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.
CHAPTER III.
Arğuna said:
If, O Ganârdana! 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 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 Arğuna! 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 4 Therefore, O son of Kunti! 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*.
* Either pride or, better, the false notion mentioned infra, p. 55.
* An almost identical expression occurs in the Dhammapada, stanza 367, and Maitri-upanishad, p. 3*.
* The state of identification of oneself with the Brahman, which results from a correct knowledge of the Brahman.
* Infra, p. 66. 5 Supra, p. 47.
* Le., according to Sankara, identification of oneself with Brahman. 7 Final emancipation.
* Le. not coupled with knowledge and purity of heart.
CHAPTER III.
Arjuna said:
If, O Janârdana, you consider devotion superior to action, why do you then urge me, O Kesava, toward this terrible action? You seem to be confusing my mind with contradictory words. Therefore, tell me plainly and decisively the one thing 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 perfection¹⁰ by mere renunciation. For nobody ever remains even for an instant without performing some action, since the qualities of nature constrain everybody, not having free-will in the matter, to some action¹. 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 Arjuna! 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 4. Therefore, O son of Kunti! 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*.
* Either pride or, better, the false notion mentioned below, p. 55.
* An almost identical expression occurs in the Dhammapada, stanza 367, and Maitri-upanishad, p. 3*.
* The state of identifying oneself with the Brahman, which results from a correct knowledge of the Brahman.
* Infra, p. 66. 5 Supra, p. 47.
* That is, according to Sankara, identification of oneself with Brahman. 7 Final emancipation.
* I.e. not coupled with knowledge and purity of heart.