devotion is deemed by you to be superior to action, then why, O Kesava! do you prompt me to (this) fearful action? You seem, indeed, to confuse my mind by equivocal words. Therefore, declare one thing determinately, by which I may attain the highest good.
The Deity said:
O sinless one! I have already declared, that in this world there is a twofold path*—that of the Sankhyas by devotion in the shape of (true) knowledge ; and that of the Yogins by devotion in the shape of action. A man does not attain freedom from action * merely by not engaging in action; nor does he attain perfection’ by mere * renunciation. For nobody ever remains even for an instant without
' Either pride or, better, the false notion mentioned infra, p. 55.
* An almost identical expression occurs in the Dhammapada, stanza 367, and Maitrf-upanishad, p. 37.
* The state of identification of oneself with the Brahman, which results from a correct knowledge of the Brahman.
* Infra, p. 66. § Supra, p. 47-
* Le. according to Sankara, identification of oneself with Brahman. 7 Final emancipation.
* Te. not coupled with knowledge and purity of heart.
CHAPTER III, 13. 53
performing some action ; since the qualities of nature constrain everybody, not having free-will (in the matter), to some action’. The deluded man who, restraining the organs of action ?, continues to think in his mind about objects of sense, is called a hypocrite. But he, O Arguna! who restraining his senses by his mind ?, and being free from attachments, engages in devotion (in the shape) of action, with the organs of action, is far superior. Do you perform prescribed action, for action is better than inaction, and the support of your body, too, cannot be accomplished with inaction. This world is fettered by all action other than action for the purpose of the sacrifice*. Therefore, O son of Kuntt! do you, casting off attachment, perform action for that purpose. The Creator, having in olden times created men together with the sacrifice, said: ‘ Propagate with this. May it be the giver to you of the things you desire. Please the gods with this, and may those gods please you. Pleasing each other, you will attain the highest good. For pleased with the sacrifices, the gods will give you the enjoyments you desire. And he who enjoys himself without giving them what they have given, is, indeed, a thief.’ The good, who eat the leavings of a sacrifice, are released from all sins. But the unrighteous ones, who prepare food for themselves only, incur sin *.
’ Cf. infra, pp. 122-128. * Hands, feet, &c.
* By means of true discrimination keeping the senses from attachments to worldly objects, which lead to sin and evil.
* Cf. infra, pp. 60, 61. Probably the ‘sacrifices’ spoken of in that passage must be taken to be the same as those referred to in the Creator's injunction mentioned in this passage.
* Cf Maitrf-upanishad, p. 143.
54 BHAGAVADGITA.
* Cf. infra, pp. 60, 61. Probably the ‘sacrifices’ spoken of in that passage must be taken to be the same as those referred to in the Creator's injunction mentioned in this passage.
* Cf Maitrf-upanishad, p. 143.
p. 54
From food are born (all) creatures ; from rain is the production of food; rain is produced by sacrifices ; sacrifices are the result of action; know that action has its source in the Vedas; the Vedas come from the Indestructible. Therefore the all-comprehending Vedas are always concerned with sacrifices’. He who in this world does not turn round the wheel revolving thus, is of sinful life, indulging his senses, and, O son of Prvitha! he lives in vain. But the man who is attached to his self only, who is contented in his self, and is pleased with his self ?, has nothing to do. He has no interest at all in what is done, and none whatever in what is not done, in this world*; nor is any interest of his dependent on any being. Therefore * always perform action, which must be performed, without attachment. For a man, performing action without attachment, attains the Supreme. By action alone, did Ganaka and the rest work for perfection®. And having regard also to the keeping of people (to their duties) you should perform action. Whatever a great man does, that other men also do. And people follow whatever he receives as authority. There is nothing, O son of Pritha! for me to do in (all) the three worlds,
1 The commentators explain this to mean that though the Vedas elucidate all matters, their principal subject is the sacrifice.
* The distinctions here are rather nice,—an ordinary man is ‘attached ’ to worldly objects, is ‘contented’ with goods &c., and is ‘ pleased ’ with special gains.
* No good or evil accrues to him from anything he does or omits to do.
* Sridhara says that Arguna is here told to perform action, as freedom from it is only for the man of true knowledge, which Arguna is not as yet.
* Ie. final emancipation ; cf. p. 59 infra, and Isopanishad, p. 6.
CHAPTER III, 30. 55
* Sridhara says that Arguna is here told to perform action, as freedom from it is only for the man of true knowledge, which Arguna is not as yet.
* Ie. final emancipation ; cf. p. 59 infra, and Isopanishad, p. 6.
CHAPTER III, 30. 55
nothing to acquire which has not been acquired. Still I do engage in action. For should I at any time not engage without sloth in action, men would follow in my path from all sides, O son of Pritha! If I did not perform actions, these worlds would be destroyed, I should be the cause of casteinterminglings ; and I should be ruining these people. As the ignorant act, O descendant of Bharata! with attachment to action, so should a wise man act without attachment, wishing to keep the people (to their duties). A wise man should not shake the convictions of the ignorant who are attached to action, but acting with devotion (himself) should make them apply themselves to all action. He whose mind is deluded by egoism thinks himself the doer of the actions, which, in every way, are done by the qualities of nature’. But he, O you of mighty arms! who knows the truth about the difference from qualities and the difference from actions *, forms no attachments, believing that qualities deal with qualities *. But those who are deluded by the qualities of nature form attachments to the actions of the qualities‘. A man of perfect knowledge should not shake these men of imperfect knowledge (in their convictions). Dedicating all actions to me with a mind knowing the relation of the supreme and individual self, engage in battle without
' The active principle is nature, the aggregate of the three qualities; the soul is only the looker-on; cf. inter alia, p. 104 infra.
* Scil. the difference of the soul from the collection of qualities, viz. the body, senses, &c., and from the actions of which they are the authors.
* Qualities (i.e. senses) deal with qualities, i.e. objects of sense.
* Le. all mundane affairs.
p. 56
desire, without (any feeling that this or that is) mine, and without any mental trouble'. Even those men who always act on this opinion of mine, full of faith, and without carping, are released from all actions. But those who carp at my opinion and do not act upon it, know them to be devoid of discrimination, deluded as regards all knowledge?, and ruined. Even a man of knowledge acts consonantly to his own nature*. All beings follow nature. What will restraint effect ? Every sense has its affections and aversions towards its objects fixed. One should not become subject to them, for they are one’s opponents‘. One’s own duty, though defective, is better than another's duty well performed. Death in (performing) one’s own duty is preferable ; the (performance of the) duty of others is dangerous.
Arguna said :
But by whom, O descendant of Vrishzi! is man impelled, even though unwilling, and, as it were, constrained by force, to commit sin ?
' About the consequences of your actions.
Death in (performing) one’s own duty is preferable ; the (performance of the) duty of others is dangerous.
Arguna said :
But by whom, O descendant of Vrishzi! is man impelled, even though unwilling, and, as it were, constrained by force, to commit sin ?
' About the consequences of your actions.
2 Of actions, or of the Brahman in its various forms.
* Which is the result of the virtues and vices of a preceding life. The sequence of idcas here is as follows :—The true view stated here about the ‘difference from qualities and actions’ is disregarded by some, owing to their ‘nature’ as now explained. Then the question is, If nature is so potent, what is the good of the Sistras? The answer is, Nature only acts through our likes and dislikes. Withstand them and then you can follow the Sastras. It is under the influence of these likes and dislikes, that some may say, we shall practise duties prescribed for others (our own being bad ones) as they are equally prescribed by the Sastras. That, as stated in the last sentence here, is wrong.
* Cf. Sutta Nipdta, p. ros, as to ‘likings and dislikings.’
CHAPTER III, 4%. 57
The Deity said:
It is desire, it is wrath', born from the quality of passion ; it is very ravenous, very sinful. Know that that is the foe in this world. As fire is enveloped by smoke, a mirror by dust, the foetus by the womb, so is this? enveloped by desire. Knowledge, O son of Kuntt! is enveloped by this constant foe of the man of knowledge, in the shape of desire, which is like a fire® and insatiable. The senses, the mind, and the understanding are said to be its seat‘; with these it deludes the embodied (self) after enveloping knowledge. Therefore, O chief of the descendants of Bharata! first restrain your senses, then cast off this sinful thing which destroys knowledge and experience®. It has been said *, Great are the senses, greater than the senses is the mind, greater than the mind is the understanding. What is greater than the understanding is that’. Thus knowing that which is higher than the understanding, and restraining (your)self by (your)self, O you of
' Vide p. 50 supra.
3 Le. knowledge, mentioned in the next sentence, for which construction p. 71 and p. 98 may be compared.
* Which becomes more powerful the more it is fed.
* The mind is that which ponders over things as such or such; the understanding is that which finally determines (cf. Lewes’ History of Philosophy, II, 463-465). These and the senses are the ‘seat’ of desire, because the perception of an object by the sense, the pondering over it by the mind, and the determination about it by the understanding are the preliminaries to the awakening of the desire; supra, p. 50.
* Knowledge is from books or teachers, experience is the result of personal perception.
* Kashopanishad, p. 114; and see also pp. 148, 149.
" I.e. the supreme Being, as in the Ka/Aopanishad.
p. 58
mighty arms! destroy this unmanageable enemy in the shape of desire.
50.
* Knowledge is from books or teachers, experience is the result of personal perception.
* Kashopanishad, p. 114; and see also pp. 148, 149.
" I.e. the supreme Being, as in the Ka/Aopanishad.
p. 58
mighty arms! destroy this unmanageable enemy in the shape of desire.
CuapTer IV.
The Deity said:
This everlasting ' (system of) devotion I declared to the sun, the sun declared it to Manu 2, and Manu communicated it to Ikshvaku. Coming thus by steps, it became known to royal sages. But, O terror of (your) foes! that devotion was lost to the world by long (lapse of) time. That same primeval devotion I have declared to you to-day, seeing that you are my devotee and friend, for it is the highest mystery.
Arguna said :
Later is your birth ; the birth of the sun is prior. How then shall I understand that you declared (this) first ?
The Deity said:
I have passed through many births, O Arguna! and you also. I know them all, but you, O terror of (your) foes! do not know them. Even though I am unborn and inexhaustible in (my) essence, even though I am lord of all beings, still I take up the control of my own nature*, and am born by
* Because its fruit is imperishable, viz. final emancipation.
* In the A*andogya-upanishad, Manu is the channel of communication for some doctrine taught by Pragapati, which Manu teaches the ‘people,’ interpreted by Sankara to mean Ikshvaku, &c. (p. 178; see too p. 625).
* Nature is what goes to the formation of the material form in which he is born; the ‘power’ includes knowledge, omnipotence, &c. It is delusive because he is still really ‘unborn.’
CHAPTER IV, 16. 59
means of my delusive power. Whensoever, O descendant of Bharata! piety languishes, and impiety is in the ascendant, I create myself. I am born age after age, for the protection of the good, for the destruction of evil-doers, and the establishment of piety. Whoever truly knows thus my divine birth and work, casts off (this) body and is not born again. He comes to me, O Arguna! Many from whom affection, fear’, and wrath have departed, who are full of me, who depend on me, and who are purified by the penance of knowledge *, have come into my essence. I serve men in the way in which they approach me*. In every way, O son of Prithé! men follow in my path‘. Desiring the success of actions *, men in this world worship the divinities, for in this world of mortals, the success produced by action is soon obtained. The fourfold division of castes was created by me according to the apportionment of qualities and duties. But though I am its author, know me to be inexhaustible, and not the author. Actions defile me not. I have no attachment to the fruit of actions. He who knows me thus is not tied down by actions. Knowing this, the men of old who wished for final emancipation, performed action. Therefore do you, too, perform action as was done by men of old in olden times. Even sages are confused as to what is
I have no attachment to the fruit of actions. He who knows me thus is not tied down by actions. Knowing this, the men of old who wished for final emancipation, performed action. Therefore do you, too, perform action as was done by men of old in olden times. Even sages are confused as to what is
* Cf. Sutta Nipdta, p. 73. * Cf. infra, p. 61.
® T.e. I give to each worshipper what is proper for him.
* The original words used here occur before in a different sense (see p. 55). Here the meaning is that to whomsoever directly addressed, all worship is worship of me (see p. 84). In the whole passage, Krishwa says that the Deity is not chargeable with partiality on account of the variety of human qualities and states,
* Such as acquisition of sons, cattle, &c.
p. 60
action, what inaction. Therefore I will speak to you about action, and learning that, you will be freed from (this world of) evil. One must possess knowledge about action; one must also possess knowledge about prohibited action ; and again one must possess knowledge about inaction. The truth regarding action is abstruse. He is wise among men, he is possessed of devotion, and performs all actions ', who sees inaction in action, and action in inaction. The wise call him learned, whose acts are all free from desires and fancies, and whose actions are burnt down by the fire of knowledge. Forsaking all attachment to the fruit of action, always contented, dependent on none, he does nothing at all, though he engages in action. Devoid of expectations, restraining the mind and the self, and casting off all belongings *, he incurs no sin, performing actions merely for the sake of the body*. Satisfied with earnings coming spontaneously ‘, rising above the pairs of opposites, free from all animosity, and equable on success or ill-success, he is not fettered down, even though he performs (actions). The acts of one who is devoid of attachment, who is free‘, whose mind is fixed on knowledge, and who performs action for (the purpose of) the sacrifice* are all
? Devoted though performing all actions.
* « Appropriating nothing,’ at Sutta Nipata, p. ror, seems to be the same idea. ‘Self’ just before this means senses.
* Preferably, perhaps, ‘with the body only.’ But Sankara rejects this. .
* Cf. infra, p. ror; and Sutta Nipata, p. 12.
* The commentators vary in their interpretations of this word (mukta), but the common point appears to be ‘ free from attachment to worldly concerns,’ Cf. Sutta Nipata, p. 8.
* Sacrifice here apparently means every act for the attainment of
CHAPTER IV, 29. 61
ror; and Sutta Nipata, p. 12.
* The commentators vary in their interpretations of this word (mukta), but the common point appears to be ‘ free from attachment to worldly concerns,’ Cf. Sutta Nipata, p. 8.
* Sacrifice here apparently means every act for the attainment of
CHAPTER IV, 29. 61
destroyed. Brahman is the oblation; with Brahman (as a sacrificial instrument) it is offered up; Brahman is in the fire; and by Brahman it is thrown; and Brahman, too, is the goal to which he proceeds who meditates on Brahman in the action’. Some devotees perform the sacrifice to the gods, some offer up the sacrifice by the sacrifice itself in the fire of Brahman* Others offer up the senses, such as the sense of hearing and others, in the fires of restraint? ; others offer up the objects of sense, such as sound and so forth, into the fires of the senses *, Some again offer up all the operations of the senses and the operations of the life-breaths into the fire of devotion by self-restraint®, kindled by knowledge. Others perform the sacrifice of wealth, the sacrifice of penance, the sacrifice of concentration of mind, the sacrifice of Vedic study °, and of knowledge, and others are ascetics of rigid vows. Some offer up the upward life-breath into the downward life-breath, and the downward life-breath into the upper lifebreath, and stopping up the motions of the upward and downward life-breaths, devote themselves to the restraint of the life-breaths 7. Others, who (take)
the supreme ; cf. supra, p.53. In Asvaldyana Grthya-sftra I, 1, 5, a text is cited meaning ‘salutation verily is a sacrifice.’
* This thorough identification with the Brahman explains why the action is ‘destroyed’ and does not ‘fetter’ the doer.
* Le. all acts, religious and other, offered up to the Brahman in the mode above stated.
® Practise ‘yoga’ and other like exercises.
* Remaining unattached to sensuous enjoyments.
* Stopping the bodily operations mentioned, and engaging in contemplation.
* This is called Brahmayagwa, Asvaldyana Grihya-sdtra III, 1, 3.
* Maitri-upanishad, p. 129.
62 BHAGAVADGITA.
® Practise ‘yoga’ and other like exercises.
* Remaining unattached to sensuous enjoyments.
* Stopping the bodily operations mentioned, and engaging in contemplation.
* This is called Brahmayagwa, Asvaldyana Grihya-sdtra III, 1, 3.
* Maitri-upanishad, p. 129.
p. 62
limited food, offer up the life-breaths into the lifebreaths. All of these, conversant with the sacrifice, have their sins destroyed by the sacrifice. Those who eat the nectar-like leavings of the sacrifice repair to the eternal Brahman’. This world is not for those who perform no sacrifice, whence (then) the other, O best of the Kauravas! Thus sacrifices of various sorts are laid down in the Vedas. Know them all to be produced from action *, and knowing this you will be released (from the fetters of this world). The sacrifice of knowledge, O terror of (your) foes! is superior to the sacrifice of wealth, for action, O son of Pritha! is wholly and entirely comprehended in knowledge. That? you should learn by salutation, question, and service‘. The men of knowledge who perceive the truth will teach knowledge to you. Having learnt that, O son of Pazdu! you will not again fall thus into delusion ; and by means of it, you will see all beings, without exception, first in yourself, and then in me*®. Even if you are the most sinful of all sinful men, you will cross over all trespasses by means of the boat of knowledge alone. As a fire well kindled, O Arguna! reduces fuel to ashes, so the fire of knowledge reduces all actions to ashes*. For there is in this world no means of sanctification like knowledge 7, and that one perfected by devotion finds
1 Supra, p. 53.
* Operations of mind, senses, &c.; cf. supra, p. 54.
* Le. knowledge.
* Addressed to men of knowledge. Cf. Muadakopanishad, p. 282.
* The essential unity of the supreme and individual soul and the whole universe. Cf. lsopanishad, pp. 13, 14
* Supra, p. 60. 7 Sutta Nipata, p. 48.
CHAPTER V, 3. 63
within one’s self in time. He who has faith, whose senses are restrained, and who is assiduous, obtains knowledge'. Obtaining knowledge, he acquires, without delay, the highest tranquillity. He who is ignorant and devoid of faith, and whose self is full of misgivings, is ruined. Not this world, not the next, nor happiness, is for him whose self is full of misgivings. Actions, O Dhanasgaya! do not fetter one who is self-possessed ?, who has renounced action by devotion, and who has destroyed misgivings by knowledge. Therefore, O descendant of Bharata! destroy, with the sword of knowledge, these misgivings of yours which fill your mind, and which are produced from ignorance. Engage in devotion. Arise!
Cuarter V. Arguna said : O Krishaa! you praise renunciation of actions
and also the pursuit (of them). Tell me determinately which one of these two is superior.
The Deity said:
Engage in devotion. Arise!
Cuarter V. Arguna said : O Krishaa! you praise renunciation of actions
and also the pursuit (of them). Tell me determinately which one of these two is superior.
The Deity said:
Renunciation and pursuit of action are both instruments of happiness. But of the two, pursuit of action is superior to renunciation of action. He should be understood to be always an ascetic ’, who has no aversion and no desire. For, O you of mighty arms! he who is free from the pairs of opposites is easily released from (all) bonds. Children —not wise men—talk of sankhya and yoga as dis-
* Sutta Nipdta, p. 49. * Cautious, free from heedlessness. ® Le. one who has performed ‘renunciation.’
p. 64
tinct. One who pursues either well obtains the fruit of both. The seat which the sénkhyas obtain is reached by the yogas' also. He sees (truly), who sees the sankhya and yoga as one. Renunciation, O you of mighty arms! is difficult to reach without devotion; the sage possessed of devotion attains Brahman * without delay. He who is possessed of devotion, whose self is pure, who has restrained his self*, and who has controlled his senses, and who identifies his self with every being, is not tainted though he performs (actions). The man of devotion, who knows the truth, thinks he does nothing at all, when he sees‘, hears, touches, smells, eats, moves, sleeps, breathes, talks, throws out °, takes, opens or closes the eyelids; he holds that the senses deal with the objects of the senses. He who, casting off (all) attachment, performs actions dedicating them to Brahman, is not tainted by sin, as the lotus-leaf* (is not tainted) by water. Devotees, casting off attachment, perform actions for attaining purity of self, with the body, the mind, the understanding, or even the senses *—(all) free (from
' Those who follow the yoga ‘path.’ The form is noteworthy, grammatically.
* I.e. ‘attains true renunciation,’ says Sankara; Sridhara says, ‘attains Brahman, after becoming a “ renouncer.”’
> Here self is explained as body; in the line which goes before it is explained as heart.
‘ These are the various operations of the organs of perception, action, &c.
* Excretions, &c.
* A very common simile. Cf. inter alia A’Aindogya-upanishad, p. 276; Sutta Nipata, pp. 107-134; and Davids’ Buddhism, p. 158 note.
* Body= bathing, &c.; mind=meditation, &c.; understanding = ascertainment of truth; senses= hearing and celebrating Gou’s name.
CHAPTER V, I9. 65
* Excretions, &c.
* A very common simile. Cf. inter alia A’Aindogya-upanishad, p. 276; Sutta Nipata, pp. 107-134; and Davids’ Buddhism, p. 158 note.
* Body= bathing, &c.; mind=meditation, &c.; understanding = ascertainment of truth; senses= hearing and celebrating Gou’s name.
CHAPTER V, I9. 65
egoistic notions). He who is possessed of devotion, abandoning the fruit of actions, attains the highest tranquillity. He who is without devotion, and attached to the fruit (of action), is tied down by (reason of his) acting in consequence of (some) desire. The self-restrained, embodied (self) lies at ease within the city of nine portals', renouncing all actions by the mind, not doing nor causing (anything) to be done. The Lord is not the cause of actions, or of the capacity of performing actions amongst men, or of the connexion of action and fruit. But nature only works. The Lord receives no one’s sin, nor merit either. Knowledge is enveloped by ignorance, hence all creatures are deluded*. But to those who have destroyed that ignorance by knowledge of the self, (such) knowledge, like the sun, shows forth that supreme (principle). And those whose mind is (centred) on it, whose (very) self it is, who are thoroughly devoted to it, and whose final goal it is, go never to return, having their sins destroyed by knowledge. The wise look upon a Brahmaza possessed of learning and humility, on a cow, an elephant, a dog, and a Svap4ka, as alike*. Even here, those have conquered the material world, whose mind rests in equability ¢; since Brahman is free from defects and equable, therefore they rest in
> CE£ Pramopanishad, p. 202; Svetdsvatara, p. 332; Sutta Nipata, p. 52. The Ka/shopanishad has eleven portals (p. 132). The nine are the eyes, nostrils, ears, mouth, and the two for excretions.
® As regards the Lord's relation to man’s merit or sin.
* As manifesiations of Brahman, though of different qualities and classes. As to Svapdka, a very low caste, see Sutta Nipdta, p. 36.
* As stated in the preceding words.
(8) F
p. 66
® As regards the Lord's relation to man’s merit or sin.
* As manifesiations of Brahman, though of different qualities and classes. As to Svapdka, a very low caste, see Sutta Nipdta, p. 36.
* As stated in the preceding words.
(8) F
p. 66
Brahman. He who knows Brahman, whose mind is steady, who is not deluded, and who rests in Brahman, does not exult on finding anything agreeable, nor does he grieve on finding anything disagreeable '. One whose self is not attached to external objects, obtains the happiness that is in (one’s) self; and by means of concentration of mind, joining one’s self (with the Brahman), one obtains indestructible happiness. For the enjoyments born of contact (between senses and their objects) are, indeed, sources of misery ; they have a beginning as well as an end*. O son of Kuntt! a wise man feels no pleasure in them. He who even in this world, before his release from the body, is able to bear the agitations produced from desire and wrath, is a devoted man, he is a happy man. The devotee whose happiness is within (himself), whose recreation is within (himself), and whose light (of knowledge) also is within (himself), becoming (one with) the Brahman’, obtains the Brahmic bliss‘. The sages whose sins have perished, whose misgivings are destroyed, who are self-restrained, and who are intent on the welfare of all beings *, obtain the Brahmic bliss. To the ascetics, who are free from desire and wrath *, and whose minds are restrained, and who have knowledge of the self, the Brahmic bliss is on both sides (of death). The sage who excludes (from his mind)
* Kassopanishad, p. 100. * Cf. supra, p. 44.
* He is one with the Brahman as he is intent exclusively on the Brahman.
* The bliss of assimilation with the Brahman, or, as Ramanuga puts it, the bliss of direct knowledge of the self.
* Sutta Nip4ta, p. 39; also Davids’ Buddhism, p. rog.
* Cf. Sutta Nipata, p. 3.
CHAPTER VI, 5. 67
external objects, (concentrates) the visual power between the brows', and making the upward and downward life-breaths even, confines their movements within the nose, who restrains senses, mind, and _ understanding *, whose highest goal is final emancipation, from whom desire, fear, and wrath have departed, is, indeed, for ever released (from birth and death). He knowing me to be the enjoyer of all sacrifices and penances, the great Lord of all worlds, and the friend of all beings, attains tranquillity.
Cnapter VI. The Deity said:
He knowing me to be the enjoyer of all sacrifices and penances, the great Lord of all worlds, and the friend of all beings, attains tranquillity.
Cnapter VI. The Deity said:
He who, regardless of the fruit of actions, performs the actions which ought to be performed, is the devotee and renouncer; not he who discards the (sacred) fires?, nor he who performs no acts. Know, O son of Pandu! that what is called renunciation is devotion ; for nobody becomes a devotee who has not renounced (all) fancies‘. To the sage who wishes to rise to devotion, action is said to be a means, and to him, when he has risen to devotion, tranquillity * is said to be a means. When one does not attach oneself to objects of sense, nor to action, renouncing all fancies, then one is said to have risen to devotion. (A man) should elevate his self by his self*; he should not debase his self, for even (a man’s) own self is his
* Cf. infra, p. 78. * P. 57 and Kashopanishad, p. 157.
* Which are required for ordinary religious rites.
* Which are the cause of desires ; see supra, p. g0.
* Abandonment of distracting actions; means scil. to perfect knowledge, says Sridbara.
* Le. by means of a mind possessed of true discrimination. F2
.
p. 68
friend, (a man’s) own self is also his enemy'. To him who has subjugated his self by his self*, his self is a friend; but to him who has not restrained his self, his own self behaves inimically, like an enemy. The self of one who has subjugated his self and is tranquil, is absolutely concentrated (on itself), in the midst of cold and heat, pleasure and pain, as well as honour and dishonour. The devotee whose self is contented with knowledge and experience 3, who is unmoved‘, who has restrained his senses, and to whom a sod, a stone, and gold are alike, is said to be devoted. And he is esteemed highest, who thinks alike® about well-wishers, friends, and enemies, and those who are indifferent, and those who take part with both sides, and those who are objects of hatred, and relatives, as well as about the good and the sinful. A devotee should constantly devote his self to abstraction, remaining in a secret place ¢, alone, with his mind and self? restrained, without expectations, and without belongings. Fixing his seat firmly in a clean ® place, not too high nor too low, and covered over with a sheet of cloth, a deerskin, and (blades of) Kusa (grass),—and there seated on (that) seat, fixing his mind exclusively on one
1 Self is here explained as mind, the unsteadiness of which prevents the acquisition of devotion, p. 71.
* This means restraining senses by mind. See Maitrf-upanishad, p. 180.
» Supra, p. 57. ‘ By any of the vexations of the world.
* l.e. is free from affection or aversion towards them.
7 Selfis here explained as senses ; in the previous clause as mind.
* This requisite is prescribed by many authorities. Cf. A’Aindogya-upanishad, p. 626; Maitri, p. 156; Svetsvatara, pp. 318, 319; and Asvalayana (Grihya-sOtra) III, 2, 2, for Vedic study too.
CHAPTER VI, 18. 69
point, with the workings of the mind and senses restrained, he should practice devotion for purity of self. Holding his body, head, and neck even and unmoved, (remaining) steady, looking at the tip of his own nose’, and not looking about in (all) directions, with a tranquil self, devoid of fear, and adhering to the rules of Brahmafarins *, he should restrain his mind, and (concentrate it) on me, and sit down engaged in devotion, regarding me as his final goal. Thus constantly devoting his self to abstraction, a devotee whose mind is restrained, attains that tranquillity which culminates in final emancipation, and assimilation with me. Devotion is not his, O Arguna! who eats too much, nor his who eats not at all; not his who is addicted to too much sleep, nor his who is (ever) awake. That devotion which destroys (all) misery is his, who takes due food and exercise *, who toils duly in all works, and who sleeps and awakes (in) due (time) ‘. When (a man’s) mind well restrained becomes steady upon the self alone, then he being indifferent to all objects of desire, is said to be devoted. As a light standing in a windless (place) flickers not, that is declared to be the parallel for a devotee, whose mind is restrained, and who devotes his self to abstraction. That (mental condition), in which the mind restrained by practice of abstraction, ceases to work ; in which
* Cf. Kum4rasambhava, Canto III, 47. This is done in order to prevent the sight from rambling—a total closing of the eyes being objectionable as leading to sleep.
® See these in Apastamba (p. 7 in this series); and cf. Sutta Nipita, pp. 159, 160; and Max Maller’s Hibbert Lectures, p. 158.
* Cf. Suna Nipfta, pp. 38, 95.
* Boddhism shows similar injunctions. Cf. Sutta Nip&ta, pp. 21,
28, 95; and Dhammapada, stanza 8.
p. 70
® See these in Apastamba (p. 7 in this series); and cf. Sutta Nipita, pp. 159, 160; and Max Maller’s Hibbert Lectures, p. 158.
* Cf. Suna Nipfta, pp. 38, 95.
* Boddhism shows similar injunctions. Cf. Sutta Nip&ta, pp. 21,
28, 95; and Dhammapada, stanza 8.
p. 70
too, one seeing the self by the self, is pleased in the self; in which one experiences that infinite happiness which transcends the senses, and which can be grasped by the understanding only; and adhering to which, one never swerves from the truth ; acquiring which, one thinks no other acquisition higher than it ; and adhering to which, one is not shaken off even by great misery; that should be understood to be called devotion in which there is a severance of all connexion with pain. That devotion should be practised with steadiness and with an undesponding heart. Abandoning, without exception, all desires*, which are produced from fancies, and restraining the whole group of the senses on all sides by the mind only °, one should by slow steps become quiescent ‘, with a firm resolve coupled with courage ®; and fixing the mind upon the self, should think of nothing. Wherever the active and unsteady mind breaks forth *, there one should ever restrain it, and fix it steadily on the self alone. The highest happiness comes to such a devotee, whose mind is fully tranquil, in whom the quality of passion has been suppressed, who is free from sin, and who is become (one with) the Brahman. Thus constantly devoting his self to abstraction, a devotee, freed from sin, easily obtains that supreme happiness—contact with the Brahman". He who has devoted his self to abstraction, by devotion, looking alike on everything,
* Sees the highest principle by a mind purified by abstraction.
* Cf. Sutta Nipita, p. 62. * Cf. supra, p. 53.
* I.e. cease to think of objects of sense. Cf. supra, p. 69.
* T.e. an undespairing and firm resolution that devotion will be achieved ultimately.
* Cf. Sutta Nipata, p. 106. 7 Assimilation with the Brahman.
CHAPTER VI, 36. 71
sees the self abiding in all beings, and all beings in the self'. To him who sees me in everything, and everything in me, I am never lost, and he is not lost to me*. The devotee who worships me abiding in all beings, holding that all is one’, lives in me, however he may be living‘. That devotee, O Arguna ! is deemed to be the best, who looks alike on pleasure or pain, whatever it may be, in all (creatures), comparing all with his own (pleasure or pain) *. Arguna said :
I cannot see, O destroyer of Madhu! (how) the sustained existence (is to be secured) of this devotion by means of equanimity which you have declared—in consequence of fickleness. For, O Krishaa! the mind is fickle, boisterous *, strong, and obstinate; and I think that to restrain it is as difficult as (to restrain) the wind.
The Deity said:
For, O Krishaa! the mind is fickle, boisterous *, strong, and obstinate; and I think that to restrain it is as difficult as (to restrain) the wind.
The Deity said:
Doubtless, O you of mighty arms! the mind is dificult to restrain, and fickle’. Still, O son of Kunt!! it may be restrained by constant practice and by indifference (to worldly objects). It is my belief, that devotion is hard to obtain for one who does not: restrain his self. But by one who is self-restrained
* Realises the essential unity of everything.
® He has access to me, and I am kind to him.
* Cf. Lopanishad, p. 13.
* ‘Even abandoning all action,’ says Sridhara; and cf. infra, p. 105.
* Who believes that pleasure and pain are as much liked or disliked by others as by himself, and puts himself in fact in the place of others.
* Troublesome to the body, senses, &c.
* Cf. Dbammapada, stanza 33 seq.
p. 72
and assiduous, it can be obtained through (proper) expedients. Arguna said :
What is the end of him, O Krishna! who does not attain the consummation of his devotion, being not assiduous', and having a mind shaken off from devotion, (though) full of faith? Does he, fallen from both (paths) *, go to ruin like a broken cloud, being, O you of mighty arms! without support, and deluded on the path (leading) to the Brahman? Be pleased, O Krishna! to entirely destroy this doubt of mine, for none else than you can destroy this doubt.
The Deity said:
O son of Przth4! neither in this world nor the next, is ruin for him; for, O dear friend! none who performs good (deeds) comes to an evil end. He who is fallen from devotion attains the worlds of those who perform meritorious acts, dwells (there) for many a year, and is afterwards born into a family of holy and illustrious? men. Or he is even born into a family of talented devotees ; for such a birth as that in this world is more difficult to obtain. There he comes into contact with the knowledge which belonged to him in his former body, and then again, O descendant of Kuru! he works for perfection ‘. For even though reluctant °, he is led away by the
' Cf. p. 73 infra.
* The path to heaven, and that to final emancipation.
* ‘Kings or emperors,’ says Madhus(dana.
‘ Ie. final emancipation.
* ‘As Arguna himself,’ says Madhus(dana, ‘receives instruction in knowledge, though he comes to the battle-field without any such object; hence it was said before, “nothing is here abortive.”’ See p. 47.
CHAPTER VII, 4. 73
* ‘Kings or emperors,’ says Madhus(dana.
‘ Ie. final emancipation.
* ‘As Arguna himself,’ says Madhus(dana, ‘receives instruction in knowledge, though he comes to the battle-field without any such object; hence it was said before, “nothing is here abortive.”’ See p. 47.
CHAPTER VII, 4. 73
self-same former practice, and although he only wishes to learn devotion, he rises above the (fruits of action laid down in the) divine word. But the devotee working with great efforts ', and cleared of his sins, attains perfection after many births, and ° then reaches the supreme goal. The devotee is esteemed higher than the performers of penances, higher even than the men of knowledge, and the devotee is higher than the men of action ; therefore, O Arguna! become a devotee. And even among all devotees, he who, being full of faith, worships me, with his inmost self intent on me, is esteemed by me to be the most devoted.
Cuapter VII. The Deity said:
O son of Prith4! now hear how you can without doubt know me fully, fixing your mind on me, and resting in me, and practising devotion. I will now tell you exhaustively about knowledge together with experience; that being known, there is nothing further left in this world to know. Among thousands of men, only some? work for perfection °; and even of those who have reached perfection, and who are assiduous, only some know me truly. Earth, water, fire, air, space, mind, understanding,
> As distinguished from the others who work half-heartedly, so tomy. See p. 72.
* ‘Some one’ in the original.
® Le. knowledge of the self. Sankara says, as to the next clause, that those even who work for final emancipation must be deemed to have ‘ reached perfection.’
p. 74
and egoism', thus is my nature divided eightfold. But this is a lower (form of my) nature. Know (that there is) another (form of my) nature, and higher than this, which is animate, O you of mighty arms! and by which this universe is upheld. Know that all things have these (for their) source*, I am the producer and the destroyer of the whole universe. There is nothing else, O Dhanaggaya! higher than myself; all this is woven upon me, like numbers of pearls upon a thread*. I am the taste in water, O son of Kuntt! I am the light of the sun and moon. I am ‘Om*‘’ in all the Vedas, sound® in space, and manliness in human beings; I am the fragrant smell in the earth, refulgence in the fire; I am life in all beings, and penance’ in those who perform penance. Know me, O son of Przth4! to be the eternal seed of all beings; I am the discernment of the discerning ones, and I the glory of the glorious’. I am also the strength, unaccompanied by fondness or desire °, of the strong. And, O chief of the descendants of Bharata! I am love unopposed to piety * among all
' This accords with the Sankhya philosophy. See chapter I, sutra 61 of the current aphorisms.
* Cf. infra, p. 105. 5 Cf. Mundakopanishad, p. 298.
And, O chief of the descendants of Bharata! I am love unopposed to piety * among all
' This accords with the Sankhya philosophy. See chapter I, sutra 61 of the current aphorisms.
* Cf. infra, p. 105. 5 Cf. Mundakopanishad, p. 298.
‘ Infra, p. 79. Cf. Goldstiicker’s Remains, I, 14, 122; Yogastras I, 27.
* T.e. the occult essence which underlies all these and the other qualities of the various things mentioned.
* T.e. power to bear the pairs of opposites.
7 Glory here seems to mean dignity, greatness,
* Desire is the wish to obtain new things; fondness is the anxiety to retain what has been obtained. The strength here spoken of, therefore, is that which is applied to the performance of one’s own dutics only.
* Ie. indulged within the bounds allowed by the rules of the Sistras, namely, for the procreation of sons &c. only.
CHAPTER VII, 20. 75
beings. And all entities which are of the quality of goodness, and those which are of the quality of passion and of darkness, know that they are, indeed, all from me; | am not in them, but they are in me'. The whole universe deluded by these three states of mind, developed from the qualities, does not know me, who am beyond them and inexhaustible; for this delusion of mine, developed from the qualities, is divine and difficult to transcend. Those who resort to me alone cross beyond this delusion. Wicked men, doers of evil (acts), who are deluded, who are deprived of their knowledge by (this) delusion, and who incline to the demoniac state of mind’, do not resort to me. But, O Arguna! doers of good (acts) of four classes worship me: one who is distressed, one who is seeking after knowledge, one who wants wealth, and one, O chief of the descendants of Bharata! who is possessed of knowledge. Of these, he who is possessed of knowledge, who is always devoted, and whose worship is (addressed) to one (Being) only, is esteemed highest. For to the man of knowledge I am dear above all things, and he is dear to me. All these are noble. But the man possessed of knowledge is deemed by me to be my own self. For he with (his) self devoted to abstrac- - tion, has taken to me as the goal than which there is nothing higher. At the end of many lives, the man possessed of knowledge approaches me, (believing) that Vasudeva is everything. Such a high-souled man is very hard to find. Those who are deprived of knowledge by various desires approach other
* They do not dominate over me, I rule them.
* Infra, p. 115.
p. 76
Such a high-souled man is very hard to find. Those who are deprived of knowledge by various desires approach other
* They do not dominate over me, I rule them.
* Infra, p. 115.
p. 76
divinities, observing various regulations ', and controlled by their own natures*. Whichever form (of deity) any worshipper wishes to worship with faith, to that form I render his faith steady. Possessed of that faith, he seeks to propitiate (the deity in) that (form), and obtains from it those beneficial things which he desires, (though they are) really given by me. But the fruit thus (obtained) by them,-who have little judgment, is perishable. Those who worship the divinities go to the divinities *, and my worshippers, too, go to me. The undiscerning ones, not knowing my transcendent and inexhaustible essence, than which there is nothing higher, think me, who am unperceived, to have become perceptible‘. Surrounded by the delusion of my mystic power’, I am not manifest to all. This deluded world knows not me unborn and inexhaustible. I know, O Arguna! the things which have been, those which are, and those which are to be. But me nobody knows. All beings, O terror of (your) foes! are deluded at the time of birth by the delusion, O descendant of Bharata ! caused by the pairs of opposites arising from desire and aversion. But the men of meritorious actions, whose sins have terminated, worship me, being released from the delusion (caused) by the pairs of
’ Fasts and so forth.
? Which are the result of the actions done in previous lives,
* And the divinities are not eternal, so the fruit obtained is ephemeral.
‘ The ignorant do not know the real divinity of Vishwu, thinking him to be no higher than as he is seen in the human form. This gives them an inadequate notion of the purity and eternity of the happiness to be obtained by worshipping him; cf. infra, p. 83.
* The veil surrounding me is created by my mysterious power, and that everybody cannot pierce through; cf. Kasha, p. 117.
CHAPTER VIII, 4. 77
opposites, and being firm in their beliefs. Those who, resting on me, work for release from old age and death *, know the Brahman’, the whole Adhyétma, and all action. And those who know me with the Adhibhata, the Adhidaiva, and the Adhiyagéa, . having minds devoted to abstraction, know me at the time of departure (from this world).
Cuapter VIII.
Arguna said:
What is that Brahman, what the Adhyatma, and what, O best of beings! is action? And what is called the Adhibhata ? And who is the Adhiyag&a, and how in this body, O destroyer of Madhu ? And how, too, are you to be known at the time of departure (from this world) by those who restrain their selfs ?
The Deity said :
is action? And what is called the Adhibhata ? And who is the Adhiyag&a, and how in this body, O destroyer of Madhu ? And how, too, are you to be known at the time of departure (from this world) by those who restrain their selfs ?
The Deity said :
The Brahman is the supreme, the indestructible. Its manifestation (as an individual self) is called the Adhyatma. The offering (of an oblation to any divinity), which is the cause of the production and development of all things, is named action. The Adhibhata is all perishable things. The Adhidaivata is the (primal) being. And the Adhiyag#a, O best of embodied (beings) ! is I myself in this body*.
* Concerning the supreme principle and the mode of worshipping it.
* Cf. infra, p. 109. ® See the next chapter.
* Adhy4tma where it occurs before (e.g. p. 55) has been rendered ‘ the relation between the supreme and individual soul.’ As to
p. 78
And he who leaves this body and departs (from this world) remembering me in (his) last moments, comes into my essence. There is no doubt of that. Also whichever form ' (of deity) he remembers when he finally leaves this body, to that he goes, O son of Kuntt! having been used to ponder on it. Therefore, at all times remember me, andengage in battle. Fixing your mind and understanding on me, you will come to me, there is no doubt. He who thinks of the supreme divine Being,Oson of Pv7tha! with a mind not(running) to other (objects), and possessed of abstraction in the shape of continuous meditation (about the supreme), goes to him. He who, possessed of reverence (for the supreme Being) with a steady mind, and with the power of devotion, properly concentrates the life-breath between the brows?, and meditates on the ancient Seer, the ruler, more minute than the minutest atom?, the supporter of all, who is of an unthinkable form, whose brilliance is like that of the sun, and who is beyond all darkness‘, he attains to that transcendent and divine Being. 1° will tell you briefly about the seat, which those who know the Vedas declare to be indestructible; which is entered by ascetics from whom all desires have departed ; and wishing for which, people pursue the action, cf. pp. 53,54. Adhibhfta is apparently the whole inanimate creation, and Adhidaivata is the being supposed to dwell in the sun. Adhiyaga@a is Krishna. Cf. too pp. 113, 114.
+ Some commentators say ‘whatever thing’ generally. The ‘form’ remembered in one’s last moments would be that which had been most often meditated on during life.
* Cf. supra, p. 67. * Kasha, p. 105; Svetasvatara, p. 333.
* Cf. Svetasvatara-upanishad, p. 327.
* Ka/shopanishad, p. 102.
CHAPTER VIII, 17. 79
The ‘form’ remembered in one’s last moments would be that which had been most often meditated on during life.
* Cf. supra, p. 67. * Kasha, p. 105; Svetasvatara, p. 333.
* Cf. Svetasvatara-upanishad, p. 327.
* Ka/shopanishad, p. 102.
CHAPTER VIII, 17. 79
mode of life of Brahmaéérins'. He who leaves the body and departs (from this world), stopping up all passages *, and confining the mind within the heart °, placing the life-breath in the head, and adhering to uninterrupted meditation‘, repeating the single syllable ‘Om,’ (signifying) the eternal Brahman °, and meditating on me, he reaches the highest goal. To the devotee who constantly practises abstraction, O son of Prztha! and who with a mind not (turned) to anything else, is ever and constantly meditating on me, I am easy of access. The high-souled ones, who achieve the highest perfection, attaining to me, do not again come to life, which is transient, a home of woes*. All worlds, O Arguna! up to the world of Brahman, are (destined) to return’. But, O son of Kuntt! after attaining to me, there is no birth again. Those who know a day of Brahman to end after one thousand ages, and the night to terminate after one thousand ages, are the persons
? As to Brahmaéirins, see supra, p. 69.
5 «The senses,’ say the commentators. Might it not refer to the ‘nine portals’ at p. 65 supra? See also, however, p. 108.
* Ie. thinking of nothing, making the mind cease to work. Cf. Maitri-upanishad, p. 179.
* Cf. Maitrf-upanishad, p. 130, uninterrupted, like ‘oil when poured out,’ says the commentator.
® Cf. KkAndogya-upanishad, p. 151; MAndukya, pp. 330-388 (Om is all—past, present, and future); Nrssimha T4pinf, pp. 110, 117,171; Maitrt, p.140; Prasna, p.220. Onthe opening passage of the AAAndogya, Sankara says, ‘Om is the closest designation of the supreme Being. He is pleased when it is pronounced, as people are at the mention of a favourite name.’ See also Max Miller, Hibbert Lectures, p. 84; Goldsticker’s Remains, I, 122.
* See infra, p. 86; and cf. Sutta Nipata, p. 125.
* They are only temporary, not the everlasting seats of the soul,
80 BHAGAVADGITA.
84; Goldsticker’s Remains, I, 122.
* See infra, p. 86; and cf. Sutta Nipata, p. 125.
* They are only temporary, not the everlasting seats of the soul,p. 80 who know day and night". On the advent of day, all perceptible things are produced from the unperceived ; and on the advent of night they dissolve in that same (principle) called the unperceived. This same assemblage of entities, being produced again and again, dissolves on the advent of night, and, O son of Prztha! issues forth on the advent of day, without a will of its own*, But there is another entity, unperceived and eternal, and distinct from this unperceived (principle), which is not destroyed when all entities are destroyed. It is called the unperceived, the indestructible; they call it the highest goal. Attaining to it, none returns*. That is my supreme abode. That supreme Being, O son of Pritha! he in whom all these entities dwell‘, and by whom all this is permeated, is to be attained to by reverence not (directed) to another. I will state the times, O descendant of Bharata! at which devotees departing (from this world) go, never to return, or to return. The fire, the flame, the day,
' Cf. Manu I, 73. Sankara says, that this explains why the abodes of Brahm4 and others are said to be not lasting. They are limited by time. As to ages, Sridhara says, a human year is a day and night of the gods. Twelve thousand years made of such days and nights make up the four ages: one thousand such ‘ quaternions of ages’ make up a day, and another thousand a night of Brahm4. Of such days and nights Brahm4 has a hundred years to live. At the close of his life, the universe is destroyed.
* Cf. p. 82 infra; also Manu-smrai I, 52; and Kalidésa’s Kum4arasambhava II, 8.
* Cf. Kashopanishad, p. 149; and also p. 112 infra.
* I.e. by whom, as the cause of them, all these entities are supported ; cf. p. 82 infra.
* Sridhara understands ‘the time when,’ in the sentence preceding this, to mean ‘the path indicated by a deity presiding over
CHAPTER IX, 2. 81
the bright fortnight, the six months of the northern solstice, departing (from the world) in these, those who know the Brahman go to the Brahman. Smoke, night, the dark fortnight, the six months of the southern solstice, (dying) in these, the devotee goes to the lunar light and returns'. These two paths, bright and dark, are deemed to be eternal in this world *. By the one, (a man) goes never to return, by the other he comes back. Knowing these two paths, O son of Pritha! no devotee is deluded °. Therefore at all times be possessed of devotion, O Arguna! A devotee knowing all this ‘, obtains all the holy fruit which is prescribed for (study of) the Vedas, for sacrifices, and also for penances and gifts, and he attains to the highest and primeval seat.
CuapTer IX.
no devotee is deluded °. Therefore at all times be possessed of devotion, O Arguna! A devotee knowing all this ‘, obtains all the holy fruit which is prescribed for (study of) the Vedas, for sacrifices, and also for penances and gifts, and he attains to the highest and primeval seat.
CuapTer IX.
Now I will speak to you, who are not given to carping, of that most mysterious knowledge, accompanied by experience, by knowing which you will be released from evil. It is the chief among the sciences, the chief among the mysteries. It is the best means of sanctification. It is imperishable, not time, by which;’ and the fire-flame as included in this, though having no connexion with time. Sankara agrees, though he also suggests that fire means a deity presiding over time. I own I have no clear notion of the meaning of these verses. Cf. KAindogya, P- 342; Brshad-Granyaka-upanishad, p. 1057 seq.
Cf Prama-upanishad, p. 64; and Sartraka BhAshya, p. 747 seq.
* Le. for those who are fitted for knowledge or action.
* Le. does not desire heaven, but devotes himself to the supreme Being, seeing that heavenly bliss is only temporary.
* All that is stated in this chapter.
(8) Gp. 82 opposed to the sacred law. It is to be apprehended directly ', and is easy to practise. O terror of your foes! those men who have no faith in this holy doctrine, return to the path of this mortal world, without attaining to me. This whole universe is pervaded by me in an unperceived form. All entities live in me, but I do not live in them* Nor yet do all entities live in me. See my divine power. Supporting all entities and producing all entities, my self lives not in (those) entities. As the great and ubiquitous atmosphere always remains in space, know that similarly all entities live in me*. At the expiration of a Kalpa, O son of Kuntt! all entities enter my nature; and at the beginning of a Kalpa, I again bring them forth. Taking the control of my own nature‘, I bring forth again and again this whole collection of entities, without a will of its own®, by the power of nature. But, O Arguna! these actions do not fetter* me, who remain like one unconcerned, and who am unattached to those actions. Nature gives birth to movables and immovables through me, the supervisor, and by reason of that?, O son of Kunti! the universe revolves. Deluded people of vain hopes, vain acts, vain know-
1 T.e. by immediate consciousness, not mediately ; ‘not opposed to the sacred law,’ i.e. like the Syena sacrifice for destroying a foe.
* Because he is untainted by anything. And therefore also the entities do not live in him, as said in the next sentence. See p. 80 supra.
* As space is untainted and unaffected by the air which remains in it, so am I by the entities.
* Supra, p. 58. Nature=the unperceived principle.
* Cf. p. 80 supra.
* I am not affected by the differences in the conditions of these entities. * Viz, the supervision.
CHAPTER IX, 18. 83
80 supra.
* As space is untainted and unaffected by the air which remains in it, so am I by the entities.
* Supra, p. 58. Nature=the unperceived principle.
* Cf. p. 80 supra.
* I am not affected by the differences in the conditions of these entities. * Viz, the supervision.
CHAPTER IX, 18. 83
ledge, whose minds are disordered, and who are inclined to the delusive nature of Asuras and Rakshasas, not knowing my highest nature as great lord of all entities, disregard me as I have assumed a human body*. But the high-souled ones, O son of Prith4! who are inclined to the godlike nature, knowing me as the inexhaustible source of (all) entities, worship me with minds not (turned) elsewhere. Constantly glorifying me, and exerting themselves 3, firm in their vows *, and saluting me with reverence, they worship me, being always devoted. And others again, offering up the sacrifice of knowledge, worship me as one, as distinct, and as all-pervading in numerous forms’. I am the Kratu‘*,I am the Yagia, I am the Svadhé, I the product of the herbs. I am the sacred verse. I too am the sacrificial butter, and I the fire, I the offering’. I am the father of this universe, the mother, the creator, the grandsire, the thing to be known, the means of sanctification, the syllable Om °, the 424, SAman, and Yagus also ; the goal, the sustainer, the lord, the supervisor, the
’ Hope, viz. that some other deity will give them what they want; acts, vain as not offered to the supreme; knowledge, vain as abounding in foolish doubts, &c.
* Cf. p. 76 supra.
* For a knowledge of the supreme, or for the means of such knowledge.
* Vows=veracity, harmlessness, &c.
* Sacrifice of knowledge, viz. the knowledge that V4sudeva is all; as one =believing that all is one; as distinct=believing that sun, moon, &c. are different manifestations of ‘me.’
* Kratu is a Vedic sacrifice; Yag#a, a sacrifice laid down in Smritis. Svadh4=offering to the manes; ‘product of the herbs’= food prepared from vegetables, or medicine.