Beruflich Dokumente
Kultur Dokumente
With Samskrit
Text, free translation into English,
Samskrit Grammar.
BY
ANNIE BESANT
AND
BHAGAVAN
DAS.
FEINTED BY FREEMAN
&
Co. LTD.,
XXV
of 1867.
CONTENTS.
PAO*.
INTRODUCTORY NOTB ON SAMSKRIT GRAMMAR .........
Qita
i
xviii
Mdhatmyam.
described in the
of
...
the Gita as
...
xxi
Gita-Karadi-Nyasah.
the Gita.
'
of 'practising'
...
...
xxvii
Gita-Dhyanam.
The Thought-Form
of
...
the
Gita
...
xxxi
CHAP:
I.
Arjuna Vishada-Yoga.
Arjuna inspects
1
He
on the battles
of kinsfolk
22
CHAP
II.
Sankhya- Yoga.
Arjuna refuses to
fight
the
Shrl Krishna counsels Arjuna not to grieve over mere destruction of transient bodies, because
or even because
and so
to per-
of the Kahattriya
with untroubled
mind
ness
in
though
it is performed Arjuna asks for a more Shri Krishna particular description of such complies, laying stress on the attainment of wis-
by sages
mind
dom and
...
...
2356
x*
PAGB.
CHAP:
III.
Karma-Yoga.
are compatible
of slaughter
"perform the action that is duty, a cursory allusion but without attachment"
liation of the two:
to
world-wheel,
which gives
rise
various
Uharmas, duties
in
enquires
why men
fail
duty
Shri
...
Arjuna Krishna
...
57
76
CHAP
IV.
Jnana-Vibhaga- Yoga
and
in
Shi i Krishna
of
this
Wisdom,
connec-
describes
the
many forms
(
of
Yoga
He
adverts to His
to
own
of
a question
Arjuna's
and so incidentally
before, to world-
made
of
...
which true
...
enlightenment
is
not possible
).
77
95
CHAP
V.
Karma- Sannyasa-Yoga.
'
Arjuna repeats
and action
'
'
by describing the happy condition of those who renounce the fruits of action but continue
to perform
it
as duty,
knowing that
all
proceeds
...
96109
Arjuna asks
Shri Krishna
how
the condition
may be
attained
PAGE.
answers
"by dispassion and perseverent practice." Arjuna asks: "what are the consequences of
:
failure in
birth,
Yoga?"
"a better
to the
Supreme
110
130
CHAP
VII.
Jnana- Yoga.
of
the
natures
wisdom
and
unwisdom
the
wisdom whereby
131
143
(The subject
is
chapter
continued.)
the nature of
Brahman,
of
Adhyatma,
Krishna
Adhibhuta,
these
and and
Adhidaiva
Shri
describes
also incidentally
may
be reached by the
...
144
157
CHAP: IX.
Shri Raja- Vidya-Raja-Guhya- Yoga. Krishna continues his statement of " the Royal Secret, the final wisdom," the possession of which
of
and
devotion
to the
Supreme
Self
also
describes
the results
Gods
158
173
CHAP: X.
Vtbhuti- Yoga.
The
...
174191
Shri Krishna
all
the
PAGE.
results
of
lengthened
explanations,
and makes
his
Arjuna
are
see directly
that
life
he and
all
fellow -
of Ishvara
that they
personal as-
pect of the
dual Ishvara)
feebly as they
may, to repay this great debt by obeying His will, and that His will, in the present
is
instance
the
destruction of Kshattriyas.
...
192
224
CHAP: XII.
Bhakti-Yoga. Arjuna, perceiving the difference between the Unmanifested Eternal and
is
the manifested Ishvara, incidentally asks which the better method, fixing the the other
'
the
more
to
difficult,
pass
to
too, Jivas
have
of (a personal)
Ishvara.
to
"
(He thereby
which
He
to fix the
mind on
nation to that
will of the
supreme
to
work
by the
...
Ishvara to
whom we
belong.
225
233
CHAP: XQI.
Kshetra-Kshetrajna-vibhaga-Yoga.
the
difference
between
Purusha and Prakriti as part of the supreme science, the wisdom which raises the Jiva above
doubt and makes him steady
should
be.
in action jas
Arjuna
..
284248
PAGE.
CHAP
XIV.
Gunotraya-vibhaga-Yoga.
preceding chapter
is
The sub249
ject of the
continued and
...
260
CHAP
XV.
Purushottama- Toga.
of the
Shrj Krighna
carries
on the subject
specially
deals
of
the
Abstract
manifested Ishvara
...
261270
CHAP
XVI.
tial
Arjuna,
the
creatures
of Ishvara,
He
tells
how
perform their duty, in accordance with the Shastras (and battle against the latter to prevent them from harming the innocent). ... 271
28l
Arjuna
also
the essence
and what
is
not,
what
the
as
is
Sattvika, Rajasa,
...
...
282
294
CHAP
XVII I.
of
8annyasa-Yoga.
nation
renunciation
is
of
fruit
of action
with
performance, which
the only
means
of secur-
PAGE.
ultimate
;
ing
happiness
Arjuna's
doubts
are
solved
he
is
convinced and
satisfied,
and ex-
do
...
his
the unrighteous.
295-328
329
APPENDIX.
335
~ 333 ~348
INTRODUCTION.
fjlijt
HIS
edition of the
pl[A
gjj^g
the use of those who, while studying this Hindu scripture mainly for the sake of its priceless teachings, wish,
being little acquainted with Samskrit, to utilise the text, thus gaining a fuller insight into the meaning than can be gained through a translation, and incidentally acquiring a better brief note on the grammar knowledge of that language also.
of
salient features
therefore added
here, as
likely to
be
help by giving a bird's eye view of the idea of how one part is connected with subject and thus some another. The details must of course be looked up in any large
of use.
It will
grammar,
/.
if
needed.
:
Alphabet
A complete
uses a
human
and
race or sub-race
aspects of its physical and superphysical being. a correspondence between all the parts of an organism; and the means and instruments of manifestation possessed by
of other
is
There
in
a race or nation, as by an individual, are, generally speaking, correspondence with the 'ruling passion,' the 'main idea,' which that race or nation embodies and has to express. These
'ideas,' 'passions,' 'emotions,' 'glories,' 'aspects,' 'modifications,'
or Consciousness, are
infinite
the world-process which endeavours to express them is infinite. One main idea ( others being subordinate ) is expressed by one
individual,
or one race,
'comfort',
and space,
'beauty',
'strength,'
'war',
'science,'
'law',
'duty'
'right,' 'piety,'
'devotion,'
&c. &c.
of a
race,
which is the embodiment and exponent of any one such main idea, have to use means of communication with each other to
intensify that exposition, to
make
and deeper.
is
This means,
sound-
language. In other cycles it may be sight-language, or touchlanguage, or smell-language, &c. &c. This sound-language is
made up
of
single
sounds,
which,
as
said
before,
are in
ruling
A race
consciously
language;
the harsher
spirit,
and more
definite ones.
law
and
instrument of a civilisation whose characteristics are systematisation, rounded comprehensiveness and completeness, an ordered arrangement of life from beginning to end,
and
in all
departments,
is
therefore itself
systematic.
It uses
anitsvdra
as sixteen
visarga
amongst
and
so count
them
and and
They
according to the regions of the vocal apparatus whence they proceed, as gutturals, linguce-radicals, palatals, cerebrals, dentals,
labials,
As to why we have here two throat and proceeding outwards. septenaries of vowels and five septenaries of consonants is a question which could possibly be answered by one who had sufficient knowledge of world-evolution to be able to say
why
the present
human
race
five
senses of
action,
and
five
fingers on each
foot,
&c.
see
these sounds of
the
alphabet were multiplied systematically and permuted and combined, we should obtain a scheme which would cover all the languages of the earth, and bring into line all the
Samskrit
verv various-seeming
alphabets
of these.
?jf,
sounds which
i.,
constitute the
several
F.
is
5r we
.
find that
viz,
ij(,
taking the linguce-radicals, qy, %T, ^ the aspirate of eft, that the guttural of
this
appropriated by the Persian race and language and has disappeared from Samskrit; that T, is only a deepening of 37; and that ^ is the* aspirate of T; that the
?ci,
guttural of ZRI.
e.,
q,
and
of
T,
'.
e.,
h,
fF,
is
^
'
not
Samskrit, but
may
the so-called
various kinds.
savage languages,
snorts
and 'grunts'
of
and letters, may be witnessed as being in progress even to-day. In Samskrit the vowels ^j. ^, r, 5C- have practically disappeared from
use
;
form
is
preserved,
but for
all
practical
merged
into
and
5T.
iv
The
distinction between sj
and
is
on the wane
the probability,
judging by the rules of pronunciation given by Pinini, is that q in another form of the Persian kh mentioned above, as the
discarded
SR
1
is
that of the
Arabic
f.
and
the
similarly
abandoned^q
The
all of
of the Persian
ph or
nasal letters again g^, sy, or, *J, have a tendency to run, them, into the single ^, in the mouths of those who are not
careful.
particularly
So
in
English,
sounds
existed
duhita),
and
'night'
Samskrit nakta
have
now
in
some
village dialect?,
The reason
of this
may
be suggested thus. According to the variety of the aspects of consciousness embodied in a people will be the variety of sounds, or letters employed by them; as the one variety dimini-
shes or expands so will the other if the word laugh were pronounced as lawgh as it probably was in the beginning, and as it is still by 'uneducated' people, it would imply a greater and a
:
somewhat
coarser heartiness
pronounced as laf
it indicates
toning down of the uncontrolled animal spirit, into a much more mild and refined condition of feeling. In America, and in
some English
circles, it is
Ian'.
COMPOUND.
Short
1
Short
Long
^TT
Long.
q-= (^fo
Vowels:
ST
=(
8? or 3CT
-f
f orf)
Cosonants 37
^
Classified in various
ways with
STOsT,
the
place
in the vocal
special kind
apparatus
of
'
IT
af
and the
effort
'
required to pronounce
it.
There are only a few verses now current, as to the psychophysics of sound and language, in Panini's Shikshd,
and
these are
the absence of
:
full
explanations.
They
may
the
be summarised thus
(
Buddhi
Reason
;
The
the
Manas
in
strikes the
Ttdydgni
the
fire
body
and
it
in turn sets in
or
breath
;
that
moving
again,
the
to
generates the
(
Mandra
sound
of
that,
)
rising
palate
or the
the head
to the
Sandhi
In connection Samskrit
one word
with these
letter
sounds,
When
natural tendency
followed by another, in quick succession of pronunciation, the is for the tail of the first and the head of the
:
nents,
is
not always
these
beginner.
offers
place to
in all
one
no attempt is made to express in writing the spoken sound. Thus the Frenchman " In Samskrit le petit. says "le'pti," but he always writes
other languages, for
'
is
imitated.
The
detailed rules on
The
generalised rule
may be
stated to be that
student will pronounce the two letters correctly and quickly in succession, the resultant sound, compelled by his own
the
vocal apparatus, will also be in accordance with the
cal rule on the subject.
Briefly,
grammati-
the grammatical rule is only a description of the physiological fact. This appears not only in the case of actual coalescence, but in the influence of one sound
it
Thus, according to the ordinary rule the word tfJT declined into its instrumental form, should be *I%T, but after pronouncing the cerebral r in its exact Samskrit shade, the vocal apparatus
of the Indian finds
it diflicult
f
m intervenes
:
it
to adjust iteelf rapidly to proproperly, even when another laturns more readily to the allied
n,
% and
the result
is
q^oF.
Examples
(a.)
the
18.
),
5.
), =ET
3rrc
= =ErHTC
27.
vii
(xv. 8.),
g
)
3??rar:=?ipra:
:
ST or
SH
followed by f
aft, SJijfqr
or
f gives
5
IT,
q^ ^ = ^%^
( vi.
(
;
ii.
41,
q-
by 3 or
q-
g>
gives
3^rT: 38.)
= 5rer%^:
;
37.
by
or
gives ^,
;
<J^
= ^t
(ii.
by SR gives 3T^,t?T 3jffq:=^f^: (ii. 13.) by ^r or gives afr; f followed by any dissimilar vowel gives 2
l ( ( c )
ii.
^Jr
57. ); so
five
5
gives
;
3r
and
%
( (
Visarga
changes in
:
ways
is
it
disappears,
i.
1. )
ifc
it
and no further change occurs, ^fpr changes into 5T, ^ and ^r, f
it
IT =^R
:
iiv
-
37.
8.
);
^rt = ^^rt
*ff
),
( xvii. 7. )
changes into
afr,
3:
=%
^j
( vi.
30.
),
3T5f
STfT = ar^Tfq' (iv. 6.) these cases being generally marked with s. as 9: ^r*pr = ^tS^?T ( iv 9. ) ] it is changed into ^ qrf^: H?; ,
^^=^[^9^51
(d) Consonants'.
xiv. 3. )
The
in a
details of
grammar.
of
The
final
consonant
by the
first
consonant
of the
succeeding one.
These changes
are very
numerous and
intricate,
and
will
come
above mentioned
that
the
writing
the
sound
m^
?T^r = Z^fr^T
(vii. 2.),
Zl^^rlf%^:mH?l=2I?Tff^mTl
(x. 41.),
=q-
= ^^(.x.
39.
III.
Compounds.
When
all
cases of
been eliminated, the student is faced with another difficulty ; words are compounded together, and only the last word of the compound is complete ; the remaining word or words have
their endings clipped
off,
to
be supplied before
viii
the
compound
becomes
intelligible.
Such
compounds
are
called snrra".
They
f^
compounds
T
^tr^nff^T (Hi.
1
34. )j
%5^T:
^ = TW^R^i'TrS^r
^9Rre
f*r
i-
13. )
( xi.
compounds
:
= 3^T
45. )
( xi. 14. )
Compounds;
Compounds
;
qw
STRHT-TOTW
xv-17
Compounds
fiwr
%^:
?I^
;
rT?l
= jBrgr^f^?lV
!
( vi.
I
28.
I
Compounds
^HeHH: R^zj =
it will
;
?P^rciT
To
solve these
compounds
is
be
ledge of case-endings
necessaiy
it is
which
is
struck out in a compound, and the meaning of the compound depends on this elimisated case-ending. Hence the next step of the learner is to familiarise himself with the case-endings,
of
cases in
3 numbers,
singular, dual
and
plural.
]V. Words.
Words
are
mainly
of
two
ness.
kinds,
names
and names
of
actions, corresponding
Mediating between the two, binding them together, and action, is the third kind of word,
the preposition ; it forms a separate word in the modern languages, for various evolutionary reasons ; but in the Samskrit,
it is
hidden
in
and and
is a
part of the
noun
itself,
is
in the shape of
in
hidden
theper-
Other
ix
off-shoots
are
simple,
i.
subdivided
e.
by
gender into 3 classes, or Cii) derivative, from verb-roots. Of course one theory,
right one,
is
to say, derived
names or nouns are ultimately connected with and founded on some characteristic action of the object
that
all
of the theory,
it is
enough
for
now
face,
stands, some of
purposes to recognise that as the Samskrit language its nouns may be regarded as, on their
of
simple and some as derivative. To denote the kind between one noun and another, and
give some indication
is
also to
between them,
terminations.
As
pre-positions, distinguishing
and separating
the nouns concerned, showing the position or situation or case in which they are, whether nominative, or
marks
of the kinds of
with reference to
each other,
indicat-
vibTtaktis', as
Examples
1st.
of declensions
[v. i.]
[i.
^TTSP
^T
5%or
3>fr
[v. 1]
[xi. 6]
qrenr*
STHfiHi
VI-'
[v. 4]
[xi. [xi.
2nd.
3rd.
21]
3]
srfc^k
srtrani
32]
[i-
53]
5th.
^rfffl
[ii-
30]
14]
Tftvq:
[xviii.
66]
3]
6th.
7th.
<*r***
[v.
[i.
n3r
21]
3%: STOP
[iii.
[i.
34]
21]
$iw*
?pt<*
[i,
[iii-
28]
Atma, crude form Atman, is a typical form, and occurs very frequently in the Gttd in the singular number.
1st.
3rr?*rr
-4|
|
[ v.
21
2nd. O J
ora.
cHT*T?[
[ vi.
r
5 ]
e &i j
^rr^r^r
vi.
|
4th.
5th. 6th.
7th.
irr^:
3Tfc*TPT
[ vi.
[vi.
21]
in those
of
Neuter
the
first
and second
Thus
1st.
aw
eJ>M
crude form
(xviii. 8)
(
iii.
3t*fe,
has
SRnT F
^FTfTT
( ix. ( vi.
2nd.
8)
30
The feminine
in
t
feminine declensions
1st.
if^
( xviii.
( iii.
78)
2nd.
3rd.
$T<g
f^-STT
Jrfr or JTrTO
(
)
)
ii-
39
4th.
5th.
6th.
7th.
f^r:
iii.
43
or
f %&i:
^r
'
( ii,
49
*c.
(6)
Adjectives
'
and adverbs
tive of the
qualities
as the latter,
in "
apposition
with them.
xi
]
'
Adverbs
adverbs
Indeclinable in Samsferit. These some words, however, which are not thus conjunctions and interjections are included here.
are mostly
'
Examples ^, 3TR
are of frequent occurrence.
T,
&c., &c.,
(c)
Gender.
:
The marks
to the
in
of
Samskrit
They belong
verb,
as
noun
most languages
French.
Hindi,
Arabic or
As
general rule, governing frequent cases, when the male base ends
in a short
aqrr
;
3T,
Singular of 3T7*R[.
( i".
xvi-14
(
)
).
8T7JT
STTt
iv- 4
list
(d)
The
is
of roots given
by
eacb
capable of undergoing
hundreds of
inflectional or conjugational terminations, on account of moods and tenses, and causative, desiderative and
repetitive forms of it, and all these again can be conjugated in the active or the passive form, and so on. But by the same processes of selection and elimination that have governed the number of the letters, the verb-roots in actual use in current Samskrit
are not
number
of forms is used.
The tenses and moods are taken together and all called laMras ; and there are ten of such, viz., six tenses and four moods. The tenses are, 1 present; 3 past; and 2 future; and the moods are Imperative, Potential, Benedictive and
ribhaJctts or
xii
Conditional.
In
.,
common and
the
form
the other
two
being very infrequent ; so the first future is seldom met with even Of the moods, the benedictive mood is in cla ssical Samskrit.
before in connection with the alphabet, the genius of each later janguage has selected out of the roots what were most suited to
it,
correspondingly dropped
them
of
It is as if
more than
But this again requires a deeper why; conjugational formp. and that is not traceable. If it could be said that there were ten
action,
to
q"^-tff "for
The
former, generally
speaking, belongs to the active voice, wherein one person does something to another and the latter to the passive voice, where;
to one self '. But while in the passive voice form of any verb only the 3flcH%T? form is used, in the active voice the TWT7? f rm is used only generally, and
in something is
done
'
is
used, and in
xiii
in
the Gttd.
SINGULAR.
(
i.
PLURAL.
(ii.6)
TO^fa
^rfrer
29
*ft?j??f
2nd
p.
(ii.
25)
1st p.
slam*
STsRfrqr
(i.
(
i-
30) fa:
2)
(ii.6)
p.
2nd
p.
sr^^frsp
srrgr
(ii-
H)
3)
3)
rr
1st p.
(. 12)
(
i.
p.
^r^T
2nd
p. 3?iTJT:
(ii.
drops
sr,
and acquires
)
imperative meaning
First Future.
3rd
p. *rfror p.
T?tTrr%
(
(
" 20
ii.
)
)
2nd
Second Future.
52
53 33 4
47
3
)
3d. p. tqroinT
( ii.
)
)
)
2nd
p.
37Rn%
8^3
q^q
( ii.
ii-
WWT
yn3Hg
>rnrarr
5R?T(q5^p?f (
i.
34
( iii.
11)
1st p. Jrreafre3lft(
>Tf^rT:
(
(
ii.
12
)
)
Imperative Mood.Srd
p.
( (
(
ii.
H
11
i.
2nd
p.
i.
( Hi.
)
)
i.
36
^5:
5T^r
46
6
( ii-
)
')
is
the Gitd
Present Tense.
3rd p.
5TT^
*fr*T*T
i.
29
S35RT
C iii-
29
2nd
p.
(ii.
(
i.
11)
1st p.
efff%
32
First Preterite.
3rd
p. p.
^<^H:
i.
1 )
Second Future.
3rd
i&%
*r$*%
(ii.
ii.
35
2nd
p.
1st p.
%^z[
(ii.
ii.
37) 9)
14)
)
)
Imperative Mood.
Potential Mood.
2nd
3rd
p. p.
ram$TCf(
5PTT5TW (
ii.
54
5
1st p.
g^sfre
( ii.
In the technical woi-ks on grammar, rules are given of all the ten moods and tenses thus the
;
for
first
should be nsed
;
current day
the 2nd
than the
when
also
But
these rules,
as said before,
is
are observed
composition.
represent
possible
'
There
some reason
real
do not
It
is
accurately
that
'
the
original
distinctions.
to the
the
'
three
pasts
'
corresponded
English
imperfect
and pluperfect
&c.
The addition
of
meaning
the
verb-root,
as
stated in
the classical
shloka on the
subject.
"
The prefex
violently drags
thus, with the
-STT^TC
of the verb-root
common
and
of
away
".
A careful analysis
taking away
is
all these.
Each verb-root
of these
is
forms
is
capable
independent conjugation in
all
moods and
tenses.
;
Causative
of
?,
The
causative verb
is
which
ii.
becomes
)
when
the
kill,
termination
added,
vjiH^fiii (
(iii.
21
he causes to
from
to kill
ftqrsram
f^ff^;
to
to
engage,
do,
from
*r to join;
3iPJ%
qq;
5)
)
he
is
caused
from
to
do
( iii.
29
he
'
STfEff^?! down.
let
may cause to be unsettled, from ^w to move him ) cause to sink down, from ^T^?; to be cast
The
desiderative verb
first
Desiderative;
of the agent
(
:
^r is
letter is
reduplicated
fight;
i.
i)
) (
(ii.
)
( iii.
25
wishing we ) wish
from
5^
to
wishing to ascend, from ^Jl^tomount. (e ) Derivative words. Derivative words of various kinds,
e,
a.
by means
of affixes.
( xii.
?^S ) ^T ^ = (
1
wis h ) to obtain
).
S = ( art
(
powerless ) to do (
(
).
xii.
11
).
= having
Various
shades
so
like
iof
abandoned
ii.
V. 10
).
having been
20
participles, past,
in
some
tenses, which
nouns, are
They
are
declined
:
may
be
in apposition
= seeing
being seated
(
( v.
).
xiv.
23
).
fsipTPT
).
gjrfozj
= to
be done
(iii
22
).
or hast, or has
said
( iv. 1 ).
= seized
or possessed with
i.
28
).
ffrfl:
- devoted
( ix.
31
).
*TTR: attached ( v.
:
12
i.
).
= going
to fight (
23
).
of
q-f^:,
ii.
3. )
^\.
5
(ii. 14. )
So
*tr*T?
from
|J>TgT
ll^q: from
is
( i. 6. ).
?($W;
W3T,
3T?ifl: &c.
ii.
meaning
'
24
).
:
good-ness
r
= un-avaricious-ness
).
^rfrFTri^fr
= very-proud
ness;
( xiv.
-possessing
( vii.
18
).
d'
( vii -
82
).
S?T.
place
),
( ii.
^rf:
from
rfq;,
45
).
Sf( =
:
in accordance with
3TST or
^:
'
( ii.
31
).
eight ways
( vii.
xvii
V.
are
:
Sentences.
( 1 ) ( 1 )
that in
The two main forms of the sentence the active voice, and ( 2 ) that in the passive.
:
Active
HT
3Wfa
feqfa
( iv.
14
)= Actions do not
stain me.
is
Passive
fozfo
^ QTqror
( v.
10
= He
not stained
sin.
by
In construing a shloka the first thing to do is to separate out the words, so as to give to each its complete and independent existence
;
^ffvj J
are first
compound words
are separated, and any lacking case-endings supplied; then the words are arranged in their prose order. In Samskrit
little,
but
still
there is
more
us
permissible
in
poetry
than
in
prose.
Let
take
i.
2, 3.
The
ri^r
prose-order
?fi
xviii
=
5
) Trfr:
55 !
gsr
ffM^S'^ = ) ^T^
S^^
<TW
f^I^^ ^HrTF
of this
would run.
But
in
Samskrit prose-order
THE BHAGAVAD-GlTA
^rfq
II
Ii
qrs^
II
II
xxii
fast
JT
II
II
ll
n
?R:
ll
^1
^^t
qra-fl^eft
^ri%
3*ft
II
ll
nr
cin?r:
m^r^ ^^ q^
II
=^
II
It fft
II
II
\{
:
II
Rlrat
^^
||
TO q^
qs^
ll
qt
q^
n
\o
ftrcrnrr:
q%
*ir
qrs
xxiii
THE BHAGAVAD-G!TA.
THE GREATNESS OF THE
Hail
to
GITA.
the
Shrl
Ganesha
Hail
to
Lover
of
Radhft
Dhara (the Earth) said O Blessed One, Ruler, how may unfaltering devotion arise is constrained by prarabdha karma, O Lord
:
O
in
?
(i).
Vishnu said
is
dha karma,
is
He
liberated, he
is
happy
in this world,
he
is
not stained
by karma.
If he study the Gita, then can no sin stain (2). him, as water stains not the lotus-leaf.
(3).
is
Where
is
Gltft,
where
its
read-
xxiv
All Devas, Rishis, Yogis and Pannagas, also (4). Gopalas and Gopis also, with Narada, Uddhava, and
their train.
(5).
Help comes
it is
swiftly
is
recited.
Where
abide.
the discussion
of the
I,
teaching, of
heard, there
(6).
the Glta
is
My
Glta,
best abode.
I
(7).
The
Gitel is
My
supreme
science,
it is
verily the
form of Brahman.
It is
the half-syllable
eternal
(the
Spoken
bliss,
by
Krishna,
the
Omniscient, the
the three Vedas,
own mouth,
the
final
Tattvas.
(9).
goal.
If the
may one
(ll).
half be read.
By
may
obtain
XXV
Ganga.
the
fruit
of bathing in
By
the repetition of a
sixth part, he
fice.
may
of the Soma-sacri-
He who daily reads a single discourse with (12). devotion, he, having become a Gaga, obtains Rudraloka and therein long abides.
(13).
daily
reads a quarter-shloka,
he,
Earth, remains a
man
during a manvantara.
ten,
(14).
seven,
five,
He
securely obtains
Chandraloka
in
for
ten
thousand years.
manity.
Ever engaged
death, he
(16). Having again practised the Glta, he obtains the supreme liberation. Engaged in the utterance, " " the dying reaches the path. Gita, (17).
great sinner
Attached to the hearing of the Glta, even the attains to Vaikuntha, and rejoices with
Vishnu.
(18).
He who
meditates on
the
meaning of the
Glta,
goal.
in the Glta,
many
Kings,
xxvi
Janaka and the rest, praised in the world, being cleansed from sins, have gone to the supreme goal.
Having accomplished the reading of the Gita, (20). he who should not also read this description of its
greatness, his reading
(21).
is in
vain,
and
his labour
is lost.
He who
performs the practice of the Gita, its Greatness, he obreach the path
difficult
may
:
of obtain-
ment.
(22).
Suta said
He who
Greatness of the Gita, proclaimed by me, at the end of the Gita, should obtain that fruit which has been described.
(23).
Thus
in the blessed
is
set forth.
The statements made above, as to the value of reading portions, may seem at first sight to be somewhat fantasas of verses, but rather as the mastering
lip-repetition,
life-repetition thereof.
has thus wrought the Gttd into his life is a Jivanmukta, and the assimilation of one shloka, of several, of a quarter of the Gftd, and so on, mark
various
fruit.
stages in
own
appropriate
xxvii
WTO
^RF
:
II
5Tcrcfrs*T
II
||
t
1
II
r:
H
II
xxviii
%KT
ETC.
3* The Blessed Veda-Vyasa is the Ri?hi of this Bkagavad-Gitb mantra. The metre is the anushtup. Shri Krishna, the Supreme Self, is its Devata. " Thou
grievest
for
not be grieved
is
for,
yet
such
doning
is
all
duties,
"
come unto me
I
Aban"
such
sins
;
the Shakti.
"
:
will
is
liberate
thee
"
:
from
:
all
sorrow not
such
"
!
the Kilakam.
Weapons
-
cleave
him
him
"
"
;
thus
To
the two
thumbs,
drieth
hail
"
!
hail
"
him away
"
"
;
thus
To
all
Uncleavable he, incombustible he, neither to " " To the two middle be wetted nor dried away thus
;
:
stable,
im-
movable, ancient
all
thus
To
fingers,
hail
"
"
O
"
;
Partha,
my
thus
"
:
To
colours
hail
" "
!
Various
in
thus
"
:
To
xxix
is
hands,
all hail
"
!
Such
Now
as
to the disposition
"
organs.
Weapons
nor
fire
burneth
him;" thus: "To the heart, all hail !" "Nor waters wet him, nor wind drieth him away;" thus: "To the head,
svaha
i(
"
!
he, neither to
"
be
"
!
thus:
"
To
immovable
To
Behold,
Partha,
"
:
my
To
Forms,
the
fire-
weapon, phat
reading
Note
.
is
enjoined.
mantra, in the Hindu religion, has a Rishi,
;
A
is
Devatft
a super*
natural being, higher or lower as its informing power. The Blja, seed, a significant word, or series of words, which gives it a special power
a sound which harmonises with the key-note of the individual using it, and varies with the individual sometimes this word expresses the essence of the mantra, and the result of the mantra
sometimes
this
word
is
is
Gttd
is
in the
the energy of the form of the mantra, i. e. the vibration-forms set up by its sounds these in the Gftd carry the man The Kilakam, the pillar, is that which supports and makes to the Lord.
is
;
words quoted.
The Shakti
this is the
ceasing of sorrow,
by the
freeing from
Then
relations
follow
certain
special
in the
centres in the body of the Lord the universe. The thumbs, the earthsymbol, are connected with the physical plane and are utilised in conThe index fingers, the water-symbol, are control of its subtle forces.
t
XXX
nected with the astral plane, and are similarly used with astral forces. The middle fingers, the fire-symbol, the apex of the pyramid of the hand,
are similarly used with mental forces.
little
fineers, the
most
powerful in the subtle worlds, are the 4kasha-symbol, and are similarly used with atmic forces. The other organs of the body are the other
magnet of the body thumbs and heart; index fingers and middle fingers and the point of juncture of the occipital and the little the fourth fingers and the sukshma sharira parietal sutures
poles of the
; :
head
These are the positive and negative poles of the magnet we call the body ; either may be positive, either negative, according to the object aimed at, but they work together.
fingers
From
may
be
regarded
as
having on the one hand, an inhibitory, or, on the other, a stimulative effect on the physical or subtler function of the organs concerned, according to the purpose in view in the subsequent meditation or
practice.
superstitious
To the western world these correspondences may seem fantastic and to the eastern world, in which the faint tradition of the
;
of a mightier
age,
when
Gods and
Men walked
Ways.
xxxi
\\
n
;
n \
\\
11
fRg^nr
^rr%
^OTTPT
II
II
s^qfSfad
fan ffqr^^:
^
u
U
\\
II
^-
xxxii
II
<
II
SWTT:
.11
THE MEDITATION ON
GiTA.
Himself to
the
meditate on thee,
Mother,
nectar of
Bhagavad-Gita, the blessed, the pourer- forth of the Hail to thee, Advaita, destroyer of rebirth.
Vyasa, large-minded one, with eyes like the petals of the opened lotus by whom the lamp of knowledge, filled with the oil of the Mahdbhdrata, has been lighted. To the Parijata-kalpataru of the suppliant, to the holder of
;
the whip, to Krishna as Teacher, milker of the Gita-necthe Milker tar, all hail All the Upanisjiats are the cows
!
is
the joy of the cowherds Partha is the calf; the man of high intelligence is the enjoyer the milk is the great nectar of the Gita. I worship Vasudeva, the charioteer,
; ;
joy of Devaki, Kris,hna, Guru of the world. With Keshava as helmsman, verily was crossed by the Pandavas that
xxxiii
whose banks were Bhishma and Drona, whose water was Jayadratha, whose blue lotus was GandhSra, whose crocodile wasShalya, whose current was Kripa, whose billows were Karna, whose terrible alligators
battle- river,
were Asvatthama and Vikarna, whose whirlpool was Duryodhana. May this Lotus of the Mahdbhamta be
for our
stories, unfolding to the sun of the history of Hari, sucked by the bees of good men in the world day by day, cleanser of the stains of Kali.
salute Him, Madhava, the supreme Bliss, whose grace makes the dumb man eloquent, and the cripple a climber
I
of mountains.
Whom Brahma, Varuna, Indra, Rudra, and the Maruts praise with divine songs; whom the SSma-chanters sing with the Vedas and with Ahgas, in the pada and krama methods with the Upanihats;
whom Yogis see by the mind fixed in meditation, to Him going whose end Suras and Asuras know not;
;
to that
God,
all hail
II
3HT
^^^N^HI
SK^ri
is
II
BEGUN.
? H
Dhritarashtra said
:
On
together, eager for battle, what did they, people and the Pandavas ?
tjrUrg:
of
Sahjaya,
my
%%
Dhrifcaraahtra
^rr^T said
q4$T% = qifeT
clharma,
^%% = ^ff:
;
^%
of
Kura, in
irH^r
Ti^P = Trit
;
5^r
of
and
iff also
^rn what
53^
Sanjaya.
Sahjaya said
army of
the Pandavas,
1
his teacher,
and
(2)
Sanjaya
irg-cfRT
;
^fr^T said
^^f^
teacher;
=>
3RT37
of
z%% arrayed
dhana)
tlien
stTOTO
the
King (Duryo-
^TilH
speech
STVqffc said
n
Behold
this
\\
mighty
teacher, arrayed
disciple.
*T53
behold;
;
<rm
BTT^ra
this;
Tri^TSTR:=<Trfr: I^TTni. of
*T?cff great,
;
teacher;
=qr^*I.army;
arrayed;
;
g'T?^^ = ?T^^
f^qof (by)
^W
;
of
Drupada, by the
disciple
11
mighty bowmen,
to
Bhima and
Dru(4)
Arjuna equal
in battle;
2
:
Yuyudhana,
Virata, and
Drona, the son of Bharadvaja. Technically, one able to fight alone ten thousand bowmen.
5T3T
h-'i-e;
Hiw
heroes;
(are),
)
;
JTfS^P = Tffrf
they
(
great,
bows whose
? s^ra :=^
fg
$farfjTOTr:
= tfPKH
;
^^
that
?*&W
TP
;
Virata
:
=q-
and
erreat, chariot,
whose, he.
||
II
of
1
Shaibya,
bull
among men
:
(5)
;
Dhrishtakcta
of
;
%RFJ;IPT:
Chckitsina
=Ef
cffnwsn =
valiant;
rF^rr
Kashi,
^T?I>?r5r:
the
King;
Purujit
Kuntibhoja
:
^f
and; and
bull.
^R^T^
;
%sg:
Shaibya
and
JJT=J:
= ^5 5T^ among
men,
11
Yudhamanyu the strong, and Uttamauja the brave; Saubhadra and the Draupadeyas, 2 all of great cars.
-'
YudhAmanyu
^f an
nraFrTiT:
>
the strong;
Utlaiuauji
1
=^ and;
tfftfcftf
Yatiaat
^r>T3
Saubhad;a;
vigour,
is
Tho
bull, as tlie
of SabliaJraL
ofc
Draupacli.
4
all
;
Draupadeyas
warriors.
and
qq even
*T^R?jr:
great cur-
Know
of the
further
all
those
who
best
I
twice-born,
the leaders
of
:
my
army; these
name
those
;
3TW
(7)
the
i-e>t
:
q who
:
flp*
FRff*T
know (thou)
best
;
fj^fTT 1! ff ^3 ^TTff
leaders
;
arnor.g the
twice-born,
JTRT^fl^
3T?f,
;
tne
3*T
my
li^ZI
sake:
^f
army;
g-^ r ^ = ^n^r:
of recognition,
for iho
3^
of (to) thee.
II
<
II
Thou, lord and Bhishma, and Karna, and Kripa, conquering in battle Ashvatthama, Vikarna, and Saum;
adatti
also
(8)
:
and ^^: Kr.r:;.;i ^T^T^yonr honour vffcJT: Bhishma and tTRRTSW = ?rmm 5raf% assemblage, and *T Kripa and + =ET ST^^Tnir AshvatthAuiA f%^<7[: Vikarna conquers
;
:
;
^:
;
f%: Saumadatti
(pjfthugj
^ even
and.
The son
of Soraadatta.
And many
their
lives,
my
sake renouncing
all
well-skilled in war.
3T?5[ others
;
(9)
:
whom,
they;
many 3J5T.P heroes Jf^str = Jfq; yffi = ?T?K ^r^% % renounced, life, by sfRra&STgCTr: = ?fRr ^T^rfa JT^WIR ZPTT >T various,
sr^cf :
;
;
;
all
Yet
insufficient
seems
this
army
of ours, though
marshalled by Bhishma, while that army of theirs seems l sufficient, though marshalled by Bhima; (10)
STTSUCfT insufficient
;
33; that
5*^37
f
our
q?j force
$l*ttf-
qqfer
sufficient
indeed
this
lf?i^r
Bhima, commanded.
^
Therefore
in
f|
let
m?
all,
this
the
rank and
file
standing
ye Generals."
1
(n)
differ
The commentators
in
their interpretation of
verse
" Anandagiri takes it to mean just the reverse of Shridhara Sv&uni apary. " " " Aptam being taken by the one as insufficient." by the other as un-
limited."
6
troops
;
in
the lines of
to
;
'Ef
and
^pftj
in )
j
all
according
division
3T^fl?Trn' :
;
standing
Bhishrua
all
;
^
;
even
arpTCST^ guard
*T^?T:
your honours
(T^
even
II
3^
||
enhearten him, the Ancient of the Kurus, the Grandsire, the glorious, blew his conch, sounding on
To
( 12)
;
y*H*11
generating
5$
:
joy
^f^: =
;
j%^^ sounding
;
g%: on
?^ a
conch
^v^f
blevr
Then conches and kettledrums, tabors and drums and cowhorns suddenly blared forth, and the sound \vas
tumultuous.
rfrf:
(13)
;
then
^fTSfi:
conches
and
:
Vf^:
kettledrums
^ and
inrrJT3T?f?!jT:
= Tw^r*that
;
^
;
3rr^^r
Tf3<5rr:
;
T
;
tabors,
:
and,
3(^1 suddenly
also
3T>^ffZ(H'
g-;
3TVpr?l was.
cfcf:
in
Then, stationed
white horses,
their divine conches,
<nr: then
;
Madhava
(14)
;
5% (in) yoked
;
(in)
:
great
;
^|%
iu
war-chariot
MaJhava <TT^
;
the son of
Pdndu
;
^ and
also
(two) divine
in
Mil
Dhanaiijaya.
(15)
Panchajanya; ffr%5T:
senses, the
= fqt^T^rrI
;
lord;
5^fTT
;
T^ovadatta
tTJT^ni:
^
;
&
of
~5&(\3
the
ff%
q'r^
J
Pa-indra
conch
*TtT^Tr
^ *ff T
f^f
fearful,
blew
fr?r?r^ great
HW ^
T:
deerl,
whose, he
Shri Kfishria.
Pdnchajanya,
Slirl
the bones of
by Him the title Hrishikesha is Driven to Krishija, and Dhananjaya to Arjuna. whose conch is the ^God;
given," 4 Bhtraa
name
of
his
conch
is
doubtful.
The Raja
Anantavijaya
;
Yudhishthira,
1
Manipushpaka.
ST^f^q
Jpp
Anantavijaya
;
tfStf the
King
^fr^r= fl^F
;
gnjfsr:
Yudlushthira
Sai:vL'va
and
ff^ft
Xaku-
And
(17)
Kashva;
and;
;
^5^1^:=^^:
; ;
bow, whose,lie
;
Rr^fr Shikhandi
great car-warrior
\jgg3g; Dlirishtadyumna
;
f%^lT
Virata
and
*TR3I%:
Sityaki
^ and
3TT^rRf?TJ unconquered.
*rfrar?[:
II
Drupada and the Draupadeyas, O Lord of earth, and Saubhadra, the mighty-armed, on all sides their
several conches blew.
1
(18)
were named respec-
The conches
tively,
2
The King
K4shi, the
modern Benares.
JT3: Drupada
all sides
;
ffc^n Draupadeyas
sf
af*n?rq% =
=q-
bhadra;
and;
earth,
and; Lord
?f:
3&W
from
PT?: Saugreat,
*l% STO
;
(two)
blew
;
ffaar^ conches
^w|:
<jsrg* severally.
of Dhritarashtra,
That tumultuous uproar rent the hearts of the sons filling the earth and sky with sound.
(19)
that;
5T:
%5r
of
uproar;
;
qr{rerv!i = sjrTCTgTO
S^TOTT
of
;
Dhritar&slitra,
the sons
g^ft
tlie
hearts
szf^f^ff rent
sky; tumultuous
5fT:
=q;
and;
^ftT^TI. earth;
filling
q-
and; q^ also;
$J<J5f:
sq^Jn^q^
with sound.
whose
bo\v,
crest
is
3T*r
now
seen;
^jft:
vrwrgrq,
<^5T
3K?l
of)
sons
ape,
of
in
:
&:
an
flag,
whose,
he;
j^%
'STTTH
in
(the
state
having
begun
Vf^:
SUlsreTTffi
:
= ^PSTrTf*!.
of
And
earth:
spake
this
word
to
Hrishikesha,
Lord of
Arjuna said
"
the
my
(21)
chariot,
Achyuta,
Hyishikesha;
*Tfrq%
rf^T
^T to
then
f
^ISRW sentence;
earth,
tin's;
3TT? said;
T^JT:
TfT
Lord;
(of)
Arjuna; ^^r'sr said; %?T^r: of the (two) armies; gfvr^f: both H^ in the middle; ^vf car ttHTO stop; %my;
; ;
Immutable.
R^
II
That
battle,
with
may whom
must
strive
in
this
out-breaking
(22)
war
while;
SFTRlr
IT^
to
these;
fight,
fftfHt see
3T? I
zftMf^T-
wf %
desire,
ff^f
standing;
gether;
3ftfiftp
with
whom;
;
by
me;
^r? to-
II
And
fight,
gaze on those here gathered together, ready to desirous of pleasing in battle the evil-minded son
(23)
to
;
of Dhritarashti-a.
SfT^TRRt
these going
;
fight;
3TW
;
see; 3T? I;
ZJ
;
who
tj% these
3T^T
here
?r*rTrrrTr:
gathered
together
of
>*nforg*l
of
g^:
minded
3^;
f^lf^Rihf?:
f^R2I
N^ff^:
the
IR
Sanjaya said
:
Bharata,
Hrihikesha, O having stayed that best of chariots in the midst, between the two armies, (24]
Srfi:
r:
addressed
f^fr^: Hrisbikeslia
(of)
f:
of
the
(two) armies
svrzfr:
mirf both
;
Bhai-ata
Jf^f
in
the
middle;
W?R^f
having stayed;
^fTrrr^=^Rf
?TT*T^ of
Arjuna,
Over against Bhishma, Drona and " O Partha, behold of the world, said
:
all
the rulers
these
Kurus
(25)
gathered together."
vfrsTjioriT^rr:
= HfSff^q
^ jr^T^ ^ ^^^
;
;
of Bhishina,
and
rrri
= T?f
r%3f?T
ff^ Jlfrf^
of
the protector
g^^T of all ^f and; JTCff^f" %^T the earth, sees, such, (is) the earth, of tkem 3^T^ said qr*I
; ;
Partha
<^I
f?f
hehold
thus.
^^l
these
tfT^rrrq.
gathered
urus
mother's
and
(26)
grandsons, comrades,
rf^r
TRr Partha;
f^^
fathers;
also;
fqrrrrTfR^
grandfathers;
^T'T'l
teachers;
ir^r^
maternal uncles;
hrofchers;
grandsons,
Fathers-in-law and
friends
also
in
both armies.
13
Seeing
1
all
Kaun(27)
teya,
^U^ fathers-in-law
r:
in
^r
and
;
ift also
;.
ftlso
rn3[
these
;
having seen
relatives; ar^f^Trfr
^f: lie;
5Rr*T3
Kannteva; tf^!^
all
standin.
Deeply moved
Arjuna
Seeing these, eager to fight,
'J'
said:
my
kinsmen,
O
;
Krishna, arrayed
1'iiy
T^r
;
(l>y)
extreme
;
3W%:
paid
;
entered
ST^ff:
(filled)
sorrowing
f^q; this
3^^
Aijuna
of
one's
;
own,
people
1J
fjstir
Krishna
53?^ wishing
to
fiht
^Tlf^?c
standin
toether.
My
quivers,
1
limbs
fail
and
my mouth
is
parched,
my body
(29)
and
my
hair stands
on end,
The son
of Knntf. Arjuna,
14
fail
*W
up
:
1Vl
v .
Tf^rm
limbs
:
5*3 month
=^
in
:
and
dries
^g;
slavering
<*f
and
5tfr*
my:
body ; =q -nd
*R: iu
Gandiva
over
;
am
my hand, and my skin burns all slips not able to stand, and my mind is whirling,
from
(30)
;
irfefcj
sf
Gandiva
also
able
;
;
&g%
slips
f^ni
all
;
from hand
over
:
c?^ skin
;
and
^
am
H my
<ntfSJ% burns
not
^
f^
and
like
TOFfft (I)
3T^qig
niind.
to stand
^fo
vrandcrs
^ and
Jjfp
And
foresee
Keshava. 1
Xor do
in
battle.
(30
fanrrnf'r causes (omens)
;
ST f
opposed; %^f^
(the good);
Keshava
Hi^ir^rm
(I) foresee;
^K
having killed;
^sR^
Aa
luxuriant hair.
'
he
who
has fine or
5T?T,
iri
who
sleeps.
15
For
nor pleasures
what
is
kingdom
f^TO
O
;
Govinda, what
enjoyment, or even
life?
victory
^2)
;
^
what
vincla
not
<3ftfa
(I) desire
^sor
Krishna
g^fT^
(or
pleasures;
;
^ and
trf%?
;
f^f
?f:
to us
^r^T
5
Go-
f%
wi.li)
ia *
;
^TT
by
with)
pleasures
by (or
life
^i or.
for
battle,
aban-
whose
^rf sake;
^jtfi^ri (is)
;
desired;
if:
of us;
ingdom; ^T*Tf: enjoyments ?p?rnt pleasures; ^ and-; in battle ; those fH these ^rgr^rrr: are standing; life-hreaths c^ff having abandoned Vf^JJl^ riches;
; ;
and.
as
wall
as
grandfathers,
16
in-law,
brothers-
(^s
<jm thus
;
fTrfr
fathers
jprf
sons
also
;
qr
and;
f^rfTTfT-
cles
*ST3T*r.
fathers-in-law
f'nTF
grandsons
3TCoTn brothers-
These
do not wish
to
kill,
though myself
slain,
Madhusfidana, even
three worlds;
how
for the
these;
slaying
;
sfnot;
;
?*to
e.
kill;
f^rfj? (I)
wish;
?r?r:
BTFT although
;
(i.
q^^g^
of
;
^^^
kingdom
f^r*:
of
{%
hov;
then
I?r^%
= *IfJT ^%
Slaying these sons of DhritarrtShtra, what pleasure can be ours, O Janardana ?- killing these desperadoes sin will but take hold of us. (36)
1
2
all
The slayer of Maclhu. a demon. " Destroyer of the people." Sbil Krishna
evil.
as the vrarrior
conquering
forms of
17
having
slain;
>?r^rgr^ sons
of Dhritaraslitra;
to us
what;
sin
;
sftf?T
IJ3"
;
pleasure;
:
^r^ may
;
be;
3T^rfl
;
Janardana ;
to us
;
also
^TTOZirj
would attach
^TWJ.
j$im
having
killed
(frff^ these
STFcTrfrfzi?!:
desperadoes.
kill
for
may
(37)
we
we
be hapoy,
O
;
Madhava
?r
gf^rrl therefore;
;
93
;
to kill
Dbritarashtra
ofitf
??srt^rr^
own
relatives;
^yf^
happy
kinsfolk; (^ indeed;
;
killed
5f(5l^:
may
(we) be
mm
II
<
II
Although
of a
overpowered by family, no
(38)
see
;
srfqr
even
TI
they;
$?W*3xT
;
= !W^
W& &*
by the destruction,
of
friends,
made; $tf
hostility
er
fault
(evil);
pnrffff
= PnrPfW ft?
in
and
TTtf^H. crime.
18
^
;
il
sin,
Why should not we learn to turn away O Janardana, who see the evils in the
how
;
from such
destruction
of a family?
cjf?j
;
(39)
;f
be known; ST^rf*: by us; from sin T*TT?t (from) this R^f^5l to turn away = (as slil. 28) caused by the destruction of a family; us who see); 3Rr?f evil; JTT^rfln by the seeing (by
not
;
%Wl to
Janardana.
II
1 ly traditions perish
In the destruction of a family the immemorial famiin the perishing of traditions law; ;
(40)
:
c^ST[ = pTC3
perish;
FJW: ^f^S
:
immemorial
^ being destroyed
;
<&
the family;
;
ST^H' lawlessness
3TPT*rcft
overcomes
1
3?T indeed.
;
this i a wide word primarily meaning the essential nature of a thing; hence, the laws of its being, its duty; and it
Dharma
customs, aleo
19
11
il
Owing
the
women
rupted,
Varhneya,
there
ariseth
caste-confusion;
(40
3TWfaHST?l=
valence
;
STWW STfawl of
;
$w*
<JCT?|
of jjfa^? flsTT
women
-arises
;
R^cqft become wicked $Hife(q: in (the state of) women ^TOTT^ (being) wicked Varslmeya;
Krishna
the family,
;
W^
of caste, confusion.
^ n
This confusion draggeth to hell the slayers of the family and the family for their ancestors fall, deprived of rice-balls and libations. (42)
;
T^rt (is) for hell <rj also ,fT5T%3^: confusion WTPl. of the slayers of the family, wrsftq of the family; *f and T?tm fall ftfT*: tlie ancestors r^ verily ^t of
; ; ;
',
these
"^
7f
^1 ^ ff>ir ^t %
whom,
they.
Jost, of rice-balls,
and
II
II
30
-
By
these caste-confusing
by
sins;
(fef:
(by) these;
f^RT
'
slayers;
HF%* Wft- of
family,
CHste,
q'
customs
;
ff^^f
3TO
W=
of the
custotu.s;
and
^rf^STrTP
everlasting.
The abode
extinguished,
of the
men whose
is
O
j
Janardana,
everlastingly
Thus have we
heard.
(44
5?^T^^r frlt = ^^TsT: Ig^^^&lwr ?T destroyed, of the family, customs, of whom, they; ^gsgrarf of men; 3R[|?f O Janardana; ^c% in hell; f?RtW fixed; 313: dwelling: we ^ ave heard. f^T thus
;
^rT
who
Alas! in committing a great sin are we engaged, we are endeavouring to kill our kindred from greed
(4^
;
alas
^?T alaa
;
H??l great
;
qjqr
sin
prepared
^^ we
q^
to do
21
of
pleasure,
:
by greed;
33
to
kill;
^IR*
(our)
own
relatives
S^ffiT uprisen.
n
If the sons of
unarmed,
in
the battle,
that would
(46)
HT
me;
aTJT^r^n*
3T5I^ weaponless; ^TWWTq: =3TWrN Trf5l3 q^T^ weapons, in hands, whose, they q[TUgT: the eons of Dhritarashtra ^ot in the battle 553: may slay that ;
; ;
fl
of
me
sflWrK better
vf^ would
be.
m;
Sanjaya
HHT^TO: n
said
:
the battle-field,
Arjuna
sank down on the seat of the chariot, casting' away his bow and arrow, his mind overborne by grief. (47)
^r5T3: Sarjjaya; 3?TPT said
:
q^ thus
;
3T^T: Arjuna: ^"f in the battle the chariot, in the seat ^rqrf%^
:
cqtTOt-WTO
sank
the
SW
of
down
f%O5?l
;
?rerc
= 3fc<Jr ^? with
anow, together
22
w
sorrow,
agitated,
*.
by
mind, whose, he
Thus
in the
the
ETERNAL,
Upanishats of the glorious Bhagavad-GitS, the science of the scripture of Yoga, the dialogue between
first
discourse, entitled
= ^^or^f ^ ^T^T the scripture 'sfffjsotr ^^^f? of Shri Krishna, and, of Arjuna, and, in the dialogue
;
f^Tf^rnJ
the
of Arjuna, of despondency,
;
Yoga
sfR name
JfipT: first
^2n"^
discourse.
SECOND DISCOURSE.
11
Sanjaya said
To him
brimming
words
?j
:
with
smarting
these
(l)
eyes,
to
him
rftyr
thus
?>T3r
ted
3T^J?fri^I^1=aT^fvT:
tears, filled, and,
;
with pity
STTftei. penetra-
^1^%
;
fB| q?n
;
?T:
with
restless
whose, him
speech
;
ff^T^rf (to
;
the)
despondent
y^ this
T^T^T spake
Ttpgrs Madhusudana.
i
said
Whence hath
perilous
strait,
?
this
dejection
befallen
thee in this
O
(2)
;
Arjuna
3?rT:
whence
*fT
thee
<ft
3HH5I. dejection
ff this
in
difficulty:
srg<TRtr?Pr
happened;
(
;
practised
ST^ftnNftil,
un-fame-
inaking
^pf
Arjuna.
^ H
Yield
befit
not to impotence,
Partha
it
doth not
!
thee.
Shake
Parantapa
off
!
this
paltry
faint-heartedness
Stand
up,
(3)
fff
:
5^3[
His
to
go: Tr^"
weakness; O Partha
not; not;
fft
q-?iq[
(pleonastic
this; ^fti
particle,;
in tliee
;
q[
TTTOT is
fitting:
;
g? mean: ffq^M^^S?^^
^f^^f having abandoned
;
heart, weakness
II
II
Arjuna said
attack Bhishma and MadhusQdana, Drona with arrows in battle ? they who are worthy of
How,
shall
reverence,
^fir
O
:
slayer of foes.
>frTq[ Bhisliraa
; ;
(4)
how
=q
3Tf
55f^ ia battle
;
gtzj
Drona
arrows
and
*T*J*J$?T
Madhusudana
I
5^fvr:
with
nrlran^rm
shall
attack
of worship,
of
enemies,
f|
||
II
than
to
slay these
most noble
1
'
Gurus,
our
well-wishers,
should
of blood(5)
besprinkled feasts.
e
Gurus
3T?5^r not
having slain
t,
f?
indeed
splendour, whose,
:
them
HRP better
in
^1^5
;
to eat
^f^*I alms
^rfqr
even
5^
in;
world
sj^^ Gurus
foods:
ff liere;(T^ also
mrr^
^nirr'^n? = ^wr
blood,
stained.
who
wealth; or 3^?f (jpr 3T?|
covet
i.e.
= ff ^) SRR^RT
they
:
who
desire
(my) artha
:
good or welfare; another reading ie ^f?^Ffr' irft= (^nfo ^r*T rTWT?l) from greed of wealth. More often translated, " greedy of wealth ." but the word is used elsewhere for well-wisher, and this term is more in accordance with the
tone of Arjuna's remarks.
26
jf^TT
sw sTRmgr:
against us, the sons of Dhritarashtra.
5T
n *ui
Nor know I which for us be the better, that weconquer them or they conquer us these, whom having slain we should not care to live, even these arrayed
(6)
not
;
^r
and
;
^^
; ;
this
f%?T:
(we)
;
know
;
which
3TapT
that r(ta: more important Ztff should conquer qff if ?j or ^: us even ?c^r having (they) should conquer qfij whom alain ^ not nrifrf^^r*?: (we) wish to live % those ;?p for us
(we)
3T^R?Tfrr
(are) standing
J?gi|r
in
face
t?r*rgT:
sons of
Dhritai'ashtra.
My
faintness
;
heart
is
weighed down
is
or
I
my
mind
confused as to duty.
that
tell
ask thee
me
decisively.
am
teach me.
(7)
of commiseration,
by the
fault, attacked,
;
nature, whose, he
^STR
in
(as
:
( I )
ask
^f thee
be
;
Wnrjr^n =
whose,
to)
duty,
confused,
;
he
W ^5 % ^ which
;
better
^q; may
rne
;
ffffr?f
:
decisively
;
aff speak
thee
;
that
^f of (to)
;
f$Il disciple
to thee
;
% of
3Tf I
teach
Hfl.
me
^\
sn^Pi suppliant.
ir<^
For
I
it would drive away this anguish up my senses, if I should attain unrivalled monarchy on earth, or even the sovereignty of the
that withers
Shining Ones.
srff
(8)
not
away;
of
jrregrr'S ( T )
;
see
**
mY
STTI^F^
drier-up
; ;
that
;
tftqm grief;
^^I^^l
;
my
;
senses
IT^r1
;
having obtained
^V
in the earth
;
feT5Ti unrivalled rr^f kingdom gUl!IPt of the Suras even *a( and STTl'tfrttra. lordship.
;
STft
28
Sarijaya said
dressed
fight
!"
Gudakesha, conqueror of his foes, having thus ad" I will not Hrishikesha, and said to Govinda,
became
silent.
(9)
^ thus;
3TT%?T
: ;
Gudakesha;
|^t%^r destroyer of
to
Hrishikesha
T
foes;
not
qrrTO (I) will fight; ff% thus; Ttrrf^ to Govinda; having said -rjsjjff silent *(?$$ became; ? (particle).
;
3 o
Then Hrishikesha,
him, despondent.
31^ to him;
smiling, as
it
were
Bharata,
of the two
armies, to
(10)
^n*
it
said
;
>
*W^
^^
Hrishikesha:
;
Iff^
of
smiling
f^
as
were
(of)
;
rn;?T
Bhai'ata
hi the
%^5Etr:
the
(two) armies;
SW:
despondent
|f this
middle;
ID
The
Thou
for,
be grieved
wise
grieve
yet speakest words of wisdom. neither for the living nor for the dead.
^^fr^ni. unbewailable
;
The
hast
(n)
bewailed
'Of
;
ar^^ff ^:
5%
*Cr?T1
of wisdora,
words;
and;
speakest; *TcTn33^ *T?Tn 3T3p=r: 2WT rIPiJ. gone, lifebreaths, whose, those arirlf^l. not, gone, life-breaths, whose, nofe and those ?f sf^fNnw grieve qitrrn the wise.
;
;
^R
Nor
at
it
any time
verily
was
shall
we ever cease
Sffg at
;
to
be,
(12)
not
indeed
lj^ also
*l
sr'f I
any time
;
!
;
not
arrST 1*.
was
not
&p^ thou
f
;
not
?f
*Rrft<Tr:
=:3RRr
ff
Srfaqrr: of
q^
also
not
Tft3R:
;
*8
a11
'>
*&& we
3T3 :
from
this (time)
T^l, after.
As
childhood, youth
i
Words
30
another body
the
steadfast
ff?f
of the
embodied
;
3TTCT3.
>
n
;
tllis
**H
as
^
:
in
body
so
;
&Wi
;
childhood
taining
qnfT youth 5HT old age rTOf *rw: of another body, the ob;
not
gflfff grieves.
119
su
The
contacts of matter,
pain, they
come and
Bharata.
matter,
go,
imper(14)
bravely,
Tt^rcTSlT^iTnrraT: wft:
of the
:
the touches;
=*
3
^
^
4
indeed
^T%at
Kaunteya
^T 5:13
^l
>
pain,
and, give;
thus ^rTTTnTrraT:
=TrW ^
;
STTfH:
ZT^T%, coming, and, going, and, whose, they; 3TR??ir: transiBharata. tory ; rTPl these ranTSTC^ bear (thou) HK?T
;
f|
chief of
is
men,
for
fitted
(15)
f|
;
whom
;
indeed
?f
not
s?ttJHfTf
torment
q%
;
these
3^
man
J^f* SWIT
HW
of
men,
best
31
equal, pain
and pleasure,
and whose
(to
;
whom), him
cfic^^T
*ftt
fit.
firm
he
spj^ra
for
immortality
becomes
The
be
;
the truth about both hath been perceived by the seers of the Essence of things. (16)
^
"being
;
not
3T*T?P
;
of
the
non-existent
;
fa^Uf
is
;
is
*m'.
^
;
not
3T*rn" :
non-being
;
f^f?%
;
*j?p
of
the
;
existent
^^f:
of the
two
STR" also
;
^\
;
indeed
%H3P
of these
bj the truth-seeing.
Know THAT
is pervaded.
to be indestructible
by
whom
all
this
imperishable One.
BT^RnlT
5
;
indeed
all
;
know
(thou)
3R by whom
itir^TO.
;
been) spread
rishable
is
;
^ e destruction
sf
That
;
nffor
ft this
?f?r
(has
3T*H of this
not
^rfiTfJ
ZR&l
to do
able.
<
\\
indestructible
These bodies of the embodied One, who and boundless, are kno\vn
fight,
is
eternal,.
finite.
as
Therefore
9TrT^cT:
Bharata.
;
(18)
;
having end
of
fT these
:
\QI bodies
R3K3
of
;
of
:
^rffRor: of the
;
embodied
the
rT^TTft
iiidest.ructible
3T^?T^
figlit
the
immeasurable;
Bharata.
therefore
33^
(thou)
n i
%n
who
He who
thinketh he
is
He
(19)
;
he
q^t
slain.
tin's
;
he who
;
"%n?T
knows
^TIT slayer
^?f^ slain
;
q:
he who
the two 8Tq this
*qr
and
|pr
;
this
*li% thinks
fa^rsftrp
f?*frT is killed.
^HT
not
;
<ff
those
^
?f
not not
;
(two)
know
?Rr kills
33
nor having been, he any more to be unborn, perpetual, eternal and ancient, he is not slain when the body is slaughis
:
He
ceaseth
tered.
ff
not
;
5fra%
;
is
born
;
f5R%
dies
^r or
time
31 or
^
?T
:
not
not
;
ar<^ this
>jc^r
y$$: (any)
;
more
;
will be
Rt^: perpetual;
Sfr^rT
killed
;
eternal
3TJ[
this
*[tfu\
;
ancient
not
??3%
is
srftc in
body.
**&
MR 3 ii
Who
^ knows
who how
;
arf^TrfaFT indestructible
;
fsf^j
perpetual
;
3:
Ipf
*f:
this
?T3T
;
unborn
T5W
;
undiminishing
ZfW
;
man
<m?
;
Partha
ZR
whom
^f?r kills
3TO
whom.
^TTTTIFT
As
new
34
(22)
cast
away
;
garments ^^rf%
;
>
sftofrPr
;
worn-out
having
new
n^TRT takes
bodies
;
^: a man
goes
3TT*n%
others
^farff^f
rT?n so
^TCftfPI
;
f^fTI having
;
cast
;
away
worn-out
ar^nf^
to others
gw?T
new
Weapons
not
;
cleave
him
nor
(23)
ijqf
this
fejfrf cleave
;
^TWfftl
?T
this
fff% burns
;
TT^5F: fire
;
not
not
q^T this
wet
^rn?:
waters
not
AU^ld
dries
in^rf: wind.
IK ^11
Uncleavable
away
perpetual, all-pervasive,-
immovable, ancient,
uncleavable
;
(24)
;
ST^SSP
3T^ this
;
s^f this
:
T?rW:
incombustible
:
3T^ir unwettable
;
3T^If^: undryable
ir^ also
and
:
stable
R5^: perpetual ^fop =^^*T3[ Trf: into all, gone ST^oT: immovable s^^ this ^rrrT 1!: ancient.
;
35
therefore
grieve.
Unmanifest, unthinkable, immutable, he is called knowing him as such, thou shouldst not
(25)
3T33RJ5 unmanifest
this
;
;
srg this
;
3Tf%?3
;
inconceivable
is
3TZJ
3Tft^ra: immutable
;
grq this
&eifo
;
called
this
;
therefore
q^ thus
qr?f
?rwq[ 5f not
Or if thou thinkest of him as being constantly born and constantly dying, even then, O mighty-armed, thou
shouldst not grieve.
3T*T
(26)
qjj this
;
now
and
R^^rer = R^(
5THT constantly,
;
born; fosQ perpetually; ^r or; nyvRf (thou) thinkest; sgrT^dead <$ thou *T?rwrfT = H?r?Hr arr^ arfa also rftfT so (?t) great
; ;
;
(two)
not;
^^
this; ^frF^^I,
to
grieve
T|
36
For
for the
certain
dead
death for the born, and certain is birth therefore over the inevitable thou shouldst
is
not grieve.
STCrf^ of the
(27)
born
f| indeed
;
a^: certain
^3:
and
; ;
death
V?
certain
:
t5fI birth
(
^^j
;
of tbe
;
dead
*W\<1
T
therefore
?t thou
;
3TTf*f I**
inevitable
BT^f in
matter
not
sflf^gij to grieve
^TcTTH
cT^T
^T
'r^fT
|R<
II
in
midmost
state,
they
in dissolution.
What room
then
for
lamentation
(28)
^Tf
whose, they;
manifest,
unmanifest,
beginning,
^rR
5
beings
53rriRJT^f
;
R = *vifi ^q
Bharata
^qr rTFR
;
middle, whose,
!
they
*T|T?I
ST^^Fwhose,
also
rT^r
there
^r what
TPf^Rr
lamentation.
37
As marvellous one regardeth him as marvellous another speaketh thereof; as marvellous another heareth
;
thereof; yet
eth.
having
heard,
none indeed
understand(29)
3Tr^5^
this
;
as wonderful
cr^rW
;
sees
5fii%<l
;
some one
^vf
;
also speaks ?r?jT so ; ^T and 3T?2T. another arr^si^ 8LS wonderful ^f and this srfST 3T?q: another sjofffW hears ;f?^T having heard
^ff?T
; ; ;
;
3TI^zfa<l as woriderf al
^
;
even
ipr this
"%?
knows
not
and
also
anyone.
This dweller in the body of everyone is ever invulnerable, O Bharata; therefore thou shouldst not grieve
for
any
creature.
;
(30)
frcJi
;
always
aril
f? in the body
;
g^?i
;
of all
v^rT
;
Bharata
rl^rfl
therefore
^Jfrrfa'
creatures
not
cf thou;
to grieve
Further, looking to
thine
is
own
duty, thou
shouldst
not tremble
for there
38
sr^l having
oughtest
;
seen;
rf
not;
f^PT^*
to tremble; 3T?f
;
(thou)
f|
indeed
3^{i?l
than war
;
%^:
not
;
better;
is.
ST^fl other;
$Tnf3*3 of
the Kshattriya
Jf
Happy
a
the Kshattriyrs,
Partha,
who
obtain such
fight, offered
by
chance
^ and
;
of heaven,
door
kshattriyas
battle
;
^4
Partha
f5*T%
obtain
f^H
like this.
TT% But
if
then, casting
away
sin.
thine
thine honour,
(33)
now;
;
%fj[
if;
;
cfw thou;
fifff
^qpT battle ^ not gn?S3l[ (thou) wilt do rfrf then ^qJ| own duty gRTfrT** fame 5f and ; ^cfr having thrown away ;
; ;
my sin
39
II
^ 8
II
thy perpetual dishonor, and, to one highly esteemed, dishonor exceedeth death. (34)
will
Men
recount
dishonor
relate
=^r
and
;
STFT
also
^JnTrfr
creatures
% thy
and
of the
honored
'qr
dishonor
J^urr^ than
death
3TJ%rc=53f% exceeds.
The
great car-warriors will think thee fled from the and thou that wast highly thought of
wilt be lightly held.
;
by them,
(35)
battle
;
from fear
will think
zrej of
;
ar^ withdrawn
c^T thee
;
whom
^ and
;
&(
^
;
having been
?U^r%
wilt go
PJT^TW^ to lightness.
will
be
;
40
to be spoken, words;
=s(
and
many
:
^rf^Rr
;
will say
re thy
grffrTr non;
friends
slandering
<ff
that;
more painful
thy indeed
;
power
;
?ra
than
fgfjJT
what.
heaven
O
wilt
:
son of Kunti,
(37)
frp
slain;
;
3T or;
SiiC^Tra'
(thou)
;
obtain;
^if
heaven
enjoy
;
^f or
rf^*TTfj[
therefore
;
^frTW stand up
T:
pain, gain
;
and
loss,
victory and defeat, gird thee for the battle shalt not incur sin.
?psr^
fjc^r
loss,
:
thus thou
(38)
;
% = 5^ ^ I ^ ^T pleasure, and,
:
pain,
and
^fjj
equal
*T 3T^P?:
^ gain,
and,
and; 3Tzrriftr=
;
ra=
^T a7^r?[5
%
;
and
sf
rfrf
;
then
not
^ thus
^^[^
;
for
;
the
battle
frt sin
^^IH^I%
is
in
accordance with
hear it now according to the Yoga, Sahkhya imbued with which teaching, O Partha, thou shalt cast
away
(39)
3TPTf|?Tr (is) declared
;
irqr this
of (to) thee
3TC3
;
in
f i^f: knowledge qm in the Yoga g indeed fHT this ^TT with knowledge ^rff: joined z&n with *joj hear Partha ^sr^ = 3R*fa: tW of karma, the bond; which <TT*T
SAnkhya
;
In this there
gression.
is
no
is
there transl
Even a
fear.
little
of
this
knowledge
protects
(40)
from great
ifnot;
destraction
;
ff
here:
;
3Tn=T3IT?Tr*r:
3Trf>T is
!?c^f R: transgression
^ not
^?T;
very
;
little
3?f^
even
;
3TTO of this
vpr^l duty
protects
if^f:
(from)
orreat
Dharma.
42
is
but one-pointed,
O joy
of
of the irresolute.
m determination, soul,
f 5 here
;
:
whose, she
?T?^ of the
gfe: thought
ir^r
;
one
Kurus,
rejoicer
^f ?imr - ^f^
;
ff
indeed
3T^?fr
endless
Flowery speech
naught but
this."
is
uttered
by the
Partha, saying:
There
is
(42)
^^\
;
= tf^
;
^f?
the Veda, in the word, rejoicing PArtha other 3T|?iFr is fRT thus ^rf?^: saying.
;
mq
not
With
desire for
self,
Those whose very self is desire, Raima, and who therefore act with a view to win heaven and also rebirth to wealth and rank.
43
various ceremonies
lordship.
[for
heaven,
highest,
(f^) n^rf?f
whose,
?ff
;
they;
(re) birth,
alone, of action,
(which)
^r*T =
in
f^j?rrori
f^TTn
1*31
?Tf
of actions, varieties,
many,
TI%
of
which,
that;
%Tp^Tr% =
*frT? 3
^J^
;
^
jrrrt
enjoyment, and, of sovereignty, and, the gaining (for the sake of).
towards
to pleasure
and
lordship,
whose
minds are captivated by such teaching, is not designed 1 this determinate Reason, on contemplation steadily bent.
(44)
*Tf*T3fter?Ef 'TT
= *TPt ^
offered as
?^ ^ Wt -fKM
;
in
enjoyment, and,
rT^by
that; 3TTfrT%rT?rrw
The following
is
an alternative translation
of shlokas 42,
43,44.
utter,
is
nothing
else,
desire and longing after heaven (the flowery speech) that offereth only rebirth as the (ultimate) fruit of action, and is full of (recommendations to ) various rites for the sake of (gaining) enjoyments and sovereignty, the thought of those who are misled by that (speech) and cling to
is
not engaged
44
Samadhi
sf
The Vedas
above
these
be thou
three attributes,
Arjuna;
beyond the
2
careless of
possessions,
full
of the SELF.
:
(45)
%?Jl7 atf%<T2tP
=%5=^ fra
^TT
the
three
;
attributes,
"%^T:
(the)
Vedas
fMilpzi: with-
3T%T
:
Arjuna;
= R3*
;
*=T?>
T STflrT %T: %W- *** *(. not, is, earning, maintaining, and, whose, he: 3TR*TWR^ f nil of the Self.
HW
and,
All the
Vedas are
is
mana, as
water.
1
a tank
place
covered
all
over with
(46)
Gu$as =
;
or purity
forms of energy. They are Sattva, rhythm Rajas, activity or passion Tamas, inertia or darkness.
attributes, or
;
2 Sattva.
45
much;
asrtf:
rJTCT^ so
much
(in)
>%5
in the
Vedas
(of) learned.
TT
*v
*
"^
IT
Thy
fruits
;
business
is
so
let
not the
with the action only, never with its fruit of action be thy motive, nor
(47)
;
the action
in
^
;
;
only
3Tf^FTrc : right
%
;
thee
m
;
not
<
JT^
;
the fruits
T:
^pf ?Wfg'-=^
^
;
W
;
not
l3-'
whose, he
>J:
;
be
Jtf
^zi *T of action, fruit, motive, not % thy ; ^fT: attachment 3T?g let
(there) be
ar^for
in inaction.
Perform action,
in
Dhananjaya,
failure:
evenly
yoga.
success
and
equilibrium
called
(4 8 )
*P5,
3nT*TT yoga-seated
perform
wfif&t
actions
^Tt
attachment;
]aya
;
Dbanaii-
^jRRRT: = f?T^t
^ WTWT T
46
success,
and
;
^pf:
the same
;
v^\
having become
equality
%*r: yoga
3^1%
is called.
Dhananjay.i.
Far lower than the Yoga of Discrimination is action, Take thou refuge in the Pure Reason
;
who work
for fruit.
(49)
^C<JT by far; ff indeed; 3T?rC inferior; faction; ff^fqfim; = 5^: qrirn^of discrimination, than the yoga; VRH^ O
Dhananjaya ^^f
;
in (the)
Pure Reason;
fftvf
refuge
3Tr^^^,
motive,
?g:
^t ^
fruit,
whose, they.
II
United to the Pure Reason, one abandoneth here both good and evil deeds, therefore cleave thou to
yoga; yoga
is skill
in action.
(50)
I[^3^;:=f3ir5^j: with knowledge, endowed; 5f?rm (he) throws away ff here 3H both SJfirT^!;^ = g^rf ^
;
^
for
evil deed,
55^^
and
in actions
^RHTW
skill.
f|
:
ql[
?T5?fT^q
It
II
47
The
fruit
Sages, united to the Pure Reason, renounce the which action yieldeth, and, liberated from the bonds
seat.
(51)
;
3ff^ action-born
f|
f fa^-rhl
;
indeed
HW
having abandoned
3J
JRn^Jp
1T<1
f%R&?CT: of birth,
;
<rf
the abode
T^|<t go
*RTTT%
thy mind shall escape from this tangle of delusion, then thou shalt rise to indifference as to what has been heard and shall be heard.
z^T (52)
tffa&!
When
when;
thy;
^f^fifsm
;
= *u?^
of
;
delusion,
rTff
the confusion
*Trirr%
*^ en
f5|^ to indifference
>?r^E?l^l
;
of *r
II
H^
II
When
by
the Shruti,
shall
stand immovable,
48
ed
^
;
able
rf^T
s^r
when
sr^FJr
unmoved
jrf^f:
then
^Tnt to
yoga
T%
v
Arjuna
said:
What
is
the
steadfast in contemplation,
stable of mind,
?
stable-minded
talk,
how doth he
s^TF
sit,
fWrTT^TTO = R^TrTF
his;
^Fir
IW
what;
TW
;
definition; ^nTrf^???^
= of
the Saraadhi-
seated;
%?r^
mind, whose, he
Keshava; fl^rf^r: = R^rff *ff: ^^ 5f: fixed, r% what !T>TT^Rr may (he) speak f%
; ;
STTSfhT
may
(he) sit
5T%?r
may
(he)
walk; f%
The
When
man abandoneth, O
Partha,
all
the desires
SELF by
the SELF,
(55)
49
;
e)
all;
throws away
;
3[fr
:
when
^ftti; desires
to
7PT
Parfcha
*T%TrTR;='?^ Trff^
3Tf?*TfH in
tied
is
;
the Self
:
^ only
3Trc*mr
by the
;
f*qrTW
steadfast, in
<ffr
then
called.
He whose mind
different
is
free
in-
and
(56)
anger, he
<*:%* in pains
3T3ffJT*Rr:
;
= T Sff?t
*R: 3**!
ff:
:
not agitated,
niiud, whose,
z&Q
*T5[
he in pleasures; f%Trf^? =f%T?ir ?<J?r gone, desire, whose, he 3t?T*rTvrasfiN: = ^Irf: ^T ***
5^5
?T :
^ ^TW
^f
^^
;
n oue
>
desire,
and,
fear, and,
anger,
s
and whose, he
(he)
is
f??jfivfr :
steady-minded
(s^ee
54):
0^:
^g e
'
called.
He who on every side is without attachments, whatever hap of fair and foul, who neither likes nor dislikes, of such a one the understanding is well-poised. (57)
q:
he who;
?ffj
gf^
rTff
that
that (whatever)
U*T ^f 3TU*t ^T
so
;
rejoices;
ff
not;
is
ffij
hates
^3
of
him
ligence
qr%rir
established.
When,
then
is
on
all
sides
its
understanding well-poised.
Sf%1jj
(58)
aril this
35T when:
tortoise;
arjfTffi
;
draws
;
in
q-
and;
one;
^:
limbs
$^like;3r?3P everywhere;
fffjsirnjr
the senses
f f^tU^^S = f fy^fTr^ aT^f^: of the senses, from the objects ; ri^f of him ; sn^T the intelligence established.
;
NH^Idcf
I
H^
(I
l objects of sense, but not the relish for them, turn away from an abstemious dweller in the body; and
The
seen.
:
(59)
the objects of sense
^f$sr: of
; ;
RrR^t
;
turn
;
away
of
the embodied
;
^r^3T = ^^
excepting
;
^:
relish
arn" even
ffff
?R^
him
qt the
Supreme
l
^[
having seen
turn
^%
turns away.
desire for
The
;
objects
remains
even desire
is lost
them
O
mind.
man, though he be
ff indeed
arfqr
eveu
;
5H33
Kannteya
;
g^TOl
of
man
wise
the senses
impetuously;
f|
Having
I
restrained
;
them
for
is
all,
he should
sit
harmonised,
his
supreme goal
them
9Tr*f[rT
(61)
restrained
;
3^far
should
;
all
4^wj having
*re<T*:
;
g*ff:
joined;
goal,
sit;
whose, he
;
q^T in control
of
=9Tt'TC ff indeed
:
1^ ^
;
ff?B[rPT senses
(is)
?f^
him
established.
sense, conceireth
an
52
attachment to these
(62)
sensesj
3<T5fR*T
of
;
the
meditating; fifing. (on) objects (of the man <HT: attachment tjsr in them ;
;
korn
*=fTTfl
from attachment
;
^fstrZKf arises
^\Jj:
desire
3Ffr*n?|[
from desire
sfirsr:
anger
3T[>T3ira% is
produced.
fused
From anger proceedeth delusion from memory from confused memory the
;
; ;
delusion condestruction of
(63,
;
Reason
anger
HfHT
'
becomes
?T'*?fi? :
delusion
f%^*f:
of
memory,
;
?^[f?T^?iTrfI
= f*&
;
^f?Tr?r:=l^':
TF5T: of
destruction of Reason
sr<irofsr (
he
perishes.
self,
senses
free
tered
CfTfsrRs^: = T*TT ^Tf ^"1 ^T^S^: with ( from ) attraction, and. ( from ) i-uiml.-iim, and, (from) disjoined; ^J indeed
;
objects
of sense
^^ moving
53
< after
led
;
3lT?fT*res[:'=3lT?*rT:
^&:
of the Self.
*T:
by
the control-
n>raT5JTr
= T^fa:
3TR*Tr
2TC?1
subdued,
self,
whose,
to peace,-
3TfaT^lW
attains.
|T: <TR!f
In that Peace the extinction of
II
^H
II
him
for
is
attaineth equilibrium.
SRTT>
(
(65)
in
of)
all.
;
of pni'is
fff^:
-"fsfcrnciion
^"rT:
-lj^
nf
him
^qfsiras
arises
hi*
;
q'gyT^'rr^'-
=JTq?f
BTF5J
^?j
;
?Tf2(
peaceful, mind,
whose,
f|
in.leed
qaickly
^Rjf:
the Reason
T^
settles
down.
There
for the
is
no pure Reason
is
for the
non-harmonised, nor
;
non-harmonised
there concentration
is
for for
him
the
(66)
no peace, and
?
how can
^rf^gr is
; :
there be happiness
:
T
led
;
not
ff
^f\rf
:
Reason
not
?T
*%
;i.nd
=5T
tation;
not;
and
3T*TR*l?T
peace
n ess.
3T5u"rT^I of
the nnpeaceful
553:
whence
?jiq
happi-
54
f|
irqjafU
as the
mind
yieldeth
to,
hurries
away
away
the
ff?2U aTT
which
3TC3 of
of the senses; ff indeed; ^KHTI moving Zftj q^' the mind STgTShfraa' is conformed to rffj that
; ;
him ftfH
; ;
carries
:
away
si^rf
;
the wind
f=? like
ff3
TfT^lff
II
^<^
II
Therefore, O mighty-armed, whose senses are all completely restrained from the objects of sense, of him
the understanding
is
well-poised.
of
(68)
*^raT?r
rTRTt therefore
q&l
whom
mighty-armed
(see 26);
3([foT
RTrfrarHT restrained; everywhere; $\ythe senses; fff^r^f^: (see 58) from the objects of
;
^^:
the senses
?T*a[
of
him
STKTfgrTr
( is )
established.
R^TT
That which
is
the night of
all
beings,
for the
dis-
55
ciplined man is the time of waking ; when other beings are waking, then is night for the Muni who seeth. 1 (69)
SIT
which;
;
f?ror
night;
;
^rTRi
(of) all,
of beings
(
^^
in that
;
one
)
;
q&tt in which
frf^ri
?f^jfr
*Tfrrnt
;
that
night; <T?g?r.
( of
the
seeing
II
VSo
||
He
attaineth
Peace,
into
whom
all
desires flow as
which
is filled
remaineth unmoved
SrrrcfaFTI (ever)
3TC?I
not he
being
who
;
desireth desires.
3T=5n7JfR5 = 3T=^5Tr
;
filled
^ unmoving,
waters
;
status, whose,
;
him
^55^ (in)
;
to the ocean
?rpr.
Jrf^?ir% enter
zjf ?j as
;
?ff^ so
qRRT:
;
objects
all
;
of
)
;
desires
( in )
;
to
whom
qf^df?r enter
;
g%
5ET
he
^rfr^H peace
of
(
afTrffrr%
obtains
^ not
objects of
1 The Sage is awake to things over which the ordinary man sleeps, and the eyes of the Sage are open to truths shut out from the common vision, while rife rersS, that which is real for the masses is illusion for
the Sage.
56
Who
to Peace.
so forsaketh
all
desires
free
from yearnings,
selfless
he goeth
(71)
^friT^ desires
5^:
IIH
who;
;
JHPJ.
without-desire
;
\vithoiu-miue (ness
PKf^fK:
wicaout-egoibm
^p
be
^ifnt to
peace
3TP^I-=<$'frT attains.
This
is
son of Pritha.
Having
at
bewildered.
Who, even
the
death-hour,
is
of the Eternal.
qm
*t
this
sTfgfr of
;
Brahman
f^q'R': sfarus
;
qr?f
is
Purtlia
f%3fTfa
confused
;
having sat
of
been establmhed
3T^f
;
in this
;
3T?rI^fr%
tJ
%rf7 even
;
3glR^r
T*I
Bi-ahman, to Xirvdna
o
a?;$[% attains.
gt^q^nl
*m
fl^iqts^r^: u
entitled:
s iu the glorious
57
THIRD DISCOURSE.
II
II
Arjuna
If
it
said:
is
superior
to
action,
Janardana,
why
dost thou,
Keshava,
(
enjoin on
SSSttZRTf
me
superior; %f{
37*1 JJJ:
than action
;
tliee
rf?j
q<fT
:
thought
f%*
;
:
% ( by ) Janardana
of
then
why
in act
;
on
q[t
in )
terrible
HT
engagest
%^ O Keshava.
^ u
my
(
II
therefore
tell
me
?
with
may
)
reach bliss
;
with
intermixed
;
f^ as
(
it
were
)
3I5ZR with
;
Sj-fs?
;
understand ing
T
:
^r?3f%
;
thou
;
confusest
;
%q
were
my
rT?l
so
q5^
;
one
^f speak
\'
hnvinc: docided
ZR by which
obtain.
$(q: better
the
good)
58
The
a twofold path, as
before said,
sinless
;
one
Sahkhyas
belief
that of
r% in world
;
( in )
;
tni 's
;
ffft^T twofold
;
ROT
jjcr
formerly
said
ijqj
by me
3H^
;
sinless
one
of
^rr^ih
;
knowledge, by yoga
^rns^Rni
yoga
;
action, by
Man
from
activity,
winneth not freedom from action by abstaining nor by mere renunciation doth he rise
(
to perfection.
T
not
^r^fJTTR
;
of
action?
3T5Trt*n^
;
from
by
non-
commencement
obtains
(T^
:
inactivity
;
3^: man
(
not
and
from
by
renunciation
only
%f%
perfection
attains.
59
for
is
for
helplessly
by the
Jfff
qualities
born of nature.
;
;
5 )
;
arfa even ^faff anyone ^m. a moment f^gf?T stands 3T^f4^ un-action-perform3Trg in reality 3T^5T: helpless gpf ing gjrl[% is made to do f| indeed
not
action
ties.
*&
all
CTf5f%fr:
by
the nature-born
501:
quali-
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 )
^RFqrfor = 3ifrni ff^rPT of actions, the organs $Wf who controlled zj: STF^T sits HT^rr by the mind f fj^F^lf^ the objects of the ?*re^ remembering
;
having
;
senses (see
ii.
58.)
;
frT5re*Tr
f%f?:
mind, whose, he
duct, whose, he
;
R^r^TC: =
^f:
mt^IT STr^nC-'
is called.
3W ^-
false, con-
he
^^H
II
II
60
l
,
he
is
worthy.
senses
;
mind
who
indeed
the
*R*rr
;
by
the
^Tr^T^"
commences
:
3T3pT
of action
37^*1*1.
karma -
yoga
ST^Ffi.
unattached
^: he
f%f?TO% excels.
inaction,
Perform thou right action, for action is superior to and, inactive, even the maintenance of thy
possible.
:
prescribed: 3pJ do.- ^rT action thou; better; f^ indeed; IT^iH'T! than inaction;
;
^m
:
action:
^itr^I^T^
;
and % thy TT^T of the body, pilgrimage 3TR even ; not sn?Tx?il?J[ ma .T succeed STSfRon from ( by ) inaction.
; :
The world
ment,
is
bound by
;
action,
unless
for
that sake,
free
from
Karma- Yoga
z. e..
is
ou the Divine
Altar,
obedience to
Law
and Dnty.
6i
action ( tliaii ) otherwise ?p*r3r &fa: the 3T3 this; graahTT: =*fi$ anCT 3*3 3P action, bond, whose, it; rT?*T = 3*3 3T5>f of that, for the sake; 5ft action
;
from
world;
4r^3 O Kaunteya; gff?*fT: = g^: ^ifr 3f *' abandoned, attachment, by whom, he *T*TP^C perform.
:
Having
with
in
sacrifice, the
Lord
of
emanation
said:
ye propagate; be
?T?3Sctt:
this to
5T?
10)
the
= 3*R
?j^r
with
together;
Sf5Tp
;
peoples
said;
having
emanated
;
Off
formerly
^r^f
shall
ran ft:
Prajapati
;
ar%1 by
^: of
this;
a^f%KZp^
;
propagate (ye)
you
ye the shining ones and may the nourish you; thus nourishing one another, ye shining'ones
this nourish
"With
supremest good.
;
( (
!I
;
Gods
*rp^3?T
nourish
ye
^HRf by
3:
this
may
nourish;
you
The cow
;
of ludra,
for
62
<ft
the highest
ye
shall
obtain.
t "
*T%
the Shining
For, nourished
by
sacrifice,
Ones
shall
bestow
verily
is
on you the enjoyments you desire." A thief he who enjoyeth what is given by Them with-
out returning
Them
;
aught,
(12)
ff
f^Pl. desired
^TfTPSL
enjoyments;
give
;
indeed; ^: to you
^KT
;
will
2ntTHrr?rTr:
;
= 3fFT
;
HlT^fr'-
by
nourished
%:
by them
5r:
^rTRt given
to
STJTfnt not
having
enjoys
;
given
^q
qr*i:
these; ?j:who;
ijr^
he.
ii
\\
ii
The righteous, who eat the remains of the sacrifice, are freed from all sins but the impious, who dress food
;
for their
own
(13)
sacrifice,
s^Tf^rerfa'T:
= 21^21
;
f%5:
3^Rm^
;
of
the
remains,
(who)
eat,
they
^?f: the
good
all,
;
^% are
freed
^rfferi^rq-:
;
= g%
those
:
f%ff?^%: by ( from)
by (from)
qrqr:
sins;
:
gsra enjoy
I
indeed
srq
evil
sinners
\vho
TeffW
(for
self,
from
From
is
the produc;
tion of food
sacrifice
(14)
from food
from rain
Zf^lTf^
;
*Tsrffi
become
^rTFR creatures
of food,
;
the production;
rain
;
from
;
sacrifice
VT^rra.
becomes
75^3:
sacrifice
^ from
Zffi:
action, the
U?HII
Brahman from
Brahma action groweth, and the Imperishable cometh. Therefore the Eternal, the all-permeating, is ever present in sacrifice.
thou that from
Know
(IS)
3J| action;
BgHS? = sB(igv\
^^'
;
^?J
rT?l
;
from
srgl
Brahma
Brahma;
f^f^f
know
^2JrT<l,
that
rTCHT^ therefore
;
^rgr
;
everywherein
sacrifice
;
going
551
( is )
Brahman
fHr2J
constantly
Zffi
established.
mi
re(
He who
volving, sinful of
and rejoicing
^
;
in
16)
13
life,
thus
srefrTrT sec
turniug
wlieel
not
2jm follows: f?
whose, he
;
Iteiv; q: wl,
3*3
3TTCR:
;
ST- evil,
sfysKnT:
;
= trg-qg
P in the sens-
es,
he rejoicing, whose,
;
^r^ uselessly
Partha
^r:
he
SELF
But the man who rejoiceth in the SELF, with the and is content in the SELF, for him is satisfied,
is
verily there
q:
nothing to do.
indeed
:
(i/ ;
who
STR'TCft:
;
u the
:
Self, pleasure,
man
ted;
is.
iu the
^ ouiy ^
to
may be
:
satisfied
nnr\
the
only
g'g
?r
coufcen-
(work)
V- flonn
ot:
is
no
interest in things
done
in this
world,
18)
not
;
q^f
concern
even; 3&( of him; fj%;f with action; ?nf: not STfi^T with inaction qR^H $f here
; ; ;
any
?r
not
^
in
and
acr^ of
;
this
one
;
%$
in )
;
all,
creatures
^ff*Tq[
any
interest
s^qr^ST^:
dependence.
Therefore,
action which
without attachment,
is
constantly perform
duty,
for
attachment,
tTFTTri;
man
(19)
;
therefore
ST^rff:
;
(necessary) to be done
unattached
action
;
^?T?f
always
gT
^JTp^T perform
;
unattached
ft
;
indeed
srr^T^ performing
;
BT^TF:
action
;
1^ the Supreme
3TTJfn% obtains
g^^":
man.
f|
to perfection
by
the world
(20)
;
3)fcrr
^ only
;
;
ft indeed
^f%Rrn
srrft: zfti
to perfec-
tion
srrre?t?rf : attained
*H*|^: = 3Rgp;:
?Tr^?l'?T?l
Janaka,
= sfr^I
q'tf&l of the
66
world, welfare
to
do;
rfrer
to
II
R3
||
do
Whatsoever & great man doeth, that other men the standard he setteth up, by that the people
what
?iq;
;
also
go.
(21)
3jqr
;
3tfJ
;
*!R?:
;
the
that
that
JnTrrir
best;
;
?f^r
the other
:
^rff:
people
;
^p he
what
measure
;
(
;
authority)
^g- makes
^r^T: the
world (people)
?rq;
that
3T5^^%
follow?.
There is nothing in the three worlds, O Partha, that should be done by Me, nor anything unattained that
might be attained; yet
5T
mingle
in action.
srflrT is
;
(22
;
not
of
me
<rr?f
:
Partha
^^
;
to be
:
done;
not
(I)
;
f%rrj
67
all
mingled not ever in action, unwearied, men around would follow My path, O son of Pritha. (23)
For
if I
qf?
if
f|
indeed
3Tf I
;
not
:
^^
ir*T
should exist
;
^fg
;
(always)
^fHf^I in action
3T^f?rT
unwearied
ipr
my
;
^c4
^H\: men;
Partha
fall
into ruin, if
form action; I should be the author of confusion of castes, and should destroy these creatures. ( 2 4)
3^ff??J
:
would be destroyed
perform
;
5%
;
these
not
gfzfr if (I)
;
qrf action
confusion
?tr^P worlds
^r? 1
I
)
5
sf
if
^f^fn^ of
be
;
and
^f?f r
;
author
?qr*l. (
;
would
(I)
^vould slay
f *TT: these
inff: peoples.
As
Bharata,
the ignorant act from attachment to action, O so should the wise act without attachment,
(25)
;
attached
gffipJT
;
in (to) action
?ff%fi'Er the
unwise
;
*&n
to
as
^f%
man
;
act
VK3
;
the wise
?fqj so
Bharata
make
^37^3*1.
68
Let no wise
man
all
unsettle the
him render
action attractive.
not; 5f^f^t=l%:
shoul^ produce
nff
;
^t
of
f
3T*TRT
action,
^^f
^^TT
unknowing
all,
should cause (others) to like ^tf^prfror = *rfrfr ?K*frfoi actions f%5f1, the wise man grfj: united, ( balanced )
;
;
^THr^^ performing.
by the
qualities of
nature
:
The
self,
deluded by egoism,
thinketh
"I
(
am
27
)
the doer."
:
of
nature
fafT^JTr^rFT
being performed;
aj^f:
by the qua-
lities
^THffoT
actionsSTrcJTT
;
^51:
everywhere;
art^Trif^gTr^Tr
self,
ST^RT f^S:
he
;
whose,
3Tf I
f f% thus
Hf^%
thinks.
But
he,
of the divisions of the qualities and functions, holding that "the qualities move amid the qualities," 1 is not
attached.
the essence-knower
;
(28)
5 indeed
Hf rerff
mightywrSocn*.
armed
ii.
26
?J'wfft<Trnir:
= SJ^TRri.
^f
HnTCT^r:
divisions
2
(two)
;
Jjorr:
the
H5fr
qualities;
3jotj in
the qualities
ff
^fa
is
having tliought;
not;
qTSnt
attached.
^
Those deluded by the
to
1 1
the
functions
of the qualities.
The man
foolish
of perfect
whose know(29)
imperfect.
of
nature;
by the qualities,
deluded; 3-5^% are attached; <Jnfi% = ST^RT the qualities, in the actions; rff^ those 3T?5?5rfaf :
;
^3
of
not-all-
The
"
qualities
objects.
ties.
suggested reading
as sense-organs " is
:
O) Shaukara
karma-vibh&ga "=>of the
class of
70
;
knowing
not
;
the
slow
the
all-knowing
should unsettle.
n::
ii
ii
Surrendering
resting on the
freed,
iriq
all actions to Me, with thy thoughts supreme SELF, from hope and egoism
in battle.
;
(30)
me
?T3Trot
all
^prrfal
actions
^r?g^ having
the Self, with
;
abandoned; 3Tirc*T%rr*rr = ^
in
witliout
mine'
^Jjr^r
having
\\\
11
Who
and
actions.
21
abide ever in this teaching of Mine, full of faith free from cavilling, they too are released from
(31)
(they)
who;
?r
my
Trre.
opinion
f^
this
pfHJ con-
stantly;
r!
by
from
actions.
Who
senseless,
carp
at
My
deluded
in all
who
5
>
indeed;
;
qa^
;
this
3T>-^^SfrT:
;
carping at
?r
not
3T3nraf*T follow
% my
Jfrf 1.
opinion
?rf jjfRf^J5R
;
5H%
rfrq[
these
know
(thou)
^T^rqr.
destroyed
aT%<Tgf: mind-less.
with his
Even the man of knowledge behaves in conformity own nature beings follow nature what shall
;
;
restraint avail
(33)
;
of
behaves ^r^T. ( of ) his own conformably nature ^rr^T^r^. the wise man 3Tfo even
;
;
;
%^
to
f^f^f: restraint
what
Affection and aversion for the objects of sense abide none come under the dominion of these
;
two
(34)
;
srq-
in the
W: "^f^:
;
seated
rT^f:
of
not
^rl
(under
72
the) control
srrir^girf let
(him) come
^f these (two)
indeed
qr?<Tf*nfr
Better one's own duty, though destitute of merit, than the duty of another well-discharged. Better death in the discharge of one's own duty the duty of another is full
;
of danger.
Hfari better; ffq^:
'
(35)
own-duty;
RrJJif:
without
(good)
quality; qrqwr?! = T^T ^*fni of another, than the duty; f*^ in own duty f^q?T death *=T3fl?rTr?l (than) well done d|: better; TW?: another's duty nir^f: fear-bringing.
; ;
II
Arjuna said
But dragged on by what does a man commit sin, reluctantly indeed, O Varhneya, as it were by force constrained
3T?T
?
(
36
JT^^: impelled
:
3T3*
;
this; qpf
sin
^nt
J^T:
man
3TR=^^ undesiring
;
srrT even
31&W
f*f as it
were;
compelled.
73
said
is
mobility
all-consuming, all-polluting,
know thou
this as
(37)
;
q^: this ?~5fr?JOT^-. of mobility, from the quality, *rSW* = nKP SFffil tr5V? JT^r^T: =H3fl 3T^ H&l ^: great, devouring, birth, whose, it
desire
;
qrer:
this
:
VRVf:
wrath
SW
whose,
this
;
it;
JTfrqTwir
;
ff here
hurtful
foe.
As
dust, as
is
flame
is
an embryo
it.
is
enveloped by
^I^ by smoke
?rr[?(r:
3Tff^^%
a mirror;
;
Wff
is
fire
q?rr as
3?gr?r
by the
amnion
it
;
STf^rT:
;
f^
1
this
?nn
so
^r by
The universe
"This"
as
opposed to
"THAT,"
the
ETERNAL.
Some say
74
Enveloped
is
wisdom by
this constant
is
enemy of
the
insatiable as a flame.
(39)
STffrT
enveloped
he wise
3?R:
man
by
)
^[1%^: of
^TT^TT =
Kaunteya
;
body, whose, he
;
^ff%3
;
grojCT
the .unfillable
31^?^ by flame
-BT
and.
The
its
senses, the
;
are said to be
seat
by
these, enveloping
bewilders the
(40)
T^:
the
mind
^5:
is
the
;
reason
this;
srfagRi*.
the seat;
.
3^21%
;
called
q%: by
;
fwf Z(f%
bewilders
;
having enveloped
3Tff
FRRR^
Therefore,
II
II
first
75
sin,
destructive of
(41)
therefore
;
^^
;
thou
arrfr in
the beginning
^?TI>T= *KrTRf
slay
;
3|t^T
;
of the Bharatas,
<tf
this
;
Tr^frT sin
Sfsfff
ff indeed
*rmf%*tt?Rr?R*= ^TR^*
^ R*TR^ ^ ?rr?[R*,
of
TO
It is said that
gfe^rf fi::
the senses are great greater than the greater than the mind is the Reason
; ;
;
senses
is
the
is
mind
but what
is
HE.
srrg:
(42)
(they)
;
ffS^rrJr
ifsfz^zi:
T^lT^r
superior
say
rt
superior;
ffrf:
mind
:
H'T^T:
than
;
the
indeed
q-^r
superior
^fe
the Reason
indeed
;
?j:
^f:
he.
Thus understanding Him as greater than the Reason, by the SELF, slay thou, O mightyarmed, the enemy in the form of desire, difficult to overcome.
l?fr
(43)
thus
;
^f: than
the Reason
jt the greater;
^r having
The Supreme.
76
known
%*rP-ai
;
having steadied
;
the Self
arr**Rr
( ii.
;
by
;
the enemy
*T5r*r?t
26)
mighty-armed
difficult to
3fnH3<t
39
) (of)
approach.
77
FOURTH DISCOURSE.
inn
The Blessed Lord
This
imperishable
it
said
yoga
;
declared
to
to
Vivasvan
Vivasvan taught
f*t this
to
Manu
Manu
Ikshvaku told
it.
(0
;
f%3?^
to
Vivasvan
;
?T? I
q-[^
ST^ZHI. imperishable
;
JTfTfi^T^
;
spoke
qtfe to
Manu
said
^5:
Manu
f ^i^r% to Ikshvaku
3TS%?1 spake.
IRII
This, handed on down the line, the King-Sages knew, This yoga by great efflux of time decayed in the
world,
O
;
Parantapa.
;
(2)
JIFff**.
^ thus
f H this
T^RrHl= TtTWr
the king-sa^es
;
by succession, obtained
unfo-
f%g:
;
know
%'.
;
this
srg-;
^jr?FT
by
;
time
f^ here
?frT:
yoga
destroyed
Parantapa.
78
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)
; ;
q-;
this
^ even
zfri:
(
3TfI to-day
devotee
3TRT
% to thee Jf^r by me STZPZ. this yoga JiFFr declared ^nTT'- ancient HTR: thou ) art % my ST^f friend isf and ff?T
; ;
q^ this;
\
ST^TH
best.
II
8U
Arjuna
said
Later was thy birth, earlier the birth of Vivas van how then am I to understand that Thou declaredst it in
;
the beginning
?T<Tt
(4)
of
later
VT^rT?
:
thee
of
5fT
the
;
birth
q^ earlier
;
51WI
the birth
f%3rr^rp
( I )
Vivasvan
;
f^pftani.
beginning
;
may
understand
;
q'lTff^r^ declaredst
f ft thus.
I
T^
said
:
IIHII
Many
births
have been
left
behind
by
Me
and by
79
thee,
thine,
them
all,
arff%
^ my
;
thy
^T%?T
oqanTfR* past 5F*TfR births rT*T Arjuna rttR these ?r| I %f know
; ;
; ;
5f
not
&
thou
%^
knowest
^^
Parantapa
Though unborn,
Lord of
own, yet
^T5f:
all
I
Mine
(6)
am
;
born through
3TFT also
self,
; ;
My
;
own Power. 1
;
unborn
5T3[.
being
^o^qr^TF = 37szj?j
;
9rrr*Tr
ZITO g-
undecaying,
;
whose, he
being
;
Jj^RrH of beings
;
f ^R
the
Lord
3TPT also
;
^^
the
SI^Rf nature
^T^my
own
errors
resting on
the Self,
5ET*T^rm (I)
become
by
maya.
Whenever
and there
is
there
is
decay of righteousness,
of
Bharata,
exaltation
;
unrighteousness,
then
(7)
l Mayft, the power of thought that produces form, which is transient and therefore unreal compared with the eternal Eeality hence M&yft comes to be taken.' as the power of producing illusion.
:
^fT
when
Zf^r
when;
f|
indeed;
;
>?ift3
of
daty
decay;
WWRT
of sin
;
is;
Bharata
;
3T3**TFrai
;
rising
up
arrcTPPI. myself
^TSTrpT
send forth
*J*T
H ^ n
For the protection of the good, for the destruction of evil-doers, for the sake of firmly establishing righteousness,
I
am
(8)
;
and
$TTO
= >OTtq HWTTTW
the
sake:
^TTT^
of
duty,
of
the
in
establishing,
for
g-vf^TR
(I)
am born;
511
age:
arr
in
age.
He who
its
thus knoweth
My
abandoned the body, cometh not to birth again, but cometh unto Me, O Arjuna. (9)
essence, having
5F*r
birth
^
%%
;
action
and
:
% my
ffssj divine
;
tpf
thus;
q: who;
knows;
rTT^5T
from
(in) reality
cZfoFr^T
?T
ff the body; 5^: again; 5T?T to birth; Hrt to me ^% comes ^f: lie
;
Arjuna.
8i
rilled
with Me,
of wisdom,
many
(10)
gone,
^Un*T*Iir>TP = sftfT:
desire, and,
fear, and,
*TT:
=^T
VT3[
^ 3>W- ^
;
ZfTT
tfvTOr full of
me;
7JTPL.
to
me; ^Trfsmr
of
resorting
3ff^:
many;
5TM?TWr =
purified;
rTTHf
wisdom,
(to)
by the austerity;
grTT:
^^T
^^H,
my
being; ?lTT?(r
have) come.
However men approach Me, even so do I welcome them, for the path men take from every side is Mine,
Partha.
Cn)
3iqr as
;
q who
?JIT so
;
rr^ to
me
JTT^W approach
;
rfrqt.
them
<r^
even
vnTTR welcome
3T? I
^T
mJ
;
^^? P a * n
>
3^5^^
where.
follow;
PAr-tha
^^r:
every-
Wit
They who long
6
q^cT
on earth
sacri-
82
for in brief space fice to the Shining Ones world of men, success is born of action.
;
verily, in this
(12)
;
^f*foTT of
;
^TH
indeed;
success
;
m^p
*rer%
in
is
;
the
human;
%%
^4rr
karma-born.
mi
The
rent
four castes were
diffe-
of qualities and actions know Me to be the author of them, though the actionless and
distribution
inexhaustible.
(13)
;
^rg^^
r%*TrT?P
tions, and,
*TOf
by
me
fTgf
emanated
fpr^JTac-
= fjaTRrt ^t ^*r^I
by division
;
^
;
i%*n*TO: of qualities
it;
and of
rT^f of
%rfq~
also
m*
me
ffilf
know
ST^rTKI unacting
srsn^qi inex-
haustible.
Nor do
desired
is
by Me.
He
:
\vho thus
knoweth
Me
stain
is
not bound
(14)
by
actions.
?T
not
iTHl.
me
^jfrf^T actions
<?T%
feqR
5f
not
% of
of action,
eR*rft:
by
not; ^:
he-;
g;u%
is
bound.
II
forefathers,
ever seeking
therefore do thou also performed action perform action, as did our forefathers in the olden time.
(15)
ij^
thus;
;
jffn^r
3$
;
action
of
qlf:
;
moksha c3 do
thou
;
action
;
rTC*Tr?l
therefore
;
5%
<j?f
by ancients
^cft
in
the
past
done,
f%
"
What
is
action,
what inaction
Therefore
I
"
?
the action by
evil.
(16)
f% what;
thus;
cfrra:
;
f% what;
3T5T
confused
cf^[
here;
%ffrir:
;
(are)
action
;
^f of (to)
thee
5Rjf
will
(
qq[ which
;
thou
shalt be freed
8T!5pTr?l
84
UN 3\&
*rm: n
It is
mysteri(17)
ous
is
gr*pJT:
action
f? indeed
grfq*qr
also
afpjf^ should be
;
known
3fr^5^ should be
known
;
and
f%^>JT^T: of
^ and ?f?M
;
should be
wrong known;
deep
^<*T
of action
Tr%:
the path.
He who
tion,
he
is
wise
among men, he
all
is
harmonious, even
(18)
while performing
in action
;
action.
; :
;
in
3T34 inaction q who T^q; may inaction ^ and gfH action q who ^f: he
;
see
wise; JT^S^J in
men
f:
^
all,
he
grf?
balanced
action, does,
who, he.
pi:
Whose works
are
all
II
^11
from the moulding of desire, whose actions are burned up by the fire of wisfree
85
called a Sage.
!
;
(19)
whom;
:
^
:
;
^?rrt*Tr
:
beginnings;
^TRH^T-
tions,
3RKTP = 3?R *T sr3T?% ^ ^f%rTT by desire, and, by imaginaand, untouched jTFTTf^T^WTT3! = 5TRTO srf*^r ?T*TTFT
rT
^THff^T 2RZI
of
knowledge, by the
call
;
fire,
consumed, actions,
whose, him
<fihim; 3Tff
not
doing
(20)
3rfaorRf>t
= ^pfT-
<*% 3Tra*t
in
to
)
:
fff^HCrT: always-
contented
3TnriTfTr:
Prcr j9'3
;
without dependence
srr7 also;
f
=5fin$far
in
action
engaged
not;
even
f%f%q[ any-
thing
3fuf?T does
^: he.
Hoping
for
having abandoned all greed, performing action by the (21) body alone he doth not commit sin.
"Ot hoping, ( wishing ) qrTr%TTf^i[ = 3rT f*T^ ?T:--= con trolled, mind, and, self, and, whose, he
;
T
;
5T-
abandoned,
all,
taking,
86
;
by whom, he doing
;
sirfft
bodily
%35T only
;
35$ action
?f
not
3TT c;frf?r
obtains
f%ff4(<i
sin.
effort,
from the pairs of opposites, without envy, balanced in success and failure, though acting he is not bound.
(22)
zir^r^PTSirg?: = sr^ir
5rrH5T
contented
f^TcSft:
ffrfTr^:
;
= ft
gif:
;
^Tcfnr
the
;
un-envious
;
equal
in non-success
is
-q-
and
acrfqr
even
not
bound.
Of one
(23)
:
TrT
of
him;
:
grfRZl of
the liberated
^TFn^fWcT^"^: = JfTT%
-whose, his
;
;
%H 9^
for sacrifice
8*1^^:
of
acting
^4
action
^Wlj entirely
dissolved.
II
R3
II
ETERNAL the clarified butter, are offered in the ETERNAL the fire by the ETERNAL unto the ETERNAL verily shall he go who in
the oblation, the
;
The ETERNAL
upon the ETERNAL. ( 24 ) agl Brahman a^rr^r = 35TT 3**^ ( the thing offered ) of Brahman, in the fire SHUTF by Brahman f^rPl. (is) offered ggT Brahman only ;%^ by him ffrl^ (is) to be attained OT rff%T^ ^Trf^s 5W %T Brahman, afl^TOTrm^r = s*5I
his action meditateth wholly
;
srqoi
'
by him
n R
Some Yogis
of the
offer
u
;
up
sacrifice to the
Shining Ones
by pouring
some
sacrifice
ETERNAL
:
^^^ divine
yogis
in the
;
only
;
3TT^
q^f sacrifice
ih?*nr
<Tl<TrSrT practise
fire
;
STql;
others
^ even
ST^rW
o ffer U P-
88
Some pour
into the
fires
WSTTfTR = *xr% srrf?: 3<*r*l rm% hearing, the beginning, 3TRT others ffj^TnT the senses whose, them ^*Trf5T5
; ;
= ?fa*re3T
ning,
3TI5nj
of
restraint
SIS?'-
^ffli sacrifice;
5T^^=
;
^r^
whose, them
f^q^r^.
sense-objects
ar^f
:
others
f nr^fiJIl
sacrifice
;
= f fffOTnr*. 3Tf5T5
of the senses, in
the fires
II
RVS
II
fire
all
;
of union
the func(27)
life
actions
=5T
and
t??^Trfa = f fy^orni. ^rfa of the senses, JTr'T^Trf^T = Jff^zt 3\*fnv\ of the breath, actions W*t 3T^ others WlWTCnWWTnft = 3Tr5T^5 ^T
all;
;
;
?T^
the
3Tjfr
fire
;
of
the
self,
the
;
restraint,
jjTRfirrfif
even,
yoga, of that, in
lighted.
89
the sacrifice of wealth, the sacrifice of the sacrifice of yoga, the sacrifice of silent reading and wisdom, men concentrated and of effectual
austerity,
Yet others
vows
they
they
(28)
:
$?533iTt
;
= SfoZfor
3ST
Sfai
by substances,
sacrifice,
whose, whose,
;
OTT35K:
qriq^n';
= 37=
= 3rT'
aig:
a^T
tftT
%
%
austerity,
sacrifice,
*&$'
;
yoga,
sacrifice,
whose, rhey
?rer so
^toi
aiqc others
^iun^9T!!?^[T:
= prraw
^ *IR ^ 3*r
;
%, study, and, knowledge, and, sacrifice, whose, they and; 333: the restrained (anchorites); 3ftrer3<rr: =
5frf
*3f
^W.%
II
R!
II
Yet others pour as sacrifice the outgoing breath in the incoming, and the incoming in the outgoing, restraining the flow of the outgoing and incoming breaths,
solely absorbed in the control of breathing
;
(29)
Sff^ outgoing STq-R in incoming breath 3J}| [*t sacrifice breath jnoj in outgoing breath STTPi incoming breath ?ftff
; ; ;
thus
sm
others
JTrorrTRTrT?
STF^TO
^T
^TTI^^
Trfr, of
ed
pranayama,
final
II
^o
II
90
Others, regular in food, pour as sacrifice their lifebreaths in life-breaths. All these are knowers of sacrifice,
and by
sacrifice
sins.
(30)
3T<K others;
food,
JTOTr^rcn
= ftq<T
^TTfR:
ZWI % restrained,
in
sjfbnj
;
life-breaths;
^f f%
fice,
g-f all
arft also
jpr these
z^rftf: sacrifice-
knowers
tf&W'-
^1^% by
sacri-
thrown away,
whose, they.
\\\ 3
\\
The
the changeless
sacrificer,
ETERNAL. This world is not for thenonmuch less the other. O best of the Kurus. (31)
of the sacrifice,
qfr% go
;
Brahman
STftrf
^fTR^T'iL eternal
not
ST^Pl this
;
is;
^:
O
whence; ^f^'
best.
other
eh^TH =
i^miI
^rW
of the
Kurus,
Many
forp
and various
1
the
ETERNAL.
Know
is
thou that
all
(32)
''
another interpretation.
91
.]
^
\:
;
thus
of
7gf%qr manifold;
:
Zf^TP sacrifices
f%rRf:
;
spread
Brahman (or Veda); % in the f ace born frr% know (thou) 3^ them ^fa all having known f3W$3% thou shalt be freed,
; ;
;
^ffhffri.
action;
thus
M
of wisdom, OParantapa.
^
;
ii
Better than the sacrifice of any objects is the sacrifice All actions in their entirety, O
(33)
^ir^
than
better
y53RSir<l (than)
made up
1
of
objects
3^1
;
sacrifice; 5n?rq5T:
TtHT
= s-TPT^ ^f
all
of
wisdom, the
sacrifice
^jr% in
wisdom
qR^THr
is finished.
II
\*
II
Learn thou
and by
3r
service.
this
by
discipleship,
by
investigation,
The
wise, the
seers
of the
Essence of
(34)
wisdom.
<mJWT by
;
questioning
thee
;
^3f by
;
service
5T?^i%
shall teach
tlie
of (to)
5-fR
wise; rlT^ff^R:
truth-seeing.
92
And
beings
this confusion,
having known this, thou shalt not again fall into O r'andava for by this thou wilt see all without exception in the SELF, and thus in
;
Me.
?jq[
(35)
that
;
5fr?3T
.
having known
not
JJ^:
again
*fr^.
;
delusion;
at?T
qi thus
?frr%
TT?^
Pandava
by this;
(thou)
creatures
;
shalt see
%nJr that
is
TR
^^
II
Even
if
sinful
of all sinners,
raft
by the
art; TfT1
;
of wisdom.
(36)
STfreven; ^?J
:
if;
37RT
(thou)
than sinners;
(than) all:
C5T^ ;T
of
sin
CT*TT
the burning fire reduces fuel to ashes, Arjuna, so doth the fire of wisdom reduce all actions to ashes.
As
qqras;
qvjff-%
fuels; g- r
(37)
:
93
(to)
Arjuna
gftfT so.
gTf"T:
wisdom,
ashes
fire
;
^^4rr5t = 5T4[f^T
makes
;
Sfffrfa
all
actions
vrcTmil
(to)
fr<j%
Verily there
is
no
purifier in this
it
world
the
like
he that
season.
?ff?
is
in
SELF
wisdom; in due
(38)
not;
5TRT
purifier;
3U?T
f?here; f%?j^ is ?T?J that; ^f itself ; ^riRfri^ = ^f^^J in yoga, perfected; gtt5R by (in) time; 3Tf?HR in
;
the self
r%m
finds.
The man who is full of faith obtaineth wisdom, and who hath mastery over his senses and having obtained wisdom he goeth swiftly to the Supreme
he also
;
Peace.
the faithful;
intent;
benses,
rWT
obt.ains
%\j wisdom;
^mf^n = ?rarm^
-whose he
;
frffzufa
^^
%.
controlled,
jffrt
"TO
;
94
faithless, doubting self goeth to nor this world, nor that beyond, nor happiself.
(40)
non-believing
self,
: ;
?T-5T:
and
^
ff
and
ST-'STPTT'T:
*T
%f?q
; :
^
;
doubt,
this
;
whose, be
fsR^flr
is
;
is
;
destroyed;
T^
:
not
beyond
not; not ?T
^r^f
world
;
fj^ happiness
He who hath renounced action by yoga, who hath cloven asunder doubt by wisdom, who is ruled by the SELF 1 actions do not bind him, O Dhanaftjaya. (41)
,
$nra-S<Err3?Hf or
ced, action, by
= %Jt^ O?q^[ 3*3 *H^ by Yoga, renounwhom, him; gnrcrf^sRJsrai 1 i^R^ ^fs'sr
^
?T
g-
?r
not
^J-tfpiT
actions
bind
*R*Rl
Dhananjaya.
as ''always watchful."
95
Therefore,
SELF
cleaving asunder
Stand
(42)
aT5I^W?r = 3igRr<jr gvr?R from igno heart-seated ; ^RiriRr = ftt^zi 3TRRr of ranee, born |^*r wisdom, by the sword; STf^^s of the Self; fgj^r having
therefore;
;
cloven;
practice;
stand up
*TRtT
Bharata.
SIFT
discourse, entitled
96
FIFTH DISCOURSE.
srf|
n i n
Arjuna
said:
and then also yoga. Of the two which one better? That tell me conclusively.
^T^gr* renunciation
jpr:
;
Krishna, is the
(0
;
^uii
of
actions
fjsor
Krishna
(tbou);
;
<BT and ; ^j?ri% again; 3RT yoga which ; $&: better ^rT^f: of these two
; ;
praisest
;
(<J
;
one
rfif
that
of ( to )
me
srf?
speak
5Rr%rT1
well-determined.
The
is
verily better
(2}
;
renunciation
ftvvo)
^T^rT'.
action-yoga
;
=5f
and
;?T5[r
of
these
two
hig'iesb-happine^s-makers 5 indeed
;
s^rf both
97
;
of action,
excels.
than
renunciation
^f^FT' action-yoga;
f|
*npnfr
^ ^T^R^
as
;
11
He
neither
posites,
should be known
hateth
nor desireth
free
is
mighty-armed, he
from
(3)
bondage.
5P^:
should be
known
*f
^f:
he
f^-^STrcft constant-re;
not
g^ff
( of
hates
not
)
;
cf[Tjjf?f
desires
;
pairs
;
opposites
easily
;
ff
indeed
lfr;
mighty-armed
freed.
5^
lie
who
is
duly established
one obtaineth
(4)
tft^afrnr- *ms3:
separate
wise
;
;
^ zU*r
;
*T Sdnkhya, and,
Yoga, and;
not
:
^|^
the
arr^Tf:
childmn
arfq-
sj^r% *nv
;
jf%TrP
(
IJ5R
one
;
even
aTTTCTrP
;
established
;
in
together with
^H^TS
of both
f%^% obtains
tff^r
the fruit,
98
is
-gained
by
the-
Sahkhyas
is
He seeth reached by the Yogas also. the Sankhya and the Yoga are one.
3q; that
;
who
seeth that
(5)
sm^j: by the
Sankhyas
STRtft
;
is
obtained
;
PTFT place
gone
to
;
that
;
qfit:
by the Yogas
the
ajfqr also
r*q%
zjnr
is
Ijejj
oue
3j:
44M<|
3&nkhya
sees
;
and
the
and;
who; q"^RT
g".
he;
q^?^f?r sees.
mighty-armed, renunciation
is
the yoga-harmonised
Muni
swiftly
(6)
indeed; ^fr^rff
;
hard
?T(cjfH to
obtain
^[JHT:
(without yoga);
f%:
muni
ggi to
goes.
qfTS^: = qrnr 3^j: with yoga, joined; Brahman 5f not f^T by a long time
;
ii
vs
He who is harmonised by yoga, the self purified, SELF-ruled, the senses subdued, whose SELF is the SELF ot all beings, although acting he is not affected. (7)
99
yoga-united;
pure,
self,
whom, he
quered, senses,
STfcHr
rf :
by whom, he
5^.5T
;
?H?*TT
uf
all,
(
;
become,
^q^
acting
srPr even
ff
not
f^l^
is
affined.
IK
"
I
||
do not anything, " should think the harmonised one, who knoweth the Essence of things seeing, hear;
ing-
srnot
thus
;
even
r%f%rl anything
;
cfi^fo
;
I )
do
%ft
H*M thinks
hearing;
:
knowei
T^^L
.-eoing;
3^o^
^^
touching
smelling:
breathing.
sr^f^ eating;
*re^gi n
^Tl sleeping
eyes,
Speaking, giving, grasping, opening and closing the " The senses move among the he holdeth
:
(9)
ftq**
;
giving
ir%^ grasping
(
sf?*^
also
;
opening
the eyes
niR^
closing
the eyes
snt
100
objects
^^
exist
(move)
^fgf
thus
W^
main-
taining.
He who
leaf
ETERNAL^
(10)
abandoning attachment,
by the waters.
in
sTftfoT
placed;
qfjfiffaT
actions;
a[:
5fit
attachment;
feczKT
having abandoned;
not; q: he;
the
^fCfrlt
acts;
sin;
\\-ho;
cfrq"^T
bj
q^H=T?i^
water.
q^rn
the
lotus,
leaf; f?f
like;
^m
q?T-
by
3 3
II
Yogis, having abandoned attachment, perform action only by the body, by the mind, by the Reason, and even by the senses, for the purification of the self.
(II)
cfifzisT
by the body
H^F
;
by the mind
reason
$?&:
by
only
f r??f%:
H yogis;
qj*f
action; ff^rT
;
having abandoned
for the purification.
3Trrq^^r^ = 3TrcT?T:
^3&
of the self,
II
||
the fruit
monised, bound.
j:
impelled
by
desire,
= 3fl<*T:
having
final;
of
abandoned;
ST^rff:
desire,
;
attached
RSfSI^
is
in ( to ) fruit
Mentally renouncing
ler
all actions,
the sovereign
dwell
in the
body
(13)
)
;
H actions
as
befoie
Hrf^rr
by the mind;
;
sits;
^?^ happy
;
^ft
the
( of
himself
?f^ ft ( in )
;
the nine-gated
?T
not
^
;
in the
?f
even
^k^ acting
not
Brahman.
102
The Lord of the world produceth not the idea of agency, nor actions, nor the union together of action
and
its fruit;
(14)
ft[5fftg of
not; eff^RT
actions;
SR^T:
?&&t
=5f
; 1^5: the Lord; *{ not; ^2Jrt of action, and, of fruit, and, the
1
^H^^forth
union;
(
JT^rffi
exists
manifests
5111%
II
Hu
The Lord accepteth neither the evil-doing nor yet the well-doing of any. Wisdom is enveloped by unwisdom therewith mortals are deluded. (15)
;
q not
ef
3TF?^
takes;
gft^f^rj of anyone;
f^lj:
q-pT
sin; ?rnot;
STsrTFnT
the
Lord;
by
ignorance; 3Tff?r
are deceived
5rR
wisdom;
%q
by
this;
3T?T^: beings.
113
Verily,
in
II
whom unwisdom
SELF,
in
wisdom of
the
(16)
103
by wisdom;
of of
indeed;
( is )
rT?j
that;
;
STJTT'T
:
ignorance;
;
whom
JTrftTrTI.
;
destroyed
;
3TT?*R
of the Self
;
them
;
3TTf^zJ3'f
suiilike
j3T?i
wisdom
shines forth
<r?qT that
highest.
THAT,
is
solely devoted
to
(17)
in
^r
?T
in
^^rfRTI.
(to) not.again-returning;
ZTsrri%
hy
5^?^^dispelled,
r^rrr: ^f?H^T:
sin,
wisdom,
whose, they.
r:
II
\<
II
Sages look equally on a Brahmana adorned with nrning and humility, a cow, an elephant, and even a doe. and an outcaste. (18)
and, with modesty,
and,
(
in
)
(on a)
elephant
;
Brahmana
irfsf
in
on a
cow
f flflPT
in
(on an
104
3JPT in
(
on a
1
dog
and
even
*J7f%
in
on an
outcasts;
*f
and;
<rfe?Tr:
is
overcome by those
the
ETERNAL
is
incor-
ETERNAL.
,
f? here
ij^even
%: by those
f^fff:
conquered
^fif:
rebirth
or creation;
~3WH
of
whom; ^1*3
1
in
shed;
Jffi:
uiind;
R^tq
spotless;
f|
agj
Brahman;
rTWl
therefore;
aglfor
Brahman;
they;
established.
With Reason
firm,
ETERNAL,
what
?T
established in the
is
ETERNAL,' neither
rejoiceth
on obtaining what
is
unpleasant.
;
(20)
him
;
not
jf=
jq[
;
let (
^r
) rejoice
having obtained
having
not
obtained;
q-
and;
STfJT2Il
3T*pjy: unbewild-
he
who
cooks,
eats a dog.
105
;
ered
35ff%fJ[
Brahman-knower
a'^TTT in
Brahman
established.
He whose
and findeth joy
with the
self is
unattached
to external contacts,
self
in the
harmonised
ETERNAL by
= arrtTS W*f
^rr?Tr
i
from decay.
srffTCTsfg
i"
TKFcTr
fij'ds;
= S^TTR:
%Tf^f%
HW *
the self;
ztfj
that) which
3=??;:
he;
agiqrT3Tfnr^r = 5r5rroT
^r^
self,
sTr^rr
Brahman,
i
by yoga, joined,
whose,
he;
|j?g
pleasure;
f|
The wombs
of pain, for they have beginning and ending, Kaunteya not in them may rejoice the wise. (22)
;
q
only;
those) which
WW;
of sorrow,
nvombs;
Sfitar*
q^
those;
STPSlrHrar:
Kaunteya; Jfnot;
%^
in those
^H%
io6
IT
^R: n
R^
ii
He who
passion, he
?T?FtnT
is
and
(23)
harmonised, he
able
jn37
(
is
happy man.
q^
even;
q:
to;
f^
here;
who;
OT3
to
bear;
before;
)
Q
;
from the
SFP=?T?^ ^T
body,
:
from
tf
liberation
defiire,
?5^ T?1
;
from
whoie,
it
;
%t
man.
force;
q-;
he;
united;
gf:
he;
happy
*j^'
R$
11
He who
is
is
happy
within,
who
rejoiceth within,
who ETERNAL,
(24)
inward,
who;
3^1
**'
^m:^^:
=3Trf:
3TR*TFT
5^T
3W
9'-
BRRfIIif*s*T&: (^TrcHC^r)
STITFT:
self),
(
*m
yogi
so (too);
),
^3^1^:
light,
=3T?r:
;
3TRTR
even
of
SW
;
whose, he
q^[
2j:
who
to
3ff:
that
?infr
ZErgTR^T'T =a^r"T5
f%^Pt
;
Brahman,
the nirvana:
f-?r
Brahman-become
3TfqrsgF% goes
over.
Ri?his,
their selves
their sins
controlled, intent
ETERNAL.
;
(25) SRqq;
the
5PT% obtain
Bishis;
sftorSFIe'reP
whose,
whose,
they
they;
they;
in the
= qfroTP 3r**TOT: 3srri.% worn away, sins, fsSTI^r: = fStsT Vt *WR % cut off, dualities, qm?TR: = ztrT= VK*m QWl % controlled, self,
whose,
beings,
?=r!r?rr??f
= *ra%ni w?IRI^
^rff:
f|%
of
all,
(of)
welfare
pleased.
K^
passion, subdued in nature, of subdued thoughts.
II
The Peace of the ETERNAL lies near to those who know themselves, who are disjoined from desire and
(26)
desire,
^TTsfRfagTTjRi = ZKWIH *
ascetics;
^rvrr?i ** r%3Tfrr^ri
from
ZRT%?l^rH
these;
^RPC.of
%<?r3t.
the controlled
%rl-
q^r^
controlled,
mind,
;
whose,
of
3TPTrT:
near;
*%
exists;
r>Rrrf?^R=f%r?rr: STRHF
^r^
?Rri known,
\\
io8
made
equal
within
the the
(27)
outgoing
nostrils,
and
*75lfa. contacts
'
outside; 3T$TRt
and; qq even, sr^ in the external; **g: eye (gaze); the (two) f eyebrows; sjrTr Tr ;Tr = STRT: a^f:
t
middle;
STTR:
outgoing breath,
and
SRf
STr^T^S
H: IR<^
With away
senses,
ii
mind
and
Reason ever
is
controlled,
and passion,
verily
liberated.
(28)
gfa: the
muni
he;
^rSfTTRrr:
=m^:
T*R*r
whose,
r^ngf^grvrat^T^:
= f%iTrrr
q^f
HW 5T f=ESf ^
liberation, goal,
TO
^T
^FW:
;
^
q:
whose, he
who;
g-^f
even; %: he.
as the
Enjoyer of
sacrifice
and o
109
austerity, the
mighty Ruler of
all
Lover of
^trFTt
sacrifices
all
the
and,
S^qsrf = 3T*rPtt
and;
the
rJWf
of
austerities,
(
^^ranOpKl^^fani.
great lord
;
rTf^FRr^
Tl^J^ of
all,
of ) worlds,
|jf*f
the
ilf
lover; ^TWWrTRri. of
all
;
creatures; jj[?^r
having known;
me
^fRni
to peace
sj^ufsr obtains.
discourse, entitled
HO
];
SIXTH DISCOURSE.
FKTCR ^sfrsr:
The Blessed Lord
said:
performeth such action as is duty, independently of the fruit of action, he is an ascetic, he is a Yogi, not he that is without fire and without
that
rites.
1 ( i )
He
= ^f^T
*f\$>
of action,
3ftif?T
the fruit;
^fTZf
and ; qpfr Yogi; does; q: who; ?T:he; ^T^Tr^T Sannyasi; and; and; ^not; ^RI: without fire ; ^ not;
without
action.
That which
as yoga,
is
called renunciation
;
know thou
that
nor doth any one become a Yogi with the formative will 2 unrenounced. ( 2 )
Pandava
1 The Saauy&si lights no sacrificial fire, and performs no sacrifices nor ceremonies but merely to omit these, without true renunciation, is not to be a real Sannyasi.
;
The imaginative
faculty, that
makes plans
III
gpl.
which
^^Trari
renunciation
ffa thus
jjr|T:
they
)
;
that;
f%j% know;
not; f| indeed;
ST^S^cT^?^: = ^ ^Z&ft:
by whom, he;
^?T:
yogi-
*T:
not,
renounced,
;
wishing,
Zfnff
becomes
^93^T anyone.
the
in
For a Sage who is seeking yoga, action is called means for the same Sage, when he is enthroned
,
yoga, serenity
3TT^3?r:
is
(of the)
muni;
called
;
zir*t
yoga;
wishing
action;
to
ascend;
5%: of
(a)
g?r^TW the
(
zf[*T[^*31
= 2if*t arr^3^[
even;
si*?:
to )
3TO
of
him;
ipr
called.
ii
When
man
feeleth
no attachment either
for the
or for actions, renouncing the formaobjects of sense tive will, then he is said to be enthroned in yoga. ( 4 )
3(^T
when;
f| indeed;
?T
actions;
313*^1%
of
attached; *Hhfai?<rcn?rrof
m^r
called.
all,
wishings,
renouncer;
then;
5^%
is
Let him
self
let
the
become depressed
self,
lef
SELF
the friend
;
of the
enemy
self;
(5)
3*Wf
self;
?f
by the
let
arr^Trsf
the
to
of
not;
^7?^
the
the
self;
3T^n;ftft
(him)
cause
3rr?^5f:
the
self;
^ only
3TR*TT
ff
indeed;
self;
3T^:
;
relative;
the
only
RJj:
enemy
II
II
The SELF is the friend of the self of him in whom the but to the unsubdued self by the SELF is vanquished self, the SELF verily becometh hostile as an enemy. (6)
;
srvj:
of
him
*t?T
by \vhom
STf?^ the
;
self
even
;
^rrcRr by
3T5THT*:
not (conquered^,
hostility;
self,
whose,
=T his; ^
HTrf:
3TRHr q&i
*W
indeed;
^?%
in
(for)
g^?T
even
^T?
self;
H3
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 )
nFffTrc^T'T:
=f5T^:
self,
whose,
of
him
baiamed;
so;
tfnfrwT^%S = 3TT?T
cold,
^T
tfmfrf:
in
heat, and, in
and,
in
and;
?r*JT
JTRFTHRSfn^R
T ST^TR ^T
in disres-
pact, and.
II
II
is
satisfied
with
ledge, unwavering, whose senses are subdued, to whom a lump of earth, a stone and gold are the same, is said to
be harmonised.
satisfied,
self,
whose,
he;
H'.
^ZW
conquered,
rock-seated;
senses,
;
ffisftfeq: =f%fSTHri^
grff:
tf^rfoT
jf?f
^^
thus
;
whose, he;
yogi
;
balanced;
is
called 3FiN*T
afrit
^
he.
***
equal,
and, for
whom,
II
II
H4
He who
strangers, neutrals,
the
3hj!J>
^T
in
lovers,
and,
in
in
in
friends,
and,
and,
in
enemies,
and,
and,
in
in
apathetics,
and,
;
neutrals,
in haters,
relatives,
and
?JTVJ*|
W^fe: =**[
^f^:
in
yoga,
remaining in a secret place by himself, with thought and self subdued, free from hope and greed. ( 10 )
J^fTfr
'i
the yogi
(
^m )
self
(him) balance;
)
;
?r?TrT
always
seated
^Rf
f^TJ
in secret
RtHP
^T
alone; ^rn^rTr?^
controlled,
= JRT
3TI?*Tr
:
IW
5T :
mind, and,
:
self,
and, whose, he
ffTCT^fr:
without-
wish
3TTft^'f
without-taking.
3 3
II
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,
( 1 1 )
in a
pure
l^f. in
a place
JTf^rcjj having
estab-
lished
vf
ffcR firm;
^1^
^
seat;
;
own);
;
not
not
3?!^?^
very-low
4for-
nrm^WTTCH =
=1^
sir^r
^ ^rn ^ ?TTC
^RTH
rr^ cloth,
n
There,
R n
having made
the
thought and the functions of the senses subdued, steady on his scat, he should practise yoga for the purification
of the
fT^T
self.
12
there
ir^rq one-pointed
;
concentrated
ipT mind
^jr?r
having made
5
zrar^%fg'3raTO:
= ZTrTr:
f^Trf^ ^T ffj^RPl.
^T f^F'qr
tions,
HW
whose,
let
TTf^^
iieing
2Jf*T
seated
3TFH% on
a seat
him
practise;
yoga;
\\\
Holding the body, head and neck erect, immovably steady, looking fixedly at the point of the nose, with
unseeing gaze,
(
13
^H
straight
^Rr%frq?4 = WJ:
neck,
%^:
^
;
fi^I
^ body,
and, head,
and,
and
\^r^^1.
holding
8T^5T immova-
*j^ looking
at;
and
H^R: in 8 II
the
nised, let
vow of the Brahmmind controlled, thinking on Me, harmohim sit aspiring after Me. ( 14 ,
^
*('
calmed,
self,
;
whose, he;
RTrTr HP
:
^^
?r:
grgmribnr
ff?J7T:
=
;
5T?r
of the
;
Bi-ahmachari, in
vow
tixed
the
i
mind
me,
i?T^:
?i^^?T
= IPSf
IIP.
I^TTT
let
balanced;
aTF^frl
him
sit
=3Tf
T^:
^^
?T: I,
supreme, whose,
nsn
The Yo^l, ever united thus with the SELF, with the mind controlled, goeth to Peace, to the supreme Bliss
that abideth in Me.
balanciii'.'j
(
15
^
f
Mius
^[ff
alwys
STr^PT these]:.
Yogi; R^rT^rT^r: = f%^ HRH ^^T & controlled. mind, whose, he; ?[rn% o peace; PT^OTTWf = PT^T'F T'^'T WW^fift
the
?ft
nirA'ana,
the
end.
of which, to that
"7
rft
me,
foundation, of
which, to that;
attains.
Verily yoga
is
who
who who
is
to sleep,
?T
nor even
to
wakefulness,
Arjuna.
<J
16
not;
;
3Tc3>5Tri: of
i*
;
the much-eating;
;
indeed;
(
3frTS
;
yoga
3T?rT
:
not
and
?r
q^fftf
solely
entirely)
of
tlie
rST
""-eating;
q?af rl^f
his
^fT?lrr:
of the
waking;
not
^T even
*sf
aud; ?T5?r
Arjuna.
in
all pain for him who is regulated and amusement, regulated in performing actions, regulated in sleeping and waking. ( 17 )
Yoga
killeth out
eating
3rfiT?rU%?reTO
trolled, food,
5^Df
= 3=rfJ:
BTFfK:
^T
f%?K:
Z[^I
and,
of
= 5^r %5T
in actions
n^q
;
^^ controlled,
behaviour, whose, of
:
him
grF^ffrf ^r^TW
= 3?K
^ff:
?f^tr^:
^ ^W
him
;
controlled, sleeping,
:
g:*?f?r
the pain-killer.
\\
When his subdued thought is fixed on the SELF, free from longing after all desirable things, then it is said " he is harmonised." 18
(
3l^r
when
r
f%R3<T subdued
[%% mind
^rr^TR in the
self;
^ only;
I:
ST^ffl^
sits
^rs=t
^>I>^: (for)
^5^
said;
tben.
As
is
lamp
in a
likened the
19
as;
;
fi<r:
standing
is
not
;
f nW
in
Yogi; zirfr^Tl^ = ^rT f^rf 5^ the ) 5^1 controlled, mind, -whose, of him gaffi: ( of
remembered
tftfiR: of the
;
practising
znTTO.the
Jg a
>
^fT^T^: of
th.e
selt.
That
in
rest,
quieted by the
that in
which
satisfied
SELF by
(
SELF
is
20
where
3qTT% comes
to rest
f^r^f the
mind
f%^
curbed;
of yoga,
by the service;
self
is
;
v&
;
where
and
;
even
STHHTr by the
;
seeing
STf^TR
in the self
3*3f*r
content.
IR
3 n
That in which he findeth the supreme delight which the Reason can grasp beyond the senses, wherein estab21 ) lised, he moveth not from the Reality (
;
^5cj
pleasure
r
gn^KRT
by
most
final
^ which
;
?rqr
that
JTFfi
the
reason,
graspable;
8Tmr^l=
"%frT
the senses, more ihan ( beyond ) where; ^ not; qr and ; iff even 3T4 this moves rfr^T: from the Reality.
;
;
knows
^q?f: fixed;
is is
(
no
not
22
)
q which sre^r having obtained ; ^T and srqt another r^pT 33: than that H^T% thinks ^ not SfrRl^r greater gain which ffcnf: established ^ not; ^:^ by sorrow;
;
120
;
by
haavy
3TPT even
f%^T?<^
is
moved.
\\\\\\
That should be known by the name of yoga,
disconnection -from
the
this
union with pain. This yoga must be clung to with a firm conviction and with undes( 23 ) ponding mind.
3T
that;
RCTTi*
let
(him) know;
with
(
5:^qrrf%^rT = ^:%:
(
*Erart ;T f%3f*T
with
paiiis,
from
conjunction,
the
dis-
junction ; 2U!T^f^?T*i yoga-namen ; f%^ZR surely should he practised; %IT: yoga: aTRl^ar^^^f = n t despondent, mind, whose, by him;
Abandoning without
reserve
all
24
imagination-produced
^T^T^ all;
3TRl^
desires
tfrf^f
having abandoned;
jR^rr
senses,
side.
by the mind;
collection
;
RfR^T*^
ST'TrTrT:
on every
IK H n
Little
by
little let
him gain
let
tranquillity
;
of Reason
controlled by
in the
steadiness
mind abide
SELF,
activity
^gjr
(
firmness,
by
gradually 3q*^? let him cease ( from by the reason vjrj%jr faarr = vf?Tr *T3Trnstr by seized STRT^rW self-seated ; ipf: the mind
:
having
let
not;
flfff^rj
anything;
^rfcf
also;
II
3A
As
often as
mind goeth
it
let
him bring
i'uns
r{^:
under the
(
26
whence
q?f:
;
whence; nfK^r%
;
^r^?5^ unstable
3rrctTO unsteady
having restrained; q?frjthis; 3Trc*TR in the ( in ) to control ; ^(^ let ( him ) lead.
T
[TI?R
Supreme joy
is
for this
is
is
peaceful,
whose passion-nature
calmed,
who
is
sinless
and of
122
ETERNAL.
*R:
;
(
gr
27
= sr^rirT
this
z^zf
him
f|
indeed
;
<r;f
zmT?[JJ:
;
yogi
fj^
pleasure
^TTTO.
highest
3%rT comes
(to) sinless.
subsided,
passion-nature, whose,
him;
351^^= Brahman-become ;
\\
^C
[\
The YocjT who thus, ever harmonising the self, hath put away sin, he easily enjoyeth the infinite bliss of contact with the ETERNAL. ( 28 )
gsnj practising yoga;
self;
sin,
3TRTR
the
2irfr
yogi
f^Trr^?*T'?:
= f%TrT=
^?JTq:
^Zf ^: gone,
whose,
Z(^3I rfrf
he; g^sTT with ease; ag!?T?q?Il.= STgJ'Jir ^CT& with Brahman, touch, whose, that ; 3TcZ?rT ultimate;
;
pleasure
3?^%
enjoys.
\\
^
;
(I
The self, harmonised by yoga, seeth the SELF abiding in all beings, all beings in the SELF everywhere he seeth the same. ( 29 )
^iaW^^^S^rS
him ; smHHT the
self
;
beings, abides,
all,
creatures
q and;
1
aT[c*ir%
in
the
fg^
sees;
123
*P by yoga, balanced,
self,
whose, he
He who
in
seeth
Me
I
everywhere, and seeth everything never lose hold, and he shall never
who; Ht me;
qfa in
1
and
me
(
T^j[%
)
:
sees
1
^Z[
;
of
him
;
^
of
^
f
all
I
(
not
OT^Tf% perish
not; qofTOffi
get lost
g he
:
=5T
and
to )
me ;
).
He
abiding
his
who, established
in all
in
unity,
beings, that
Yogi
liveth in
mode
-who
of living.
f
31
in
all,
;
3:
Jfj
me
VTSJfo
;
worships
fj^r^l.
;
in
unity
BTff^TrT:
STfqr also
;
established
tf
:
^Tlf:
is.
existing
that
q[ff yogi
Hfa
in
me ; 333
He
na,
painful,
seeth
who, through the likeness of the SELF, O Arjuequality in everything, whether pleasant or he
is
32
3TR^T7*ZR = 3Trr*R: 3Tf<TFT of the self, by the likeness; ^^f every where ; *R equality; q^ifa sees; q: who; ST^T
Arjuna
-?T:
5*3 pleasure
yogi;
^r or; qf|
if; ^r
is
'V
5:^ sorrow;
he;
qrffr
1W
highest;
Jfrf:
thought.
11
^u
Arjuna
This yoga which
equanimity,
tion for
q:
it,
said
Thou
hast
I
declared
to
be by
33
Madhusudana,
owing
to restlessness
this;
3frT:
;
which;
;
3^
yoga;
^tf by
thee;
jffT?;:
;
declared
tr^?i
g;p^f by equality
3jf I
:
T^^H
firm.
slayer of
Madhu
of this;
?r
not; .<T^Tf*T
;
ff tjTPI.
f| T^f:
113
8 11
it
is
verily
restless,
O
;
Krishna
I
is
deem
it
as
)
34
restless
f?
indeed
H:
the
mind
$OTT
Krishna
of
it
;
JWrfiT
I
;
impetuous;
^ftSfrf
strong;
5^
bard;
rTf^f
3T?
The
Without doubt, O mighty-armed, the mind is hard to curb and restless but ir may be curbed by constant practice and by dispassion. ( 35 )
;
rzi
doubtless
to
^fr^Tfr
%,-..',
great-armed
w.
>>y
the
mind;
hai-rl
grip;
q^
;
moviiig; 3T-zr^T?f
*^^r T 2l'JT
practice:
;
^
;
indeed
^r%?l
held.
O Kauuteya
by dispassion
and
wt
Ycga
is
uncontrolled
self that is
is
attainable
(
36
?UT: yog:
Tr<T:
:
hard-gained
ffrf thus
% my
self,
jfftf :
opinion;
3Wc*^r = ^ra
aTHHr
HW WT
controlled,
whose,
126
(
;
by him
possible
;
jj
indeed
2TrT?Tr
by
the
endeavouring
ST^rcjjJt.
to
obtain
Arjuna
said
unsubdued but who possesseth faith, with the mind wandering away from yoga, failing to attain what path doth he tread, O in yoga, perfection
is
He who
Kri?hna
37
3T-^lf?T :
un-Rubdued
^qrT:
endowed
1
from yoga; ^^rTTf'T^r = ^"f^sf JTF'T^' H&X $T- strayed, mind, whose, he ; ^T-JTr ^ not having attained ; ^r^T^f^rf^ = 2MTff ^f^rng of yoga, perfection ; ^fj to what ; rf?f path ; ^OTT
%<nTff
1
Krishna ;
iT'eS'f^'
goes
he
).
O
?
if,
the
ETERNAL
^fgq;
is
38
that;
?r
not
both,
is
fallen; l%smif
= l%5r
^
;
from
destroyed;
QTSfRfg:
unstable;
JTfrarff
mighty-armed;
127
;
f?pji?:
deluded
agW
of
Brahman
<ff*f in
the path.
(I
Ml
doubt
Deign,
of mine
;
Krishna, to completely
dispel
this
for there is
none
.
39
*T
my
:
tfroj
;
doubt;
?f^l*RF
:
fjCTf
Krishna
^TH
to
resolve;
sr|ff%
;
oughtest
without
of
;
remainder;
;
c^q[
than thou
3T3 another;
;
g"3?m^!T
doubt
3^5 (of)
this;
the solver
q not
fjj
indeed
5TT?J%
is
to be found.
\\
The
O
life
son
of PrithA,
is
world nor
in the
to
come
there
destruction for
him
never doth
O
;
40
Partha
?T
not
^ even
ff here
;
ff
not
?f^
of
him;
;
surely
3??ZIPT$<1
( fate );
righteous-doer
to an evil path
rfr?f
beloved
128
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.
jrrcJl
(
41
FJr^jT^
worlds;
T
f
^fqw
having dwelt
JflfacTt of
:
5n*Jcff: everlasting;
;
tne pure;
the prosperous
fallen
;
from yoga,
3Tf*T5fR%
born.
Or he may even
but such a birth as
this world.
42
)
;
r; 3frT<FTriL of
yogis;
^ even
q^q;
?sr%
becomes;
c
tfrftTPl o? to
wise;
ff
indeed;
5^*f
very
af?jr
difficult
;
obtain;
this.
in
the
world;
hirth
which
ff?r like
43
that
n?4%T-f^f:
;
conjnncHon
fWff obtains
body;
*TCRT strives;
;
T and
in perfection
^f^??T
= ^tfpCTf *I T?^T
ff^ fl^RTTSft
S:
II
^^11
By that former practice he is irresistibly swept away. Only wishing to know yoga, even the seeker after yoga
goeth beyond the Brahmic word.
'grf'-SrSR
(
(
44
;
= "jt^T
q^ even
of
3T*2n%5T
;
by former,
is
(
;
by
ff
practice
?pr
by
that
fij3%
swept away
f%n3T5:
mdeei
3T^?r:
;.
helpless; arfq"
also;
2fr*T^|
also; ?T
he;
wishing to
know
acrfq-
yoga;
^TC^STfJ
sound-Brahman;
goes beyond.
^FTT
45
;
from
with
perseverance
3rPTR: striving
indeed;
^fifi
completely purified,
whose,
he
130
by many, (by)
births,
;
perfected
33-. thence;
?rm*I.
path
*foft
The Yogi is greater than the ascetics the to be greater than even the wise
;
he
is
thought
than the
men
of action
Arjuna.
rTTf^ro:
(46)
than
the
ascetics;
;
arRRT:
also
;
;
higher;
2tf*ft
;
the
yogi
arR
JTcf:
thought
;
srf^p
the
greater
efififei:
arfacff:
;
greater
;
sfrtfr
yogi
*($mfl therefore
^fiff
a yogi
>?^
be
3T^f
Arjuna.
And among
inner
all
SELF abiding
to be the
Yogis, he who, full of faith, with the in Me, adoreth Me, he is considered
(
by
Me
47
ztfRRPl of yogis;
^n
of
all;
^^ =
jif
jf^pr
in
me,
*r5KT
self;
HRfPNH
faith-filled;
Thus in the glorious BHAGA.V AD-GIT A... the siith discourse, entitled
SEVENTH DISCOURSE.
I
II
The
With the mind
yoga, refuged
in
clinging to Me,
Partha, performing
shalt
without doubt
(
I
know Me
Tfzt
in
*{^:
3TO *P attached,
;
mind, whose, he
qr?f
Partha
3U*T
yoga
as
gH^
practising
*F?PSRs=3Tt
doubtless
shalt
;
WTO'
?f fj
3*3 *T
;
I,
refuge, whose,
;
he;
(
^^
thou
)
^f^ir
;
whole
that
;
Tf
me
3*rr
5TT*3Rr
know
J^
listen.
will declare to
thee this
in
completeness, which, having known, there is ( 2 ) nothing more here needeth to be known.
its
% of ( to ) thee %T? I knowledge with knowledge, together ff this declare remainder ; Sflj which ST^qTrf: without
5U?T
; ;
f%5TRf
?H?
;
having known
(
not
f^ here
vnf:
;
more
what ought)
to be
known
SHTO5
sr^^fj
other
remains.
132
Among
perfection
;
thousands of men
scarce
one striveth
for
Me
one
in essence.
men
;
among thousand
for
some
of
Slcrr?
;
strves
also
perfection
the
striving
arfqr
;
(of) successful
;
some
one
*TT
me %f% knows
essentially.
"
u
Earth, water,
fire, air,
11
ether,
also
and Egoism
nature.
*frr: earth
J^H: Titiud
:
these
are
the eightfold
of
My
(4)
BTfT:
tgfifr
y?a[
fire;
^T^: air
:
and
egosm
nature
ff?T
thus;
this
of
me
fasTf
divided;
eightfold.
u
This the
inferior.
u
the
Know My
other
nature,
universe
is
"pheld.
133
lower
T
faf this;
this
;
indeed
other
SffHlft.
nature
f^r^ know
% my
qiri.
higher
life-element:
Hfr^ffr
great-armed;
;
*m\ by
which
ff
this
^nfo
is
Supported
afiTJt
world.
SI*T<T:
spra:
R^q^IT
of
all
II
^
am
II
Know
this
to be the
womb
beings.
the
source of the forthgoing of the whole universe and likewise the place of its dissolving. (6 )
>
^rf rnPT
;
this,
;
beings
;
^fpT
(
all
fj%
;
thus
of
37W3
world
;
;
understand
(
3Tf I
of
)
^cT?a[
;
of
whole
3T*T?T:
)
%*%'
source
becoming
:
sn*i3: (
place of
dissolution
rfVjf
also.
TOR
^r
ii
vs
ii
There
is
than
;
any one
a ll
5
^rftcf
is
;
?f
not
9Tr?t
;
otlier
i'hanafijaya
;
^f^l in
;
me
^^ tn
JTT^r ( is )
threaded
;
f:
of pearls,
rows
^f in
a string
like.
134
son of Kunti,
the
radiall
ance in
the
Word
waters
of Power in
the
(8)
virility in
in
I
)
;
;
men
W.
!T*Tr
the taste
3?f
;
STCfJ
(
4n%3f
Kaunteya
the
the radiance
STR* am
of
^rRlCTzrar:
= *IR: ^ *&?
pranava
;
^f of the moori,
and,
the
all,
sun,
and
ST*?^:
in the
Vedas;
?[S?:
sound;
^f^T
virility
^^
in
men.
II
()
The pure
fire
am
the
beings
am
I,
in ascetics.
5<^:
light
;
*T^T:
smell
"jfzTo^rn in
I
in
)
;
earth
^ and
;
;
^5f:
life
;
STf^r
am
all
f^vrr^^V in
;
fire
fr^?Tl
=q"
( in )
beings
^q":
austerity
and
am
I )
rfqr?f*J in ascetics.
TT ^T^^fRTFlt T%%:
Know Me, O Partha, as the eternal seed of all beings. am the Reason of the Reason-endowed, the splendour of splendid things am I. (10)
I
135
3T5T
seed;
*rf
me
?
(of) all, of
TPT
the
Purtha;
;
^^m^
srftT
:
'
eternal;
(
gf^:
g^tftTni
;
of
reasonable
am
^lf
splendour
3Tf
I.
And
the
and passion. In beings, I am desire not contrary to (il) duty, O Lord of the Bharatas.
3T7 strength
;
3n*m[*
U*TT!I
of
(I)
efffJTCHT-
f^P*fcrI.=
^jr^^
;
^ fW^f%rre. by desire,
^im
desire; srf^T
and,
by passion,
and, abandoned
opposed
>^j
ni
(I)
Lord
of the
Bharatas.
mil
these
active,
slothful,
not
in
Zf
^
;
and
^ even
;
;
*m%37f pure;
;
m^:
;
natures;
active
;
rTRSTT: inert
;
^ and
irfq in
even
I
:
?fp^ these
f^PST
^ which know ^
;
JTrf:
;
from
me
not
indeed
they
me.
136
All
this
made by
(13)
(by) three;
qfvr:
JJOITO:
(by)
the
:
guna-mde
;
*n%: by
natures;
(bj)
;
these;
deceived
:
rot
^t
than these
^l higher
3TS3?^l inexhaustible.
ii^r
^nfr TO
n
3
is
Mine, caused by the qualities, hard to pierce; they who come to Me. they cross over
This divine
illusion of
this illusion.
(14)
^7
my
5
divine; if indeed;
;
^r
tliis;
^isft guna-made
;
Jfir
'
^rar illusion
JTT'Jm
;
m*f.
t()
mfl
21
who;
cross
approach;
illusion
ijrTPl.
this;
51
they
The evil-doing, the deluded, the vilest men, they come not to Me, they whose wisdom is destroyed by illusion, who.
?T
(15)
deluded
;
not
rn* to
me
5*$^:
= T^
evil-doers
5?r:
approach; STCr^HF:
3T*4Tr:
among men,
lowest;
137
JTr?ror
by mdya
( in )
3TTI?T*TPTr:
;
= 3T153T
asui-ic
3U*f
;
^1%
dom, whose,
refuged
.
they
'?THjt
>TT^^
nature
*TT
Fourfold
ship Me,
ledge,
in division are
who worknow-
Arjuna: the
O
;
Lord of the
(16)
Bharatas.
:
fourfold
Vf^% worship
^f
me
3Hf
people
well-doing;
the unhappy;
?R
Lord
wealth,
of the
seeks,
thus
gjrft
the wise
"BT
and
VRTT^T
Bharatas.
-s
rx
rv
rv
WT^IT
Of
wise,
ping the
am supremely
dear to the
(17)
grfi:
%urrq: of these
always
balanced
irsRHf^
= tigpf?^
;
^TFfj:
3*3?
g":
in one, devotion,
;
whose he
wise;
I^2i:
R|1(|<>a$ excels
fifa:
dear;
q":
^ indeed
lie; *^
jjJifHI: of the
ilcM^jJi.
excessively: ^r^ I;
and;
ipT of
me;
dear.
138
f|
Noble are
all
these,
but
is
fixed
TJ% these;
*Trn
indeed;
^T:
q^ even
:
^my;
:
opinion
^(1^*11
;
4<lR'iJd:
5T:
fixed;
lanced,
self,
?R^
ba-
^r^rTiif
:
=^
^rf^rf
sJ-HHF 3RSTT:
rff
not,
is,
better,
than which,
that-.
irfrPI.
path.
At
the close of
"
many
births the
1
man
full
of wisdom
Vasudeva
is all,"
Ma(19)
difficult to find.
(of)
many
-^f^q|J^ of births
;
^p%
;
iu
<
at
the end
knowledge-possessor
^f to
me
XJ' 1
Urt
approaches;
Vasudeva;
3*5
obtained.
^T:
^[^
all
f^
great,
self,
whose, he
Sjjjshr:
very-hardly-
A name
for Shri
139
ct
FfWTRSJFT
IR<>||
(by) them
^ri^H(:
torn away,
proach
3TO^RTT:
wisdom, whose, they; ST7SJ% ap^T^r *NrlP other gods; ?f that ^ that;
:
rule
:
(vow)
;
-H\WW having
taken up
ij^| by nature
led
Any
such
devotee otee
,
aspect
at to worsp with faith any worship wt bestow the unswerving faith of verily
(21)
that man.
3:
who:
2f:
who;
2|f
which;
;
which;
rTrJ
shape;
HrR:
;
devotee;
rf^I of
j^^f with faith -^f^^jj^to worship; |-c^fri wishes him ^^oTT steady ; ?|^f of him JSTfft faith
; ; ;
m even
f%^|f*T make
I.
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)
140
-cpfi:
;
united,
(lie)
of
it
;
^TRTSR'T
rfrp
worship
thence;
f^f
wishes
5HTW
obtains;
^ indeed;
and;
4iHI<i desires;
benefits.
jf^jf
by me;
who
are of small intelligence. To the Shining Ones go the devotees come worshippers of the Shining Ones, but
My
unto Me.
^jcT^rj;
23)
of
with
that
;
an end
indeed
Tfffi
the
%>TT
fruit,
"^-qf
them
?Tq[
^1%
is
4|c-qHMyi'*(
;
= ^PTT
^T ^TT
;
small,
intelligence,
q*(<^\
^TT
me
to the
gods
fnt ?ods,
;
my, devotees
^rtf^
eo
?TT'Iv t o
'sqfq-
also.
II
^?
Those devoid of Reason think of Me, the Unmanifest, as having manifestation, knowing not My supreme nature, imperishable, most excellent. (24)
^S^TK unmanifest;
*|v4H
ozrfrFra to
;
manifestation
irrational:
-%W?\ arrived
think;
m^
me
^f^xjSj:
tft
highest
^r^*r
nature;
^r^TntrT:
unknowing;
tffi
my; ^^^f^
imperishable;
best.
Nor am
illusion. 1
I of all discovered, enveloped in My creative This deluded world knoweth Me not, the un-
(25)
;
Hcfcur:
known
3T$TO of
ali
;
r:
by
this;
^
;
nut,; ^!f*T5!FTn%
unborn
^fojf^^ imperishable.
know
are to come,
(26)
"^ know; =srf[ I; g-JTrffrTTf^ past; ^JnTrf^T present; =ET and; ^r^T O Arjnna; vrf^szirfoT future; ^ and knows ^ not; ^8^ any one. beings ^f me 3 indeed
;
;
By
1
Yoga-ni4y&
the
creative
power of yoga,
all
thought-form?..
ffrf
desire,
%T
from
and,
r^'T of
by
it
by the delusion;
beings;
>flT<T
Bharata;
:
Trffr
1?rrf%
ST^
to delusion
*n?
in creation
zjff?f
>
Tt^T
Parantapa.
f
But those men of pure deeds,
worship Me, steadfast
afar*!
in
whom
sin
is
come
(28)
vows.
3T??riT?t
of
sin
whom; 5
;
indeed;
of
= 3Trf
:
TrT gone,
to
end
qTO
SRHT*
P
men
gu^^oTrq
;
they
VT5!^ worship
%& 5nt^T*t ^
^TcffrT
^f
birth
refuged in Me strive for liberation from and death, they know the ETERNAL, the whole SELF-knowledge and all Action. (29)
They who
*rr
me
^rrRT' ^
1
having
143
;
taken refuge in
zicff^T
strive
if
who
they
jrgl
Brahman
^TfWlJ^^t
the Self
)
;
to tne Atmji,
g,4 action
^ and
3Tr%oT whole.
as the
know Me
time of forthgoing.
(30)
^^rftf^Tr =<T*rfwith theadhibhuta (concerning the elements), and, with the adhidaiva
(concerning
the
S^TWfqt4 = 3Tfp3?R
gods),
together;
erf^T^ = 3TT%U^T
;
^
;
Jjf
me
and;
3[
who;
in
f^:
the
know;
1
sroroicfiTST
W*W
Jjf
3tfX of
going-forth,
time; ^rfq
:
=JTK
Thus
in the glorious
BHAGAVAD-GiTA...the seventh
discourse, entitled
Death
144
EIGHTH DISCOURSE.
f% jftrCT^t^ fe^TrT
Arjuna
said
:
II
What
Action,
is
called the
know( I )
f% what; AdhvAtma fw
;
rTT
thafc
;
^5T Brahman;
f% what; ^p^f^
what,
^pr
karma
^^sTrrr^
;
= 5^^ ^TTH
f^jij,
among men,
declared
;
best; ^rf?TgrT
adhibhuta
;
*sf
and;
;
v.hat;
3TRl%gI adhidaiva
fgjq^hat
5T^q%
is called.
IRII
What
how,
is
knowledge
of Sacrifice in
this
body, and
Madhusudana ? And how at the time of forth( 2 ) going art Thou known by the SELF-controlled ?
STpitag:
in
adhiyajfia
this
:
Zfpi
how
^f:
who
ai^ here
;
%=
Lody
(at)
;
in
O Madhusudana
;
JT^r^^TI^'
spj bow
^q:
to be
k&own
controlled,
whose, by them.
145
The
The
His essential
is
named
(3)
5J
;
Brahman
q^4 supreme
;
??>Tnr:
3^|c-H Adhyatma
veqft
*T=
:
is
called
TnW
":
*??*
cfifrffi
;
ffW
of beings,
f^ff
emanation
name, whose,
that.
My
perish-
able nature, and knowledge of the Shining Ones concerns the life-giving energy * the knowledge of sacrifice
tells
of Me, as
best
of living
(
beings.
The male
creative energy.
is
the Divine
10
146
;
3Tf I;
If?
3%
in
the
;
body;
^;
best.
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 )
:
faTO
only;
3i[T%
^ and
cast
iTji^.
^T^
q:
ody;
:
off;
my, to nature
doubt.
^TTfrT
^oes
?r
not;
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)
2f
which
;
which
^r or
3jfqf
;
also
Il4
natnire
;
*3T5n%
abandons
9^
in
body
that,
3
by
to
;
that
to
;
that
only
<?fr goes
Vfft^r
^f%^
(
Kaunteya
(
^RT always
^^1%: =%^
).
Vlfat:
by
147
It
II
Therefore at
fight.
all
times
think upon
set
therefore
^f$
in
all
;
c&r%
in )
times
jrf
me
fight
?T:
<*%
and
*TS55[rfcR%if^ =
and,
ff^';
^T 3TC3
JJTO.
in
Me,
placed, mind,
;
to
me
only
lj^f%
thou
go
'^T^RRll doubtless.
With the mind not wandering after aught else, harmonised by continual practice, constantly meditating, O Partha, one goeth to the Spirit, supreme, divine. (8)
with practice,
and, with
ST
yoga, and,
not;
to
f^saf
another,
divine;
goes,
^rfrf
thus,
by
;
highest;
;
5^- man;
goes
TI^
Partha
3T3f%?T*Fl. thinking
oil.
148
I!
II
He who
the All-Ruler, minuter than the minute, the Supporter of all, of form unimaginable, refulgent as the sun beyond
the darkness,
gjft the poet
;
(9)
^<|mH ancient
the
STfSrrfarTRTl. the
ruler of
the world
^rjjff:
;
than
may
think
who
^^S(
mttwn
3*3 X
supporter
him ;
of
;
like, color,
whose, hiui
H<^dl<t beyond.
9o
(I
forthgoing, with unshaken mind, fixed in devotion, by the power of yoga drawing together his life-breath in the cencre of the two eye-brows,
In the time of
he goeth to
JRTI
this Spirit,
supreme, divine.
of
;
(10)
;
:fH^( in
the time
;
with
unshaken
of
yoga, by
strength
>sr
and
;
only
<*%: of the
two
eyebrows
ij^
in the
middle
149
;
breath
Tt
^fTO
having placed
SfTZRE together
g-:
he
that
highest;
S^SR man
^f%
goes
f^szpi divine.
That which
is
Veda-
knowers, that which the controlled and passion-free enter, that desiring which Brahmacharya is performed,
that path
I
will
;
(ll)
;
^ whom
^f?T declare:
they;
^rgt indestructible
R^T
pprform
enter;
:
^<^:
(into)
the
Veda-knowers
whom;
a^:
the
controlled; ^trUHU:
= ^t?T
'HT:
^
with
whom,
(as)
f=5g[rf!
;
(they)
summary
JJ^^
(i)
will declare.
closed,
the
mind confined
in
the
own
head, concentrated
(12)
by yoga,
&KlfiLI
1
all
gates; g^r?i
having
con-
The
i. e.,
tlie
sense organs.
trolled
jpf:
mind
in the
;
^T and
self
;
*$&[
in the
;
head
-411^(3
having placed ;
(in)
;
HJIr*{H : of the
jfToi
breath
.
^ifi^rf:
established
of yoga, concentration.
1 \\\
"
Aum
"
!
the one-syllabled Brahman, reciting, thinkwho goeth forth, abandoning the body,
'13)
;
Aum
ff% thus
;
a^j Brahman
;
me
who
:
he;
).
lift to the
path
goal
He who
not thinking
O
iu
Partha,
(14)
another,
;
thoughts, whose,
he
3(33 always
;
?j:
who
;
JfTO.
me
5PT:
^H<|^
easily
;
remember
obtained
:
ever-balanced
of yogi.
113
HH
Having come
to
Me,
these
again to birth, the place of pain, non-eternal gone to the highest biiss.
JTTi
they have
(15)
birth
to
me
Jf
sTt^r having
-yidil
j
come
Jjvf:
again
f?JT
^^sIN^RL
3 ^^RR,
not
;
of
sorrows, the
place; ^i^ii^n*!.
:
non-eternal;
3Tr c f^f?t
<T^ft (to)
gain;
;
*f^|':HH
iTcir'
Mah&tmAs
to perfection
highest
gone.
The worlds, beginning with the world of Brahma, they come and go, O Arjuna; hut he who cometh unto Me, O Kaunteya, he knoweth birth no more. (16)
^T up
the world
;
10;
again-returning Arjuna ; qjn to me ^"^ having gone 5 indeed , Kaunteya 5^^FT again-birth ?f not
qfjcftp
;
BT3njsRni worlds
;
= grfrJr- E^Tf?l
^JT^r^f^T''
of
Brahma,
;
fmm
The people who know the day of Brahma, a thousand a^es in duration, and the night, a thousand ages
in ending, they
night.
(17)
152
whico,
that
st-j:
day
ZRJ
whicti
tigjirj:
of
Brahma;
q^flOT
3T5=?f:
ffg:
know; *rf% the night; giiq^Ml =g *K*n. VRW- rTPI of yugas, by (a) thousand, end, of which,
;
that
they
Sfffrnrft^:
=
;
^T *TI%
people.
f^f^r
day,
"Sf^j:
II
3^
II
From
the
unmanifested
all
;
forth at the
at
coming of night
the unmanifested.
called
(18)
^ZFKTt from
^r:
the unmanifested
sq-rft^:
the manifested
^rnf*T
in
TT
;
^i|*IH=3T%:
of
day, in
?TlT% of night,
the coming;
^f
there
q^ even
^o^TfJ^Tj
M\
dissolved
at
II
is
O
)
^pj
this
153
in
dissolves helpless;
?j2jfTT*T
the
coming
of night
;
n^
Partha
STWlt
flows
forth
3T^ni%
in
the
coining of day.
Therefore verily
there
existeth, higher
than that
unmanifested, another unmanifested, eternal, which, in the destroying of all beings, is not destroyed. (20)
7^: higher; rT?Tr^ than
^fVH\
that
indeed;
>TR' :
nature;
the
all;
another;
^rsg^fj:
unmanifested;
zj:
^r5^^!^
^f:
tlia* ;
(than)
unmanifested;
(in)
is
CCTrrT'T:
ancient;
(in)
who;
^^\i\
?T
beings;
T^ZI?5
the
being destroyed;
not;
destroyed.
That
called
It
;
unmanifested,
is
"the
Indestructible,"
It
is
It
named
return not.
^roqTfi:
who
reach
(21)
unmanifested;
;
^^<:
Indestructible;
f|% thus;
^rfi:
arrf:
(they) call;
TOT
;
the highest;
nf?T
path (goal);
return
;
which; j^c^
having
obtained,
not;
g^
qw highest
*pr ray.
154
Spirit,
Partha,
may
be reached by
all
Him
1 is
alone, in
whom
beings
(22)
pervaded.
;
He; ^:
of
highest
<J
qpf
Partha;
^^fT
fcT^f^
indeed;
^^-W
beings;
without
another
ff%
(object);
TS&q
whom;
they;
rfrfq.
3tf:?mft = 3(r{-
TTf% inside,
stand,
thus,
^nf^
by
spread out.
that wherein
I
time shall
declare to thee,
in
time;
;
and
^ indeed;
even
;
^MI^frmL non-return
^rfnT:
yogis
will
;
JrarrTT:
gone forth;
qffi go;
?T
that;
^affFT'
(I)
declare;
|)
*(%
\\
155
men
(
who know
srfjr:
the
ETERNAL go
;
ETERNAL.
bright,
24
night- )
(
day; |r$:
the
;
(fort-
^KRPTI
;
northern-going
iresf^T go
;
of the sun
r^T
there
jntfrTT
gone forth
a^T
to
Brahman
STlf%^: Brahma-knowing
5f?
RH
II
Smoke, night-time, the dark fortnight also, the six months of the southern path then the Yogi, obtaining
the moonlight,
^R-:
7
returneth.
*ff^: ni^ht
;
(25)
rf^r so
;
^5<*T:
<ct?T
there
qryirg'
light
^fTfr
the yogi;
Jflxai
n
to
^^
ii
Light and darkness, these are thought everlasting paths by the one he goeth who returneth not, by the other he who returreth again. (26)
world's
;
be the
*Jff
;
-q-
light,
;
and,
dark,
and;
;
nft
|j% these
3|<13: of the
is
world
The
lunar,
or
astral,
body.
Until this
to birth.
156
(
eternal
two
JT%
are
thought
two
q^^f by one
arrq^r
(he)
by another;
Knowing
perplexed.
these paths,
Therefore
in
all
is
nowise
yoga,
(27}
in
Arjuna.
?T
not
ji?f
;
these
^fift
Ffrft
two
;
paths
is
;
qr?}
Partha
;
Iff^ knowing
any one
%Trg^j:
Arjuna.
;
the yogi
;
gsfnr
in
all
perplexed
(
^JT
times
;
tT^Trrj;
therefore
3=?T>:
5^5
^rr^5
in )
= 4rtT
with yoga,
balanced;
Hf
be; 3T^T
n
The
Vedas
ing, the
fruit
^^
in
ii
of
meritorious
deeds,
attached
the
to sacrifices,
to austerities,
and also
to almsgivthis,
Yogi passeth all these by having known and goeth to the supreme and ancient Seat.
in
(28)
the
Vedas
qg^
in sacrifices
rTqng in austeri-
157
'"
;
ties;
^
the
1
and; l%
of
even
fT^!J
fruit
g'fts;
2f^[
what;
;
5"ZIf2j qjof
merit,
the
STTf^l. assigned
aTStf^r
goes
beyond;
ijrrfr
?|(j
that;
;
^^
till;
;
yog!
qt highest
first.
Thus
in the glorious
entitled.
153
NINTH DISCOURSE.
I
II
The
To
shall
declare this
profoundest Secret, wisdom with knowledge combined, which, having known, thou shalt be freed from evil.
(0
ff
this
( I
;
indeed
% of
.
to )
thee
( to )
U^rR
3flJ[
will declare
srog^
the
uncarping
g-pj
wisdom; f^TPranjrj
which;
HT?3T
= f%i?f %T gr?W
with knowledge,
together;
shalt be
known; ^f%q%
(thou)
II
II
Purifier, this,
to
righteousness,
very easy
(
to
2
)
perform, imperishable.
trSfrW'm
= f^srrfTR.
;
T^rr of
sciences,
=
the king
or = ^rgt
Urg?j
;
^JfH^t
ttW
;
of secrets, the
this
^TlH^ highest
JT^T^T^'nT
= J?cq%!
;
1W ?f?l by direct
( intuition ),
knowledge,
whose, that
159
sp$
righteous;
^n
to
do
imperishable.
*TT
Men
of death.
without faith
n ^ n
this
not reaching
Parantapa, world
(3)
sUST^JTr: unbelieving; g^qf: men; spfej of duty ; 3TW of ) thia q^TT O Parantapa STSTTO not having obtained
; ; ;
TTme;
RF^
( of )
return;
^^n<R$P|4|
of death,
craft?
By Me
ed aspect in them.
;
all this
all
world
is
pervaded
in
My
I
unmanifestnot rooted
(4)
am
;
Hir by
me
331^ pervaded
this
^[^
all
^r^
in
world;
STSSTf^jWHr^^wr
by
ltf%:
^^ %^
nnmainifested,
aspect, whose,
fR
tlfR
;
me,
not;
stand, thus,
^ and
they; tfTOTrft = ^Ntfor *g(lfo all being i n them I ^T^Rq'rf placed. ; %rt
>
?f
*RT<?TT
^TrT^FR:
II
II
i6o
Nor have beings root in Me behold My sovereign yoga The support of beings, yet not rooted in beings,
;
!
My SELF
?T nof,
:
(5)
^Irf in
;
an 1
Jlc^JTR
see
;
= ifa fHS?f^
;
beings
=
rra
*T
my
qnni.yoga
upholds,
in beings,
q^T^
thus
.
sovereign
?r
not
-q-
and;
STRIf
thns.
?jjf^r:=^^
self;
^zpTHR:
?m =^[1^
sits,
thus;
TO my;
*rr^^n%
ffrl,
beings, nourishes,
^TcTTR
CT*
As
thou.
zjqT
f^REJ
the
mighty
all
air
everywhere moving
is
rooted in
the Akasha, so
Me
thus
know
(6)
as
3TT^TT?rf^TrT
qfrS-
=aTT^n%
f^T?T
in
ever;
^he
;
air;
g^ftr: =^T^'T
;
Sf^'
?frf
all
every
where, goes,
thns
RST^ great
in
?TqT
so
^rf%
bemgs
H<TO(R existing
me
ff% thus
grT^T^ know.
the end
All beings, O Kaunteya, enter My lower nature at of a world-age at the beginning of a world;
age again
emanate them.
beings;
(7
Kaunteya
;
^^
jffj[% to
nature;
161
zjTKt
go; *TrR^re.
$?T:
;
ra y
cfi?<T$ra
= 3f?T*3
^1
of a kalpa,
in the
decay:
Hgain;
^?7f^ = ^?T^
;
beginning
f^^TTR^ emanate
<%lfl
of a
kalpa, in the
I.
IK
Hidden
forth again
less,
II
in
Nature, which
all this
and again
by the
force of Nature.
(8)
nature;
^TH. own;
3T^?*-5
xj?f:
;
having
a,ll
embraced;
emanate;
of beings,
of
^:
again;
;
again;
f5*6ni
assemblage
;
^Jf this
^^SQ" helpless
nature
^TOTfJ
by
force.
cIIFI
M %
II
Nor do these works bind me, O Dhanailjaya, enthroned on high, unattached to actions. (9)
?T
not;
^
;
and;
JTTO.
me:
rtfffi
;
these;
gfpnfoT
works;
indiffe-
pT^fft bind
rent
;
^ira
Dhananjaya
^f^Tr^^
like
3T[g??T seated;
^^TK unattached;"^
in those;
action.
II
II
ii
162
Under
forth the
because of
this,
Kaunteya,
(10)
(lord)
^^ ^
5ET
and,
together
%5^r by cause; ^pfa (by) this; RRfa the world; Rnrf^m% revolves.
Kaunteya;
II
3 3
in
II
The
Lord
of
foolish
disregard
Me,
when
clad
human
(n)
semblance, ignorant of
beings;
despise
;
My
me
;
^H^IH'^
<?rsrnTrr
?rf
m^fl human
unknowing;
?T?r
my
of
in R
II
Empty
of hope,
empty
of deeds,
empty
of wisdom,
senseless, partaking
niacal nature.
163
vain, deeds, whose, they
%
: ; ;
vain,
mindless; *r$T*fri rakshasic ; STT^fpT asuric -ST and; even JT^nT nature Hrffqf deceitful frar: refuged ( in ).
:
Verily the Mahatmas, O Partha, partaking of My with unwavering mind, having known Me, the imperishable source of beings. (13)
divine nature, worship
HfrcJTr?r
mahatmas
indeed
HT
me
qr^
Partha
%CR.
divine;
;
z^fi
nature; STrpsref:
?T
refuged
(in;)
.
>T5fr^
worship
ST^^iT^^: =
;
^^[1^
;
*IT:
qlf
;
not
irl
another,
5jrfif|q
^f&W*l imperishable.
TT ?&F3\
H^TWT STRKT in *
Always magnifying Me, strenuous, firm in vows, prostrating themselves before Me, they worship Me with
devotion, ever harmonised.
SKffi
er
(14)
and;
^y{^\'=^S
saluting;
:
5HT
^Tr* ^
JTr*
firm,
and;
;
me;
vrff^r
ever-balanced
^Tf^
worship.
64
in
Others also sacrificing with the
sacrifice
of wisdom,
worship
present.
Me
as the
One and
'rf
5TR3ltR = JcTRTO 3|nT f wisdom, and ; arft also ; 3TRT other.* ; 2T5KT:
ticfi?%;T
sacrifice;
rf
sacrificing
me
^7ra?T worship;
rnanifoldness
;
by
the
oneness;
"J^rPR
by
the
the ^fVfr by
many;
nP9rfrg?cnj;=
whose, him.
*
I
^
I
II
the oblation
;
the
sacrifice
;
the ancestral
;
offering
the
the fire-giving herb the mantra butter; I the fire; the burnt-offering I
I
;
also (16)
;
3Tt I
f?3:
the oblation
pitris
;
art I
I
;
3?P the
butter
sacrifice
;
^q-f
the
offering
;
to
?
srt
fa: the
I
5
mantra
the
fire
art 1
sr? I
*t
^rT
1
x
!.
3? even
**T5q
;
3?t
STfR:
the burnt-offering
TTcTT ^TcTT
NcM
the
165
Holy One
to
Word
(17)
forfr father
*Tf?jT
;
sr?
I;
3TTO of
this; 3TT?r:
(of)
world;
fco
mother;
Vfr-TF
be
known;
S4m;i
;
qf^
3J3J:
pai-ifier
sti^TR:
the
ornkara
;
^ja^ Rik
SfR
Yajuh;
<r^
even
^f
and
The
Seed imperishable.
T[%: the
(18)
vr?tt
path
:
the
husband;
q-^:
witness; fff^r^
JPT^: the origin
the abode;
;
^OT
the shelter;
^f^ the
tlie
lover
JT^3[:
the dissolution;
;
^rt
^rsqq
foundation;
the treasure-house
inexhaustible'
1^
I
II
give
heat
hold
immortality and
Arjuna.
rPTfft
and non-being
ra "'
;
am
(
I,
19)
;
burn
<?rt
"5T
I
;
^lt
*$
3cHnfir
let
go
and
^T5^ immortality
q-
166
being;
death;
I
i
and;
Arjnna.
srq;
^rf
^o
II
The knowers
purified
from
sin,
Me
the
way
to
world of the Ruler of the Shining Ones, eat the divine feasts of the Shining Ones.
^ft^r: =f?T^r: fan'- 5wf
they; nf
in
heaven
(20)
three, sciences (
Vedas), whose,
me;
t
^R<rr:
= ^ft
^7^^%
;
q%: with;
sacrifices
^nr%
heaven;
ask
they
5^^
;
pure
?^ ^^ ot
divine
tlie
^rlr
eat
f^ft in heaven
"^^irrsj:
=^r?Tr^ %*TT^
of the
-\
vd
i6 7
their
They, having enjoyed the spacious heaven-world, holiness withered, come back to this world of
Following the virtues enjoined by the
three,'
death.
(21)
%
world
they
;
?f
that;
;
ij^r
1
f%^TT^ vast
^ff^
in
5^
= l^rVf W3T of mortals, the world f%5J[5T (in)merit; Jf?Z[5fr37 enter q^r thus sjifn-rif = ?p:zn *R of the three (Vedas), the duty; ^TfiTTSrr: devoted (to); 1^11?^= 1^ going, and, coming, and; cffR^PTT: = ^Hr?rr?L ^TnP
;
>
5nr*t obtain.
*i\
II
To
those
alone, thinking of
I
no
bring
full
security.
(22)
ST^^TP without-others; f%?TO?T5 thinking
;
tR
me ; q who
bring;
?fij
worship;
ziprng-J?
%qri
of
them; f^mrfT3TKRrq[
I.
the
ever-balanced;
security; ^frf*T
168
Even the devotees of other Shining Ones who worship full of faith, they also worship Me, O son of Kunti,
though contrary
to the ancient rule.
(23)
of
) other,
of gods, devotee
;
;2T5T?r
;
worship
also
:
^JT^RTP
endowed
^
;
they
3Tf7
*rf
me
q-^
even
^33 O Kaunteya arsfrrT worship; arr^f%^^r*l = ^f^fq: WH ^Fff ?T?Tr non-rule, preceding ( guide as, may be, so.
),
*$
*t't
I
am
fall.
indeed the enjoyer of all sacrifices, and also the know Me not in Essence, and hence
,"24)
;
they
9t
i| indeed
*nfo^Tr*=
^f
;
^qrn ^r^ri of
if^:
all,
(of)
sacrifices; Vffvtf
the enjoyer;
and;
;
and
q[
not
indeed
;
ijf
me
;
3TPT5fr^R
they.
kno
by essence
^gf: hence
=e^f^r
fall
*ITT%
the Shining
Ones go
to the
Shin;
ing Ones; to the ancestors go the ancestor-worshippers to the Elementals go those who sacrifice to Elementals
but
My
(25)
169
spr
;
smr go
whose, they
;
5?T5rar:
=>^5
3tt* %
in
the
gods,
:
vow,
;
3^R[
to
the gods
qff% go
;
^Pl^ in
;
*j?m%
>j^3^f:
= *&**'
qfnr
;
fW
Bhutas, sacrifice,
whose, they;
thus;
?jf<t
g<>
ff% me,
sacrifice,
also
*it
to rue.
5R3RIH:
He who
a
as
fruit,
it is
11
R^
leaf,
self,
II
ofifereth to
I
Me
with devotion a
a flower,
offered
(26)
3:
;
q-^-
a flower;
VTrFZir
Tjj5f
fruit;
;
^pj[ water;
who
rfq;
Jf
of ( to )
me
I;
w i*h
=
devotion
we&fo
with
offers
that;
iTrfSTErtl^
^r?W
^TitT
devotion,
striving,
H^rf: ^TT^r
IJ ?T^
whose, of him.
II
Whatsoever thou
whatsoever thou
doest,
whatsoever thou
eatest,
(27)
;
^JTJiq
;
thou
(
doest
q<
;
what
3T3Trm"
thou
)
;
eatest
;^ what
^frf^T
thou
) offerest
170
thou
(
?KJ what
3KJ
;
what ;
rTfy
cT<T*2rf% (
;
doest of
)
;
austerity
Kaunteya
)
that
^^ do
thou
in ( to
me, offering.
Thus
bonds of action,
yielding good and evil fruits thyself harmonised the yoga of renunciation, thou shalt come unto
by
Me
(28)
when
set free.
I
!PTT!PT
W =^jw
: :
**r
?npt
;
^"
q^f
W^T1 %
thus
:
ifr^%
karma,
^f*
:
by the
bonds; ^Tqi^RtnTof
^T 5rn" f?T ^P
renunciation,
by
yogra,
balanced,
self,
me
shalt come.
The same am
to
is
none hateful
with
(2cf]
all >
i
Me
ST*r:
nor dear.
They
l
',
who worship Me
in
also in them.
^
;
^H?5 = ^3 ^3
;
bein gs
:
rf
not;
;
me; %sq:
;
hateful
?rfl?r
;
is
',
not
ftf
dear;
;
^ who
Hra in
?T5Tm worstiip
;
5
in
indeed
iff
me
;
me % they %^
them
=^
and
3lfT also
i.
f|
(\
Even
heart,
if the most sinful worship Me, with undivided he too must be accounted righteous, for he hath
;
rightly resolved
STfralso;
ships;
iff
^
; ;
(30)
if;
gcjTT^n;
very-evil-acting
3T ? 2J
vrsnr
wor-
me
3T?f52PTr^R
:
= T
another
Tf
;
righteous; irf even; worships, thus; qr^ resolved to be thought ^x^gs well ; s^RWrT
:
^: he;
;
ft indeed
he.
peace.
Speedily he becometh dutiful and goeth to eternal O Kaunteya, know thou for certain that My
(31)
;
*ncm becomes
self,
vprr*Tr
qft
3TF?*ir
5^
;
?T
righteousness,
;
Kaunteya
ironraf^
is
JT^Ufffr^ know
not
destroyed.
f|
Partha, though of
172
the
womb
*Tf
of sin,
me
f% indeed; qrsr
if
refuge
(in);
= who; ^f^ even; ^j: may be; <jrTff womb, whose, they f^ij: women;
: :
%^f:
also
r^?
:
vaishyas;
ltf%
rf^Tf
also;
35T
shudras;
they;
^fyq
gJ
^
T^f highest;
TT% goal.
r^
v3
*<
How
royal
saints
having
obtained
this
transient
joyless
(33)
f% how
VTrW:
lasting;
tj;j:
acrain; STT^nrrf:
Brahmanas;
;
"prqr:
devoted;
U'Sf^:
rajarshis
;
?J^JT
also:
fij
^T-f^zi
pure; not
^T-^f^ pleasureless
5Tr?f*I,
;
world:
this:
m^
fff
^ne.
to
in
be devoted
before
to
Me
sacrifice
Me
harmonised thus
the
Me
as
(34)
*T
:
my
devotee;
= HT 15KT f f?T
to
me,
173
sacrifices,
thus;
*fT
:
me; ?R*<pj
:
salute;
*n to
me;
even;
trs^fgf
shalt
:
corne
^
I,
thus;
sir^R
the
self
tTcquzw
= 3T? TUI^
^^
'
5T
supreme goaL
whose, he.
Thus
in the glorious
BHAGAVAD-GirA
174
TENTH DISCOURSE.
I
said
My
supreme
I )
will
declare to thee
(
again
KTf
even; Jfin^rff
great-armed
% my;
<TC4
highest;
the
^:
word;
;
$gj
hear;
which;
(
%
)
of (to) thee;
will
to
being loved
^^fR
declare;
of wellbeing,
by the desire.
f^j:
J8,ihis,
The multitude of the Shining Ones, or the great know not My forthcoming, for I am the beginall
ning of
the Shining
f%^:
Rishis.
i
^not;%my;
gods,
know;
of the
hosts; spr^ origin; rf not; J^sf^: =1^1?^: great rishis; ^rt I ^rrf^: the beginning; nt indeed; of the gods ; *I?sffcrini of the great rishis ; and ;
;
the
everywhere.
175
Me, unborn, beginningless, the Lord of the world, he, among mortals without great
delusion,
3?
=q:
He who knoweth
is
liberated from
:
all sin.
who
the
HTO.
me
^r^ni.
unborn
3TTri^ beginningless
of
and; ti%
mortals
is
knows;
Rf^H%^^=^r'U^ Tf^TCH
1
the
world,
great
;
Lord;
sryjjg
:
among
^TH"
undeluded;
TfV
:
^f
he;
Hcif*J
;
by
all,
by sins
quitted.
n
Reason, wisdom, non-illusion, forgiveness,
self-restraint,
n
truth,
(4)
J
reason; 5jTRl
;
wisdom; ar^f?
:
non- illusion
;
9ftm
;
forgiveness
^5T truth
;
^Jj
vj^f:
self-restraint
jfpi
calmness
5^
pleasure
;
5:^
;
pain
*T^ fear
and
^T*T^i
fearlessness;
q^ even
if
and
CN
II
176
giving,
fame and obloquy, are the various characteristics of beings issuing from Me. ( 5 )
^ftST hannlessness
;
austerity; fpT
vniT:
gift;
2|^:
fame;
^nrep
Tfrf:
= T?T5Fi
f%qr:
2^1%
The seven
this race
My
;
of
them
(
was generated.
the great
rishis
^rc?j
jfijsfo:
seven
,-
tjt ancient
^'r^r?::
four; *nre:
being,
mauus
= Tr^*rrr ^TT ^
ITTrTF:
i"
me,
whose,
;
they
JTR^Tf!
mental
born
sfari of
whom
?5t% in world;
He who knows
in
this;
rne;3T.
l
who
of
in the occult
177
?T
f%cR*T% fT^
^T
f
not, shakes,
thus, by it;
^ifa yoga;
?r is
balanced
%^^: doubt.
am
the Generator of
all
all
evolves
from
Me
(
Me
;
in rapt
emo8
)
8T?
all;
^^
of all
HT
from me
JT^^
evolves;
;
fr% thus;
:
Jfc^T
having thought;
n
Mindful of Me, their
life
% n
hidden
in
Me, illumining
and
joyful.
(9)
T?rr:
*TT
JfPrn
me
<ftCTtq[
^tphr: talking (of ) *f and; iff me; and ; ^f% rejoice ; ^T and. content
;
ftnjf
always
a
12
\\
To
give the
these, ever
yoga of discrimination
unto Me.
%qrfH of these;
10)
g=f?;PTT
;
always, (of
of the
wui.-l.ippiug
iftR<75|!l=ifti%:
;
ar*n fSTFrl
fWI
^ff%
;
give
yoga
?j
that
ipj by
which
to
me
^rqnW come; %
they.
*TR3cTT 113 ^
II
their
them, dwelling wiihin destroy the ignorance-b^rn darkness by the shining lamp of wisdom. ( 1 1 )
for
^qriof them
dom, horn
^rfrJT^r:
q?f
;
eveu
sr?
1
'
ST^qru = 3T5^fir^r:
^T^TrJTl!'
?nf
of
com-
= ?T5Tr^r?I
)
"SfPT i'<*m
;
unwis-
w.
f
darkness
?rn[ran'^ ( I
destrov
srr?*T>Tr^f?T:
;
fpT*3l
fi^l
light;
vn^rfr
ghiuing.
II
Arjuna said
Thou
art
the supreme
ETERNAL,
the
supreme
179
eternal, divine
Man, primeval
(
12
q^ highest.;
pure
( >r
eternal;
Brahman; ft highest; >*R abode man punfie ); t^jj highest.; ^^T !. Thou fe*q divine; 3T[f?|^ first God; 3JI unborn;
5
;
aJ
5^
Lord.
ii
i \\\
Thee, as also
VyAsa
(
tellest it
me.
;
13)
W*l
tliee
^all;
Asita
ijf
;
|^:
3^:
even;
divin
llshi; 5f[^:
s^fg-;
*T
Narada;
?^4
DevaU;
JT^7
Vjasa;
me.
self;
and;
tellest
All this
Thou
Keshava.
Thy
manifestation,
14
think;
33
?f
Keshava;
;
f| indeed
thy
;
^nq^
Gods;
blessed
*{
Lord
ogfo mani-
festation; rtf-
know
^ff:
not
^r^Tr; Danavas.
80
Cs
Thyself indeed knowest Thyself by Thyself, O Puru?hottama Source of beings, Lord of beings, Shining
!
One
(thy)
15
PTO
thy
self
^
;
only
irrSTTf by
thy
) self
arr?^
self;
Punishot-
m^f%
igfTJ
?f?T
beings,
thou (that)
= VTHRni. f 5T
of beings,
Lord
^^=^Rfl
the world,
33
of
gods,
O God;
3fiT?T^
= ^m: T%
of
Haler.
Deign
glories,
to
tell
own
divine
by which
to
;
Thou
worlds.
16)
^3*
remainder
f^pr^j: of
ofrefPl.
tell
fts^n"'-
3T?I% shouldst
;
^T^iT by withoutf%tmfH5 by
glories
divine
;
!^
self, glories
;
auft:
;
( b y)
which
;
worlds
f Jfr^t. these
<^I. thou
How may
ditation?
In
know Thee,
what, in
thought of by me,
3I*f
blessed
17
how
;
ffSfrat
may know
; ;
igfe
zffftr^
;
yogi
Hl^ thee
what
;
^ffr
(
always
TRf^rf^l. meditating
%$
( in )
%TJ
;
in )
what
;
"of
and
VTF%5 in
moods
;
f%?g: to be
thought
srref art
VflT^
blessed
Lord
J^f by me.
n
In detail
tell
\\
Janardana
for
me again of Thy yoga and glory, O me there is never satiety in hearing Thy
(
life-giving words.
18)
qrt
f^cflW by
yoga
;
in )
detail
su*W>
of
(
;
thy
wjq:
(
own
again
;
fT>i^T
g^ij
^T^r^T
Janardana
;
<3fwq
?f
tell; ^fc?f:
contentment;
;
ff indeed
y$*r(:
of )
hearing;
not;
3Tft?T is
of
me
fcT
I1
II
The
Blessed be thou
its
!
will declare
to thee
My
divine
chief characteristics,
best of the
Kurus
(19)
182-
T well;
divine
in
;
$ (to)
f| indeed
thee
;
grofawirf'T
(I)
T
will declare;
;
STpcTR^rri:
of
"^
mj
glories
SfPTT3rT
%rff?T
i
the
main;
;
^^STg
best
;
theKurus;
not.5
end
f^^rf^zi of detail
of me.
^^
II
R*
II
I,
Gudakesha,
;
am
of
I am the beginning, the middle, and beings the end of all beings.
all
20)
the
;
3Tf I
3UrTr. the
-self
3J37%S[r
Gudakesha
all, of
:
tf%w?f[*R-
f^I?p
g^<srrH.
?
heart, seated
3Tf
and
VTrTPTri.
gcTRfl STf^ RT?|: (of) I ^rff the beginning ^ BT^rT'- the end beings
J
; ;
being*,
t,h
jp;^
middle
^T and.
=r
^ even
Of
glorious
the
Adityas
Sun
terisms the
am Moon am
;
I.
21
3TffflRl
q-fH of lights;
of the
Adityas;
f?5^:
r
;
Vyuni;
.01
yWffi;
cf^: the
Sun
9fTU*Tr^
(
radian
?Tf,f^T: ]\lnu-hi
I )
am; T^Trani
asteriims
3T?
5T?fr
the moon.
R^ n
Of
I
the Vedas
am
;
the
Sama-Veda
am
22
(
)
)
;
Veds
frrH%?: the
;
Samaveda
qfrw
the
gods
SUW
)
( I )
am
qm?. Vasava
the
senses; jf^:
mind;
^r
beings; *rl>T (I
am;
m^f
II
R^
I
II
And
am
Vittesha of the
and of the Vasus Yakshas and Rftk?liasas Pavaka Meru of high mountains am I.
;
am
(
23
^yfonqof the
Riiflrns;
^ft: Shtmkara;
and; 33*Tri.
;
-^
and
<wilT (I)
am;
ftrdl'- Vittesha. or
Kubera;
[^^^rrl = ^WOTT
of
Vasus
Pavaka;
fa*m|oin
them
^Sfij
I.
Parthn,
I
Bphaspati
of generals
am Skanda
of lakes
(
am
the ocean.
24)
'
84
of house-priests
"^ and
iff
Hie
know; qpf
^t^ri
Partha;
the army,
f^nt*
leads,
Brihaspati; CRpftHr
thus,
of
them; ?Tf
Skanda
^gri.of
lakes; ^rfl*T(I
am
?UTC: the
oceaii.
Of
tions
syllable
;
the great Rihis, Bhrigu of speech I am the one of sacrifices I am the sacrifice of silent repeti; of immovable things the Himalaya. ( 25 )
;
I; firrf of Tf^f ojf of the great Rishis ^5: Rhrigu; the one; 3T$uqr syllable ZJ^Ri of 8TfCT (I) am speech
; ;
sacrifices;
ITT^- =:5nTHl
ar^f
(I) am;
ffRr5r^: Himalaya.
Ashvattha of
all trees
of Gandharvas Chitraratha
Kapila.
*T^??i:
Muni
(26)
Ashvattha; q^ranrri =*T5faf*l f^r<JTrl (of jail, of trees; ^rtfr<Jrrl. of divine R 8'iis and ^r^: Na-ada
;
't>?^f alri.of
Gaadharvas;
f^^TW
Ghitraratha
fg-^ff^f of the
u
UchchaishravA of horses
Airavata of lordly elephants
;
^
f%f^T
^p<3TfT of horses
me
3retr^1 = 3T??Tr?i;
;
33&'-
*&H
*('
from amrita,
birtb,
;
whose, he
W*T*l
of
men;
-BT
and; ^rmfr=fRrarr
monarch.
I!
Re
I
1
II
Of weapons
KAmadhuk
pents
am
(28)-
of ser
STrgtrpWlL of
^TfJI
desires,
of
?ff
fSI
the
thunderbolt
trf^T $ft
;
am;
KWJ3 = ejiRr^
Tf*(^:
milks, thus
(Kauiadhuk);
5fj^f:
the progenitoiof
and;
^rf^i
( I )
(I)
;
am;
Kandarpa;
serpents;
am
3T!jf%s Visuki.
1)
And
am Ananta
of
Nagas
Varuna of
sea-dwell-
86
ers
I
I.
Yama
am
I
;
of governors
(
am
29
BTfTJtT:
-ef
and
^ffci
;
I )
HRTT^r of Nagas
%%<J\:
Varuna
^r?^rf
f
;
sea-beings
;
BT?
fqHori of anceKt.ors;
vft:
arzfar
Aryarna
;
5f
and
SErf^T
( I )
am
Yama
of governors
8Tjj I.
n ^
<>
And am
I
;
am
Prahlada of Daityas
I
of calculators
Time
3
teya of birds.
XT^5ff^:
Prahlstla
and
^[^f[
( I )
;
am
3T?
<>f
f
^?^r?li of
I;
Daitvas; qff&:
of
Time;
%JT?fa:
)
;
g^JJirir
of
c.l:nlMt..i s
im^f
tkiings,
^'^' =
and;
^Tr"tr
ruler; 8Tf I
= f%^nra[r
q-
^T?^
f^ 3^^
w 'l'l
Viuata, child,
male
Vainateya
TFT:
and
Of purifiers I am the wind Rama of warriors I am Makara of fishes of streams the Gan^a am I.
; ;
(30
q^-^:
the
wind
q"^flt
pui-ifiers
STifT
( I )
am
?ff^
cri'
Rama
them
;
5T^f[^r slOWrrT
ffqrirf
f
f^FT
;
ff% ^^rt
w ^=>,nons,
;
bears, thus, of
;
fishes
JT^T
makara
"ff
and
( I )
',
87
am
ffrrraf of streams
srftir ( f )
(
am
.
^Tff'r
= "STf P
Ganga)
^TR:
SF^cOTII
^
(
;
(|
Of creations
the
middle
am
the beginning and the ending and also I, O Arjuna. Of sciences the science
;
I.
32
and
the
middle;
-q-
and
^ ^^
;
3T5?T:
the end;
self,
f%^Rf
of
sciences
n^: the
speech
JTW^tfT
of
Of
whose
all
the
compounds
fac'e
also everlasting
Time
letter
the Supporter,
(
turns everywhere.
letters; ^f*MT: the
;
33
^reworf of
ff: the dvandva
A;
&%$'>
I;
3Tff*T
trr>Tlf%3FV
tliai
;
= ^rur^Tf Ws
pounds,
the group, of
gfrc*:
>ui(i;
^ ^
3T^
used
iu
everlasting;
time;
having fares
1
in every direction.
f (.:oinj)ounds
Sanskrit,
that
188
$mr
And
to
come
all-devouring Death am I, and the origin of all and of feminine qualities, fame, prosperity,
intelligence, firmness, forgiveness.
(
speech,
memory,
;
34
i&%: death *rtf{: = *Hf ?CI% ff% all, seizes, thus; ?T? I; 33T^: the birth; and; *rf%s^rTJ of future
^ and
ttiings
;
;
3fmT: fame; ijf: prosperity; qr^ speech; and; ?Iffrairl. of feminine things; ?S|%: memory; intelligence; ffa: firm-
^f
ness
g"*ir
forgiveness.
Of hymns
1;
also
Brihatsaman
G^yatri of metres
am
of months
am
M irgashirsha
;
(35)
Brihatsaman
Gayatri;
r&ft
also
S?^T^
metres;
3T^
>f
monhha;
ma'-gashi! sha
:
^ft
*
',
^^
am
i8 9
of splendid things
am
victory,
I.
am
determination,
(
truthful
36
*3H the gambling 55r*rai of the cheating; ^f$q ( J) am Spaf: the splendour ^Sffi^RT of splendours ?T?1; 3fZ(: victory;
;
;
Kftii
(l)am; s^n^r^:
;
truth
am;
^^ the
of the Pandavas
;
also
am Vyasa
of poets
(
37
Pandavas;
%rfq
>=HR:
also;
ST^
I;
^ST
Ushana;
^fRf:
the poet.
Of rulers
am the
sceptre
am
also silence
(
38
policy; vfTw
trs the sceptre; %*ZRtt of rulers; srfFT (I) am; sfh%: (I) am; f^ffarTT of the victory-seekers ; $R
;
silence; ^- and
^f even;
<?n*JT
of secrets;
|TR
the
knowledge;
JcTR^fTT of
knowers; *rt
190
\\\
M\
I,
And
whatsoever
;
is
the seed of
all
beings, that
am
(
Arjuna
nor
is
there
aught,
moving or unmoving,
39
)
that
may
see.l
;
^^[ which
^
r.hnt
^[^
by
that; ^rR?T
me
^ ^
is
^f^iTrTnTT
of
all
qr
being*
3Tf
1;
;
f%?rr
;
without
3T3JT
O
;
Arjnna,
f^r?l
not;
be
;
ff.^
whi (! h
may
*nir
beiug
^Tj^fq^^K
^ 3T^
^f
moving, aud,
unmoviner, and.
ii
There
is
no end of
My
is
What
glory.
5f
40
not
T
STrT.
end
3TRfT
is
J^T
my
f^irTt
this;
;
( of ) divine;
glories;
TtrTT
of )
Paranr.apa; ^q-
indeed;
of glory
;
by, (way
:
R^T:
m
Whatsoever
is
and mighty,
My
)
;
(41
;
what.
3f^
what
f%wf?PT?^ glorious
ftiq[ that
;
p.ospe.oiis;
fjf[
;
t.liMi.
g^ being ^ aud;aq[
?3*
thou;
*W
ni\
5^ra^Vftpi*TOq: inn<l
lion, origin, of
*t*W- *KH
rT<l
of splendour,
from po
which,
tliat.
1%
W^T
^T^
^^f^T'STOE
thee, C)
is the knowledge of all these Arjuna? Having peivaded this whole with one fragment of Myself, 1 remain.
II
II
But what
details to
universe
(4 2
this;
;
^rsr
now
^for;
^frfF
of (l>\) thee what; 9[%?T l-\ (with ben.j.) ^r^f O Aijnna; ftBH[ havmg established; 3T^ I; ^f this;
many; known; 3^
'}
!J%^ (hy)
f%
^^
all;
q^t^i^ by
one portiou;
ftq-fp
(aui)
world.
Thus
iu the glorious
BHAGAVAD-Gfl/l
...the
.-
92
ELEVENTH DISCOURSE.
rc
Arjuna
said:
in
II
by
this
my
( I )
;
R = HT ^T^frS of me,
;
for
favour
<T*T
;
the highest
3SJ
?^zrr
secret
'VsqreTCTtfrl.
;
Adhyatma-named
;
which
;
by Thee
;
3rfi
;
spoken
^ST:
;
word
^f
bj
that
%$:
delusion
^q
this
f^Trp gone
PT my.
f|
II
(I
me
in detail
from Thee,
Lotus-eyed, and
(
Thy
TgTc
imperishable greatness.
^rc^jj;
5r = T^: ^
indeed
;
;
^- the becoming,
and, dissolution,
the
;
and
ft
T:
gmTT
JT^r
of
beings
;
^f
two
heard
in detail
by
me
:
?nf: of
from Thee
^Rtwm^ =
eyes, whose,
O he
able.
*Tr9I**2ni greatness
fTPT also
*r and
ars^RI inperish-
193
i)
ii
O
O
as
Thou
describest Thyself,
best of beings,
desire to see
Thy Form
4||cUJ
omnipotent.
(3)
q^
thus;
highest
form
^^t sovereign
best of beings.
II
II
SELF.
q&lft tbiukest; ?jft if;
to see; fr? thus; me; 5^; of yoga, O Lord rlrf: show ; SHSTPf ( thy ) self
;
y^
?r^ possible; Jjqr by jpTT O Lord; ?trn^ = ^f TW fthen % of ( to ) me; *fn thou ;
KH
that;
;
^^
4|44
I
imperishable
^
Behold,
13
11
II
'94
and shapes.
<TW behold
hundredfold
; ;
5 )
% my
and
qpf
;
P&rtha
^TTPf forms
;
jRW
^fr:
3T*T
3W5T
divine-
thousandfold
HRrpt>*n% of
many
modes;
fttSBHR;
?TRr^ftfjrT?f^
= STPTT
^ Zl^f ?Trf%
many,
colors, forms,
Behold the Adityas, the Vasus, the Rudras, the two Ashvins and also the Maruts; behold many marvels
never seen ere
<TTO
this,
Bharata.
;
(6)
behold:
;
the Vasus; STlfcflK the Adityas ST^g^l' the ( two ) Ashvins ; jj^ the
:
^^
Maruts;
Bhirata.
rHTT
also;
;
*|fa many;
behold
;
ST??
^^=1^
marvels
;
?CTf%
before, not,
seen
*fSR
^^^1^
vfHRT
immovable, standing
in
one
in
My
body,
Gud.akesha,
(7)
ftqr4, in one, standing; 1PTJ| the 55 here; ^*f 4 = worM fj*ir all q^| behold ggrH to-day ; ^^il^c = <JTJJ ^^:
33
with
moving,
with
195
my 5^
;
in
body
?j3T%?r
;
Gud&kesha
desirest.
q^ what ;
^ and
other;
g^H
to see
^fjRf
n <
But
verily thou art not able to behold
;
\\
Me
thee.
with these
thine eyes
give unto
Behold
My
sovereign Yoga.
sf
not
;
indeed
this
qf uie
ST^UJ canst
:
thou
to see
ST^f with
f^rf% give
;
y%
;
even
of
divine
( I )
%
;
( to )
behold
"%
my
%tf yoga
"^^t
sovereign.
Sahjaya said
to
?TH
then
ws(^ O King
;
the great
Yoga-Lord
fft:
5:<t
Hari
form
showed
sovereign.
<u*lfa to
Pii-tha
qw
highest
many
;
ed divine weapons
vari-
which, that;
^f^ various, divine, ornaments, in which, that
;
H.
divine, vari-
vestures, anointed
with divine unguents, the God all-marvellous, boundless, with face turned everywhere.
(n)
^15^7^1= FF3
God
;
TW: ^T ^rgoTT^^
^ 2Ra( ^ divine,
full
scent, and,
^rVfozi
of
all
all
marvels;
^q;
%R5?r endless
f%^n^
with faces
round.
197
If the splendour of a thousand suns were to blaze out together in the sky, that might resemble the glory of that Mahatma.
ftf% in the sky;
(12)
3(%3&l of suns,
simultaneously
like
;
;
of a thous;
and
*TP
1
*T%?J[
were
;
^f^TrlT arisen
?jff if
splendour
*Tf
^f that
t
?3Tq[
may
be
vrRf: of a glo-
of
mahitma.
II
II
God
of Gods.
gfSj"
(13)
;
there
;
the whole
the world fj?W ; IfefJ^tr standing-in-one ; ^TTTff ^f^^Tf^l. divided ; ^r%3TOT in vai-ious ways ; 4(<l!(4<f
;
sawj
^[^?^=^r Tr ia[^'E'5
i
of
;
fc
?jOt in
Pandava
?ffr
in
Then
he,
ment, his hair upstanding, bowed God, and with joined palms spake.
rHf:
14)
then;
3:
he
f^rarf^ = f^TOJT
STrit?:
with as-
198
excited tonishment, penetrated ; whose, he tftfSW- Dhananjaja; qor*^ having prostrated th head; f^ the God; $<THlfrs = $?T ^"STfST: ffTCSF
hairs,
3& W
iEf:
he, (saluting);
^HTT^f
said.
II? H
Arjuna
said
:
II
see,
;
marks
Brahma, the Lord, upon His lotus throne, The Rihis all and Serpents, the Divine.
TOirft
in the
( 1 )
15
;
see
Stfi^the Gods
^ Thy ^
.
God
also; ^rff%5I5r^^r^
= ^?Tr?nt f%?T-
^
^
TPTR ^^T^ of beings, of (various) species, groups; 5njJT<ir Brahm4 f ?i the lord ^T5Tr^^^ = ^RT^l ^TT^% R^TrT of lotus, in
; ;
seat,
seated
f^s^n
^^[^
Risliis
*&\n
all
^r\\^ serpents
and
divine.
199
in *
I
With mouths, eyes, arms, breasts, multitudinous, see Thee everywhere, unbounded Form.
Form,
I
find
16)
rf
many,
arras,
him; TOirnT(I)
end;
origin
^f
rt
thee
5=HNr:
everywhere;
whose,
^HH^^H
?f
^riGl
Iff
endless, forms,
JT
him;
not
thy
;
^
;
not
^.
again;
T^TR
( I )
see
Lord
f%$35T = f%^T
^"T
^
Shining,
With
behold
Blazing as
From
with
all
17
f^fOf^t = RFtfte
H diadem,
and
of him,
is,
him ;
mace
^T%tJi with
discus'; sf
200
of splendour, mass;
(I) see;
seen
;
iSjf
thee
5nWM=3 W
him ;
g^:
everywhere
*r*RTT<l
4jfo?l
^ f?f
(the) shining, of
fire,
and, of sun,
*JJ?Hq immeasurable.
II
II
Lofty beyond
Thou
Thou
18)
be
^retf imperishable
;
<T^. highest
^KrM
to
known;
est
;
r^
Thou
%r^5 (of
)
;
this
frf^T^ treasure-house
r^
Thou
^SI^W inexhaustible
eternal, of
dharma,
the
Protector;
^rTnT*T:
aucieut
?t thou
5^: man
thought;
of
me.
201
fcafa?
<rtfrR
;
ii
ii
Nor source, nor midst, nor end infinite force, Unnumbered arms, the sun and moon Thine eyes
I
see
Thy
Blazing,
its
^
$t
(19)
middle,
HW 3 not origin,
him
3^*3373 = ^PT3[^t$ ^RT ?T endless, force, whose, = ^'Tfr: *r^T: 3<E3 % endless, arms, whose, him; ^HrWrt
*t
;
Wf^iMhr - raft
eyes,
two
whose, him
wqrft (
?T
c^t
^jcag?^^^ = 3fa'>
and, face,
frTWT!
?f ^1R
1W
light,
and,
.sacrificial, tire,
;
and,
;
f^j
the universe
ff
37?T1 warming.
Tft^V
f|
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
^IWjfM" 5^:
Form.
(20)
^ Sjre
ftlie)
^ 'jfa5
; ;
*!!':
5$
this
3T5?ft
interspace
r| indeed
5?fn?
;
pervaded
mm by
all;
Thee;
q^T by
One
ft$: quarters
and
qrf:
f^T
202
;
having seen
thy; Sethis;
(is) oppressed
terrible
;
triplet
<m4K
f|
mahatmfi.
IR1
:
II
To Thee the troops of Suras enter in, Some with joined palms in awe invoking Thee
Banded Maharhis, Siddhas,"
?rifr
Svasti
!"
cry,
(21)
of
f| indeed
;
^f Thee
^W.
; ;
^rUTPI ^^f:
vfrrTT:
frightened;
MM(H^
(be
it)
with-joiued-palms ; *pri% utter ^f^T !J + ^TRrf well is T?f^rr%^r^r ^l^^ff^ni ff% thus ^^?^r having said
:
(%-gfqp^ ^T ^JT: of Maharshis, and, of Siddhas, and, hosts; ^f Thee ?ffrTf*r: with songs ^^chSflfr: re^ff??T hymn
;
sounding.
II
Rudras, Vasus, SSdhyas and Adityas, Vishvas, the Ashvins, Maruts, Ushmapas,
22
=55T:
^
;
Vasus
devas
;
these
srrT^rr and
"^
;
srfsur:
;
^rf^T^T
(the two)
Ashvins
;
Ushmapas:
Yakshas, and,
behold
all.
;
ard
>t
f
Gandharvas, and, of
;
of
Asaras,
:
and of
*5ff
Thee
f^ftJlrTr:
astonished
and
q^r
even
II
^^
II
might)- Form, with many mouths and eyes, Long-armed, with thighs and feet innumerate, Vast-bosomed, set with many fearful teeth,
Thy
The worlds
I.
23
form
iff fj
^ Thy
;
in
which.
mighty-armed
^ f^Tg^TRPl.= ^"?^
>
1T?^: ^F
feet.
204
'and, in
which, that
*%& = f jr^T
; ;
terror
*|faflt rffl
many
sto-
fgrffi: SFftrar
;
(with)
'^ftZRT-
the worlds
( are )
distressed
?ror also
9Efij I.
rainbow-hued,
eyes.
My My
inmost
self
is
is
strength
withered,
and
my -peace.
(24)
^ffw
5nT:?I5r
*1SrfrT ?frr
heaven,
touches, thus;
3ReR ^if:
T^
him; GqTvTFR = szjf TTIR %Tr^?Jrm 2(?2T ?T^ opened, mouths, whose, him ^tai^rST^I = ffffTT? ft^FOTR ^^rfor W& rfqi seen ; ff indeed shining, large, eyes, him ^r having
;
;
r^f
Thee
JT5lf^?rf ?nT5*Tr
;
= srsgnfa
;
^^T<:r?*ir
2J^
trembling,
find
;
mind, whose, he
control
;
\jf^r
strength
not
ff^rR
( I )
sji?
^ and-;
f^soft
Vishnu.
20 5
I!
RH
see
II
Thy
teeth,
;
Nought know
Mercy,
I
!
O God
;
(
;
25
;
= tgrnT<gl4>il<rill5
tfaj
;
^ and %
H?m^
;
mouths
^r
;
having seen
ig*
even
3P5TR?raR
and, resem-
*TTf^
= cfi'|iW!l
f^?r:
'iHd**!
bling
quarters
fire,
;
5f
51% obtain
^ and; ^protection;
the Gods,
u?f[^ be pleased
%t^T = ^HTt^r
of
dwelling.
3T*ft
^ ^
II
R^
II
The sons of Dhritarashtra, and with them The multitude of all these kings of earth,
Bhlshma, and Drona, Suta's royal son,
And
r>
all
26
^r Tliee
with;
sons;
eft all;
*&
^ even;
of Dhyitarashtra; <ftTi|^^l
T?rf% 1|<H^ :
t
206
(
f:
the earth,
;
who
the hosts
^ti: Bhishma
;
$1*1:
Drona
;
?f*n also
:
^Rff this
^5
(those)
chiefs.
of ours
jfrtrgoli:
= zir>TRT
II
II
Into Thy gaping mouths they hurrying rush, Tremendous-toothed and terrible to see
;
Some caught
Are
ground.
mouths
;
within the gaps between Thy teeth to powder crushed and seen, their heads
(
27
)
;
they
enter
terrible- toothed
fear-bringing
%r%q[
some
nT5T5ir: sticking;
;
^RrJ?ft
;
= ^^JTrira
(
^Tnf^l of teeth, in
;
the gaps
^nSl%:
with
pulverised
heads
).
20 7
As river-floods impetuously rush, Hurling their waters into ocean's lap, So fling themselves into Thy flaming mouths,
In haste, these mighty men, these lords of earth.
(28)
3*jr as
of
:
ff^tare. of
rivers; ^ff:
;
many
3T*f%TT:
;
= 'iT^TT
even
;
^j
to the ocean
;
^
of
facing
;
towards
J^fa
run
<Wl
so
33
Thee
in
3T*ft
these
fK^jfttfhr:
;
world, heroes
blazing.
the
As moths
fly
Enter within
2Hn
as
; ;
Thy mouths
blazing
;
destroyed
flame
1
to- fall.
(29)
xrfrc?T
535R
;
R1TP moths
enter
srrfTT^ to
destruction
^ftn = S1W %T
:
Htnso;
^ even
208
;
to destruction
f%^fr% enter
5TT of
Thee
?nft also;
Wfffrf&T
mouths
velocity.
On
every
Thou
lickest
up mankind, devouring
:
all
Thy
(30)
^: with
ttnrrsra" (
thou
Hckest
fR^TR. grasping
fJ^ Cav;
every side
faces
;
ing filled
Cfimq whole
:
vm:
glory
3 thy
TOT
fierce
Jnrtm burning
f^sofr
Vishnu.
f|
Reveal
I
Thy SELF
What
awful
209
Thine inner being I am fain to know This Thy forthstreaming Life bewilders me,
;
31
declare
znf^ glet
:
to
me
3>:
who
v^r^ Thou
;
3*r;
he
W.
of
;
salutation
there be
to
%
;
to
Thee
( (
^^ =1WRT W*
) )
Gods,
best
first
know
;
?=E^TR
irSTRTft
I I
wish
*trlJ Thee
;
srra
not
ft indeed
know
q* Thy
3ff%
desire.
11
^^
11
The
Time am
I,
Made
Not
manifest on earth to slay mankind one of all these warriors ranged for strife
;
Escapeth death
^F5T:
32
time;
of
srfrr
am;
^Rr^jit = ^fcfrRT*
makes, thus
; ;
tfq
the worlds,
;
destruction,
vast
s*rrf
to annihilate
;
f? here ;
*r
;
come
shall
be
also
*^i
thee
not
af
these
*Tffw?fT5
arranged
ff?2pft%5 in
the rival-armies
Eff^T: warriors.
12
210
B^
Therefore stand up
!
win
for thyself
renown,
Conquer thy
foes,
By Me
^ ihou
:
f^T^T
having conquered
?1f ^ enemies
;
enjoj
U"52T
the kingdom
;
&&
;
^^
;
wealthy
before;
HZIT
by
even:
rue
nr^
even:
JTF^ a
q-% these
RfrTf:
;
slain
q;^
;
mere instrument
:
VfW be
^s?(mf^= *T5
and
all
Are
slain
by me.
Fight
in
the
field.
(34)
lihistuna
:
*r
and;
myq:
Ja.
3Tft
also;
11111
:
*Mhlft = $farjrt
(lil^ uiaiu
j
q?<T*
!
of
warriors,
heroes;
^q r by
be
dis-
i thou
*rf$
lay;*fr
not
;
szinren
tressed:
ggj^sr fight;
iirm^
shalt conquer
iu
the battle;
rivals.
I!
Sahjaya said
Having heard these words of Keshava, he who weareth a diadem, with joined palms, quaking, and prostrating:
himself, spake
again
to
Krishna, stammering
(35)
;
with
fear,
casting
tliis;
down
his face.
tfrfq;
*y?3\
having heard
g^q- word;
5f:
%?T^ of
Kc-sluiva
liy
t>rU3Ti5T:*=f;cr:
STSSH^: ^*T
u^ide,
folded-liaiids
ihe
diademed one:
;
*$$:
again
oven
8TT^ said
*TJ[f
212
K3TT
II
II
Arjuna said
!
The Rakshasas
In tear
;
(36)
;
Thy
rejoices
gj^S^
terrified
;
;
is
pleased
and
3[^rr%
;
the
Sakshasas
*T?rTTi%
^f:
to the
;
quarters
all
;TH*3nT
prostrate
and
II
213
lidw should they otherwise, O loftiest SELF First Cause Brahma Himself less great than Thou.
! !
Infinite,
God
of Gods,
home
^
of
all
worlds,
!
THAT supreme
;
(37)
pros-
^r and
;
they
?f
not
q%q; may
;
T^nTq[
;
Mahitma
;
&U<JT:
of
Brahma
one
;
;
srf7 also
maker
^nfrf
of
endthe
less
Lord
;
of
Gods
Sfnf^rrS
;
dwelling
worlds
being
?
?rgt imperishable
qrt
gr?j[
Being
?ffj
highest
3fij
which.
%TTT$T% TO-
^R
^
n ^* n
Man Thou
t"irst
art,
Supreme receptacle of all that lives ; Knower and known, the dwelling-place on high
In
Thy
?ft3
vast
Form
the universe
is
spread.
;
(38)
:
&
?^ thou
Thou; SfrRJ^:
;
first
God;
tj$^:
;
Man
j^for: ancient
;
(of) this
;
f^f??t of world
;
&
;
highest
fsf^RH
treasure-house
=sr
%TTf knower
S
known
;
and
qi highest
BT
and
>^T*T
dwelling
zmj
by
Thee
?f?t
spread
^5^7
endless- Formed.
Thou
arf
Thee a thousand times all hail Hail unto Thee again, again, all hail (39; Yama ^TfrJT: Agni ^if: Varuna Zffi: ^f^: Vayu
!
!
moon
grand-father
;
snrrqrm:
Prajftpati
:
&
^
Thou
;
Jlf^TTJT?:
great!'
;
^ and
:
*m
;
hail
^if: hail
:
to
thee
^F^
:
jqr: again
?T
and;
^:
again
^rff
iw
na il
'TT
^a^
to tnee
Prostrate in front of Thee, prostrate behind, Prostrate on every side to Thee, All.
In power boundless, measureless in strength, Thou holdest all: then Thou Thyself art
All.
(40)
215
sfTp
bail
gc*?rr?j[
;
from before
hail
;
srT
;
also
<jg?f:
;
from
behind
%
;
to
Thee
even
sfif:
:
every side
^g
;
be
to
Thee
^:
ou
*jf
;
all;
<$ thou
;
3$
gf:
all
?frf:
thence
all.
If,
Krishna
1
cried,
And
3K3T
tnnatoly
;
my
love
(41)
inipor-
f |% thus
:
Jfc^r
;
having thought
fjOTf
;
jf^f^j:
gq[ which
^?jj said
;
Krishna
"f
^pa-^
Yadava
1 g^
;
friend
?f% thus
;
^TSTRrTT (by)
unknowing;
JTft*TR greatness
carelessness
;
thv
55
this
;
r&n by me
;
!ftn^ with
affection
qr or
ff?r thus.
216
rffiftraw}
Jf jesting,
1
11
%\
\\
irreverence
showed
to Thee,
At
Alone,
sinless
Forgive
my
error,
9f[ which;
for
and;
ar^OT^ = Sft^fHW
unhonoured
;
^
;
(45)
of
jesting,
the .sake
3rcr?f>?p
^t3T^ = nr?rc
bed, and. in
also
;
^ w<*i
and
=^r
srr%
feast,
^
;
ri3i%
3?% *
5Tr5
ttee
art
in
;
f^r^^TC^n'HH'play,
and,
:
in
--eat,
in
and
?f^[
;
JJ^: alone
:
3J2T^T or
^TTT
;
3T^rf
^rnrif (I)
unt'allen
one
so
r^f
in
;
company
I
that
pray to pai-don
?r^
boundless,
Father of worlds, of
all
that
moves and
stands,
self,
?
There
is
none
like to
Thee.
Who
;
passeth Thee
Pre-eminent
TrTr
Thy power
?r%
:
(43)
father
of
(thou) art
^T^ZJ
:
of
;
the
world
of
*% thou
;
^TW
this
to
:
be reverenced
^ and;
aj^:
the guru
the,
T^2|R; weighSlftrT
not;
?^EUT:
= ?Tf W-
of
equal;
is;
2I 7
in the
":
sf;^:
other
Therefore
I
fall
is
before
fitting
;
Thee
bless
with
my body
worship as
Thou me.
(44)
;
As
having
prostrated
f[t
Thee;
?f
f^f the
fc^Tf
:
father;
f^f like
of the son
:
G*Sf friend
f^
like
beloved;
to bear.
f^rztT??
shouldst;^?
O God
II
218
My
me
for fear
Show me,
Mercy,
O God
home
of
all
worlds.
(45)
(I)
am
^f
: ;
^ftfcf:
glad
and
; ;
distressed
S3ET3T
even % to me that JJ^: mind Tf rny rtfl show '^ O God ^Tt form Jf^fe be pleased g"ra Lord of Gods 'StiTrfrera world-dwelling.
; ;
;
n a
ll
Diademed, mace and discus in Thy hand, Again I fain would see Thee as before:
Put on again Thy four-armed shape,
Lord,
(46)
rff?t
mace-bearing
him
^-fe^Kq
wish
;
?^f
Thee
t
rf^TT
as (before)
:
^ even
%qf (by)
:
hat
by form
?1
f^:
^f:
=^^%^
(by) four-armed
ST^jT^rff
]>e
;
thousand,
^T:
arms,
whose,
he; v^
q^f
The
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.
JTStf
(47)
by me
?re of (to)
ihee; =5"%^
tft
highest
5fa*l (been)
; :
,-hown
?T^[^?qf
made
3TT^ramr?t=^n^rT-' ^RTri: of Self, from the yfira ^T[ of light ^iq- the universe ^R?T endless
;
;
;
which; % of roe; ?^fj[ from (thou) thee by another ?f not ?S^*I. seen before.
first:
zjfj
;
it
**
Nor
sacrifice
220
Nor sharp austerity, nor study deep, Can win the vision of this Form for man.
Foremost of Kurus, thou alone hast
?T
seen.
=ar
(48)
not
%f j^fffc-^%:
:
=lf|
=q-
q|f: ^ ^33%:
;
by Vedas,
:
and, by sacrifices, and, by studies, and Jf not g[r%: by gifts not ; and fapairPT: by deeds ST not fntr^ by aus;
^
:
;
terities
tr^RT:
thus-formed
in
fftq:
(am)
possible
to see
;
the world
yt
^^
%T^H by another
^IT
ii
Be not
(49)
not
sjpn pain; *n not; ^r and ;% ^r^ of the confused, the condition; f^T having
thee
;
; ;
form
?n?;
>fr:
:
terrible
f^ such
;
iR my
5?
this
5^mr
fW
*('
= sffa
thou
;
TT:
?r?i
^5 ?T
that
:
satisfied,
mind, whose, he
q^r
even
% my
^T
form
behold.
221
Saiijaya said
manifested His
one, the
Vasudeva, having thus spoken to Arjuna, again own Form, and consoled the terrified
Mahatma
3ET^t
(50)
ff% thus;
Arjuna;
;
qifn?:
;
thus
^e^ own
^
;
showed
>jiq:
;
again
STF'Wr^'BfFira'
;
consoled
*r
and
;
irt'rt
the
;
terrified
q%
this (one)
Jjrff
having hecome
jsf:
;
again
gentle, form,
whose, he
Arjuna said
Beholding again
dana,
I
Thy
gentle
human Form, O
Janar-
am now
collected,
and
am
restored
to
my own
222
nature.
?|r
(51)
:
thy
(I)
this; HT^sf
human;
:
*<j form
rT^f
.Tanardana
vrith
f^fl
;
now
to
^ffffj
;
am
5ETf rT'
become
miud
STf>r%
nature
n?f: gone*
said
Mine beholden by thee is very hard Verily the Gods ever long to behold this Form.
of
(52)
to
Form
5^t^ivery hard
(one who) has seen
^FTP
;
see;
5? this;
art
; :
^;q-
3TTO (thou)
;
a[ff
Gods
arfir
also
:
3T^
Cof) this
^q?[
of
form
f%rij
Nor can
be seen
as
Me
by the
;
Vedas, nor by
austerities,
(53)
?f
not
8?%
V|: by the
Vedas
not
?fWf by aus.
terity
*f
:
not
$T3RT
?n%?T
by
gift
;
T not
f^f^:
;
'Er
and
f 33f?tf by
kiud
;
offering
to see
;
(am) possible
(of) this
?g*I
*rr
me
H8
ceived, Arjuna,
tered,
But by devotion to Me alone I may thus be perand known and seen in essence, and en
Parantapa.
(54)
:
HTiotlu-r;
of
this
:
kind
?I^T O
essence
;
Arjuna,
grg
to
:
know
5^
to see
and
fTT^T by
!^?
to enter
T and; T^fq"
Parantapa.
es
II
HH
He who
I
am,
My
doeth actions for Me, whose supreme good devotee, freed from attachment, without
hatred
Me,
Pandava.
"(55)
my. work, does,
this;
^
my
q^if: qf5[
^:
I.
he;
JT^rf?:
=TT
HrR:
dfvrtee;
;
:
^frr^T5frT
doned
?l4^5 among
all
creatures
who
*T he
*\\
to
me q^
goes
qf^fW
Pandava.
Thus
in the glorious
BHAGAVAD-GlTA....the eleventh
discourse, entitled.
22 5
TWELFTH DISCOURSE,
^IT
Arjuna said
:
Those devotees who ever harmonised worship Thee, and those also who worship the Indestructible, the
Unmanifested, whether of these
is
the
more learned
in (i)
yoga?
^ thus
tees
;
!
331
Thee
UtMgThP ever-balanced \ who >TrKT: devof57f^% worship ; ^ who ^ and ; ^rfr also
; ;
; ;
?r^t
the
;
undecaying;
^rsq^
the unmanifested
of these
% who
The
They who
My
(2)
;
me
-tiffgqr
having fixed
*&
the
mind
zj
who
if
me;
f^I^Tfjr:
ever-balanced;
3qKR)
worship;
snjf^JT
with
15
[
faith
226
^Pffff:
qtafr (with)
r:
supreme
:
endowed
these
?f of
me
harmonised-best
J^f: thought.
qW
They who worship
the
Un manifested,
who
; ;
defmable
3TSTC the
undecaying
;
3TR?TO
;
the un-
unmanifested
TgqrRT^ worship
^f
*&^*i
rock-
^Tpsr^qf
;
unthinkable;
Sjf
firm.
and;
^?^
^r^5I immovable
11
subduing Restraining everything equally, in the welfare of also come unto Me.
and
the senses,
all
regarding
rejoicing, these
(4)
of
^f;mI
senses,
jrjqf ?f
having restrained
;
the
the aggregate
^fsT everywhere:
;
Smfv^ = WK
%&
ob-
they
Jfrcjf^ffT
tain
all.
^1^%% = *3RWl
^f:
rejoicers.
*J?rFrri ff^
()
of lyings, in welfare
22?
The
fested
is
difficulty of those
is
set
oil
the
Unmanifested
hard
greater
for the
embodied
to reach.
;
%rri
in
%n>^rf|
j
5fTK%rT^T't=^rs^%f
attached,
^m^J
-.13
^nr:
;
^W, %
^n^T^Rr
the
imrnanifested,
;
mind*
whose;
they
the
nnmauifested
indeed;
irfrT.
path;
(with) pain;
ff=rf*T:
by the embodied
is
reached.
Those
intent
verily who, renouncing all actions in Me and on Me, worship meditating on Me, with whole(6) indeed
;
hearted yoga,
?j
fia6
;
who
ifarf^T
;
all ;
Zfrfffffi
actions
qfa
;
in
q*H&
JT?T?t5
;
intent
on
me
^ even
SR^T
jj\
^frTT by yoga
me
'
T:
meditating
gnTrSHT worship.
These
existence,
speedily
lift
of
those
ar? I
Sf*?rf
oi
lifter
)
up
>
^eath
aud
of
procession,
nd,
228
;
^T^TR become
in
not
PSrtha; *n^
qf*
fixed,
me
Me
let
Me
hereafter.
(8)
*R
in
in
me
^even
reason
;
R:
;
the
me
^r%
the
f%^f^r%
;
(thou)
shalt dwell
ff^f
in
me
even
9^: hence
^j
above (afterwards);
not
^[Zi: doubt.
But if thou art not able firmly to fix thy mind on Me, then by the yoga of practice seek to reach Me, Q
Dhanahjaya.
3HJ now
canst
;
;
(9)
^JTF^TJ to
;
fix
not
^j^rf^
JTR
in
me ff^^r
; ;
firmly
^^W^T-aT*^^^ ^Pf
;
of practice,
by the yoga
33: then
n me
|^g
wish
incg
to
obtain
VJH5T^
Dhananjaya.
II
1 o
||
229
if also
ifl-
tent
on
My
performing actions
for
My
;
sake,
(10)
;
^rfq-
also
sm*rzf
not-capable
-srflr
(thou) art
KW *T
;
whose>
actions
obtain.
;
hej
r*
be
;
*r?tf
for
my
&j^ doing
f%f\R perfection
%T?r^Q%
(thou)
shalt
in
If
ii
even to do
thou hast not strength, then taking union with Me, renounce all fruit of action, with
this
(n)
this
;
9TT now
(thou)
art;
^^
to
sift
also
asTflTf:
not able
?rRr
do; Jroft
= T1 ^TT my
;
yoga;
act
'STffarT:
refuged
all,
(in);
V&W
9TTT
;
(of)
then
= 1^:
*&Q
whose, he.
f|
II
^ I)
;
Better indeed
is
practice
better
than
meditation
renunciation
(12)
of action; on
4fa: better
tice
;
f| indeed
;
^HtRoTc^ri:
;
= 5rW
W*3
^TT:
;
ot
action, of fruit,
renunciation
JOTfrT
peace
^R?T^
immediately.
HT+TcTRT *Nf:
^W ^
to
II
II
He who
in pleasure
beareth no
ill-will
and pain, and forgiving, (13) *T^J5RPI of all creatures fhr: friendly merciful even ^ and f^RT' without-mine
;
;
(ness)
Rl^^n'?::
without egoism
and,
^T^:??r^^:
joy,
<
^ ^ ^'S
^fff for-
and, whose, he
giveness-full.
resolute, with
Ever content, harmonious, with the self controlled, mind and Reason dedicated to Me, he, My
is
devotee,
<JS".
dear to Me,
;
(14)
always
;
contented
;
333
?S':
afriff
yogi
qrff^r
self-
controlled
??f^^^: =
ft^q: 2RT
?f:
firm,
resolve,
*****
whose,
in
he
JTcqFfajRrifa
~*
*^* ^
of ( to )
**
^''
;
me
'
3:
who
my
i&$ devotee;
;
be
me i
ft?l?
dear -
q:
=3 *r
*r:
inn
II
the world doth not shrink away, who doth not shrink away from the world, freed from the
He
from
whom
anxieties
of joy,
anger and
fear,
he
is
dear to Me.
(15)
STCTTfi;
from
whom
?T
not
;
3ff*nT
q-
is
agitated
is
5fp?j:
the
;
world
^rWl
who
;
from
the world
:
not
sff 3t?f
agitated
=^
and; q.
of joy,
^?fT<*Wf^
freed
;
=?4w ^ SmTO ^
of
*RTO
to
^
;
5frr:
fear, and,
;
by (from) the
agitations
grj*:
q:
who
?T:
he
'q'
and
me
ftqi
dear.
He who
tee, is
wants nothing,
is
pure,
expert,
passionless,
My
devo(16)
skilful
;
dear to Me.
*f-
gave, pain,
whose,
(of)
q-:
he;
*rqfTCTTReqrft
232
He who
dear to Me.
q:
desireth, renouncing
good and
evil, full
of devotion, he
is
(17)
5f
who
not
fs^ft rejoiceth
5f
not
;
ff
evil,
hates
not
3TR?T%
desires
U>Tf^Tq-F?^mT
and,
the:
fff^l
= 1PT*3T
dear.
and, of
;
renouncer
vrirfnni devout
H:
who
q: he
to
me
in
miny, alike in cold and heat, pleasures and pains, destitute of attachment, (18)
SPT: equal
;
enemy
^ and
=
TT%
friend
^ and
:
also
TnTn*Tnrai
aTT*?T% ^T in
^ S^ ^
in
pain,
fame, and, in ignominy, and ; ^Tr^r^^^:^ = tff% ^TOT in cold, and, in heat, and, in pleasure, and, 5 ^T
^
;
and
w.
equal
attachment,
freed.
R:
Taking equally praise and reproach,
II
1^
II
silent,
wholly
233
content with what cometh, homeless, firm in mind, full of devotion, that man is dear to Me. (19)
*3
3*3
;
tf :
equal,
ifrsfr
silent
^fg?: content;
ed
^T Ffr^rl
*n%:
j
with anything
9TH%?T: homeless
f^TTl^:
;
si
faW
(to)
3*3 *P
vfRf;fRt derout
^f of
me
ffas dear
5ft:
the man,
They
as
verily
who
taught
herein,
endued with
their
Supreme
(20)
^*3?SrT^- tf*5 *T 5ftl T^ ^f righteous, and, that (same), nectar, and aftfT as ; 3^FI said T^TT^% wor-
3 who 3
;
indeed
ship
Hnf^prr-'
faith-endowed;
;
^Tt^r: (believing
;
in)
;
me
as
(as) the
if
;
Supreme
TrUf: devotees
fqtir: dear.
they
arf^ very
\$
>
of (to)
me
Thus
in the glorious
entitled;
234
THIRTEENTH DISCOURSE.
\\
Arjuna said
Matter and
the Field,
these
I
Wisdom and
would
;
fain
learn,
O
;
Keshava.
=^
;
matter
<j^q- spirit
and
q-f even
;
%^
;
;
the
knower of the field q^r even ^f and to know f =5^rm (I) wish jjir't knowledge Keshava. hould be kuowu ^f and 'zfiim
the
;
qrfjj this
gq what
The
that This body, son of Kunti, is called the Field which knoweth it is called the Knovver of the Field by
;
the Sages.
f f this
fr"%
;
?rttt
body
is
^f%zc
;
Kaanteya
^r
;
the
~^\r[
field
thus
;
srnr^tqt
jfrf
:
called
;
^q;
this
g: who
knows
g^r that
(they) call
^^:
many
the
knower
of the field
fm
thus
1
?ff??: tn e
is
knowers
omitted in
of that.
editions,
This verse
235
tff
(I
||
Understand
Fields,
Me
as the
Knower
of the Field in
all
Bharata.
Wisdom
as to the Field
and the
Knower
My
field
opinion
is
the
Wisdom,
(2)
^?T3T
;
the knower
of
the
^
(in)
and
all,
g?fqr
also
;
*TT
in fields
VTRrf
field,
and,
;
and
3<l that
^TFT knowledge
^r^T knowledge
;
qq[
which
(thought)
jpi
My.
and of what nature, how and what He is and what His ( 3 ) powers, hear that now briefly from Me.
that Field
is
What
fied,
and whence
it is,
Hfl[
that
^=r
field;
fo^li';
^
; ;
and;
that
;
2?lt^|R = 2T:
^ffi:
q^
whence
'q'and
zjfj;
which
ff:
He
and;
;
3:
what
;
ZRJTWTFr.
= W*F*'- 1^1 ^T
y
Jfor
^ and
)
;
^
o|
that
(
*Rr%T
)
aggregations
listen.
compression, brevity
from
me
chants^
Rishis have sung in manifold ways, in many various and in decisive Brahma-sutra words, full of rea(4)
sonings.
3Rfrf*f :
by
;
Rishis
(
*gvfT in
)
many ways
:
*ffa
sUng
;
by metres
of
ftfiq:
by
various
by Brahma-sfitra- words;
reason
;
^ and
)
^ even
^*
severally
j
^JTRP
by
) full
ftRfi^fi
by
ascertained.
The
five
the Unmanifested, the ten senses, and the one, and the
pastures of the senses
J?nf*f
5
^e
4f^ii:
;
indivi;
duality
greji reason
and
ten
and;
ffsfqifr^cr-
= ffjfapJtPl. ^ff^Cf:
q^f
;
even
five
one
H and
^
H
^f
II
Desire, aversion, pleasure, pain, combination, intelligence, firmness, these, briefly described, constitute the
Field and
1
its
modifications.
(6)
The body.
237
5:^
;
pain
tpfifc
%rRT
intelligence
^: firmness
this
*RTT
f rf*.
is said.
II
V9
||
(7)
iHlfa^ nnhaughtiness
harmlessness
;
3RT>T?W unpretentiousness
;
sff?T:
forgiveness
atrr^ rectitude
service;
^4^^MIJfjj 3TTCR
jf%j|
of the teacher,
ifa
purity;
steadfastness
^I^MRT?:
self-control ;
(8)
the senses,
;
of
in the
objects
;
;
^MH^K: non-egoism
even
and
age f
of
the
238
Unattachment,
son, wife or home,
in
)
(^9
unafctachment
?Rnjsff:
^f *f|5
non-self -identisons,
fication
J^f'^Tf rf^
wives,
<J^!J
^ ?f*
5
^ am ong
ffftq-
and
among
and;
8TR?rTt
and,
among
of
houses,
aud
constant; *%
**
OT^fTTfV equal-mindedness
f ffrR^rTTfTrS = f ERT
of
^TTT%3
desiredj
andj
undesired,
in
the
befallings.
II
1 o
II
Unflinching
other
devotion
to
Me
by
yoga, without
object^ resort to
in
(
Me
)
^f
and
3T*TRf
;
QtiTf^
= by
!
another
object
^fj: devotion
^5^'fvT ^TR
fr
yoga^ =
without
;
unstraying
of
^ff^W^TOllW-PWRW
resort
;
^W
,
^fff4 (if)
;
lovely,
places,
\
snf^f
Sf-
II
1 9
II
239
Constancy
of the
in the
Wisdom
object of essential
wisdom
it
be
the
Wisdom;
(
all
against
is
ignorance.
of
the concerning
;
29
), in
rTTg^TRnf
of the
know;
iirffj
;
this
^TJJ;
;
knowledge
^r?T then
said
^t^T^r ignorance
3$ which
otherwise.
R H
will
which
being:
declare that which ought to be known, that known immortality is enjoyed the begincalled neither being
(
ffi{
;
ningless
supreme ETERNAL,
nor
12
)
that;
ir^irm (I)
will
which
(
^ffc^r
being
known
;
^Tfrfl
nectr ; immortaqt
4lVlri
highest; afi
Brahman
ff
non-being; TSZ(?r
is called.
^ u
Everywhere THAT hath hands and and mouths all-hearing,
;
feet,
everywhere
dwelleth
(
eyes, heads,
He
.in
all
13
240
reV. <nora:
hands, and,
?TffT:
feet,
^ TOP
;
*T
*** *H everywhere
^fjthat; ?reflrsf^jf5rcrg'3*J.=
3T^lf% ^T
fWT%
;
^PRI: everywhere
all;
fjr^j in
the world;
st
?TTf?T haying
^r^fcj sits.
Shining with all sense-faculties without any senses unattached supporting everything ; and free from qualities
enjoying qualities.
the qualities, the splendour, whose, that ( b 7 ) senses, ab&n-
of ) all, of senses, in
f
thus
;
f ij&: f%ff$Wl by
unattached;
q-
and;
^=^^n^
;
?RT
all,
supports,
all beings, immovable and also by reason of His subtlety imperceptible at hand and far away is THAT. ( 15 )
movable
qft: outside
ifa: inside
;
*?
and
movable
^t
movable
HHMJ
;
of beings
?r^t imsubin
even;
*r and
^T^T7( from
^ety;^
that;
rntl.< unknowable,
f?^=^t ^itff^
24 I
if
(all)
cff
distance,
stands, this;
and; 3rf^ft
ear
^r and;
that.
n ?
THAT
is
to be
known
He
devours and
He
generates.
;
16
^TnnT^K undivided
divided
;
^
;
and
^33
;
in
beings
=>
f%>TrK
*T^
of
;
f^
like
^ and
;
Rqr|l
;
seated
^ffj
5j?fvr|
;
beings, the
supporter
sy and
that
;
^nrf
to be
known
absorbing
JT>TI%'5'3
prevailing
^r and.
I!
V9M
THAT, the Light of all lights, is said to be beyond darkness; Wisdom, the object of Wisdom, by Wisdom
to be reached, seated in the hearts of
;
all.
17
53ff%^rl of lights. Sfft also 5fll That; 5^%: light; &&& is called ; %tf knowift beyond rfim: from darkness = ScTRT *\*q f(RflVj| ledge ^q[ that which is to be known
;
by knowledge, to be reached
5^
in
the heart
^$m
of all
in *
16
Thus the
have been
enters into
Field,
Wisdom and
told.
the Object of
Wisdom,
(18)
briefly
My
devotee,
thus knowing,
My
to
Being.
the Field;
;
ffrTthus;
that which
is
q&
my
(
?nn
;
also;
gpT wisdom;
;
fjsi
;
be known
xf
;
and
g^fi said
^TRfrf: briefly
= JJT
*Trf:
devotee
^^l
this
TH^RT
Know
beginning
;
thou that Matter and Spirit are both without and know thou also that modifications and
(19)
^f and
:
5^ spirit
;
^ even
;
f%r% know
*m^t
tions
;
beginnin^les
^>TT both
;
^fqf al^o
<5f
f^4iKI*i modificaf%f^T
and
*J"nl qualities
and
qq even
know
whose,
?fRt.
from matter,
origin,
II
Ro
i)
Matter
causes and
is
called
;
effects
Spirit
(20)
53
s
aim,
the creativenesa
the cause
243
spirit
matter
^eSRtis called
5^:
;
of pleasures, and, of
pains,
is
and; ^TT^T
in the
enjoyingness
^-^H
called.
U R3
Spirit
II
Matter useth the qualities born of Matter; attachment to the qualities is the cause
seated in
of his births in
good and
JT^frR^:
evil
wombs.
ftgfo
fffc,
21
g^:
thus
;
spirit;
= !T?tr
;
in matter, sits,
f| indeed;
;
enjoys; n$f?hff3 =
^Jf^oir
^%:
;
3TmT* from
matter, born
3J"U^ qualities
the cause
;
^oi^T: = 3^;
%i\:
in
3FJT5
= ^r^
3T^rft^
^fPT5
births, in
wombs,
II
Supervisor and permitter, supporter, enjoyer, great Lord and also the supreme SELF thus is styled in
:
this
Spirit.
^f
22
and
;
T?ff
sup-
^RT
;
en joyp.r
gt-eat
Lord
;
q<HI^I the
calle,!;"^
srfir also
^RS
;
this
3^7: the
spirit
q^: highest.
IR^
He who
qualities, in
u
its
whatsoever condition he
may
be,
he
(
shall
23
who
;
thus
^PFT knows
and
5^: with
existing
is
;
qualities;
^rft
also
;
^
^
5^ spirit
with;
not
;
STif% matter
in
;
SphrT
all
ways
again
q:
he
3J3[:
born.
Some by meditation behold the SELF in the self by the SELF others by the Saiikhya Yoga, and others ( 24 ) by the Yoga of Action
;
;
v-^f^H
by meditation;
?rr?Jn^
in
the self;
qT5fT% see;
some; ^TrJfR the Self; aTf^r by the Self; ypj others; 3753^ (by) the Sankhya; by Yoga; 01 action, by the Yoga; ^ and ST ^ others.
frf^q[
^^
t:
IRH
Others
also,
ignorant of
;
from others,
worship
death, adhering to
this, having heard of it and these also cross beyond what they had heard. ( 25 )
;
STO
others;
iu.'eed
q4
this; 3T5TT*Trr
not knowing
245
having heard
they;
irfT also;
;
s^g:
and;
from others
=?f
^FRcr'TOT cross
7*
^T^
i)
R^
it is
u
from the
Whatsoever creature
is
know
thou,
(26)
jgrwr q^fl whatsoever g~3(Rm is born r%fVfJ any wr^iTT'iri = Wl?i ^ ^TTI ^T immovincr, m>d, moving, being and r^%rfr9^tTPl = %^T^ ^T %^3W ^ e^TTI^ of the field,
: ;
and, of the
field
that
know
H'Crl^'T
II
II
Seated equally in all beings, the supreme Lord, unperishing within the perishing he who thus seeth, he seeth. ( 27 )
^pf equal
;
in ) ^fftj (
all
;
^
who
in beings
frfSTrf
seated
the highest
Lord
RRSH?U among
if:
;
the perishing
;
the
unperishing
q$3TW sees
5f:
he
Seeing indeed everywhere the same Lord equally dwelling, he doth not destroy the SELF by the self,
28
qszrq^
seeing
if Indeed
?jf
everywhere
SPHfcreqL equally dwelling; fj^ lord; f not; f|^f|rT slays; *TTenn by the sp]f; ?rr*rpt the Self; 33: then; ^tnt goes
RT
the highest
irf% path.
II
^%
II
He who
actions,
and
tliat
seeth that Prakriti verily performeth all the SELF is actionless, he seeth. (29)
;
by matter
^ even
^- and
;
Sfprlfor
actions
;
fom-
3^3:
every w Uei e
q:
who;
;
?fqT
so;
?Ri?lH actiouless
he
tprarlr sees.
II
II
When he perceiveth the diversified existence of beings as rooted in One, and spreading forth from it, then he reaclieth the ETERNAL. (30)
247
3RT
discerns
when;
iJ?T$*r*Trt
= ^JyTRT
ferf
1
several, existence;
f^
*Tnr*
of
beings,
in one, seated;
f^ftrirc
^M^V^N
;
q and;
SfST then.
the spreading
W&
Brahman
%<?!% becomes
Being beginningless and without qualities, the imperishable supreme SELF, though seated in the body,
is
affected.
;
(31
beginninglessness
Pr^or?^ from
;
attri-
Self
^pj
:
this
BTsqg: im-
perishable
^fifa
Kauuteya;
not
^prjr^ acts
not
f^c^^
is
affected.
n ^^ u
As
of
ifs
is
SELF
32 )
*rfT<t
ether;
:
not; ^Tf^eq% is affected; *fa everywhere; the Self; seated; ^j| in the body; H*TT so; <%t&tt
not
TTIH^
is affected.
248
*UIMI%
As
*nr<r
it
^^ n
Bharata.
u
;
(33)
qm
whole;
the
field-..
;
as
ofpsF
JT^rrarqnr
illuminates
this; ift:
1
1&;:
one
$c*4 the
;
>
world;
f*T
snn
the
iRfCrT
T^ftfcT
They who by
difference
Field,
TO^[
II
^8
||
the eve of
Wisdom
perceive
this
and the liberation of beings from Matter, they (34) go to the Supreme.
^wnRTOP = ^STRI
of
?r
w^nr^T
sr
of
the
field,
and, of
^k.
distinction;
knowledge,
f
bj the
^
the
and
(ff%
go
q^
to
highest.
Thus
entitled
:
in the glorious
THE YOGA OF THE DISTINCTION BETWEEN THE FIELD AND THE KNOWER OF THE FIELD.
249
FOURTEENTH DISCOURSE.
said
will
again
all
wisdom the
best,
which
all
Wisdom, of known
( i
highest
ygl: again
Jf?r$3irR (
;
) will declare
of wisdoms;
5fifj
:
the wisdom
:
having known
5^1: innuis
j
^
;
3rtH*I best;
nil
;
^
(
which
q?T
tn
the) highest
to perfection
f ?f: Ueuce
Trlf : goue.
in
this
Wisdom and
being
My own
the dissolution.
ft
^rif in
this
TO my;
^W^
;
;
^R
(to)
^rfif
similarity
;
of
;
nature;
come;
;
emanation
also
not
sUTiUZirf are
born
JJr?^
in dissolution
5f
not
5^yf?f suffer
^f and.
250
My womb
the
is
the great
ETERNAL
in that
all
place
germ
PT
thence
cometh the
birth of
beings,
(
O
3
)
Bharata.
my
;ftfa :
womb
;
?ff^
;
in this; *T*f
the
of all
germ
beings
5^nr^ place 3T? I; JftHST: the birth; nr% becomes 33'. thence ;
;
Bl.a.ata.
11
11
In
whatsoever
Kaunteya, the
wombs ETERNAL is
mortals
their
are produced.
I
mighty womb,
wombs
their
generating father.
(4)
in
;
eR^j
>f
Kaunthese;
jfl-:
which; ?rrm
fTgl
Brahman
J^jfrfr:
- J^rfr ^TR:
the
,
the great
;
wmnh
^t
I ;
fTrTT father.
Mobility, Inertia, such are the qualities, great- armed they bind fast in the body, one, the indestructible dweller in the bo^y. ( 5 )
Harmony
;
Matter-born
^jc3
?PT:
inertia;
251
;
ff% thus
qoti:
the qualities
JJ$f?te>reT:
= JTfj%:
;
from Prakriti, birth, whose, they ; fs^tfra bind great-armed one 3% in the body ; ^f^f the embodied
;
indestructible.
T3?nf^f
^THflTR =3Rsr
II
i)
Harmony, from its stainlessness, luminous and healthy, bindeth by the attachment to bliss and the attachment to wisdom, O sinless one. (6)
these
?pr there
sniT51?K
;
Of
3[*e(
harmony
f^^oTc?rr[
from staiuleesness
^?TW
illuminating;
^HPTO healthy;
^^y<H =
'ST'^f
VXifa binds;
^RBn^=5RW
sinless
Mobility, the passion-nature, know thou, is the source of attachment and thirst for life, Kaunteya, that
in the
to
= t5j: mobility; tfmreJ *Tn *%lF*U 3I 3*1 desire, self, whose, it fofe know; fOTrrcrTS3?R=3OTn' ^ ^I^T: *t and attachment, and, fiom them *{ift- ?T5^ ZlWHl rlfl thirst,
;
:
?iq[that
f^WWrTrT binds
252
Kaunteya
attachment
;
of
action,
by the
^n^
the embodied.
But
Inertia,
all
know
thou, born of
unwisdom,
is
the
deluder of
dwellers in the
body
that bindeth
(
by
8
)
Bharata.
inertia;
5
f%f^f
indeed;
3T5rR^ = ^RfrTTrl
of
*IH from
;
ignorance,
born
know
(of)
1
^iflPls^M
jlfr =5r*!rtT
Bharata.
=^r
SftTT
embodied;
ipii^rsrWIFr-
^rr^l ^Pfffir^by
?rfj[
heedlessness and, by
that;
f>HUIM binds;
n^
II
II
Harmony
Bharata.
attacheth to
verily
Inertia,
O
at-
9)
*if;
harmony; g^f
;
in
;
mobility
3pfi% in action
:
yn^j
pleasure ; Bliarata
%3f2iffr
;
attacheth;
^R
;
wisdom
3TTf5T
having enveloped
indeed
;
j ^fiy:
inertia
Sf*n^ in heedless-
3rf but.
253
ility
Now Harmony prevaileth, having over powered Moband Inertia, O Bharata. Now Mobility, having overInertia
;
and now
Inertia,
having
(
10)
mobility
fl*{:
inertia
;
and
3jf*nj?l
;
wered
mobility
inertia
;
vrei% becomes
;
STHCrT
O
;
31?:
?[af:
inertia
=^
and
q* even
W.
g ?^ harmony
cT^T
N^nf
^^FR^T
II
1 3
II
When
Harmony
is
the wisdom- light streameth forth from all body, then it may be known that
increasing.
1 ( 1 )
g%K5 = ^>5
in tbis
;
fft$
( in ) all,
;
in
gates
1S
^|
in
the
q^^p
;
light
3T5T(^?I
(
born
^r^T
body wisdom
when
?RT then
;
Rram;
;
let
him
know
fttpg increased
harmony
5r% thus
S3
indeed.
5
Greed, outgoing
restlessness, desire
II
of actions,
Mobility,
(12)
5TT*: greed
SfffrT:
forthgoing;
arTW beginning;
;
of actions; ar^TT:
state of
)
unpeacefulness; ^[ST desire i-affq in (the are born mobility IJWTR these ; f%f$ ( in
;
n^
delusion
Darkness, stagnation and heedlessness and also these are born of the increase of Inertia, O
(
13
darkness
;
^rqrffcf:
;
heedlessness
^^:
;
delusion
^
;
and
SPTR:
r?HI^T in (
the
( in
state of ) inertia
^ft
;
these
3Tra[% are
born
ftf^j
*^^<?H
rejoicer of the
Kurus.
II
II
If
Harmony
verily prevaileth
when
the embodied
goeth to dissolution, then he goeth forth to the spotless worlds of the great Sages. ( 14 )
2RF when
;
harmony jf^f (
;
in
having
become
increased
5
(
indeed
jf^
to dissolution
;sn<t
ges
'he supporter of a
?rf
%qTR
;
tl'e
body; g^r thea; 5Tf *ff^ra.= r?l4 they ) know, thus, of them ; ftfcTO to
;
the worlds
STtffiFi.
of the spotless
H
Having gone
II
to dissolution in Mobility, he
;
is
bora
among
he
is
if
dissolved in Inertia,
(
bom
wombs
;
of the senseless.
to dissolution
;
15 )
;
*n%
in mobility
jy^
is
ir?^T
having gone
dissolved
%*!' *$ti\
"35
born
in
;
action,
attachment,
;
whose,
;
*\\*&
?^T
so
JJcJhT:
qpqtftg =
is
^WL Crft^
of the senseless, in
the
wombs ;
5(133
born.
It is said
the
fruit
of a good action
is
harmonious
is
and spotless
Mobility
pain,
(
and
16)
action
g^TFg
;
of
well-done
;
srrf
(
;
they )
say
grf??^ harmonious
;
RH5T
spotless
;
Tjfqfr
the
;
fruit.
f^f:
igno-
of mobility
indeed
*%i%
the fruit
t,he fruit.
5-^ pain
^^H
rance;
WQ.
of inertia; qj^
II
1*
II
is
born,
and
also greed
17
2 56
rom harmony
;
35(143 i born
;
jfpt
;
wisdom
from mobility
^t*r greed
qr^
even
^
;
and
lTn^f|t =
^ *TT?
Vf^ff: (
two
become
?T?nt ignorance
even
^ and.
fcflfrT
They
rise
upwards who are settled in Harmony the midmost place the Inert
;
go downwards, enveloped
18
3^
active
;
upwards;
;
ir^R
in
?o
gr^?n = 5Jf%
;
f^TfTT:
;
in har-
mony, seated
lowest, of the
jpj^
the midst
frTSfif
stand
^Taf^f:
the
fcttl'. ( of the )
5Erq-:
downwards;
When
qualities,
qualities,
T
and knoweth
THAT
which
nature.
is
he entereth into
3f?^T
My
19
not;
doer; qtf
when; JCT
j
than
the qualities
sitf
^ and
;
^ft
my, to being
^: he
257
When
these
produced, liberated from birth, death, old age and sorrow, he drinketh the nectar of immortality. ( 20 )
the
qualities
; ;
qrTf^ these
beyond
sft^ three
^ITT ?TR,
from
whom, them
^RT^.&^SRFT:
* S?^t:
^ WPW ^
(
from
immortality
^v^tf enjoys.
Arjuna said
What
are the
Lord
How
acteth he,
(
and
21
)
what
;
f^:
:
by marks
flft^
three
;
goTRt qualiipft
f?n^
;
tbese
fqr% becomee
;
lord
;
and
^rTr*^ these
flffa
three
gofR. qualities
*?^^^^
goes bejond.
17
tfe
The
Blessed Lord said
:
ii
^
and
not
(
;
II
He, O Pandava, who hateth not radiance, nor outgoing energy, nor even delusion, when present, nor ( 22 ) longeth after them, absent
;
H3nr
delusion
;
light
^
;
and
Sfr%
;
forthgoing
even
tr and
q[^q
;
O
^
Pdndava
not
;
II
^^
II
He
qualities
is
unshaken by the
23
who
"
saying:
The
apart,
immovable,
the neutral
;
^r^5T^ like
lities
sntffa: seated
ajtfr:
by the qua;
not
R^l^^f is
shaken
<QV[r.
the qualities
thus
even
q: -who
?ni%9Rr stands
away
*t
not
fir% moves.
IR 3
1|
259
and pain, self-reliant, to whom Balanced a lump. of earth, a rock and gold are alike the same to loved and unloved, firm, the same in censure and in
in pleasure
;
praise,
*PT:'5npar:=sr'T
5^ ^r H*r T
standing
whom, he ; ^^r: =*3r?flf% foTrT: in own ST^rereTSRTfP = STT: Ste ^ STPTf **t ^TT ^T
;
H^JT
gesftzunra:^^
T ^rfiro: ^ S& W
;
equal, loved,
and
gc^n^^nT^f^gl^:
^
praise, and, for
?R%
*T:
whom,
he.
IRS
The same
friend
in
and
foe,
25
TT*%
;
n honour, and, in
;
dis-
honour,
aud
3?3: equal
r:
g?q: equal
prarRT^t! = ft^H
enemy, in the sides
all,
;
of
the
fi
(of)
of
undertakings,
;
the
abandoner
;
^: he
=53*T is called.
260
And he who serveth Me exclusively by the yoga of devotion, he, crossing beyond the qualities, he is fit
to
26
me
^T and;
?f:
who
of
3TZ||'3TOTC a r
>TfTF3l*R - VTTRN:
Sim?!
devotion,
;
by
yoga
%^
for
serves
^:
he
Vtfq&m - H8PT
is fit.
Brahman,
becoming
^I?q%
ff
P"or
am
ETERNAL, and
of the
indestructible
nectar
of
immortality,
bliss.
of immemorial
(
27
Brahman;
;
|%
indeed;
(
Rflf^T
abode;
;
8Tf
I
;
nectar
^o^^^
;
of )
inexhaustible
;
^
;
and
(of)
of pleasure
;
everlasting
and
qrfer of duty
;
^r and.
Thus
in
:
the glorious
RHAGAvAD-Girl.^the
fourteenth
discourse.
entitled
FIFTEENTH DISCOURSE.
ii
i!
The
With
is
;
said to be indestructible
the leaves
of
it
ar"S
hymns
it it
he who knoweth
it is
a Veda-knower.
above, the
root,
( I )
whose, whose,
"^:
tible
;
5TN3T:
*KQ
rll.
below,
branches,
;
the ashvattha;
S?T% hymns
rn^that
;
who
^ff
call ^5^^^ indestrucjjf^: (they) ZR^ of which ; <TOff(% the leaves q: knows g he ; ^Tfl^fJ Veda-knower.
;
1
II
ii
the branches of
it,
buds
and
its
roots
262
3P*:
below
sr
aud
g^f above
Jl^Tf: spread
?rej of
by the qua= f%q^T: J^TST!'. qrat rTf objects lities, nourished; ffTO!pn5TT: of the senses, sprouts, whose, they srq below ; ^C and
that;
*TT*^T:
1
W^M
the roots;
fTTf%
JlgUcHrfi
the world.
ramified
action,
in
of
men,
its
;
form,
this rooting-place strongly-rooted Ashvattha having been cut down by the unswerving weapon of non-attachment,
(
end,
nor
its origin,
nor
its
sf
not;
^T
form; ST^of
:
;
this
33 here;
:
?RJT so
^TSP^
;
^r?f: end ^ not; q-and; STTff: beginning; ^nmgr foundation ^v^c'^ii. ashvattha irf this; ^i^^<S^oi = 51^3'ff'f ^TTR 3R2| rfl well-grown, roots whose, this ar^T^%or - 8T?iT^ ?T^r of non-attachment,
is
f
obtained; ?fnot
not
^ and
;
by
the weapon
?|^r
by
strong
26 3
That path beyond may be sought, treading which is no return. I go indeed to that Primal Man whence the ancient energy forthstreamed. ( 4 )
there
Off:
tne "
flj that
sf
should be sought
qfFPj
?fi^
in
which
T3n gone;
not
to I
that;
)
^
zjrf:
even;
^
;
and;
^pg
5^ Man
jj<rtl (
;
go
whence
J?fl%: forth-
going
JfH?n issued
$wt(i ancient.
II
II
Without pride and delusion, victorious over the vice of attachment, dwelling constantly in the SELF, desire pacified, liberated from the pairs of opposites
known
as pleasure and
pain,
they
tread,
undeluded,
(
5 )
f*WR$T?r:=TPr
delusion,
ffa:
ftf?ft
q^:
pride,
:
and,
and,
gone,
q<l^
they
;
$fqr:
%:
from whom, they; Rlrrei<1<{tn =nWT : conquered, of attachment, the faults, by whom,
y*qr**lfldr:
= ^g^n^Pf
PtcETT:
in
the inner
self,
perma-
264
nently established
ted,
desires,
= ftftf TpfiRP
;
f^^
(
r:
5RPTT:
*<n%
;
depar-
whose, they
f^: by
Rg-rM:
freed;
pleasure, and,
pain, and,
(
,
from
M^fa
;
un-deluded
<ff to
the goal
BTo39[ indestructible
go
that.
Nor doth
fire
;
the
sun lighten
there,
nor moon,
;
nor
that
is
(
My
6
;
?flWR
Sf
illuminates;
^:
;
the sun
if
TCrfcp the
moon;
;
not;
;
Tr^f:
having gone
;
^
*rT
not
f^ft'^ return
^pr
abode
q^ highest
my.
II
II
A
world
portion of Mine own Self, transformed in the of life into an immortal Spirit, draweth round
is
in Matter.
JPT
(7
;
my
q^ even;
^far:
portion;
;
5fH<HI<
;
world
ancient;
n:^grm = TT!
;
ffaJjan jiva-become
^TTT^
5^f
mind,
sixth, of
in
whom,
nature,
them
shjfrrr^ senses
;
JT^f?fftlT7?T
= s^^r
fararfa
placed
3f$m
dj
aws.
<
\\
When
abandoneth
as the
the
it,
He
Lord acquireth a body and when He seizeth these and goeth with them,
their retreats.
(
$[fft
body
3jq[
;
which
3T3nf)fvf
obtains
;
afij(
which
=q
and
^fqf also
?csfjrTf% passes
;
beyond
;
f^:
;
the "Lord
jfT?^T
fragrances
having seized f^
;
if^TR' these
:
^qrRr goes
^rg:
wind
like
M % u
enjoyeth the
(
Enshrined
and the
smell,
and
in the
mind
also,
He
the ear
^T|j:
the eye
of touch
;
^f and
^^
and
the* organ
;
of smell
^
;
even
^
i|^
9fTf>T5rl
;
and
this
|%q?n^t
njoys.
in o
when
The deluded
do
not perceive
Him
He
266
qualities
swayed
^r or
by the
(
IO
**H?T
departing
;
fcrS
staying
^rit
also
g^PT enjoying
accompanied
;
^T or
f%ij<8T:
the deluded
?T i>ot
3T|irar7T perceive
q^flT see;
they.
5?^^:=^
^|J:
WT%
wisdom,
eyes,
whose,
Yogis
in the
also,
;
struggling, perceive
Him, established
(
1 1 )
SELF
but,
perceive
ZRTrl:
Him
striving
qifTR:
yogis
^r
TWf%
Self;
3TW?m^ established
^rf: a7T?*Tr zi:% not,
;
?jw?f:
striving;
^
the Self, by whom, they mindless.
made
(purified),
not
irf this
f^fk
UR^ m ^ n
Me.
(
That splendour issuing from the sun that enlighteneth the whole world, that which is in the moon and
in fire, that
arq[
splendour
;
know
as from
12
which
;
snT^TTri =
thf
STTf^lTfl
;
gone
( forth
%^:
splendour
PTl
the
world
267
m which
in
fire
;
^rgpiriT
in
the
moon
?f?f
that
%5T:
splendour
know
^|H<4tH.
mine.
vital
I
Permeating the soil, I support beings by My energy, and having become the delicious Soma
'
nourish
all plants.
(13)
STITCTO having entered
;
TO
beings
;
the
earth
"ef
and
;
tjrrarr^
;
support
3T?
3fl-SR(1
;
by
vitality
(I)
5f<^r
nourish
^
it.
^:
all;
^tT:
R2I
Soma;
sap,
having
become;
^:
nature, whose,
in ^ H
I, having become the Fire of Life, take possession of the bodies of breathing things, and united with the
life-breaths
3T3 I
;
14
V*JPH: Vaishvanara;
;
having become;
;
of living beings
^npSHT: sheltered in
^r*iia-H
;
:
JR^IIH^: = Jrojf
and, food
;
STTI^^ ^r
qm^
is
I )
cook
3TO
^gft^l
"
fourfold.
the accepted translation
268
II
II
And
which
is
am
seated
in
the hearts of
all,
and from
Me memory
their absence.
And
I
;
that
I
to be
known
in
all
the
Vedas am
and
(15
of
all
;
*T
and;
;
^9
:
seated
JTrf
;
from
me
;
^f^ memory
by
the
to
;
jnqr
:
wisdom
3T'ttf . :
absence
all
;
^
:
and
<r*T
"%^:
;
3?% I
;
evgrl
^t
maker
%^f?Tfl
Veda-knower
^ even
and
?Tf
I.
There are two energies in this world, the destructible the destructible is all beings, and the indestructible
;
the unchanging
fr two;
ffpr
is
(.16)
world even
:
^IT:
(in) this; 5^<fr Purushas (two); ?yr% in destructible and 3T^T: indestructible q^
;
^ and ^:
;
the destructible
e^ffoT
all
*JrTTT%
beings
269
the
called.
rock-seated
^r^:
the
indestructible
=Rr
f3TC:
The
highest energy
is
verily
Another,
all,
declared
sustaineth
(
who pervading
spirit
;
17
the highest
5^:
ijideed;
Wf*: nnother;
|:
^ffrT: called; highest Self; ff% thns ^TTfWTO having entered triple world
; ;
:
who:
the imperishable
f>^: Lord.
Since
excel
the
destructible,
and
am more
(
Veda
am
18
whereas;
3?ft
'
so
*r
hence
;
%ir%T
;
m ^r%
;
;
in
the world
>%
in th
Veda
^ and
nftRf: declared
ti
11
2 7o
He who
spirit he,
undeluded knoweth
being,
3:
19
who;
me; q^
thus
ST^P^S':
undelnded
^MTl^
all-
knows;
with
SSsfprm* the
>T3t??r
highest
spirit; tf:
;
he;
^'n?q[
knowing;
(
) all,
worships;
;
HR. me
with being
nTrf
Bh&rata.
1 1
^o
(I
Thus by
told,
Me
this
most
This
sinless
one.
known,
his work,
;
he hath become
illuminated,
ff?f
O Bharata.
;
20
)
;
thus
;
3JST?l4
most
;
secret
srrW* teaching
one
;
&
;
this
TW
spoken
mn
by
me
sr?Tq
sinless
^rq[ this
having known; ^f^TT^ wise ; ^[?J may become; *rrc?T O Bh&rata. t- work, done, by whom, he
;
Thus
entitled
:
in the glorious
BHAGAVAD
SIXTEENTH DISCOURSE.
I
Fearlessness, cleanness of
Yoga
straightfor(
fearlessness;
purity
;
of
being
living
),
fTR^flo^falf^: = ?T^
and, fixity
q;
W*1
;
^ S'reffqTW:
^HS self-res-
in wisdom, and,
traint
;
in yoga,
^R
gift
^T
)
;
and;
?n^:
sacrifice;
;
and;
^fr^lRl:
study (of
Sh&stras
?nT : austerity
3T[^
rectitude.
n ^ n
Harmlessn^ss, truth, absence of wrath, renunciation, peacefulness, absence of crookedness, compassion to
living beings, uncovetousness, mildness, modesty, absence
of fickleness,
srffCT barmlessnesn
;
)
;
Octf truth
acr^rvr:
?nT: renunciation
Sirf?T:
peace
Sft^pr
;
II
II
Vigour,
forgiveness, fortitude,
purity,
is
absence of
the*e
ere.
his
who
Bharata.
%^:
purity
;
splendour; ^pn" forgiveness ; *jf?f: fortitude: ?j^%lf^HlKrfr over-pride ; acrftf absence of malice 5f not
: ;
*T*fW are
%qp? to endowment,
;
%5ftn
to
div'ne
of the born
VflTH
Bharata.
Hypocrisy, arrogance and conceit, wrath and also harshness and unwisdom, are his who is born, Pfcrtha,
O
;
3^: arrogance
harshness
;
\vratb
;
qr^9
and
;
^
;
and;
^flM
;
ignorance
STRHr^^
%rr^pl
of the born
(
TTU
Partha
^Pf? to the
endowment
to ) demoniacal.
n
The
ation, the
11
deemed
to be
for liber-
demoniacal
for
bondage.
273
Panclava.
for
is
">
%$
f^hn*
do not ;
:
divine;
g^g[ endowment;
liberation;
demoniacal;
thought;
Jfj
;
qi&
tuou
to
)
endowment
art;
(to) divine
Pandava.
born
?rf%
qnr^
ti
sun*
^^
ii
^H
Twofold
divine
and
at
the animal creation in this world, the the demoniacal the divine hath been
is
;
described
length
hear
from
Me,
Partha, the
demoniacal.
jJT
(6)
ft
two:
;
of
beings,
5fT% in world
cal
;
qq even
said
;
^Iri;:
this ; %^: divine ; \j: the divine ; f%^Q: in detail demoniacal Tr^T O Partha % of me ; 5J^J
( in )
;
and
hear.
Demoniacal men know neither right energy nor nor purity, nor even propriety, nor right abstinence
;
truth
is in
them.
and; 3Rr: men; sff% forthgoing; -^and; f5fff% return; ^l^i|: demoniacal ; ?f not ; ^f^ purity ; r ?f not ; f%^: know and; 9Tr^T^: rigtt conduct; n not; 5Rt not; ?rfq also;
;
truth
%5 in
18
them
fq%ta
is.
274
is without truth, without ( moral ) "without a God, brought about by mutual union, and caused by lust and nothing else." (8)
"
The
universe
9T33JT without-truth
3jTrq[
373133 without-foundation
;
they ;
^=
the world;
3T<TC:
SHf: say
**
T W>
m^
9T?fp^q; without-God;
STI^qt^fand, from
else;
Holding
come
forth as
enemies
for the
( 9 ) =T5T:
fast; sfgreTPf
ruined, selves,
small, reason,
STrf%r
whose, they;
they
;
STrTfW = ST^F
come
forth
;
JT^tfrT
^?fl%
^n. %
;
fierce,
actions,
;
whose,
they
$T9r9 for
destruction
snTH'
of
the world
enemies.
II
II
275
ed
Surrendering themselves to insatiable desires, possesswith vanity, conceit and arrogance, holding evil
ideas
through
resolves.
desire;
delusion,
they
engage
based
^T
in
action with
(
impure
qjpi
fill;
10
srrHTCT having
on; <[wt
*J^1
hard to
7>wi*i*i3i?v3crT:
= ^TT ^
ir^f
;
TPHT
STf^rfT
by
vanity, and,
by
pride, and,
by
intoxication,
and,
pursued;
having
held;
action)
;
end
care
".
*TTfwri unmeasurable
^ and
it;
sr3qfcTr^=
jj-?j^:
W
(
3m%rTr: refuged
in.
~tt
),
of (objects
;
of )
desires,
goal
whose, they
thus
much
fffi
thus
prfacir: assured.
II
II
Held
in
bondage by a hundred
ties
of expectation,
(12)
armprrcrart:
= ^rr^rrar. TTSTRT
;
by
hundreds
T^nr
*gj: bound
eKT*ra?NpmarTP =3fPT:
^ SFt^: ^
<TC*r
^TPT
;
%
(
they
ff%
they
of wealth, collections.
^ n
"
This to-day by me hath been won, that purpose I this wealth is mine alread}% and also this
;
be mine
in future.
;
13
rar
by ine;
srsq-
obtained; %q this;
this
;
obtain
HffrCTl desire
;
^f
unfa
is
&
v?^
this
arfr also
of
me
vrremfi shall be
$*. again
wealth.
Wft
"
slay.
I
have
I
slain
this
shall
am
the Lord,
:
am
the enjoyer,
am
perfect,
(
powerful,
happy
;
14
aqrcfr this
ror *>y
;
me
?rr slain
others
;
^Tf:
enemy
;
f RS%
( I )
shall elay
^ and
9T^r^
arf^ also
fj^;: rulei
277
enjoyer
,-
^^
s f,
rong
happy.
"
is
I
am
wealthy, well-born
what other
I
is
there that
(
like
unto
me
"
will sacrifice,
will
give
alms
(
),
will rejoice.
3TT3i:
15
wealthy
3TPT3FTfI^ well-born
J
3jfl*I (I)
am
^f
who;
S;
^^:
C I )
will
fTH
thus
STITRffSTfirir.
by
me
give;
*ffft^
deluded.
q^fit
web of
they
Bewildered by numerous thoughts, enmeshed in the delusion, addicted to the gratification of desire,
fall
downwards
16
bewildered;
various, by
by the
of
>
yTH<RI ^r*t*
desire, in the
enjoyments
q^fff^ fall
TC%
into
hell;
M^'4 impure.
i
273
Self-sufficing,
obstinate,
filled
with
the
pride and
perform
lip-sacrifices for
(
17
3TRW*Trf%rTn
stubborn;
self >
glorified
f*f*^r
T^r
Srf^rr- of
;
qs(3
worship; ?TR3fr:
hypocrisy
;
they;
g^TT by
Given over to egoism, power, insolence, lust and wrath, these malicious ones hate Me in the bodies of
others and in their own.
3T?3TK (to) egoism ;
(to) desire
;
18
TO
(to)
;
power ^r and
(to)
:
insolence
q?R
JfRC
refuged in
=3 fc^f
Rff^rT'-
^ tfS
hating
;
self,
and, of others,
the
bodies,
carping
II
\\
(
II
These
world,
I
among men
wombs.
in the
ever throw
down
into demoniacal
19
279
rTfl. these;
aqr? I
in
the worlds
(
TOW^ s^f
;
;
worst
ftrnra
fl
I )
throw
snrsw always
;
OT^r^
wombs.
impure
demoniacal
q^ even
zfrf^rj
in
birth,
Cast into a demoniacal womb, deluded birth after attaining not to Me, O Kaunteya, they sink into
(
;
20
gjJT
)
'
womb
;
STR^T
;
fallen into
deluded
5fHR
;
in
;
birth
*RTf%
in birth
^t
me
;
STUI 1-^
;
not
having obtained
to the lowest
^fi%^l
2jfm go
if^ff path
goal
).
Triple
self
lust,
is
hell,
destructive of the
therefore let
man renounce
(
these three.
frfrti triple
tructive
also
;
:
21
H<4>^1 of hell
of
;
this
$rc gate
;
ffra't des;
STTtfTJf :
the
self
SKpr:
;
desire
m*?'- wrath
;
?rm
;
9jr>T:
greed
rfWil therefore
f?T^ this
ra
triplet
let
280
|R ^ II
A man O
liberated from these three gates of darkness,
own
22
f^rfj:
liberated
;
^nro
;
Kaunteya
flfpt:
:
sfift;
ffc:=?R*r:
Sft:
fft:
;
of darkness
by gates
3TTc*pr
by
three
;
the
;
man
-MI-^f%
:
acts
own
Sfas
bliss
rft:
thence
?nf% goes
<m
highest;
n?^. path.
II
He who
(23)
q:
3**|3Z!
who
5ir^r%=fmsrrjTT|lf%r' of the ShlLstras, the rale having cast away; ?m% goes; ^RgFRrl: from the
;
?f
not
^f:
he
%f^<{
r
perfection
^^
pleasure;
not
q^f highest
path.
5RF1
Therefore let the Scriptures be thy authority, in determining what ought to be done, or what ought not to be
28 1
done.
24
therefore
sflTW
Shastra
jRnjj authority
of
thee; ?KT*H3il3feHftq<ft
duty, and,
of
;
- SRnfo
and,
^
in
3T?Kr&r *T sq*fcrelr
determination;
of
non-duty,
the
fTTCT
having known
by the
rule,
spoken
action
^f^q:
to
do
ff here;
oughtest.
Tbns
entitled:
in
THE YOGA OF
DIVISION
DEMONIACAL.
282
SEVENTEENTH DISCOURSE.
Hill
Arjuna said
Those
that sacrifice
full
of
faith,
ordinances of the Scriptures, what is verily their condition, O Krishna ? Is it one of Purity, Passion or Darkness?
CO
3|
who
3*353 having
3T[?^HT: endow^jr
;
cast
ed;
away ?Wl.
q*ra
of
;
sacrifice
sr^r
state;
with faith
them; f%gr
indeed;
vvhat; ^?jj
?TH:
Krishna
3^
Satva
arrfr
or; ^T:
Rajah
Tamah.
n
The Blessed Lord
Threefold
is
said
by nature the inborn faith of the embodied pure, passionate and dark. Hear thou of these. (2) J trf'TT of the emSTOT faith frrcqr threefold *r^r% is
;
;
bodied;
ST
this;
ggmNgU^revrrent
5lRTr
283
rftjasic;
it
;
born
trrr?43ft satvic
;
tfSKft
timasic
^r
and
f|% thus; gf
and;
hear.
II
(I
The
Bharata.
his faith
faith
of each
is
The man
is,
he
is
even
?I^r5^:Tr
(according
= ^T^^
to)^^of
3TI^Tr of the being, following the form; Bharata; all; s^fffaith; H^I^ is *TR?f
;
"W^fPRi: faith-formed;
ZIF SIvSrr
:
rq this
5^: man
whose, he
;
^:
who;
;
faith,
^: that
W^g
even,
he.
II
II
Pure men worship the Gods the passionate the and giants the others, the dark folk, worship gnomes
; ;
tfrf^r: the
sfctvic
ltr%
hosts
:
W
;
therajasic;
the
;
q?n^ ghosts
*f
rHrtJTn*=i
^RFl
;
TmJI. of
elementals,
and
e??q others
?ll!% worship
P tamasic
iThat
is,
inrr: people.
is
tlie
II
II
by the Scripture, wedded to vanity and egoism, impelled by the force of their desires and passions, ( 5 )
3TOT^rr%!?rT
tfre
= ?T
SiniraT
terrible
:
?fcif=f
endure;
who;
?fq;
austerity
inn:
people
?*nt*R*JgrKr:
=*5R
;
^ ?T5?IfKr ^ ^g=rKr:
with vanity,
?fiTWR?3TfKRr: = 5Fir*WI
^ WfW
filled.
of desire,
II
II
Unintelligent, tormenting the aggregated elements forming the body, and Me also, seated in the inner body, know these demoniacal in their resolves. ( 6 )
r:
tormenting
^rfiTW = snfR
of elements,
I?
intelligent
rT
J?f
me;
^f
and
lf^
even
;
a^TSHrwf = 3TrT
;
?lftT
3JT-
seated
HT^ them
f%f^f
know;
%
they.
of
asnras, resolve,
whose,
II
II
The
is
dear to each
is
threefold, as
ood
g
is
;
indeed
fq?f:
rfq
also
|fp
*qtq
of
al!
fafw
;
;
threefold; *T^I%
dear;
sacrifice; a<y:
austerity
%qrl
f% tins
ygl
hear.
The
foods
health, joy
that augment vitality, energy, vigour, and cheerfulness, delicious, bland, substantial
to the pure.
(
\1*i ^T
strength,
these,
*?f
^T q?f%:
^ m^fim^Tr:
;
vitality,
and,
the
;
increaseis
I&H:
;
delicious; fl'Tnn
;
bland;
substantial
:
fff: agreeable
II
II
The
saline,
passionate desire
286
=q-
a?$tjr:
"ST
5^T:
f%?l^
bitter,
salt,
and,
;
very hot,
foods
;
and,
and
ST^W
?HRT^
&[:
desired
5:^-
*ftsf>rrairer:=3^
grief,
^^i^^^fm^ ^
irofir
That which is stale and flat, putrid and corrupt, leavings also and unclean, is the food dear to the dark.
(10)
^Rrwt = ^m:^ri5 lW?ni gone^a watch ( of ours ), whose, iraW = TrT: *: 5WHflgoe, taste, whose, it; qfn putrid;
stale; *r
it;
and
jq[
which;
fT5PT
sfi&mi
food;
left;
arf^
also.
andj
srlf^
unclean;
The
sacrifice
which
is
a duty, that
f>Tfwf*n
is
pure.
of
fruit,
gni5rnffn%rH:=sT
desirous;
ziff:
*&W
;
not,
by the
sacrifice: f%fw??s
=f%^?:
;
q: which
f 33%
287
;
ought to
be
offered
having fixed
q^ even *: that ;
ffrf thus
qf
the mind
srffcnfi:
sattvic.
The
sacrifice offered
know thou
that to be of passion.
(
qrsj fruit
12
indeed;
;
f*TTife =
;
*n?
also;
35 which
^
that
;
f5Sl%
is
repVB
55T sacrifice
fofe know ;
H The
sacrifice contrary to the ordinances,
ii
without dis-
tributing food,
gifts,
b y rule, wanting
STftsnt
=T ^
WT
( of )
given,
food, in
'>
which, that;
H^R
'ifi^^JH
mantra-
without
faith,
3RT*tt!J* g if tless
;
devoid
sacrifice
?rnW tamasic;
they
declare.
288
?v}
Worship given to the Gods, to the twice-born, to the and to the wise, purity, straightforwardness, continence and harmlessness, are called the austerity of
teachers
the body.
14
of the Gods,
and,
of
of the
wise,
arrir^ rectitude
W3p6fili continence
?ni: austerity
;
atffCT harmlessness
^ and
^fftt bodily
^%?ai% is called.
Speech causing no annoyance, truthful, and beneficial, the practice of the study of the Scriptures, are called the austerity of speech. ( 15 )
r3$iT3ft =
;T
^*t
qiTO speech
HRf truthful;
= niai
;
ar
ffrf
beneficial, and; **
and;
qg which
;
^rcgtRTf ><TCR
^ pleasant, and, =H ^^
I
v>e
BTOCTT
speech
;
of the
study,
;
practice
*%
and
even
315^3
of
?PT: austerity
7%^ is called
silence,
self-control,
289
purity of nature
this
is
(16)
TT-'TOR = ^T^T: >JW^; of the mind, happiness; 4f*3^ equanimity; JJRq silence; HTcHf^PTT^: self-restraint *U^f3T: ;
fe:
= >n?^T
;
|f?f
thus
f?ff|
this
?f<|:
austerity
g^saj^f is called.
utmost
faith,
fruit,
harmonised,
is
(
said
to be pure.
17
WW by
terity
(
;
faith
;
qro
by
highest
;
?iq[
that
f%m threefold
^[:
by
notndesirous-of-fruit
(
g^: by
balanced
srf?^
sslttvic
they
declare.
The
austerity
which
is
gaining respect, honour and worship^ and for osteutation, is said to be of passion, unstable and fleeting. ( 18 )
^rafKTRS^f = *!MRR:
amsterity
j
^ TTT: ^
;
1^1
*t
?n:
;
^fr
by hypocrisy
^ and
i& eren
wlucb
19
290
;
is
done
?f?|
that
%% here
iffr^ is said
CTW
rafasie
movable
3T^1 unsteady.
: \
II
II
foolish,
;
seizing,
stubbornness
;
);
of
the self;
austerity
^?f which
;
^:
<TCTO
of another- ^T?^Tfrr?J
3TT
;
=
;
?j?l
that
tamasic
5^T??T^
is
called.
li
one who does nothing in return. believing that a gift ought to be made, in a fit place and time, to a worthy person, that alms is accounted
to
pure.
20
ff?f
thus
^ff that
;
given
time
gift ;
; <**
fpr gift
:
in place
>
^ff
;
and
that
ncf^5 satvic
^?r
is
remembered.
apt
to
receiving in return, or
is
account(
21
W| which 3
or
;
indeed
;
!f?f
qRm$
;
;
=>
!T*g<?3W$*l
?$
of returnfor
(
;
fruit
^fff^8(
having looked
TRf|5? painful
Sf
5*: again
jfaft
is
given
^r
and
grud-
r4jasic;
f&Pl
is
remem-
II
^^
II
at unfit place
is
declared of darkness.
22
*^*lRf% = f
time,
is
fir
9fR
;
and, in
right
;
and;
;
^
;
that
fR
<?fa%
;
given
sr^r^rHi un honored
3T^TRT contemned
q<i that
1TROTL tamasic
^rgrT^
is called.
3Tf
"
AUM TAT
SAT,
"
this
ETERNAL. By
that were
(
sacrifices.
23
f f?f thus
f%?r: designation
of
Brahman;
;
threefold;
;
&&: remembered;
;
Brahmanas
sacrifices
;
%?f by this
%^f: Vedas
;
and
qjnr'-
^ and
f^ffrTT:
ordained
<y*T
formerly.
IRS
Therefore with the pronunciation of
of sacrifice,
gift
"
II
AUM
"
the acts
in
and
austerity, as laid
down
the
commenced by
the knowers of
(
the
ETERNAL.
?TWrl therefore
;
24
sffr
Aum
f |% thus
44l|c3
having
flRIT: of
said;
3^?Rrl7:plW=35rc*
and,
3l*&*
rTTH-'
^
;
sacrifice,
sn^w g
always
;
forth
j%qr%TKTs
of
= f%>jr^T &*!(' by
^r^
Brahman-declarers.
IR HH
without aiming at fruit are performed the various acts of sacrifice, austerity and gift, by those desiring liberation. ( 25 )
?Trl
With
the pronunciation of
"
TAT and
"
that
;
5RT thus
at
T5T
fruit
acts of gift
^ and
f%f%^T: Tarious
of liberation,
nc^
are
done
by the
desirers.
293
"
SAT "
likewise,
is used in the sense of reality and goodness " " is used in the sense Partha, the word SAT
( )
of a good work.
3T3T3 in
(
26
reference to
reality
;
Errg*rfa in
reference to
this
rfrif
;
goodness
is
^
:
and
33
;
being
ffif
;
thus
^if
;
spoken
;
ST^f^f in praiseworthy
GRiffa actions
;
also
Being
^f
word
qr?}
Partha
f TSRT
is
used.
\\
(\
Steadfastness in sacrifice, austerity and gift is also " called " SAT, and an action for the sake of the supreme
is
also
named
"
SAT.
;
"
(
27
qjf in sacrifice
rPTf^T: firmness
5ff*T
;
rTTI% in austerity
true
q-^
it
;
fi% in gift
and
g-q[
;
?f?f
;
thus
q-
and
3*q~3
:
is
called
action
"^
and
even
;
33 ^fej = 5r:
Being
;
3f?f
^?5 H?l
;
that,
the meaning,
is
whose,
^pj;
^Rf
thus
even
named.
Whatsoever
is
wrought without
faith, oblation,
gift,
294
"
"
it is
called,
Partha
(
28
austerity
rfH
^
;
;
offered
ff
and
f^f given;
whicli
;
w. 3T^
;
untrue
tf
f Rf thus
^r^%
is
called
qrq(
Partha
)
;
and
that
hereafter
here.
Thus
in the glorious
BHAGAVAD-GiTA.^the seventeenth
entitled:
discourse,
295
EIGHTEENTH DISCOURSE.
I)
II
Arjuna said
I
mighty -armed, to know severally the essense of renunciation, O Hrishikesha, and of relindesire,
quishment,
Keshinis;hCdana.
f
( I )
SmWTO
;
renunciation
JltflTFft
mighty-armed
;
^r^Hthe essence fE^rfH ( 1 ) wish ; '^fggn to know <m<|*3 of abandonment ^f and fS?%^T O Hrishikesha ; <J?T^ severally
;
;
^T
of Keshi,
slayer.
^PTT^^R
^ n
The
Blessed Lord said
:
Sages have known as renunciation the renouncing works with desire the relinquishing of the fruit of
;
of
all
actions
is
called relinquishment
;
by the
wise.
;
(2)
;
3T*rni of actions
52jr^ renouncing
;
renunciation
^3:
poets
f%: know
all,
?[4^T*rq75r?rrT
3riTTl ^?5W
STT't
(of)
of works, of fruits,
2 96
renunciation
nise.
;'
sn^;
declare
?TTt abandonment
fw^rorft the
II
II
"
evil,"
declare
and auste(
should be abandoned
(
?TO3<1 full
Jfrf :
gift,
;
of evil
ifTfifclg:
fj% thus
t.he
sf
q%
ones
some
Zfff
action
say
wise
acts
to
of
sacrifice,
;
and
and
austerity
;
not
be abandoned
ffa thus
STU
others.
II
II
Hear
my
O
4
)
since relinquishment,
O
;
tiger of
(
J*joj
hear
;
% my
rfSf
there
?nJr
in
:
respect of
abandonment
;
^rf^TpT
;
?srriT:
:
abandonment
threefold
;
ff
indeed
is
^^N^fST
tiger
of
men
^nraftffcP
declared.
cfc5[
ii
H n
297
Acts of
relinquished,
sacrifice,
gift
but
should be performed
sacrifice,
gift
( 5 )
3H53
that
;
^J3<MrfT ^fH acts of sacrifice, gift, and austerity H not should be abandoned even ?TJ[ cfi&H to be done
;
315-f
sacrifice
^
:
gift
srq:
austerity
and
^
I
even
qr^ttnr purifiers
JT^f^oTR
<R*T
of the wise.
^T^fT
'fi^STH
II
^
\
T%<T
*KTTR3;
If
But even these actions should be done leaving fruit, Q Partha that is my certain
;
and best
belief.
6)
IJrnTJT
these;
:
arf<t
also;
indeed
;
^f*T?for
actions;
;
gt
;
attachment
^frfs^ri^ to
TWTf'T fruits
;
^ and
;
obligatory
;
f i% thus
;
% my
qf?i
P&rtha
FTF%?T certain
JRT opinion
3TPTO
best.
II
II
Verily renunciation of actions that are prescribed is the relinquishment thereof from delusion is not proper said to be of darkness. ( 7 )
;
RlSRfW
j:
of
;
prescribed
*(
indeed
befits
^fZJTST-
renunciation
of action
not;
5qql%
Hr5T(l.from delusion
298
;
afar of that
is
<m3?fT: abandonment
ariST tamasic
declared.
He who
relinquisheth
"
an
action
from fear of
relin-quishment.
<:ig pain
;
ff^ thus
^
;
even
of
qjf which
action
may abandon
^p he
1
^Jr^T liaving
done
?M^
laiasic
"
He who performeth ^ prescribed action, saying, ought to be done," O Arjuna, relinquishing attachment and also fruit, that relinquishment is regarded
It
(
as pure.
3nira ought to be done
Zffi
;
ffw thus;
jjfftft is
^
;
even
3if wliich
action
i^z^T prescribed
;
done
3T^T
;
Arjuna
;
^Tt attachment
f5T
fruit
^f
and
*T?f:
q^ even;
thought.
^f:
c*inT
abandonment;
5f|f?^gf: sattvic;
is
299
The relinquisher pervaded by purity, intelligent and with doubts cut away, hateth not unpleasurable
action nor
is
attached to pleasurable.
hates;
not
;
10
1 not;
in pleasant
;
ffgr
doner
trVTOTfftg: satva-pervaded
*f*IFft
intelligent
[55f-
II
3 9
II
Nor indeed can embodied beings completely relinverily he who relinquished the fruit of quish action
;
action he
?T
is
said to be a relinquisher.
;
( 1 1
not
ft indeed
;
^W possible
;
?q^5 to abandon 3THTPT actions ^r%qff: without remainder; ? ^ fjft of action, who f indeed qpfaoraPft s 3f:
; ;
^^ fW
of
fruit,
abandoner
is
^j:
he
cZJ|ift
abandouer
^r^ thus
i^
called.
II
II
Good,
evil
and mixed
threefold
is
;
the fruit of
but there
is
300
none
12
3TRr
threefold
ners
;
unwished
& wished
;
foj mixed
;
^ and
f%f%>*
*HT%
(
is
'sjRZf
having departed
hereafter );
ffflft
II
3 ^
II
These
five causes,
Me
as declared in the
Sankhya system
:
accomplish-
ment of
causes
all
actions
(13)
;
HfnrrfT
mighty-armed
^T^TJITR
;
f^WHf learn
9CTrT5
^f
of
me
f|f4p| in
the S&nkhya
<>rfR(
;
ai^f
)
rrfw^. of
;
action,
are
declared
fajg* success
( of ) all, of
actions.
The body, the actor, the various organs, the divers kinds of energies, and the presiding deities also, the
fifth.
(
-r*TT
14
)
:
also
^j the doer
various
;
and
several
divinity
<*
and
^ even
here
T^H
fifth.
301
II? Ill
Whatever action a man performeth by his body, speech and rnind, whether right or the reverse, these five are the cause thereof. ( 15 )
*rttorr3FSFnf*r:
= *rflrcf
?rrrr
=*r
*R*TF
and
;
^
jusfc
; ;
T with
;
body, and,
35% action
;
which
^r or
W*i%
3r or
;
undertakes
q=^ five
;
w-
man
;
-3|tq
these
^^q
of that
^f:
ca
That being
Reason
so,
he verily who
owing to untrained
looketh on his SELF, which is isolated, as the actor, he, of perverted intelligence, seeth not. ( 16 )
W
Self
;
there
<pr
;
thus
am in being
;
^rT?t actor
sn^ the
%^5T alone 3 indeed *: who qqf?f sees ^M^^N?' ^r? = f ^rfr^r: 'anr, ffW f^r^ not, achieved, intelligence, T not; ^: he; by whom, of him, from the condition
;
evil-minded.
He who
Reason
is
is
free
from
not affected, though he slay these peoples, he slayeth not, nor is bound, ( ij )
302
lt*3 of
reason
slain
$f?f
;
*TPT also
;
tf:
;
he
*t&ft: egoistic Sfpf: notion not fi^ff is affected having not f *fl these ; peoples
;
; ;
siavs
^ not
R^Szj^
is
bound.
knower,
the
the organ, the action, the actor, the threefold constituents of action. ( 18 )
STtf
knowledge
;
the knowable
T
tm^r?Tr the
knower
threefold
^Tf Tf
to action, incentive
;
the organ
SR
the action
^f
the actor
^r% thus
threefold;
^TR?:
of
action,
the
assemblage.
cTT^TN
Knowledge,
of
qualities
action
and
actor
in
the
category
threefold,
to be
;
severally
knowledge
;
qfo action
;
^r
and
=?TH?
actor
"vrfrT:
^
of
19 and
)
;
threefold
1& even
ifit^lrf
gtjtfr^H:
is
= ^orr^fl
;
gunas
gf(%
said
;
?JoTH*sTT%
= ?J17TT'Tni. ^i^^T%
W^l hear
;
enumeration
f^rr^l exactly
these
frft also,
303
indestructible
Being
is
seen in
that
(
beings,
know thou
one
knowledge
20
)
j
by which
;
^
fsff^
*rNf
;
being
ST533 indestructible
in the
separate
f ^f% sees
;
3rfr*Tirf
inseparate
that
^H
wisdom ;
know
s&tvic.
manifold existences
ledge
But that knowledge which regardeth the several in all beines as separate, that know-
know thou
as of passion.
;
21
tnF%T by separateness 3 indeed; atfj which; gR wisdom *im various *repj. natures ^m'^^r't of various
; ;
kinds
5TT^
%f% knows
;
g%
in ) all
;
%^
in beings
*nj[
that;
knowledge
ftrg know
H3f^
r&jasic.
11
^u
II
to each
one thing as
if
were the whole, without reason, without grasping the reality, narrow, that is declared to be dark, ( 22 )
304
;
qi| which
in one
;
indeed
;
fj^^f
like
;
the
whole
SRT^ in action
Sfrfi
attached
small
*f
and
<TPT5T
tamasic
^fr?Hl.i8 called.
An
ous of
that
is
action which
is
fruit,
called pure.
;
f33tf prescribed
by
of
attachment,
deToid
or,
^|i|*l^Sgr ;
=^
from
lore,
from
done
not, of fruit,
by desirer
;
action
which
?f?l
that
satvic
TEaiW It ealled.
(I
W
effort,
(
II
is
for
much
that
declared to be passionate.
|
24
which
;
indeed
;
of desire,
by desirer
gtf action
is
^Tf^lt^ = ?r?^K
;
ism, whose,
by him
^T or
?fq[
jpf:
again
f*<M
done
= ^f5T:
tkat
;
arram:
^IW<
;
great, labor,
called.
in which,
that;
CTWgf rijasic
T^f^t w
305
II
RH
II
The
and injury
(
25
fiNrPT
injury
f rom
without regarding;
^ and; qfarq
STFWt
tamasic
is
begun
exertion;
*TfijT?t
;
delusion
;
action
qq[ which
?f^ that
3^33
is called.
Liberated
with
firmness
called pure.
26
he;
g^^iT :=,?: spT; *&& abandoned, attachment, by whom, = ST^t^r^ = T art ^FW f fa not, T, says, thus; ^ryi^HI^M'.
'**
v&n
and,
in
*mf%*
;
^T
^H^W:
satvic
^^%
is called.
20
306
fruit
'
of actions,
sorrow, such
(
an actor
^T*fV
is
pronounced passionate.
27
= ^TT
;
<????1 ^frfjs
:
action,
f?STT^ra?
= ff^TT
STfWI ^
1
q&(
he;
acrfjf^:
joy,
;
f3RT:
=^fT ^T
?J5rcr: rajasic
TR^i?lrW?r: is
named.
called
(
dark.
STSrR: unbalanced; !TT?rT:
28
vulgar;
*?|SVf
;
stubborn
1
^y:
;
cheating
%cf5ffi3i: malicious
;
ar^f: lazy
;
R^I^I despairing
;
procrastinating
"^
and
^j?fr
actor
?Tn^r:
t&masic.
The
and
division of
also, threefold
Dhananjaya.
29
and
of
reason;
Hf
(
division; >|%:
)
of
firmness;
j
q'
1
even
;
50^: from
;
according to
qualities
;
fiff^^
three-
fold
*&l hear
sff'esRR'l
being declared
^Rr^
without
307
;
remainder
f *&&*{
by severalness
^*ra
Dhananjaya.
That which knoweth energy and abstinence, what ought to be done and what ought not to be done, fear and fearlessness, bondage and liberation, that Reason is
pure,
Partha.
f orthgoing
;
30
if
and
frf f%
return
-ET
and ;
^rraf;
^
n^
that
liberation
;
;
^T
and
;
^r or
"%f^f
knows
51%: reason
q\
<rr?f
Partha
^rf^3FT satvic.
That by which one understandeth awry Right and Wrong, and also what ought to be done and what ought not to be done, that Reason, O Partha, is passionate.
;
(3O
1
f and ; qn$ 3WT by which ; ^4* right ; srefo wrong what should be done ; 'q and ; sr^rr^ what should not be done ; even ; ^ and ; ^[qvfttfi incorrectly ; JnTHrTrT understands ;
^fe: reason
w that
qrf
P&rtha
*T3fr
rijasic.
II
to be Right,
That which, en wrapped in darkness, thinketh Wrong and seeth all things subverted, that Reason
is
Partha,
3T>^r
of darkness.
;
32
wrong
q*f right
;
HTST
things
with darkness
; ;
fw
H\ which
*r^% thinks
fRftrTrJ|.
perverted
ffc: reason
^T that
P&rtha
m*?^? tamasic.
The unwavering firmness by which, through yoga, onerestraineth the activity of the mind, of the life-breaths and of the sense-organs, that firmness, O Partha, is
pure.
(
33
by firmness
*&f( (
by
which
^TTO^ holds
HT:-
of the
^fit^T
;
by yoga
that
;
ST^m^TK^r
Partha
;
by
unwavering
sitvic.
^: firmness ^
^f
Slf^fft
II
^ ?||
But the firmness, O Arjuna, by which, from attachment desirous of fruit, one holdeth fast duty, desire
309
firmness,
;
O Partha,
;
is
passionals.
v
(34)
:
by
which
indeed
*r*rerRT*fR,=
^ ^^
and,
;
**
;
^T
rTP^ duty,
;
and,
pleasure,
;
and,
wealth,
them
Arjuna
fruit,
^TR
;
by
desirous
vffa:
firmness
w that
<n$
P4rtha
flSKft rdjasic.
That by which one from stupidity doth not abandon and also vanity, that firmness,
is
Partha,
dark.
;
35
33T by which
despair;
*ff
^c^
sleep
*T^f
fear
sfr*r grief
intoxication;
>fcT:
even;
^1%:
and; ^ not;
abandons;
Partha;
evil-witted;
firmness; ^T that;
rfrT^ft tamasic.
II
^||
And now
from Me,
practice rejoiceth,
?j*?r
pleasure
;
5
;
indeed
f ffiff now
bull of the
f%f^^r
threefold
;
^joj
hear
"%
of
;
me
^fKr* O
;
Bharatas
of pain, the
from practice ??T% rejoices; where; 5 *?rirr = end xf and Pnrsgrf?! goes.
;
:*
Which
at first
is
is
as
venom but
in the
end
is
as nectar;
that pleasure
said
37
.
?f?j[
that
;
STO
in
beginning
f%T* poison
3*31
rT<f
f^
qftoft%
in
it
end
;
simile,
sfTrf?
whose,
called
;
aq^THI 3 3T^rj
that
;
3VIT
.
nectar,
satvic
;
g?t pleasure
^rfwl*>H.
is
> s= ?TTcH5f?rq'^r?^T l
3TnR: ^I
objects at
That which from the union of the senses with their first is as nectar, but in the end is like venom,
is
that pleasure
accounted passionate.
38
with
objects,
of the senses,
;
the
;
from union
aflj
which
;
<T?J
i
that
p the -
^JTT
;
in the beginning
7fr<JTT*t
;
end
poison
like
^^
that
g^ pleasure
?IRf
rajasic
remembered.
II
II
at first
and afterwards
is
delusive of the
self,
and
(
declared tamasic.
39
consequence
of the self
;
srq in the beginning ; 5f and ; 3T-J^ in the and f-pjj pleasure ; Hf^^T delusive ;
;
and,
heedlessness,
;
risen
and, from
called.
them,
that
rTPRni. tAmasic
?fTf TO
is
II
II
There
in
is
heaven among the Shining Ones, that these three qualities, born of matter.
?T
liberated
from
(
40
)
.
not
flij
;
that
atflST is
^f^ff
)
in the earth
;
^f or
ff j% in
heaven
;
^%5 among
(
;
the Gods
qr or
flrf
3|q[
a being
;
7^f^%: by
from these
) qualities.
from
^rq;
nature-born
which
(
qf*r:
may
be
f?rf?f:
from
three;
5%: by
from
Of Brahmanas, Khattriyas, Vaishyas and Shudras, Parantapa, the duties have been distributed, accor(41 ) ding to the qualities born of their own natures.
grrsT<nsTRroft?TreL= STTSPTRT
^nr^mt
ffsri
**
of
SJfT-
312
T*?PT
;
of
Shudras
(
^fand
Parantapa
i-fmffa actions
are
distributed
^>TT^JfH%: by own-nature-prod-
uced
gof: by qualities.
Serenity,
self-restraint,
God,
42
)
Brahmana
calm
;
own
nature.
;
W.
$TTf3T*
fT:
;
HT
austerity
;
^f^
;
purity
;
forgiveness
n'j^r'T
rectitude
TI^ even
and
^fi^
wisdom;
of the
belief;
flying
Prowess, splendour, firmness, dexterity, and also not from battle, generosity, the nature of a ruler, are
own
nature.
firmness
43
prowess
%^f: splendour
;
f|%:
;
^r^
;
dex;
terity
*j^ in battle
;
^ and
1
^rrt also
STT^r^R^ not
fleeing
fR gift
f Jg-^TT^:
=f
^^ TR:
^T
and
action
^Tre*T own-ua-
313
||
g8
||
Ploughing, protection of kine, and trade are the Vaishya duty, born of his own nature. Action of the nature born of his own naof service is the Shudra duty
,
ture.
44
ploughing,
and, cow-protection, and, trade,
and
%?ZRR^ =%^[^f
;
3nft of
^^^TT^'^'iL
own-nature-born
qfl'srqferaf
;
=
;
WQ ?T(l service,
;
qtf action
of the
Shudra
^"7
also
^^Tf^^ own-nature-born.
Man
own who
is
duty.
reacheth perfection by each being intent on his Listen thou how perfection is won by him
intent on his
;
own
own
;
duty.
3f4f% in action
;
;
45
^ in own
of
^[
;
in
srfiror:
;
engaged
perfection
5HT?t obtains
in action,
;
^:
man
;
^rt^rr:
perfection
own,
ds
;
enjoyed
J^TIJ
f?n%
also
ft^KT
fi
Hft that
hear.
firii:
fl^r%
He
all
from
is
whom
is
Whom
his
This
pervaded, by worshipping
Him
in
own
duty a
?HT S
man winneth
from
perfection.
q-^Rf: forthcoming
;
46
)
;
whom
IR by whom;
own-action
perfection
;
JJrTnni. of beings
all;
ft this;
rf?f
spread;,
^fifor by
;
?rq[
Him ;
;
f^fRfr finds
worshipped
Better
is
one's
own
than
the
well-executed
laid
down by
own
nature
incurreth
(
47
^^4: own-duty
rlrgip
without quality
TTr?l of another,
well-practised;
dained
3f4 action
fj?4^ doing
5f
not
^rrJnfrf
obtains
II
%*
(I
Congenital duty, O son of Kuntf, though defective, ought not to be abandoned. All undertakings indeed are clouded by defects as fire by smoke. ( 48 )
congenital
1
3$
?r
action
5^3
5T^r^[ let
not;
[
=*
315
r
fault
;
3Tlt>TP
;
all,
undertakings
ff indeed
frq-or
by
1%fby smoke
srfff: fire;
f^
f^Tcfl^TT
f^rRT
He whose Reason is everywhere unattached, the self subdued, dead to desires, he goeth by renunciation to the supreme perfection of freedom from obligation. ( 49 )
he
;
^q-rf>;arer:5raW ffe: TO! *r: unattached, reason, whose, nTcrrcTT^^rP W?Tr 2(^1 5f: conquered, 5T=br everywhere
;
self,
= ftTHr ^?T
3&tt<l
W gone,
;
desires,
%^J4
;
*(&(
his
condition
of that,
!
perfection
obtains.
<TC*rf
highest
by renunciation
?rfq'JT 5gf%
TTT
II
II
How
from
obtaineth
learn
wisdom
thou
(
Me
so
;
only succinctly,
;
Kaunteya.
;
50
f%|% perfection
rlZTf
JTTff:
attained
qqr
;
as
*f
S^T Brahman
3Trffrr%
obtains
;
f?T^r^ learn
of
me
of
summary ; wisdom
^
;
5Tn^T by
;
even
or
;
$tfW O Kaunteya
ftST state
2jf
<Kf highest.
II
II
United to the
firmness, having
Reason purified, controlling the self by abandoned sound and the other objects
laid
of the senses,
having
malice,
(SO
f^JT by reason RgJ^q| by firmness 3T[c{R the self
;
(
;
by
purified
grR: united
\^T
; ;
M4*4
)
;
[.= 513^:
objects
of
the senses
^Tr^r having
abandoned
*nT
thrown
off
^ %T ^t passion, ^ and.
and, hatred,
and;
0^4^
having
Dwelling
taking refuge
in solitude,
and yoga,
(
in dispassion,
52
%^
5
little,
thus;
speech, and, mind,
:
controlled,
whose, he
and,
vsqMifm're:
=g^pt
^ ^HT: ^ T^ ^^
in,
^f:
;
meditation,
%^fT^
dis-
passion
^MlfHH:
taking refuge
Having
fit
cast
aside
egoism,
violence,
arrogance,
and peaceful
he
(
is
)
;
to
become
the
ETERNAL.
;
53
^efiK. egoism
J?rir
^55 violence
ft?
;
arrogance ;
gffpr
desire
ang^r;
f%^q having
srgpjairzi
fit.
abandoned
fafa: without-mineness
of
^frf:
peaceful;
;
= SgpJT: ^p?
Brahman,
for the
nature
WfP'jft is
n
Becoming Brahman, serene the same grieveth nor desireth
;
HS n
in the
to all
eth,
54
Brahman-become
;
ircrffRJTr
= jj^PT:
arr^HT
5f
not
^E(f?r grieves ;
all
;
1
not
desires
5=TT:
equal
in
^5
among
;
^5
among beings
;
me, devotion
t^^
obtains
* highest.
By
what
I
devotion he knoweth
am
Me in Me
;
essence,
in essence
who and
he forth(
55
)
;
*ff
;
me
%|IH41Hlfrf
;
he
knows
;
ow much
essentially
;
^:
who
;
^
nt
and
arf^f
am
?T?r:
thence
me ;
rT^rf: essentially
having known
wards.
f%wl
he
enters
?fij[
that
3*?i?rc* after-
Though
in
Me, by
My
ever performing all actions, taking refuge grace he obtaineth the eternal indestruc(
tible abode.
56
Rffa^*rft5r
all >
actions;
^rffi
also;
I,
*T?r
always
obtains
^ftfa: doing
HAjmvro:
refuge,
= JW
;
5T5Trfr?t
favour;
indestructible.
^r^f
eternal
q^ij.
goal
ar33
flRffi
^
in
;
II
H^
II
Renouncing mentally Me, Me, resorting to the yoga of discrimination have thy thought ever on Me. ( 57 )
^rrar with the mind
3T*ZKq having renounced
;
all
works
intent on
sr^fJTffSf
HS<TC
:
all
actions
Jffa
in
me
intent
on me
gfgqfTqL the
;
yoga
of
reason
qf^Tf:
;
^^ always
T^ be.
3i9
by
My grace
Thinking on Me, thou shalt overcome all obstacles but if from egoism thou wilt not listen,
;
58
on me
13T*n?rg[ by
now
<t5
if j
:
wilt listen
grace ; &( thou ; sr^CTUfl from egoism ; * not f%^$qrcT ( thou ) shalt be destroyed.
my
stgrffoi = ST^ffa ^Ifa all obstacles, ?rfi<*rf% ( thou ) shalt cross over ; %rq;
;
Entrenched
"
in egoism,
thou
"
thinkest,
;
will
not
fight
to
nature will
(
constrain thee.
8KJ which
in
;
59
3T^nTflL egoism
( I ) will
;
5f
not
;
^^[
;
fight
;
f[?f
thus
H^lf
;
thou
)
;
thinkest
:
pr^r
vain
^
;
this
s^sro'
resolution
% thy
nature
*3\n thee
Rr^rflf%
will compel.
of thine
son of Kunti, bound by thine own duty, born own nature, that which from delusion thou
(60)
reMN^H
bound
;
by own-nature- born;
;
^fo
;
*ff by own
^Jjfoir
by action
320
that
;
(
(
thou
)
wishest
zjq;
*ffer?l
;
from delusion
;
thou
shalt
do
3TW helpless
iffa also
?f?i that.
fcfgfcf
/v
*rrw
in the hearts
n
all all
** n
beings,
of
His
illusive
power,
causing
fs^*;: the
Lord
;
ft?t = ff:^r of
heart, in place
^rgfqr
;
Arjuna
f?T5f?f sits
^TRa(^ turning
in (on)
^4w?rnW mounted
all
;
heings
rar^^Tr5T
= ^% ^I^<SIH
machine,
mum
by
illusion.
Flee unto
Him
for
thy being,
Bharata
shalt obtain
supreme peace, ( 62 )
to
Him
(
^
) all,
even
srr* shelter
;
with
Tii;
with nature
;
*TTTH
;
irs^ go ; Bharata ;
^rff^
his,
by grace
) shalt
q^f highest
;
peace
place
Jn^lflf
thou
obtain
^ir^riH everlasting
||
321
Me
listest.
63
fflf
to thee- ^fnre.
;
wisdom
srns^R
;
declared
than the
secret
SJfTrTt
;
more
;
secret
?zir
by me
;
having considered
as
;
ifQfl this
ST5Tr<JT
without remainder
5^r%
thou
wishest
rim
so
1^
do.
of
all
Listen thou again to My supreme word, most secret beloved art thou of Me, and steadfast of heart,
;
therefore will
benefit.
all,
64
)
;
most
word
j
secret;
1
^:
again
;
thou
^g
heloved
?l?f:
%rffT
;
f?rf thus
thence
thy
ffi benefit.
TWST%
to
Merge thy mind in Me, be My devotee, sacrifice Me, prostrate thyself before Me, thou shalt come even to Me. I pledge thee My troth thou art dear to
;
Me.
with mind
f
65
)
;
fixed
on
me *n
;
qsn* f ft to me,
sacrifices,
21
322
;
salate
TTT to
me
IT?
;
even
qsqfa
thou
shalt
come
'truth;
%
thou
to
) art
;
thee
JnWTR (I)
promise.;
'fifr:
dear;
STKT
of me.
sr
<$[
fl^Tn
all
I
wqrm
will
all
*n
^nn^ ^
from
il
Abandoning
shelter
:
duties,
for
sorrow not,
all sins.
(66)
ST^TR^iEr^^l.
ed;
jf
duties
;
to
me; ^zj
;
refuge
5T3f
all,
^T
ft ^ HFdM^+W
who
Never
is
is
this to
without asceticism, nor without devotion nor to one who desireth not to listen, nor yet to him who speaketh
evil of
Me.
;
67
one
) )
(
;
by
f
thee
;
Jf
not
4H 4Hil<U
(
to
not
;
^rHrFra to
?f
one
;
without devo^
(
3i?T
5R
;
at
any time
;
not
'q'
and
acf^P?^
if
one
;
^r&l
to -be
at.
spokea ;
not
^T
and
me
3* who
?f*2TO?rR cavils
323
He who
shall
among
shown the highest devotion^for Me, without doubt he shall come to Me. ( 68 )
My
devotees, having
?j:
who
this
;.
qtf highest
;
aj$j secret
shall
;
;
*J4^ = *PT
>TFf?.,
;
*P?fiS
my, among
;
devotees
)
^ftroqflr
;
declare;
devotion
irfzi
;
in ( for
me
qjj
highest
^TW to
me
<Jcf
even
^<s^f?T
shall
come
ST^^T: doubtless.
Nor
is
there any
dearer
service to
beloved by
5T
69
not
and;
;
rTfir?l
than he
sjrf^fj
any one
of
me
;
f^fTfTiT: most.well-doing
will
of
me; rTWqr
than he
*jft,
in the earth.
l|vs.o-ik
And
he
who
shall
324
:
shall study
^ and
us
;
zt
who fIT
;
this
vj*
sacred
?HT dialogue;
of
^mOt:
of
wisdom,
;
by the
sacrifice
;
him
;
art I
>
f 5: wor-
shipped
TOf^may be
f f^ thus ;%
my
HRT- opinion.
The man
unreviling,
also
who,
he,
full
of
faith,
merely heareth
obtaineth
(
it
even
freed
trom
evil,
the
71
*^NI<
may hear;
5^;:
ful1 of faith
;
^HH^
who;
uncarping
<s{
and
arf^ also
^:
^: man;
%^f
ij:
he; sr
liberated;
;
^pm.
tr T
l=3 ^
^ ^f
meritorious,
action,
Has
this
been heard,
pointed mind ? Has thy delusion, caused by unwisdom, been destroyed, O Dhananjaya ? ( 72 )
3)f%?[
r^zjf
whether;
;
q^f?j
(
this
)
*grT
heard; <n4
;
Partha
by thee
q^ffiT'T
by
one-pointed
ifagT by mind
of
qrf%fl
whether;
;
STicTR^'Tf^:
=3TJ3TT^
^f*frf.'
ignorance^
delusion
JTorg-;
destroyed
they
^ra
C Dhananjaya.
325
Arjuna said
Destroyed
is
my delusion.
I
will
(73)
5fg;:
destroyed
;
$[%:
delusion
^f%:
memory
;
5T5Vj;I
obtained
by grace
( I )
H3I
;
by
do
;
farf'- firm
^rfW
;
am
( I )
r?ig%5 ;
will
doubt, wbose, he
cRft<$
*Tf TcTO:
n
Sanjaya said
I
:
heard this marvellous dialogue of Vasudeva and of the great-souled Fartha, causing my hair to stand on
end
74
ff%
thus
s?t
;
3Tfrei
of
Vasudeva
;
qr^TO
of
j
P&rtha
and
*faf? dialogue
326
}
marvellous
;
3THTKR. hearct
ST^rt
from which^
that.
By the favour of Vyasa I listened to this secret and supreme yoga from the Lord of Yoga, Krishna Himself ( 75 ) speaking before mine eyes.
52ir*nraTg;rfl
Srer*3 JrerrST^of
;
^SHin; heard
^^ this
Krishna;
Jj^f secret;
yoga;
$50TTft
^rt3RT?f = 3rT*3
fJ^Tl of yoga,
m^trf. directly
;
from
;
gj^^rT:
from
the
declaring
?^(W Himself.
[\
O King, remembering, remembering this marvellous and holy dialogue between Keshava and Arjuna, I re( 76 ) joice again and again.
g^?f having remembered &<? having *T5n*.0 King remembered e^I^w dialogue f ^ this ; 3T^?T marvellous %^I^T^lf: = ^ra^i ^ 3T^?TW ^ of Kethava, and, of Arjuua, and ;
;
;
^05^
holy
f^iTF^
1 )
rejoice
and
again
5f
again.
327
Remembering, remembering,
lous form of Hari, great
is
also that
most marvelKing.
I
my
wonder,
re-
77
?T?J ; *[?$& having %*^T ; having remembered ^t the form 3T5^rf very marvellous ; ^r f*: of Hari* f%9TO: astni8bient my; <RfPJ great;
;
;
and
remembered
?T5f^
again.
King
m* ( I )
rejoice
and
5^: again
S?T.
Wherever is Krishna, Yoga's Lord, wherever is Partha, the archer, assured are there prosperity, victory and
happiness.
Zl^f
f3T
So
think.
the
78
where;
<rnf:
;
zif^P^:
Lord
the
of
yoga;
jn: Krishna
firm
where;
Partha;
;
^5^:
v[\^:
ift:
prosperity
policy
;
f^^rq: victory
happiness
^r
^f?f:
iffoi
opinion
fT my.
II
\<
II
Thus in
thejgtorious
BUAAVAD-GiTA,
the
328
science of the ETERNAL, the scripture of Yoga, the dialogue between Shri Kj-ishJja and Arjuna, the eighteenth discourse, entitled:
To
May
there be
happiness.
APPENDIX.
The
following variations of the text and one or two
new
inter-
together by
different
The B&bu
com-
Govinda D&sa
mentaries.
MSS. and
The new
Vrindavana SArasvata
year (1905 A. D.).
in this
The
of attention
to say
long
life,
the
and
the kind
that, as
of study
he gave to these
may
times
and the
work
was read
it
Under
these circumstances
many
330
FOR
i.
READ
^T
444gi|:
REMARKS.
Adds
the
8.
f&f
name
of
one of
10.
^5T *0*nf*r^f^?T
<J*|frrfa^f%IT
PAndava army.
i.
19.
s*3-
s>*3
The
special
prefix
ft has no
here,
significance
"on
all
sides."
36.
VHKN^I"!
^^fw^l'i
The
scarcely
alternative
preferable,
'
here
as
is
it
means
tions
';
with
tLeir
text,
rela-
the
'
on the
other hand,
tives', is
stronger.
$i
"Not
thus"
(shouldst
by listening (to my teaching) acquired knowledge the true and particular significance of the Veda".
ii.
of
62. *5nft
63. lifreni
5TPT:
This
is
an
emendation
ii.
^*TT<1
33i
of desire,
while pjfa
blind
craving,
is
sequence
The
because
it
not
supported
by
any
the
the
verse.
iv.
23. iTffTO
3TR*
The context
refers to
one
after
who
to
is
still
striving
deliverance,
one
attained
v.
it,
21.
K^
*: !J*T
q:
is
distinctly
the
better
cally
;
reading
sj?f
grammati-
order and
and
does not
fit in.
The
alternative
is
correct
which
is in
apposition,
332
vii.
19. gjpbr:
lET
1$*T :
"He
instead
is difficult
to find"
of
"
to find ".
viii.
5. 3re*ET3
WfaW
The
tive
text
means
the
of
doubtedly ";
" free
alterna-
doubt
thy-
self ".
The
text seems to
8. <r||fi|i|rprTf
STRTTrf^Tr
The
more
alternative
of
makes no
change
in
modern grammar.
viii.
"
(More
ancient)
than
unmanifested." Of.
xv. 16
x.
7. sf?Ni<T?f
&
SfteR5*iT
The
"
alternative
means
more
"
in
technicality of
xi.
Yoga.
make
better sense.
The
text
41.
ft
?Hl.
The
alternative
is
gramma-
333
is
qualifies
neuter.
xiii.
5. ^ItqrftHL
here
is
interpreted
Pt. VrincUvana as
snfRf
STTRsri
instead of " of
".
knowledges
xiv. 3. 4.
In these two shlokas, the current commentaries and regard it as interpret the word HfJJ as great
' '
qualifying myf, Brahman ; and further they construe both the shlokas as meaning that "the great Brahman the womb and I the depositor of the seed". is
Pt. VrindAvana says the construction should " follows mahat-tattva is womb and
:
be as
the
I,
Brahman,
am
xv.
the seed-giver
''.
23. ireRrenf
"
M4fg8frT
And
acts in pursuance."
re-
HT&PTreN
WSPrr
%T
"
By
that
Brahma,
or by
that
Brahman."
INDEX.
x. 41,
iv.
42
13
xv. 7.
v.
14
26
ix. 5. 9.
19
x.
6~
xi.37
ii.
xiii.
iii.
21. 31
47
24
5.
iv.
xvi.
'
xviii. 30.
31.
ii.
34.
iii.
18
29.
xv. 11
.
xviii. 6. 16.
iii.
vi. 1.
xvi. 2.
v.
iii.
31
x. 33.
viii.
15
3. 11. 13.
21
x. 25.
33
xi. .18.
37
xii.
1.
3
iv.
33
vii.
viii.
29
xv. 12.
ix.
vi.
-iv.
37
24
16
13
xi.
vii.
39
21
xv.
viii.
12
10
xviii.
48.
ii. iii.
24. 53.
70
xii. 3.
32
xv. 11
xi.
xvii. 6.
xviii. 73.
i.
21
42
vii.
ii.
21
vii.
iv.
25
x. 3.
12.
24
xi.
41
16
xiii.
25.
xiii.
iv.
42
v. 15.
x. 11
11
xiv. 8. 16. 17
xvi.
4.
;
15
xviii. 72.
viii. 9.
i.
40. 41
ii.
iv.
iv.
71 30
39
24
vi.
15
xiv. 19
xviii. 49.
)
vii.
iii.
viii. 1. 4.
also Vfftiyr
^fr*W
40
iv. 6
xiii.
17
xv. 9
xviii. 14.
336
3
iii-
30
vii.
29
viii. 1.
x.
32
xi. 1
xv. 5
xiii.
11
XT. 5.
xi. 16. 38.
ii.
51
ii
xiv. 6.
11.
25
seq.
iv. 8.
viii. 7. 9. 13.
vi.
ii.
45
24
26
xvi. 16.
vii.
16.55.72
24
vi.
19.
28-
viii.
5. 6
x. 19.
32.
v.
iii.
40
24
14.
ii.
xi.
vi.
16
xv. 3.
xi.
47
20
xiii.
34.
xv. 14,
20
iv. 4.
ix. 58.
".
g.
22
14
25.
27-30
vi.
22
vii.
xiii.
24
xvi.
xviii. 3.
ii.
44
37
vii. 15.
xvii. 22.
vi.
ix.
xvi. 20.
xviii. 28.
xvii. 11.
x. 4
ii
17
xvi. 1
xviii. 30.
16.
66
14
x. 4.
vii.
iv.
vi.
13.
25
ix.
24
xviii. 55.
xviii. 36.
35.
44
8
viii.
xii. 9. 10.
12
viii.
xii. 9.
iiii
7.
xv. 5.
_ir. 31
ix.
19
x.
18
xiii.
12
xviii.
37, 38.
iv. 31.
I
vi.
ji.
337
37.
66
v 12
xviii. 28.
xviii. 23.
gprwj
ii
30.
iii.
5
ii
vi.
44
viii.
19
ix.
xviii. 60.
25.
xiii.
ii.
16
xviii. 20.
vii.
25. 28
5.
24
viii.
18.20. 21
ix.
xii. I. 3. 5.
xiii.
ii.
17.
21. 34
iv
xiii.
1.
13
25
ix.2 13. 18
xviii.
]
xi.
2->
r
4.
18
31
xiv. 5.
27
xv. 1. 5. 17
56.
ii.
41.
TSH??T
i'
66.
7. 19. xiii. 5.
iii.
25
v.21
ix.
xiii. 9'
14
xviii. 49.
i,
16
ix.
19
xi
37
xiii.
12
xvii. 28.
vi. 2.
^r_ii 48
xi.
ii,
iv.
22
xviii. 26.
22.
27
vii.
xiii.
xvi.
18
xvii.
xviii. 17.
58. 59.
_,i. 55
vi 5.
6.
.x.
iii.
13. 17.
8.
43
11.
x.
iv. 7.
42 26
v. 7.
vii.
16 21
18
viii.
7.
5.
10.
15. 18.
12
28.
34
15. 18.
20
xi. 3.
xiii. 24.
28J
29 32
ii
xv. 11
xvi. 21.
22
xvii.
19
45
iv. 41.
iii-
38. 39. 40
v.
15
xiv.
22
338
vii.
15
ix.
19
xvi. 4. 5. 6. 7. 19.
20
xvii. 6.
xvii. 7. 8. 9.
ii
64 67
xii.
iii.
7.
42
iv.
26.
33.
27
-
11
x.
22
14
xiii.
xv. 7
xviii.
38
iv.
24.
xiii.
28
xv. 8. 17
xvi. 14.
viii.
ii.
24.
iv.
3.
37
42~*i.
16
12. 53.
vii. 18.
vi.
ii-
ix.
iii.
9
2
xii.
xiv. 23.
41
v. 1. 4,
vi.
81
viii.
26
33
ix. 15.
x.
25.
42
66.
xvii.
iii.
xi-
7.
13. 20.
42
xiii.
5..30.
23 24.
iv:
24.27
13
v.
14
xiii.
20
xiv. 19
51
iv.
12 32.
50
iii.
1. 4. 5. 8. 9.
20.
21. 23.
v.l. 10 11. 14
1.
3.
4.
17
vii.
29
xvi.
viii.
ix.
xii. 6.
10
xiii.
29
xiv. 9. 12.
16
24
xvii
-23
26 27
__i v
14
3.
v.
12
vi. 1
xii. 11.
12
xviii. 11.
_iii
ii.
v 2
.
xiii.
iii.
24.
55. 62.
70.
71
5
37
vi.
24
22
xvi.
lu. 18. 21
vi.
xvii.
xii.
TV. 16.
339
ii.
50.
iii.
ii.
62. 63
37
xvi. 4. 18.
21
xyiii. 53.
xiii. 1. 2. 3. 6. 18.
xiii. 1. 2.
26. 34.
xii
16.
iii.
5. 27. 28.
29
iv.
13
xiii.
19. 21.
23
*iv.
5.
19.
xviii.
29 40. 41.
x.
T
38
ix. 1
xi. 1
xv. 20
xyiii. 64.
16
xv. 14.
xii. 9.
!%TT
20
ii.
38
viii.
r_ii. 23
iv.
5.
42
13
v.
25
38. 39
xv. 3
xviii. 10.
rvii.
29.
viii.
26
ix. 4. 10.
17
x.
42
xi. 7. 13.
30. 36
xv. 12
ii
xvi. 8. 9.
iii.
i.
41
iv
27
26
35
x.
v.
_i. 38
ix.
3 29.
viii. 2.
27
13
54
18
xiv.l
xv. 19
xvi. 24
iii.
39. 40. 41
i*.
39
v. 15.
xiii. 2.
16
vi.
vii.
x. 4. 38.
42
xii.
12
11. 17.
18
xiv.
1.2. 9. 11. 17
50. 63.
T
xv. 15
xvi. 1
iv.
iii-
33
ix.
15
xviii. 70.
vi.
39
iv.
ix.
34
24
46
vi.
21
xi.
54
xviii. 1.
340
xviii.
8. 9.
iv. 9.
vii.
x. 7
55.
xvi.
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