Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
134. * 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 crimination, confusion of the memory; from confusion of the memory, loss of reason; and in consequence of loss of reason he is utterly ruined. But the self-restrained man who moves among! objects with senses under the control of his own self, and free from affection and aversion, obtains tranquillity’. When there is tranquillity, all his miseries are destroyed, for the mind of him whose heart is tranquil soon becomes steady. He who is not self-restrained has no steadiness of mind; nor has he who is not self-restrained perseverance * in the pursuit of self-knowledge ; there is no tranquillity for him who does not persevere in the pursuit of self-knowledge; and whence can there be happiness for one who is not tranquil? For the heart which follows the rambling senses leads away his judgment, as the wind leads a boat astray upon the waters. Therefore, O you of mighty arms! his mind is steady whose senses are restrained on all sides from objects of sense. The self-restrained man is awake, when it is night for all beings; and when all beings are awake, that is the night of the right-seeing sage‘. He into whom all objects of desire enter, as waters enter the ocean, which, (though) replenished, (still) keeps its position unmoved,—he only obtains tranquillity; not he who desires (those) objects of desire. The man who, * Cf. Sutta Nipdta, p. 45. * Cf Maitri-upanishad, p. 134, where the commentator explains i to mean freedom from desires. * For a somewhat similar use of the word bh4vana in this sense, comp. Dhammapada, stanza 301. * Spiritual maiters are dark as night to the common run of men, while they are wide awake in all worldly pursuits. With the sage the case is exactly the reverse. E 2 52 BHAGAVADGITA. casting off all desires, lives free from attachments, who is free from egoism?, and from (the feeling that this or that is) mine %, obtains tranquillity. This, O son of Pritha! is the Brahmic® state ; attaining to this, one is never deluded; and remaining in it in (one's) last moments, one attains (brahma-nirvaza) the Brahmic bliss ¢. Cuapter IIT. Arguna said: If, O Ganardana! 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:
2devotion 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.
3* 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. 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
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.
134. * 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 crimination, confusion of the memory; from confusion of the memory, loss of reason; and in consequence of loss of reason he is utterly ruined. But the self-restrained man who moves among! objects with senses under the control of his own self, and free from affection and aversion, obtains tranquillity’. When there is tranquillity, all his miseries are destroyed, for the mind of him whose heart is tranquil soon becomes steady. He who is not self-restrained has no steadiness of mind; nor has he who is not self-restrained perseverance * in the pursuit of self-knowledge ; there is no tranquillity for him who does not persevere in the pursuit of self-knowledge; and whence can there be happiness for one who is not tranquil? For the heart which follows the rambling senses leads away his judgment, as the wind leads a boat astray upon the waters. Therefore, O you of mighty arms! his mind is steady whose senses are restrained on all sides from objects of sense. The self-restrained man is awake, when it is night for all beings; and when all beings are awake, that is the night of the right-seeing sage‘. He into whom all objects of desire enter, as waters enter the ocean, which, (though) replenished, (still) keeps its position unmoved,—he only obtains tranquillity; not he who desires (those) objects of desire. The man who, * Cf. Sutta Nipdta, p. 45. * Cf Maitri-upanishad, p. 134, where the commentator explains i to mean freedom from desires. * For a somewhat similar use of the word bh4vana in this sense, comp. Dhammapada, stanza 301. * Spiritual maiters are dark as night to the common run of men, while they are wide awake in all worldly pursuits. With the sage the case is exactly the reverse. E 2 52 BHAGAVADGITA. casting off all desires, lives free from attachments, who is free from egoism?, and from (the feeling that this or that is) mine %, obtains tranquillity. This, O son of Pritha! is the Brahmic® state ; attaining to this, one is never deluded; and remaining in it in (one's) last moments, one attains (brahma-nirvaza) the Brahmic bliss ¢. Cuapter IIT. Arguna said: If, O Ganardana! 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:
2devotion 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.
3* 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. 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
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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