respective divisions, guard Bhîshma,even all ye generals. (11)

तस्य सञ्जनयन्हर्षंकुरुवृद्धः पितामहः।
सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान्॥१२॥

To enhearten him, the Ancient of the Kurus,the Grandsire⁹,* the glorious, blew his conch,sounding on high a lion’s roar. (12)

ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः।
सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत्॥१३॥

Then conches and kettledrums, tabors anddrums and cowhorns, suddenly blared forth, andthe sound was tumultuous. (13)

ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ।
माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः॥१४॥

Then, stationed in their great war-chariot,yoked to white horses, Mâdhava¹⁰and the son ofPându¹¹blew their divine conches.(14)

पाञ्चजन्यं हृषीकेशो देवदत्त धनञ्जयः।
पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः॥१५॥

Pânchajanya by Hrishîkesha, and Devadattaby Dhananjaya¹².¹²Vrikodara¹³of terrible deedsblew his mighty conch, Paundra;(15)

अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः।
नकुलः सहदेवश्च सुघोषमणिपुष्पकौ॥१६॥

___________________________________________

1.Pânchajanya, Shri Krishna’s conch, was madefrom the bones of the giant Panchajana, slain by him.The title Hrishîkesha is “Lord of the senses.” Dhananjaya, the “conqueror of wealth,” is a title often givento Arjuna, whose conch is the “God given.”

The King Yudhishthira, the son of Kuntî,blew Anantavijaya; Nakula and Sahadeva,Sughosha and Manipushpaka¹⁴ (16)

काश्यश्च परमेष्वासः शिखण्डी च महारथः।
धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः॥१७॥

And Kâshya¹⁵,of the great bow and Shikhandî, the mighty car-warrior, Drishtadyumnaand Virâta and Satyaki, the unconquered.(17)

द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते।
सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक्॥१८॥

Drupada and the Draupadeyas, O Lord ofearth, and Saubhadra, the mighty-armed, on allsides their several conches blew.(18)

स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत्।
नभश्च पृथिवीं चैव तुमुलो व्यनुनादयन्॥१९॥

_______________________________________

*. The conches of the remaining three brothers werenamed respectively “endless victory,” “honey-tone,“and “jewel-blossom.”

That tumultuous uproar rent the hearts of thesons of Dhritarâshtra, filling the earth and skywith sound. (19)

अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान्कपिध्वजः।
प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः॥२०॥

Then, beholding the sons of Dhritarâshtrastanding arrayed, and flight of missiles aboutto begin, he whose crest is an ape, the son ofPându, took up his bow, (20)

हृषीकेशं तदा वाक्यमिदमाह महीपते।

अर्जुन उवाच ।

सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत॥२१॥

And spake this word to Hrishîkesha, O Lordof Earth :

Arjuna said:

In the midst, between the two armies, stay mychariot, O Achyuta¹⁶,(21)

यावदेतान्निरीक्षेऽहंयोद्धुकामानवस्थितान्।
कैर्मया सह योद्धव्यमस्मिन्रणसमुद्यमे॥२२॥

That I may behold these standing, longing forbattle, with whom I must strive in this outbreaking war, (22)

योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः।
धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः॥२३॥

And gaze on those here gathered together readyto fight, desirous of pleasing in battle the evilminded son of Dhritarâshtra. (23)

सञ्जय उवाच।

एवमुक्तो हृषीकेशो गुडाकेशेन भारत।
सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम्॥२४॥

Sanjaya said :

Thus addressed by Gudâkesha¹⁷,Hrishîkesha,O Bhârata, having stayed that best of chariots intho midst, betweon the two armies, (24)

भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम्।
उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति॥२५॥

Over against Bhîshma, Drona and all the rulersof the world, said : “0 Pârtha, behold theseKurus gathered together.” (25)

तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान्।
आचार्यान्मातुलान्भ्रातॄन्पुत्रान्यौत्रान्सखींस्तथा॥२६॥

Then saw. Pârtha standing there, uncles andgrandfathers, teachers, mother’s brothers, cousins,sons and grandsons, comrades, (26)

श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि।
तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान्॥२७॥

Fathers-in-law and benefactors also in botharmies; seeing all these kinsmen thus standingarrayed, Kaunteya¹⁸,(27)

कृपया परयाऽऽविष्टो विषीदन्निदमब्रवीत्।

अर्जुन उवाच।

दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम्॥२८॥

Deeply moved to pity, thus uttered in sadness:

Arjuna said:

Seeing these my kinsmen, O Krishna, arrayed,eager to fight,(28)

सीदन्ति मम गात्राणि मुखं च परिशुष्यति।
वेपथुश्च शरीरे मे रोमहर्षश्च जायते॥२९॥

My limbs fail and my mouth is parched, mybody quivers, and my hair stands on end,(29)

गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते।
न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः॥३०॥

Gândîva slips from my hand, and my skinburns all over, I am not able to stand, my mind is whirling,(30)

निमित्तानि च पश्यामि विपरीतानि केशव।
न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे॥३१॥

And I see adverse omens, O Keshava¹⁹.Nordo I foresee any advantage from slaying kinsmenin battle. (31)

न काङ्क्षेविजयं कृष्ण न च राज्यं सुखानि च।
किं नो राज्येन गोविन्द किं भोगेर्जीवितेन वा॥३२॥

For I desire not victory, O Krishna, nor kingdom, nor pleasures ; what is kingdom to us, OGovinda, what enjoyment or even life ? (32)

येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च।
त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च॥३३॥

Those for whose sake we desire kingdom, enjoyments and pleasures, they stand here in battle,abandoning life and riches— (33)

आचार्याः पितरः पुत्रास्तथैव च पितामहाः।
मातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा॥३४॥

Teachers, fathers, sons, as well as grandfathers,

mother’s brothers, fathers-in-law, grandsons, brothers-in-law, and other relatives.(34)

एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन।
अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकुते॥३५॥

These I do not wish to kill, though myselfslain, O Madhusûdana²⁰,even for the sake ofthe kingship of the three worlds; how then forearth? (35)

निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन।
पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः॥३६॥

Slaying these sons of Dhritarâshtra, what pleasure can be ours, O Janârdana²¹?Killing thesedesperadoes, sin will but take hold of us. (36)

तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान्।
स्वजनं हि कथं हत्वा सुखिनः स्याम माधव॥३७॥

_____________________________________________

+” Destroyer of the people " Shri Krishna as the warrior conquering all forms of evil.

Therefore we should not kill the sons of Dhritarâshtra, our relatives; for how, killing our kinsmen, may we be happy, O Mâdhava ? (37)

यद्यप्येते न पश्यन्ति लोभोपहतचेतसः।
कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम्॥३८॥

Although these, with intelligence overpoweredby greed, see no guilt in the destruction of a family,no crime in hostility to friends, (38)

कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम्।
कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन॥३९॥

Why should not we learn to turn away fromsuch a sin, O Janârdana, who see the evils in thedestruction of a family? (39)

कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः।
धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत॥४०॥

In the destruction of a family the immemorial

family traditions²²perish; in the perishing oftradition, lawlessness overcomes the whole family;(40)

अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः।
स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः॥४१॥

Owing to predominance of lawlessness, OKrishna, the women of the family become corrupt;women corrupted, O Vârshneya²³,there arisethcaste confusion ;(41)

सङ्करो नरकायैव कुलघ्नानां कुलस्य च।
पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः॥४२॥

This confusion draggeth to hell the slayers ofthe family, and the family; for their ancestorsfall, deprived of rice-balls and libations.(42)

___________________________________

1. Dharma; this is a wide word, primarily meaningthe essential nature of a thing, that which makes it tobe what it is externally: hence, the laws of its being,its duty and it includes religious rites, appropriateto those laws, customs, also righteousness.

दोषैरेतैः कुलघ्न्नानां वर्णसङ्करकारकैः।
उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः॥४३॥

By these caste-confusing misdeeds of the slayersof the family, the everlasting caste customs*²⁴ andfamily customs²⁴are abolished.(43)

उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन।
नरके नियतं वासो भवतीत्यनुशुश्रुम॥४४॥

The abode of the men whose family customs*²⁴are extinguished, O Jar ârdana, is everlastingly inhell. Thus have we heard. (44)

अह्नोबत महत्पापं कर्तुं व्यवसिता वयम्।
यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः॥४५॥

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

यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः।
धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत्॥४६॥

If the sons of Dhritarâshtra, weapon in hand,should slay me, unresisting, unarmed, in thebattle, that would for me be the better. (46)

सञ्जय उवाच।

एवमुक्त्वाऽर्जुनः सङ्ख्ये रथोपस्थ उपाविशत्।
विसृज्य सशरं चापं शोकसंविग्नमानसः॥४७॥

Sanjaya said :

Having thus spoken on the battle-field, Arjunasank down on the seat of the chariot, castingaway his bow and arrow, his mind overborne bygrief. (47)

इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादेऽर्जुनविषादयोगो नाम
प्रथमोऽध्यायः।

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

THE DESPONDENCY OF ARJUNA.

__________

SECOND DISCOURSE.

सञ्जय उवाच।

तं तथा कृपयाऽऽविष्टमश्रुपूर्णाकुलेक्षणम्।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः॥१॥

Sanjaya said :

To him thus with pity overcome, with smartingbrimming eyes, despondent, Madhusûdana spakethese words: (1)

श्रीभगवानुवाच।

कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन॥२॥

The Blessed Lord said:

Whence hath this dejection befallen thee inthis perilous strait, ignoble²⁵,heaven-closing²⁶,infamous, O Arjuna?(2)

क्लैव्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ट परन्तप॥३॥

Yield not to impotence, O Partha ! it doth notbefit thee, Shake off this paltry faint-hearted-ness ! Stand up, Parantapa²⁷! (3)

अर्जुन उवाच।

कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन।
इषुभिःप्रतियोत्स्यामि पूजार्हावरिसूदन॥४॥

Arjuna said :

How, O Madhusûdana, shall I attack Bhîshmaand Drona with arrows in battle, they who areworthy of reverence, O slayer of foes ? (4)

गुरूनहत्वा हि महानुभावान्
श्रेयो भोक्तुं भैक्ष्यमपीह लोके।
हत्वाऽर्थकामांस्तु गुरुनिहैव
भुञ्जीय भोगान्रुधिरप्रदिग्धान्॥५॥

Better in this world to eat even the beggar’scrust than to slay these most noble Gurus.Slaying these Gurus, our well-wishers,²⁸¹I shouldtaste of blood-besprinkled feasts.(5)

न चैतद्विद्मः कतरन्नो गरीयो
यद्वा जयेम यदि वा नो जयेयुः।
यानेव हत्वा न जिजीविषामः
तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः॥६॥

Nor know I which for us be the better, thatwe conquer them or they conquer us-these,whom having slain we should not care to live,even these arrayed against us, the sons of Dhrita-râshtra. (6)

कार्पण्यदोषोपहतस्वभावः
पृच्छामि त्वां धर्मसम्मूढचेताः।

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1.More often translated, “desirous of wealth,” butthe word is used elsewhere for well-wisher, “desirousof good,” and the term is more in accordance with thetone of Arjuna’s remarks.

यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्॥७॥

My heart is weighed down with the vice offaintness; my mind is confused as to duty²⁴.I askthee which may be the better—that tell medecisively. I am thy disciple, suppliant to Thee ;teach me.(7)

न हि प्रपश्यामि ममापनुद्याद्-
यच्छोकमुच्छोषणमिन्द्रियाणाम्।
अवाप्य भूमावसपत्नमूर्द्ध
राज्यं सुराणामपि चाधिपत्यम्॥८॥

For I see not that it would drive away thisanguish that withers up my senses, if I shouldattain unrivalled monarchy on earth, or even thesovereignty of the Shining Ones.(8)

सञ्जय उवाच।

एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तपः।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह॥९॥

Sanjaya said :

Gudâkesha, conqueror of his foes, having thusaddressed Hrishîkesha and said to Govinda,“I will not fight !”, became silent. (9)

तमुवाच हृषीकेशः प्रहसन्निव भारत।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः॥१०॥

Then HrishÎkesha, smiling, as it were, O Bhârata, spake these words to him, despondent, in themidst of the two armies:(10)

श्रीभगवानुवाच।

अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे।
गतासूनगंतासूंश्च नानुशोचन्ति पण्डिताः॥११॥

The Blessed Lord said:

Thou grievest for those that should not be griev-

ed for, yet speakest words of wisdom²⁹.* The wisegrieve neither for the living nor for the dead. (11)

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः।
न चैव न भविष्यामः सर्वे वयमतः परम्॥१२॥

Nor at any time verily was I not, nor thou,nor these princes of men, nor verily shall we evercease to be, hereafter, (12)

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति॥१३॥

As the dweller in the body experienceth in thebody childhood, youth, old age, so passeth ho onto another body; the steadfast one grieveth notthereat.(13)

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत॥१४॥

The contacts of matter, O son of Kuntî, givingcold and heat, pleasure and pain, they come andgo, impermanent; endure them bravely, OBhârata.(14)

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते॥१५॥

The man whom these torment not, O chief ofmen, balanced in pain and pleasure, steadfast, heis fitted for immortality.(15)

नासतो विद्यते भावो नाभावो विद्यते सतः।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः॥१६॥

The unreal hath no being; the real neverceaseth to be; the truth about both hath beenperceived by the seers of the essence of things³⁰.(16)

अविनाशितु तद्विद्धि येन सर्वमिदं ततम्।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति॥१७॥

Know THAT to be indestructible by whom allNor can any work the destructhis is pervaded.tion of that imperishable One.(17)

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत॥१८॥

These bodies of the embodied One, who iseternal, indestructible and immeasurable, areknown as finite. Therefore fight, O Bhârata. (18)

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते॥१९॥

He who regardeth this³¹as a slayer, and hewho thinketh he is slain, both of them are ignorant. He slayeth not, nor is he slain.(19)

न जायते म्रियते वा कदाचि-
न्नायं भूत्वा भविता वा न भूयः।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे॥२०॥

He is not born, nor doth he die; nor havingbeen, ceaseth he any more to be; unborn, perpetual, eternal and ancient, he is not slain when thebody is slaughtered.(20)

वेदाऽविनाशिनं नित्यं य एनमजमव्ययम्।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम्॥२१॥

Who knoweth him indestructible, perpetual,unborn, undiminishing, how can that man slay,O Pârtha, or cause to be slain? (21)

वासांसि जीर्णानि यथा विहाय
नवानि गृह्णाति नरोऽपराणि।
तथा शरीराणि विहाय जीर्णा -
न्यन्यानि संयाति नवानि देही॥२२॥

As a man, casting off worn-out garments, takethnew ones, so the dweller in the body, casting offworn-out bodies, entereth into others that arenew.(22)

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः॥२३॥

Weapons cleave him not, nor fire burneth him,nor waters wet him, nor winddrieth him away. (23)

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः॥२४॥

Uncleavable he, incombustible he, and indeedneither to be wetted nor dried away; perpetual,all-pervasive, stable, immovable, ancient.(24)

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि॥२५॥

Unmanifest, unthinkable, immutable, he iscalled; therefore knowing him as such, thoushouldst not grieve.(25)

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्।
तथापि त्वं महाबाहो नैनं शोचितुमर्हसि॥२६॥

Or if thou thinkest of him as being constantly

born and constantly dying, even then, O mightyarmed, thou shouldst not grieve.(26)

जातस्य हि ध्रुवो मृत्युध्रुवं जन्म मृतस्य च।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि॥२७॥

For certain is death for the born, and certainis birth for the dead; therefore over the inevitable thou shouldst not grieve. (27)

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत।
अव्यक्तनिधनान्येव तत्र का परिदेवना॥२८॥

Beings are unmanifest in their origin, manifestin their midmost state, O Bhârata, unmanifestlikewise are they in dissolution. What roomthen for lamentation?(28)

आश्चर्यवत्पश्यति कश्चिदेन-
माश्चर्यवद्वदति तथैव चान्यः।
आश्चर्यवच्चैनमन्यः शृणोति
श्रुत्वाऽप्येनं वेद न चैव कश्चित्॥२९॥

As marvellous one regardeth him; as marvellous another speaketh thereof; asmarvellousanother heareth thereof; yet having heard noneindeed understandeth.(29)

देही नित्यमवध्योऽयं देहे सर्वस्य भारत।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि॥३०॥

This dweller in the body of everyone is everinvulnerable, O Bhârata; therefore thou shouldstnot grieve for any creature.(30)

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते॥३१॥

Further, looking to thine own duty²⁴thoushouldst not tremble; for there is nothing morewelcome to a Kshattriya³²than righteous war.(31)

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्॥३२॥

Happy the Kshattriyas, O Pârtha, who obtainsuch a fight, offered unsought as an open door toheaven,(32)

अथचेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि॥३३॥

But if thou wilt not carry on this righteouswarfare, then casting away thine own duty²⁴andthino honour, thou wilt incur cin.(33)

अकीर्ति चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्।
सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते॥३४॥

Mon will recount thy perpetual dishonour,and, to one highly esteemed, dishonour exceedethdeath.(34)

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्॥३५॥

The great car-warriors³³will think thee fled from

the battle from fear, and thou, that wast highlythought of by them, wilt be lightly held.(35)

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्॥३६॥

Many unseemly words will be spoken by thineenemies, slandering thy strength; what morepainful than that?(36)

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः॥३७॥

Slain, thou wilt obtain heaven ; victorious,thou wilt enjoy the earth; therefore stand up, Oson of Kuntî, resolute to fight.(37)

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि॥३८॥

Taking as equal pleasure and pain, gain andloss, victory and defeat, gird thee for the battle;thus thou shalt not incur sin.(38)

एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु।
बुद्ध्यायुक्तो यया पार्थ कर्मबन्धं प्रहास्यसि॥३९॥

This teaching set forth to thee is in accordancewith the Sâñkhya³⁴; hear it now according to theYoga³⁵, imbued with which teaching, O Pârtha,thou shalt cast away the bonds of action.(39)

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्॥४०॥

In this there is no loss of effort, nor is theretransgression. Even a little of this knowledge²⁴protects from great fear. (40)

व्ययसायात्मिका बुद्धिरेकेह कुरुनन्दन।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्॥४१॥

The determinate Reason³⁶is but one-pointed,

O joy of the Kurus; many-branched and endlessare the thoughts of the irresolute.(41)

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः॥४२॥

Flowery speech is uttered by the foolish, rejoicing in the letter of the Vedas³⁷,O Pârtha,saying : “ There is naught but this”; (42)

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति॥४३॥

With desire for self³⁸, with heaven for goal,they offer birth as the fruit of action, and prescribe many and various ceremonies for the attainment of pleasure and lordship.(43)

भोगैश्वर्यप्रसक्तानां तयाऽपहृतचेतसाम्।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते॥४४॥

For them who cling to pleasure and lordship,whose minds are captivated by such teaching, isnot designed this determinate Reason³⁹,on contemplation⁴⁰steadily bent.¹⁴¹ (44)

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन।
निर्द्वन्द्वो नित्यसत्त्वस्थोनिर्योगक्षेम आत्मवान्॥४५॥

The Vedas deal with the three attributes⁴²; be

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1.The following alternative translation of Slokas 42,43, and 44 is offered: “The flowery speech that theunwise utter, O Pârtha, clinging to the word of theVeda, saying there is nothing else, ensouled by desireand longing after heaven, (the speech) that offerethonly rebirth as the (ultimate) fruit of action, that isfull of (recommendations to) various rites for thesake of (gaining) enjoyments and sovereignty-thethought of those misled by that (speech), cleaving topleasures and lordship, not being inspired with resolution, is not engaged in contemplation.” This is closerto the original, which is all in one sentence.

thou above these three attributes, O Arjuna ; beyond the pairs of opposites, ever steadfast in purity⁴³,careless of possessions, full of the SELF, (45)

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः॥४६॥

All the Vedas are as useful to an enlightenedBrâhmana⁴⁴as is a tank in a place covered allover with water.(46)

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥४७॥

Thy business is with the action only, neverwith its fruits; so let not the fruit of actionbe thy motive, nor be thou to inaction attached.(47)

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय।
सिद्ध्यसिद्ध्योःसमो भूत्वा समत्वं योग उच्यते॥४८॥

Perform action, O Dhananjaya, dwelling inunion with the divine⁴⁵,renouncing attachmentsand balanced evenly in success and failure: equilibrium is called yoga.(48)

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः॥४९॥

Far lower than the Yoga of Discrimination⁴⁶ of Atma”)is action, O Dhananjaya. Take thou refuge inthe Pure Reason³⁹; pitiable are they who workfor fruit. (49)

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्॥५०॥

United to the Pure Reason³⁹one abandonethhere both good and evil deeds; therefore cleavethou to yoga ; yoga is skill in action.(50)

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्॥५१॥

The Sages, united to the Pure Reason³⁹,

renounce the fruit which action yieldeth, and,liberated from the bonds of birth, they go tothe blissful seat.(51)

यदाते मोहकलिलं बुद्धिर्व्यतितरिष्यति।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च॥५२॥

When thy mind³⁹shall escape from this tangleof delusion, then thou shalt rise to indifference asto what has been heard and shall be heard.(52)

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि॥५३॥

When thy mind³⁹, bewildered by the Scriptures⁴⁷, shall stand immovable, fixed in contemplation, then shalt thou attain unto yoga¹⁴⁸.(53)

अर्जुन उवाच।

स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव।

________________________________________________

1. To union with Atma, the SELF ; yoga implies harmony with the divine will. The word translated contemplation is, as before, Samâdhi,

स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्॥५४॥

Arjuna said:

What the mark, of him who is stable of mind⁴⁹,steadfast in contemplation, O Keshava? How doththe stable-minded⁵⁰talk, how doth he sit, howwalk?(54)

श्रीभगवानुवाच।

प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान्।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते॥५५॥

The Blessed Lord said:

When a man abandoneth, O Pârtha, all the desires of the heart⁵¹, and is satisfied in the SELF bythe SELF, then is he called stable in mind⁴⁹.(55)

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते॥५६॥

He whose mind⁵²is free from anxiety amidpains, indifferent amid pleasures, loosed from

passion, fear and anger, is called a sage⁵³of stablemind⁵⁰.(56)

यः सर्वत्रांनभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता॥५७॥

He who on every side is without attachments,whatever hap of fair and foul, who neither likesnor dislikes, of such a one the understanding⁵⁴iswell poised.(57)

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥५८॥

When, again, as a tortoise draws in on all sidesits limbs, he withdraws his senses from the objects of sense, then is his understanding⁴⁹wellpoised.(58)

विषया विनिवर्तन्ते निराहारस्य देहिनः।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते॥५९॥

The objects of sense, but not the relish forthem⁵⁵, turn away from an abstemious dweller inthe body; and even relish tu neth away from himafter the Supreme is seen.(59)

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः॥६०॥

O son of Kuntî, the excited senses of even awise man, though he be striving, impetuouslycarry away his mind⁵¹.(60)

तानि सर्वाणि संयम्य युक्त आसीत मत्परः।
वश हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता॥६१॥

Having restrained them all, he should sit harmonised, I his supreme goal; for, whose sensesare mastered, of him the understanding⁴⁹is wellpoised.(61)

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते।
सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते॥६२॥

Man, musing on the objects of sense, conceiveth an attachment to these; from attachment ariseth desire ; from desire anger⁵⁶cometh forth ; (62)

क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः।
स्मृतिभ्रंशाद्बद्धिनाशो बुद्धिनाशात्प्रणश्यति॥६३॥

From anger proceedeth delusion; from delusion confused memory; from confused memory the destruction of Reason⁵⁷from_destruction of Reason he perishes.(63)

रागद्वेषवियुक्तैस्तुं विषयानिन्द्रियैश्चरन्।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥६४॥

But the disciplined self, moving among sense objects with senses free from attraction and re-pulsion, mastered by the Self, goeth to peace. ( 64 )

प्रसादे सर्वदुःखानां हानिरस्योपजायते।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते॥६५॥

In that Peace the extinction of all pains ariseth for him, for of him whose heart⁵⁸is peace-ful the Reason⁵⁹soon attaineth equilibrium. (65)

नास्ति बुद्विरयुक्तस्य न चायुक्तस्य भावना।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्॥६६॥

There is no Pure Reason for the non-harmo-nised, nor for the non-harmonised is there concentration⁶⁰ for him without concentration there is no peace, and for the unpeaceful how can there be happiness? (66)

इन्द्रियाणां हि चरतां यन्मनोऽनु विधीयते।
तदस्य हरति प्रज्ञां वायुर्नामिवाम्भसि॥६७॥

Such of the roving senses as the mind⁶¹yieldeth to, that hurries away the understanding⁶²just

as the gale hurries away a ship upon the waters. (67)

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥६८॥

Therefore, O mighty-armed, whose senses are all completely restrained from the objects of sense, of him the understanding is well poised.(68)

या निशा सर्वभूतानां तस्यां जागर्ति संयमी।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः॥६९॥

That which is the night of all beings, for the disciplined man is the time of waking; when other beings are waking, then is it night for the sage who seeth⁶³*(69)

आपूर्यमाणमचलप्रतिष्ठं
समुद्रमापः प्रविशन्ति यद्वत्।

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* sage is awake to things over which the ordi-nary 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.

तद्वत्कामा यं प्रविशन्ति सर्वे
स शान्तिमाप्नोति न कामकामी॥७०॥

He attaineth Peace, into whom all desires flow as rivers flow into the ocean, which is filled with water, but remaineth unmoved—not he who desireth desires.(70)

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः।
निर्ममो निरहङ्कारः स शान्तिमधिगच्छति॥७१॥

Whoso forsaketh all desires and goeth onwards free from yearnings, selfless and without egoism— he goeth to Peace.(71)

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।
स्थित्वाऽस्यामन्तकालेऽपि ब्रह्म निर्वाणमृच्छति॥७२॥

This is the ETERNAL state, O son of Prithâ. Having attained thereto, none is bewildered. Who, even at the death-hour, is established theren,he goeth to the Nirvâna of the ETERNAL (72)

इति श्रीमद्भगवद्गीता० साङ्ख्ययोगो नाम द्वितीयोऽध्यायः॥

Thus in the glorious Upanishads of the BHAGAVAD GITA, 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

अर्जुन उवाच।

ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन।
तत्किं कर्मणि घोरे मां नियोजयसि केशव॥१॥

Arjuna said :

If it be thought by Thee that knowledge is superior to action, O Janârdana, why dost Thou, O Keshava, enjoin on me this terrible action ? (1)

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे।
तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम्॥२॥

With these perplexing words Thou only confusest my understanding⁶⁴therefore tell me with certainty the one way by which I may reach bliss.(2)

श्रीभगवानुवाच।

लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयाऽनघ।
ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम्॥३॥

The Blessed Lord said:

In this world there is a twofold path, as I before said, O sinless one that of yoga by know- ledge, of the Sâñkhyas ; and that of yoga by action, of the Yogis.(3)

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते।
न च संन्यसनादेव सिद्धिं समधिगच्छति॥४॥

Man winneth not freedom from action by abstaining from activity, nor by mere renunciation doth he rise to perfection.(4)

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्।
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः॥५॥

Nor can anyone, even for an instant, remain really actionless; for helplessly is everyone driven to action by the qualities⁶⁵born of nature⁶⁶. (5)

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्।
इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते॥६॥

Who sitteth, controlling the organs of action, but dwelling in his mind* on the objects of the senses, that bewildered man is called a hypocrite. (6)

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन।
कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते॥७॥

But who, controlling the senses by the mind⁶⁷O Arjuna, with the organs of action without attachment, performeth yoga by action⁶⁸, he is worthy,(7)

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः।
शरीरयात्राऽपि च ते न प्रसिध्येदकर्मणः॥८॥

Perform thou right⁶⁹ action, for, action is rior to inaction, and, inactive, even the maintenance of thy body would not be possible.(8)

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः।
तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर॥९॥

The world is bound by action, unless performed for the sake of sacrifice; for that sake, free from attachment, O son of Kuntî, perform thou action.(9)

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः।
अनेन प्रसविष्यध्वमेष वोऽस्त्ष्टिकामधुक्॥१०॥

Having in ancient times emanated mankind together with sacrifice, the Lord of emanation⁷⁰said: " By this shall ye propagate; be this to you the giver of desire⁷¹ (10)

देवान्भावयतानेन ते देवा भावयन्तु वः।
परस्परं भावयन्तः श्रेयः परमवाप्स्यथ॥११॥

“With this nourish ye the Shining Ones, and

may the Shining Ones nourish you; thus nourishing one another ye shall reap the supremest good. (11)

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः।
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः॥१२॥

“For, nourished by sacrifice, the Shining Ones shall bestow on you the enjoyments you desire.” A thief verily is he who enjoyeth what is given by Them without returning Them aught.(12)

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः।
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात्॥१३॥

The righteous, who eat the remains of the sacrifice, are freed from all sins; but the impious, who dress food for their own sakes, they verily eat sin.(13)

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसंभवः।
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः॥१४॥

From food creatures become; from rain is the

production of food; rain proceedeth from sacrifice; sacrifice ariseth out of action.(14)

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माऽक्षरसमुद्भवम्।
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्॥१५॥

Know thou that from Brahma⁷²action groweth, and Brahma from the Imperishable cometh. Therefore the ETERNAL, the all-permeating, is ever present in sacrifice.(15)

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः।
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति॥१६॥

He who on earth doth not follow the wheel thus revolving, sinful of life and rejoicing in the senses, he, O son of Pritha, liveth in vain.(16)

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः।
आत्मन्येव च सन्तुष्टस्तस्य कार्यंन विद्यते॥१७॥

But the man who rejoiceth in the SELF, with

the SELF is satisfied, and is content in the SELF, for him verily there is nothing to do ;(17)

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन।
न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः॥१८॥

For him there is no interest in things done, in this world, nor any in things not done, nor doth any object of his depend on any being.(18)

तस्मादसक्तः सततं कार्यंकर्म समाचर।
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः॥१९॥

Therefore, without attachment, constantly perform action which is duty, for, by performing action without attachment, man verily reacheth the Supreme.(19)

कर्मणैव हि संसिद्धिमास्थिता जनकादयः।
लोकसङ्ग्रहमेवापि सम्पश्यन्कर्तुमर्हसि॥२०॥

Janaka and others indeed attained to perfection by action then having an eye to the welfare of he world also, thou shouldst perform action. (20)

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते॥२१॥

Whatsoever a great man doeth, that other men also do; the standard he setteth up, by that the people go.(21)

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन।
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि॥२२॥

There is nothing in the three worlds, O Pârtha, that should be done by Me, nor anything un- attained that might be attained; yet I mingle in action.(22)

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः॥२३॥

For if I mingled not ever in action unwearied, men all around would follow My path, O son of Prithâ.(23)

उत्सीदेयुरिमे लोका न कुर्यांकर्म चेदहम्।
सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः॥२४॥

These worlds would fall into ruin, if I did not perform action; I should be the author of confusion of castes, and should destroy these creatures,(24)

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत।
कुर्याद्विद्वांस्तथाऽसक्तश्चिकीर्षुर्लोकसङ्ग्रहम्॥२५॥

As the ignorant act from attachment to action, O Bhârata, so should the wise act without attachment, desiring the welfare of the world.(25)

न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्।
जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन्॥२६॥

Let no wise man unsettle the mind of ignorant people attached to action; but acting in harmony with Mo let him render all action attractive. (26)

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः।
अहङ्कारविमूढात्मा कर्ताऽहमिति मन्यते॥२७॥

All actions are wrought by the quali-

ties⁶⁵ of nature only. The self, deluded by egoism⁷³thinketh: “I am the doer."(27)

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः।
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥२८॥

But he, O mighty-armed, who knoweth the essence of the divisions of the qualities and functions, holding that “the qualities move amid the qualities⁷⁴is not attached.(28)

प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु।
तानकृत्स्नविदो मन्दान्कृत्स्नविन्नविचालयेत् ॥२९॥

Those deluded by the qualities of nature are attached to the functions of the qualities. The man of perfect knowledge should not unsettle the foolish whose knowledge is imperfect.(29)
______________________________________________

+qualities, as sense-organs move amid the Gunas, qualities, as sense-objects. A suggested reading is “The functions dwell in the propensities.” Sankarâchârya says, “of the class of qualities and the class of actions;” or the arrangement, or relations of qualities and actions.

मयि सर्वाणि कर्माणि संन्यस्याऽध्यात्मचेतसा।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः॥३०॥

Surrendering all actions to Me, with thy thoughts resting on the supreme SELF, from hope and egoism freed, and of mental fever cured, engage in battle.(30)

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः।
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः॥३१॥

Who abide ever in this teaching of Mine full of faith and free from caviling, they too are released from actions.(31)

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्।
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः॥३२॥

Who carp at My teaching and act not thereon, senseless, deluded in all knowledge, know thou these mindlees ones as fated to be destroyed. (32)

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि।
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति॥३३॥

Even the man of knowledge behaves in confor mity with his own nature; beings follow nature’; what shall restraint avail ?(33)

इन्द्रियस्येन्द्रियस्यार्थेरागद्वेषौ व्यवस्थितौ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ॥३४॥

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

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥३५॥

Better one’s own duty⁷⁵though destitute of merit, than the duty⁷⁵ of another, well discharged. Better death in the discharge of one’s own duty ;* the duty* of another is full of danger.(35)

अर्जुन उवाच।

अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः।
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः॥३६॥

Arjuna said :

But dragged on by what does a man commit

sin, reluctantly indeed, O Varshneya, as it were by force constrained?(36)

श्रीभगवानुवाच।

काम एष क्रोध एष रजोगुणसमुद्भवः।
महाशनो महापाप्मा विद्धयेनमिह वैरिणम्॥३७॥

The Blessed Lord said:

It is desire, it is wrath, begotten by the quality of motion⁷⁶all-consuming, all-polluting, know thou this as our foe here on earth.(37)

धूमेनाऽव्रियते वह्निर्यथाऽऽदर्शो मलेन च।
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्॥३८॥

As a flame is enveloped by smoke, as a mirror by dust, as an embryo is wrapped by the amnion, so This⁷⁷ is enveloped by it.(38)

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा।
कामरूपेण कौन्तेय दुष्पूरेणानलेन च॥३९॥

______________________________________________

“THIS” as opposed to “THAT " theETERNAL. Some say “THIS” stands for knowledge.

Enveloped is wisdom by this constant enemy of the wise in the form of desire, which is insatiable as a flame,(39)

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते।
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्॥४०॥

The senses, the mind* and the Reasonare said to be its seat; by these enveloping wisdom, it bewilders the dweller in the body.(40)

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ।
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम्॥४१॥

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

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः।
मनसस्तु परा बुद्धिर्योबुद्धेः परतस्तु सः॥४२॥

It is said that the senses are great; greater than the senses is the mind⁷⁸greater than the mind is the Reason⁵⁹but what is greater than the Reason⁵⁹is He⁷⁹ (42

एवं बुद्धेः परं बुध्वा संस्तभ्यात्मानमात्मना।
जहि शत्रुं महाबाहो कामरूपं दुरासदम्॥४३॥

Thus understanding Him as greater than the Reason⁸⁰restraining the self by the SELF, slay thou, O mighty-armed, “the enemy in the form of desire, difficult to overcome.(43)

इति श्रीमद्भगवद्गीतासूप० कर्मयोगा नाम तृतीयोऽध्यायः।

Thus in the glorious Upanishads of the BHAGAVAD GITA, the science of the ETERNAL, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, the third discourse, entitled:

THE YOGA OF ACTION.

_______________

FOURTH DICOURSE

श्रीभगवानुवाच।

इमं विवस्वते योगं प्रोक्तवानहमव्ययम्।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्॥१॥

The Blessed Lord said:

This imperishable yoga I declared to Vivasvân; Vivasvân taught it to Manu; Manu to Ikshvâku told it.(1)

एवं परम्पराप्राप्तमिमं राजर्षयो विदुः।
स कालेनेह महता योगो नष्टः परन्तप॥२॥

This, handed on down the line, the King-Sages knew. This yoga by great efflux of time decayed in the world, O Parantapa.(2)

स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः।
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम्॥३॥

This same ancient yoga hath been to-day declared to thee by Me, for thou art My devotee and My friend; it is the supreme Secret. (3)

अर्जुन उवाच।

अपरं भवतो जन्म परं जन्म विवस्वतः।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति॥४॥

Arjuna said :

Later was Thy birth, earlier the birth of Vivasvân; how then am I to understand that Thou declaredst it in the beginning?(4)

श्रीभगवानुवाच।

बहूनि मे व्यतीतानि जन्मानि तव चार्जुन।
तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप॥५॥

The Blessed Lord said:

Many births have been left behind by Me and by thee, O Arjuna. I know them all, but thou knowest not thine, O Parantapa.(5)

अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्।
प्रकृतिं स्वामधिष्टाय सम्भवाम्यात्ममायया॥६॥

Though unborn, the imperishable SELF, and also the Lord of all beings, brooding over nature

which is Mine own, yet I am born through My own_Power⁸¹ (6)

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।
अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम्॥७॥

Whenever there is decay of righteousness⁸²O Bhârata, and there is exaltation of unrighteousness⁸³then I Myself come forth ;(7)

परित्राणाय साधूनां विनाशाय च दुष्कृताम्।
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे॥८॥

For the protection of the good, for the destrution of evil-doers, for the sake of firmly establishing righteousness⁸²I am born from age to age. (8)

जन्म कर्म च मे दिव्यमेवंयो वेत्ति तत्त्वतः।

____________________________________________

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

the opposite of dharma, all that is dis-orderly, against the nature of things.

त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन॥९॥

He who thus knoweth My divine birth and action, in its essence, having abandoned the body, cometh not to birth again, but cometh unto Me, O Arjuna. (9)

वीतरागभयक्रोधा मन्मया मामुपाश्रिताः।
बहवो ज्ञानतपसा पूता मद्भावमागताः॥१०॥

Freed from passion, fear and anger, filled with Me, taking refuge in Me, purified in the fire⁸⁴ of wisdom, many have entered into My Being.(10)

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः॥११॥

However men approach Me, even so do I wel-come them, for the path men take from every side is Mine, O Pârtha. (11)

काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा॥१२॥

They who long after success in action on earth worship the Shining Ones ; for in brief space verily, in this world of men, success is born of action. (12)

चातुर्वर्ण्यंमया सृष्टं गुणकर्मविभागशः।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्॥१३॥

The four castes were emanated by Me, by the different distribution of qualities⁶⁵ and actions ; know Me to be the author of them, though the actionless and inexhaustible. (13)

न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा।
इति मां योऽभिजानाति कर्मभिर्न स बद्ध्यते ॥१४॥

Nor do actions affect Me, nor is the fruit of action desired by Me. He who thus knoweth Me is not bound by actions. (14)

एवं ज्ञास्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः।
कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम्॥१५॥

Having thus known, our forefathers, ever seek-ing liberation, performed action; therefore do thou also perform action, as did our forefathers in the olden time. (15)

किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः।
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात्॥१६॥

“ What is action, what inaction “? Even the wise are herein perplexed. Therefore I will declare to thee the action by knowing which thou shalt be loosed from evil. (16)

कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः।
अकर्मणश्चबोद्धव्यं गहना कर्मणो गतिः॥१७॥

It is needful to discriminate action, to dis-criminate unlawful action, and to discriminate inaction ; mysterious is the path of action. (17)

कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः।
स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत्॥१८॥

He who seeth inaction in action, and action in inaction, he is wise among men, he is har-monious, even while performing all action.(18)

यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः।
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः॥१९॥

Whose works are all free from the moulding of desire, whose actions are burned up by the fire of wisdom, him the wise have called a Sage.( 19 )

त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः।
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः॥२०॥

Having abandoned attachment to the fruit of action, always content, nowhere seeking refuge, he is not doing anything, although doing actions.(20)

निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः।
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्विषम्॥२१॥

Hoping for naught, his mind and self control-led, having abandoned all greed, performing action by the body alone, he doth not commit sin. (21)

यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः।
समः सिद्धावसिद्धौ च कृत्वाऽपि न निबध्यते॥२२॥

Content with whatsoever he obtaineth without effort, free from the pairs of opposites, without envy, balanced in success and failure, though acting.he is not bound.(22)

गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः।
यज्ञायाचरतः कर्म समग्रं प्रविलीयते॥२३॥

Of one with attachment dead, harmonious, with his thoughts established in wisdom, his works sacrifices, all action melts away.(23)

ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम्।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना॥२४॥

The ETERNAL the oblation, the ETERNAL the clarified butter, are offered in the ETERNAL the

fire by the ETERNAL; unto the ETERNAL verily shall he go who in his action meditateth wholly upon the ETERNAL⁸⁵ (24)

दैवमेवापरे यज्ञं योगिनः पर्युपासते।
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति॥२५॥

Some Yogis offer up sacrifice to the Shining Ones⁸⁶others sacrifice only by pouring sacrifice into the fire of the ETERNAL ;(25)

श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति।
शब्दादीन्विषयानन्य इन्द्रियाग्निषुजुह्वति॥२६॥

Some pour as sacrifice hearing and the other senses into the fires of restraint; some pour sound and the other objects of sense into the fires of the senses as sacrifice; (26)

सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे।
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते॥२७॥

Others again into the wisdom-kindled fire of union attained by self-control, pour as sacrifice all the functions of the senses and the functions oflife ;(27)

द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथाऽपरे।
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः॥२८॥

Yet others the sacrifice of wealth, the sacrifice of austerity, the sacrifice of yoga, the sacrifice of silent reading and wisdom, men concentrated and of effectual vows;(28)

अपाने जुह्वति प्राणं प्राणेऽपानं तथाऽपरे।
प्राणापानगती रुध्वा प्राणायामपरायणाः॥२९॥

Yet others pour as sacrifice the outgoing breath in the incoming, and the incoming in the out- going, restraining the flow of the outgoing and

incoming breaths, solely absorbed in the control of breathing⁸⁷ (29)

अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति।
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः॥३०॥

Others regular in food, pour as sacrifice their life-breaths in life-breaths. All these are know-ers of sacrifice, and by sacrifice have destroyed their sins.(30)

यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्।
नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम॥३१॥

The eaters of the life-giving⁸⁸ remains of sacrifice go to the changeless ETERNAL. This world is not for the non-sacrificer, much less the other, O best of the Kurus. (31)

एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे।
कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे॥३२॥

Many and various sacrifices are thus spread out before the ETERNAL⁸⁹Know thou that all these are born of action, and thus knowing thou shalt be free. (32)

श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप।
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते॥३३॥

Better than the sacrifice of any objects is the sacrifice of wisdom, O Parantapa. All actions in their entirety, O Pârtha, culminate in wisdom.(33)

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः॥३४॥

Learn thou this by discipleship⁹⁰by investiga-

tion, and by service. The wise, the seers of the essence of things, will instruct thee in wisdom. (34)

यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव।
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथोमयि॥३५॥

And having known this, thou shalt not again fall into this confusion, O Pândava; for by this thou wilt see all beings without exception in the SELF, and thus in Me.(35)

अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः।
सर्वंज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि॥३६॥

Even if thou art the most sinful of all sinners, yet shalt thou cross over all sin by the raft of wisdom.(36)

यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन।
ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा॥३७॥

As the burning fire reduces fuel to ashes, O Arjuna, so doth the fire of wisdom reduce all actions to ashes.(37)

न हि ज्ञानेन सदृशं पवित्रमिह विद्यते।
तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति॥३८॥

Verily there is no purifier in this world like wisdom; he that is perfected in yoga finds it in the SELF in due season.(38)

श्रद्धावाल्ँलभते ज्ञानं तत्परः संयतेन्द्रियः।
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति॥३९॥

The man who is full of faith⁹¹obtaineth wisdom, and he also who hath mastery over his senses; and, having obtained wisdom, he goeth swiftly to the supreme Peace.(39)

अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति।
नायं लोकोऽस्ति न परो न सुखं संशयात्मनः॥४०॥

But the ignorant, faithless, doubting self goeth to destruction ; nor this world, nor that beyond,nor happiness, is there for the doubting self. (40)

योगसंन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम्।
आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय॥४१॥

He who hath renounced actions by yoga, who hath cloven asunder doubt by wisdom, who is ruled by the SELF⁹²actions do not bind him, O Dhananjaya. (41)

तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनाऽऽत्मनः।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत॥४२॥

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

इति श्रीमद्भगवद्गीतासूप० ज्ञानविभागयोगो नाम चतुर्थी-
ऽध्यायः।

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, the fourth discourse, entitled :

THE YOGA OF WISDOM.

_______

FIFTH DISCOURSE

अर्जुन उवाच।

संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि।
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम्॥१॥

Arjuna said :

Renunciation of actions Thou praisest, O Krishna, and then also yoga. Of the two which one is the better? That tell me conclusively. (1)

श्रीभगवानुवाच।

संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ।
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते॥२॥

The Blessed Lord said:

Renunciation and yoga by action both lead to the highest bliss; of the two, yoga by action is verily better than renunciation of action.(2)

ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते॥३॥

He should be known as a perpetual ascetic⁹³who neither hateth nor desireth; free from the pairs of opposites, O mighty-armed, he is easily set free from bondage.(3)

साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्॥४॥

Children, not sages, speak of the Sâukhya⁹⁴ and the Yoga⁹⁵ as different; he who is duly esta-blished in one obtaineth the fruits of both.(4)

यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते।
एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति॥५॥

That place which is gained by the Sânkhyas is reached by the Yogîs also. He seeth, who seeth that the Sânkhya and the Yoga are one.(5)

संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः।
योगयुक्तो मुनिर्ब्रह्म न चिरेणाधिगच्छति॥६॥

But without yoga, O mighty-armed, renun-ciation is hard to attain to; the yoga-harmonised Muni swiftly goeth to the ETERNAL.(6)

योगयुक्तोविशुद्धात्मा विजितात्मा जितेन्द्रियः।
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते॥७॥

He who is harmonised by yoga, the self puri-fied, SELF-ruled, the senses subdued, whose SELF is the SELF of all beings, although acting he is not affected.(7)

नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित्।
पश्यन्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्श्वसन्स्वपन्॥८॥

“I do not anything,” should think the harmo.. nised one, who knoweth the essence of things; seeing, hearing, touching, smelling, eating, moving, sleeping, breathing.(8)

प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि।
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन्॥९॥

Speaking, giving, grasping, opening and closing

the eyes, he holdeth: “The senses move among the objects of the senses."(9)

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा॥१०॥

He who acteth, placing all actions in the E:ERNAL, abandoning attachment, is unaffected by sin as a lotus leaf by the waters.(10)

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि।
योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वाऽऽत्मशुद्धये॥११॥

Yogis, having abandoned attachment, perform action only by the body, by the mind⁵¹by theReason⁵⁹ †, and even by the senses, for the purifi cation of the self. (11)

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्।
अयुक्तः कामकारेण फले सक्तो निबध्यते॥१२॥

The harmonised man, having abandoned the fruit of action, attaineth to the eternal Peace;

the non-harmonised, impelled by desire, atticbed to fruit, are bound.(12)

सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी।
नवद्वारे पुरे देही नैव कुर्वन्न कारयन्॥१३॥

Mentally renouncing all actions, the sovereign dweller in the body resteth serenely in the nine gated city⁹⁶neither acting nor causing to act. (13)

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते॥१४॥

The Lord of the world produceth not the idea of agency, nor actions, nor the union together of action and its fruit; nature, however, mani-festeth.(14)

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः॥१५॥

The Lord accepteth neither the evil-doing nor

yet the well-doing of any. Wisdom is enveloped by unwisdom ; therewith mortals are deluded.(15)

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः।
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम्॥१६॥

Verily, in whom unwisdom is destroyed by the wisdom of the SELF, in them wisdom, shining as the sun, reveals the Supreme.(16)

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः।
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः॥१७॥

Thinking on THAT, merged in THAT, established in THAT, solely devoted to THAT, they go whence there is no return, their sins dispelled by wisdom.(17)

विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः॥१८॥

Sages look equally on a Brâhmana adorned

with learning and humility, a cow, an elephant, and even a dog and an outcaste⁹⁷ (18)

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः।
निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः॥१९॥

Even here on earth everything is overcome by those whose mind⁹⁸remains balanced; the ETER-NAL is incorruptible and balanced; therefore they are established in the ETERNAL.(19)

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्।
स्थिरबुद्धिरसंमूढो ब्रह्मविद्ब्रह्मणि स्थितः॥२०॥

With Reason⁵⁹ firm, unperplexed, the knower of the ETERNAL established in the ETERNAL, neither rejoiceth on obtaining what is pleasant, nor sorroweth on obtaining what is unpleasant. (20)

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्।
स ब्रह्मयोगयुक्तात्मा सुखमक्षय्यमश्नुते॥२१॥

He, whose self is unattached to external con-tacts and findeth joy in the SELF, having the self harmonisel with the ETERNAL by yoga, enjoys imperishable bliss.(21)

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते।
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः॥२२॥

The delights that are contact-born, they are verily wombs of pain, for they have beginning and ending, O Kaunteya ; not in them may re-joice the wise. (22)

शक्नोतीहैव यः सोढुं प्राक् शरीरविमोक्षणात्।
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः॥२३॥

He who is able to endure here on earth, ere he be liberated from the body, the force born from desire and passion, he is harmonised, he is a happy man.(23)

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः।
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति॥२४॥

He who is happy within, who rejoiceth within, who is illuminated within, that Yogî, becoming the ETERNAL, goeth to the Peace⁹⁹of the ETERNAL.(24)

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः।
छिन्नद्वैधा यतात्मानःसर्वभूतहिते रताः॥२५II

Rishis, their sins destroyed, their duality re-moved, their selves controlled, intent upon the welfare of all beings, obtain the Peace¹⁰⁰of the ETERNAL,(25)

कामक्रोधवियुक्तानां यतीनां यतचेतसाम्।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम्॥२६॥

The Peace¹⁰¹ of the ETERNAL lies near to those who know themselves, who are disjoined from desire and passion, subdued in nature, of subdued thoughts. (26)

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ॥२७॥

Having external contacts excluded, and with gaze fixed between the eyebrows; having made mequal the outgoing and ingoing breaths moving within the nostrils ; (27)

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः।
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः॥२८॥

With senses, mind⁶⁷and Reason⁵⁹ ever con-trolled, solely pursuing liberation, the Sage,having for ever cast away desire, fear and passion, verily is liberated. (28)

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्।
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति॥२९॥

Having known Me, as the Enjoyer of sacrifice and of austerity, the mighty Ruler of all the

worlds, and the Lover of all beings, he goeth to Peace. (29)

इति श्रीमद्भगवद्गीतासूप० संन्यासयोगो नाम पञ्चमोऽध्यायः।

Thus in the glorious Upanishads of the BHAGAVAD-GITA, the science of the ETERNAL, the scripture of Yoga, in the dialogue between ShrîKrishna and Arjuna, the fifth discourse, entitled :

THE YOGA OF THE RENUNCIATION OF

ACTION.

_______

SIXTH DISCOURSE

श्रीभगवानुवाच।

अनाश्रितः कर्मफलं कार्य कर्म करोति यः।
स संन्यासी च योगी च न निरग्निर्न चाक्रियः॥१॥

The Blessed Lord said :

He that performeth such action as his duty, independently of the fruit of action, he is an ascetic¹⁰²he is a Yogî, not he that is without fire, and without rites.(1)

यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव।
न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन॥२॥

That which is called renunciation, know thou that as yoga, O Pândava; nor doth any one be-come a Yogîwith the formative will¹⁰³ unrenounc-ed.(2)

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते।
योगारूढस्यतस्यैव शमः कारणमुच्यते॥३॥

For a Sage who is seeking Yoga, action is called the means; for the same Sage, when he is enthroned in yoga, serenity is called the means.(3)

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते।
सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते॥४॥

When a man feeleth no attachment either for the objects of sense or for actions, renouncing the formative will¹⁰⁴then, he is said to be enthroned in yoga.(4)

उद्धरेदात्मनाऽऽत्मानं नात्मानमवसादयेत्।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः॥५॥

Let him raise the self by the SELF and not let the self become depressed; for verily is the SELF the friend of the self, and also the SELF the self’s enemy ; (5)

बन्धुरात्माऽऽत्मनस्तस्य येनात्मैवात्मना जितः।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्॥६॥

The SELF is the friend of the self of him in Whom the self by the SELF is vanquished; but to he unsubdued self¹⁰⁵ the SELF verily becometh *ostile as an enemy. (6)

जितात्मनः प्रशान्तस्य परमात्मा समाहितः।
शीतोष्णसुखदुःखेषु तथा मानापमानयोः॥७॥

The higher Self of him who is SELF-controlled and peaceful is uniform in cold and heat, pleasure and pain, as well as in honour and dishonour. (7)

ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः।
युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः॥८॥

The Yogî¹⁰⁶who is satisfied with wisdom and knowledge, unwavering¹⁰⁷whose senses are sub-

dued, to whom a lump of earth, a stone and gold are the same, is said to be harmonised.(8)

सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु।
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते॥९॥

He who regards impartially lovers, friends, and foes, strangers, neutrals, foreigners and relatives, also the righteous and unrighteous, he excelleth.(9)

योगी युञ्जीत सततमात्मानं रहसि स्थितः।
एकाकी यतचित्तात्मा निराशीरपरिग्रहः॥१०॥

Let the Yogî constantly engage himself in yoga, remaining in a secret place by himself, with thought and self subdued, free from hope and greed.(10)

शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः।
नात्युच्छ्रितं नातिनीचं चेलाजिनकुशोत्तरम्॥११॥

In a pure place, established on a fixed seat of his own, neither very much raised nor very low,

made of a cloth, a black antelope skin, and kusha ; grass, one over the other ;(11)

तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः।
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये॥१२॥

There, having made the mind *⁶⁷ one-pointed, with thought and the functions of the senses subdued, steady on his seat, he should practise yoga for the purification of the self.(12)

समं कायशिरोग्रीवं धारयन्नचलं स्थिरः।
संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्॥१३॥

Holding the body, head and neck erect, im-movably steady, looking fixedly at the point of the nose, with unseeing gaze,(13)

प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः।
मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ॥१४॥

The self serene, fearless, firm in the vow of the

Brahmachâri¹⁰⁸the mind controlled, thinking on Me, harmonised, let him sit aspiring after in Me. (14)

युञ्जन्नेवं सदाऽऽत्मानं योगी नियतमानसः।
शान्ति निर्वाणपरमां मत्संस्थामधिगच्छति॥१५॥

The Yogî ever united thus with the SELF, with the mind¹⁰⁹controlled, goeth to Peace, to the SE supreme Bliss¹¹⁰that abideth in Me.(15)

नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः।
न चातिस्वप्रशीलस्य जाग्रतो नैव चार्जुन॥१६॥

Verily yoga is not for him who eateth too much, nor who abstaineth to excess, nor who is too much addicted to sleep, nor even to wakeful-ness, O Arjuna,(16)

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु।
युक्तस्वप्नावबोधस्य योगो भवति दुःखहा॥१७॥

____________________________________________

* A Brahmachâri, is a man who is keeping vow of continence a celibate.

Yoga killeth out all pain for him who is regulated in eating and amusement, regulated in performing actions, regulated in sleeping and waking.(17)

यदा विनियतं चित्तमात्मन्येवावतिष्ठते।
निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा॥१८॥

When his subdued thought is fixed on the SELF, free from longing after all desirable things, then it is said, “he is harmonised."(18)

यथादीपोनिवातस्थोनेङ्गते सोपमा स्मृता।
योगिनो यतचित्तस्य युञ्जतो योगमात्मनः॥१९॥

As a lamp in a windless’ place flickereth not, to such is likened the Yogi of subdued thought, absorbed in the yoga of the SELF.(19)

यत्रोपरमते चित्तं निरुद्धं योगसेवया।
यत्र चैवात्मनाऽऽत्मानं पश्यन्नात्मनि तुष्यति॥२०॥

That in which the mind finds rest, quieted by the practice of yoga that in which he, seeing the SELF by the SELF, in the SELF is satisfied; (20)

सुखमात्यन्तिकं यत्तद् बुद्धिग्राह्यमतीन्द्रियम्।
वेत्ति यत्र न चैवाऽयं स्थितश्चलति तत्त्वतः॥२१॥

That in which he findeth the supreme delight which the Reason⁶⁴can grasp beyond the senses, wherein established he moveth not from the Reality ; (21)

यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः।
यस्मिन्स्थितो न दुःखेन गुरुणाऽपि विचाल्यते॥२२॥

Which, having obtained, he thinketh there is no greater gain beyond it; wherein, established, he is not shaken even by heavy sorrow;(22)

तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम्।
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा॥२३॥

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 mind¹¹¹.(23)

सङ्कल्पप्रभावान्कामांस्त्यक्त्वा सर्वानशेषतः।
मनसैवेन्द्रियग्रामं विनियम्य समन्ततः॥२४॥

Abandoning without reserve all desires born of the imagination¹¹²by the mind¹¹³curbing in the aggregate of the senses on every side, (24)

शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया।
आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत्॥१५॥

Little by little let him gain tranquillity, by means of Reason¹¹⁴controlled by steadiness; having made the mind¹¹³ abide in the SELF, let him not think of anything.(25)

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत्॥२६॥

As often as the wavering and unsteady mind¹¹³goeth forth, so often reining it in, let him bring it under the control of the SELF.(26)

**प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्।
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम्॥२७॥ **

Supreme joy is for this Yogi whose mind¹¹³is

peaceful, whose passion-nature is calmed, who is sinless and of the nature of the ETERNAL.(27)

युञ्जन्नेवं सदा ऽऽत्मानं योगी विगतकल्मषः।
सुखेन ब्रह्मसंस्पर्शमत्यन्तंसुखमश्नुते॥२८॥

The Yogîwho thus, ever harmonising the self, hath put away sin, he easily enjoyeth the infinite bliss of contact with the ETERNAL.(28)

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः॥२९॥

The self, harmonised by yoga, seeth the SELF abiding in all beings, all beings in the SELE ;(29) everywhere he seeth the same.

यो मां पश्यति सर्वत्र सर्वंच मयि पश्यति।
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति॥३०॥

He who seeth Me everywhere, and seeth every-thing in Me, of him will I never lose hold, and he shall never lose hold of Me, (30)

सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः।
सर्वथा वर्त्तमानोऽपि स योगी मयि वर्तते॥३१॥

He who, established in unity, worshippeth Me abiding in all beings, that Yogi liveth in Me, whatever his mode of living.(31)

आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन।
सुखं वा यदि वा दुःखं स योगी परमो मतः॥३२॥

He who, through the likeness of the SELF *,¹¹⁵ 0 Arjuna, seeth equality in everything, whether pleas ant or painful, he is considered a perfect Yogî.(32)

अर्जुन उवाच।

योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन।
एतस्याहं न पश्यामि चञ्जलत्वात्स्थितिं स्थिराम्॥३३॥

This yoga which Thou hast declared to be by equanimity, O Madhusûdana, I see not a stable foundation for it, owing to restlessness;(33)

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद् दृढम्।
तस्याऽहं निग्रहं मन्ये वायोरिव सुदुष्करम्॥३४॥

For the mind *⁶⁷ is verily restless, O Krishna ; it is impetuous, strong and difficult to bend, I deem it as hard to curb as the wind.(34)

श्रीभगवानुवाच।

असंशयं महाबाहो मनो दुर्निग्रहं चलम्।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते॥३५॥

The Blessed Lord said:

Without doubt, O mighty-armed, the mind*¹¹⁶ is hard to curb and restless; but it may be curbed by constant practice and by dispassion.(35)

असंयतात्मना योगो दुष्प्राप इति मे मतिः।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः॥३६॥

Yoga is hard to attain, methinks, by a self that is uncontrolled; but by the SELF-controlled it is attainable by properly directed energy. (36)

अर्जुन उवाच।

अयतिः श्रद्धयोपेतो योगाच्चलितमानसः।
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति॥३७॥

Arjuna said :

He who is unsubdued but who possesseth faith, with the mind*⁶⁷ wandering away from yoga, fail -ing to attain perfection in yoga, whatpath doth he tread, O Krishna?

कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिवनश्यति।
अप्रतिष्ठोमहाबाहो विमूढो ब्रह्मणः पथि॥३८॥

Fallen from both, is he destroyed like a rent cloud, unsteadfast, O mighty-armed, deluded in the path of the ETERNAL?

एतं मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः।
त्वदन्यः संशयस्यास्य छेत्ता नह्युपपद्यते॥३९॥

Deign, O Krishna, to completely dispel this

doubt of mine; for there is none to be found save Thyself able to destroy this doubt.(39)

श्रीभगवानुवाच।

पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते।
न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति॥४०॥

The Blessed Lord said:

O son of Prithâ, neither in this world nor in the life to come is there destruction for him; never doth any who worketh lighteousness, O beloved, tread the path of woe. (40)

प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः।
शुचीनां श्रीमतां गेह योगभ्रष्टोऽभिजायते॥४१॥

Having attained to the worlds of the pure-doing, and having dwelt there for immemorial years, he who fell from yoga is reborn in a pure and blessed house;(41)

अथवा योगिनामेव कुले भवति धीमताम्।
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम्॥४२॥

Or he may even be born into a family of wise Yogîs; but such a birth as that is most difficult to obtain in this world.(42)

तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्।
यतते च ततो भूयः संसिद्धौकुरुनन्दन॥४३॥

There he recovereth the characteristics belong-ing to this former body, and with these he again laboureth for perfection, O joy of the Kurus. (43)

पूर्वाभ्यासेन तेनैव ह्रीयते ह्यवशोऽपि सः।
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते॥४४॥

By that former practice he is irresistibly swept away. Only wishing to know yoga, even the seeker after yoga goeth beyond the Brâhmic world ;*¹¹⁷ (44)

प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्विषः।
अनेकजन्मसंसिद्धस्ततो याति परां गतिम्॥४५॥

But the Yogî, labouring with assiduity, purified

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

तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः।
कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन॥४६॥

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

योगिनामपि सर्वेषां मद्गतेनान्तरात्मना।
श्रद्धावान्भजते यो मां स मे युक्ततमो मतः॥४७॥

And among all Yogîs, 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)

इति श्रीमद्भगवद्गीता०अध्यात्मयोगो नाम षष्ठोऽध्यायः।

‘Thus in the glorious Upanishads of the BHAGAVAD-GITA, the science of the ETERNAL, the scripture of Yoga, in the dialogue between ShrîKrishna and Arjuna, the sixth discourse, entitled :

THE YOGA OF SELF-SUBDUAL.

__________________

SEVENTH DISCOURSE

श्रीभगवानुवाच।

मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः।
असंशयं समग्रंमां यथाज्ञास्यसि तच्छृणु॥१॥

The Blessed Lord said:

With the mind *¹¹⁸ clinging to me, O Pârtha, per-forming yoga, refuged in Me, how thou shalt without doubt know Me to the uttermost, that hear thou,(1)

ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः।
यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते॥२॥

I will declare to thee this knowledge and wis-dom in its completeness, which, having known, there is nothing more here needeth to be known.(2)

मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये।
यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः॥३॥

Among thousands of men scarce one striveth for perfection; of the successful strivers scarce one knoweth Me in essence.(3)

भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च।
अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा॥४॥

Earth, water, fire, air, ether, Mind¹¹⁹and Rea-son¹²⁰ also and Egoism—¹²¹these are the eightfold division of My nature.(4)

अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्।
जीवभूतां महाबाहो ययेदं धार्यते जगत्॥५॥

This the inferior Know My other nature,¹²²the higher, the life-element, O mighty-armed. by which the universe is upheld.(5)

एतद्योनीनि भूतानि सर्वाणीत्युपधारय।
अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा॥६॥

_______________________________________________

**\।\।**Prakriti, matter in the widest sense of the term, in-cluding all that has extension. The “Higher Prakriti” of the next verse , is sometimes called Daivîprakriti, the Light of the Logos.

Know this to be the womb of all beings. I am the source of the forthgoing of the whole universe and likewise the place of its dissolving.(6)

मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय।
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव॥७॥

There is naught whatsoever higher than I, O Dhananjaya. All this is threaded on Me, as rows of pearls on a string.(7)

रसोऽहमप्सु कौन्तेय प्रभाऽस्मि शशिसूर्ययोः।
प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु ॥८॥

I the sapidity in water, O son of Kuntî, I the radiance in moon and sun; the Word of Power *¹²³ in all the Vedas, sound in ether, and virility in men ;(8)

पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ।
जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु ॥९॥

The pure fragrance of earths and the bril-

liance in fire am I; the life in all beings am I, and the austerity in ascetics.(9)

बीजं मां सर्वभूतानां विद्धिपार्थसनातनम्।
बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम्॥१०॥

Know Me, O Pârtha! as the eternal seed of all beings. I am the Reason⁶⁴of the Reason¹²⁴ endow-ed, the splendour of splendid things am I.(10)

बलं बलवतामस्मि कामरागविवर्जितम्।
धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ॥११॥

And I the strength of the strong, devoid of desire and passion. In beings I am desire not contrary to duty¹²⁵O Lord of the Bharatas. (11)

ये चैव सात्त्विका भावा राजसास्तामसाश्च ये।
मत्तएवेति तान्विद्धि न त्वहं तेषु ते मयि॥१२॥

The natures that are harmonious,active,slothful,¹²⁶these know as from Me; not I in them, but they in me.(12)

त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत्।
मोहितं नाभिजानाति मामेभ्यः परमव्ययम्॥१३॥

All this world, deluded by these natures made by the three qualities¹²⁷knoweth not Me, above the se, imperishable.(13)

दैवी ह्येषा गुणमयी मम माया दुरत्यया।
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते॥१४॥

This divine illusion¹²⁸ of Mine, caused by the qualities¹²⁹[]¹³⁰is hard to pierce ; they who come to Me,they cross over this illusion¹²⁸ (14)

न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः।
माययाऽपहृतज्ञाना आसुरं भावमाश्रिताः॥१५॥

The evil-doing, the deluded, the vilest men, they come not to Me, they whose wisdom is destroyed by illusion¹³¹who have embraced the nature of demons¹³² (15)

चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन।
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ॥१६॥

Fourfold in division are the righteous ones who worship me, O Arjuna ; the suffering, the seeker for knowledge, the self-interested and the wise, O Lord of the Bhâratas.(16)

तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते।
प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः॥१७॥

Of these the wise, constantly harmonised, wor-shipping the One, is the best; I am supremely dear to the wise, and he is dear to Me.(17)

उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम्।
आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम्॥१८॥

Noble are all these, but I hold the wise as verily Myself ; he, SELF united, is fixed on Me, the highest Path (18).

बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते !

वासुदेवः सर्वमिति स महात्मा सुदुर्लभः॥१९॥

At the close of many births the man full of wisdom cometh unto Me; " Vâsudeva*¹³³ is all. " saith he, the Mahâtmâ, very difficult to find. (19)

कामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः।
तं तं नियममास्थाय प्रकृत्या नियताः स्वया॥२०॥

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.(20)

यो यो यां यां तनुं भक्तः श्रद्धयाऽर्चितुमिच्छति।
तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम्॥२१॥

Any devotee who seeketh to worship with faith any such aspect, I verily bestow the unswerving faith of that man.(21)

स तया श्रद्धया युक्तस्तस्याराधनमीहते।
लभते च ततः कामान्मयैव विहितान्हि तान्॥२२॥

He endowed with that faith, seeketh the worship of such a one, and from him he obtaineth his desires, I verily decreeing the benefits; (22)

अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम्।
देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि॥२३॥

Finite indeed the fruit that belongeth to those who are of small intelligence. To the Shining Ones go the worshippers of of the Shining Ones, but my devotees come unto Me.(23)

अव्यक्तं व्यक्तिमापन्नंमन्यन्ते मामबुद्धयः।
परं भावमजानन्तो ममाव्ययमनुत्तमम् ॥२४॥

Those devoid of Reason *⁸⁰ think of Me, the un-manifest, as having manifestation, knowing not My supreme nature, imperishable, most excellent.(24)

नाहं प्रकाशः सर्वस्य योगमायासमावृतः।
मूढोऽयं नाभिजानाति लोको मामजमव्ययम्॥२५॥

Nor am I of all discovered, enveloped in My. creation-illusion.*¹³⁴ This deluded world knoweth Me not, the unborn, the imperishable.(25)

वेदाहं समतीतानि वर्तमानानि चार्जुन।
भविष्याणि च भूतानि मां तु वेद न कश्चन॥२६॥

I know the beings that are past, that are present, that are to come, O Arjuna, but no one knoweth Me.(26)

इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत।
सर्वभूतानि सम्मोहं सर्गे यान्ति परन्तप॥२७॥

By the delusion of the pairs of opposites, sprung from attraction and repulsion, O Bhârata, all bei ngs walk this universe wholly deluded, O Parantapa.(27)

येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम्।
ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः॥२८॥

But those men of pure deeds, in whom sin is to an end, they, freed from the delusive pairs of opposites, worship Me, steadfast in rows.(28)

जरामरणमोक्षाय मामाश्रित्य यतन्ति ये।
ते ब्रह्म तद्विदुः कृत्स्नमध्यात्मं कर्म चाखिलम्॥२९॥

They who, refuged in Me, strive for liberation from birth and death, they know the ETERNAL, the whole SELF-knowledge, and all action.(29)

साधिभूताधिदैवं मां साधियज्ञं च ये विदुः।
प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः॥३०॥

They who know Me as the knowledge of the elements, as that of the Shining Ones, and as that of the Sacrifice¹³⁵they harmonised in mind, know Me verily even in the time of forthgoing.¹³⁶ (30)

इति श्रीमद्भगवद्गीता०ज्ञानयोगो नाम सप्तमोऽध्यायः।

Thus in the glorious Upanishads of the BHAGAVAD-GITA, the science of the ETERNAL, the scripture of Yoga, the dialogue between ShrîKrishna and Arjuna, the seventh discourse, entitled :

THE YOGA OF DISCRIMINATIVE
KNOWLEDGE.

** _____________**

EIGHTH DISCOURSE

अर्जुन उवाच।

किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम।
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते॥१॥

Arjuna said :

What is that ETERNAL¹³⁷what SELF-knowledge¹³⁸what Action¹³⁹O Purushottama? And what is declared to be the knowledge of the Elements¹⁴⁰what is called the knowledge of the Shining Ones?¹⁴¹ (1)

अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन।
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः॥२॥

What is the knowledge of Sacrifice¹⁴² in this body, and how, O, Madhusûdana? And how, at the time of forthgoing art Thou known by the SELF-controlled ? (2)

श्रीभगवानुवाच।

अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते।
भूतभवोद्भवकरो विसर्गः कर्मसंज्ञितः॥३॥

The Blessed Lord said:

The indestructible, the supreme is the ETER-NAL¹⁴³His essential nature is called SELF-know- ledge¹³⁸the emanation that causes the birth of beings is named Action¹⁴⁴ (3)

अधिभूतं क्षरोभावः पुरुषश्चाधिदैवतम्।
अधियज्ञोऽहमेवात्र देहे देहभृतां वर॥४॥

Knowledge of the Elements¹⁴⁰concerns My perishable nature, and knowledge of the Shining Ones¹⁴⁵ concerns the life-giving energy¹⁴⁶; the knowledge of Sacrifice¹⁴⁷tells of Me, as wearing the body, O best of living beings.(4)

अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम्।
यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः॥५॥

And he who, casting off the body, goeth forth thinking upon Me only at the time of the end, he entereth into My being there is no doubt of that.(5)

यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम्।
तं तमेवैति कौन्तेय सदा तद्भावभावितः॥६॥

Whosoever at the end abandoneth the body, thinking upon any being, to that being only he goeth, O Kaunteya, ever to that conformed in nature.(6)

तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च।
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम्॥७॥

Therefore at all times think upon Me only and fight. With mind *¹⁴⁸ and Reason +¹⁴⁹ set on Me, without doubt thou shalt come to Me. (7)

अभ्यासयोगयुक्तेन चेतसा नान्यगामिना।
परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन्॥८॥

With the mind *¹⁵⁰ not wandering after aught else, harmonised by continual practice, constantly meditating, O Pârtha, one goeth to the Spirit supreme, divine,(8)

कविंपुराणमनुशासितार-
मणोरणीयांसमनुस्मरेद्यः।
सर्वस्य धातारमचिन्त्यरूप-
मादित्यवर्णं तमसः परस्तात्॥९॥

He who thinketh upon the Ancient, the Omniscient, the All-Ruler, minuter than the minute, the supporter of all, of form unimagin-able, refulgent as the sun beyond the darkness, (9)

प्रयाणकाले मनसाऽचलेन
भक्त्या युक्तो योगबलेन चैव।

भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्
स तं परं पुरुषमुपैति दिव्यम्॥१०॥

In the time of forthgoing, with unshaken mind,*¹⁵¹ fixed in devotion, by the power of yoga drawing together his life-breath in the centre of the two eyebrows, he goeth to this Spirit, supreme, divine. (10)

यदक्षरं वेदविदो वदन्ति
विशन्ति यद्यतयो वीतरागाः।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति
तत्ते पदं सङ्ग्रहेण प्रवक्ष्ये ॥११॥

That which is declared indestructible by the Veda-knowers, that which the controlled and passio n-free enter, that desiring which Brahma-charya¹⁵² is performed, that path Iwill declare to thee with brevity.(11)

सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च।
मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम्॥१२॥

All the gates*¹⁵³ closed, the mind confined in the heart, the life-breath fixed in his own head, concen trated by yoga,(12)

ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्।
यः प्रयाति त्यजन्देहं स याति परमां गतिम्॥१३॥

“ Aum! ” the one syllabled ETERNAL, reciting, thinking upon Me, he who goeth forth, abandon- ing the body, he goeth on the highest path. (13)

अनन्यचेताः सततं यो मां स्मरति नित्यशः।
तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः॥१४॥

He who constantly thinketh upon Me, not thinking ever of another, of him I am easily reached, O Pârtha, of this ever-harmonised Yogî.(14)

मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम्।
नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः॥१५॥

Having come to Me, these Mabâtmâs come not again to birth, the place of pain, non-eternal ;they have gone to the highest bliss. (१५)

आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन।
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते॥१६॥

The worlds, beginning with the world of Brahmâ, they come and go, O Arjuna; but he who cometh unto Me, O Kaunteya, he knoweth birth no more.(16)

सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः।
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः॥१७॥

The people who know the day of Brahmâ, a thousand ages*¹⁵⁴ in duration, and the night athousand ages in ending, they know day and night. (17)

अव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे।
रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके॥१८॥

From the unmanifested all the manifested stream forth at the coming of day; at the coming of night they dissolve, even in That called the unmanifested.(18)

भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते।
रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे ॥१९॥

This multitude of beings, going forth repeated-ly, is dissolved at the coming of night: by ordination, O Pârtha, it streams forth at the coming of day.(19)

परस्तस्मात्तुभावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः।
यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥२०॥

Therefore verily there existeth, higher than that unmanifested, another unmanifested, eternal, which in the destroying of all beings, is not destroyed.(20)

अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम्।
यं प्राप्य न निवर्तन्ते तद्धाम परमं मम ॥२१॥

That unmanifested, “the Indesti uctible,” It is called; It is named the highest Path. They who reach It return not. That is My supreme abode.(21)

पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया।
यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ॥२२॥

He, the highest Spirit,*¹⁵⁵ O Pârtha, may be reached by unswerving devotion to Him alone, in whom all beings abide, by whom all This¹⁵⁶ is pervaded. (22)

यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः।
प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ॥२३॥

That time wherein going forth Yogis return

not, and also that wherein going forth they a return, that time shall I declare to thee, O prince of the Bhâratas.(23)

अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम्।
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः॥२४॥

Fire, light, day-time, the bright fortnight, the six months of the northern path *—¹⁵⁷then, going forth, the men who know the ETERNAL go to the ETERNAL. (24)

धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम्।
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ॥२५॥

Smoke, night-time, the dark fortnight also, the six months of the southern path*¹⁵⁷—then the Yogî, obtaining the moonlight, +¹⁵⁸ returneth,(25)

शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते।
एकया यात्यनावृत्तिमन्ययाऽऽवर्तते पुनः॥२६॥

Light and darkness, these are thought to be the world’s everlasting paths; by the one he goeth who returneth not, by the other he who returneth again.(26)

नैते सृती पार्थ जानन्योगी मुह्यति कश्चन।
तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन॥२७॥

Knowing these paths, O Pârtha, the Yogi is nowise perplexed. Therefore in all times be firm in yoga, O Arjuna.(27)

वेदेषु यज्ञेषु तपःसु चैव
दानेषु यत्पुण्यफलं प्रदिष्टम्।
अत्येति तत्सर्वमिदं विदित्वा
योगी परं स्थानमुपैति चाद्यम्॥२८॥

The fruit of meritorious deeds, attached in the Vedas to sacrifices, to austerities, and also to almsg iving, the Yogîpasseth all these by having known this, and goeth to the supreme and ancient Seat. (28)

इति श्रीमद्भगवद्गीता०योगशास्त्रेऽक्षरब्रह्मयोगो नामाष्टमो
ऽध्यायः।

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,the eighth discourse, entitled :

THE YOGA OF THE INDESTRUCTIBLE
SUPREME ETERNAL.

__________

NINTH DISCOURSE

श्रीभगवानुवाच।

इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे।
ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात्॥१॥

The Blessed Lord said:

To thee, the uncarping, verily shall I declare this profoundest Secret, wisdom with knowledge combined, which, having known, thou shalt be freed from evil.(1)

राजविद्याराजगुह्यं पवित्रमिदमुत्तमम्।
प्रत्यक्षावगमं धर्म्यंसुसुखं कर्तुमव्ययम्॥२॥

Kingly Science, kingly Secret, supreme Purifier, this; intuitional, according to righteousness, *¹⁵⁹ very easy to perform, imperishable.(2)

अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप।
अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि॥३॥

Men without faith in this knowledge, *¹⁶⁰ 0

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

मया ततमिदं सर्वं जगदव्यक्तमूर्तिना।
मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः॥४॥

By Me all this world is pervaded in My un-manifested aspect; all beings have root in Me, I am not rooted in them.(4)

न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम्।
भूतभृन्न च भूतस्थोममात्मा भूतभावनः॥५॥

Nor have beings root in Me; behold My sovereign Yoga! The support of beings, yet not rooted in beings, My SELF their efficient cause. (5)

यथाऽऽकाशस्थितो नित्यं वायुः सर्वत्रगो महान्।
तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय॥६॥

As the mighty air every where moving is rooted in the Ether,*¹⁶¹ so all beings rest rooted in Me—thus know thou.(6)

सर्वभृतानि कौन्तेय प्रकृतिं यान्ति मामिकाम्।
कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम्॥७॥

All beings, O Kaunteya, enter my lower nature¹⁶²at the end of a world-age¹⁶³ at the beginning of a world age¹⁶³ again I. emanate them.(7)

प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः।
भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात्॥८॥

Hidden in Nature¹⁶⁴which is mine own, I emanate again and again all this multitude of beings, helpless, by the force of Nature¹⁶⁴ (8)

न च मां तानि कर्माणि निबध्नन्ति धनञ्जय।
उदासीनवदासीनमसक्तं तेषु कर्मसु॥९॥

Nor do these works bind me, O Dhananjaya, enthroned on high unattached to actions.(9)

मयाऽध्यक्षेण प्रकृतिः सूयते सचराचरम्।
हेतुनाऽनेन कौन्तेय, जगद्विपरिवर्तते॥१०॥

Under Me as supervisor, Nature¹⁶⁴sends forth

the moving and unmoving: because of this, O Kaunteya, the universe revolves.(10)

अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम्।
परं भावमजानन्तो मम भूतमहेश्वरम्॥११॥

The foolish disregard Me, when clad in human semblance, ignorant of My supreme nature, the great Lord of beings;(11)

मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः।
राक्षसीमासुरींचैव प्रकृतिंमोहिनीं श्रिताः॥१२॥

Empty of hope, empty of deeds, empty of wisdom, senseless, partaking of the deceitful,brutal and demoniacal nature.*(¹⁶⁵12)

महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः।
भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम्॥१३॥

Verily the Mahâtmâs, O Partha, partaking of My divine nature,*¹⁶⁵ 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 beirgs, brutal and bloodthirsty; Asuras were the opponents of the Devas.

mind,*⁷⁸having known Me, the imperishable source of beings.(13)

सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः।
नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते॥१४॥

Always magnifying Me, strenuous, firm in vows, prostrating themselves before Me, they worship Me with devotion ever harmonised. ( 14)

ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते।
एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम्॥१५॥

Others also, sacrificing with the sacrifice of wisdom, worship Me as the One and the Manifold everywhere present.(15)

अहं क्रतुरहं यज्ञः स्वधाऽहमहमौषधम्।
मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम्॥१६॥

I the ablation ; I the sacrifice ; I the ancestral offering; I the fire-giving herb; the mantram I; I also the butter; I the fire ; the burnt-offering I; (16)

पिताऽहमस्य जगतो माता धाता पितामहः।
वेद्यं पवित्रमोङ्कार ऋक् साम यजुरेव च॥१७॥

I the Father of this universe, the Mother, the Supporter, the Grandsire, the Holy one to be know n, the Word of Power, *¹⁶⁶ and also the Rik, Sâma, and Yajur,+¹⁶⁷ (17)

गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत्।
प्रभवः प्रलयः स्थानं निधानं बीजमव्ययम्॥१८॥

The Path, Husband, Lord, Witness, Abode, Shelter, Lover, Origin, Dissolution, Foundation, ho use, Seed imperishable.(18)

तपाम्यहमहं वर्षंनिगृह्णाम्युत्सृजामि च।
अमृतं चैत्र मृत्युश्च सदसच्चाहमर्जुन॥१९॥

I give heat; I hold back and send forth the rain ; immortality and also death, being and non being ‡¹⁶⁸ am I, Arjuna.(19)

त्रैविद्या मां सोमपाः पूतपापाः
यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते।
ते पुण्यमासाद्य सुरेन्द्रलोक-
मश्नन्ति दिव्यान्दिवि देवभोगान्॥२०॥

The knowers of the three,*¹⁶⁹ the Soma-drinkers, the purified from sin, worshipping Me with sacrifice, pray of Me the way to heaven ; they, ascending to the holy world of the Ruler of the Shining Ones, eat in heaven the divine feasts of the Shining Ones.(20)

ते तं भुक्त्वा स्वर्गलोकं विशालम्
क्षीणे पुण्ये मर्त्यलोकं विशन्ति।
एवं त्रयीधर्ममनुप्रपन्नाः
गतागतं कामकामा लभन्ते॥२१॥

They, having enjoyed the spacious heaven world, their holiness withered,+¹⁷⁰ come back to

this world of death. Following the virtues enjoined by the three¹⁷¹desiring desires, they obtain the transitory.(21)

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते।
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम्॥२२॥

To those men who worship Me alone thinking of no other, to those ever harmonious, I bring full security.(22)

येऽप्यन्यदेवताभक्ता यजन्ते श्रद्धयाऽन्विताः।
तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम्॥२३॥

Even the devotees of other Shining Ones, who worship full of faith, they also worship Me, O son of Kuntî, though contrary to the ancient rule.(23)

अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च।
न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते॥२४॥

I am indeed the enjoyer of all sacrifices and

also the Lord, but they know Me not in Essence, and hence they fall. (24)

यान्ति देवव्रतादेवान् पितॄन्यान्ति पितृव्रताः।
भूतानि यान्ति भूतेज्या यान्ति मयाजिनोऽपि माम्॥२५॥

They who worship the Shining Ones go to the Shining Ones; to the Ancestors*¹⁷² go the Ancestor worshippers; to the Elements+¹⁷³ go those who sacrifice to Elementals; but My worshippers come unto Me.(25)

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति।
तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः॥२६॥

He who offereth to Me with devotion a leaf,a flower, a fruit, water, that I accept from the striving self, offered as it is with devotion.(26)

यत्करोषि यदश्नासि यज्जुहोषि ददासि यत्।
यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम्॥२७॥

Whatsoever thou doest, whatsoever thou eatest,

whatsoever thou offerest, whatsoever thou givest, whatsoever thou doest of austerity, O Kaunteya, do thou that as an offering unto Me.(27)

शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः।
संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि॥२८॥

Thus shalt thou be liberated from the bonds of action, yielding good and evil fruits; thyself harm onised by the yoga of renunciation, thou shalt come unto Me when set free.(28)

समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः।
ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम्॥२९॥

The same am I to all beings; there is none hateful to Me nor dear. They verily who worship Me with devotion, they are in Me, and I also in them.(29)

अपि चेत्सुदुराचारो भजते मामनन्यभाक्।
साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः॥३०॥

Even if the most sinful worship Me, with un-

divided heart, he too must be accounted right-eous, for he bath rightly resolved ;(30)

क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति।
कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति॥३१॥

Speedily he becometh dutiful and goeth to eternal peace; O Kaunteya, know thou for certain that My devotee perisheth never.(31)

मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः।
स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम्॥३२॥

They who take refuge with Me, O Partha, though of the womb of sin, women, Vaishyas,*¹⁷⁴ even Shûdras,+¹⁷⁵ they also tread the highest path.(32)

किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा।
अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम्॥३३॥

How much rather then holy Brâhmanas and

devoted royal saints; having obtained this tran-sient joyless world, worship thou Me.(33)

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।
मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः॥३४॥

On Me fix thy mind,*⁶⁷ be devoted to Me; sacrifice to Me; prostrate thyself before Me; harmonis ed thus in the SELF, thou shalt come unto Me, having Me as thy supreme goal.(34)

इति श्रीमद्भगवद्गीता०राजविद्याराजगुह्ययोगो नाम नवमो
ऽध्यायः

Thus in the glorious Upanishads of the BHAGAVAD-GITA, the science of the ETERNAL, the scripture of Yoga, the dialogue between ShrîKrishna and Arjuna, the ninth discourse, entitled:

THE YOGA OF THE KINGLY SCIENCE
AND THE KINGLY SECRET.

** ____________________**

TENTH DISCOURSE

श्रीभगवानुवाच।

भूय एव महाबाहो शृणु मे परमं वचः।
यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया॥१॥

The Blessed Lord said:

Again, O mighty-armed, hear thou My supreme word, that, desiring thy welfare, I will declare to thee who art beloved.(1)

न मे विदुः सुरगणाः प्रभवं न महर्षयः।
अहमादिर्हि देवानां महर्षीणां च सर्वशः॥२॥

The multitude of the Shining Ones, or the great Rishis,✶¹⁷⁶ know not my forthcoming, for I am the beginning of all the Shining Ones and the great Rishis.(2)

____________________________________________

* A 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.

यो मामजमनादिंच वेत्ति लोकमहेश्वरम्।
असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते॥३॥

He who knowsth Me, unborn, beginningless, the great Lord of the world, he among mortals without delusion, is liberated from all sin.(3)

बुद्धिर्ज्ञानमसम्मोहः क्षमा सत्यं दमः शमः।
सुखं दुःखं भवोऽभावो भयं चाभयमेव च॥४॥

Reason,*⁸⁰ wisdom, non-illusion, forgiveness, truth, self-restraint, calmness, pleasure, pain, existence, non-existence, fear, and also courage (4)

हिंसा समता तुष्टिस्तपो दानं यशोऽयशः।
भवन्ति भावा भूतानां मत्त एव पृथग्विधाः॥५॥

Harmlessness, equanimity, content, austerity, almsgiving, fame and obloquy are the various characteristics of beings issuing from Me.(5)

महर्षयः सप्तपूर्वे चत्वारो मनवस्तथा।
मद्भावा मानसा जाता येषां लोक इमाः प्रजाः॥६॥

The seven great Rishis, the ancient Four,*¹⁷⁷ and also the Manus,†¹⁷⁸ were born of My nature, and mind; of them this race was generated.(6)

एतां विभूति योगं च मम यो वेत्ति तत्त्वतः।
सोऽविकम्पेन योगेन युज्यते नात्र संशयः॥७॥

He who knows in essence that sovereignty and yoga of Mine, he is harmonised by unfaltering yoga ; there is no doubt thereof.(7)

अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते।
इति मत्वा भजन्ते मां बुधा भावसमन्विताः॥८॥

I am the Generator of all; all evolves from Me; understanding thus, the wise adore Me in rapt emotion.(8)

मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम्।
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च॥९॥

Mindful of Me, their life hidden in Me, illumining each other, ever conversing about Me, they are content and joyful.(9)

तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम्।
ददामि बुद्धियोगं तं येन मामुपयान्ति ते॥१०॥

To these, ever harmonious, worshipping in love, I give the yoga of discrimination¹⁷⁹by which they come unto Me.(10)

तेषामेवानुकम्पार्थमहमज्ञानजं तमः।
नाशयाम्यात्मभावस्थोज्ञानदीपेन भास्वता॥११॥

Out of pure compassion for them, dwelling within their SELF, I destroy the ignorance-born darkness by the shining lamp of wisdom.(11)

अर्जुन उवाच।

परं ब्रह्म परं धान पवित्रं परमं भवान्।
पुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम्॥१२॥

Arjuna said:

Thou art the supreme ETERNAL, the supreme Abode, the supreme Purity, eternal divine man, primeval Deity, unborn, the Lord! Dingeaigoo: að taffaiezeaar 1 (12)

आहुस्त्वामृषयःसर्वे देवर्षिर्नारदस्तथा।
असितो देवलो व्यासः स्वयं चैव ब्रवीषि मे॥१३॥

All the Rishis have thus acclaimed Thee, as also the divine Rishi, Nârada; so Asita, Devala, Vyâsa; and now Thou Thyself tellest and it me.(13)

सर्वमेतदृतं मन्ये यन्मां वदसि केशव।
न हि ते भगवन्व्यक्तिं विदुर्देवा न दानवाः॥१४॥

All this I believe true that Thou sayest to me, O Keshava. Thy manifestation, O Blessed Lord, neither Shining Ones nor Dânavas¹⁸⁰ compre-hend. (14)

स्वयमेवात्मनाऽऽत्मानं वेत्थ त्वं पुरुषोत्तम।
भूतभावन भूतेश देवदेव जगत्पते॥१५॥

Thyself indeed knowest Thyself by Thyself, O Purushottama ; Source of beings, Lord of beings, Shining One of Shining Ones, Ruler of the world! (15)

वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः।
याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि॥१६॥

Deign to tell without reserve of Thine own divine glories, by which glories Thou remainest, pervading these worlds.(16)

कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन्।
केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया॥१७॥

How may I know thee, O Yogi, by constant meditation? In what, in what aspects art Thou to be thought of by me, O blessed Lord ?(17)

विस्तरेणात्मनो योगं विभूतिं च जनार्दन।
भूयः कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम्॥१८॥

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

श्रीभगवानुवाच।

हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः।
प्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे॥१९॥

The Blessed Lord said:

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

अहमात्मा गुडाकेश सर्वभूताशयस्थितः।
अहमादिश्च मध्यं च भूतानामन्त एव च॥२०॥

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)

आदित्यानामहं विष्णुज्योतिषां रविरंशुमान्।
मरीचिर्महतामस्मि नक्षत्राणामहं शशी॥२१॥

Of the Adityas I am Vishnu; of radiances the glorious sun; I am Marîchi of the Maruts; of the asterisms the Moon am I. (21)

वेदान, सामवेदोऽस्मि देवानामस्मि वासवः।
इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना॥२२॥

Of the Vedas I am theSâma-Veda; I amVâsava of the Shining Ones; and of the senses I am the mind⁶⁷ I am of living beings the intelligence¹⁸¹.(22)

रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम्।
वसूनां पावकश्चास्मि मेरुः शिखरिणामहम्॥२३॥

And of the Rudras¹⁸²Shankara am I; Vittesha of the Yakshas and Râkshasas¹⁸³and of the Vasus¹⁸⁴I am Pâvaka; Meru of high mountains am I. (23)

पुरोधसां च मुख्यं मां बिद्धि पार्थ बृहस्पतिम्।
सेनानीनामहं स्कन्दः सरसामस्मि सागरः॥२४॥

And know Me, O Pârtha, of household priests the chief, Brihaspati : of generals I am Skanda ; of lakes I am the ocean. (24)

महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम्।
यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः॥२५॥

Of the great Rishis Bhrigu; of speech I am the one syllable¹⁸⁵of sacrifices I am the sacrifice of silent repetitions¹⁸⁶of immovable things the Himâlaya. (25)

अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः।
गन्धर्वाणां चित्ररथःसिद्धानां कपिलो मुनिः॥२६॥

Asvattha of all tree; and of divine Rishis Nârada ; of Gandharvas¹⁸⁷Chitraratha ; of the perfected the Muni Kapila.(26)

उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम्।
ऐरावतं गजेन्द्राणां नराणां च नराधिपम्॥२७॥

Uchchaishravas of horses know me, nectar¹⁸⁸§ born Airâvata of lordly elephants, and of men the Monarch.(27)

आयुधानामहं वज्रं धेनूनामस्मि कामधुक्।
प्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः॥२८॥

Of weapons I am the thunderbolt; of cows I am Kâmadhuk; I am Kandarpa of the progenitors ; of serpents Vâsuki am I.(28)

अनन्तश्चास्मि नागानां वरुणो यादतामहम्।
पितॄणामर्यमा चास्मि यमः संयमतामहम्॥२९॥

And I am Ananta of Nâgas¹⁸⁹Varuna of sea-dwellers I; and of ancestors Aryaman; Yama of governors am I.(29)

प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम्।
मृगाणां च मृगेन्द्रोऽहं वैनतेयश्चपक्षिणाम्॥३०॥

And I am Prahlâda of Daityas¹⁹⁰of calculators Time am I; and of wild beasts I the imperialbeast¹⁹¹ and Vainateya of birds.(30)

पवनः पवतामस्मि रामः शस्त्रभृतामहम्।
झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी॥३१॥

Of purifiers I am the wind; Rama of warriors I; and I am Makara of fishes; of streams the Gangâ am I.

सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन।
अध्यात्मविद्या विद्यानां वादः प्रवदतामहम्॥३२॥

Of creations the beginning and the ending, and also the middle am I, O Arjuna. Of sciences the science concerning the SELF; the speech of orators I. (32)

अक्षराणामकारोऽस्मि द्वन्द्वः सामासिकस्य च।
अहमेवाक्षयः कालो धाताऽहं विश्वतोमुखः॥३३॥

Of letters the letter A I am, and the duality of a compound¹⁹² I also everlasting Time ; I the Supporter, whose face turns everywhere.(33)

मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम्।
कीर्तिः श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृतिः क्षमा॥३४॥

And all-devouring Death am I, and the origin of all to come ; and of feminine qualities, fame, prosperity, speech, momory, intelligence, con-stancy, forgiveness.(34)

बृहत्साम तथा साम्नां गायत्री छन्दसामहम्।
मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकरः॥३५॥

Of hymns also Brihatsâ man; Gayatrîof metres am I; of months I am Mârgasîrsha ; of seasons the flowery.(35)

द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम्।
जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम्॥३६॥

I am the gambling of the cheat, and the splendour of splendid things I; I am victory, I am determination, and the truth of the truthful I. (36)

वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनञ्जयः।
मुनीनामप्यहं व्यासः कवीनामुशना कविः॥३७॥

Of the Vrishnis ¹⁹³Vâsudeva am I; of the Pândavas¹⁹³ Dhananjaya ; of the Sages ¹⁹⁴also I am Vyâsa ; of poets Ushanâthe Bard.(37)

दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम्।
मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम्॥३८॥

Of rulers I am the sceptre; of those that seek victory I am statesmanship; and of secrets I am also silence ; the knowledge of knowers am I. (38)

यच्चापि सर्वभूतानां बीजं तदहमर्जुन।
न तदस्ति विना यत्स्यान्मया भूतं चराचरम्॥३९॥

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

नान्तोऽस्ति मम दिव्यानां विभूतीनां परन्तप।
एष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया॥४०॥

There is no end of My divine powers, O Parantapa. What has been declared is illustra-tive of My infinite glory.(40)

यद्यद्विभूतिमत्सत्वंश्रीमदूर्जितमेव वा।
तत्तदेवावगच्छ त्वं मम तेजोऽशसम्भवम्॥४१॥

Whatsoever is glorious, good, beautiful, and mighty, understand thou that to go forth from a fragment of My splendour. (41)

अथवा बहुनैतेन किं ज्ञातेन तवार्जुन।
विष्टभ्यामिदं कृत्स्नमेकांशेन स्थितो जगत्॥४२॥

But what is the knowledge of all these details to thee, O Arjuna? Having pervaded this whole universe with one fragment of Myself, I remain. (42)

इति श्रीमद्भगवद्गीता०विभूतियोगो नाम दशमोऽध्यायः।

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, the tenth discourse, entitled:

THE YOGA OF SOVEREIGNTY.

________

ELEVENTH DISCOURSE

अर्जुन उवाच।

मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम्।
यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम॥१॥

Arjuna said:

This word of the supreme Secret concerning the Self, Thou hast spoken out of compassion ; by this my delusion is taken away. (1)

भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया।
त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम्॥२॥

The production and destruction of beings have been heard by me in detail from Thee, O Lotus eyed, and also Thy imperishable greatness.(2)

एवमेतद्यथाऽऽत्थत्वमात्मानं परमेश्वर।
द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम॥३॥

O supreme Lord¹⁹⁵even as Thou describest

Thyself, O best of beings, I desire to see Thy Form omnipotent.(3)

मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो।
योगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम्॥४॥

If Thou thinkest that by me It can be seen, O Lord, Lord of Yoga, then show me Thine imperish able Self.(4)

श्रीभगवानुवाच।

पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः।
नानाविधानि दिव्यानि नानावर्णाकृतीनि च॥५॥

The Blessed Lord said:

Behold, O Pârtha, a Form of Me, a hundred-fold, a thousandfold, various in kind, divine, various in colours and shapes.(5)

पश्यादित्यान्वसून्रुद्रानश्विनौ मरुतस्तथा।
बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत॥६॥

Behold the Âdityas, the Vasus, the Rudras,

the two Ashvins and also the Maruts¹⁹⁶behold many marvels never seen ere this, O Bhârata. (6)

इहैकस्थं जगत्कृत्स्नं पश्याद्यसचराचरम्।
मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि॥७॥

Here, to-day, behold the whole universe, movable and immovable, standing in one in My body, O Gudâkesha, with aught else thou desirest to see.(7)

न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा।
दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम्॥८॥

But verily thou art not able to behold Me with these thine eyes; the divine eye I give unto thee. Behold My sovereign Yoga.

सञ्जय उवाच।

एवमुक्त्वा ततो राजन् महायोगेश्वरो हरिः।
दर्शयामास पार्थाय परमं रूपमैश्वरम्॥९॥

Sanjaya said :

Having thus spoken, O King, the great Lord of Yoga, Hari, showed to Pârtha His supreme Form as Lord¹⁹⁷ (9)

अनेकवक्त्रनयनमनेकाद्भुतदर्शनम्।
अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम्॥१०॥

With many mouths and eyes, with many visions of marvel, with many divine ornaments, with many upraised divine weapons;(10)

दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम्।
सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम्॥११॥

Wearing divine necklaces and vestures, anointed with divine unguents, the God all-marvellous, boundless, with face turned everywhere.(11)

दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता।
यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः॥१२॥

If the splendour of a thousand suns were to

blaze out together in the sky, that might resemble the glory of that Mahâtman.(12)

तत्रैकस्थंजगत्कृत्स्नं प्रविभक्तमनेकधा।
अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा॥१३॥

There Pândava beheld the whole universe, divided into manifold parts, standing in one in the body of the Deity of Deities.(13)

ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः।
प्रणम्य शिरसा देवं कृताञ्जलिरभाषत॥१४॥

Then he, Dhananjaya, overwhelmed with asto-nishment, his hair upstanding, bowed down his head to the Shining One, and with joined palms spake. (14)

अर्जुन उवाच।

पश्यामि देवांस्तव देव देहे
सर्वांस्तथा भूतविशेषसङ्घान्।
ब्रह्माणमीशं कमलासनस्थ-
मृषीश्च सर्वानुरगान्श्चदिव्यान्॥१५॥

Arjuna said:

Within Thy Form, O God, the Gods I see, All grades of beings with distinctive marks; Brahma, theLord, upon His lotus-throne, The Rishis all, and Serpents, the Divine.(15)

अनेकबाहुदरवक्त्रनेत्रम्
पश्यामि त्वां सर्वतोऽनन्तरूपम्।
नान्तं न मध्यं न पुनस्तवादिम्
पश्यामि विश्वेश्वर विश्वरूप॥१६॥

With mouths, eyes, arms, breasts multitudinous, I see Thee everywhere, unbounded Form. Beginning, middle, end, nor source of Thee, Infinite Lord, infinite Form, I find ;(16)

किरीटिनं गदिनं चक्रिणं च
तेजोराशिं सर्वतो दीप्तिमन्तम्।
पश्यामि त्वां दुर्निरीक्ष्यं समन्ताद्
दीप्तानलार्कद्युतिमप्रमेयम्॥१७॥

Shining, a mass of splendour everywhere, With discus, mace, tiara, I behold : Blazing as fire, as sun dazzling the gaze, From all sides in the sky, immeasurable.(17)

त्वमक्षरं परमं वेदितव्यम्
त्वमस्य विश्वस्य परं निधानम्।
त्वमव्ययः शाश्वतधर्मगोप्ता
सनातनस्त्वं पुरुषो मतो मे॥१८॥

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)

अनादिमध्यान्तमनन्तवीर्य-
मनन्तबाहुं शशिसूर्यनेत्रम्।
पश्यामि त्वां दीप्तहुताशवक्त्रम्
स्वतेजसा विश्वमिदं तपन्तम्॥१९॥

Nor source, nor midst, nor end; infinite force, Unnumbered arms, the sun and moon Thine eyes

I see Thy face, as sacrificial fire Blazing, its splendour burneth up the worlds. (19)

द्यावापृथिव्योरिदमन्तरं हि
व्याप्तं त्वयैकेन दिशश्च सर्वाः।
दृष्ट्वाऽद्भुतं रूपमुग्रं तवेदम्
लोकत्रयं प्रव्यथितं महात्मन्॥२०॥

By Thee alone are filled the earth, the heavens, And all the regions that are stretched between ; The triple worlds sink down, O mighty One, Before Thine awful manifested Form.(20)

अमी हि त्वां सुरसङ्घा विशन्ति
केचिद्गीताःप्राञ्जलयो गृणन्ति।
स्वस्तीत्युक्त्वा महर्षिसिद्धसङ्घाः
स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः॥२१॥

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)

रुद्रादित्या वसवो ये च साध्याः
विश्वेऽश्विनौ मरुतश्चोष्मपाश्च।
गन्धर्वयक्षासुरसिद्धसङ्घाः
वीक्षन्ते त्वां विस्मिताश्चैव सर्वे॥२२॥

Rudras, Vasus, Sâdhyas and Adityas, Vishvas, the Ashvins, Maruts, Ushmapas, Gandharvas, Yakshas, Siddhas, Asuras¹⁹⁸In wondering multitudes beholding Thee. (22)

रूपं महत्ते बहुवक्रनेत्रम्
महाबाहो बहुबाहूरुपादम्।
बहूदरं बहुदंष्ट्राकरालम्
दृष्ट्वा लोका प्रव्यथितास्तथाऽहम्॥२३॥

Thy mighty Form, with many mouths and eyes, Long armed, with thighs and feet innumerate, Vast-bosomed, set with nany fearful teeth, The worlds see terror-struck, as also I. (23)

नभः स्पृशं दीप्तमनेकवर्णम्
व्यात्ताननं दीप्तविशालनेत्रम्।
दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा
धृतिं न विन्दामि शमं च विष्णो॥२४॥

Radiant, Thou touchest heaven, rainbow-hued, With opened mouths and shining vast-orbed eyes. My inmost self is quaking, having seen, My strength is withered, Vishnu, and my peace .(24)

दंष्ट्राकरालानि च ते मुखानि
दृष्ट्वैव कालानलसन्निभानि।
दिशो न जाने न लभे च शर्म
प्रसीद देवेश जगन्निवास॥२५॥

Like Time’s destroying flames I see Thy teeth, Upstanding, spread within expanded jaws; Nought know I anywhere, no shelter find; Mercy, O God ! re of all the worlds ! (25)

अमी च त्वां धृतराष्ट्रस्य पुत्राः
सर्वे सहैवावनिपालसङ्घैः।
भीष्मो द्रोणः सूतपुत्रस्तथाऽसौ
सहास्मदीयैरपि योधमुख्यैः॥२६॥

The sons of Dhritarâshtra, and with them The multitude of all these kings of earth, Bhîshma, and Drona, Sûta’s royal son, And all the noblest warriors of our hosts, (26)

वक्राणि ते त्वरमाणा विशन्ति
दंष्ट्राकरालानि भयानकानि।
केचिद्विलग्ना दशनान्तरेषु
संदृश्यन्ते चूर्णितैरुत्तमाङ्गैः॥२७॥

Into Thy gaping mouths they hurrying 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)

यथा नदीनां बहवोऽम्बुवेगाः
समुद्रमेवाभिमुखा द्रवन्ति।
तथा तवामी नरलोकवीराः
विशन्ति वक्त्राण्यभिविज्वलन्ति॥२८॥

As river-floods impetuously rush, Hurling their waters into ocean’s lap, So fling themselves into Thy flaming mouths, In haste, these mighty mon, these lords of earth.(28)

यथा प्रदीप्तं ज्वलनं पतङ्गाः
विशन्ति नाशाय समृद्धवेगाः।
तथैव नाशाय विशन्ति लोका-
स्तवापि वक्राणि समृद्धवेगाः॥२९॥

As moths with quickened speed will headlong fly Into a flaming light, to fall destroyed, So also these, in haste precipitate, Enter within Thy mouths destroyed to fall, (29)

लेलिह्यते ग्रसमानः समन्ता-
ल्लोकान्समग्रान्वदनैर्ज्वलद्भिः।
तेजोभिरापूर्य जगत्समग्रम्
भासस्तवोग्राः प्रतपन्ति विष्णो॥३०॥

On every side, all-swallowing, fiery-tongued, Thou lickest up mankind, devouring all ; The glory filleth space the universe Is burning, Vishnu, with Thy blazing rays. ( 30 )

आख्याहि मे को भवानुग्ररूपो
नमोऽस्तु ते देववर प्रसीद।
विज्ञातुमिच्छामि भवन्तमाद्यम्
न हि प्रजानामि तत्र प्रवृत्तिम्॥३१॥

Reveal Thy SELF ; what awful Form art Thou ? I worship Thee ! Have mercy, God supreme ! Thine inner Being I am fain to know ; This Thy forth-streaming Life bewilders me. (31)

श्रीभगवानुवाच।

कालोऽस्मि लोकक्षयकृत्प्रवृद्धो
लोकान्समाहर्तुमिह प्रवृत्तः।
ऋतेऽपि त्वां न भविष्यन्ति सर्वे
येऽवस्थिताः प्रत्यनीकेषु योधाः॥३२॥

Time am I, laying desolate the world, Made manifest on earth to slay mankind ! Not one of all these warriors ranged for strife Escapeth death; thou shalt alone survive.(32)

तस्मात्त्वमुत्तिष्ठ यशो लभस्व
जित्वा शत्रून्भुङ्क्ष्व राज्यं समृद्धम्।
मयैवैते निहताः पूर्वमेव
निमित्तमात्रं भव सव्यसाचिन्॥३३॥

Therefore stand up ! win for thyself renown, Conquer thy foes, enjoy the wealth filed realm. By Me they are already overcome, Be thou the outward cause, left-handed one. (33)

द्रोणं च भीष्मं च जयद्रयं च
कर्ण तथाऽन्यानपि योधवीरान्।
मया हतांस्त्वं जहि मा व्यथिष्ठाः
युद्ध्यस्व जेतासि रणे सपत्नान्॥३४॥

Drona and Bhîshma and Jayadratha, Karna, and all the other warriors here, Are slain by Me. Destroy them fearlessly. Fight ! thou shalt crush thy rivals in the field. (34)

सञ्जय उवाच।

एतच्छ्रुत्वा वचनं केशवस्य
कृताञ्जलिर्वेपमानः किरीटी।
नमस्कृत्वा भूय एवाह कृष्णम्
सगद्गदंभीतभीतः प्रणम्य॥३५॥

Sanjaya said:

Having heard these words of Keshava, he who weareth a diadem, with joined palms, quaking

and prostrating himself, spake again to Krishna, stammering with fear, casting down his face. (35)

अर्जुन उवाच।

स्थाने हृषीकेश तव प्रकीर्त्या
जगत्प्रहृष्यत्यनुरज्यते च।
रक्षांति भीतानि दिशो द्रवन्ति
सर्वे नमस्यन्ति च सिद्धसङ्घाः॥३६॥

Arjuna said :

Hrishîkesha ! in Thy magnificence Rightly the world rejoiceth, hymning Thee ; The Râkshasas to every quarter fly In fear ; the hosts of Siddhas prostrate fall, (36)

कस्माच्च ते न नमेरन्महात्मन्
गरीयसे ब्रह्मणोऽप्यादिकर्त्रे।
अनन्त देवेश जगन्निवास
त्वमक्षरं सदसत्तत्परं यत्॥३७॥

How should they otherwise, O loftiest Self ! First Cause Brahmâ Himself less great than Thou.

Infinite, God of Gods, home of all worlds, Unperishing, Sat, Asat¹⁹⁹THAT supreme ! (37)

त्वमादिदेवः पुरुषः पुराण-
स्त्वमस्य विश्वस्य परं निधानम्।
वेत्ताऽसि वेद्यं च परं च धाम
त्वया ततं विश्वमनन्तरूप॥३८॥

First of the Gods, most ancient Man Thou art. Supreme receptacle of all that lives ; Knower and known, the dwelling-place on high ; In Thy vast Form the universe is spread.(38)

वायुर्यमोऽग्निर्वरुणः शशाङ्कः
प्रजापतिस्त्वं प्रपितामहश्च।
नमो नमस्तेऽस्तु सहस्रकृत्वः
पुनश्च भूयोऽपि नमो नमस्ते ॥३९॥

Thou art Vâyu and Yama, Agni, moon, Varuna, Father, Grandsire of all ; Hail, hail to Thee ! a thousand times all hail ! Hail unto Thee! again, again all hail !(39)

नमः पुरस्तादय पृष्ठतस्ते
नमोऽस्तु ते सर्वत एव सर्व।
अनन्तवीर्यामितविक्रमस्त्वम्
सर्वं समाप्नोषि ततोऽसि सर्वः॥४०॥

Prostrate in front of Thee, prostrate behind; Prostrate on every side to Thee, O All. In power boundless, measureless in strength, Thou holdest all: then Thou Thyself art All. (40)

सखेति मत्वा प्रसभं यदुक्तम्
हे कृष्ण हे यादव हे सखेति।
अजानता महिमानं तवेदम्
मया प्रमादात्प्रणयेन वापि॥४१॥

If, thinking Thee but friend, importunate, O Krishna ! or O Yâdava ! O friend ! I cried, unknowing of Thy majesty, And careless in the fondness of my love;(41)

यच्चाऽवहासार्थमसत्कृतोऽसि
विहारशय्यासनभोजनेषु।
एकोऽथवाऽप्यच्युत तत्समक्षम्
तत्क्षामये त्वामहमप्रमेयम्॥४२॥

If jesting I irreverence showed to Thee, At play, reposing, sitting or at meals, Alone, O sinless One, or with my friends, Forgive my error, O Thou boundless One. (42)

पिताऽसि लोकस्य चराचरस्य
त्वमस्य पूज्यश्च गुरुर्गरीयान्।
न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो
लोकत्रयेऽप्यप्रतिमप्रभावः॥४३॥

Father of worlds, of all that moves and stands, Worthier of reverence than the Guru’s self,

There is none like to Thee. Who passeth Thee ? Pre-eminent Thy power in all the worlds.(43)

तस्मात्प्रणम्य प्रणिधाय कायम्
प्रसादये त्वामहमीशमीड्यम्।
पितेव पुत्रस्य सखेव सख्युः
प्रियः प्रियायार्हसि देव सोढुम्॥४४॥

Therefore I fall before Thee ; with my body I worship as it fitting ; bless Thou me. As father with the son, as friend with friend, With the beloved as lover, bear with me.(44)

अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा
भयेन च प्रव्यथितं मनो मे।
तदेव मे दर्शय देव रूपम्
प्रसीद देवेश जगन्निवास॥४५॥

I have seen that which none hath seen before, My heart is glad, yet faileth me for fear ; Show ms, O God, Thine other Form again—Mercy, O God of Gods, home of all worlds—( 45 )

किरीटिनं गदिनं चक्रहस्त-
मिच्छामि त्वां द्रष्टुमहं तथैव।
तेनैव रूपेण चतुर्भुजेन
सहस्रबाहो भव विश्वमूर्ते॥४६॥

Diademed, mace and discus in Thy hand. Again I fain would see Thee as before ; Put on again Thy four-armed shape, O Lord, O thousand-armed, of forms innumerate.(46)

श्रीभगवानुवाच।

मया प्रसन्नेन तवार्जुनेदम्
रूपं परं दर्शितमात्मयोगात्।
तेजोमयं विश्वमनन्तमाद्यम्
यन्मे त्वदन्येन न दृष्टपूर्वम्॥४७॥

The Blessed Lord said:

Arjuna, by My favour thou hast seen, This loftiest Form by yoga’s self revealed!

Radiant, all-penetrating, endless, first, That none except thyself hath ever seen.(47)

न वेदयज्ञाध्ययनैर्न दानै-
र्न च क्रियाभिर्न तपोभिरुग्रैः।
एवंरूपः शक्य अहं नृलोके
द्रष्टुं त्वदन्येन कुरुप्रवीर॥४८॥

Nor sacrifice, nor Vedas, 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)

मा ते व्यथा मा च विमूढभावो
दृष्ट्वा रूपं घोरमीदृङ्ममेदम्।
व्यपेतभीः प्रीतमनाः पुनस्त्वम्
तदेव में रूपमिदं प्रपश्य॥४९॥

Be not bewildered, be thou not afraid, Because thou hast beheld this awful Form ; Cast fear away, and let thy heart rejoice; Behold again Mine own familiar shape.(49)

सञ्जय उवाच।

इत्यर्जुनं वासुदेवस्तथोक्त्वा
स्वकं रूपं दर्शयामास भूयः।
आश्वासयामास च भीतमेनम्
भूत्वा पुनः सौम्यवपुर्महात्मा॥५०॥

Sanjaya said :

Vâsudeva, having thus spoken to Arjuna, again manifested His own Form, and consoled the terrified one, the Mahâtman again assuming a gentle form.(50)

अर्जुन उवाच।

दृष्ट्वेदं मानुषं रूपं तत्र सौम्यं जनार्दन।
इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः॥५१॥

Arjuna said :

Beholding again Thy gentle human Form, O Janârdana, I am now collected, and am restored to my own nature. (51)

श्रीभगवानुवाच।

सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम।
देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः॥५२॥

The Blessed Lord said:

This Form of Mine beholden by thee is very hard to see. Verily the Shining Ones ever long to behold this form.(52)

नाहं वेदैर्न तपसा न दानेन न चेज्यया।
शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा॥५३॥

Nor can I be seen as thou hast seen Me by the Vedas, nor by austerities, nor by alms, or by offerings ;(53)

भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन।
ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप॥५४॥

But by devotion to Me alone I may thus be perceived, Arjuna, and known and seen in essence, and entered, O Parantapa. (54)

मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः।
निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव॥५५॥

He who doeth actions for Me, whose supreme good I am, My devotee, freed from attachment without hatred of any being, he cometh unto Me, O Pândava. (55)

इति श्रीमद्भगवद्गीता०विश्वरूपदर्शनयोगो नामैकादशो
ऽध्यायः।

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, the eleventh discourse, entitled :

THE YOGA OF THE VISION OF THE
UNIVERSAL FORM.

________

TWELVETH DISCOURSE

अर्जुन उवाच।

एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते।
ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः॥१॥

Arjuna said :

Those devotees who ever harmonised worship Thee, and those also who worship the Indes tructible, the Unmanifested, whether of these is the more learned in yoga ?(1)

श्रीभगवानुवाच।

मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते।
श्रद्धया परयोपेतास्ते मे युक्ततमा मताः॥२॥

The Blessed Lord said:

They who with mind⁶⁷fixed on Me ever har-monised worship Me, with faith supreme endowed, these, in My opinion, are best in yoga.(2)

ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते।
सर्वत्रगमचिन्त्यं च कूटस्थमचलं ध्रुवम्॥३॥

They who worship the Indestructible, the Ineffable, the unmanifested, Omnipresent, and Unthinkable, the Unchanging, Unchanging, Immutable, Eternal,(3)

संनियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः।
ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः॥४॥

Restraining and subduing the senses, regarding everything equally, in the welfare of all rejoicing, these also come unto Me.(4)

क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम्।
अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते॥५॥

The difficulty of those whose minds are set on the Unmanifested is greater; for the path of the Unmanifested is hard for the embodied to reach. (5)

ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्पराः।
अनन्येनैव योगेन मां ध्यायन्त उपासते॥६॥

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

तेषामहं समुद्धर्ता मृत्युसंसारसागरात्।
भवामि न चिरात्पार्थ मय्यावेशितचेतसाम्॥७॥

These I speedily lift up from the ocean of death and existence, O Pârtha, their minds²⁰⁰being fixed on Me.(7)

मय्येव मन आधत्स्व मयि बुद्धिं निवेशय।
निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः॥८॥

Place thy mind²⁰¹ in me, into Me let thy Reason⁵⁹ enter; then without doubt thou shalt abide in Me hereafter. (8)

अय चित्तं समाधातुं न शक्नोषि मयि स्थिरम्।
अभ्यासयोगेन ततो मामिच्छाप्तुं धनञ्जय॥९॥

And if thou art not able firmly to fix thy mind²⁰²

on Me, then by the yoga of practice seek to reach Me, O Dhananjaya.(9)

अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव।
मदर्थमपि कर्माणि कुर्वन्सिद्धिमवाप्स्यसि॥१०॥

If also thou art not equal to constant practice, be intent on My service; performing actions for My sake, thou shalt attain perfec-tion.(10)

अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः।
सर्वकर्मफलत्यागं ततः कुरु यतात्मवान्॥११॥

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)

श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते।
ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम्॥१२॥

Better indeed is wisdom than constant-practice ; than wisdom, meditation is better ;

than meditation, renunciation of the fruit of action; on renunciation follows peace.(12)

अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च।
निर्ममो निरहङ्कारः समदुःखसुखः क्षमी॥१३॥

He who beareth no ill-will to any being, friendly and compassionate, without attachment and egoism, balanced in pleasure and pain, and for-giving,(13)

सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः।
मय्यर्पितमनोबुद्धिर्योमे भक्तः स मे प्रियः॥१४॥

Ever content, harmonious, with the self-controlled, resolute, with mind⁶⁷and Reason⁵⁹ dedicated to Me, he, My devotee, is dear to Me.(14)

यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः।
हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः॥१५॥

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.(15)

अनपेक्षः शुचिर्दक्ष उदासीनो गतव्ययः
सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः॥१६॥

He who wants nothing, is pure, expert, passionless, untroubled, renouncing every under-taking, he, My devotee, is dear to Me.(16)

यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति।
शुभाशुभपरित्यागी भक्तिमान्यः स मे प्रियः॥१७॥

He who neither loveth nor hateth, nor grieveth, nor desireth, renouncing good and evil, full of devotion, he is dear to Me.(17)

समः शत्रौ च मित्रे च तथा मानपमानयोः।
शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः॥१८॥

Alike to foe and friend, and also in fame and ignominy, alike in cold and heat, pleasures and pains, destitute of attachment,(18)

तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येनकेनचित्।
अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः॥१९॥

Taking equally praise and reproach, silent, wholly content with what cometh, homeless, firm in mind, full of devotion, that man is dear to Me.(19)

ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते।
श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः॥२०॥

They verily who partake of this life-giving wisdom²⁰³ as taught herein, endued with faith, I their supreme Object, devotees, they are sur-passingly dear to Me.(20)

इति श्रीमद्भगवद्गीता० भक्तियोगो नाम द्वादशोऽध्यायः।

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, the twelfth discourse, entitled:

THE YOGA OF DEVOTION.

_________

THIRTEENTH DISCOURSE.

अर्जुन उवाच।

प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च।
ऐतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव॥१॥

Arjuna said :

Matter and Spirit²⁰⁴even the Field and the Knower of the Field, wisdom and that which ought to be known, these I fain would learn, O Keshava.(1)

श्रीभगवानुवाच।

इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते।
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः॥२॥

The Blessed Lord said:

This body, son of Kuntî, is called the Field ; that which knoweth it is called the Knower of the Field by the Sages. (2)

क्षेत्रज्ञंचापि मां विद्धि सर्वक्षेत्रेषु भारत।
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम॥३॥

Understand Me as the Knower of the Field in all Fields, O Bhârata. Wisdom as to the Field and the Knower of the Field, that in My opinion is the wisdom.(3)

तत्क्षेत्रं यच्च यादृक् च यद्विकारि यतश्च यत्।
स च यो यत्प्रभावश्च तत्समासेन मे शृणु॥४॥

What that Field is and of what nature, how modified, and whence it is, and what He²⁰⁵is and what His powers, hear that now briefly from Me.(4)

ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्।
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः॥५॥

Rishis have sung in manifold ways, in many various chants, and in decisive Brahma-sûtra verses²⁰⁶ full of reasonings.(5)

महाभूतान्यहङ्कारो बुद्धिव्यक्तमेव च।
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः॥६॥

The great Elements, Individuality²⁰⁷ Reason⁵⁹and also the unmanifested, the ten senses and the one, and the five pastures of the senses²⁰⁸;(6)

इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः।
एतत्क्षेत्रं समासेन सविकारमुदाहृतम्॥७॥

Desire, aversion, pleasure, pain, combina-tion²⁰⁹intelligence, firmness; these, briefly described, constitute the Field and its modifica-tions,(7)

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्।
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः॥८॥

Humility, unpretentiousness,harmlessness,

forgiveness, rectitude, service of the teacher, purity, steadfastness, self-control. (8)

इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च।
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम्॥९॥

Dispassion towards the objects of the senses, and also absence of egoism, insight into the pain and evil of birth, death, old age and sickness, (9)

असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु।
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु॥१०॥

Unattachment, absence of self-identification with son, wife or home, and constant balance of mind in wished-for and unwished- for events, (10)

मयि चानन्ययोगेन भक्तिरव्यभिचारिणी।
विविक्तदेशसेवित्वमरतिर्जनसंसदि॥११॥

Unflinching devotion to Me by yoga, without

other objects, resort to sequestered places, absence of enjoyment in the company of men,(11)

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्।
एतज्ज्ञानमिति प्रोक्तमज्ज्ञानं यदतोऽन्यथा॥१२॥

Constancy in the wisdom of the Self²¹⁰understanding of the object of essential wisdom; that is declared to be the Wisdom ; all against it is ignorance. (12)

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्नुते।
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते॥१३॥

I will declare that which ought to be known, that which being known immortality is enjoyed— the beginningless supreme ETERNAL, called neither being nor non-being.(13)

सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति॥१४॥

Everywhere THAT hath hands and feet,

everywhere eyes, heads, and mouths;mouths; allhearing, He dwelleth in the world, enveloping all,(14)

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्।
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्त्रृ च॥१५॥

Shining with all sense-faculties without any senses; unattached supporting everything and free from qualities *²¹¹ enjoying qualities ; *²¹¹ (15)

बहिरन्तश्च भूतानामचरं चरमेव च।
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्॥१६॥

Without and within all beings, immovable and also movable; by reason of His subtlety imperceptible; at hand and far away is THAT.(16)

अविभक्तं च भूतेषु विभक्तमिव च स्थितम्।
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च॥१७॥

Not divided amid beings, and yet seated

distributively; THAT is to be known as the supporter of beings; He devours and He generates.(17)

ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते।
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य धिष्ठितम्॥१८॥

THAT, the Light of all lights, is said to be beyond darkness; Wisdom, the Object of Wisdom, by Wisdom to be reached, seated in the hearts of all. (18)

इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः।
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते॥१९॥

Thus the Field, Wisdom and the Object of Wisdom, have been briefly told. My devotee, thus knowing, enters into My Being.(19)

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि।
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान्॥२०॥

Know thou that Matter²¹²and Spirit²¹³are both without beginning; and know thou also that modifications and qualities²¹⁴ are all Matter¹⁶⁴ born.(20)

कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते।
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते॥२१॥

Matter²¹² is called the cause of the generation of causes and effects; Spirit²¹³ is called the cause of the enjoyment of pleasure and pain. (21)

पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्।
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु॥२२॥

Spirit²¹³ seated in Matter²¹²useth the qualities²¹⁴born of Matter²¹²; attachment to the qualities²¹⁴is the cause of his births in good and evil wombs. (22)

उपद्रष्टाऽनुमन्ता च भर्ता भोक्ता महेश्वरः।
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः॥२३॥

Supervisor and permitter, supporter, enjoyer, the great Lord, and also the supreme SELF; thus is styled in this body the supreme Spirit,²¹⁵ (23)

य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह।
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते॥२४॥

He who thus knoweth Spirit²¹⁶and Matter²¹² with its qualities,²¹⁷ in whatsoever condition he may be, he shall not be born again.(24)

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना।
अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे॥२५॥

Some by meditation behold the SELF in the self by the SELF; others by the Sânkhya Yoga, and others by the Yoga of Action;(25)

अन्ये त्वेवमजानन्तः श्रुत्वाऽन्येभ्य उपासते।
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः॥२६॥

Others also, ignorant of this, having heard of it

from others, worship; and these also cross beyond death, adhering to what they had heard.(26)

यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम्।
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ॥२७॥

Whatsoever creature is born immobile or mobile, know thou, O best of the Bhâratas, that it is from the union between the Field and the Knower of the Field.(27)

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्।
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति॥२८॥

Seated equally in all beings, the supreme Lord, unperishing within the perishing—he who thus seeth, he seeth.(28)

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्।
न हिनस्त्यात्मनाऽऽत्मानं ततो याति परां गतिम्॥२९॥

Seeing indeed everywhere the same Lord equally dwelling, he doth not destroy the
SELF, and thus treads the highest Path, (29)

प्रकृत्यैव चकर्माणि क्रियमाणानि सर्वशः।
यः पश्यति तथाऽऽत्मानमकर्तारं स पश्यति॥३०॥

He who seeth that Matter²¹²verily performeth all actions, and that the SELF is actionless, he seeth.(30)

यदा भूतपृथग्भावमेकस्थमनुपश्यति।
तत एव च विस्तारं ब्रह्म संपद्यते तदा॥३१॥

When be perceiveth the diversified existence of beings as rooted in One, and spreading forth from it, then he reacheth the KPERNAL.(31)

अनादित्वान्निर्गुणत्वात्परमात्माऽयमव्ययः।
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते॥३२॥

Being beginningless and without qualities²¹⁷,the imperishable supreme SELF, though seated in the body, O Kaunteya, worketh not nor is affected. (32)

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते॥
सर्वत्रावस्थितो देहे तथाऽऽमा नोपलिप्यते॥३३॥

As the omnipresent ether is not affected, by reason of its subtlety, so seated everywhere in the body the SELF is not affected.(33)

यथाप्रकाशयत्येकः कृत्स्नं लोकमिमं रविः।
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत॥३४॥

As the one sun illumineth the whole earth, so the Lord of the Field illumineth the whole Field, O Bhârata.(34)

क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा।
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्॥३५॥

They who by the eyes of Wisdom perceive this difference between the Field and the Knower of the Field, and the liberation of beings from Matter¹⁶⁴they go to the Supreme. (35)

इति श्रीमद्भगवद्गीता०क्षेत्रक्षेत्रज्ञविभागयोगो नाम
त्रयोदशोऽध्यायः।

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, the thirteenth discourse entitled:

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

_________

FOURTEENTH DISCOURSE.
श्रीभगवानुवाच।

परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम्।
यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः॥१॥

The Blessed Lord said:

I will again proclaim, that supreme Wisdom,of all wisdom the best, which having known,all the Sages²¹⁸ have gone hence to the supreme Perfection.(1)

इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः।
सर्गेऽपि नोपजायन्ते प्रलये न व्ययन्ति च॥२॥

Having taken refuge in this Wisdom and being assimilated to My own nature, they are not re-born even in the emanation of a universe, nor are disquieted in the dissolution.(2)

मम योनिर्महद्ब्रह्मतस्मिन् गर्भं दधाम्यहम्।
सम्भवः सर्वभूतानां ततो भवति भारत॥३॥

My womb is the great ETERNAL; in that I place the germ; thence cometh the birth of all beings,O Bhârata.(3)

सर्वयोनिषु कौन्तेय मूर्तयः संभवन्ति याः।
तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता॥४॥

In whatsoever wombs mortals are produced, O Kauntera, the great ETERNAL is their womb, I their generating father.(4)

सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः।
निबध्नन्ति महाबाहो देहे देहिनमव्ययम्॥५॥

Harmony,²¹⁹Motion, Inertia, such are thequalities²²⁰, Matter²²¹born; they bind fast in the body, O great-armed one, the indestructible dweller in the body.(5)

तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम्।
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ॥६॥

Of these Harmonyfrom its stainlessness,

luminous and healthy, bindeth by the attachment to bliss and the attachment to wisdom, O sinless one.(6)

रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम्।
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम्॥७॥

Motion, the passion nature, know thou, is the source of attachment and thirst for life, O Kaunteya, that bindeth the dweller in the body by the attachment to action.(7)

तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम्।
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत॥८॥

But Inertia, know thou, born of unwisdom, is the deluder of all dwellers in the body; that bindeth by heedlessness, indolence and sloth, O Bharata.(8)

सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत।
ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत॥९॥

Harmony attacheth to bliss, Motion to action

O Bharata. Inertia, verily, having shrouded wisdom, attacheth on the contrary to heedlessness.(9)

रजस्तमश्चाभिभूय सत्त्वं भवति भारत।
रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा॥१०॥

Now Harmony prevaileth, having overpowered Motion and Inertia, O Bhârata ; now Motion, having overpowered Harmony and Inertia; and now Inertia, having overpowered Harmony and Motion.(10)

सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते।
ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत॥११॥

When the wisdom-light streameth forth from all the gates of the body, then it may be known that Harmony is increasing.(11)

लोभः प्रवृत्तिरारंभः कर्मणामशमः स्पृहा।
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ॥१२॥

** **Greed, outgoing energy, undertaking of actions,

restlessness, desire—these are born of the increase of Motion, O best of the Bhâratas.(12)

अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च।
तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन॥१३॥

Darkness, stagnation and heedlessness and also delusion—these are born of the increase of Inertia, O joy of the Kurus.(13)

यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत्।
तदोत्तमविदां लोकानमलान्प्रतिपद्यते॥१४॥

If Harmony verily prevaileth when the embodied goeth to dissolution, then he goeth forth to the spotless worlds of the great Sages.(14)

रजति प्रलयं गत्वा कर्मसङ्गिषु जायते।
तथा प्रलीनस्तमसि मूढयोनिषु जायते॥१५॥

Having gone to dissolution in Motion, he is born among those attached to action; if dissolved in Inertia, he is born in the wombs of the sense-less.(15)

कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम्।
रजसस्तु फलं दुःखमज्ञानं तमसः फलम्॥१६॥

It is said the fruit of a good action is harmonious and spotless; verily the fruit of Motion is pain, and the fruit of Inertia unwisdom (16)

सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च।
प्रमादमोहौ तमसो भवतोऽज्ञानमेव च॥१७॥

From Harmony wisdom is born, and also greed from Motion; heedlessness and delusion are ofInertia and also unwisdom.(17)

ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः।
जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः॥१८॥

They rise upwards who are settled in Harmony; the Active dwell in the mid-most place : the Inert go downwards, enveloped in the vilest(18)

नान्यं गुणेभ्यः कर्तारं यदा द्रष्टाऽनुपश्यति।
गुणेभ्यश्च परं वेत्ति मद्भात्रं सोऽधिगच्छति॥१९॥!

When the Seer perceiveth no agent other than the qualities²¹⁷, and knoweth THAT which is higher than the qualities,²¹⁷ he entereth into My Nature;(19)

गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान्।
जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते॥२०॥

When the dweller in the body hath crossed over these three qualities,²¹⁷whence all bodies have been produced, liberated from birth, death, old age and sorrow, he drinketh the nectar ofimmortality.²²² (20)

अर्जुन उवाच।

कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो।
किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते॥२१॥

Arjuna said:

What are the marks of him who hath crossed over the three qualities²²³, O Lord? How acteth he, and how doth he go beyond these three qualities²²³? (21)

श्रीभगवानुवाच।

प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव।
न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति॥२२॥

The Blessed Lord said:

He, O Pândava, who hateth not radiance, nor outgoing energy, nor even delusion, when present,nor longeth after them, absent ;(22)

उदासीनवदासीनो गुणैर्यो न विचाल्यते।
गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते॥२३॥

He who, seated as a neutral, is unshaken by the qualities²²³; who, saying, “ The qualities²²³ revolve,”standeth apart immovable.(23)

समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः।
तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः॥२४॥

Balanced in pleasure and pain, self-reliant, to whom a lump of earth, a rock and gold are alike, the same to loved and unloved, firm, the same in censure and in praise,(24)

मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः।
सर्वारंभपरित्यागी गुणातीतः स उच्यते॥२५॥

The same in honour and ignominy, the same to friend and foe, abandoning all under-takings he is said to have crossed over the qualities²²³25)

मां च योऽव्यभिचारेण भक्तियोगेन सेवते।
स गुणान्समतीत्यैतान् ब्रह्मभूयाय कल्पते॥२६॥

And he who serveth Me exclusively by the Yoga of devotion, he, crossing beyond the qualities,²²³he is fit to become the ETERNAL (26)

ब्रह्मणो हि प्रतिष्ठाऽहममृतस्याव्ययस्य च।
शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च॥२७॥

For I am the abode of the ETERNAL, and of the indestructible nectar of immortality, of immemorial righteousness,²²⁴and of unending bliss.(27)

इति श्रीमद्भगवद्गीता०गुणत्रयविभागयोगो नाम चतुर्दशोऽध्यायः।

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, the fourteenth discourse entitled:

THE YOGA OF SEPARATION FROM
THE THREE QUALITIES.

_____________

FIFTEENTH DISCOURSE.

श्रीभगवानुवाच।

ऊर्ध्वमूलमधः शाखमश्वत्थं प्राहुरव्ययम्।
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित्॥१॥

The Blessed Lord said:

With roots above, branches below, the Asvattha is said to be indestructible; the leaves of it are hymns; he who knoweth it is a Vedaknower.(1)

अधश्चोर्ध्वं प्रसृतास्तस्य शाखाः
गुणप्रवृद्धा विषयप्रवालाः।
अधश्च मूलान्यनुसन्ततानि
कर्मानुबन्धीनि मनुष्यलोके॥२॥

Downwards and upwards spread the branches of it, nourished by the qualities²¹⁷; the objects of the senses its buds; and its roots grow

downwards, the bonds of action in the world of men.(2)

न रूपमस्येह तथोपलभ्यते
नान्तो न चादिर्न च संप्रतिष्ठा।
अश्वत्थमेनं सुविरूढमूल-
मसङ्गशस्त्रेण दृढेन छित्त्वा॥३॥

** **Nor here may be acquired knowledge of its form, nor its end, nor its origin, nor its rooting- place; this strongly rooted Asvattha having been cut down by the unswerving weapon of nonattachment,(3)

ततः पदं तत्परिमार्गितव्यम्
यस्मिन्गता न निवर्तन्ति भूयः।
तमेव चाद्यं पुरुषं प्रपद्ये
यतः प्रवृत्तिः प्रसृता पुराणी॥४॥

** **That path beyond may be sought, treading which there is no return. I go indeed to that

Primal Man²²⁵ , whence the ancient energy forth-streamed.(4)

निर्मानमोहा जितसङ्गदोषाः
अध्यात्मनित्या विनिवृत्तकामाः।
द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञै-
र्गच्छन्त्यमूढाः पदमव्ययं तत्॥५॥

Without pride and delusion, victorious over the vice of attachment, dwelling constantly in the SELF, desire pacified, liberated from the pairs of opposites known as pleasure and pain, they tread, undeluded, that indestructible path.(5)

न तद्भासयते सूर्यो न शशाङ्को न पावकः।
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम॥६॥

** **Nor doth the sun lighten there, nor moon, nor fire; having gone thither they return not; that is My supreme abode. (6)

ममैवांशो जीवलोके जीवभूतः सनातनः।
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति॥७॥

A portion of Mine own Self, transformed in the world of life into an immortal Spirit,²²⁶draweth round itself the senses of which the mind⁵¹is the sixth, veiled in matter.²¹² (7)

शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः।
गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात्॥८॥

When the Lord acquireth a body and when He abandoneth it, He seizeth these²²⁷and goeth with them, as the wind takes fragrances from their retreats.(8)

श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च।
अधिष्ठाय मनश्चायं विषयानुपसेवते॥९॥

Eashrined in the ear, the eye, the touch, the taste and the smell, and in the mind⁵¹also, He enjoyeth the objects of the senses (9)

उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम्।
विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः॥१०॥

The deluded do not perceive (Him) when He departeth or stayeth or enjoyeth, swayed by thequalities²²⁸; the wisdom-eyed perceive.(10)

यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम्।
यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः॥११॥

Yogîs also, struggling, perceive Him, established in the SELF ; but though struggling, the unintelligent perceive Him not, their selves untrained.(11)

यदादित्यगत तेजो जगद्भासयतेऽखिलम्।
यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम्॥१२॥

That splendour issuing from the sun that enlighteneth the whole world, that which is in the moon and in fire, that splendour know as from Me.(12)

गामाविश्य च भूतानि धारयाम्यहमोजसा।
पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः॥१३॥

Permeating the soil, I support beings by my vital energy, and having become the delicious Soma²²⁹ I nourish all plants.(13)

अहं वैश्वानरो भृत्वा प्राणिनां देहमाश्रितः।
प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विध॥१४॥

I, having become the Fire of Life²³⁰,take possession of the bodies of breathing things, and united with the life-breaths²³¹, I digest the four kinds of food.(14)

सर्वस्य चाहं हृदि सन्निविष्टो
मत्तः स्मृतिर्ज्ञानमपोहनं च।
वेदैश्च सर्वैरहमेव वेद्यो
वेदान्तकृद्वेदविदेव चाहम्॥१५॥

And I am seated in the hearts of all, and from Me memory and wisdom and their absence. And that which is to be known in all the Vedas am I ; and I indeed the Veda-knower and the author of the Vedanta.(15)

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च।
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते॥१६॥

There are two Energies²³²in this world, the destructible and the indestructible; the destructible is all beings, the unchanging is called the indestructible.(16)

उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः।
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः॥१७॥

** **The highest Energy²³²is verily Another, declared as the Supreme SELF, He who, pervading all, sustaineth the three worlds, the indestructible Lord.(17)

यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः॥१८॥

Since I excel the destructible, and am more excellent also than the indestructible, in the world and in the Veda I am proclaimed the Supreme Spirit.²³³ (18)

यो मामेवमसंमूढो जानाति पुरुषोत्तमम्।
स सर्वविद्भजति मां सर्वभावेन भारत॥१९॥

He who undeluded knoweth Me thus as the Supreme Spirit,²³³ he, all-knowing, worshippeth Me with his whole being, O Bhârata.(19)

इति गुह्यतमं शास्त्रमिदमुक्तं मयाऽनघ।
एतद्बुध्वा बुद्धिमान् स्यात्कृतकृत्यश्च भारत॥२०॥

Thus by Me this most secret teaching hath been told O sinless one. This known, he hath become illuminated and hath finished his work, O Bhârata.(20)

इति श्रीमद्भगवद्गीता०पुरुषोत्तमयोगो नाम पञ्चदशोऽध्यायः।

Thus in the glorious Upanishads of the BHAGAVAD-GITA, the science of the ETERNAL, the scripture of Yoga, the dialogue between ShrîKrishna and Arjuna, the fifteenth discourse, entitled :

THE YOGA OF ATTAINING THE SUPREME
SPIRIT.

_______

SIXTEENTH DISCOURSE.

श्रीभगवानुवाच।

अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः।
दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम्॥१॥

The Blessed Lord said:

Fearlessness, cleanness of life, steadfastness in the Yoga of wisdom, almsgiving, self-restraint, and sacrifice and study of the Scriptures, austerity and straightforwardness,(1)

अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम्।
दया भूतेष्वलोलुप्त्व मार्दवं ह्रीरचापलम्॥२॥

Harmlessness, truth, absence of wrath, renunciation, peacefulness, absence of crookedness, compassion to living beings, uncovetousness, mildness, modesty, absence of fickleness, (2)

तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता।
भवन्ति सम्पदं दैवीमभिजातस्य भारत॥३॥

Vigour, forgiveness, fortitude, purity, absence of envy and pride—these are his who is born with the divine properties, O Bhârata.(3)

दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च।
अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम्॥४॥

Hypocrisy, arrogance and conceit, wrath and also harshness and unwisdom are his who is born, O Pârtha, with demoniacal²³⁴properties.(4)

देवी सम्पद्विमोक्षाय निबन्धायासुरी मता।
मा शुचः सम्पदं देवीमभिजातोऽसि पाण्डव॥५॥

The divine properties are deemed to be for liberation, the demoniacal for bondage. Grieve not, thou art born with divine properties, 0 Pândava.(5)

द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च।
दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे शृणु॥६॥

Twofold is the animal creation in this world, the divine and the demoniacal: the divine hath been described at length: hear from Me, O Pârtha, the demoniacal.(6)

प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः।
न शौचं नापि चाचारो न सत्यं तेषु विद्यते॥७॥

Demoniacal men know neither right energy nor right abstinence ; nor purity, nor even propriety, nor truth is in them,(7)

असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम्।
अपरस्परसंभूतं किमन्यत्कामहैतुकम्॥८॥

“The universe is without truth, without basis,” they say, “ without a God²³⁵; brought
about by mutual union, and caused by lust and nothing else.”(8)

एतवदृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः।
प्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः॥९॥

Holding this view, these ruined selves of small understanding²³⁶, of fierce deeds, come forth as enemies for the destruction of the world.(9)

काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः।
मोहाद्गृहीत्वाऽसङ्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः॥१०॥

Surrendering themselves to insatiable desires, possessed with vanity, conceit and arrogance, holding evil ideas evil ideas through delusion, they engage in action with impure resolves.(10)

चिन्तामपरिमेयां च प्रलयातामुपाश्रिताः।
कामोपभोगपरमा एतावदिति निश्चिताः॥११॥

Giving themselves over to unmeasured thought whose end is death, regarding the gratification of desires as the highest, feeling sure that this is all, (11)

आशापाशशतैर्बद्धाः कामक्रोधपरायणाः।
ईहन्ते कामभोगार्थ मन्यायेनार्थसञ्चयान्॥१२॥

Held in bondage by a hundred ties of expectation, given over to lust and anger, they strive to obtain by unlawful means hoards of wealth for sensual enjoyments (12)

इदमद्य मया लव्धमिमं प्राप्स्ये मनोरथम्।
इदमस्तीदमपि मे भविष्यति पुनर्धनम्॥१३॥

“This to-day by me hath been won, that purpose I shall gain; this wealth is mine already, and also this shall be mine in future. (13)

असौ मया हतः शत्रुर्हनिष्ये चापरानपि।
ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी॥१४॥

“I have slain this enemy, and others also I shall slay. I am the Lord, I am the enjoyer, I am perfect, powerful, happy ; (14)

आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया।
यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः॥१५॥

“I am wealthy, well-born; what other is there that is like unto me? I will sacrifice, I will give alms, I will rejoice.” Thus deluded by unwisdom,(15)

अनेकचित्तविभ्रान्ता मोहजालसमावृताः।
प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ॥१६॥

Bewildered by numerous thoughts, enmeshed in the web of delusion, addicted to the gratification of desire, they fall downwards into a foul hell. (16)

आत्मसंभाविताः स्तब्धा धनमानमदान्विताः।
यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम्॥१७॥

Self-glorifying, stubborn, filled with the pride and intoxication of wealth, they perform lip-sacrifices for ostentation, contrary to scriptural ordinance.(17)

अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिताः।
मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः॥१८॥

Given over to egoism, power, insolence, lust and wrath, these malicious ones hate Me in the bodies of others and in their own.(18)

ज्ञानहं द्विषतः क्रूरान्संसारेषु नराधमान्।
क्षिपाम्यजस्रमशुभानासुरीष्येव योनिषु॥१९॥

These haters, evil, pitiless, vilest among men in the world, I ever throw down into demoniacal wombs.(19)

आसुरीं योनिमापन्ना मूहा जन्मनि जन्मनि।
मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम्॥२०॥

Cast into demoniacal wombs, deluded birth after birth, attaining not to Me, O Kaunteya, they sink into the lowest depths. (20)

त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः।
कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत्॥२१॥

Triple is the gate of this hell, destructive of the self—lust, wrath, and greed; therefore let man renounce these three, (21)

एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः।
आचरत्यात्मनः श्रेयस्ततो याति परां गतिम्॥२२॥

A man liberated from these three gates of darkness, O son of Kunti, accomplisheth his own welfare, and thus reacheth the highest goal,

यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः।
न स सिद्धिमवाप्नोति न सुखं न परां गतिम्॥२३॥

He who, having cast aside the ordinances of the Scriptures, followeth the promptings of desire, attaineth not to perfection, nor happiness, nor the highest goal (23)

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ।
ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि॥२४॥

Therefore let the Scriptures be thy authority, In determining what ought to be done, or what ought not to be done. Knowing what hath been

declared by the ordinances of the Scriptures, thou oughtest to work in this world.(24)

इति श्रीमद्भगवद्गीता०देवासुरसम्पद्विभागयोगो नाम

षोडशोऽध्यायः।

** **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, the sixteenth discourse, entitled:

THE YOGA OF DIVISION BETWEEN THE
DIVINE AND THE DEMONIACAL.

____________

SEVENTEENTH DISCOURSE.

अर्जुन उवाच।

ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः।
तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः॥१॥

Arjuna said:

Those that sacrifice full of faith,²³⁷but casting aside the ordinances of the Scriptures, what is verily their condition, O Krishna? Is it one of Purity, Passion, or Darkness²³⁸?(1)

श्रीभगवानुवाच।

त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा।
सात्त्विकी राजसी चैव तामसी चेति तां शृणु॥२॥

The Blessed Lord said:

Threefold is by nature the inborn faith of the

embodied—pure, passionate, and dark. Hear thou of these.(2)

सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत।
श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः॥३॥

The faith of each is shaped to his own nature, O Bhârata. The man consists of his faith²³⁹; that which his faith is, he is even that.(3)

यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः।
प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः॥४॥

Pure men worship the Gods; the passionate the gnomes and giants²⁴⁰; the others, the dark folk, worship ghosts and troops of naturespirits²⁴¹.(4)

अशास्त्रविहितं घोरं तृप्यन्ते ये तपो जनाः।
दम्भाहङ्कारसंयुक्ताः कामरागबलान्विताः॥५॥

The men who perform severe austerities, unenjoined by the Scriptures, wedded to vanity and egoism, impelled by the force of their desires and passions,(5)

कर्शयन्तः शरीरस्थं भूतग्राममचेतसः।
मां चैवान्तःशरीरस्थं तान्विद्ध्यासुरनिश्चयान्॥६॥

Unintelligent, tormenting the aggregated elements forming the body, and Me also, seated in the inner body, know these demoniacal in their resolves.(6)

आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः।
यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु॥७॥

The food also which is dear to each is threefold, as also sacrifice, austerity and almsgiving. Hear thou the distinction of these.(7)

आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः।
रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः॥८॥

The foods that augment vitality, energy, vigour, health, joy and cheerfulness, delicious, bland, substantial and agreeable, are dear to the pure. (8)

कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः।
आहारा राजसस्येष्टा दुःखशोकामयप्रदाः॥९॥

The passionate desire foods that are bitter, sour, saline, over-hot, pungent, dry and burning and which produce pain, grief and sickness.(9)

यातयामं गतरसं पूति पर्युषितं च यत्।
उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम्॥१०॥

That which is stale and flat, putrid and corrupt, leavings also and unclean, is the food dear to the dark.(10)

अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टोय इज्यते।
यष्टव्यमेवेति मनः समाधाय स सात्विकः॥११॥

The sacrifice which is offered by men without desire for fruit, as enjoined by the ordinances, under the firm belief that sacrifice is a duty, that is pure.(11)

अभिसन्धाय तु फलं दम्भार्थमपि चैव यत्।
इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम्॥१२॥

The sacrifice offered with a view verily to fruit, and also indeed for selfglorification, O best of the Bhâratas; know thou that to be of passion.(12)

विधिहीनमसृष्टानं मन्त्रहीनमदक्षिणम्।
श्रद्धाविरहितं यज्ञं तामसं परिचक्षते॥१३॥

The sacrifice contrary to the ordinances, without distributing food, devoid of words of power²⁴² and without gifts²⁴³, empty of faith, is said to be of darkness.(13)

देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम्।
ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते॥१४॥

Worship given to the Gods, to the twiceborn, to the teachersand to the wise, purity, straightforwardness, continence and harmlessness, are called the austerity of the body.(14)

अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत्।
स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते॥१५॥

Speech causing no annoyance, truthful, pleasant and beneficial, the practice of the study of the Scriptures, are called the austerity of speech.(15)

मनःप्रसादः सौम्यत्वं मौनमात्मविनिग्रहः।
भावसंशुद्धिरित्येतत्तपो मानसमुच्यते॥ १६॥

Mental happiness, equilibrium, silence, selfcontrol, purity of nature—these are called the austerity of the mind¹¹⁶.(16)

श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः।
अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते॥ १७॥

This threefold austerity, performed by men with the utmost faith, without desire for fruit, harmonised, is said to be pure.(17)

सत्कारमान पूजार्थं तपो दम्भेन चैव यत्।
क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम्॥१८॥

The austerity which is practised with the object of gaining respect, honour and worship, and for ostentation, is said to be of passion, unstable and fleeting.(18)

मूढग्राहेणात्मनो यत्पीडया क्रियते तपः।
परस्योत्सादनार्थं वा तत्तामसमुदाहृतम्॥१९॥

That austerity done under a deluded under- standing, with self-torture, or with the object of destroying another, that is declared of darkness.(19)

दातव्यमिति यद्दानं दीयतेऽनुपकारिणे।
देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम्॥२०॥

That alms given to one who does nothing in return, believing that a gift ought to be made in a fit place and time to a worthy person, that alms is accounted pure.(20)

यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः।
दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम्॥२१॥

That given with a view to receiving in return, or looking for fruit again, or grudgingly, that alms is accounted of passion.(21)

अदेशकाले यद्दानमपात्रेभ्यश्च दीयते।
असत्कृतमवज्ञातं तत्तामसमुदाहृतम्॥२२॥

That alms given at unfit place and time, and to unworthy persons, disrespectfully and contemptuously, that is declared of darkness.(22)

ओं तत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः।
ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा॥२३॥

“AUM TAT SAT,” this has been considered to be the threefold designation of the ETERNAL. By

that were ordained of old Brâhmanas, Vedas and sacrifices.

तस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः।
प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम्॥२४॥

Therefore with the pronunciation of “AUM” the acts of sacrifice, gift and austerity as laid down in the ordinances are always commenced by the knowers of the ETERNAL.(24)

तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः।
दानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः॥२५॥

With the pronunciation of “TAT” and without aiming at fruit are performed the various acts of sacrifice, austerity and gift, by those desiring liberation.(25)

सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते।
प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते॥२६॥

“SAT” is used in the sense of reality and

goodness ; likewise, O Pârtha, the word " SAT “is used in the sense of a good work.(26)

यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते।
कर्म चैव तदर्थीयं सदित्येवाभिधीयते॥२७॥

Steadfastness in sacrifice, austerity and gift is also called “SAT”, and action for the sake of the Suprema²⁴⁴is also named “SAT.”(27)

अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत्।
असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह॥२८॥

Whatsoever is wrought without faith, oblation, gift, austerity, or other deed, “Asat” it
is called, OPârtha ; it is nought, here or hereafter.(28)

इति श्रीमद्भगवद्गीता०श्रद्धात्रयविभागयोगो नाम सप्तदशोऽध्यायः।

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, the seventeenth discourse, entitled:

THE YOGA OF THE DIVISION OF
THREEFOLD FAITH.

________

EIGHTEENTH DISCOURSE.

अर्जुन उवाच।

संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन॥१॥

Arjuna said:

I desire, O mighty-armed, to know severally the essence of renunciation,²⁴⁵O Hrishîkesha, and of relinquishment,²⁴⁶ O Keshinishûdana²⁴⁷.(1)

श्रीभगवानुवाच ।

काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः॥२॥

The Blessed Lord said:

Sages have known as renunciation the renouncing of works with desire; the relin. quishing of the fruit of all actions is called relinquishment by the wise.(2)

त्याज्यं दोषवदित्येकेकर्म प्राहुर्मनीषिणः।
यज्ञदानतपः कर्म न त्याज्यमिति चापरे॥३॥

“ Action should be relinquished as an evil,”²⁴⁸s declare some thoughtful men ; “acts of sacrifice, gift and austerity should not be relinquished,” say others,(3)

निश्चयं शृणु मे तत्र त्यागे भरतसत्तम।
त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः॥४॥

Hear my conclusions as to that relinquishment, O best of the Bhâratas; since relinquishment, O tiger of men, has been explained as threefold. (4)

यज्ञदानतपः कर्म न त्याज्यं कार्यमेव तत्।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्॥५॥

Acts of sacrifice, gift and austerity should not be relinquished, but should be performed;

sacrifice, gift and also austerity are the purifiers of the intelligent.(5)

एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च।
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम्॥६॥

But even these actions should be done leaving aside attachment and fruit, O Pârtha; that is my certain and best belief.(6)

नियतस्य तु संन्यासः कर्मणो नोपपद्यते।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः॥७॥

Verily renunciation of actions that are prescribed is not proper; the relinquishment thereof from delusion is said to be of darkness. (7)

दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्॥८॥

He who relinquisheth an action from fear of physical suffering, saying “Painful,” “Painful,” thus performing a passionate relinquishment, obtaineth not the fruit of relinquishment. (8)

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन।
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः॥९॥

He who performeth a prescribed action, saying, “ it cught to be done, " O Arjuna, relinquishing attachment and also fruit, that relinquishment is regarded as pure.(9)

न द्वेष्ट्यकुशलं कर्म कुशलं नानुषज्जते।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः॥१०॥

** **The relinquisher pervaded by purity, intelligent and with doubts cut away, hateth not unpleasurable action nor is attached to pleasurable.(10)

न हि देहभृता शक्यं व्यक्तुं कर्माण्यशेषतः।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते॥११॥

Nor indeed can embodied beings completely relinquish action; verily he who relinquisheth the fruit of action, he is said to be a relinquisher, (11)

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्।
भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्॥१२॥

Good, evil and mixed—threefold is the fruit of action hereafter for the non-relinquisher; but there is none ever for the renouncer.(12)

पञ्चैतानि महाबाहो कारणानि निबोध मे।
साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्॥१३॥

These five causes, O mighty-armed, learn of Me as declared in the Sâñkhya system for the accomplishment of all actions:(13)

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्॥१४॥

The body, the actor, the various organs, the diverse kinds of energies, and the presiding deities also, the fifth.(14)

शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः।
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः॥१५॥

Whatever action a man performeth by his body, speech and mind,*⁵¹ whether right or the reverse, these five are the cause thereof.(15)

तत्रैवं सति कर्तारमात्मानं केवलं तु यः।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः॥१६॥

That being so, he verily who-owing to untrained Reason †³⁹-looketh on his SELF, which is isolated, as the actor, he of perverted intelligence, seeth not.(16)

यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते।
हत्वाऽपि स इमाँलोकान्न हन्ति न निबध्यते॥१७॥

He who is free from the egoistic notion, whose Reason¹¹⁴ is not affected, though he slay these peoples, he slayeth not, nor is bound.(17)

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना।
करणं कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः॥१८॥

Knowledge, the knowable and the knower,

the threefold impulse to action; the organ, the action, the actor, the threefold constituents of action.(18)

ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः।
प्रोच्यन्ते गुणसङ्ख्याने यथावच्छृणु तान्यपि॥१९॥

Knowledge, action and actor in the category of qualities²¹⁴are also said to be severally threefold, from the difference of qualities²¹⁴; hear thou duly these also.(19)

सर्वभूतेषु येनैकं भावमव्ययमीक्षते।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्विकम्॥२०॥

That by which one indestructible Being is seen in all beings, inseparate in the separated, know thou that knowledge as pure.(20)

पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्॥२१॥

But that knowledge which regardeth the

several manifold existences in all beings as separate, that knowledge know thou as of passion ;(21)

यत्तु कृत्स्नवदेकस्मिन् कार्ये सक्तमहैतुकम्।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्॥२२॥

While that which clingeth to each one thing as if it were the whole, without reason, without grasping the reality, narrow, that is declared to be dark.(22)

नियतं सङ्गरहितमरागद्वेषतः कृतम्।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते॥२३॥

An action which is ordained, done by one undesirous of fruit, devoid of attachment, without love or hate, that is called pure.(23)

यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः।
क्रियते बहुलायासं तद्राजसमुदाहृतम्॥२४॥

But that action that is done by one longing for

desires, or again with egoism, or with much effort, that is declared to be passionate.(24)

अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते॥२५॥

The action undertaken from delusion, with-out regard to capacity and consequencesloss and injury to others–that is declared to be dark,(25)

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः।
सिद्ध्यसिद्ध्योर्निर्विकारः कर्त्ता सात्त्विक उच्यते॥२६

Liberated from attachment, not egoistic, endued with firmness and confidence, unchanged by success or failure, that actor is called pure. (26)

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः॥२७॥

Impassioned, desiring to obtain the fruit of actions, greedy, harmful, impure, moved by joy and sorrow, such an actor is pronounced passionate.(27)

अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते॥२८॥

Discordant, vulgar, stubborn, cheating, malicious, indolent, despairful, procrastinating, that actor is called dark.(28)

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु।
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय॥२९॥

The division of Reason³⁹ and of firmness also, threefold according to the qualities²²³, hear thou related, unreservedly and severally, 0 Dhananjaya. (29)

प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी॥३०॥

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 Reason³⁹is pure, O Pârtha.(30)

यया धर्ममधर्मं च कार्यं चाकार्यमेव च।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी॥३१॥

That by which one understandeth away Right and Wrong²⁴⁹ and also what ought to be done and what ought not to be done, that Reason,+³⁶ O Pârtha, is passionate.(31)

अधर्मंधर्ममिति या मन्यते तमसा वृता।
सर्वार्थान् विपरीतांश्च बुद्धिः सा पार्थ तामसी॥३२॥

That which, enwrapped in darkness, thinketh wrong²⁵⁰ to be right §²⁴ and seeth all things subverted, that Reason +³⁶, O Pártha, is of darkness.(32)

धृत्या यया धारयते मनः प्राणेन्द्रियक्रियाः।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी॥३३॥

The unwavering firmness by which, through Yoga, one restraineth the activity of the mind,⁵¹

of the life breaths and of the sense-organs, that firmness, O Pârtha, is pure.(33)

यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी॥३४॥

But the firmness, O Arjuna, by which, from attachment desirous of fruit, one holdeth fast duty²⁵¹, desire and wealth, that firmness, 0 Pârtha, is passionate. (34)

यया स्वप्नं भयं शोकं विषादं मदमेव च।
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी॥३५॥

That by which one from stupidity doth not abandon sleep, fear, grief, despair, and also vanity, that firmness, O Pârtha, is dark.(35)

सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति॥३६॥

And now the threefold kinds of pleasure hear

thou from Me, O bull of the Bbâratas. That in which one by practice rejoiceth, and which putteth an end to pain;(36)

यत्तदग्रे विषमिव परिणामेऽमृतोपमम्।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्॥३७॥

Which at first is as venom but in the end is as nectar; that pleasure is said to be pure, born of the blissful knowledge of the SELF. (37)

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्।
परिणामे विषमिव तत्सुखं राजसं स्मृतम्॥३८॥

That which from the union of the senses with their objects at first is as nectar, but in the end is like venom, that pleasure is accounted passionate.(38)

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्॥३९॥

That pleasure which both at first and after wards is delusive of the self, arising from sleep,

indolence and heedlessness, that is declared dark,(39)

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः॥४०॥

There is not an entity, either on the earth or again in heaven among the Shining Ones, that is liberated from these three qualities,²¹⁷born of Matter²¹².(40)

ब्राह्मणक्षत्रियविशां शुद्राणां च परन्तप।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः॥४१॥

Of Brâhmanas, Kshattriyas, Vaishyas and Shûdras, O Parantapa, the duties²⁵² have been distributed, according to the qualities²¹⁷born of their own natures.(41)

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्॥४२॥

Serenity, self-restraint, austerity, purity, forgiveness and also uprightness, wisdom, knowledge, belief in God, are the Brâhmana duty¹⁴⁴, born of his own nature.(42)

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्।
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्॥४३॥

Prowess, splendour, firmness, dexterity, and also not flying from battle, generosity, the nature of a ruler, are the Kshattriya duty¹⁴⁴, born of his own nature.(43)

कृषिगोरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्।
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्॥४४॥

Ploughing, protection of kine, and trade are the Vaishya duty, born of his own nature. Action of the nature of service is the Shûdra duty,¹⁴⁴ born of his own nature.(44)

स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः।
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु॥४५॥

Man reacheth perfection by each being intent on his own duty.¹⁴⁴ Listen thou how perfection is won by him who is intent on his own duty¹⁴⁴, (45)

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः॥४६॥

He from whom is the emanation of beings, by Whom all This is pervaded, by worshipping Him in his own duty¹⁴⁴a man winneth perfection, (46)

श्रेयान् स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्विषम्॥४७॥

Better is one’s own duty²⁵³ though destitute of merits than the well-executed duty²⁵³of another.

He who doeth the duty*¹⁴⁴ laid down by his own nature incurreth not sin.(47)

सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः॥४८॥

** **Congenital duty¹⁴⁴, O son of Kunti, though defective, ought not to be abandoned. All undertakings indeed are clouded by defects as fire by smoke.(48)

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।
नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति॥४९॥

** **He whose Reason³⁹is everywhere unattached, the self-subdued, dead to desires, he goeth by renunciation to the supreme perfection of freedom from obligation¹⁴⁴ (49)

सिद्धिंं प्राप्तो यथा ब्रह्म तथाऽऽप्नोति निबोध मे।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा॥५०॥

How he who hath attained perfection obtaineth the ETERNAL, that highest state of wisdom, learn thou from Me only succinctly, O Kaunteya. (50)

बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियस्य च।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च॥५१॥

United to thisReason,³⁹purified, controlling the self by firmness, having abandoned sound and the other objects of the senses, having laid aside passion and malice,(51)

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः॥५२॥

** **Dwelling in solitude, abstemious, speech, body and mind⁵¹ subdued, constantly fixed in meditation and yoga²⁵⁴, taking refuge in dispassion, ( 52 )

अहङ्कारं बलं दर्पंकामं क्रोधं परिग्रहम्
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते॥५३॥

Having cast aside egoism, violence, arrogance, desire, wrath, covetousness, selfless and peaceful — he is fit to become the ETERNAL, (53)

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्॥५४॥

Becoming the ETERNAL, serene in the SELF, he neither grieveth nor desireth; the same to all beings, he obtaineth supreme devotion unto Me. (54)

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्॥५५॥

By devotion he knoweth Me in essence, who and what I am ; having thus known Me in essence he forthwith entereth into the Supreme²⁵⁵ (55)

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्॥५६॥

Though ever performing all actions, taking refuge in Me, by My grace he obtaineth the eternal indestructible abode.(56)

चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः।
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव॥५७॥

Renouncing mentally all works in Me, intent on Me, resorting to the yoga of discrimination²⁵⁶ , have thy thought ever on Me.(57)

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि।
अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि॥५८॥

Thinking on Me, thou shalt overcome all obstacles by My grace: but if from egoism thou wilt not listen, thou shalt be destroyed utterly. (58)

यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे।
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति॥५९॥

Entrenched in egoism, thou thinkest, “ I will

not fight;” to no purpose thy determination ; nature will constrain thee.(59)

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा।
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्॥६०॥

O son of Kuntî, bound by thine own duty¹⁴⁴born of thine own nature, that which from delusion thou desirest not to do, even that helplessly thou shalt perform, (60)

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया॥६१॥

The Lord dwelleth in the hearts of all beings, O Arjuna, by His illusive Power²⁵⁷causing all beings to revolve, as though mounted on a potter’s wheel. (61)

तमेव शरणं गच्छ सर्वभावेन भारत।
तत्प्रसादात्परांशान्ति स्थानं प्राप्स्यसि शाश्वतम्॥६२॥

Flee unto Him for shelter with all thy being, O Bhârata; by His grace thou shalt obtain supreme peace, the everlasting dwelling place.(62)

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु॥६३॥

Thus hath wisdom, more secret than secrecy itself, been declared unto thee by Me; having reflected on it fully, then act thou as thou listest. (63)

सर्वगुह्यतमं भूयः शृणु मे परमं वचः।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्॥६४॥

Listen thou again to My supreme word, most secret of all; beloved art thou of Me, and steadfast of heart, therefore will I speak for thy benefit. (64)

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे॥६५॥

Merge thy mind²⁵⁸in Me, be my devotee, sacrifice to Me, prostrate thyself before Me, thou shalt come even to Me. I pledge thee My troth; thou art dear to Me. (65)

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥६६॥

Abandoning all duties²⁵⁹come unto Me alone for shelter; sorrow not, I will liberate thee from all sins.(66)

इदं ते नातपस्काय नाभक्ताय कदाचन।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति॥६७॥

Never is this to be spoken by thee to any-one who is without asceticism, nor without devotion, nor to one who desireth not to listen, nor yet to him who speaketh evil of Me.(67)

य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयम्॥६८॥

He who shall declare this supreme secret among My devotees, having shown the highest devotion for Me, without doubt he shall come to Me²⁶⁰ (68)

न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः।
भविता न च मे तस्मादन्यः प्रियतरो भुवि॥६९॥

Nor is there any among men who performeth dearer service to Me than he, nor any other shall be more beloved by Me on earth than he. (69)

अध्येष्यते च य इमं धर्म्यंसंवादमावयोः।
ज्ञानयज्ञेन तेनाहमिष्टःस्यामिति मे मतिः॥७०॥

And he who shall study this sacred dialogue of ours, by him I shall be worshipped with the sacrifice of wisdom. Such is My mind.(70)

श्रद्धावाननसूयश्च शृणुयादपि यो नरः।
सोऽपि मुक्तः शुभांल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्॥७१॥

The man also who, full of faith, merely heareth it unreviling, even he, freed from evil, obtaineth the radiant worlds of the righteous.(71)

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा।
कच्चिदज्ञानसम्मोहः प्रणष्टस्ते धनञ्जय॥७२॥

Hath this been heard, O son of Prithâ, with one-pointed mind ? Has thy delusion, caused by unwisdom, been dsstroyed, O Dhananjaya ? (72)

अर्जुन उवाच।

नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाऽच्युत।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव॥७३॥

Arjuna said :

Destroyed is my delusion. I have gained knowledge²⁶¹ through Thy grace, O Immutable I am firm, my doubts have fled away. I will do according to Thy word.(73)

सञ्जय उवाच।

इत्यहं बासुदेवस्य पार्थस्य च महात्मनः।
संवादमिममश्रौषमद्भुतं रोमहर्षणम्॥७४॥

Sanjaya said :

I heard this marvellous dialogue of Vâsudeva, and of the great-souled Partha, causing my hair to stand on end.(74)

व्यासप्रसादाच्छ्रुतवानेतद् गुह्यमहं परम्।
योगं योगेश्वरात् कृष्णात्साक्षात्कथयतः स्वयम्॥७५॥

By the favour of Vyâsa I listened to this secret and supreme yoga from the Lord of Yoga, Krishna Himself, speaking before mine eyes. (75)

राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्।
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः॥७६॥

O King, remembering, remembering this marvellous and holy dialogue between Keshava and Arjuna, I rejoice again and again.(76)

तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः।
विस्मयो मे महान् राजन् हृष्यामि च पुनः पुनः॥७७॥

Remembering, remembering, also that most marvellous form of Hari, great is my wonder, O King. I rejoice, again and again.(77)

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम॥७८॥

** **Wherever is Krishna, Yoga’s Lord, wherever

is Pârtha, the archer, assured are there prosperity, victory and happiness. So I think.²⁶² (78)

इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे संन्यासयोगो नामाष्टादशोऽध्यायः॥१८॥

Thus in the glorious Upanishads of the BHAGAVAD-GITA, the science of the ETERNAL, the scripture of Yoga, the dialogue between ShrîKrishna and Arjuna, the eighteenth discourse, entitled:

THE YOGA OF LIBERATION BY

RENUNCIATION.

श्रीकृष्णार्पणमस्तु॥शुभं भवतु॥

Thus the BHAGAVAD GITA hath ending.

PEACE BE TO ALL WORLDS.

______________

Fourth Edition. 5000 Copies. November 1922. G. A. Natesan & Co, Madras.

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