The Bhagavadgîtâ, with the Sanatsugâtîya and the Anugîtâ — SBE Vol. 8 (trans. K. T. Telang, 1882)
The translator’s English as printed (K. T. Telang). The original-language text is not held; names are romanised as the translator printed them.
O son of Pṛithâ! for the fruit. That courage is dark, O son of Pṛithâ! by which an undiscerning man does not give up sleep, fear, sorrow, despondency, and folly. Now, O chief of the descendants of Bharata! hear from me about the three sorts of happiness. That happiness is called good, in which one is pleased after repetition* (of enjoyment), and reaches the close of all misery, which is like poison first and comparable to nectar in the long run, and which is produced from a clear knowledge of the self*. That happiness is called passionate, which (flows) from contact between the senses and their objects, and which is at first comparable to nectar and in the long run like poison. That happiness is described as dark, which arises from sleep, laziness, heedlessness, which deludes the self, both at first and in its consequences. There is no entity either on earth or in heaven among the gods, which is free from these three qualities born of nature. The duties of Brâhmaṇas, Kshatriyas, and Vaisyas, and of Sûdras, too, O terror of your foes! are distinguished according to the qualities born of nature *. Tranquillity 4, restraint of the senses, penance, purity, forgiveness, straightforwardness, also knowledge, experience, and belief (in a future world), this is the natural duty of Brâhmaṇas. Valour, glory, courage, dexterity !, not slinking away from battle, gifts, exercise of lordly power ?, this is the natural duty of Kshatriyas. Agriculture, tending cattle, trade, (this) is the natural duty of Vaisyas. And the natural duty of Sûdras, too, consists in service. (Every) man intent on his own respective duties obtains perfection**. Listen, now, how one intent on one’s own duty obtains perfection. Worshipping, by (the performance of) his own duty, him from whom all things proceed, and by whom all this is permeated, a man obtains perfection. One’s duty, though defective, is better than another’s duty well performed. Performing the duty prescribed by nature, one does not incur sin. O son of Kunti! one should not abandon a natural duty though tainted with evil; for all actions are enveloped by evil, as fire by smoke * One who is self-restrained, whose understanding is unattached everywhere, from whom affections have departed, obtains the supreme perfection of freedom from action* by renunciation. Learn from me, only in brief, O son of Kunti! how one who has obtained perfection attains the Brahman, which is the highest culmination of knowledge. A man possessed of a pure understanding, controlling his self by courage, discarding sound and other objects of sense, casting off affection and aversion ; who frequents clean places, who eats little, whose speech, body, and mind are restrained, who is always intent on meditation and mental abstraction !, and has recourse to unconcern, who abandoning egoism?, stubbornness, arrogance, desire, anger, and (all) belongings, has no (thought that this or that is) mine, and who is tranquil, becomes fit for assimilation with the Brahman. Thus reaching the Brahman, and with a tranquil self, he grieves not, wishes not; but being alike to all beings, obtains the highest devotion to me. By (that) devotion he truly understands who I am and how great. And then understanding me truly, he forthwith enters into my (essence). Even performing all actions, always depending on me, he, through my favour, obtains the imperishable and eternal seat. Dedicating in thought‘ all actions to me, be constantly given up to me, (placing) your thoughts on me, through recourse to mental abstraction. (Placing) your thoughts on me, you will cross over all difficulties by my favour. But if you will not listen through egotism, you will be ruined. If entertaining egotism, you think that you may not fight, vain, indeed, is that resolution of yours. Nature* will constrain you. That, O son of Kunti! which through delusion you do not wish to do, you will do involuntarily, tied down by your own duty, flowing from your nature. The lord, O Arguna! is seated in the region of the heart? of all beings, turning round all beings (as though) mounted on a machine, by his delusion. With him, O descendant of Bharata! seek shelter in every way?; by his favour you will obtain the highest tranquillity, the eternal seat. Thus have I declared to you the knowledge more mysterious than any mystery. Ponder over it thoroughly, and then act as you like. Once more, listen to my excellent words—most mysterious of all. Strongly I like you, therefore I will declare what is for your welfare. On me (place) your mind, become my devotee, sacrifice to me, reverence me, and you will certainly come to me. I declare to you truly, you are dear to me. Forsaking all duties , come to me as (your) sole refuge. I will release you from all sins. Be not grieved. This* you should never declare to one who performs no penance’, who is not a devotee 5, nor to one who does not wait on (some preceptor)’, nor yet to one who calumniates me. He who, with the highest devotion* to me, will proclaim this supreme mystery among my devotees, will come to me, freed from (all) doubts. No one amongst men is superior to him in doing what is dear to me. And there will never be another on earth dearer to me than he. And he who will study this holy dialogue of ours, will, such is my opinion, have offered to me the sacrifice of knowledge 1. And the man, also, who with faith and without carping will listen (to this), will be freed (from sin), and attain to the holy regions of those who perform pious acts? Have you listened to this, O son of Pretha! with a mind (fixed) on (this) one point only ? Has your delusion (caused) by ignorance been destroyed, O Dhanañgaya ?
the doer of it; the ‘fruit’ scil, of the action performed with an eye to the three things named.
* Not at once, as in the case of sensuous pleasures. | Cf. post.. The original has also been rendered by ‘ tranquillity of one’s own mind,’
O son of Pṛithâ! that courage is dark by which an undiscerning man refuses to give up sleep, fear, sorrow, despondency, and folly. Now, O chief of the descendants of Bharata! hear from me about the three sorts of happiness. That happiness is called good in which one is pleased after repetition* of enjoyment and reaches the close of all misery—which is like poison at first and comparable to nectar in the long run, and which is produced from a clear knowledge of the self*. That happiness is called passionate which flows from contact between the senses and their objects, and which is at first comparable to nectar and in the long run like poison. That happiness is described as dark which arises from sleep, laziness, and heedlessness, and which deludes the self both at first and in its consequences. There is no entity either on earth or in heaven among the gods that is free from these three qualities born of nature. The duties of Brâhmaṇas, Kshatriyas, and Vaisyas, and of Sûdras too, O terror of your foes! are distinguished according to the qualities born of nature*. Tranquillity 4, restraint of the senses, penance, purity, forgiveness, and straightforwardness, also knowledge, experience, and belief in a future world—this is the natural duty of Brâhmaṇas. Valour, glory, courage, dexterity!, not slinking away from battle, gifts, exercise of lordly power?—this is the natural duty of Kshatriyas. Agriculture, tending cattle, trade—this is the natural duty of Vaisyas. And the natural duty of Sûdras too consists in service. Every man intent on his own respective duties obtains perfection**. Listen now to how one intent on one's own duty obtains perfection. By worshipping, through the performance of his own duty, him from whom all things proceed and by whom all this is permeated, a man obtains perfection. One's own duty, though defective, is better than another's duty well performed. Performing the duty prescribed by nature, one does not incur sin. O son of Kunti! one should not abandon a natural duty though tainted with evil, for all actions are enveloped by evil as fire by smoke*. One who is self-restrained, whose understanding is unattached everywhere, from whom affections have departed, obtains the supreme perfection of freedom from action* by renunciation. Learn from me, in brief, O son of Kunti! how one who has obtained perfection attains the Brahman, which is the highest culmination of knowledge. A man possessed of a pure understanding, controlling his self by courage, discarding sound and other objects of sense, casting off affection and aversion; who frequents clean places, eats little, and whose speech, body, and mind are restrained; who is always intent on meditation and mental abstraction!, and has recourse to unconcern; who, abandoning egoism?, stubbornness, arrogance, desire, anger, and all belongings, has no thought that this or that is mine, and who is tranquil—becomes fit for assimilation with the Brahman. Thus reaching the Brahman, and with a tranquil self, he neither grieves nor wishes, and, being alike to all beings, obtains the highest devotion to me. By that devotion he truly understands who I am and how great. And then, understanding me truly, he forthwith enters into my essence. Even while performing all actions, always depending on me, he obtains through my favour the imperishable and eternal seat. Dedicating in thought' all actions to me, be constantly given up to me, placing your thoughts on me, through recourse to mental abstraction. Placing your thoughts on me, you will cross over all difficulties by my favour. But if you will not listen through egotism, you will be ruined. If, entertaining egotism, you think that you may not fight, that resolution of yours is vain indeed. Nature* will constrain you. What, O son of Kunti! you do not wish to do through delusion, you will do involuntarily, tied down by your own duty flowing from your nature. The lord, O Arjuna! is seated in the region of the heart? of all beings, turning all beings round as though mounted on a machine, by his delusion. With him, O descendant of Bharata! seek shelter in every way?; by his favour you will obtain the highest tranquillity, the eternal seat. Thus have I declared to you the knowledge more mysterious than any mystery. Ponder over it thoroughly, and then act as you like. Once more, listen to my excellent words—most mysterious of all. I like you strongly, therefore I will declare what is for your welfare. Place your mind on me, become my devotee, sacrifice to me, reverence me, and you will certainly come to me. I declare to you truly: you are dear to me. Forsaking all duties, come to me as your sole refuge. I will release you from all sins. Be not grieved. This* you should never declare to one who performs no penance', who is not a devotee 5, nor to one who does not wait on some preceptor', nor yet to one who calumniates me. He who with the highest devotion* to me will proclaim this supreme mystery among my devotees will come to me, freed from all doubts. No one among men is superior to him in doing what is dear to me, and there will never be another on earth dearer to me than he. And he who will study this holy dialogue of ours will, such is my opinion, have offered to me the sacrifice of knowledge 1. And the man who with faith and without carping will listen to this will be freed from sin and attain to the holy regions of those who perform pious acts?. Have you listened to this, O son of Pṛithâ! with a mind fixed on this one point only? Has your delusion caused by ignorance been destroyed, O Dhanañjaya?
the doer of it; the 'fruit' — that is, of the action performed with an eye to the three things named.
* Not at once, as in the case of sensuous pleasures. | Cf. post. The original has also been rendered by 'tranquillity of one's own mind,'