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 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 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 Pritha! 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 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 4, 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 a whose mind is fixed on knowledge, and who performs action for (the purpose of) the sacrificef are all 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) 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 2, 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 Pṛithâ! 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 Pâṇḍu! 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 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 Dhanañgaya! 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!
* Because its fruit is imperishable, viz. final emancipation.
* In the Khândogya-upanishad, Manu is the channel of communication for some doctrine taught by Pragâpati, 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.
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. Passing down in this way, it became known to the royal sages. But, O terror of your foes, that devotion was lost to the world through the long lapse of time. Today I have declared to you that same primeval devotion, because you are my devotee and friend, and it is the highest mystery.
Arjuna said:
Later is your birth; the birth of the sun is prior. How then am I to understand that you declared this first?
The Deity said:
I have passed through many births, O Arjuna, and so have you. 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 means of my delusive power. Whenever, 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 for the establishment of piety. Whoever truly knows my divine birth and work in this way casts off this body and is not born again. He comes to me, O Arjuna. 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 Pṛithâ, 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 do not defile me. 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 you too should perform action as was done by men of old in olden times. Even sages are confused as to what is action and what is 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 he 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 4, 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 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 life-breath, 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 limited food, offer up the life-breaths into the life-breaths. 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 — how 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 2, 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 Pṛithâ, 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 Pâṇḍu, 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 Arjuna, 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 one perfected by devotion finds it within oneself 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 Dhanañjaya, 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!
* Because its fruit is imperishable, namely final emancipation.
* In the Khândogya-upanishad, Manu is the channel through which some doctrine taught by Prajâpati is passed on; Manu in turn teaches this doctrine to the 'people,' whom Sankara interprets to mean Ikshvaku and others (p. 178; see too p. 625).
* Nature is what goes into forming the material body in which he is born; 'power' includes knowledge, omnipotence, and so on. It is delusive because he is in reality still 'unborn,