Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Sutta Nipata, p. 125. ‘In vain do you grieve, not knowing well the two ends of him whose manner either of coming or going you know not.’ * L.e. the self spoken of above. ® Kasha-upanishad, p. 96. * One of the warrior caste. * Without any effort, that is to say, of one’s own. CHAPTER II, 42. 47 you will obtain heaven; victorious, you will enjoy the earth. Therefore arise, O son of Kunti! resolved to (engage in) battle. Looking on pleasure and pain, on gain and loss, on victory and defeat as the same, prepare for battle, and thus you will not incur sin. The knowledge here declared to you is that relating to the Sankhya'. Now hear that relating to the Yoga. Possessed of this knowledge, O son of Pritha! you will cast off the bonds of action. In this (path to final emancipation) nothing that is commenced becomes abortive; no obstacles exist ; and even a little of this (form of) piety protects one from great danger*. There is here 4, O descendant of Kuru! but one state of mind consisting in firm understanding. But the states of mind of those who have no firm understanding are manifold and endless. The state of mind which consists in firm understanding regarding steady contemplation * does not belong to those, O son of Pritha! who are strongly attached to (worldly) pleasures and power, and whose minds are drawn away by that flowery talk which is full of (the ordinances of) specific acts for the attainment of (those) pleasures and (that) power, and which promises birth as the fruit of acts *—(that flowery ’ Sénkhya is explained in different modes by the different commentators, but the meaning here seems to be, that the doctrine stated is the doctrine of true knowledge and of emancipation by means of it. See infra, p. §2. * Viz. this mortal mundane life. ® Le. for those who enter on this ‘ path.’ * Le. of the supreme Being; Yoga meaning really the dedication of all acts to that Being. * See Sutta Nipdta, p. 4. 48 BHAGAVADGITA. talk) which those unwise ones utter, who are enamoured of Vedic words, who say there is nothing else, who are full of desires, and whose goal is heaven'. The Vedas (merely) relate to the effects of the three qualities?; do you, O Arguna! rise above those effects of the three qualities, and be free from the pairs of opposites, always preserve courage‘, be free from anxiety for new acquisitions or protection of old acquisitions, and be self-controlled® To the instructed Brahmasa, there is in all the Vedas as much utility as in a reservoir of water into which waters flow from all sides*. Your business is with action alone; not by any means with fruit. Let not the fruit of action be your motive (to action). Let not your attachment be (fixed) on inaction’. Having recourse to devotion, O Dhanadigaya! perform actions, casting off (all) attachment, and being equable in success or illsuccess; (such) equability is called devotion. Action,
2Let not the fruit of action be your motive (to action). Let not your attachment be (fixed) on inaction’. Having recourse to devotion, O Dhanadigaya! perform actions, casting off (all) attachment, and being equable in success or illsuccess; (such) equability is called devotion. Action, ' This is a merely temporary good, and not therefore deserving to be aspired to before final emancipation. ? Le. the whole course of worldly affairs. As to qualities, see chapter XIV. * Heat and cold, pain and pleasure, and so forth. Cf. Manu f, 26. * Cf. Sutta Nipata, p. 17 and other places. ® Keeping the mind from worldly objects. * The meaning here is not easily apprehended. I suggest the following explanation :—Having said that the Vedas are concerned with actions for special benefits, Krishza compares them to a reservoir which provides water for various special purposes, drinking, bathing, &c. The Vedas similarly prescribe particular rites and ceremonies for going to heaven, or destroying an enemy, &c. But, says Krishna, man’s duty is merely to perform the actions prescribed for him, and not entertain desires for the special benefits named. The stanza occurs in the Sanatsugatiya, too. * Doing nothing at all. CHAPTER II, 55. 49 O Dhanaggaya! is far inferior to the devotion of the mind. In that devotion seek shelter. Wretched are those whose motive (to action) is the fruit (of action). He who has obtained devotion in this world casts off both merit and sin'. Therefore apply yourself to devotion ; devotion in (all) actions is wisdom. The wise who have obtained devotion cast off the fruit of action; and released from the shackles of (repeated) births*, repair to that seat where there is no unhappiness*. When your mind shall have crossed beyond the taint of delusion, then will you become indifferent to all that you have heard or will hear*. When your mind, that was confounded by what you have heard®, will stand firm and steady in contemplation *, then will you acquire devotion. Arguna said : What are the characteristics, O Kesava! of one whose mind is steady, and who is intent on contemplation ? How should one of a steady mind speak, how sit, how move ? The Deity said : When a man, O son of Prtth4! abandons all the desires of his heart, and is pleased in his self only 1 Merit merely leads to heaven, as to which see note on last page. Cf. Sutta Nipita, pp. 4, 136, 145 note. * Sutta Nipdta, pp. 3-7, &c. * Sutta Nipdta, p. 21. * This, according to Anandagiri, means all writings other than those on the science of the soul. * Le. about the means for the acquisition of various desired * Ie. of the soul (Sankara), of the supreme Being (Sridhara). Sabstantially they both mean the same thing. (8) E 50 BHAGAVADGITA.
321. * This, according to Anandagiri, means all writings other than those on the science of the soul. * Le. about the means for the acquisition of various desired * Ie. of the soul (Sankara), of the supreme Being (Sridhara). Sabstantially they both mean the same thing. (8) E 50 BHAGAVADGITA. and by his self?, he is then called of a steady mind. He whose heart is not agitated in the midst of calamities, who has no longing for pleasures, and from whom (the feelings of) affection, fear, and wrath * have departed, is called a sage of a steady mind. His mind is steady, who, being without attachments anywhere, feels no exultation and no aversion on encountering the various agreeable and disagreeable * (things of this world). A man’s mind is steady, when he withdraws his senses from (all) objects of sense, as the tortoise (withdraws) its limbs from all sides. Objects of sense withdraw themselves from a person who is abstinent ; not so the taste (for those objects). But even the taste departs from him, when he has seen the Supreme ¢, _ The boisterous senses, O son of Kunt!! carry away by force the mind even of a wise man, who exerts himself (for final emancipation). Restraining them all, a man should remain engaged in devotion, making me his only resort. For his mind is steady whose senses are under his control. The man who ponders over objects of sense forms an attachment to them; from (that) attachment is produced desire; and from desire anger is produced®; from anger results want of discrimination®; from want of dis- 1 I.e. pleased, without regard to external objects, by self-contemplation alone. * Cf. Sutta Nipata, p. 3. ® The word subhisubha in this sense also occurs in the Dhammapada, stanza 78, and in the Maitri-upanishad, p. 34. * Sce on this, Wilson’s Essays on Sanskrit Literature, vol. iii, p- 130. * Te. when the desire is frustrated. * Le. between right and wrong. Confusion of memory =forgetfulness of Sastras and rules prescribed in them, CHAPTER II, 70. 51
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Sutta Nipata, p. 125. ‘In vain do you grieve, not knowing well the two ends of him whose manner either of coming or going you know not.’ * L.e. the self spoken of above. ® Kasha-upanishad, p. 96. * One of the warrior caste. * Without any effort, that is to say, of one’s own. CHAPTER II, 42. 47 you will obtain heaven; victorious, you will enjoy the earth. Therefore arise, O son of Kunti! resolved to (engage in) battle. Looking on pleasure and pain, on gain and loss, on victory and defeat as the same, prepare for battle, and thus you will not incur sin. The knowledge here declared to you is that relating to the Sankhya'. Now hear that relating to the Yoga. Possessed of this knowledge, O son of Pritha! you will cast off the bonds of action. In this (path to final emancipation) nothing that is commenced becomes abortive; no obstacles exist ; and even a little of this (form of) piety protects one from great danger*. There is here 4, O descendant of Kuru! but one state of mind consisting in firm understanding. But the states of mind of those who have no firm understanding are manifold and endless. The state of mind which consists in firm understanding regarding steady contemplation * does not belong to those, O son of Pritha! who are strongly attached to (worldly) pleasures and power, and whose minds are drawn away by that flowery talk which is full of (the ordinances of) specific acts for the attainment of (those) pleasures and (that) power, and which promises birth as the fruit of acts *—(that flowery ’ Sénkhya is explained in different modes by the different commentators, but the meaning here seems to be, that the doctrine stated is the doctrine of true knowledge and of emancipation by means of it. See infra, p. §2. * Viz. this mortal mundane life. ® Le. for those who enter on this ‘ path.’ * Le. of the supreme Being; Yoga meaning really the dedication of all acts to that Being. * See Sutta Nipdta, p. 4. 48 BHAGAVADGITA. talk) which those unwise ones utter, who are enamoured of Vedic words, who say there is nothing else, who are full of desires, and whose goal is heaven'. The Vedas (merely) relate to the effects of the three qualities?; do you, O Arguna! rise above those effects of the three qualities, and be free from the pairs of opposites, always preserve courage‘, be free from anxiety for new acquisitions or protection of old acquisitions, and be self-controlled® To the instructed Brahmasa, there is in all the Vedas as much utility as in a reservoir of water into which waters flow from all sides*. Your business is with action alone; not by any means with fruit. Let not the fruit of action be your motive (to action). Let not your attachment be (fixed) on inaction’. Having recourse to devotion, O Dhanadigaya! perform actions, casting off (all) attachment, and being equable in success or illsuccess; (such) equability is called devotion. Action,
2Let not the fruit of action be your motive (to action). Let not your attachment be (fixed) on inaction’. Having recourse to devotion, O Dhanadigaya! perform actions, casting off (all) attachment, and being equable in success or illsuccess; (such) equability is called devotion. Action, ' This is a merely temporary good, and not therefore deserving to be aspired to before final emancipation. ? Le. the whole course of worldly affairs. As to qualities, see chapter XIV. * Heat and cold, pain and pleasure, and so forth. Cf. Manu f, 26. * Cf. Sutta Nipata, p. 17 and other places. ® Keeping the mind from worldly objects. * The meaning here is not easily apprehended. I suggest the following explanation :—Having said that the Vedas are concerned with actions for special benefits, Krishza compares them to a reservoir which provides water for various special purposes, drinking, bathing, &c. The Vedas similarly prescribe particular rites and ceremonies for going to heaven, or destroying an enemy, &c. But, says Krishna, man’s duty is merely to perform the actions prescribed for him, and not entertain desires for the special benefits named. The stanza occurs in the Sanatsugatiya, too. * Doing nothing at all. CHAPTER II, 55. 49 O Dhanaggaya! is far inferior to the devotion of the mind. In that devotion seek shelter. Wretched are those whose motive (to action) is the fruit (of action). He who has obtained devotion in this world casts off both merit and sin'. Therefore apply yourself to devotion ; devotion in (all) actions is wisdom. The wise who have obtained devotion cast off the fruit of action; and released from the shackles of (repeated) births*, repair to that seat where there is no unhappiness*. When your mind shall have crossed beyond the taint of delusion, then will you become indifferent to all that you have heard or will hear*. When your mind, that was confounded by what you have heard®, will stand firm and steady in contemplation *, then will you acquire devotion. Arguna said : What are the characteristics, O Kesava! of one whose mind is steady, and who is intent on contemplation ? How should one of a steady mind speak, how sit, how move ? The Deity said : When a man, O son of Prtth4! abandons all the desires of his heart, and is pleased in his self only 1 Merit merely leads to heaven, as to which see note on last page. Cf. Sutta Nipita, pp. 4, 136, 145 note. * Sutta Nipdta, pp. 3-7, &c. * Sutta Nipdta, p. 21. * This, according to Anandagiri, means all writings other than those on the science of the soul. * Le. about the means for the acquisition of various desired * Ie. of the soul (Sankara), of the supreme Being (Sridhara). Sabstantially they both mean the same thing. (8) E 50 BHAGAVADGITA.
321. * This, according to Anandagiri, means all writings other than those on the science of the soul. * Le. about the means for the acquisition of various desired * Ie. of the soul (Sankara), of the supreme Being (Sridhara). Sabstantially they both mean the same thing. (8) E 50 BHAGAVADGITA. and by his self?, he is then called of a steady mind. He whose heart is not agitated in the midst of calamities, who has no longing for pleasures, and from whom (the feelings of) affection, fear, and wrath * have departed, is called a sage of a steady mind. His mind is steady, who, being without attachments anywhere, feels no exultation and no aversion on encountering the various agreeable and disagreeable * (things of this world). A man’s mind is steady, when he withdraws his senses from (all) objects of sense, as the tortoise (withdraws) its limbs from all sides. Objects of sense withdraw themselves from a person who is abstinent ; not so the taste (for those objects). But even the taste departs from him, when he has seen the Supreme ¢, _ The boisterous senses, O son of Kunt!! carry away by force the mind even of a wise man, who exerts himself (for final emancipation). Restraining them all, a man should remain engaged in devotion, making me his only resort. For his mind is steady whose senses are under his control. The man who ponders over objects of sense forms an attachment to them; from (that) attachment is produced desire; and from desire anger is produced®; from anger results want of discrimination®; from want of dis- 1 I.e. pleased, without regard to external objects, by self-contemplation alone. * Cf. Sutta Nipata, p. 3. ® The word subhisubha in this sense also occurs in the Dhammapada, stanza 78, and in the Maitri-upanishad, p. 34. * Sce on this, Wilson’s Essays on Sanskrit Literature, vol. iii, p- 130. * Te. when the desire is frustrated. * Le. between right and wrong. Confusion of memory =forgetfulness of Sastras and rules prescribed in them, CHAPTER II, 70. 51
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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