THE BHAGAVAD-GITA
With Samskrit Text, free translation into English,
a word-for-word translation, and an Intro-
duction on Samskrit Grammar.
BY
ANNIE BESANT
AND
BHAGAVAN DAS.
THEOSOPHICAL PUBLISHING SOCIETY
LONDON AND BENARES
FEINTED BY FREEMAN & Co. LTD.,
AT THE TARA PRINTING WORKS, BENARES.
All Rights Reserved.
Registered under Act XXV of 1867.
CONTENTS.
PAO*.
INTRODUCTORY NOTB ON SAMSKRIT GRAMMAR ......... i — xviii
Qita Mdhatmyam. — The greatness of the Gita as
described in the Varaha-Purana ... ... xxi
Gita-Karadi-Nyasah. — The Tantra way of 'practising'
the Gita. ... ... ... xxvii
Gita-Dhyanam. — ' The Thought-Form of the Gita
for purposes of meditation ... ... xxxi
CHAP: I. Arjuna Vishada-Yoga. — Arjuna inspects
the rival forces — He describes the evil consequent
on the battles of kinsfolk ... ... 1 — 22
CHAP : II. Sankhya- Yoga. — Arjuna refuses to fight
— Shrl Krishna counsels Arjuna not to grieve over
the mere destruction of transient bodies, because
the inner Self can never be slain — or even because
the bodies must die in any case — and so to per-
form the duty of the Kahattriya with untroubled
mind — thereby gaining fame in this and happi-
ness in the other world, incidentally — though
duty should be performed for its own sake and
not for any ulterior reward, as it is performed
by sages of steady mind — Arjuna asks for a more
particular description of such — Shri Krishna
complies, laying stress on the attainment of wis-
dom and the absence of desire. ... ... 23—56
x
* *
PAGB.
CHAP: III. Karma-Yoga. — Arjuna asks how these
are compatible with such terrible action as that
of slaughter — Shri Krishna's preliminary reconci-
liation of the two: "perform the action that is duty,
but without attachment" — a cursory allusion
to the system of the world-wheel, which gives
rise to the various Uharmas, duties — Arjuna
enquires why men fail in duty — Shri Krishna
replies, cursorily as yet. ... ... 57 — 76
CHAP : IV. Jnana-Vibhaga- Yoga Shi i Krishna
again lays stress on the necessity of Wisdom,
right-thought, right- reason, and in this connec-
tion describes the many forms of Yoga — He
adverts to His own previous incarnations, in reply
to a question of Arjuna's ( and so incidentally
strengthens the allusion, made before, to world-
cycles, without an understanding of which true
enlightenment is not possible ). ... ... 77 — 95
CHAP : V. Karma- Sannyasa-Yoga. — Arjuna repeats
his question as to the inconsistency between 'renun-
ciation ' and ' action ' — Shri Krishna answers (in-
directly, by describing the happy condition of
those who renounce the fruits of action but continue
to perform it as duty, knowing that all proceeds
from the Supreme Self. ... 96—109
CHAP : VI. Adhyatma-Yoga. — Shri Krishna conti-
nues his description of the Yogi — Arjuna asks
how the condition may be attained — Shri Krishna
PAGE.
answers : "by dispassion and perseverent practice."
— Arjuna asks: "what are the consequences of
failure in Yoga?" — Shri Krishna replies : "a better
birth, greater opportunity and devotion to the
Supreme Self, and final attainment of Moksha." 110 — 130
CHAP : VII. Jnana- Yoga. — Shri Krishna describes
the natures of wisdom and unwisdom — the
Glories of the Self (the knowledge of which con-
stitutes the wisdom whereby the possessor thereof
performs his duty unflinchingly). ... ... 131 — 143
CHAP: VIII. Akshara-Brahma- Yoga.— (The subject
matter of the previous chapter is continued.)
Arjuna asks what is the nature of Brahman, of
Adhyatma, Adhibhuta, and Adhidaiva — Shri
Krishna describes these and also incidentally
mentions how Brahman may be reached by the
living as well as the departing Jiva. ... 144 — 157
CHAP: IX. Raja- Vidya-Raja-Guhya- Yoga. — Shri
Krishna continues his statement of " the Royal
Secret, the final wisdom," the possession of which
confers Immortality, viz. the recognition of and
devotion to the Supreme Self — also describes
the results of devotion to .minor personal Gods
(Ishvaraa of systems &c.) 158 — 173
CHAP: X. Vtbhuti- Yoga.— The Glories of the Su-
preme Self ... ... ... 174—191
CHAP: XI. Vishvarupa-darshana-Yoga. — Shri Krishna
compresses into one illuminating vision all the
PAGE.
results of lengthened explanations, and makes
Arjuna see directly that he and all his fellow -
beings are part of the life of Ishvara — that they
are what they are by His gift (in the personal as-
pect of the Supreme Self, manifesting as an Indivi-
dual Ishvara) — that it is their duty to endeavour,
feebly as they may, to repay this great debt by
obeying His will, and that His will, in the present
instance is the destruction of Kshattriyas. ... 192 — 224
CHAP: XII. Bhakti-Yoga. — Arjuna, perceiving the
difference between the Unmanifested Eternal and
the manifested Ishvara, incidentally asks which is
the better method, fixing the mind on the one or on
the other — Shri Krishna answers: "the former is the
' more difficult, and by that method too, Jivas have
to pass to the stage and state of (a personal)
Ishvara. " (He thereby stimulates deeper enquiry,
to which He leaves the discovery that the two
systems are really not distinct, that the one system
is to fix the mind on the Eternal, and, in subordi-
nation to that supreme fact, to work by the
will of the Ishvara to whom we belong. ... 225 — 233
CHAP: XQI. Kshetra-Kshetrajna-vibhaga-Yoga. —
Shri Krishna expounds the difference between
Purusha and Prakriti as part of the supreme
science, the wisdom which raises the Jiva above
doubt and makes him steady in action jas Arjuna
should be. .. 284—248
PAGE.
CHAP : XIV. Gunotraya-vibhaga-Yoga. — The sub-
ject of the preceding chapter is continued and
the three ganas of Prakriti are dealt with. ... 249 — 260
CHAP : XV. Purushottama- Toga. — Shrj Krighna
carries on the subject of the 13th discourse, and
deals specially with the Purnsha, in the aspect
of the Abstract Self as well as the aspect of a
manifested Ishvara ... ... ... 261—270
CHAP : XVI. Daivasura-Sampad-vibhaga- Yoga. —
Shri Kf ishna goes on to describe, as another essen-
tial partofthe highest science, and having, further,
an immediate bearing on the issue before Arjuna,
the dual nature of all the creatures of Ishvara,
divine and demoniac, good and evil — He tells how
the former class, to which Arjuna belongs, neces-
sarily perform their duty, in accordance with the
. Shastras (and battle against the latter to prevent
them from harming the innocent). ... 271 — 28l
CHAP: XVII. Shraddha-traya-vibhaga-Yoga. — Arjuna
asks Shii Krishna to describe what is the essence
of all true action and what is not, also what
characterises all untrue actiou, according as the
predominant motive-nature is Sattvika, Rajasa,
or tamasa. ... ... ... ... 282 — 294
CHAP : XVII I. 8annyasa-Yoga. — Shi i Krishna sums
up, finally, the whole teaching regarding the combi-
nation of renunciation of fruit of action with
performance, which is the only means of secur-
PAGE.
ing ultimate happiness— Arjuna's doubts are
solved ; he is convinced and satisfied, and ex-
presses his readiness to do his duty of battling with
the unrighteous. ... •» - 295-328
APPENDIX. 329~333
335~348
INTRODUCTION.
fjlijt HIS edition of the Bhagavad-Gitd has been prepared for
pl[»A the use of those who, while studying this Hindu scrip-
gjj^g ture mainly for the sake of its priceless teachings, wish,
being little acquainted with Samskrit, to utilise the text, thus
gaining a fuller insight into the meaning than can be gained
through a translation, and incidentally acquiring a better
knowledge of that language also. A brief note on the grammar
of Samskrit, putting before the reader a few of the most
salient features thereof, is therefore added here, as likely to
be of use. It will help by giving a bird's eye view of the
subject and thus some idea of how one part is connected with
another. The details must of course be looked up in any large
grammar, if needed.
/. Alphabet : — A complete alphabet would comprise hun-
dreds, perhaps thousands, of single sounds. Out of these each
human race or sub-race uses a comparatively small number,
selected in accordance with the constitution of its vocal organs
and of other aspects of its physical and superphysical being.
There is a correspondence between all the parts of an organism;
and the means and instruments of manifestation possessed by
a race or nation, as by an individual, are, generally speaking,
in correspondence with the 'ruling passion,' the 'main idea,'
which that race or nation embodies and has to express. These
'ideas,' 'passions,' 'emotions,' 'glories,' 'aspects,' 'modifications,'
of the Universal Self, Spirit, or Consciousness, are infinite ;
the world-process which endeavours to express them is infinite.
One main idea ( others being subordinate ) is expressed by one
individual, or one race, in any one time and space, 'beauty',
'strength,' 'comfort', 'peace,' 'war', 'science,' 'law', 'duty'
'right,' 'piety,' 'devotion,' &c. &c. The various members of a
race, which is the embodiment and exponent of any one such main
idea, have to use means of communication with each other to
intensify that exposition, to make their lives fuller and deeper.
This means, during the present cycle of evolution, is sound-
language. In other cycles it may be sight-language, or touch-
language, or smell-language, &c. &c. This sound-language is
made up of single sounds, which, as said before, are in
accordance with the 'body,' the physical constitution, of the
race, which, again, is in accordance with its 'spirit,' its ruling
idea. A race embodying sweetness and gentleness would un-
consciously select the soft and sweet sounds for its language;
another manifesting martial strength and spirit, the harsher
and more definite ones.
The Samskrit language, embodying Dharma, law and
order, the instrument of a civilisation whose characteristics
are systematisation, rounded comprehensiveness and complete-
ness, an ordered arrangement of life from beginning to end,
and in all departments, is therefore itself systematic. It uses
fourteen vowels and thirty-five consonants, a total of seven sevens.
Some put the nasal and the aspirate sounds — • anitsvdra and
: visarga — amongst the vowels, and so count them as sixteen and
the consonants thirty-three. They are arranged systematically,
according to the regions of the vocal apparatus whence they pro-
ceed, as gutturals, linguce-radicals, palatals, cerebrals, dentals,
labials, and certain combinations of these — beginning from the
throat and proceeding outwards. As to why we have here two
septenaries of vowels and five septenaries of consonants is a
question which could possibly be answered by one who had suffici-
ent knowledge of world-evolution to be able to say why the present
human race has two hands and two feet and five senses of
knowledge and five organs of action, and five fingers on each
hand and five toes on each foot, &c. The question can only
tantalise us. But we can vaguely see that if these sounds of
the Samskrit alphabet were multiplied systematically and
permuted and combined, we should obtain a scheme which would
cover all the languages of the earth, and bring into line all the
verv various-seeming sounds which constitute the several
alphabets of these. F. i., taking the linguce-radicals, qy, %«T, ^
5r. we find that ?jf, is the aspirate of eft, that the guttural of
this ?ci, viz, ij(, kh, has been appropriated by the Persian race
and language and has disappeared from Samskrit; that «T, is
only a deepening of 37; and that ^ is the* aspirate of »T; that the
guttural of ZRI. e., q, and of »T, «'. e., §h, again, huve disappe-
ared from Samskrit and been appropriated by the Arabic race
and language; that fF, is the nasal of»T, as now pronounced, and
that the nasals of the other letters, gj, ??r, ^ &c., &c., are not
present in Samskrit, but may possibly be present in some of
the so-called savage languages, as ' snorts ' and 'grunts' of
various kinds.
This process of elimination, ot the disappearance of sounds
and letters, may be witnessed as being in progress even to-day. In
Samskrit the vowels ^j. ^, r£, 5C- have practically disappeared from
use ; their outer written form is preserved, but for all practical
purposes of pronunciation they have merged into * and 5T.
[ iv ]
The distinction between sj and q is on the wane ; the probability,
judging by the rules of pronunciation given by Pinini, is that q
in another form of the Persian kh mentioned above, as the
discarded ^ SR is that of the Arabic q and the similarly
abandoned^q1 of the Persian ph or f.
The nasal letters again g^, sy, or, *J, have a tendency to run,
all of them, into the single ^, in the mouths of those who are not
particularly careful. So in English, sounds which originally
existed when such words as 'daughter' (Persian dukhtar, Samskrit
duhita), and 'night' ( Samskrit nakta ) &c. were brought over,
have now disappeared except perhaps in some village dialect?,
though the spelling continues as before. The reason of this may
be suggested thus. According to the variety of the aspects of
consciousness embodied in a people will be the variety of sounds,
or letters employed by them; as the one variety dimini-
shes or expands so will the other : if the word laugh were
pronounced as lawgh as it probably was in the beginning, and as
it is still by 'uneducated' people, it would imply a greater and a
somewhat coarser heartiness ; pronounced as laf it indicates a
toning down of the uncontrolled animal spirit, into a much
more mild and refined condition of feeling. In America, and in
some English circles, it is becoming further shortened into Ian'.
The Samskrit Alphabet :
SIMPLE. COMPOUND.
Short Long Short Long.
Vowels: ST ^TT q1 = ( 8? or 3CT -f q-= (^fo
f orf)
Cosonants 37 ^ »r q1 ^
Classified in various ways with
reference to ??n«T and STOsT, the
T IT af *
' place ' in the vocal apparatus
and the special kind of ' effort '
required to pronounce it.
There are only a few verses now current, as to the psycho-
physics of sound and language, in Panini's Shikshd, and these are
not very intelligible in the absence of full explanations. They
may be summarised thus : The Self cognising facts by means of
the Buddhi ( Reason ) inspires the Manas ( intelligence ) with
the desire to speak ; the Manas strikes the Ttdydgni — the fire
of the body ; and it in turn sets in motion the mdruta, the wind
or breath that moving in the chest generates the Mandra
sound ; that, again, rising to the palate ( or the crown
of the head ) and rebounding thence passes to the mouth and
produces articulate sounds, classified according to tone, time,
place, effort, &c., &c.
II. Sandhi or Coalescence of sounds or letters — In connection
with these letter sounds, arises the first difficulty of Samskrit
Grammar, Sandhi, the coalescence of sounds. When one word
is followed by another, in quick succession of pronunciation, the
natural tendency is for the tail of the first and the head of the
second to get mixed up : This mixture sometimes takes a shape
which, while no doubt always retaining traces of the compo-
nents, is not always analy sable into these components by the
beginner. The coalescence takes place in all languages, and
offers one of the chief difficulties to the foreigner; but in
other languages, for the most part, no attempt is made to
express in writing the spoken sound. Thus the Frenchman
says "le'pti," but he always writes '• le petit. " In Samskrit
writing the spoken sound is imitated. The detailed rules on
this subject, which two sounds mixing make up which third
sound, are many. The generalised rule may be stated to be that
if the student will pronounce the two letters correctly and
quickly in succession, the resultant sound, compelled by his own
vocal apparatus, will also be in accordance with the grammati-
cal rule on the subject. Briefly, the grammatical rule is only a
description of the physiological fact. This appears not only in
the case of actual coalescence, but in the influence of one sound
on another separated from it by one or more intervening ones.
Thus, according to the ordinary rule the word tfJT declined into
its instrumental form, should be *I%«T, but after pronouncing
the cerebral r in its exact Samskrit shade, the vocal apparatus
of the Indian finds it diflicult to adjust iteelf rapidly to pro-
nounce the dental-nasal n »f properly, even when another la-
bial nasal m intervenes ; it turns more readily to the allied
and nearer cerebral-nasal n, % and the result is q^oF.
Examples :
(a.) Conjunction of similar rowels : whether both short
or both long, or one short and one long, the resultant is the
long vowel.
^%?T ^TZP =?i?Rr*f: ( "i. 18. ), ^TcH
( vi. 5. ), =ET 3rrc = =ErHTC ( iv. 27. ) ; and so with
[ vii ]
: (xv. 8.), g 3??rar:=?ipra: (x. 4.) etc,
(b) Conjunction of dissimilar vowels : ST or SH followed by f
or f gives IT, q^ ^ = ^%^ ( ii. 41, ) ; by 3 or g> gives aft, SJijfqr
3^rT: = 55rer%^: ( vi. 37. ) ; by q- or q- gives ^, ^ <J^ = ^t (ii.
38.) ; by SR gives 3T^,t?T 3jffq:=^f^: (ii. 13.) ; by ^r or ^Jr
gives afr; f followed by any dissimilar vowel gives 2
l ( ii. 57. ); so * gives 3r and %
( c ) Visarga : changes in five ways ; it disappears,
: ( i. 1. ) 5 ifc is dropped before a vowel
and no further change occurs, ^fpr IT =^R ^^: ( i»- 37. );
it changes into 5T, ^ and ^r, f : ^rt = ^«^rt ( iv- 8. ),
( xvii. 7. ) ; it changes into afr, 3: *ff = % ^j ( vi. 30. ), 3T5f
STfT •= ar^Tfq' (iv. 6.) these cases being generally marked with s.
as 9: ^r*pr = ^tS^?T ( iv 9. ) ] ; it is changed into ^ , qrf^: H?-
^^=^[^9^51 ( xiv. 3. ) The details of the rules causing
these changes must be sought in a grammar.
(d) Consonants'. The final consonant of one word is modified
by the first consonant of the succeeding one. These changes
are very numerous and intricate, and will only gradually be-
come familiar; the following cases show the general principle
above mentioned that the writing follows the sound ; m^
?T^r = Z^fr^T (vii. 2.), Zl^^rlf%^:mH?l=2I?Tff^m»T»l (x. 41.),
^ =q- = ^^(.x. 39. )
III. Compounds. When all cases of simple sandhi have
been eliminated, the student is faced with another difficulty ;
words are compounded together, and only the last word of
the compound is complete ; the remaining word or words have
their endings clipped off, and these have to be supplied before
[ viii ]
the compound becomes intelligible. Such compounds are
called snrra". They are of six chief kinds.
f^ compounds ;tf»T: =ETf si: ^tr^nff^T (Hi. 34. )j
T %5^T: ^ = TW^R^i'TrS^r1 ( i- 13. )
compounds • ^9Rre f*r = 3^T ( xi. 45. ) ;
: ( xi. 14. )
Compounds; qw STRHT-TOTW ( xv-17 )
Compounds ;
Compounds
fiwr %^: ?I^ rT?l = jBrgr^f^?lV ( vi. 28. )
Compounds ; ^HeHH: R^zj = !?P^rciTII I
To solve these compounds it will be noticed that a know-
ledge of case-endings is necessaiy ; it is the case-ending which is
struck out in a compound, and the meaning of the compound
depends on this elimisated case-ending. Hence the next step
of the learner is to familiarise himself with the case-endings,
of which every noun has twenty-one — 7 cases in 3 numbers,
singular, dual and plural.
]V. Words. — (a) Declension of nouns. Words are mainly of
two kinds, names of things and names of actions, corresponding
respectively to the cognition and action aspects of conscious-
ness. Mediating between the two, binding them together,
as desire binds cognition and action, is the third kind of word,
the preposition ; it forms a separate word in the modern lang-
uages, for various evolutionary reasons ; but in the Samskrit,
it is hidden in and is a part of the noun itself, in the shape of
the declensional termination, even a> desire is hidden in theper-
son. the actor, and is not something separate from him. Other
[ ix ]
parts of speech are off-shoots from these three principal ones.
Nouns including pronouns are ( i ") simple, subdivided by
gender into 3 classes, or Cii) derivative, i. e. to say, derived
from verb-roots. Of course one theory, and probably the
right one, is that all names or nouns are ultimately connected
with and founded on some characteristic action of the object ;
but without going into.the detail of the theory, it is enough for
practical purposes to recognise that as the Samskrit language
now stands, some of its nouns may be regarded as, on their
face, simple and some as derivative. To denote the kind
of relation that exists between one noun and another, and
also to give some indication of the kind of action passing
between them, is the purpose of prepositional, or declensional,
terminations. As pre-positions, distinguishing and separating
marks of the kinds of the nouns concerned, showing the position
or situation or case in which they are, whether nominative, or
accusative, or instrumental, &c., with reference to each other,
these declensional terminations are called vibTtaktis', as indicat-
ing that some action passes between them, they are called
kdral'as.
Examples of declensions :
1st. ^TTSP [v. i.] 3>fr [v. 1] qrenr* [v. 4]
2nd. ^T [i. 21] srfc^k [xi. 6] STHfiHi [xi. 32]
3rd. 5%or [i- 3] srtrani VI-' [xi. 53]
5th. ^rfffl [ii- 30] „ Tftvq: [xviii. 66]
6th. <*r*** [v. 14] 3%: [iii. 34] $iw* [i, 3]
7th. »n3r [i. 21] STOP [i. 21] ?pt<* [iii- 28]
Atma, crude form Atman, is a typical form, and occurs
very frequently in the Gttd in the singular number.
1st. 3rr?*rr [ v. 21 ]
2nd. -4| | cHT*T?[ [ vi. 5 ]
O J r ° e i
ora. ^rr^r^r | vi. & j
4th.
5th.
6th. irr^: [ vi. 6 ]
7th. 3Tfc*TPT [vi. 21]
Neuter nouns in their case-endings, except in those of
the first and second cases, generally follow the masculine.
Thus aw crude form 3t*fe, has :
1st. eJ>M (xviii. 8) SRnT F ^FTfTT ( ix. 9 )
2nd. „ ( iii. 8) „ „ ( vi. 30 )
The feminine in f may be taken as an example of the
feminine declensions t
1st. »if^« ( xviii. 78)
2nd. $T<g ( iii. 2 )
3rd. f^-STT ( ii- 39 )
4th. Jrfr or JTrTO
5th. f^r: ( iii. 43 ) or f %&i:
6th. „
7th. ^r ( ii, 49 )
(6) Adjectives and adverbs §*c. Adjectives, words indica-
tive of the ' qualities ' of nouns, are declined in the same way
as the latter, and when not compounded with these are always
in " apposition " with them.
[ xi ]
Adverbs are mostly ' Indeclinable ' in Samsferit. These
indeclinables include also some words, however, which are not
adverbs ; thus conjunctions and interjections are included here.
Examples ^, 3TR
T, &c., &c., are of frequent occurrence.
(c) Gender. The marks of gender are very perplexed in
Samskrit : They belong to the noun only, as in most languages ;
and not the verb, as in Hindi, Arabic or French. As a
general rule, governing frequent cases, when the male base ends
in a short 3T, the corresponding female base ends in the long
aqrr ; and the neuter in ^j.
^PTC: Singular of 3T7*R[. ( xvi-14 )
8T7JT ( i". 6 ) ; STTt ( iv- 4 ).
(d) Verbs. After nouns, verbs. The list of roots given by
Panini numbers 2343; and eacb is capable of undergoing
hundreds of inflectional or conjugational terminations, on
account of moods and tenses, and causative, desiderative and
repetitive forms of it, and all these again can be conjugated in
the active or the passive form, and so on. But by the same pro-
cesses of selection and elimination that have governed the number
of the letters, the verb-roots in actual use in current Samskrit
are not many more than 500 and of these a very limited number
of forms is used.
The tenses and moods are taken together and all called
ribhaJctts or laMras ; and there are ten of such, viz., six tenses
and four moods. The tenses are, 1 present; 3 past; and 2
future; and the moods are Imperative, Potential, Benedictive and
[ xii ]
Conditional. In common and unclassical Samskrit, one form
of the past, viz ., the first preterite, is largely used, the other two
being very infrequent ; so the first future is seldom met with even
in cla ssical Samskrit. Of the moods, the benedictive mood is
very rarely used.
If the whole list of the 2343 roots were; carefully examined,
very many more roots would be found to be common between
the several Aryan languages than are now noted. But, as said
before in connection with the alphabet, the genius of each later
janguage has selected out of the roots what were most suited to
it, and the older race, the root-race, ihas correspondingly dropped
them in its later career. It is as if there had been a partition
of patrimony between heirs so that what one took the others
could not retain.
These verbs are divided into ten classes ; the external rea-
son is that the verbs of each class resemble each other more than
those of the other classes, in the general appearance of their
conjugational formp. But this again requires a deeper why;
and that is not traceable. If it could be said that there were ten
main kinds of human action, we should have approximated to
the answer wanted.
There are two main forms of conjugation, the q"^-tff "for
another '' ; and the 3TRJR-7? " for self »'. The former, generally
speaking, belongs to the active voice, wherein one person does
something to another ; and the latter to the passive voice, where-
in something is done ' to one self '. But while in the passive
voice form of any verb only the 3flcH%T? form is used, in
the active voice the TWT7? f°rm is used only generally, and
^sometimes the 3TR*Rf? form is used, and in some cases both.
[ xiii }
The following forms occur frequently in the Gttd.
7*&<Tf SINGULAR. PLURAL.
Present Tense. 3rA p. TO^fa ( i. 29 ) *ft?j??f (ii.6)
2nd p. ^rfrer (ii. 25) „
1st p. slam* (i. 30) fa: (ii.6)
First Preterite. 3rd p. STsRfrqr ( i- 2)
2nd p. sr^^frsp (ii- H)
1st p. srrgr («. 12)
Second Preterite. 3rd p. ^r^T ( i. 3)
Tfetrdl Preterite. 2nd p. 3?iTJT: (ii. 3)
(in conjunction with »rr
drops sr, and acquires
imperative meaning )
First Future. 3rd p. *rfror ( "• 20 )
2nd p. »T?tTrr% ( ii. 52 )
Second Future. 3d. p. tqroinT ( ii. 53 ) 5R?T(q5^p?f ( i. 34 )
2nd p. 37R«n% ( ii. 33 ) WWT ( iii. 11)
1st p. Jrreafre3lft( ii- 4 ) >Tf^rT: ( ii. 12 )
Imperative Mood.Srd p. 8^3 ( ii. 47 ) yn3H«g ( i« H )
2nd p. q^q ( i. 3 ) >rnrarr ( Hi. 11 )
Potential Mood. 3rd p. ^ri{ ( i. 36 ) ^5: ( i. 46 )
1st p. ^rrcgsir* 5T^»r ( ii- 6 )
( The dual number is omitted, as not occurring in the Gitd ')
Present Tense. 3rd p. 5TT^ ( i. 29 ) S35RT C iii- 29 )
2nd p. *fr*T*T (ii. 11)
1st p. efff% ( i. 32 )
First Preterite. 3rd p. ^<^H: ( i. 1 )
Second Future. 3rd p. i&% ( ii. 35 )
2nd p. *r$*% (ii. 37)
1st p. %^z[ (ii. 9)
Imperative Mood. 2nd p. ram$TCf( ii. 14)
Potential Mood. 3rd p. 5PTT5TW ( ii. 54 )
1st p. g^sfre ( ii. 5 )
In the technical woi-ks on grammar, rules are given for
the correct use of all the ten moods and tenses ; thus the first
preterite should be nsed when the event is older than the
current day ; the 2nd when it occurred outside the speaker's
personal knowledge ; and the 3rd in any case; and so the 1st
future should be used when the event is expected very shortly.
But these rules, as said before, are observed only in classical
composition. There is also some reason to think that they do not
represent accurately the real original distinctions. It is
possible that the three pasts corresponded to the English
' imperfect ' and ' pluperfect ' &c.
The addition of prefixes entirely changes the meaning
of the verb-root, as stated in the classical shloka on the
subject.
" The prefex violently drags away elsewhere the meaning
of the verb-root • thus, with the common root 5, to take away,
S^n: means a blow, -STT^TC food, ?ferc destruction f%frc, play, and
^ft^pc clearing away ". A careful analysis shows that the idea of
taking away is present in some shape or other throughout all these.
Each verb-root is capable of being modified into a causative
form, a desiderative form and a frequentative form ; and each
of these forms is capable of independent conjugation in all
moods and tenses.
Causative ; The causative verb is formed by the addition
of ?, which becomes when the termination is added, q
vjiH^fiii ( ii. 21 ) he causes to kill, from ^ to kill ; ftqrsram
(iii. 1) thou causest (me) to engage, from §*r to join;
3iPJ% (iii- 5) he is caused to do, from $ to do ; f^ff^-
qq; ( iii. 29 ) he may cause to be unsettled, from ^w to move ;
STfEff^?! let ' him ) cause to sink down, from ^T^?; to be cast
down.
Desiderative; The desiderative verb expresses the wish
of the agent ; ^r is added, and the first letter is reduplicated
( i. i) wishing to fight, from 5^ to fight;
: (ii. 6 ) ( we ) wish to live, from H\^ to live;
( iii. 25 ) desiring to do, from f» to do ; sjNj^jSfr: ( of the )
wishing to ascend, from ^Jl^tomount.
(e ) Derivative words. Derivative words of various kinds,
e, a. some indicating moods not covered by the regular conju-
gations, are formed by means of affixes.
( ?^S ) ^T1^ = ( wish ) to obtain ( xii. 9 ).
S = ( art powerless ) to do ( xii. 11 ).
= having abandoned ( V. 10 ).
having been ( ii. 20 ).
Various participles, past, present and future, and some
shades iof tenses, which in Samskrit behave like adjectives and
so like nouns, are also thus derived. They are declined
exactly like the nouns with which they may be in apposition :
= seeing ( v. 8 ). 5jo^ hearing ( v. 8 ).
being seated ( xiv. 23 ). fsipTPT = being slain ( ii. 20 ).
%?T^: = to be heard ( ii. 52 ). gjrfozj = to be done (iii 22 ).
gjTO = to be done ( xviii. 5 ).
.= have ( or hast, or has ) said ( iv. 1 ).
: = seized or possessed with ( i. 28 ). ffrfl: - devoted
( ix. 31 ). *TTR: attached ( v. 12 ).
: = going to fight ( i. 23 ).
Many nouns are formed by inflectional modifications of
other nouns :
q-f^:, the son of «jqT- ( ii. 3. )
e^f*:, the son of ^\. (ii. 14. )
So *tr*T?: from |J>TgT 5 ll^q: from ffa^t which itself is
formed from yq-^ &c. ( i. 6. ).
?($W; W3T, 3T?if«l: &c. meaning ' not capable of |jf :,
or 3T?:, or ^fre: &c., ( ii. 24 ).
good-ness :
r = un-avaricious-ness ; ^rfrFTri^fr = very-proud
ness; ( xiv. 2 ).
-possessing ; ( vii. 18 ).
d°- 5 ( vii- 82 ).
S£?T. ( from r%) = ' from which ( place ), ( ii. 2 ) ; ^rf:
from rfq;, « then, thence,' ( vi. 45 ).
Sf«(: = ' in accordance with ^: ' ( ii. 31 ) ;
3TST or eight ways ( vii. 4 ). &c., &c.> &c.,
[ xvii ]
V. Sentences. The two main forms of the sentence
are : ( 1 ) that in the active voice, and ( 2 ) that in the passive.
( 1 ) Active : ^ HT 3Wfa feqfa ( iv. 14 )= Actions do not
stain me.
( 2 ) Passive : fozfo ^ QTqror ( v. 10 ) = He is not stained
by sin.
In construing a shloka the first thing to do is to separate
out the words, so as to give to each its complete and independ-
ent existence ; the coalesced tails and heads [ ^ffvj J are first
dissolved into their component parts ; then the compound words
are separated, and any lacking case-endings supplied; then
the words are arranged in their prose order. In Samskrit
order matters comparatively little, but still there is more
inversion permissible in poetry than in prose. Let us
take i. 2, 3.
Separated into independent words :
The prose-order :
ri^r inn ^ifrw ir^rTT sr^rai g ^ ?fi
Separated into independent words ;
[ xviii ]
= ) Trfr:
5gsr ( ffM^S'^ = ) ^T^55! S^^ <TW f^I^^ ^HrTF U
The English prose-order of this would run.
But in Samskrit prose-order :
THE BHAGAVAD-GlTA
II ^ Ii
qrs^
II ^ II
^rfq
[ xxii ]
fast JT
II
II H ll
n ^1
?R: ll s ^ri% ^^t qra-fl^eft 3§*ft ll ?» n nr
cin?r: «m»^r^ ^^ q^ =^ II It fft
II II
II II
\{ II
: s Rlrat ^^ TO q^ n ^ ll
qt q^ u \o || ftrcrnrr: qs^
q% n *ir qrs
[ xxiii ]
THE BHAGAVAD-G!TA.
THE GREATNESS OF THE GITA.
Hail to Shrl Ganesha ! Hail to the Lover of
Radhft !
Dhara (the Earth) said : O Blessed One, O Supreme
Ruler, how may unfaltering devotion arise in him who
is constrained by prarabdha karma, O Lord ?
(i). Vishnu said : He who, constrained by prarab-
dha karma, is ever assiduously practising the Gfta, he
is liberated, he is happy in this world, he is not stained
by karma.
(2). If he study the Gita, then can no sin stain
him, as water stains not the lotus-leaf.
(3). Where is the book of the Gltft, where its read-
ng is performed, there are all holy places, there indeed
Prayaga and the rest.
[ xxiv ]
(4). All Devas, Rishis, Yogis and Pannagas, also
Gopalas and Gopis also, with Narada, Uddhava, and
their train.
(5). Help comes swiftly where the GJti is recited.
Where the discussion of the Gita, the recitation, the
teaching, of it is heard, there I, O Earth, doubtless ever
abide.
(6). I dwell in the retreat of the Gita ; the Glta is
My best abode. Having mastered the wisdom of the
Glta, I protect the three worlds.
(7). The Gitel is My supreme science, it is verily the
form of Brahman. It is the half-syllable eternal (the
dot on the 3*), everlasting, the ineffable essence of the
Self,
(8). Spoken by Krishna, the Omniscient, the
Blessed, to Arjuna with His own mouth, the three Vedas,
the final bliss, the exposition of the knowledge of the
Tattvas.
(9). The man who constantly repeats the eighteen
discourses with unwavering mind, he will obtain perfect
wisdom and reach the supreme goal.
(10). If the complete recitation be impossible, then
may one half be read. Then he doubtless obtains merit,
equal to the gift of a cow.
(ll). By the reading of a third part, he may obtain
[ XXV ]
the fruit of bathing in Ganga. By the repetition of a
sixth part, he may obtain the fruit of the Soma-sacri-
fice.
(12). He who daily reads a single discourse with
devotion, he, having become a Gaga, obtains Rudraloka
and therein long abides.
(13). The man who daily reads a quarter-shloka,
he, O Earth, remains a man during a manvantara.
(14). The man who should read ten, seven, five,
four, two, three, one, or half a shloka of the Glta,
(15). He securely obtains Chandraloka for ten
thousand years. Ever engaged in the reading of the
Glta, passing through death, he would return to hu-
manity.
(16). Having again practised the Glta, he obtains
the supreme liberation. Engaged in the utterance,
" Gita, " the dying reaches the path.
(17). Attached to the hearing of the Glta, even the
great sinner attains to Vaikuntha, and rejoices with
Vishnu.
(18). He who meditates on the meaning of the
Glta, having performed actions abundantly, he should
be known as a Jlvanmukta, and at the ending of the
body reaches the supreme goal.
(19). Having taken refuge in the Glta, many Kings,
[ xxvi ]
Janaka and the rest, praised in the world, being cleans-
ed from sins, have gone to the supreme goal.
(20). Having accomplished the reading of the Gita,
he who should not also read this description of its
greatness, his reading is in vain, and his labour is lost.
(21). He who performs the practice of the Gita,
associated with this discourse on its Greatness, he ob-
tains the fruit, he may reach the path difficult of obtain-
ment.
(22). Suta said : He who should read this eternal
Greatness of the Gita, proclaimed by me, at the end of the
Gita, should obtain that fruit which has been described.
(23). Thus in the blessed Varahapurana the great-
ness of the Gita is set forth.
Note. The statements made above, as to the value of reading portions,
or the whole, of the Gftcl, may seem at first sight to be somewhat fantas-
tic. They should not be construed as meaning the mere reading, the
lip-repetition, of verses, but rather as the mastering and assimilation
of the spirit of the GttA, and the life-repetition thereof. The man who
has thus wrought the Gttd into his life is a Jivanmukta, and the assimila-
tion of one shloka, of several, of a quarter of the Gftd, and so on, mark
various stages in human evolution, each of which has its own appropriate
fruit.
[ xxvii ]
n
WTO ^RF
: II
5Tcrcfrs*T
II t
: || «t
1 1
II r:
H
II
[ xxviii ]
%KT
THE ARRANGEMENT OF THE HANDS ETC.
FOR THE GfTA.
3* The Blessed Veda-Vyasa is the Ri?hi of this
Bkagavad-Gitb mantra. The metre is the anushtup.
Shri Krishna, the Supreme Self, is its Devata. " Thou
grievest for those that should not be grieved for, yet
speakest words of wisdom : " such is the Blja. " Aban-
doning all duties, come unto me alone for shelter : " such
is the Shakti. " I will liberate thee from all sins ;
sorrow not : " such is the Kilakam. " Weapons cleave
him not, nor fire burneth him ; " thus : :- To the two
thumbs, all hail ! " " Nor waters wet him, nor wind
drieth him away ; " thus : " To the two index fingers, all
hail ! " " Uncleavable he, incombustible he, neither to
be wetted nor dried away ; " thus : " To the two middle
fingers, all hail!" "Perpetual, all-pervasive, stable, im-
movable, ancient ; " thus : " To the two nameless (fourth)
fingers, all hail ! " " Behold, O Partha, my Forms,* a
hundred-fold, a thousand-fold ; " thus : " To the two little
fingers, all hail ! " " Various in kind, divine, various in
colours ; " thus : " To the two palms and backs of the
[ xxix ]
hands, all hail ! " Such is the disposition of the hands.
Now as to the disposition of the heart and the other
organs. " Weapons cleave him not, nor fire burneth
him;" thus: "To the heart, all hail !" "Nor waters wet
him, nor wind drieth him away;" thus: "To the head,
svaha ! " Uncleavable he, incombustible he, neither to be
wetted nor dried away ; " thus: " To the shikha, vashat ! "
i( Perpetual, all-pervasive, stable, immovable ;" thus: " To
the encasement, hun ! " " Behold, O Partha, my Forms,
a hundred-fold, a thousand-fold ;" thus : " To the fire-
weapon, phat ! " For the propitiation of Shri Krishna the
reading is enjoined.
Note . A mantra, in the Hindu religion, has a Rishi, who gave it ;
A metre, which governs the inflection of the voice. A Devatft — a super*
natural being, higher or lower — as its informing power. The Blja, seed,
is a significant word, or series of words, which gives it a special power ;
sometimes this word is a sound which harmonises with the key-note of
the individual using it, and varies with the individual ; sometimes this
word expresses the essence of the mantra, and the result of the mantra
is the flower springing from this seed ; this essence of the Gttd is in the
words quoted. The Shakti is the energy of the form of the mantra, i. e.
the vibration-forms set up by its sounds ; these in the Gftd carry the man
to the Lord. The Kilakam, the pillar, is that which supports and makes
strong the mantra ; this is the ceasing of sorrow, by the freeing from
imperfections.
Then follow certain special directions, intended to set up
relations between the centres in the man's body and the corresponding
centres in the body of the Lord — the universe. The thumbs, the earth-
symbol, are connected with the physical planet and are utilised in con-
trol of its subtle forces. The index fingers, the water-symbol, are con-
[ XXX ]
nected with the astral plane, and are similarly used with astral forces.
The middle fingers, the fire-symbol, the apex of the pyramid of the hand,
are similarly used with mental forces. The fourth fingers, the air-symbol,
are similarly used with buddhic forces. The little fineers, the most
powerful in the subtle worlds, are the 4kasha-symbol, and are similarly
used with atmic forces. The other organs of the body are the other
poles of the magnet of the body : thumbs and heart; index fingers and
head ; middle fingers and the point of juncture of the occipital and
parietal sutures ; the fourth fingers and the sukshma sharira ; the little
fingers and the creative organ. These are the positive and negative poles
of the magnet we call the body ; either may be positive, either negative,
according to the object aimed at, but they work together.
From other stand-points, these dispositions may be regarded as
having on the one hand, an inhibitory, or, on the other, a stimulative
effect on the physical or subtler function of the organs concerned,
according to the purpose in view in the subsequent meditation or
practice.
To the western world these correspondences may seem fantastic and
superstitious ; to the eastern world, in which the faint tradition of the
Great Science lingers, they sound as echoes of a mightier age, when
Gods and Men walked familiarly together in the Hidden Ways.
[ xxxi ]
n \ \\
n
; n \ \\
11 fRg^nr ^OTTPT
II V II s^qfSfad ^rr% fan »ffqr^^: n
^ \\ » II ^-
u
U ^ H
[ xxxii ]
II < II
SWTT: .11
THE MEDITATION ON GiTA.
3% Taught by the Blessed N^rSyana Himself to
Arjuna ; compiled by Vyasa, the ancient Muni, in the
midst of the Mahdbhdrata; I meditate on thee, O Mother,
O Bhagavad-Gita, the blessed, the pourer- forth of the
nectar of Advaita, destroyer of rebirth. Hail to thee,
O Vyasa, large-minded one, with eyes like the petals
of the opened lotus ; by whom the lamp of knowledge,
filled with the oil of the Mahdbhdrata, has been lighted.
To the Parijata-kalpataru of the suppliant, to the holder of
the whip, to Krishna as Teacher, milker of the Gita-nec-
tar, all hail ! All the Upanisjiats are the cows ; the Milker
is the joy of the cowherds ; Partha is the calf; the man
of high intelligence is the enjoyer ; the milk is the great
nectar of the Gita. I worship Vasudeva, the charioteer,
the God, the destroyer of Kamsa and Chanura, the supreme
joy of Devaki, Kris, hna, Guru of the world. With Keshava
as helmsman, verily was crossed by the Pandavas that
[ xxxiii ]
battle- river, whose banks were Bhishma and Drona,
whose water was Jayadratha, whose blue lotus was
GandhSra, whose crocodile wasShalya, whose current was
Kripa, whose billows were Karna, whose terrible alligators
were Asvatthama and Vikarna, whose whirlpool was
Duryodhana. May this Lotus of the Mahdbhamta be
for our good, born on the lake of the words of P^r^sh-
arya, sweet with the fragrance of the meaning of the
Git£, pollened with many stories, unfolding to the sun
of the history of Hari, sucked by the bees of good men
in the world day by day, cleanser of the stains of Kali.
I salute Him, Madhava, the supreme Bliss, whose grace
makes the dumb man eloquent, and the cripple a climber
of mountains. Whom Brahma, Varuna, Indra, Rudra,
and the Maruts praise with divine songs; whom the
SSma-chanters sing with the Vedas and with Ahgas, in
the pada and krama methods with the Upani§hats;
whom Yogis see by the mind fixed in meditation, to
Him going ; whose end Suras and Asuras know not;
to that God, all hail !
II 3HT ^^^N^HI SK^ri II
HERE THE BLESSED LORD'S SONG is BEGUN.
? H
Dhritarashtra said :
On the holy plain, on the field of Kuril, gathered
together, eager for battle, what did they, O Sahjaya, my
people and the Pandavas ?
tjrUrg: Dhrifcaraahtra : ^rr^T said ; q4$T% = qifeT %%
of clharma, in (on) the field; ^%% = ^ff: ^% of Kura, in
(on) the field ; ^JT%^r gathered together ; gj^*H; wishing to
fi^lu : »irH^r: »^no ; Ti^P = Trit: 5^r: of Panda, the sons ; ^
and ; iff also ; ^rn what ; ar^frT did they; 53^ 0 Sanjaya.
Sahjaya said :
Having seen arrayed the army of the Pandavas,
the Raja Duryodhana approached his teacher, 1 and
spake these words : (2)
SftaTg: Sanjaya ; ^fr^T said ; £^r having soon ; <j indeed ;
^^f^ => irg-cfRT 3RT37 of the Pandavas, the army;
z%% arrayed ; gtfpCT: DmyoJhaiia : rf?f tlien ; stTOTO the
teacher; S7?PT*zi having approached; ^r*ff the King (Duryo-
dhana) ; ^TilH speech ; STVqffc said :
n \ \\
Behold this mighty host of the sons of Pandu,
O teacher, arrayed by the son of Drupada, thy \vfse
disciple. (3)
*T53 behold; <rm this; Tri^TSTR:=<Trfr: I^TTni. of
Pan«ia, the sous ; BTT^ra 0 teacher; *T?cff great, ; =qr^*I.army;
53?i arrayed; g'T?^^ = ?T^^ ^W of Drupada, by the
son; rPT thy ; f^qof (by) disciple ; ^t»Trrr (by) wise.
\
11 3 n
Heroes are these, mighty bowmen, to Bhima and
Arjuna equal in battle; Yuyudhana, Virata, and Dru-
pada of the great car :2 (4)
I Drona, the son of Bharadvaja.
~ Technically, one able to fight alone ten thousand bowmen.
( 3 )
5T3T h-'i-e; Hiw heroes; JTfS^P = Tffrf :
great, bows whose (are), they (?s^ra:=^: fg ^^ that
which, the anow, turo.v.s ) ; »$farfjTOTr: = tfPKH ?*&W €TP
of Bhiuia, of Arjuna, equal ; gfain battle ; ggvjR! Yuyudhana ;
: Virata ; =q- and ; jf<r*: Drupada ; ^r and
: erreat, chariot, whose, he.
: || H II
Dhrisbtaketu, Chekitana, and the valiant Raja of
Kashi; Purujit and Kuntibhoja, and Shaibya, bull1
among men ; (5)
: Dhrishtakcta ; %RFJ;IPT: Chckitsina : cffnwsn =•
rF^rr of Kashi, the King; =Ef and; ^R^T^ valiant;
Purujit ; ^T?I>?r5r: Kuntibhoja ; ^f and ; %sg: Shaibya ;
and ; ^ JJT=J: = ^5 5T^: among men, bull.
: n ^ 11
Yudhamanyu the strong, and Uttamauja the brave;
Saubhadra and the Draupadeyas, 2 all of great cars.
-' YudhAmanyu : ^f an 1 ; nraFrTiT: the strong;
Utlaiuauji ; =^ and; tfftfcftf Yatiaat ; ^r>T3>: Saubhad;a;
1 Tho bull, as tlie emblein of manly strength aad vigour, is
often used as an epithet of honour.
2 Abhimanyu, the son of SabliaJraL aul Arjuna, and the sons ofc
Draupacli.
( 4 )
Draupadeyas : ^ and ; ^ all ; qq even ; *T^R?jr: great cur-
•warriors.
Know further all those who are our chiefs, O best
of the twice-born, the leaders of my army; these I
name to thee for thy information : (7)
3TW£ °«rs ; 3 indeed ; ftf^TSP the i-e>t : q who : flp*
those ; FRff*T know (thou) ; fj^fTT1! ff ^3 ^TTff arnor.g the
twice-born, 0 best ; JTRT^fl^ tne leaders ; 3*T my : li^ZI ^f
army; g-^r^ = ^n^r: 3T?f, of recognition, for iho sake: 3^
those tjffrfff (1) speak ; % of (to) thee.
II < II
Thou, lord and Bhishma, and Karna, and Kripa, con-
quering in battle ; Ashvatthama, Vikarna, and Saum-
adatti J also ; (8)
^T^T^yonr honour ; vffcJT: Bhishma : ^ and : ^^: Kr.r:;.;i ;
*T and : ^: Kripa ; ^ and : tTRRTSW = ?rmm 5raf% assemblage,
conquers ; ST^^Tnir AshvatthAuiA ; f%^<7[: Vikarna : =ET and •+
f%: Saumadatti ; (pjfthugj ^ even ; ^ and.
The son of Soraadatta.
( 5 )
And many others, heroes, for my sake renouncing
their lives, with divers weapons and missiles, and all
well-skilled in war. (9)
3T?5[ others ; ^f and : sr^cf : many ; 3J5T.P heroes ; Jf^str = Jfq; yffi
my, for sake; ?T^^tf%fir: = ?T?K ^r^% % renounced, life, by
whom, they; sfRra&STgCTr: = ?fRr ^T^rfa JT^WIR ZPTT >T various,
weapons, means of striking, whose, they ; ^ all ;
battle, skilled.
Yet insufficient seems this army of ours, though
marshalled by Bhishma, while that army of theirs seems
sufficient, though marshalled by Bhima; l (10)
STTSUCfT insufficient ; 33; that ; 5*^37 our ; q?j force ; $l*ttf-
W*.l$t3*l='W*W 3TPTTr%rni: by Bhishma, commanded (or protec-
ted) ; qqfer sufficient ; 5 indeed ; f ^ this ; lf?i^r of theirs ;
Bhima, commanded.
^ f| m? n
Therefore in the rank and file let all, standing
firmly in their respective divisions, guard Bhishma, even
all ye Generals." (n)
1 The commentators differ in their interpretation of this verse ;
Anandagiri takes it to mean just the reverse of Shridhara Sv&uni " apary.
Aptam " being taken by the one as " insufficient." by the other as " un-
limited."
( 6 )
in the lines of troops ; 'Ef and ; ^pftj ( in ) all ;
according to division ; 3T^fl?Trn': standing j
Bhishrua ; ^ even ; arpTCST^ guard ; *T^?T: your honours ;
all ; (T^ even ; f^ indeed (particle to complete metre).
II 3^ ||
To enhearten him, the Ancient of the Kurus, the
Grandsire, the glorious, blew his conch, sounding on
high a lion's roar. ( 12)
rK3 of ( in ) him ; y*H*11 generating ; 5$ joy ; ^f^: =
": among the Kurus. the ancient; focTTT?: the grandfather ;
a lion, the roar; j%^^ sounding ; g%: on
high (or loudly); ?^ a conch ; ^v^f blevr ; JTrTrT^T^ the glorious.
Then conches and kettledrums, tabors and drums
and cowhorns suddenly blared forth, and the sound \vas
tumultuous. (13)
rfrf: then ; ^fTSfi: conches ; ^ and ; Vf^: kettledrums ; ^ and ;
i°nrrJT3T»?f§?!jT: = Tw^r*- ^ 3rr^^r: ^ »Tf3<5rr: •T tabors, and,
drums, and, cpwhorns, and ; 3(^1 suddenly ; ^ also : 3T>^ffZ(H'
were struck ; g-; that ; ^r«f: sound; gg?5: tumultuous ; 3TVpr?l was.
cfcf:
: in » H
( 7 )
Then, stationed in their great war-chariot, yoked to
white horses, Madhava 1 and the son of Pandu 3 blew
their divine conches, (14)
<nr: then ; %"^: (with) white ; ^q: with horses ; 5% (in) yoked ;
(in) great ; ^|% iu war-chariot ; &V(31 (two) standing ;
: MaJhava ; <TT¥^ the son of Pdndu ; ^ and ; ^ also ;
(two) divine ; ^[j^j (two) conches ; ST^Tg: (two) blew.
in Mil
Panchajanya by Hrishikesha, and Devadatta by
Dhanaiijaya. 3 Vrikodara, 4 of terrible deeds, blew his
mighty conch, Paundra ; (15)
Panchajanya; ffr%5T: = fqt^T^rr»I &•• of the
senses, the lord; 5^fTT T^ovadatta ; tTJT^ni: — ^ ~5&(\3 ff%
wealth, wins, thus ; q'r^ Pa-indra ; f^f blew ; fr?r?r^ great
conch ; *TtT^»Tr ^ *ffJT ^ HW ^ : fearful, deerl, whose, he ;
T: a wo'f 's,like, stomach, whose, he.
1 Shri Kfishria. 2 Arjuna.
3 Pdnchajanya, Slirl Krishna's conch, was made from the bones of
tha giant Panc-'hajana, slain by Him ; the title Hrishikesha is Driven to
Slirl Krishija, and Dhananjaya to Arjuna. whose conch is the ^God-
given,"
4 Bhtraa ; the meaning of the name of his conch is doubtful.
The Raja Yudhishthira, the son of Kuntf, blew
Anantavijaya ; Xakula and Sahadeva, Sughosha and
Manipushpaka.1 (16)
ST^f^q Anantavijaya ; tfStf the King ; ^fr^r= fl^F :
Jpp of Kunti, the son ; gnjfsr: Yudlushthira ; ff^ft : Xaku-
Sai:vL'va ; ^ and ; ^
Sughosha, and Manipushpaka, and.
And Kashya,'2 of the great bo\v, and Shikhandi, the
mighty car-warrior, Dhrishtadyumna and Virata and
Satyaki, the unconquered. (17)
efir*3: Kashva; ^ and; ^5^1^:=^^:
excellent, bow, whose,lie ; Rr^fr Shikhandi ;
great car-warrior ; \jgg3g; Dlirishtadyumna ; f%^lT : Virata ;
and ; *TR3I%: Sityaki ; ^ and ; 3TT^rRf?TJ unconquered.
\
*rfrar?[: wR^g; T^FI^T^ in < II
Drupada and the Draupadeyas, O Lord of earth,
and Saubhadra, the mighty-armed, on all sides their
several conches blew. (18)
1 The conches of the remaining three brothers were named respec-
tively, " endless victory," "honey-tone" *md "jewel-blossom."
2 The King of K4shi, the modern Benares.
( 9 )
JT3: Drupada ; ffc^n Draupadeyas ; «sf and; 3&W from
all sides ; af*n?rq% = sf?jw 1% of earth, 0 Lord ; §PT?: Sau-
bhadra; =q- and; JTfT^fi: = T?l?tr *l% STO ?f: (two) great,
(two) arms, whose, he ; ffaar^ conches ; ^w|: blew ;
sererally ; <jsrg* severally.
That tumultuous uproar rent the hearts of the sons
of Dhritarashtra, filling the earth and sky with sound.
(19)
5T: that; %5r : uproar; qr£{rerv!i = sjrTCTgTO S^TOTT of
Dhritar&slitra, of the sons ; g^ft tlie hearts ; szf^f^ff rent ;
5f»T: sky; =q- and; ^ftT^TI. earth; «q- and; q^ also; $J<J5f:
tumultuous ; sq^Jn^q^ filling with sound.
Then, beholding the sons of Dhritarashtra standing
arrayed, and the flight of missiles about to begin, he
whose crest is an ape, the son of Pandu, took up his
bo\v, (20)
3T*r now ; sq-^f^q-^ni standing (in order) ; ^T having
seen; vrwrgrq, the sons of Dhritarashtra: ^q^^: =
^jft: <^5T 3K?l &: an ape, in flag, whose, he; j^% in
(the state of) having begun : SUlsreTTffi = ^PSTrTf*!. 'STTTH of
weapons, in the falling; Vf^: bow : ^n*^ having taken up;
the son of
And spake this word to Hrishikesha, O Lord of
earth:
Arjuna said :
" In the midst, between the two armies, stay my
chariot, O Achyuta, (21)
^T to Hyishikesha; rf^T then ; ^ISRW sentence;
tin's; 3TT? said; *Tfrq% = T^JT: TfT °f earth, 0 Lord;
Arjuna; ^^r'sr said; %?T^r: of the (two) armies; gfvr^f: (of)
both ; H^ in the middle; ^vf car ; ttHTO stop; %my;
0 Immutable.
I R ^ II
That I may behold these standing, longing for
battle, with whom I must strive in this out-breaking
war ; (22)
while; IT^ these; fftfHt see ; 3T? I ; zftMf^T-
SFTRlr «wf % to fight, desire, whose, they; 3?^-
standing; %: with whom; ff^f by me; ^r? to-
gether; 3ftfiftp£ ttmsl be fought ; 3?ff^ in this;
war, in the uprising.
( II )
And gaze on those here gathered together, ready to
fight, desirous of pleasing in battle the evil-minded son
of Dhritarashti-a. (23)
SfT^TRRt these going to fight; 3TW see; 3T? I; ZJ
who ; tj% these ; 3T^T here ; ?r*rTrrrTr: gathered together ;
>*nforg*£l of the sou of Dhritarashtra ; g^: (of the) evil-
minded ; 3^; in fight; f^lf^Rihf?: » f^R2I N^ff^: of the
pleasure, desirous to do.
IR« n
Sanjaya said :
Thus addressed by Gudakesha, 1 Hri§hikesha, O
Bharata, having stayed that best of chariots in the
midst, between the two armies, (24]
Srfi: addressed ; f^fr^: Hrisbikeslia ;
r: f^FT of sleep, by the lord ; mirf 0 Bhai-ata ;
f: of the (two) armies ; svrzfr: (of) both ; Jf^f in the
middle; W?R^f having stayed; ^fTrrr^=^Rf ?TT*T^ of
chariots, the best.
1 Arjuna,
Over against Bhishma, Drona and all the rulers
of the world, said : " O Partha, behold these Kurus
gathered together." (25)
vfrsTjioriT^rr: = HfSff^q ^ jr^T^ ^ ^^^ : of Bhishina,
and of Drona, and, in presence ; g^^T of all ; ^f and; JTCff^f"
rrri = T?f r%3f?T ff^ Jlfrf^ %^T the earth, sees, such, (is)
the protector of the earth, of tkem ; 3^T^ said ; qr*I
0 Partha ; <^I hehold ; ^^l these ; tfT^rrrq. gathered ;
urus f?f thus.
Then saw Partha standing there uncles and grand-
fathers, teachers, mother's brothers, cousins, sons and
grandsons, comrades, (26)
rf^r there ;^PT^J- saw; f$cf9R(. standing ; TRr Partha;
f^^ fathers; 3T*r also; fqrrrrTfR^ grandfathers;
teachers; ir^r^ maternal uncles; ^T'T'l hrofchers;
grandsons, snsfft friends: rf^T too.
Fathers-in-law and friends also in both armies.
( 13 )
Seeing all these kinsmen, thus standing arrayed, Kaun-
teya,1 (27)
^U^ fathers-in-law ; ^f^t good-heails ; ^r and ; ift also ;.
r: in (two) armies; 5H^T: (ln) both ; STH" ftlso ; rn«3[ these ;
having seen ; ^f: lie; 5Rr*T3: Kannteva; tf^!^ all ;
relatives; ar^f^Trfr standin.
Deeply moved to pity, this uttered in sadness :
Arjuna said:
Seeing these, my kinsmen, O Krishna, arrayed
eager to fight,
'J' 1'iiy ; T^r (l>y) extreme ; 3W%: entered (filled) ;
sorrowing ; f^q; this ; 3^^ paid ; ST^ff: Aijuna ;
of one's own, people ; fjstir 0 Krishna ; 53?^ wishing to
fiht ; ^Tlf^?c1J standin toether.
My limbs fail and my mouth is parched, my body
quivers, and my hair stands on end, (29)
1 The son of Knntf. Arjuna,
( 14 )
fail ; *W 1Vl.v ? Tf^rm limbs ; 5*3 month ; =^ and ;
dries up : ^g; slavering : <*f and : 5tfr* in body ;
my: ^fa$ <$: =^r*°rni. =$: -•{ the hairs, excitement : =q -nd ;
*R: iu ° H
Gandiva slips from my hand, and my skin burns all
over ; I am not able to stand, and my mind is whirling,
(30)
irfefcj Gandiva ; &g% slips : f^ni from hand ; c?^» skin ;
•sf and ; ^ also ; <ntfSJ% burns all over : ^ not ; ^ and ;
TOFfft (I) am able ; 3T^qig to stand ; ^fo vrandcrs ; f^ like ;
^ and : H my ; Jjfp niind.
And I see adverse omens, O Keshava.1 Xor do I
foresee any advantage from slaying kinsmen in battle.
(30
fanrrnf'r causes (omens) ; «ST and ; q^qrft (I) sc-c j HT^fcTn^
opposed; %^f^ x O Keshava ; »f not ; 'q and : sjzj : the better
(the good); Hi^ir^rm (I) foresee; ^K having killed; ^sR^
kinsfolk; srrf% in battle.
i Aa epithet explained by sonic as meaning: •' he who has fine or
luxuriant hair. 5fi?T : " by others n« meaning: he who sleeps. 5T?T, iri
the waters. 3T'
[ 15 ]
For I desire not victory, O Krishna, nor kingdom
nor pleasures ; what is kingdom to us, O Govinda, what
enjoyment, or even life? ^2)
^ not ; <3ftfa (I) desire ; f^TO victory ; ^sor 0 Krishna ;
crnot; *srand; ^[33 kingdom; g^fT^ pleasures; ^ and ; f^f
what ; ?f: to us ; ^r^T by (or with) kingdom ; «trf%? 0 Go-
vincla ; f% w^ia* 5 ^TT ' by (or with) pleasures ;
by (or wi.li) life ; ^i or.
Those for whose sake we desire kingdom, enjoy-
ments and pleasures, they stand here in battle, aban-
donin life and riches —
whose ; ^r£f sake; ^jtfi^ri (is) desired; if: of us;
ingdom; ^T*Tf: enjoyments ; ?p?rnt pleasures; ^ and-;
those ; fH these ; ^rgr^rrr: are standing; ^ in battle ;
life-hreaths ; c^ff having abandoned ; Vf^JJl^ riches;
and.
Teachers, fathers, sons, as wall as grandfathers,
( 16 )
mother's brothers, fathers-in-law, grandsons, brothers-
in-law, and other relatives. (^s
^TT^Rr: teachers ; fTrfr : fathers ; jprf : sons ; <jm thus ;
^ also ; «qr and; f^rfTTfT- grandfathers; JTnpr: maternal un-
cles ; *ST3T*r. fathers-in-law ; f'nTF : grandsons : 3»TCoTn brothers-
in-law; ^Nrtpf: relatives; rT^T too.
These I do not wish to kill, though myself slain, O
Madhusfidana, even for the sake of the kingship of the
three worlds; how then for earth? (35)
these; sfnot; ?£*to kill; f^rfj? (I) wish; ?r?r:
slaying ; BTFT although ; (i. e. although they be slaying uie) q^^g^
0 Madhusudana ; 37^ even; %f?r?^T^^^t - ifrHi^g ^^^ of
three world?, of kingdom ; f^r*- of cause (for the sake of ) ; {%
hov; 5 then ; »I?r^% = *IfJT: ^% of earth, for the sake.
Slaying these sons of DhritarrtShtra, what pleasure
can be ours, O Janardana ?- killing these desperadoes
sin will but take hold of us. (36)
1 The slayer of Maclhu. a demon.
2 " Destroyer of the people." Sbil Krishna as the vrarrior conquering
all forms of evil.
[ 17 ]
having slain; >?r^rgr^ sons of Dhritaraslitra; »p to us;
what; sftf?T pleasure; ^r^ may be; 3T^rfl 0 Janardana;
sin ; IJ3" also : ^TTOZirj would attach ; ^TWJ. to us ; j$im
having killed ; (frff^ these ; STFcTrfrfzi?!: desperadoes.
Therefore we should not kill the sons of Dhritar£-
§htra, our relatives ; for how, killing our kinsmen, may
we be hapoy, O Madhava ? (37)
gf^rrl therefore; ?r (are) not; ar^p deserving, (ought); ^2ji|
we ; 93 to kill ; vjr^ugf^ the sons of Dbritarashtra ; ??srt^rr^
own relatives; ^yf^ kinsfolk; (^ indeed; ofitf how; jpesj having
killed ; 5f(5l^: happy ; ^r*I may (we) be ; mm 0 Madhava.
II ^ < II
Although these, with intelligence overpowered by
greed, see no guilt in the destruction of a family, no
crime in hostility to friends, (38)
if ; srfqr even ; q% these ; ^ not ; <T^tT see ;
TI % by greed, carried away, mind, whoso,
they; $?W*3xT = !W^ W& &* of a family, by the destruction,
made; $tf fault (evil); pnrffff = PnrPfW ft? of friends, in
hostility ; «er and • TTtf^H. crime.
•2
[ 18 ]
n ^ il
Why should not we learn to turn away from such
a sin, O Janardana, who see the evils in the destruction
of a family? (39)
cjf?j how ; ;f not ; %Wl to be known; ST^rf*: by us;
from sin ; »T*TT?t (from) this ; R^f^5»l to turn away ;
= (as slil. 28) caused by the destruction of a family; ^
evil; JTT^rfln by the seeing (by us who see); 3Rr?f 0
Janardana.
« ^° II
In the destruction of a family the immemorial fami-
ly traditions1 perish ; in the perishing of traditions law-
lessness overcomes the whole family ; (40)
c£^ST«[ = «pTC3 «T5 of a family, in the destruction :
perish; §FJW: ^f^S W' of the family, the duties;
immemorial : vj^ in the (state of) duty : ^ being destroyed ;
<§& the family; 53TO the whole ; ST^H' lawlessness ; 3TPT*rcft
overcomes ; 3?T indeed.
1 Dharma ; this i« a wide word primarily meaning the essential
nature of a thing; hence, the laws of its being, its duty; and it
includes religious rites — appropriate to those laws — customs, aleo
righteousness.
[ 19 1
: 11 8 1 il
Owing to predominance of lawlessness, O Krishna,
the women of the family become corrupt; women cor-
rupted, O Var§hneya, there ariseth caste-confusion;
(40
3TWfaHST?l= STWW STfaw«l of lawlessness, from pre-
valence ; $w* 0 Krishna ; R^cqft become wicked ; $Hife(q:
— jjfa^? flsTT of the family, women ; W^ in (the state of)
women ; <JCT?| (being) wicked ; ^TOTT^ 0 Varslmeya;
-arises ; ^^^7^: = wfas 5T^: of caste, confusion.
: n «^ n
This confusion draggeth to hell the slayers of the
family and the family ; for their ancestors fall, deprived
of rice-balls and libations. (42)
%3^: confusion ; •T^rt (is) for hell ; <rj also ; ,fT5T-
•WTPl. of the slayers of the family, wrsftq of the family; *f
and ; T?tm fall ', ftfT*: tlie ancestors ; r^ verily ; ^t of
these ; ^HN^ f^^rf^'5I: = sJffT KT^I "^ 7f ^1 ^ f«f>«ir ^t %
Jost, of rice-balls, and of water, and, the rite, of whom, they.
: II « II
[ 30 ]
By these caste-confusing - misdeeds of the slayers
of the family, the everlasting caste customs and family
customs are abolished. (43)
^1%: by sins; (fef: (by) these; f^RT of the family -
slayers; rfg4RlJA& <*^ota ftlffvqnffe of caste, of the
eoufusion, by the doers; Sc^rt[?f are destroyed; 5nf?i>CTr: =
HF%* Wft- of t.he CHste, customs ; ff^^f '• = §3TO W= of the
family, custotu.s; •q' and ; ^rf^STrTP everlasting.
The abode of the men whose family customs are
extinguished, • O Janardana, is everlastingly in hell.
Thus have we heard. (44 \
5?^T^^rjfr°lt = ^^TsT: Ig^^^&lwr ?T destroyed, of the
family, customs, of whom, they; ^gsgrarf of men; 3R[|?f
O Janardana; ^c% in hell; f?RtW fixed; 313: dwelling:
; f^T thus ; ^rT we ^ave heard.
Alas! in committing a great sin are we engaged, we
who are endeavouring to kill our kindred from greed
of the pleasures of kingship. (4^
qSftf alas ; ^?T alaa ; H??l great ; qjqr sin ; q^ to do ;
ft prepared ; ^^ we ; *!5<^l 9^^5TTH5T of kingdom.
[ 21 )
of pleasure, by greed; 33 to kill; ^IR* (our) own
relatives : S^ffiT uprisen.
n
If the sons of Dhritara§htra, \veapon-in-hand, should
slay me, unresisting, unarmed, in the battle, that would
for me be the better. (46)
iff if 5 HT me; aTJT^r^n* without retaliation (unresis-
ting); 3T5I^ weaponless; ^TWWTq: =3TWrN Trf5l3 q^T^
weapons, in hands, whose, they ; q[«TUgT: the eons of
Dhritarashtra ; ^ot in the battle ; 553: may slay ; ^ that ;
fl of me ; sflWrK better : vf^ would be.
m; HHT^TO: n «^ n
Sanjaya said :
Having thus spoken on the battle-field, Arjuna
sank down on the seat of the chariot, casting' away his
bow and arrow, his mind overborne by grief. (47)
^r5T3: Sarjjaya; 3?TPT said : q^ thus ; ^^?^r having said,
3T^T: Arjuna: ^"«f in the battle ; cqtTOt-WTO SW of
the chariot, in the seat : ^rqrf%^ sank down ; f%O5?l
having cast away ; ?rerc = 3fc<Jr ^? with the anow, together ;
[ 22 ]
w *•. by
sorrow, agitated, mind, whose, he ;
Thus in the Upanishats of the glorious Bhagavad-GitS, the science of
the ETERNAL, the scripture of Yoga, the dialogue between
Shri Krishna and Arjuna, the first discourse, entitled :
THE YOGA OF THE DESPONDENCY OF ARJUNA.
ffa thus ; »ift*T.a*Nl*ndr!| in the blessed Bhagavad-Gitas ;
OTPTO?fi in the Upanishats ; agJI^Sira^SgW H^jraf of the
ETERNAL, in the science; qpTSTrir = JJfnr^ ^11% of Yoga, in
the scripture ; 'sfffjsotr ^^^f? = ^^or^f ^ ^T^T
of Shri Krishna, and, of Arjuna, and, in the dialogue :
f^Tf^rnJ = ST^ffZJ R^T? CT ^TT: of Arjuna, of despondency,
the Yoga : sfR name ; JfipT: first ; ^2n"^: discourse.
SECOND DISCOURSE.
: 11 ? n
Sanjaya said :
To him thus with pity overcome, with smarting
brimming eyes, despondent, Madhusudana spake these
words : (l)
?j to him ; rftyr thus ; ?>T3r with pity ; STTftei. penetra-
ted ; 3T^J?fri^I^1=aT^fvT: ^ ^ ^1^% ^ f«B| q?n ?T:
with tears, filled, and, restless (smarting), and, (two) eyes,
whose, him ; ff^T^rf (to the) despondent ; y^ this ;
speech ; T^T^T spake ; Ttpgrs Madhusudana.
i
The Blessed Lord said :
Whence hath this dejection befallen thee in this
perilous strait, ignoble, heaven-closing, infamous, O
Arjuna ? (2)
3?rT: whence ; *fT thee ; <ft-3HH5«I. dejection ; ff this ;
in difficulty: srg<TRtr?Pr happened;
*f: 3J?* by non-Aryans, rejoiced in ( practised ) ;
unheaveuly (not leading to Svarga) ; ST^ftnNftil, un-fame-
inaking ^pf 0 Arjuna.
^ H
Yield not to impotence, O Partha ! it doth not
befit thee. Shake off this paltry faint-heartedness !
Stand up, Parantapa ! (3)
5^«3[ to weakness; fff not; fft (pleonastic particle,;
•His go: Tr^" O Partha : q[ not; q-?iq[ this; ^fti in tliee ;
TTTO«T is fitting: g? mean: ffq^M^^S?^^ ?f%r^ of the
heart, weakness ; ^f^^f having abandoned ; 3frT9 stand up ;
T^T^rT^nT others (foes) consumes (he who).
II « II
Arjuna said :
How, O MadhusQdana, shall I attack Bhishma and
Drona with arrows in battle ? they who are worthy of
reverence, O slayer of foes. (4)
^fir how : >fr«Tq[ Bhisliraa ; 3Tf I ; 55f^ ia battle ; gtzj
Drona ; =q and ; *T*J*J$?T 0 Madhusudana ; 5^fvr: with
arrows ; nrlran^rm shall I attack ;
of worship, the deserving (two) : ^rf^?T = ^f'ITT«l 'S^T of
enemies, 0 slayer.
f|
|| H II
Better in this world to eat even the beggars ' crust,
than to slay these most noble Gurus. Slaying these
Gurus, our well-wishers,1 I should taste of blood-
besprinkled feasts. (5)
e Gurus ; 3T?5^r not having slain ; f? indeed ;
t, splendour, whose,
them ; HRP better ; ^1^5 to eat ; ^f^*I alms : ^rfqr even ; 5^
here: r5T% in world ; ??^f having slain; 3T^RP3L= *& *&*-
ZJr^fRT ?Tn^ wealth (or g-ood),(t.liey) desire, thus, them ; 5 in-
deed : sj^^ Gurus ; ff liere;(T^ also ; g^ffl I should eat ;
mrr^ foods: ^nirr'^n? = ^w°r Jiff^rq: with blood,
stained.
who covet
wealth; or 3^?f (jpr 3T?| = ff ^) SRR^RT they who desire (my) artha i.e.
good or welfare; another reading ie ^f?^Ffr':irft= (^nfo ^r*T: rTWT?l)
from greed of wealth.
More often translated, " greedy of wealth ." but the word is used
elsewhere for well-wisher, and this term is more in accordance with the
tone of Arjuna's remarks.
( 26 ]
jf^TT
sw sTRmgr: n *ui
Nor know I which for us be the better, that we-
conquer them or they conquer us — these, whom having
slain we should not care to live, even these arrayed
against us, the sons of Dhritarashtra. (6)
5T not ; ^r and ; ^^ this ; f%?T: (we) know :
which ; ?p for us ; «r(ta: more important ; Ztff that ;
3TapT (we) should conquer ; qff if ; ?j or ; ^: us ;
(they) should conquer ; qfij whom ; ^ even ; ?c^r having
alain ; ^ not ; nrifrf^^r*?: (we) wish to live ; % those ;-
3T^R?Tfrr: (are) standing : J?gi|r in face ; t?r£*rgT: sons of
Dhritai'ashtra.
• My heart is weighed down with the vice or
faintness ; my mind is confused as to duty. I ask thee
which may be the better — that tell me decisively. I
am thy disciple, suppliant to Thee ; teach me. (7)
of commiseration, by the fault, attacked, nature, whose, he ;
^STR ( I ) ask : ^f thee ; Wnrjr^n = W ^5 %
in (as to) duty, confused, whose, he ; ^ which ;
better : ^q; may be ; ffff«r?f decisively ; aff speak ;
that ; ^f of (to) rne ; f$I«l: disciple ; % of thee ; 3Tf I :
teach ; Hfl. me ; ^\ to thee ; sn^Pi suppliant.
ir<^ n
For I see not that it would drive away this anguish
that withers up my senses, if I should attain unrivalled
monarchy on earth, or even the sovereignty of the
Shining Ones. (8)
srff not ; jrregrr'S (T) see ; ** mY : STTI^F^
away; ^ that ; tftqm grief; ^^I^^l drier-up ;
of my senses ; IT^r1^ having obtained ; ^V in the earth ;
«feT5T»i unrivalled ; rr^f kingdom ; gUl!IPt of the Suras ; STft
even ; *a( and ; STTl'tfrttra. lordship.
[ 28 ]
Sarijaya said :
Gudakesha, conqueror of his foes, having thus ad-
dressed Hrishikesha, and said to Govinda, " I will not
fight !" became silent. (9)
^ thus; 3^cff having spoken : |^t%^r to Hrishikesha ;
3T§T%?T : Gudakesha; 7CrI<j: destroyer of foes; »T not ;
qrrTO (I) will fight; ff% thus; Ttrrf^ to Govinda;
having said ; -rjsjjff silent ; *(?$$ became; ? (particle).
n 3 o H
Then Hrishikesha, smiling, as it were O Bharata,
spake these words, in the midst of the two armies, to
him, despondent. (10)
31^ to him; ^n* said > *W^: Hrishikesha: Iff^
smiling ; f^ as it were ; »rn;?T 0 Bhai'ata ; %^5Etr: of the
(two) armies; SW: (of) both; ^^ hi the middle;
despondent ; |f this ; 3^T: word.
I
ID
The Blessed Lord said :
Thou grievest for those that should not be grieved
for, yet speakest words of wisdom.1 The wise grieve
neither for the living nor for the dead. (n)
^^fr^ni. unbewailable ; ar^^ff1^: hast bewailed ; 5%
thou; Jfi?PW*.= JT5Trar: *Cr?T1 of wisdora, words; 'Of and;
VTTq% speakest; *TcTn33^ *T?Tn 3T3p=r: 2WT rIPiJ. gone, life-
breaths, whose, those ; arirlf^l. not, gone, life-breaths, whose,
those ; ^ and ; ?f nofe ; sf^fNnw grieve ; qitrrn the wise.
^R it
Nor at any time verily was I not, nor thou, nor these
princes of men, nor verily shall we ever cease to be,
hereafter. (12)
?T not ; 5 indeed : lj^ also : sr'f I ; Sffg at any time ; •!
not ; arrST1*. was ; *l not ; &p^ thou ; »f not ; 5% these ;
*Rrft<Tr:=:3RRr Srfaqrr: of the people, lords ; ?f not ; ^r and ;
q^ also ; ff not ; «Tft«3R: sna11 be t *8 a11 '•> *&&» we 5 3T3:
from this (time) ; T^l, after.
As the dweller in the body experienceth, in the body,
childhood, youth and old age, so passeth he on to
i Words that sound wise but miss the deeper sense of wisdom;
[ 30 ]
•another body ; the steadfast one grieveth not thereat.
(13)
ff?f : of the embodied : 3TTCT3. >n tllis » **H as ; ^ in
body ; &Wi childhood ; qnfT youth ; 5HT old age : rTOf
so ; ^r??rcim%: =1?!^^^ *rw: of another body, the ob-
taining ; vjfa: the firm ; ?nr there ; »f not : gflfff grieves.
119 su
The contacts of matter, O son of Kunti, giving cold
and heat, pleasure and pain, they come and go, imper-
manent ; endure them bravely, O Bharata. (14)
Tt^rcTSlT^iTnrraT: wft: of the matter, the touches;
3 indeed ; ^T%at 0 Kaunteya : ^TRTr^l^^S^fr: =* *M3 ^ ^»l
•^ ^ ^T 5:13 ^ ^ff?T 5T*^ co^f and. lieat» and> pleasure, and,
pain, and, give; thus ^rTTTnTrraT: =»Tr«W ^ STTfH: ^
ZT^T%, coming, and, going, and, whose, they; 3TR??ir: transi-
tory ; rTPl these ; ranTSTC^ bear (thou) ; HK?T 0 Bharata.
4 f|
The man whom these torment not, O chief of men,
balanced in pain and pleasure, steadfast, he is fitted for
immortality. (15)
if whom ; f| indeed ; ?f not ; s?ttJHf«Tf torment ; q%
these ; 3^ man ; J^f* «= SWIT HW of men, 0 best ;
[ 31 ]
equal, pain and pleasure,
and whose (to whom), him ; *ftt firm : W he ; spj^ra for
immortality ; cfic^^T becomes fit.
*ntt JTOlit T%fct
The unreal hath no being ; the real never ceaseth to
be ; the truth about both hath been perceived by the
seers of the Essence of things. (16)
^ not ; 3T*T?P of the non-existent ; fa^Uf is ; *m'.
"being ; ^ not ; 3T*rn": non-being ; f^f«?% is ; *j?p of the
existent ; ^^f: of the two ; STR" also ; ^£\ (has been) seen ;
3TrT the end (the final truth) ; 3 indeed ; %H3P of these ;
bj the truth-seeing.
Know THAT to be indestructible by whom all this
is pervaded. Nor can any work the destruction of that
imperishable One. (i)
BT^RnlT indestructible ; 5 indeed ; 3£ That ; nffor
know (thou) ; 3R by whom ; ^ all ; ft this ; ?f?r (has
been) spread ; itir^TO. ^e destruction ; 3T«qqfq of the impe-
rishable ; 3T*H of this ; sf not ; ^rfiTfJ anj-one ; ZR&l to do ;
is able.
3 < \\
These bodies of the embodied One, who is eternal,.
indestructible and boundless, are kno\vn as finite.
Therefore fight, O Bharata. (18)
9TrT^cT: having end ; f»T these ; \QI bodies ; R3K3 of
the everlasting; 3?Rf: (aie> said : ^rffRor: of the embodied :
apj-^rfqqf: of the iiidest.ructible ; 3T^?T^ of the
immeasurable; rT^TTft therefore : 33^ figlit (thou) ;
0 Bharata.
n i %n
He who regardeth this as a slayer, and he who
thinketh he is slain, both of them are ignorant. He
slayeth not, nor is he slain. (19)
q: he who ; q^t tin's ; "%n?T knows ; ^TIT slayer ; q:
he who ; *qr and : |pr this ; *l«i% thinks ; ^?f^ slain ;• ^HT
the two ; <ff those ; ^ not ; fa^rsftrp (two) know ; «T not ;
8Tq this ; ?Rr kills ; ?f not ; f?*frT is killed.
[ 33 ]
He is not born, nor doth he die : nor having been,
ceaseth he any more to be ; unborn, perpetual, eternal
and ancient, he is not slain when the body is slaugh-
tered. (20)
ff not ; 5fra% is born ; f5R% dies ; ^r or ; *fff«ffl at any
time ; ^ not ; ar<^ this ; >jc^r having been ; *rf%?rr will be ;
31 or ; ?T not ; y$$: (any) more ; ?T5T: unborn ; Rt^: perpetual;
Sfr^rT : eternal ; 3TJ[ this ; *[tfu\ : ancient ; ^ not ; ??3% is
killed ; ^HJTffi (in) being killed ; srftc in body.
MR 3 ii
: **&
Who knovveth him indestructible, perpetual, unborn,
undiminishing, how can that man slay, O Partha, or
cause to be slain? (21)
^ knows ; arf^TrfaFT indestructible ; fsf^j perpetual ; 3:
who ; Ipf this ; ?T3T unborn ; »T5W£ undiminishing ; ZfW
how ; *f: he ( that ) ; <j^: man ; <m? O Partha ; ZR whom ;
causes to be slain ; ^f?r kills ; 3TO whom.
^TTTTIFT
As a man, casting off worn-out garments, taketh new
3
[ 34 1
ones, so the dweller in the body, casting off worn-out
bodies, entereth into others that are new. (22)
^ratf*T garments ; sftofrPr worn-out ; qtrr as; ftfra having
cast away ; ^^rf% new ; n^TRT takes ; ^: a man ; 3TT*n%
others ; rT?n so > ^TCftfPI bodies ; f^fTI having cast away ;
^farff^f worn-out ; ar^nf^ to others ; gw?T goes ; ?Tf FT? (to)
new ; ^fr the embodied (one).
Weapons cleave him not, nor fire burneth him, nor
waters wet him, nor wind drieth him away. (23)
sf not ; ijqf this ; fejfrf cleave ; ^TWfftl weapons : ^ not ;
^ this ; ff f% burns ; TT^5F: fire ; ?T not : "of and ; q^T this ;
wet ; ^rn?: waters ; ^ not ; AU^ld dries ; in^rf: wind.
: IK ^11
Uncleavable he, incombustible he, and indeed neither
to be wetted nor dried away ; perpetual, all-pervasive,-
stable, immovable, ancient, (24)
ST^SSP uncleavable ; s^f this ; «T?rW: incombustible ;
3T^ this ; 3T^i€r unwettable : 3T^If^: undryable : ir^ also ;
•^ and ; R5^: perpetual ; ^fop =^^*T3[ Trf: into all, gone ;
: stable ; ST^oT: immovable ; s^^ this ; ^rrrT1!: ancient.
[ 35 ]
Unmanifest, unthinkable, immutable, he is called ;
therefore knowing him as such, thou shouldst not
grieve.
(25)
3T33RJ5 unmanifest ; srg this ; 3Tf%?3: inconceivable ; 3TZJ
this ; 3Tft^ra: immutable ; grq this ; &eifo is called ; ?rwq[
therefore ; q^ thus ; f%rt^ having known ; qr?f this ; 5f not ;
to grieve ;3Tf[% (thou) oughtest.
Or if thou thinkest of him as being constantly born
and constantly dying, even then, O mighty-armed, thou
shouldst not grieve. (26)
3T*T now ; ^ and ; qjj this ; R^^rer = R^( 5THT constantly,
born; fosQ perpetually; ^r or; nyvRf (thou) thinkest; sgrT^dead ;
rftfT so ; arfa also ; <$ thou ; *T?rwrfT = H?r?Hr arr^ ^^ (?t) great
(two) arms, whose, (0 thou) ; ^ not; ^ this; ^frF^^I, to
grieve : 3Tff% (thou) oughtost.
T|
[ 36 ]
For certain is death for the born, and certain is birth
for the dead ; therefore over the inevitable thou shouldst
not grieve. (27)
STCrf^ of the born ; f| indeed ; a^: certain ; ^3: death :
V? certain : t5f»I birth ; ^^j of tbe dead ; ^ and ; *W\<1
therefore : 3TTf*f I** ( m) inevitable ; BT^f in matter ; «T not :
?t thou ; sflf^gij to grieve ; 3T?i% (thou) otightest.
^TcTTH
cT^T ^T 'r^fT |R<£ II
Beings are unmanifest in their origin, manifest in
their midmost state, O Bharata, unmanifest likewise are
they in dissolution. What room then for lamentation ?
(28)
^Tf % unmanifest, beginning,
whose, they; ^rR beings ; 53rriRJT^f R = *vifi ^q ^qr rTFR
manifest, middle, whose, they ; *T|T?I 0 Bharata ; ST^^F-
R^fR = 3T5ZITK R^T5! 3jqr ?TrR unmanifest, destruction, whose,
they ; ^ also : rT^r there : ^r what ; TPf^Rr lamentation.
[ 37 1
As marvellous one regardeth him ; as marvellous an-
other speaketh thereof; as marvellous another heareth
thereof; yet having heard, none indeed understand-
eth. (29)
3Tr^5^ as wonderful ; cr^rW sees ; 5fii%<l some one ; ^vf
this ; 3TI^zfa<l as woriderf al ; ^ff?T speaks ; ?r?jT so ; ^ also ;
^T and ; 3T?2T. another ; arr^si^ 8LS wonderful ; ^f and ; ^
this ; 3T?q: another ; sjofffW hears ;f?^T having heard ; srfST
even ; ipr this ; "%? knows ; «f not ; ^ and ; ^ also ;
anyone.
This dweller in the body of everyone is ever invul-
nerable, O Bharata; therefore thou shouldst not grieve
for any creature. (30)
%^T the embodied ; frcJi always ; 3Tf c?j: invulnerable ; aril
this ; f ? in the body ; g^?i of all ; v^rT 0 Bharata ; rl^rfl
therefore ; ^^ff^T (for) all ; ^Jfrrfa' creatures ; T not ; cf thou;
to grieve ; 3T?r^ (thoa) shouldst.
Further, looking to thine own duty, thou shouldst
not tremble ; for there is nothing more welcome to a
Kshattriya than righteous war. (31)
[ 38 ]
, duty; arfr also •.*** and ; sr^l having
seen; rf not; f^PT^* to tremble; 3T?f§ (thou) oughtest :
>?«Tfq; (than) righteous ; f| indeed ; 3^{i?l than war ; %^:
better; ST^fl other; $Tnf3*3 of the Kshattriya ; Jf not ;
is.
Happy the Kshattriyrs, O Partha, who obtain such
a fight, offered unsought as an open door to heaven.
(32)
by chance ; ^ and ; ^qar happened ; ^«TfnCW =
of heaven, door ; STTrf ^ opened ; 5f??r^! happy ;
kshattriyas ; ^4 0 Partha ; f5*T% obtain ;
battle ; f^H like this.
€TT%
But if thou wilt not carry on this righteous warfare,
then, casting away thine own duty and thine honour,
thou wilt incur sin. (33)
3Ttr now; %fj[ if; cfw thou; fifff this; Vft% righteous;
^qpT battle ; ^ not ; gn?S3l[§ (thou) wilt do ; rfrf : then ; ^qJ|
own duty ; gRTfrT** fame ; S5f and ; ^cf r having thrown away ;
my sin ; ?rf rc^ff^ (thou) wilt obtain.
[ 39 ]
II ^ 8 II
Men will recount thy perpetual dishonor, and, to
one highly esteemed, dishonor exceedeth death. (34)
dishonor ; =^r and ; STFT also ; ^JnTrfr creatures ;
relate ; % thy ; 3T53RTW undiminishing; *T*m?tTTO
of the honored ; 'qr and ; ^T^ffr*?: dishonor ; J^urr^ than
death ; 3TJ%rc=53f% exceeds.
The great car-warriors will think thee fled from the
battle from fear, and thou that wast highly thought of
by them, wilt be lightly held. (35)
from fear ; mtfH from the battle ; ar^ withdrawn ;
will think ; c^T thee ; HSK^T the great car-warriors ;
zrej of whom ; ^ and ; &( thou ; ^ much ; JTrj: thought (of);
having been ; ?U^r% wilt go ; PJT^TW^ to lightness.
Many unseemly words will be spoken by thine
enemies, slandering thy strength ; what more painful
than that?
[ 40 ]
=s( and ;
friends
that; §
many ; ^rf^Rr will say ;
: slandering ; <ff thy ;
more painful ; 5 indeed ; fgfjJT what.
to be spoken, words;
re thy ; grffrTr non-
power ; ?ra : than
Slain, thou wilt obtain heaven ; victorious, thou wilt
enjoy the earth ; therefore stand up, O son of Kunti,
resolute to fight (37)
frp slain; 3T or; SiiC^Tra' (thou) wilt obtain; ^if
heaven ; nn^r having conquered ; ^f or : *Tr$3WT (thou) wilt
enjoy ; *T?fl tne earth : rf^*TTfj[ therefore ; ^frTW stand up ;
Kaunteya; >±^\l\ for battle ;
T: made, decision, by whom, he.
Taking as equal pleasure and pain, gain and loss,
victory and defeat, gird thee for the battle ; thus thou
shalt not incur sin. (38)
?psr^:% = 5^ ^ I:^ ^T pleasure, and, pain, and ; ^fjj equal ;
fjc^r having made; 5rPTraTOT = r*nT: *T 3T^P?: ^ gain, and,
loss, and; 3Tzrriftr= «ra= ^T a7^r?[5 % victory, and, defeat,
and ; rfrf : then ; ^^[^ for the battle ; 555^ join (thou) ;
sf not ; ^ thus ; frt sin ; ^^IH^I% (thou) shalt obtain.
This teaching set forth to thee is in accordance with
the Sahkhya ; hear it now according to the Yoga,
imbued with which teaching, O Partha, thou shalt cast
away the bonds of action. (39)
irqr this ; % of (to) thee ; 3TPTf|?Tr (is) declared ; 3TC3 in
SAnkhya ; f i^f: knowledge ; qm in the Yoga ; g indeed ; f HT
this ; *joj hear ; ^TT with knowledge ; ^rff: joined ; z&n with
which ; <TT*T 0 Partha ; ^sr^ = 3R*fa: tW of karma, the bond;
(thou) shalt cast away.
In this there is no loss of effort, nor is there trans-
gression. Even a little of this knowledge l protects
from great fear. (40)
ifnot; ff here: 3Tn=T3IT?Tr*r: =3Tf*n*JT*g ^TO: of effort,
destraction ; 3Trf>T is ; !?c^f R: transgression ; ^ not ;
^?T«; very little ; 3?f^ even ; 3TTO of this ; vpr^l duty ;
protects ; if^f: (from) orreat ; VTTT^ from fear.
1 Dharma.
[ 42 ]
The determinate reason is but one-pointed, O joy of
the Kurus ; many-branched and endless are the thoughts
of the irresolute. (41)
3TK»Tr v&W- m determination, soul,
whose, she ; gfe: thought ; ir^r one ; f 5 here ;
?T?^ of the Kurus, 0 rejoicer ; ^f ?imr - ^f^:
many, branches, whose, those ; ff indeed ; 3T^?fr: endless ;
and; g^q: thoughts; ais^^gTR^r^ of the irresolute.
Flowery speech is uttered by the foolish, rejoicing in
the letter of the Vedas, O Partha, saying: " There is
naught but this." (42)
2tt»* which; fJTT this; ^^\ flowery; •ft^ speech;
ntter; 3TT^Tf«RT: the un-wise; %fqfr^:!:Tr: = tf€^ ^f?
the Veda, in the word, rejoicing . mq PArtha ; ^ not ;
other ; 3T|?iFr is ; fRT thus ; ^rf?^: saying.
With desire for self, l with heaven for goal, they
offer birth as the fruit of action, and prescribe many and
l Those whose very self is desire, Raima, and who therefore act with
a view to win heaven and also rebirth to wealth and rank.
[ 43 ]
various ceremonies [for the attainment of pleasure and
lordship. s,^\
T % desire, son], whose, they ;
heaven, highest, whose, they;
(f^) n^rf?f ?ff (re) birth,
alone, of action, fruit, (asj gives, that (which) ;
^r*T = f^j?rrori f^TTn Sfg^r: 1*31 ?Tf of actions, varieties, many,
in which, that; %Tp^»Tr% = *fr»T? 3 ^ ^J^ ^ «TI% of
enjoyment, and, of sovereignty, and, the gaining ; jrrrt towards
(for the sake of).
For them who cling to pleasure and lordship, whose
minds are captivated by such teaching, is not designed
this determinate Reason, on contemplation steadily bent.1
(44)
*Tf*T3fter?Ef 'TT = *TPt ^ ?^ ^ Wt -fKM r in enjoyment, and,
in lordship, and, of the attached ; rT^by that; 3TTfrT%rT?rrw =
1 The following is offered as an alternative translation of shlokas 42,
43,44.
" The flowery speech that the unwise utter, O P&rtha, clinging to the
word of the Veda, saying there is nothing else, ensouled by selfish
desire and longing after heaven — (the flowery speech) that offereth only
rebirth as the (ultimate) fruit of action, and is full of (recommendations
to ) various rites for the sake of (gaining) enjoyments and sovereignty,—
the thought of those who are misled by that (speech) and cling to
pleasures and lordship, not being inspired with resolution, is not engaged
in concentration."
[ 44 ]
dragged away, mind, whose, of them ;
determinate (see 41);«Rf: thought; ^Jjr^T in
Samadhi ; sf not ; f%vjra% is fixed.
The Vedas deal with the three attributes;1 be thou
above these three attributes, O Arjuna; beyond the
pairs of opposites, ever steadfast in purity, 2 careless of
possessions, full of the SELF. (45)
%?Jl7atf%<T2tP =%5=^ f¥ra: ^TT % the three attributes,
subject-matter, whose, they; "%^T: (the) Vedas ; fMilpzi: with-
out the three attributes; *T? be; 3T%T 0 Arjuna;
without the pairs (of opposites); frcTO?rer : = R3* *=T?>
ff% constantly, in sattva, (who; dwells, thus ;
T STflrT %»T: ^ %W- *** HW *(•. not, is, earning, and,
maintaining, and, whose, he: 3TR*TWR^ f nil of the Self.
All the Vedas are as useful to an enlightened Brah-
mana, as is a tank in a place covered all over with
water. (46)
1 Gu$as = attributes, or forms of energy. They are Sattva, rhythm
or purity ; Rajas, activity or passion ; Tamas, inertia or darkness.
2 Sattva.
[ 45 ]
much; asrtf: use; Sf<TFT in a small pool; fllrT-
everywhere; %<-g^|^% = %c^ ^f% (in the state of a place
being) flooded, (in, i. e., with) water ; rJTCT^ so much ; ^§ (in)
all; >%5 in the Vedas ; aTgTTTO of the Brahmana;
(of) learned.
TT
*v * "^
IT
Thy business is with the action only, never with its
fruits ; so let not the fruit of action be thy motive, nor
be thou to inaction attached. (47)
^fiff&T in the action ; ^ only ; 3Tf^FTrc: right ; % thee ; m
not ; «JT^ in the fruits ; ^TfTSR at any time ; W not ;
^pf<?Wfg'-=^0T: ^ l3-' ^zi *T of action, fruit, motive,
whose, he ; >J: be ; Jtf not ; % thy ; ^f»T: attachment ; 3T?g let
(there) be ; ar^for in inaction.
\
Perform action, O Dhananjaya, dwelling in union
with the divine, renouncing attachments, and balanced
evenly in success and failure: equilibrium is called
yoga. (48)
3n«T*TT yoga-seated • *P5, perform ; wfif&t actions ; ^T«t
attachment; r?R^T having abandoned; *reiT3 0 Dbanaii-
]aya ; ^jRRRT: = f?T^t ^ WTWT T iu success, and, in non-
46 ]
success, and ; ^pf: the same ; v^\ having become ;
equality ; %*r: yoga ; 3^1% is called.
Far lower than the Yoga of Discrimination is action,
O Dhananjay.i. Take thou refuge in the Pure Reason ;
pitiable are they who work for fruit. (49)
^C<JT by far; ff indeed; 3T?rC inferior; faction; ff^f-
qfim; = 5^: qrirn^of discrimination, than the yoga; VRH^ O
Dhananjaya ; ^^f in (the) Pure Reason; fftvf refuge ; 3Tr^^^,
seek; ^Ttui: pitiable; <w|?Hr: = ^ ?g: ^t ^ fruit, motive,
whose, they.
H ° II
United to the Pure Reason, one abandoneth here
both good and evil deeds, therefore cleave thou to
yoga; yoga is skill in action. (50)
I[^3^;:=f3ir5^j: with knowledge, endowed; 5f?rm (he)
throws away ; ff here ; 3H both ; SJfirT^!;^ = g^rf ^
^ good deed, and, evil deed, and ; ?l?Rr«l therefore;
for (to) yoga; 55^^ be united, (prepare); 3U»T: yoga;
in actions ; ^RHTW skill.
f|
: ql[ ?T5?fT^q It H ^ II
[ 47 ]
The Sages, united to the Pure Reason, renounce the
fruit which action yieldeth, and, liberated from the bonds
of birth, they go to the blissful seat. (51)
3ff^ action-born ; f fa^-rhl : united to Buddhi (see 50) ;
f| indeed ; <W the fruit ; c^c^f having abandoned ; JRn^Jp
the wise; ^FWfrRl^T: = H»W 3JV1T<1 f%R&?CT: of birth,
from the bondage, freed ; <rf the abode ; »T^|<t go ;
painless.
*RTTT%
When thy mind shall escape from this tangle of
delusion, then thou shalt rise to indifference as to what
has been heard and shall be heard. (52)
z^T when; % thy; ^f^fifsm = *u?^ tffa&! of delusion,
the confusion ; fT§f: mind ; sgnfaK'wif^ will cross ; rTff *^en ;
*Trirr% (thou) shalt go ; f5|^ to indifference ; >?r^E?l^l of
(what) should be heard ; ^rR?l of (what) has been heard ; *r
and.
II H^ II
When thy mind, bewildered by the Shruti, shall
stand immovable, fixed in contemplation, then shalt
thou attain unto yoga. (53)
' KJTr%T5n by scripture-texts, distract-
( 48 ]
ed ; ^ thy ; s^r when ; *qr«lf?r shall staud ; RVJT immov-
able ; ^pn^r in Samadhi ; sr^FJr unmoved ; jrf^f: Pure Reason ;
rf^T then ; ^Tnt to yoga ; ST^n^f^T (thou) shalt attain.
: T%
v
Arjuna said:
What is the mark of him who is stable of mind,
steadfast in contemplation, O Keshava ? how doth the
stable-minded talk, how doth he sit, how walk ? (54)
fWrTT^TTO = R^TrTF s^TF «IW rTTO steady, intelligence, whose,
his; ^Fir what; «TW definition; ^nTrf^???^ = of the Saraadhi-
seated; %?r^ 0 Keshava; fl^rf^r: = R^rff *ff: ^^ 5f: fixed,
mind, whose, he ; r% what ; !T>TT^Rr may (he) speak ; f%
what (how); STTSfhT may (he) sit ; 5T%?r may (he) walk; f%
what (how).
The Blessed Lord said :
When a man abandoneth, O Partha, all the desires
of the heart, and is satisfied in the SELF by the SELF,
then is he called stable in mind. (55)
[ 49 ]
e) throws away ; 3[fr when ; ^ftti; desires
all; 7PT O Parfcha ; *T%«TrTR;='?^ : Trff^ to the mind, gone;
3Tf?*TfH in the Self ; ^ only : 3Trc*mr by the Self ; 5^: satis-
tied ; f*qrTW: steadfast, in mind (see 54) ; <ffr then ; 3=53^ (he)
is called.
H
He whose mind is free from anxiety arnid pains, in-
different amid pleasures, loosed from passion, fear and
anger, he is called a sage of stable mind. (56)
<*:%*£ in pains ; 3T3ffJT*Rr: = T Sff?t *R: 3**! ff: not agitated,
niiud, whose, he ; 5^5 in pleasures; f%»Trf^? : =f%T?ir ?<J?r
z&Q W gone, desire, whose, he ; 3t?T*rTvrasfiN: = ^Irf: ^T: ***
*T5[ ^ ^TW: ^f ^^ ?T: noue> desire, and, fear, and, anger,
and whose, he ; f??jfivfr: steady-minded (s^ee 54): §0^: s^ge 'r
(he) is called.
He who on every side is without attachments, what-
ever hap of fair and foul, who neither likes nor dislikes,
of such a one the understanding is well-poised. (57)
q: he who; gf^ everywhere; a^WSTf: mi-attached ; rTff
that ; ?ffj that (whatever) ; sip^t having obtained ;
U*T ^f 3TU*t ^T pleasant, and, unpleasant, and • sf not ;
4
C so ]
rejoices; ff not; ffij hates ; ^3 of him ; jf^t the intel-
ligence ; qr%§rir is established.
When, again, as a tortoise draws in on all sides its
limbs, he withdraws his senses from the objects of sense,
then is his understanding well-poised. (58)
35T when: Sf%1jj draws in ; «q- and; aril this one; ^:
tortoise; arjfTffi limbs ; $^like;3r?3P everywhere; fffjsirnjr
the senses ; f f^tU^^S = f fy^fTr^ aT^f^: of the senses, from
the objects ; ri^f of him ; sn^T the intelligence ;
established.
NH^Idcf
I H^ (I
The objects of sense, but not the relish for them, l
turn away from an abstemious dweller in the body; and
even relish turneth away from him after the Supreme
is seen. (59)
: the objects of sense ; RrR^t turn away ;
(of the) f oodless • ^f$sr: of the embodied ; ^r^3T = ^^
relish, excepting ; ^: relish ; arn" even ; ?R^ of him ; qt the
Supreme ; ^[ having seen ; ffff ^% turns away.
l The objects turn away when rejected, but still desire for them
remains ; even desire is lost when the Supreme is seen.
O son of Kunti, the excited senses of even a wise
man, though he be striving, impetuously carry away his
mind. (60)
ZfrT^: of the endeavouring ; ff indeed ; arfqr eveu ; 5H33
O Kannteya ; g^TOl of man ; f^qffcgr: (of the) wise ;
the senses ; STHrq?R (the) uptearing ; f ffi carry away ;
impetuously; »T^: the mind.
f|
Having restrained them all, he should sit harmonised,
I his supreme goal ; for whose senses are mastered, of
him the understanding is well-poised. (61)
rrrfa them ; 3^far all ; 4^wj having restrained ; g*ff:
joined; 9Tr*f[rT should sit; *re<T*: =9Tt'TC: 1^ ^: I, supreme
goal, whose, he ; q^T in control ; ff indeed ; ZRH of whom ;
ff?B[rPT senses ; ?f^ of him ; 5?^ the intelligence ;
(is) established.
Man, musing on the objects of sense, conceireth an
[ 52 ]
attachment to these ; from attachment ariseth desire ;
from desire anger cometh forth ; (62)
EZHItT' (of the) meditating; fifing. (on) objects (of the
sensesj ; a^f: of the man ; <H»T: attachment • tjsr in them ;
3<T5fR*T is korn ; *=f«TTfl from attachment ; ^fstrZKf arises ; ^\Jj:
desire ; 3Ffr*n?|[ from desire ; sfirsr: anger ; 3T[>T3ira% is produced.
From anger proceedeth delusion ; from delusion con-
fused memory ; from confused memory the destruction of
Reason ; from destruction of Reason he perishes. (63,
from, anger ; HfHT becomes ; ?T'*?fi? : delusion ;
from delusion; ?ir^f^*n =??^: f%^*f: of memory,
confusion ; ?^[f?T^?iTrfI = f*& '• ^TT?J of memory, from confusion ;
^f«?Tr?r:=l^': TF5T: of Reason, destruch'nu ; ^ ng^[5Tffl fron.
destruction of Reason ; sr<»irofsr ( he ) perishes.
But the disciplined self, moving among sense-objects
\vith senses free from attraction and repulsion mas-
tered by the SELF, goeth to Peace. (64)
CfTfsrRs^: = T*TT ^Tf ^"1 ^T^S^: with ( from ) attraction,
and. ( from ) i-uiml.-iim, and, (from) disjoined; ^J indeed ;
objects ( of sense ) ; f fg^j: with senses : ^^ moving
[ 53 1
< after ) ; 3lT?fT*res[:'=3lT?*rT: ^&: of the Self. ( by ) the control-
led ; n>raT5JTr = T^fa: 3TR*Tr 2TC?1 *T: subdued, self, whose,
to peace,- 3Tfa»T^lW attains.
|T: <T£R!f II ^H II
In that Peace the extinction of all pains arisetli for
him ; for of him whose heart is peaceful the Reason soon
attaineth equilibrium. (65)
SRTT> in (the state of) peace; B^QTRT = *rfqr 5:*9PH
( of) all. of pni'is ; fff^: -"fsfcrnciion ; -lj^ nf him ; ^qfsiras
arises ; q'gyT^'rr^'- =JTq?f ^"rT: ^?j ?Tf2( peaceful, mind, whose,
hi* ; f| in.leed ; BTF5J qaickly ; ^Rjf: the Reason ; T^
settles down.
There is no pure Reason for the non-harmonised, nor
for the non-harmonised is there concentration ; for him
without concentration there is no peace, and for the
unpeaceful how can there be happiness ? (66)
T not ; ^rf^gr is : ^f\rf: Reason : ^T^rR^l of the uncontrol-
led ; ff not ; *% ;i.nd : ^TjTRfZlof the uucbtlt colled ; HFRF medi-
tation; ?T not; =5T and : 3T*TR*l?T: of the non-meditating; ?(fl%:
•peace ; 3T5u"rT^I of the nnpeaceful ; 553: whence ; ?jiq happi-
n ess.
[ 54 ]
T f|
irqjafU
Such of the roving senses as the mind yieldeth to,
that hurries away the understanding, just as the gale
hurries away a ship upon the waters. (67)
ff?2UaTT of the senses; ff indeed; ^KHTI moving ; Zftj
which ; q^' the mind ; STgTShfraa' is conformed to ; rffj that ;
3TC3 of him ; ftfH carries away ; si^rf the intelligence ; f f3:
the wind ; ^1^ the ship : f=? like ; 3tvrr% in the water.
TfT^lff
II ^<^ II
Therefore, O mighty-armed, whose senses are all
completely restrained from the objects of sense, of him
the understanding is well-poised. (68)
rTRTt therefore : q&l of whom ; *^raT?r 0 mighty-armed
(see 26); RTrfrarHT restrained; ^^: everywhere; $\y-
3([foT the senses; fff^r^f^: (see 58) from the objects of
the senses ; ?T*a[ of him ; jfgr the intelligence ; STKTfgrTr ( is )
established.
R^TT
That which is the night of all beings, for the dis-
[ 55 ]
ciplined man is the time of waking ; when other beings
are waking, then is night for the Muni who seeth. 1 (69)
SIT which; f?ror night; ^fo ^TrTPff = *nfqf ^rTRi (of) all,
of beings ; ^^ in that ; UTUT^1 wakes ; ?f^jfr the disciplined
( one ) ; q&tt in which ; tjfrem wake ; *Tfrrnt creatures ; ^
that ; frf^ri night; <T?g?r. ( of the ) seeing ; 5^: of the muni. l
II VSo ||
He attaineth Peace, into whom all desires flow as
rivers flow into the ocean, which is filled with water but
remaineth unmoved — not he who desireth desires. (70)
•SrrrcfaFTI (ever) being filled ; 3T=5n7JfR5 = 3T=^5Tr ITfrfSr
3TC?I ^ unmoving, status, whose, him ; ^55^ (in) to the ocean ;
?rpr. waters ; Jrf^?ir% enter ; zjf ?j as ; ?ff^ so ; qRRT: ( objects
of ) desires • ^ ( in ) to whom ; qf^df?r enter ; g% all ; 5ET
he ; ^rfr^H peace ; afTrffrr% obtains ; ^ not
of ( objects of ) desires, the desirer.
1 The Sage is awake to things over which the ordinary man sleeps,
and the eyes of the Sage are open to truths shut out from the common
vision, while rife rersS, that which is real for the masses is illusion for
the Sage.
[ 56 ]
Who so forsaketh all desires and goeth onwards free
from yearnings, selfless and without egoism — he goeth
to Peace. (71)
having thrown away ; ^friT^ desires : 5^: IIH who;
-. JHPJ. man; ^tfo goes; R:^f: without-desire ;
\vithoiu-miue (ness ) • PKf^fK: wicaout-egoibm ; ^p
be : ^ifnt to peace ; 3TP^I-=<$'frT attains.
This is the Eternal state, O son of Pritha. Having
attained thereto none is bewildered. Who, even at the
death-hour, is established therein, he goeth to the Nirvana
of the Eternal. (72)
qm this ; sTfgfr of Brahman : f^q'R': sfarus ; qr?f O Purtlia:
*t not; if^t this ; JfT^ having obtained ; f%3fTfa is confused ;
having sat ( been establmhed ) ; 3T^f in this ; 3T?rI^fr%
of the end, iu the time ; %rf7 even ; 3glR^rtJT*I
Bi-ahman, to Xirvdna ; a£?;$[% attains.
o gt^q^nl *m fl^iqts^r^: u
s iu the glorious BHACrAVAD-GlTA the second discourse entitled:
YOGA BY THE SANKHYA.
[ 57 1
THIRD DISCOURSE.
II 3 II
Arjuna said:
If it be thought by thee that knowledge is superior
to action, O Janardana, why dost thou, O Keshava,
enjoin on me this terrible action ? ( I )
SSSttZRTf superior; %f{ if ; 37*1 JJJ: than action • % of ( by )
tliee ; q<fT thought ; ^g: knowledge ; 3RI«FT 0 Janardana :
rf?j then : f%*£ why : gfJifor in act on ; q[t ( in ) terrible ; HT
) engagest ; %^ O Keshava.
II ^ u
With these perplexing words Thou only confusest my
understanding ; therefore tell me with certainty the one
way by which I may reach bliss ? ( 2 )
^rf^^'T ( with ) intermixed ; f^ as it were ; 3I5ZR with
speech : Sj-fs? understand ing ; ^r?3f% ( thou ) confusest ; %q
as it were ; »T my ; rT?l so ; q5^ one ; ^f speak ;
hnvinc: docided : ZR by which ; $(q: better \' the good) ;
obtain.
I 58 ]
The Blessed Lord said :
In this world there is a twofold path, as I before said,
O sinless one : that of yoga by knowledge, of the
Sahkhyas ; and that of yoga by action, of the Yogis. ( 3 )
£r% in world ;
belief ; jjcr formerly ;
one ; ^rr^ih
of the Sankhyas ;
the yogis.
( in ) tni's ; ffft^T twofold • ROT
said ; ijqj by me ; 3H^ 0 sinless
knowledge, by yoga ; ^rns^Rni
action, by yoga ;
Man winneth not freedom from action by abstaining
from activity, nor by mere renunciation doth he rise
to perfection. ( 4 )
•T not ; ^r^fJTTR of action? ; 3T5Trt*n^ from ( by ) non-
commencement ;
obtains : »r not ; ^ and ;
(T^ only ; %f% perfection
inactivity ; 3^: man
from ( by ) renunciation :
attains.
( 59 ]
Nor can anyone, even for an instant, remain really
actionless ; for helplessly is everyone driven to action
by the qualities born of nature. ( 5 )
Jfff not ; ^faff anyone ; ^m. a moment ; arfa even ;
3Trg in reality ; f^gf?T stands ; 3T^f4^ un-action-perform-
ing ; gjrl[% is made to do ; f| indeed ; 3T^5T: helpless ; gpf
action ; *& all : CTf5f%fr: ( by ) the nature-born ; 501: quali-
ties.
Who sitteth, controlling the organs of action, but
dwelling in his mind on the objects of the senses, that
bewildered man is called a hypocrite. ( 6 )
^RFqrfor = 3ifrni ff^rPT of actions, the organs ; $Wf
having controlled j zj: who ; STF^T sits ; HT^rr by the
mind ; ?*re^ remembering ; f fj^F^lf^ the objects of the
senses (see ii. 58.) ; fr»T5re*Tr =• f%f?: srr?»n 3*3*1. confused,
mind, whose, he ; R^r^TC: =• mt^IT STr^nC-' 3W ^- false, con-
duct, whose, he ; ^f: he ; ^^H is called.
II ^ II
But who, controlling the senses by the mind, O
[ 60 ]
Arjuna, with the organs of action, without attachment,
performeth yoga by action l, he is worthy. I 7 )
2j: who ; g indeed : fff?^rf^r the senses ; *R*rr by the
mind ; R^TT having controlled ; ^Tr^T^" commences ; 3T3pT
O Arpna : ^f?5%: by the organ* of action : 37^*1*1. karma -
yoga ; ST^Ffi. unattached ; ^: he ; f%f?TO% excels.
Perform thou right action, for action is superior to
inaction, and, inactive, even the maintenance of thy
body would not be possible. ( 8 )
t prescribed: 3pJ do.- ^r»T action : ^ thou; ^m action:
: better; f^ indeed; IT^iH'T! than inaction; ^itr^I^T^
TT^T of the body, pilgrimage ; 3TR even ; ^ and : % thy ;
not ; sn?Tx?il?J[ ma.T succeed : STSfRon from ( by ) inaction.
The world is bound by action, unless performed for
the sake of sacrifice ; for that sake, free from attach-
ment, O son of Kunti, perform thou action. (9)
of sacrifice, ( from ) for the sake of ;
1 Karma- Yoga is the consecration of physical energy ou the Divine
Altar, z. e.. the using of one's organs of action simply in service, in
obedience to Law and Dnty.
6i
from ( tliaii ) action ; ?p*r3r otherwise ; &fa: the
world; 3T3 this; graahTT: =*fi$ anCT 3*3 3P action, bond,
whose, it; rT?*T = 3*3 3T5>f of that, for the sake; 5ft action ;
4r^3 O Kaunteya; gff?*f«T: = g^: ^ifr 3f *'• abandoned,
attachment, by whom, he : *T*TP^C perform.
Having in ancient times emanated mankind together
with sacrifice, the Lord of emanation said: "By this shall
ye propagate; be this to you the giver of desires1; ( 10)
?T?3Sctt: = 3*R 5T? with sacrifice, together; Sf5Tp the
peoples ; ?j^r having emanated ; Off formerly ; ^r^f
said; ran ft: Prajapati ; ar%1 by this; a^f%KZp^ shall
propagate (ye) ; tiq this ; ^: of you ; sr?g let be ;
desired, objecte, milks.
"With this nourish ye the shining ones and may the
shining'ones nourish you; thus nourishing one another, ye
shall reap the supremest good. (!I)
f^ff^ the Gods ; *rp^3?T nourish ( ye ) ; ^HRf by this ; %
those; "OT'.Gods; >Tr?35 may nourish; 3: you
i The cow of ludra, from which each could milk what he wished
for ; hence the giver of desired objects.
[ 62 ]
each other; qrrrap nourishing; %*: good; <ft the highest
( ye ) shall obtain.
t *T%
" For, nourished by sacrifice, the Shining Ones shall
bestow on you the enjoyments you desire." A thief
verily is he who enjoyeth what is given by Them with-
out returning Them aught, (12)
f^Pl. desired ; ^TfTPSL enjoyments; ff indeed; ^: to you ;
^T: the Gods ; ^KT will give ; 2ntTHrr?rTr: = 3fFT HlT^fr'- by
sacrifice, nourished ; %: by them ; ^rTRt given ; STJTfnt not
having given (returned); qr»*i: to these; ?j:who; ijr^
enjoys ; ^q1: thief ; l£3 only ; 5r: he.
ii \\ ii
The righteous, who eat the remains of the sacrifice,
are freed from all sins ; but the impious, who dress food
for their own sakes, they verily eat sin. (13)
s^Tf^rerfa'T: = 21^21 f%5: 3^Rm^ of the sacrifice, remains,
(who) eat, they ; ^?f: the good ; §^% are freed ; ^rfferi^rq-:
= g% f%ff?^%: by ( from) all, by (from) sins; gsra enjoy ; %
those : 5 indeed : srq evil ; qrqr: sinners : «I \vho : TeffW
cook; 8TrW^rrcaTr<t=«TrcH;I5 SFR^fl of the self, from (for
the) cause (sake).
From food creatures become; from rain is the produc-
tion of food ; rain proceedeth from sacrifice ; sacrifice
ariseth out of action; (14)
from food ; *Tsrffi become ; ^rTFR creatures ;
from rain ; 3T5n=T*rf: =3T5TC*l SPT^T: of food, the production;
Zf^lTf^ from sacrifice ; VT^rra. becomes ; 75^3: rain ; Zffi:
sacrifice ; ^FT?^: ==5R^tjr: ^^-. qw. ^ from action, the
arising, whose, that.
U?HII
Know thou that from Brahma action groweth, and
Brahman from the Imperishable cometh. Therefore the
Eternal, the all-permeating, is ever present in sacrifice.
(IS)
3J»| action; BgHS? = sB(igv\ : ^^' ^?J rT?l from Brahma
(the Vedas), arising, whose, that ; f^f^f know ; srgl Brahma;
SWC^S^^3 3^Crrl ^35^: ^2JrT<l, from the Imperishable,
arising, whose, that ; rTCHT^ therefore ; ^»rgr everywhere-
going ; 551 Brahman ; fHr2J constantly ; Zffi in sacrifice ;
( is ) established.
n mi
He who on earth doth not follow the wheel thus re-
volving, sinful of life and rejoicing in the senses, he,
O son of Pritha, liveth in vain.
1£3 thus ; srefrTrT sec turniug ; ^
2jm follows: f? Iteiv; q: wl,
life, whose, he ; sfysKnT: = trg-qg 3TTCR:
es, rejoicing, whose, he ; ^r^ uselessly ;
he ;
( 16)
wlieel
not ;
3*3 ST- evil,
P in the sens-
0 Partha ; ^r:
But the man who rejoiceth in the SELF, with the
SELF is satisfied, and is content in the SELF, for him
verily there is nothing to do.
q: who ; 3 indeed : STR'TCft:
Self, pleasure, whose, he ; ^ ouiy :
(i/;
u the
man
ted;
is.
may be
nnr\ ;
d ; g'g
(work) to V- flonn : ?r
by the Self, satisfied :
iu the Self ; ^ only ; ^
: the
: coufcen-
ot:
For him there is no interest in things done in this
world, nor any in things not done, nor doth any object
of his depend on any being. ( 18)
?T not ; q^- even; 3&( of him; fj%;f with action; ?nf:
concern ; »f not ; STfi^T with inaction ; $f here ; qR^H
any ; ?r not ; ^ and ; acr^ of this one ; ^t*[^j = ^ftj
»%$ ( in ) all, in creatures ; ^ff*Tq[ any ; 3T?fo of (an)
interest ; s^qr^ST^: dependence.
Therefore, without attachment, constantly perform
action which is duty, for by performing action without
attachment, man verily reacheth the Supreme. (19)
tTFTTri; therefore ; ST^rff: unattached ; ^?T?f always ; g»T§
(necessary) to be done ; ^ action ; ^JTp^T perform ; BT^TF:
unattached ; ft indeed ; srr^T^ performing ; ^ action ;
1^ the Supreme ; 3TTJfn% obtains ; g^^": man.
f|
Janaka and others indeed attained to perfection by
action; then having an eye to the welfare of the world
also, thou shouldst perform action. (20)
3)fcrr by action • ^ only . ft indeed ; ^f%Rrn to perfec-
tion ; srrre?t?rf : attained ; *H*|^: = 3Rgp;: srrft: zfti % Janaka,
the beginning, whose, they ; ?Tr^?l'?T?»l = sfr^I q'tf&l of the
5
[ 66 ]
world, welfare ; ^ even; 9TR" also; Sfa^FS looking to ;
to do; «rfrer tbou shouldst.
II R 3 ||
Whatsoever & great man doeth, that other men also
do ; the standard he setteth up, by that the people go.
(21)
3jqr what ; 3tfJ what; STT^Rt does; *!R?: the best; ?f^r
that ; ?iq; that ; ^ only • frTC; : the other ; ^rff: people ; ^p he
^ what ; JnTrrir measure ( authority) : ^g- makes ; ^r^T: the
world (people) ; ?rq; that ; 3T5^^% follow?.
There is nothing in the three worlds, O Partha, that
should be done by Me, nor anything unattained that
might be attained; yet I mingle in action. (22 )
5T not ; ^ of me ; <rr?f 0 Partha ; srflrT is ; ^^ to be
done; f%rrj (in the) three : ffr%^ worlds ; fifi^T anything : ^
not ; ST^rFR. unobtained ; Bq^ifloq to be obtained ; 33 exist
(I) ; l£3 also ; ^ and ; ^q;f &i in action.
[ 67 ]
For if I mingled not ever in action, unwearied, men
all around would follow My path, O son of Pritha. (23)
qf? if ; f| indeed ; 3Tf I ; T not ; ^^ should exist ; ^fg
(always) ; ^fHf^I in action ; 3T^f?rT: unwearied ; ipr my ; ^c4
path; 3Tfgi?t follow; ^H\: men; ir*T 0 Partha ;
everywhere.
These worlds would fall into ruin, if I did not per-
form action; I should be the author of confusion of
castes, and should destroy these creatures. (24)
3^ff??J: would be destroyed ; 5% these ; ?tr^P worlds ; sf
not : gfzfr if (I) perform ; qrf action ; ^ if ; ^r? 1 5 ^f^fn^ of
confusion ; ^ and ; ^f?f r author ; ?qr*l. ( I ) would be ;
(I) ^vould slay ; f *TT: these ; inff: peoples.
As the ignorant act from attachment to action, O
Bharata, so should the wise act without attachment,
desiring the welfare of the world. (25)
^T?fjr: attached ; gffipJT in (to) action ; ?ff%fi'Er the unwise ;
*&n as ; ^f% act ; VK3 0 Bharata ; ^zfnT should act ; R$R[
the wise man ; ?fqj so ; ar^TJ: unattached ; f%r^|%: desiring
to make ; ^37^3*1. (see 20) the welfare of the world.
[ 68 ]
Let no wise man unsettle the mind of ignorant peo-
ple attached to action; but acting in harmony with Me
let him render all action attractive. (26")
not; 5f^f^t=l%: ^t of the reason, the breaking-tip ;
shoul^ produce ; 3T*TRT °f the unknowing ; ^WrnT^Tr^z
nff ^^f ^^TT in action, attachment, \vhose, of them ;
should cause (others) to like ; ^tf^prfror = *rfrf°r ?K*frfoi
all, actions ; f%5f1, the wise man ; grfj: united, ( balanced ) ;
^THr^^ performing.
All actions are wrought by the qualities of nature
only. The self, deluded by egoism, thinketh : "I am
the doer." ( 27 )
: of nature : fafT^JTr^rFT being performed; aj^f: by the qua-
lities ; ^THffoT actions- ^51: everywhere; art^Trif^gTr^Tr =
ST^RT f^S: STrcJTT ^?H ^: by egoism, deluded, self, whose,
he ; ^rff the doer ; 3Tf I ; f f% thus ; Hf^% thinks.
But he, O mighty-armed, who knovveth the essence
of the divisions of the qualities and functions, holding
that "the qualities move amid the qualities,"1 is not
attached. (28)
the essence-knower ; 5 indeed ; Hf rerff 0 mighty-
armed ( ii. 26 ) ; ?J'wfft<Tr»nir: = SJ^TRri. T wrSocn*. ^f
HnTCT^r: of the qualities, and, of the actions, and, of the (two)
divisions 2 ; Jjorr: the qualities; 3jot»j in the qualities ; ^fa
exist; ff^r thus; H5fr having tliought; ff not; qTSnt is
attached.
^ 1 1
Those deluded by the qualities of nature are attached
to the functions of the qualities. The man of perfect
knowledge should not unsettle the foolish whose know-
ledge is imperfect. (29)
: of nature; 3JOKT»J5T: =3J<^: %*[5T: by the qualities,
deluded; 3-5^% are attached; £<Jnfi% = ST^RT ^3 of
the qualities, in the actions; rff^ those ; 3T?5?5rfaf: not-all-
1 The qualities as sense-organs move amid the qualities as sense-
objects. A suggested reading is : " The functions dwell in the propensi-
ties. "
O) Shaukara says; "of guna-vibh&ga and
karma-vibh&ga "=>of the class of gunas and the class of karmas ; or ( 6)
vibh&ga=apportionment, arrangement , the arrangements of gunas and
of karmas. or the relations of them.
[ 70 ]
knowing ;
not ;
the slow ;
should unsettle.
the all-knowing ;
n:: ii ^ ° ii
Surrendering all actions to Me, with thy thoughts
resting on the supreme SELF, from hope and egoism
freed, and of mental fever cured, engage in battle. (30)
iriq in me ; ?T3Trot all ; ^prrfal actions ; ^r?g^ having
abandoned; 3T«irc*T%rr*rr = ^
mind; f^T?ifp nnhoping ; f%^rr: witliout
become ; ^^^ fight (thou);
gone, fever, whose, he.
in the Self, with
mine' ; ^Jjr^r having
: \\\ 1 11
Who abide ever in this teaching of Mine, full of faith
and free from cavilling, they too are released from
actions. (31)
21 (they) who; ?r my ; Trre. opinion : f^ this ; pfHJ con-
stantly; 3T5rasr% follow; JTR^T: men ; s^nm: faith-filled;
r! not cavilling; igeqtf are freed; % they; 3?f^ also;
by ( from J actions.
Who carp at My teaching and act not thereon,
senseless, deluded in all knowledge, know thou these
mindless ones as fated to be destroyed. (32)
at who ; 5 indeed; qa^ this ; 3T>-^^SfrT: carping at ; ?r not ;
3T3nraf*T follow ; % my ; Jfrf 1. opinion ; ?rf jjfRf^J5R
5H% f%JJ^r«J> (in) all, in knowledge, deluded ; rfrq[ these ;
know (thou) ; ^T^rqr. destroyed ; aT%<Tgf: mind-less.
Even the man of knowledge behaves in conformity
with his own nature ; beings follow nature ; what shall
restraint avail ? (33)
conformably ; %^ behaves ; ^r^T. ( of ) his own ;
of nature ; ^rr^T^r^. the wise man ; 3Tfo even ;
to nature: qf[% go; 5j3rR creatures; f^f^f: restraint ;
what ; ^fR52?r% will do.
Affection and aversion for the objects of sense abide
in the senses; let none come under the dominion of these
two ; they are obstructors of the path. (34)
t?f 3*3 of the sense ; tfesra of the sense ; srq- in the
object; *nr|;^r = W: "^f^: ^T attraction, and, repulsion, and;
seated ; rT^f: of these (two) ; ^ not ; ^r»l (under
C 72 3
the) control ; srrir^girf let (him) come ; ^f these (two) ;
indeed ; qr?<Tf*nfr (two) obstructors of the way.
Better one's own duty, though destitute of merit, than
the duty of another well-discharged. Better death in the
discharge of one's own duty ; the duty of another is full
of danger. (35)
Hfari better; ffq^: own-duty; RrJJif: without (good)
quality; qrqwr?! = T^T ' ^*fni of another, than the duty;
*=T3fl?rTr?l (than) well done ; f*^ in own duty ; f^q?T death
d«|: better; TW»?: another's duty ; «nir^f: fear-bringing.
: II
Arjuna said :
But dragged on by what does a man commit sin, re-
luctantly indeed, O Var§hneya, as it were by force con-
strained ? ( 36 )
3T?T now; %?T by what ; JT^^: impelled ; 3T3*£ this; qpf
sin ; ^nt does ; «J^T: man : 3TR=€^^ undesiring ; srrT even ;
31&W 0 Vdrslmeya; ^^Ti^ by force ; f*f as it were;
compelled.
t 73 ]
I
The Blessed Lord said :
It is desire, it is wrath, begotten by the quality of
mobility ; all-consuming, all-polluting, know thou this as
our foe here on earth. (37)
sSFfPT: desire ; qrer: this ; VRVf: wrath ; q^: this ; ?~5fr?JOT-
*rSW* = nKP SFffil tr5V?: SW ^-. of mobility, from the quality,
birth, whose, it ; JT^r^T: =H3fl 3T^ H&l ^: great, devouring,
•whose, it; JTfrqTwir very hurtful ; f%f^ know (thou) ; ^
this ; ff here ; ^[RoT^ the foe.
As a flame is enveloped by smoke, as a mirror by
dust, as an embryo is wrapped by the amnion, so This l
is enveloped by it. (38)
^I^ by smoke ; 3Tff^^% is enwrapped ; ^r% : fire ; q?rr as
?rr«[?(r: a mirror; Wff by dust ; -^ and ; zmr as; 3?gr?r by the
amnion ; STf^rT: enwrapped ; »TH: embryo ; ?nn so ; ^»r by
it ; f^ this ; arrf^TI enwrapped.
1 The universe : "This" as opposed to "THAT," the ETERNAL.
Some say " This " stands for " knowledge."
[ 74 ]
Enveloped is wisdom by this constant enemy of the
wise in the form of desire, which is insatiable as a flame.
(39)
STffrT enveloped ; ^ wisdom ; q-%^ (by) this ; ^[1%^: of
he wise man ; ffT^nftTr by the constant enemy ; ^TT^TT =
3?R: ^<t ^re^t *T: desire, body, whose, he ; ^ff%3 0 Kaunteya ;
grojCT ( by ) the .unfillable ; 31^?^ by flame ; -BT and.
The senses, the mind and the Reason are said to be
its seat ; by these, enveloping wisdom, it bewilders the
dweller in the body. (40)
the senses ; »T^: the mind ; ^5: the reason ;
3T*3 of this; srfagRi*. the seat; 3^21% is called ; q%: by
these ; fwf Z(f% bewilders . ^-. this ; jftWl wisdom ; 3Tff ^
having enveloped ; %"f ?f«i the embodied one.
FRRR^ II 2 ^ II
Therefore, O best of the Bharatas, mastering first
[ 75 ]
the senses, do thou slay this thing of sin, destructive of
wisdom and knowledge. (41)
rTCTrfl therefore ; ^^ thou ; f fg-qrfot the senses ; arrfr in
the beginning ; |%^y^ having controlled ; ^?T«I>T= *KrTRf 3|t^T
of the Bharatas, 0 best ; Tr^frT sin ; Sfsfff slay ; ff indeed ;
<tf this; *rmf%*tt?Rr?R*= ^TR^* ^ R*TR^ ^ ?rr?[R*, of
knowledge, and, of special knowledge, destroyer.
TO gfe^rf fi::
It is said that the senses are great ; greater than the
senses is the mind ; greater than the mind is the Reason ;
but what is greater than the Reason, is HE. l (42)
ffS^rrJr the senses ; T^lT^r superior ; srrg: (they) say ;
ifsfz^zi: than the senses ; «rt superior; ffrf: mind ; H'T^T: than
the mind ; 5 indeed ; q-^r superior ; ^fe : the Reason ; ?j:
who; 5^: than the Reason; f^f: greater; 5 indeed ; ^f: he.
Thus understanding Him as greater than the Reason,
restraining the self by the SELF, slay thou, O mighty-
armed, the enemy in the form of desire, difficult to over-
come. (43)
l£?fr thus ; ^f: than the Reason ; «jt the greater; ^r having
1 The Supreme.
[ 76 ]
known ; %*rP-ai having steadied ; 3Tr?TR*l. the self ; arr**Rr by
the Self ; srf| slay (thou) ; ^ the enemy ; *T5r*r?t ( ii. 26) ; 0
mighty-armed ; 3fnH3<t ( 39 ) (of) the form of desire ;
difficult to approach.
Thus in the glorious BHAaAVAD.GiTJL...the third discourse, entitled :
THE YOGA OF ACTION.
[ 77 ]
FOURTH DISCOURSE.
inn
The Blessed Lord said :
This imperishable yoga I declared to Vivasvan ;
Vivasvan taught it to Manu ; Manu to Ikshvaku told it.
(0
f*t this ; f%3?^ to Vivasvan ; ^r«t yoga; JTfTfi^T^ spoke ;
?T? I ; ST^ZHI. imperishable ; f^^rpi Vivasvan ; qtfe to Manu ;
q-[^ said ; ^5: Manu ; f ^i^r% to Ikshvaku ; 3TS%?1 spake.
IRII
This, handed on down the line, the King-Sages
knew, This yoga by great efflux of time decayed in the
world, O Parantapa. (2)
^ thus ; «T^RrH«l= TtTWr JIFff**. by succession, obtained ;
f H this ; unfo- the king-sa^es ; f%g: know ; %'. this ; ^jr?FT by
time ; f^ here ; q^TT (by) great ; ?fr«T: yoga ; srg-; destroyed ;
0 Parantapa.
[ 78 ]
This same ancient yoga hath been to-day declared
to thee by Me, for thou art My devotee and My friend ;
it is the supreme Secret. (3)
q-; this ; ^ even ; STZPZ. this ; Jf^r by me ; % to thee ;
3TfI to-day ; zfri: yoga ; JiFFr declared ; ^nTT'- ancient ; HTR:
devotee ; 3TRT ( thou ) art ; % my ; ST^f friend ; isf and ; ff?T
thus; *fro secret; f| indeed; q^ this; ST^TH best.
\
II 8 U
. Arjuna said :
Later was thy birth, earlier the birth of Vivas van ;
how then am I to understand that Thou declaredst it in
the beginning ? (4)
?T<Tt later ; VT^rT? of thee ; 5f«T the birth ; q^ earlier ;
51WI the birth : f%3rr^rp of Vivasvan ; ^nt how ; q^fq; this ;
f^pftani. may ( I ) understand ; *% thoa ; STrff in the
beginning ; q'lTff^r^ declaredst ; f ft thus.
I
c T^ IIHII
The Blessed Lord said :
Many births have been left behind by Me and by
[ 79 ]
thee, O Arjuna. I know them all, but thou knowest not
thine, O Farantapa. (5)
arff% many ; ^ my ; oqanTfR* past ; 5F*TfR births ; rT*T
thy ; ^ and ; ^T%?T 0 Arjuna ; rttR these ; ?r| I ; %f know ;
; 5f not ; & thou ; %^ knowest ; ^^ 0 Parantapa .
Though unborn, the imperishable SELF, and also the
Lord of all beings, brooding over nature, which is Mine
own, yet I am born through My own Power.1 (6)
^T5f: unborn ; 3TFT also ; 5T«3[. being ; ^o^qr^TF = 37szj?j : 9£rrr*Tr
ZITO g- : undecaying, self, whose, he ; Jj^RrH of beings ; f ^R :
the Lord ; 3TPT also ; ^^ being ; SI^Rf nature ; ^T^my own ;
errors resting on ; 5ET*T^rm (I) become ;
the Self, by the maya. *
Whenever there is decay of righteousness, O Bharata,
and there is exaltation of unrighteousness, then I
Myself come forth ; (7)
l Mayft, the power of thought that produces form, which is transient
and therefore unreal compared with the eternal Eeality : hence M&yft
comes to be taken.' as the power of producing illusion.
^fT when ; Zf^r when; f| indeed; >?ift3 of daty ;
decay; WWRT is; mtrT 0 Bharata ; 3T»3**TFrai rising up
of sin ; <T^T then ; arrcTPPI. myself ; ^TSTrpT send forth
*J*T H ^ n
For the protection of the good, for the destruction
of evil-doers, for the sake of firmly establishing righte-
ousness, I am born from age to age. (8)
for the protection ; ^rg7rf of the good ;
for the destruction ; ^ and ; ?«f;r|T»! of evil-doers ;
$TTO = >OTtq HWTTTW ^TTT^ of duty, of the establishing,
for the sake: g-vf^TR (I) am born; 511 in age: arr in
age.
He who thus knoweth My divine birth and action, in
its essence, having abandoned the body, cometh not to
birth again, but cometh unto Me, O Arjuna. (9)
•5F*r birth ; ^ action ; ^ and ; % my ; ffssj divine ; tpf
thus; q: who; %% knows; rTT^5T : from (in) reality ; cZfoFr^T
having abandoned ; ff the body; 5^: again; 5T?»T to birth;
?T not ; ^ comes ; Hrt to me ; ^% comes ; ^f: lie ;
O Arjuna.
8i
Freed from passion, fear and anger, rilled with Me,
taking refuge in Me, purified in the fire of wisdom, many
have entered into My being. (10)
^Un*T*Ii£r>TP = sftfT: *TT: =^T VT3[ ^ 3>W- ^ ZfTT % gone,
desire, and, fear, and, anger, and, whose, they ; tfvTOr full of
me; 7JTPL. to me; ^Trfsmr resorting ; 3ff^: many; 5TM?TWr =
rTTHf of wisdom, by the austerity; grTT: purified;
^^T ^^H, (to) my being; ?lT»T?(r: ( have) come.
However men approach Me, even so do I welcome
them, for the path men take from every side is Mine,
O Partha. Cn)
q who ; 3iqr as ; »rr^ to me ; JTT^W approach ; rfrqt. them ;
?J«IT so ; <r^ even ; vnTTR welcome ; 3T? I ; ^T mJ ; ^^? Pa*n >
3^5^^ follow; ^55^: men; «TPT O PAr-tha ; ^^r: every-
where.
Wit q^cT
They who long after success in action on earth sacri-
6
[ 82 ]
fice to the Shining Ones ; for in brief space verily, in this
world of men, success is born of action. (12)
^ri^T- desiring ; ^f*foTT of actions; f%fe success ; zr^% (they)
sacrifice to ; f 5 here ; ^TH the Shining Ones ; %sj quickly ; ft
indeed; m^p in the human; %% (in the) world;
success ; *rer% is ; ^4«rr karma-born.
mi
The four castes were emanated by Me, by the diffe-
rent distribution of qualities and actions ; know Me
to be the author of them, though the actionless and
inexhaustible. (13)
^rg^°^ the four cashes ; *TOf by me ; fTgf emanated ; fpr^JT-
r%*Tr«T?P = fjaTRrt ^t ^*r^»I ^ i%*n*TO: of qualities and of ac-
tions, and, by division ; rT^f of it; qR^Wi the author; %rfq~
also ; m* me ; ffilf know ; ST^rTKI unacting ; srsn^qi inex-
haustible.
Nor do actions affect Me, nor is the fruit of action
desired by Me. He \vho thus knoweth Me is not bound
by actions. (14)
?T not ; iTHl. me : ^jfrf^T actions ; feqR stain ; 5f not ; % of
<?T% of action, in the fruit; yjfi desire;
ff% thus; HP*. me; q: who; arp^Rffit knows ; eR*rft: by
actions'; ?i not; ^: he-; g;u% is bound.
II
Having thus known, our forefathers, ever seeking
liberation, performed action ; therefore do thou also
perform action, as did our forefathers in the olden time.
(15)
ij^ thus; jffn^r having known; |f»»r (was) done; 3$
action ; qlf: by ancients; STR also; §3|£fH: (by) desirous
of moksha ; c£3§ do ; ^ action ; ^ even ; rTC*Tr?l therefore ;
5% thou ; <j?f : by ancients ; ^cft ( in the ) past ;
done,
f%
" What is action, what inaction ? " Even the wise
are herein perplexed. Therefore I will declare to thee
the action by knowing which thou shalt be loosed from
evil. (16)
f% what; ^j4 action; f% what; ST^f4 inaction; ff%
thus; cfrra: poets ; srfr also; 3T5T here; %ffrir: (are)
confused ; cf^[ that (therefore); ^f of (to) thee ; 5Rjf action ;
will (I) declare ; qq[ which • ^r^r having known ;
( thou ) shalt be freed ; 8T!5pTr?l from sin.
[ 84
UN 3\&
*rm: n ^ n
It is needful to discriminate action, to discriminate
unlawful action, and to discriminate inaction ; mysteri-
ous is the path of action. (17)
gr*pJT: of action ; f? indeed ; grfq- also ; afpjf^ should be
known ; 3fr^5^ should be known • *qr and ; f%^>JT^T: of wrong
action; 3T3Fff°r of inaction ; ^ and ; ?f?M should be known;
deep ; ^<*T: of action ; »Tr%: the path.
He who seeth inaction in action, and action in inac-
tion, he is wise among men, he is harmonious, even
while performing all action. (18)
in action ; 3T3»4 inaction ; q : who ; T^q; may see ;
in inaction ; ^ and ; gfH action ; q : who ; ^f: he ;
wise; JT^S^J in men ; ^ : he ; grf? : balanced ;
f: all, action, does, who, he.
pi: II 3 ^11
Whose works are all free from the moulding of
desire, whose actions are burned up by the fire of wis-
[ 85 ]
dom, him the wise have called a Sage. (19)
q*g of whom; ^ a1! ; ^?rrt*Tr : beginnings; ^TRH^T-
3RKTP = 3?R : *T sr3T?% : ^ ^f%rTT : by desire, and, by imagina-
tions, and, untouched ; jTFTTf^T^WTT3! = 5TRTO srf*^r ?T*TTFT
^THff^T 2RZI rT of knowledge, by the fire, consumed, actions,
whose, him ; <fi£him; 3Tff • call ; qr%rT learned; ^-fl: wise.
Having abandoned attachment to the fruit of action,
always content, nowhere seeking refuge, he is not doing
anything, although doing actions. (20)
?HF^r having abandoned; 3rfaorRf>t = ^pfT- <*% 3Tra*t
of action, in ( to ) the fruit, attachment, fff^HCrT: always-
contented ; Prcrj9'3: without dependence ; =5fin$far in action ;
3TnriTfTr: engaged ; srr7 also; »f not; ^ even ; f%f%q[ any-
thing ; 3fuf?T does ; ^: he.
Hoping for naught, his mind and self controlled,
having abandoned all greed, performing action by the
body alone he doth not commit sin. (21)
"Ot hoping, ( wishing ) ; qrTr%TTf^i[ = 3rT f*T^ T
?T:--= con trolled, mind, and, self, and, whose, he ;
5T- abandoned, all, taking,
[ 86 ]
by whom, he ; sirfft bodily ; %35T only ; 35$ action ;
doing ; ?f not ; 3TTc;frf?r obtains ; f%ff4«(<i sin.
Content with whatsoever he obtaineth without effort,
free from the pairs of opposites, without envy, balanced
in success and failure, though acting he is not bound.
(22)
zir^r^PTSirg?: = sr^ir 5rrH5T SrgS: by chance, with gain,
contented ; ffrfTr^: = ft ^Tcfnr the pairs, gone beyond ;
f^TcSft: un-envious ; gif: equal ; RT^T in success ; 3T-f%>gr
in non-success ; -q- and ; ^r^T having done ; acrfqr even ; ^ not
is bound.
Of one with attachment dead, harmonious, with his
thoughts established in wisdom, his works sacrifices, all
action melts away. (23)
= »TrT : *f»T: *K*l rTTO gone, attachment, whose, of
him; grfRZl of the liberated ; ^TFn^fWcT^"^: = JfTT%
%H: 9^ rT*3 in •ivisdoui, established, rrn'nd, -whose, his ;
for sacrifice ; 8*1^^: ( of ) acting ; ^»4 action ; ^Wlj entirely ;
dissolved.
II R3 II
The ETERNAL the oblation, the ETERNAL the clari-
fied butter, are offered in the ETERNAL the fire by the
ETERNAL ; unto the ETERNAL verily shall he go who in
his action meditateth wholly upon the ETERNAL. ( 24 )
a^I Brahman ; srqoi ( the act) of offering ; agl Brahman ;
$f%: the offering ( the thing offered ) ; a^rr^r = 35T°T ' 3**^
of Brahman, in the fire ; SHUTF by Brahman ; f^rPl. (is) offered :
ggT Brahman ; ^ only ;%^ by him ; ffrl^ (is) to be attained ,
afl^TOTrm^r = s*5I ^ OT rff%T^ ^Trf^s 5W %T Brahman,
only, action, in that, meditation, whose, by him ;
n R u
Some Yogis offer up sacrifice to the Shining Ones ;
others sacrifice only by pouring sacrifice into the fire
of the ETERNAL ; (25)
^^^ divine : ^ only ; 3TT^ some ; q^f sacrifice ; ih?*nr
yogis ; <Tl<TrSrT practise ; S5fT«fr = &%W- 3T^T of Brahman,
in the fire ; STql; others ; ^ sacrifice ; q|pT by sacrifice ;
^ even ; ST^rW offer UP-
[ 88 ]
Some pour as sacrifice hearing and the other senses
into the fires of restraint ; some pour sound and the
other objects of sense into the fires of the senses as
sacrifice ; (26)
WSTTfTR = *xr% srrf?: 3<*r*l rm% hearing, the beginning,
•whose, them ; ffj^TnT the senses ; 3TRT others ; ^*Trf5T5
= ?fa*re3T 3TI5nj of restraint (concentration), in the fires ;
^ffli sacrifice; 5T«^^= SIS?'- ^TfTf ' ^r^ rTR. sound, the begin-
ning, whose, them ; f^q^r^. sense-objects ; ar^f others
f nr^fiJIl = f fffOTnr*. 3Tf5T5 of the senses, in the fires :
sacrifice ;
II RVS II
Others again into the wisdom-kindled fire of union
attained by seif-control, pour as sacrifice all the func-
tions of the senses and the functions of life ; (27)
*nrffor all; t??^Trfa = f fy^orni. ^rfa of the senses,
actions ; JTr'T^Trf^T = Jff^zt 3\*fnv\ of the breath, actions ;
=5T and ; 3T^ others ; WlWTCnWWTnft = 3Tr5T^5 ^T ^ W*t:
?T^ 3Tjfr of the self, the restraint, even, yoga, of that, in
the fire ; 3jf ffi sacrifice ; jjTRfi rrfif = JcTrH^ Cff^ by wisdom,
lighted.
[ 89 ]
Yet others the sacrifice of wealth, the sacrifice of
austerity, the sacrifice of yoga, the sacrifice of silent
reading and wisdom, men concentrated and of effectual
vows ; (28)
$?533iTt : = SfoZfor 3ST: Sfai1 % by substances, sacrifice, whose,
they ; OTT35K: = 37= aig: a^T % austerity, sacrifice, whose,
they ; qriq^n'- = 3r»T' *&$'• tftT % yoga, sacrifice, whose, rhey ;
?rer so ; aiqc others ; ^iun^9T!!?^[T: = prraw ^ *IR ^ 3*r
^toi %, study, and, knowledge, and, sacrifice, whose, they ; *3f
and; 333: the restrained (anchorites); 3ftrer3<rr: =
5frf ^W.% sharp (difficult), vows, whose, they.
: II R ! II
Yet others pour as sacrifice the outgoing breath in
the incoming, and the incoming in the outgoing, re-
straining the flow of the outgoing and incoming breaths,
solely absorbed in the control of breathing ; (29)
STq-R in incoming breath ; 3J}| [*t sacrifice ; Sff^ outgoing
breath ; jnoj in outgoing breath ; STTPi incoming breath ; ?ftff
thus ; sm others . JTrorrTRTrT? = STF^TO ^T ^TTI^^ ^ Trfr, of
pr^na, and, of apana, (the two) courses; ^^f having restrain-
ed ; ^r°TWr^ra'JTr: = STrorraR: TCr^^qr ^ pranayama, final
refuge, whose, they.
: II ^ o II
[ 90 ]
Others, regular in food, pour as sacrifice their life-
breaths in life-breaths. All these are knowers of sacri-
fice, and by sacrifice have destroyed their sins. (30)
3T<K others; JTOTr^rcn = ftq<T ^TTfR: ZWI % restrained,
food, whose, they; JTTTT^ life-breaths; sjfbnj in life-breaths;
^f f% sacrifice ; g-f all ; arft also ; jpr these ; z^rftf: sacrifice-
knowers : ^STrqWFTSTP = ait^T STR*: tf&W'- ^1^% by sacri-
fice, thrown away, sins, whose, they.
\
\\\ 3 \\
The eaters of the life-giving remains of sacrifice go to
the changeless ETERNAL. This world is not for thenon-
sacrificer, much less the other. O best of the Kurus. (31)
5frf^TCT^55r:=«igw Rig ST^T ^f?r ^ ^ of the sacrifice,
remains, immortal (ambrosia) eat, who, they ; qfr% go ; SfT to
Brahman ; ^fTR^T'iL eternal ; ^ not ; ST^Pl this ; ^RT: world ;
STftrf is; 8T-^fT^I.of the non-sacrificer ; ^: whence; ^f^'
other eh^TH = i^mi»I ^rW of the Kurus, O best.
Many and various sacrifices are thus spread out be-
forp the ETERNAL. 1 Know thou that all these are born
of action, and thus knowing thou shaltbe free. (32)
l " In the Vedas '' is another interpretation.
C 91 .]
^ thus ; 7gf%qr: manifold; Zf^TP sacrifices ; f%rRf: spread ;
\: of Brahman (or Veda); §% in the f ace ; ^ffhffri. action-
born ; frr% know (thou) ; 3^ them ; ^fa all ; ^ thus ;
having known ; f3W$3% thou shalt be freed,
M ^ ii
Better than the sacrifice of any objects is the sacrifice
of wisdom, OParantapa. All actions in their entirety, O
Partha, culminate in wisdom. (33)
^•ir^ better ; y53RSir<l (than) made up of objects ; 3^1
than sacrifice; 5n?rq5T: = s-TPT^ ^f1 of wisdom, the sacrifice ;
TtHT 0 Parantapa; ^ all • SRH action; 3rnsT% without remain-
der; Titf 0 Partha ; ^jr% in wisdom ; qR^THr1^ is finished.
II \* II
Learn thou this by discipleship, by investigation,
and by service. The wise, the seers of the Essence of
things, will instruct thee in wisdom. (34)
3r£ that; ftfe know; srfdTTr^ bJ obeisance; <mJWT by
questioning ; ^3f by service • 5T?^i% shall teach ; % of (to)
thee ; 5-fR wisdom ; ?TR?T: the wise; rlT^ff^R: tlie truth-seeing.
[ 92 J
And having known this, thou shalt not again fall into
this confusion, O r'andava ; for by this thou wilt see all
beings without exception in the SELF, and thus in
Me. (35)
?jq[ that ; 5fr?3T having known ; ^ not ; JJ^: again ; *fr^.
delusion; qi thus . qreqflr (thou) shalt go • TT?^ 0 Pandava ;
at?T by this; £?frr% creatures ; 3T-trTT (by) without-remainder ;
(thou) shalt see ; 3Trc*TR in the self ; %nJr that is ; »TR
I ^^ II
Even if thou art the most sinful of all sinners,
yet shalt thou cross over all sin by the raft of wisdom.
(36)
STfreven; ^?J if; 37RT (thou) art; TfT1^ than sinners;
: (than) all: TR^TfT: most-sin-doing ; S=ptall;
C5T^;T of wisdom, by the raft ; ^ only ; ^ fspT sin
(thou) shalt cross over.
CT*TT
As the burning fire reduces fuel to ashes, O Arjuna,
so doth the fire of wisdom reduce all actions to ashes.
(37)
qqras; qvjff-% fuels; g-r^: kindled; 3TT^: fire;
[ 93 ]
(to) ashes; fi^f makes; ^%?T 0 Arjuna ;
gTf"T: of wisdom, fire ; ^§^4rr5t = 5T4[f^T Sfffrfa all actions
vrcTmil (to) ashes ; fr<j% makes ; gftfT so.
Verily there is no purifier in this world like wisdom;
he that is perfected in yoga finds it in the SELF in due
season. (38)
?ff? not; 5TRT by (to) wisdom; tf^r similar; VV&fH.
purifier; f?here; f%?j^ is : ?T?J that; ^f itself ; ^riRfri^ =
3U?T ^f^^J in yoga, perfected; gtt5R by (in) time; 3Tf?HR in
the self ; r%m finds.
The man who is full of faith obtaineth wisdom, and
he also who hath mastery over his senses ; and having
obtained wisdom he goeth swiftly to the Supreme
Peace. ^
the faithful; rWT obt.ains ; %\j wisdom;
intent; ^mf^n = ?rarm^ frffzufa ^^ %•. controlled,
benses, -whose he ; jffr»t wisdom; ^se^r having obtained; "TO
(to) the highest; srfmq: to peace; 3T-f^oi without-delay ;
goes
[ 94 ]
But the ignorant, faithless, doubting self goeth to
destruction ; nor this world, nor that beyond, nor happi-
ness, is there for the doubting self. (40)
?T-5T: un-knowing ; ^ and ; ST-'STPTT'T: non-believing ; ^
and ; ^ ?raic»Tr = 3ET5I3I : 9TIW ^^f *T : doubt, self, whose, be ;
fsR^flr is destroyed; ff not; %f?q this ; ^r^f: world ;
is ; ^ not ; «T^ : beyond ; ?T not ; fj^ happiness ;
of (for) the doubting-self.
He who hath renounced action by yoga, who hath
cloven asunder doubt by wisdom, who is ruled by the
SELF1, actions do not bind him, O Dhanaftjaya. (41)
$nra-S<Err3?Hf or = %Jt^ O?q^[ 3*3 *H^ by Yoga, renoun-
ced, action, by whom, him; gnrcrf^sRJsrai1^ i^R^ ^fs'sr
^ g- : by knowledge, cut away, doubt, whose, him,
?T possessing the Self ; ?r not ; ^J-tfpiT actions ;
bind ; *R*Rl 0 Dhananjaya.
1 Madhusudana explains dtmavanta/u as ''always watchful."
[ 95 )
Therefore, with the sword of the wisdom of the
SELF cleaving asunder this ignorance-born doubt,
dwelling in thy heart, be established in yoga. Stand
up, O Bharata. (42)
rP3Trr!j[ therefore; aT5I^W?r = 3igRr<jr gvr?R from igno
ranee, born ; |^*r heart-seated ; ^RiriRr = ftt^zi 3TRRr of
wisdom, by the sword; STf^^s of the Self; fgj^r having
cloven; ^ this; tfsre doubt; qi»r»r. yoga; arrf%5 practice;
stand up ; *TRtT 0 Bharata.
SIFT
Thus in the glorious BHAGAVAD.GrrA ...the fourth discourse, entitled :
THE YOGA OF WISDOM.
[ 96 ]
FIFTH DISCOURSE.
srf|
n i n
Arjuna said:
Renunciation of actions, thou praisest, O Krishna,
and then also yoga. Of the two which one is the
better? That tell me conclusively. (0
^T^gr* renunciation ; ^uii of actions ; fjsor 0 Krishna ;
jpr: again; 3RT yoga ; <BT and ; ^j?ri% praisest (tbou); «(<J
which ; $&: better ; ^rT^f: of these two ; ^ one ; rfif that ;
% of ( to ) me ; srf? speak ; 5Rr%rT1 well-determined.
The Blessed Lord said :
Renunciation and yoga by action both lead to the
highest bliss ; of the two, yoga by action is verily better
than renunciation of action. (2}
renunciation ; ^T^rT'. action-yoga ; =5f and ;
ftvvo) hig'iesb-happine^s-makers ; s^rf both ;?T5[r :
of these two ; 5 indeed ;
[ 97 ]
of action, than renunciation ; ^f^FT' action-yoga;
excels.
f| *np«nfr ^ ^T^R^ 11 ^ n
He should be known as a perpetual ascetic, who
neither hateth nor desireth ; free from the pairs of op-
posites, O mighty-armed, he is easily set free from
bondage. (3)
5P^: should be known ; ^f: he ; f^-^STrcft constant-re-
nouncer; q: who • *f not ; g^ff hates ; »f not ; cf[Tjjf?f desires ;
without the pairs ( of opposites ) ; ff indeed ; »lfr-
O mighty-armed ; 5^ easily ; ^rq; from bondage ;
freed.
Children, not Sages, speak of the Sahkhya and Yoga
as different ; lie who is duly established in one obtaineth
the fruits of both. (4)
tft^afrnr- *ms3: ^ zU*r *T Sdnkhya, and, Yoga, and; ^|^
separate ; arr^Tf: childmn ; sj^r% *nv ; ^ not : «jf%TrP the
wise ; IJ5R one ; arfq- even ; aTTTCTrP established ( in ) ;
together with ; ^H^TS of both ; f%^% obtains ; tff^r the fruit,
I 98 ]
That place which is -gained by the- Sahkhyas is
reached by the Yogas also. He seeth who seeth that
the Sankhya and the Yoga are one. (5)
3q; that ; sm^j: by the Sankhyas ; STRtft is obtained ;
PTFT place ; ^ that ; qfit: by the Yogas ; ajfqr also ; »r*q% is
gone to ; Ijejj oue ; 44M£<| the 3&nkhya ; ^ and ; zjnr the
and; 3j: who; q"^RT sees ; g". he; q^?^f?r sees.
But without yoga, O mighty-armed, renunciation is
hard to attain to ; the yoga-harmonised Muni swiftly
goeth to the ETERNAL. (6)
^rrer: renunciation ; g indeed; ^fr^rff O mighty-armed;
g:?sn£ hard ; ?T(cjfH to obtain ; ^[JHT: from non-yoga ;
(without yoga); qfTS^: = qr»nr 3^j: with yoga, joined;
§f%: muni ; ggi to Brahman ; 5f not ; f^°T by a long time ;
goes.
ii vs n
He who is harmonised by yoga, the self purified,
SELF-ruled, the senses subdued, whose SELF is the SELF
ot all beings, although acting he is not affected. (7)
[ 99 ]
yoga-united;
pure, self, whom, he ;
quered, senses, by whom, he ;
STfcHr «rf: ?H?*TT 5^.5T: uf all, ( of ) beings, the Self, become,
the Self, whose, he ; ^q^ acting ; srPr even ; ff not ; f^l^ is
affined.
IK ||
" I do not anything, " should think the harmonised
one, who knoweth the Essence of things ; seeing, hear-
ing, touching, smelling, eating, moving, sleeping, breath-
ing- (8)
srnot ; ^ even ; r%f%r«l anything ; cfi^fo ( I ) do ; %ft
thus ; ?pK: the joined (one) ; H*M thinks ; rtr^f^fl the essence-
knowei ; T^^L .-eoing; 3^o^ hearing; ^^ touching ;
smelling: sr^f^ eating; *re^g°in£: ^T«l sleeping ;
breathing.
Speaking, giving, grasping, opening and closing the
eyes, he holdeth : " The senses move among the
objects of the senses." (9)
sreqj^ speaking ; ftq** giving ; ir%^ grasping ; sf?*^
opening ( the eyes ) ; niR^ closing ( the eyes ) ; snt also ;
[ 100 ]
the senses; ?F?3lRf3 = fff?pn 0^3*^5 of the senses,
in the objects ; ^^ exist (move) ; ^fgf thus ; W^ main-
taining.
He who acteth, placing all actions in the ETERNAL^
abandoning attachment, is unaffected by sin as a lotus
leaf by the waters. (10)
sTftfoT in Brahman; BTP*R having placed; qfjfiffaT actions;
5fit attachment; ^rF^r having abandoned; ^fCfrlt acts; a[:
\\-ho; feczKT is affected; ?T not; q: he; cfrq"^T bj sin; q?T-
q^H=«T?i^ q^rn of the lotus, the leaf; f?f like; ^m by
•water.
3 3 II
Yogis, having abandoned attachment, perform ac-
tion only by the body, by the mind, by the Reason,
and even by the senses, for the purification of the self.
(II)
cfifzisT by the body ; H^F by the mind : ggfr by the
reason ; $?&: ( by ) only ; f r??f%: by the senses : srffi also ;
H yogis; qj*f action; ff^rT perform; ^r»T attachment;
having abandoned ; 3Trrq^^r^ = 3TrcT?T: ^3& of the self,
for the purification.
II 3 ^ ||
The harmonised man, having abandoned the fruit
of action, attaineth to the eternal Peace; the non-har-
monised, impelled by desire, attached to fruit, are
bound. (12)
j: the united one; ^Jjfaof = 3fl<*T: fft of action, the fruit;
having abandoned; ^rrr^TO. peace; STfc^rf^- oH tains;
final; ST^rff: the non-united one; effpTOfta
of desire, by the impulsion; ir% in ( to ) fruit ;
attached ; RSfSI^ is bound.
Mentally renouncing all actions, the sovereign dwel-
ler in the body resteth serenely in the nine-gated city, l
neither acting nor causing to act. (13)
H actions ( as befoie ) ; Hrf^rr by the mind;
having abandoned; acrf^ sits; ^?^ happy ; ^ft the
ruler ( of himself ) ; ?f^£ ft ( in ) the nine-gated ; ^ in the
city ; "^$ the embodied ; ?T not ; ^ even ; ^k^ acting ; ?f not ;
^ffWi causing action.
l The body, often called the city of Brahman.
[ 102 ]
The Lord of the world produceth not the idea of
agency, nor actions, nor the union together of action
and its fruit; nature, however, manifesteth. (14)
^ not; ^rj?t agency; ff not; eff^RT actions; ft[5fftg of
the world; ?£5rrlt emanates ; 1^5: the Lord; *{ not; ^H^^-
zfr*t=! SR^T: ^ ¥?&&t =5f ^2Jr«t of action, and, of fruit, and, the
union; ^vn^: own-nature; g indeed; JT^rffi1 exists forth
( manifests ).
5111%
II i H u
The Lord accepteth neither the evil-doing nor yet
the well-doing of any. Wisdom is enveloped by unwis-
dom ; therewith mortals are deluded. (15)
q1 not ; 3TF?^ takes; gft^f^rj of anyone; q-pT sin; ?rnot;
«ef and; q^ even; g^?f virtue; f^lj: the Lord; STsrTFnT by
ignorance; 3Tff?r enveloped; 5rR wisdom; %q by this;
are deceived ; 3T?T^: beings.
113 ^ II
Verily, in whom unwisdom is destroyed by the
wisdom of the SELF, in them wisdom, shining as the
sun, reveals the Supreme. (16)
[ 103 ]
by wisdom; 5 indeed; rT?j that; STJTT'T ignorance;
of whom ; JTrftTrTI. ( is ) destroyed ; 3TT?*R: of the Self ;
of them ; 3TTf^zJ3'f£ suiilike ; j3T?i wisdom ;
shines forth ; <r?qT that highest.
: I
Thinking on THAT, merged in THAT, stablhhed in
THAT, solely devoted to THAT, they go whence there
is no return, their sins dispelled by wisdom. (17)
f%'- Vrf ?T in That, mind, whose, they;
^r 3 That, only. Self, whose, they;
?T in That, establishment, whose, they ;
qx\ $ That, supreme, goal, whose, they;
er°; ^^rfRTI. (to) not.again-returning; 5^?^^-
r^rrr: ^f?H^T: ZTsrri% hy wisdom, dispelled,
sin, whose, they.
r: II \< II
Sages look equally on a Brahmana adorned with
nrning and humility, a cow, an elephant, and even a
doe. and an outcaste. (18)
and, with modesty, and, (in) endowed; JTTgj^ in (on a)
Brahmana ; irfsf in ( on a ) cow ; f flflPT in (on an ) elephant ;
104
3JPT in ( on a ) dog ; ^ and ; ^ even ; *J7f% in ( on an )
outcasts;1 *f and; <rfe?Tr: pandits; eifffcr: equal-seeing.
Even here on earth everything is overcome by those
whose mind remains balanced ; the ETERNAL is incor-
ruptible .and balanced; therefore they are established
in the ETERNAL. (19)
f? here , ij^even ; %: by those ; f^fff: conquered ; ^fif: rebirth
or creation; ~3WH of whom; ^1*3 in equality; fly?T establi-
shed; Jffi: uiind; R^tq1 spotless; f| indeed; ?j»t equal : agj
Brahman; rTW»l therefore; aglfor in Brahman; % they;
established.
With Reason firm, unperplexed, the knower of the
ETERNAL, established in the ETERNAL,' neither rejoiceth
on obtaining what is pleasant, nor sorroweth on obtaining
what is unpleasant. (20)
?T not ; jf= «jq[ let ( him ) rejoice ; fq^H the pleasant ; qpc^
having obtained ; ^r not ; 3ff^HI let ( him ) be agitated ; qr<3i
having obtained; «q- and; STfJT2I«l the unpleasant; fl^^f^f:
firm, reason, whose, he ; 3T*pjy: unbewild-
f?T» he who cooks,
eats a dog.
[ 105 I
ered ; 35ff%fJ[ Brahman-knower ; a'^TTT in Brahman ;
established.
He whose self is unattached to external contacts,
and findeth joy in the SELF, having the self harmonised
with the ETERNAL by yoga, enjoys happiness exempt
from decay. (21)
srffTCTsfg = arrtTS W*f§ i" external, (in) contacts; 3?ST
TKFcTr = S^TTR: ^rr?Tr HW *•• unattached, self, whose, he ; f^fm
fij'ds; %Tf^f% i» the self; ztfj ( that) which ; g?^ jdeasure; g1:
he; agiqr»T3Tfnr^r = 5r5rroT ^r^ 3=??;: sTr^rr urn *•• in
Brahman, by yoga, joined, self, whose, he; |j?g pleasure;
i imperishable; 3T^3?r enjoys.
f|
The delights that are contact-born, they are verily
wombs of pain, for they have beginning and ending, O
Kaunteya ; not in them may rejoice the wise. (22)
q ( those) which ; ff indeed; ^req^STT: contact-born ;
enjoyments; g:Qra*Rq:= 3*3*3 WW- of sorrow, nvombs; q^
only; % those; STPSlrHrar: having beginning and end; Sfitar* O
Kaunteya; Jfnot; %^ in those ; ^H% rejoices; gq-: the wise.
io6
: IT H ^R: n R^ ii
He who is able to endure here on earth, ere he be
liberated from the body, the force born from desire and
passion, he is harmonised, he is a happy man. (23)
?T?FtnT is able to; f^ here; q^ even; q: who;
OT3 to bear; jn37 before; Q
from the body, ( from ) liberation ;
SFP=?T?^ ^T ?5^: T?1 tf from defiire, and, from anger, and, birth,
whoie, it ; %»t force; q-; he; ^rff: united; gf: he;
happy ; *j^' man.
n R$ 11
He who is happy within, who rejoiceth within, who
is illuminated within, that Yogi, becoming the ETERNAL,
goeth to the Peace of the ETERNAL. (24)
^: who; ^m:^^: =3Trf: ( 3TR*TFT ) 5^T 3W 9'- inward,
(iii the self), pleasure, whose, he; BRRfIIif*s*T&: (^TrcHC^r)
STITFT: 3^1 **'• inward, (in the self), pnjovment. whose, he;
*m so (too); ^3^1^: =3T?r: ( 3TRTR ) 5^7rt: SW ^= inward,
(in the self ), light, whose, he ; q^[ even ; 2j: who ; 3ff: that ; ?infr
yogi ; ZErgTR^T'T =a^r"T5 f%^Pt of Brahman, to the nirvana:
f«-?r Brahman-become ; 3Tfq»rsgF% goes over.
Ri?his, their sins destroyed, their duality removed,
their selves controlled, intent upon the welfare of all
beings, obtain the Peace of the ETERNAL. (25)
5PT% obtain ; STSTR^QT the Brahma-Nirvana ; SRqq; the
Bishis; sftorSFIe'reP = qfroTP 3r**TOT: 3srri.% worn away, sins,
whose, they ; fsSTI^r: = fStsT Vt *WR % cut off, dualities,
whose, they; qm?TR: = ztrT= VK*m QWl % controlled, self,
whose, they; ?=r!»r?rr??f = *ra%ni w?IRI^ f|% of all, (of)
beings, in the welfare ; ^rff: pleased.
K^ II
The Peace of the ETERNAL lies near to those who
know themselves, who are disjoined from desire and
passion, subdued in nature, of subdued thoughts. (26)
^TTsfRfagTTjRi = ZKWIH •* ^rvrr?i ** r%3Tfrr^ri from desire,
and, iron; i.nger and, (of) the disjoined; ^RPC.of the controlled
ascetics; ZRT%?l^rH = ^ %rl- q^r^ %<?r»3t. controlled, mind,
whose, of these; 3TPTrT: near; grgnlr^f CTT Brahma-nirvfina ;
*§% exists; r>Rrrf?^R=f%r?rr: STRHF ^r^ ?Rr»i known,
of selves, whose, of those.
\\
t io8 1
Having external contacts excluded, and with gaze
fixed between the eye-brows; having made equal the
outgoing and incoming breaths moving within the
nostrils, (27)
*75lfa. contacts ; fj^r having made; ^f? '• outside; 3T$TRt
external; **g: eye (gaze); ^ and; qq even, sr^ in the
middle; a^f: °f the (two) eyebrows; sjr°TrtTr;Tr = STRT: ^
STTR: ^ incoming breath, and, outgoing breath, and ; SRf
(two) equal; f??3T having made; STr^T^S
the nostrils, within, moving.
H: IR<^ ii
With senses, mind and Reason ever controlled,
solely pursuing liberation, the Sage, having for ever cast
away desire, fear and passion, verily is liberated. (28)
controlled, senses, and, mind, and, reason, and, whose, he;
gfa: the muni ; ^rSfTTRrr: =m^: T*R*r HW 5T : liberation, goal,
whose, he; r^ngf^grvrat^T^: = f%iTrrr f=ESf ^ »TO ^T ^FW: ^
3KH ^' gone, desire, and, fear, and, anger, and, whose, he ; q:
who; g-^f always; grR: freed; q^f even; %: he.
Having known Me, as the Enjoyer of sacrifice and o
I 109 ]
austerity, the mighty Ruler of all the worlds, and the
Lover of all beings, he goeth to Peace. (29)
^trFTt the enjoyer; S^qsrf = 3T*rPtt ^ rJWf ^ of
sacrifices and, of austerities, and; ^^ranOpKl^^fani.
rTf^FRr^ Tl^J^ of all, ( of ) worlds, the great lord ; |jf*f the
lover; ^TWWrTRri. of all creatures; jj[?^r having known; ilf
me ; ^fRni to peace ; sj^ufsr obtains.
Thusiu the glorious Bhagavad-Gttd... the fifth discourse, entitled :
THE YOGA OF THE RENUNCIATION OF ACTION.
( HO ];
SIXTH DISCOURSE.
FKTCR ^sfrsr: n ^
The Blessed Lord said:
He that performeth such action as is duty, ind-
ependently of the fruit of action, he is an ascetic,
he is a Yogi, not he that is without fire and without
rites.1 ( i )
STTTf^TrT not-relying (on ); qfffor^ = ^f^T : *f\$> of action,
the fruit; ^fTZf that ought to be done; 3PT action; 3ftif?T
does; q: who; ?T:he; ^T^Tr^T Sannyasi; ^ and ; qpfr Yogi;
^ and; ^not; ^RI: without fire ; ^ not; ^ and;
without action.
That which is called renunciation know thou that
as yoga, O Pandava ; nor doth any one become a Yogi
with the formative will 2 unrenounced. ( 2 )
1 The Saauy&si lights no sacrificial fire, and performs no sacrifices nor
ceremonies ; but merely to omit these, without true renunciation, is not
to be a real Sannyasi.
2 The imaginative faculty, that makes plans for the future.
[ III ]
gpl. which ; ^^Trari renunciation ; f fa thus ; jjr|T: ( they )
call; ?fr«f yoga; 3 that; f%j% know; qfe^ O' Pandava ;
;f not; f| indeed; ST^S^cT^?^: = ^ ^Z&ft: ^?T: ^ *T:
not, ' renounced, wishing, by whom, he; Zfnff yogi-
becomes ; ^93^T anyone.
For a Sage who is seeking yoga, action is called
the means , for the same Sage, when he is enthroned
in yoga, serenity is called the means.
3TT^3?r: (of the) wishing to ascend; 5%: of (a)
muni; zir*t yoga; ^ action; g?r^TW the cause; 3=53% is
called ; zf[*T[^£*31 = 2if*t arr^3^[ ( to ) yoga, of the ascended ;
3TO of him; ipr even; si*?: peacefulness, ^fR^TH the cause;
called.
i ^ ii
When a man feeleth no attachment either for the
objects of sense or for actions, renouncing the forma-
tive will, then he is said to be enthroned in yoga. ( 4 )
3(^T when; f| indeed; ?T not; ff?^r^[ of the sense-objects •
actions; 313*^1% is attached; *Hhfai?<rcn?rr-
m^r of all, of wishings, renouncer;
to yoga, attained; HfT then; 5^% is
called.
Let him raise the self by the SELF, and not let the
self become depressed ; for verily is the SELF the friend
of the self, and also the SELF the self's enemy ; (5)
3*Wf lef (him) raise; 3Tr?HTr by the self; arr^Trsf the
self; ?f not; ^7?^ the self; 3T^n;f«tft let (him) cause to
sink down; ?rn*n the self; ^ only ; ff indeed; 3rr?^5f: of
the self; 3T^: the relative; 3TR*TT the self; ^ only ; RJj:
the enemy ; srr^T^: of the self.
II ^ II
The SELF is the friend of the self of him in whom the
self by the SELF is vanquished ; but to the unsubdued
self, the SELF verily becometh hostile as an enemy. (6)
srvj: the relative; srr^TT the self; 3TR*T'T: of the self ; ?f^j
of him ; *t?T by \vhom ; STf?^ the self ; ^ even ; ^rrc»Rr by
the self; nra: conquered ; 3T5THT*: =T ( HTrf: ; 3TRHr q&i *W
not (conquered^, self, whose, his; ^ indeed; ^?% in (for)
hostility; g^?T may (would) become; aTFTT the self; ^
even ^T? Hke an enemy.
[ H3 )
The higher Self of him who is SELF-controlled and
peaceful is uniform in cold and heat, pleasure and pain,
as well as in honour and dishonour. ( 7 )
nFffTrc^T'T: =f5T^: BTT^r 1?S[ ?TTO conquered, self, whose,
of him ; JT5Tm*9 of the peaceful; qWcTf highest self; tf»mfrf:
baiamed; tfnfrwT§^%S = 3TT?T •* 3^T ^ ^t "* ^ T in
heat, and, in cold, and, in pleasure, and, in pain, and; ?r*JT
so; JTRFTHRSfn^R T ST^TR ^T in respect, and, in disres-
pact, and.
: II * II
The Yogi who is satisfied with wisdom and know-
ledge, unwavering, whose senses are subdued, to whom a
lump of earth, a stone and gold are the same, is said to
be harmonised. ( 8 )
with wisdom, and, with knowledge, and, satisfied, self, whose,
he; ^ZW rock-seated; ffisftfeq: =f%fSTHri^ tf^rfoT ^^
H'. conquered, senses, whose, he; grff: balanced; jf?f thus ;
% is called ; afrit yogi ; ^^rsr^^T^T: - SPUR W[? ***
3FiN*T ^ ^ 51: equal, clod, and, rock, and, gold,
and, for whom, he.
II ^ II
[ H4 ]
He who regards impartially lovers, friends, and foes,
strangers, neutrals, foreigners and relatives, also the
righteous and unrighteous, he excelleth. ( o )
3hj!J> ^T in lovers, and, in
friends, and, in enemies, and, in apathetics, and, in
neutrals, and, in haters, and, in relatives, and ; ?JTVJ*| in
the good;' ^fq also; <rr>S iu the bad; W^fe: =•**[ ^f^:
n equal, mind, whose, he; f^Rl^^ excels.
Let the Yogi constantly engage himself in yoga,
remaining in a secret place by himself, with thought
and self subdued, free from hope and greed. ( 10 )
J^fTfr the yogi ; g^ffa let (him) balance; ?r?TrT always :
'i ( ^m ) self ( his inind ) ; ^Rf in secret : RtHP seated ;
alone; ^rn^rTr?^ = JRT f^TJ ^ 3TI?*Tr ^T «IW 5T:
controlled, mind, and, self, and, whose, he : ffTCT^fr: without-
wish ; 3TTft^'f: without-taking.
3 3 II
In a pure place, established on a fixed seat of his
own, neither very much raised nor very low, made of a
cloth, a black antelope skin, and kusha grass, one over
the other, ( 1 1 )
( in a ) pure ; l^f. in a place ; JTf^rcjj having estab-
lished ; ffcR firm; ^1^ seat; 3Tr?*R: of self (his own);
vf not ; 3T*f f%3»rf very-hiVh ; ^ not ; 3?!^?^ very-low ; 4for-
nrm^WTTCH = =1^ ^ sir^r ^ ^rn ^ ?TTC ^RTH rr^ cloth,
and, skin, and, orass, and, in succession, in which, that.
n ^ R n
There, having made the mind one-pointed, with
thought and the functions of the senses subdued, steady
on his scat, he should practise yoga for the purification
of the self. ( 12 )
fT^T there ; ir^rq one-pointed ( concentrated ) ; ipT mind ;
^jr?r having made ; zrar^%fg'3raTO: = ZTrTr: f^Trf^ ^T ffj^RPl.
^T f^F'qr5 HW *r controlled, of mind, and. of senses, the ac-
tions, whose, lie : TTf^^ iieing seated : 3TFH% on a seat ;
let him practise; 2Jf*T yoga;
of the self, for the purification.
n 3 \\\
Holding the body, head and neck erect, immovably
steady, looking fixedly at the point of the nose, with
unseeing gaze, ( 13 )
^H straight ; ^Rr%frq?4 = WJ: T %^: ^ «fi^I ^ body,
and, head, and, neck, and ; \^r^^1. holding ; 8T^5T immova-
ble; for*: steady; *j^ looking at;
of the nose, forepart; ^ (his) own; f^p the quarter
and ; SFWTfcFZII. ""I seeing.
*TM=3T JJrE STtfm H^R: in 8 II
The self serene, fearless, firm in the vow of the Brahm-
achari, the mind controlled, thinking on Me, harmo-
nised, let him sit aspiring after Me. ( 14 ,
^ *('• calmed, self, whose, he;
R»TrTr HP ^^ ?r: gone, fear, whose, he ; grgmribnr =
: 5T?r of the Bi-ahmachari, in the vow ; ff?J7T: tixed ;
: the mind ; ?i^^?T liaving controlled ;'>n'VTT: = IPSf I^TTT
i» me, niind, whose, he; ^rR: balanced; aTF^frl let
him sit ; »i?«T^: =3Tf T^: ^€^ ?T: I, supreme, whose, IIP.
n s n
The Yo^l, ever united thus with the SELF, with the
mind controlled, goeth to Peace, to the supreme Bliss
that abideth in Me. ( 15 )
balanciii'.'j ^ Mius ; ^[ff alw»ys ; STr^PT these]:.
^fift the Yogi; R^rT^rT^r: = f%^ HRH ^^T & controlled.
mind, whose, he; ?[rn% fo peace; PT^OTTWf = PT^T'F T'^'T WW-
?ft nirA'ana, the end. of which, to that ;
( "7 ]
rft i» me, foundation, of which, to that;
attains.
Verily yoga is not for him who eateth too much, nor
who abstaiiieth to excess, nor who is too much addicted
to sleep, nor even to wakefulness, O Arjuna. ( 16 )
?T not; 3Tc3>5Tri: of the much-eating; <J indeed; 3fr»TS
yoga ; 3T?€rT i* ; T not ; ^ and ; q^fftf solely ( entirely) ;
: of tlie ""-eating; ?r not; ^- and; ^TR^JTtftaTO^
rST q?af rl^f too ranch, to sleep, tendency, whose,
his ; ^fT?lrr: of the waking; ?f not ; ^T even ; *sf aud; ?T5?r O
Arjuna.
Yoga killeth out all pain for him who is regulated
in eating and amusement, regulated in performing
actions, regulated in sleeping and waking. ( 17 )
3rfiT?rU%?reTO = 3=rfJ: BTFfK: ^T f%?K: ^ Z[^I rf^ con-
trolled, food, and, amusement, and, whose, of him ; *j=?jj^r-
5^Df = 5^r %5T n^q ^^ controlled, behaviour, whose, of him ;
in actions ; grF^ffrf ^r^TW = 3?K : ^ff: ^ ?f^tr^: ^ ^W
( controlled, sleeping, and, waking, and, whose, of him ;
: yoga; vr^fa becomes ; g:*?f?r the pain-killer.
* \\
When his subdued thought is fixed on the SELF, free
from longing after all desirable things, then it is said :
" he is harmonised." ( 18 )
3l^r when ; f%R3<T subdued ; [%% mind ; ^rr^TR in the
self; ^ only; ST^ffl^ sits do\vn; f%*$?: not-desiring;
^rs=«tr«I: ^>I>^: (for) all, for (objects of) desires :
balanced; f[% fhns: ^5^ is said; rf?T tben.
As a lamp in a windless place flickereth not, to such
is likened the Yogi of subdued thought, absorbed in the
yoga of the SELF. ( 19 )
ZI?JT as; fi<r: a lamp ; R^lcTCtp in (a) windless (-place)-
standing ; ^ not ; f nW flickers ; ^T that ; ^qifr simile ; ^nr
is remembered ; tftfiR: of the Yogi; zirfr^Tl^ = ^rT f^rf 5^
5^1 controlled, mind, -whose, of him ; gaffi: ( of the )
practising ; znTTO.the J°ga> ^fT^T^: of th.e selt.
That in which the mind finds rest, quieted by the
practice of yoga ; that in which he, seeing the SELF by
the SELF, in the SELF is satisfied ; ( 20 )
vft where ; 3qTT% comes to rest ; f^r^f the mind ; f%^£
curbed; SHWRr = SHT^ %^f of yoga, by the service; v&
where ; «er and : ^ even ; STHHTr by the self ; 3TTc?TR the self ;
seeing ; STf^TR in the self ; 3*3f*r is content.
: IR 3 n
That in which he findeth the supreme delight which
the Reason can grasp beyond the senses, wherein estab-
lised, he moveth not from the Reality ; ( 21 )
^5cj pleasure ; gn^KRT most final ; ^ which ; ?rqr that ;
r JTFfi by the reason, graspable; 8Tmr^»l=
the senses, more ihan ( beyond ) ; "%frT knows ;
where; ^ not; «qr and ; iff even ; 3T4 this ; ^q?f: fixed;
moves ; rfr^T: from the Reality.
Which, having obtained, he thinketh there is no
greater gain beyond it ; wherein established, he is not
shaken even by heavy sorrow ; ( 22 )
q which ; sre^r having obtained ; ^T and ; srqt another ; r^pT
gain ; H^T% thinks : ^ not ; SfrRl^r greater : 33: than that ;
which ; ffcnf: established ; ^ not; ^:^ by sorrow;
[ 120 ]
( by ) haavy ; 3TPT even ; f%^T?<^ is moved.
\\\\\\
That should be known by the name of yoga, this
disconnection -from the union with pain. This yoga
must be clung to with a firm conviction and with undes-
ponding mind. ( 23 )
3T that; RCTTi* let (him) know; 5:^qr»rf%^r»T = ^:%:
*Erar»t;T f%3f*T with paiiis, with ( from ) conjunction, ( the ) dis-
junction ; 2U!T^f^?T*i yoga-namen ; f%^ZR surely
should he practised; %IT: yoga: aTRl^ar^^^f =
n°t despondent, mind, whose, by him;
Abandoning without reserve all desires born of the
imagination, by the mind curbing in the aggregate of
the senses on every side, ( 24 )
^T^c^TJT^T^r^. imagination-produced ; 3TRl^ desires ; tfrf^f
having abandoned; ^T^T^ all; U%^?TS without remainder;
jR^rr by the mind; ^ even: f f?q?n»t = f f?2?rTr»l 1T»T of the
senses, collection ; RfR^T*^ having curbed ; ST'TrTrT: on every
side.
IK H n
Little by little let him gain tranquillity by means
of Reason controlled by steadiness ; having made the
mind abide in the SELF, let him not think of anything.
' (25)
5T%: gradually; ^r%: gradually ; 3q*^?£ let him cease ( from
activity ) ; ^gjr by the reason : vjrj%jr£ faarr = vf?Tr *T3Trnstr by
firmness, ( by ) seized ; STRT^rW self-seated ; ipf: the mind ;
having made; ^ not; flfff^rj anything; ^rfcf also;
let him think.
II 3A U
f
As often as the wavering and unsteady mind goeth
forth, so often reining it in, let him bring it under the
control of the SELF. ( 26 )
^rf: whence ; q?f: whence; nfK^r% i'uns out; JR: mind;
^r^?5^ unstable ; 3rrctTO unsteady ; r{^: thence ;
having restrained; q?frjthis; 3Trc*TR in the self; l£
^ ( in ) to control ; ^(^ let ( him ) lead.
T £[TI?R
Supreme joy is for this Yogi whose mind is peaceful,
whose passion-nature is calmed, who is sinless and of
[ 122 ]
the nature of the ETERNAL. ( 27 )
JT5rirT*R?T = sr^rirT *R: z^zf gr peaceful, mind, whose, him ;
f| indeed ; <r;f this ; zm»T?[JJ: yogi ; fj^ pleasure ; ^TTTO.
highest ; 3%rT comes ; ?im?:3T^^= qfa f^: g?3( 3 • subsided,
passion-nature, whose, to him; 351^^= Brahman-become ;
(to) sinless.
\\ ^C [\
The YocjT who thus, ever harmonising the self, hath
put away sin, he easily enjoyeth the infinite bliss of
contact with the ETERNAL. ( 28 )
gsnj practising yoga; ^ thus; ^fr always; 3TRTR the
self; 2ir»fr yogi ; f^»Trr^?*T'?: = f%TrT= ^?JTq: ^Zf ^: gone,
sin, whose, he; g^sTT with ease; ag!?T?q?I»l.= STgJ'Jir ^CT&
Z(^3I rfrf with Brahman, touch, whose, that ; 3TcZ?rT ultimate;
^ pleasure ; 3?^% enjoys.
\\ ^ (I
The self, harmonised by yoga, seeth the SELF
abiding in all beings, all beings in the SELF ; every-
where he seeth the same. ( 29 )
^iaW^^^S^rS msrw ^ in all, (in) beings, abides,
him ; smHHT the self ; ^4^?rrf?r = ^rfiT ^rTrfH all, creatures ;
•q1 and; aT[c*ir% in the self; fg^ sees;
[ 123 ]
l *P by yoga, balanced, self, whose, he ;
everywhere; ?R^TT: equal-seeing.
He who seeth Me everywhere, and seeth everything
in Me, of him will I never lose hold, and he shall never
lose hold of Me.
ZT: who; Ht me; qs^f^ sees; Sf^r everywhere; ^ all ;
f and • qfa in me ; T^j[% sees ; ^Z[ of him ; ^ I • »f not ;
OT^Tf% perish ( get lost ) : g1: he ; =5T and ; % of ( to ) me ;
not; qofTOffi1 perishes (gets lost ).
He who, established in unity, worshippeth Me,
abiding in all beings, that Yogi liveth in Me, whatever
his mode of living. ( 31 )
f in all, (in) beings, sitting;
3: -who ; Jfj me ; VTSJfo worships ; fj^»r^»l. to ( in ) unity ;
BTff^TrT: established ; ^tfT every way ; ^Tlf: existing ;
STfqr also ; tf : that ; q[»ff yogi ; Hfa in me ; 333 is.
He who, through the likeness of the SELF, O Arju-
•na, seeth equality in everything, whether pleasant or
painful, he is considered a perfect Yogi. ( 32 )
3TR^T7*ZR = 3Trr*R: 3Tf<T«FT of the self, by the likeness;
^^f every where ; *R equality; q^ifa sees; q: who; ST^T
0 Arjuna ; 5*3 pleasure ; ^r or; qf| if; ^r «'V : 5:^ sorrow;
-?T: he; qrffr yogi; 1W highest; Jfrf: is thought.
11 ^u
Arjuna said :
This yoga which Thou hast declared to be by
equanimity, O Madhusudana, I see not a stable founda-
tion for it, owing to restlessness ; ( 33 )
q: which; 3^ this; 3fr»T: yoga; ^tf by thee; jffT?;:
declared ; g;p^f by equality ; »T^^H 0 slayer of Madhu ;
•tr^?i of this; 3jf I : ?r not; .<T^Tf*T see; =qr^^c^rft from
restlessness: f??!^ stability ; ff tjTPI. firm.
^ f| T^f:
113 8 11
For the mind is verily restless, O Krishna ; it is
impetuous, strong and difficult to bend ; I deem it as
hard to curb as the wind. ( 34 )
restless ; f? indeed ; »H: the mind ; $OTT O
Krishna ; JWrfiT impetuous; ^ftSfrf strong; 5^ bard; rTf^f
of it ; 3T? I ; ft«f? gripping; *WT think; ^rztn of the wind;.
haid to be done.
The Blessed Lord said :
Without doubt, O mighty-armed, the mind is hard
to curb and restless ; but ir may be curbed by constant
practice and by dispassion. ( 35 )
rzi doubtless ; ^fr^Tfr 0 great-armed ; w. the mind;
hai-rl to grip; %,-..', q^ moviiig; 3T»-z»r^T?f >>y practice: ^
indeed : ^r%?l O Kauuteya ; *^^rT2l'JT by dispassion ; ^ and ;
held.
wt
Ycga is hard to attain, methinks, by a self that is
uncontrolled ; but by the SELF-controlled it is attainable
by properly directed energy. ( 36 )
STS3rnWTr = 3T*T!lrp 3Tr^TT3TC3?nT uncontrolled, self, whose,
by him ; ?U»T: yog:« ; £«Tr<T: hard-gained : ffrf thus : % my : jfftf :
opinion; 3Wc*^r = ^ra: aTHHr HW WT controlled, self, whose,
[ 126 ]
by him ; jj indeed ; 2TrT?Tr ( by the ) endeavouring ;
possible ; ST^rcjjJt. to obtain ; STTOcf: through means.
Arjuna said :
He who is unsubdued but who possesseth faith, with
the mind wandering away from yoga, failing to attain
perfection in yoga, what path doth he tread, O
Kri?hna ? ( 37 )
3T-^lf?T: un-Rubdued ; V^aff by (with) faith ; ^qrT: endowed ;
%<nTff from yoga; ^^rTTf'T^r : = ^"f^sf JTF'T^' H&X $T- strayed,
mind, whose, he ; ^T-JTr0^ not having attained ; ^r^T^f^rf^1 = 2MT-
ff ^f^rng1 of yoga, perfection ; ^fj to what ; «rf?f path ; ^OTT
0 Krishna ; iT'eS'f^' goes ( he ).
Fallen from both, is he destroyed like a rent cloud,
unsteadfast, O mighty-armed, deluded in the path of
the ETERNAL ? ( 38 )
^fgq; is if, that; ?r not ; S>TZfmre: =?VT3Rf: f%*5"- from
both, fallen; l%smif = l%5r ^ torn, cloud; $3 like; JRZifa
is destroyed; QTSfRfg: unstable; JTfrarff 0 mighty-armed;
[ 127 ]
f?pji?: deluded ; agW of Brahman ; <ff*f in the path.
(I 3 Ml
Deign, O Krishna, to completely dispel this doubt
of mine ; for there is none to be found save Thyself able
to destroy this doubt. . ( 39 )
(TrT?f this ; *T my ; tfroj doubt; fjCTf 0 Krishna ; ^TH to
resolve; sr|ff% oughtest ; ?f^l*RF: without remainder; c^q[
than thou ; 3T»3: another; g"3?m^!T of doubt ; 3^5 (of) this;
the solver ; q1 not ; fjj indeed ; 5TT?J% is to be found.
« °\\
The Blessed Lord said :
O son of PrithA, neither in this world nor in the
life to come is there destruction for him ; never doth
any who worketh righteousness, O beloved, tread the
path of woe. ( 40 )
qr?| O Partha ; ?T not ; ^ even ; ff here ; ff not ;
in the next world; f^RTSP destruction ; ?f^ of him;
•5ff| surely ; 3??ZIPT$<1 righteous-doer ; gTr%q[ any one ;
to an evil path ( fate ); rfr?f 0 beloved ; »resf?T g°es-
[ 128 ]
Having attained to the worlds of the pure-doing,
and having dwelt there for immemorial years, he
who fell from yoga is reborn in a pure and blessed
house. ( 41 }
jrrcJl iiaviug obtained; <p3^?rPlL of the right-doers ; FJr^jT^
worlds; ^fqw having dwelt ; 5n*Jcff: everlasting; g^p years;
T °f tne pure; JflfacTt of the prosperous ; *»f| in the house ;
: from yoga, fallen ; 3Tf*T5fR% is born.
Or he may even be born into a family of wise Yogis ;
but such a birth as that is most difficult to obtain in
this world. ( 42 )
r; 3frT<FTriL of yogis; ^ even ; ^?y in the family ;
becomes; tfrftTPl o? wise; q^q; this; ff indeed;
c very difficult to obtain; ?sr% in the world; 5^*f
hirth ; af?jr which ; ff?r like this.
There he recovereth the characteristics belonging*
to his former body, and with these he again laboureth
for perfection, O joy of the Kurus. ( 43 )
35f there; ?j. that ; §n?4%»T-f^f: ^jr*T of Buddhi, the
conjnncHon ; fWff obtains ; qnf%ff3ni belonging to the previous
body; *TCRT strives; T and ; WrT thence; *$: again; ^fa^ff
in perfection ; ^f^??T = ^tfpCTf *I T?^T of the Kurus. 0 rejoicer.
ff^ fl^RTTSft S: I
II ^^11
By that former practice he is irresistibly swept away.
Only wishing to know yoga, even the seeker after yoga
goeth beyond the Brahmic word. ( 44 )
'grf'-SrSR = "jt^T 3T*2n%5T by former, ( by ) practice ; ?pr
( by ) that ; q^ even ; fij3% is swept away ; ff mdeei ; 3T^?r:
helpless; arfq" also; ?T he; f%n3T5: wishing to know ;. acrfq-
also; 2fr*T^| of yoga; ^TC^STfJ sound-Brahman;
goes beyond.
^FTT
But the Yogi, labouring with assiduity, purified from
sin, fully perfected through manifold births, he reacheth
the supreme goal. ( 45 )
STZl^r?l from ( with ) perseverance ; 3rPTR: striving ; 3
indeed; ^fifi the yogi; ^3J«[lf!f?*<T
completely purified, sin, whose, he ;
9
[ 130 ]
: by many, (by) births, perfected ; 33-. thence;
goes; T^r^to the highest ; ?rm*I. path .
*foft
The Yogi is greater than the ascetics ; he is thought
to be greater than even the wise ; the Yogi is greater
than the men of action ; therefore become thou a Yogi,
O Arjuna. (46)
rTTf^ro: than the ascetics; arRRT: higher; 2tf*ft the
yogi ; STIR^T* than the wise ; arR also ; JTcf: thought ; srf^p
greater ; efififei: than the actors ; arfacff: greater ; sfrtfr the
yogi ; *($mfl therefore ; ^fiff a yogi ; >?^ be ; 3T^f 0 Arjuna.
And among all Yogis, he who, full of faith, with the
inner SELF abiding in Me, adoreth Me, he is considered
by Me to be the most completely harmonised. ( 47 )
ztfRRPl of yogis; ^«n of all; ^^ = jif jf^pr in me,
gone; itrrn^TTr with inner self; HRfPNH faith-filled; *r5KT
worships; q: who; *H me ; ?f: he; % by me; gTRrFT: most-
harmonised ; TO: is thought.
Thus in the glorious BHAGA.V AD-GIT A... the siith discourse, entitled :
THE YOGA OF SELF-SUBDUAL.
SEVENTH DISCOURSE.
I
3 II
The Blessed Lord said :
With the mind clinging to Me, O Partha, performing
yoga, refuged in Me, how thou shalt without doubt
know Me to the uttermost, that hear thou. ( I )
»Tfzt in me; STRTTfiTTr: = 9TRTrR *{^: 3TO *P attached,
mind, whose, he : qr?f 0 Partha ; 3U*T yoga ; gH^ practising ;
*F?PSRs=3Tt WTO' 3*3 *T I, refuge, whose, he; ^^
doubtless ; ^f^ir whole ; Tf me ; 3*rr as ; 5TT*3Rr ( thou )
shalt know ; ?f fj that ; J^ listen.
I will declare to thee this knowledge and wisdom
in its completeness, which, having known, there is
nothing more here needeth to be known. ( 2 )
5U?T knowledge ; % of ( to ) thee ; %T? I ;
f%5TRf ?H? with knowledge, together ; ff this
declare ; ST^qTrf: without remainder ; Sflj which ;
having known ; «T not ; f^ here ; vnf: more ; sr^^fj other ;
( what ought) to be known ; SHTO5^ remains.
( 132 ]
Among thousands of men scarce one striveth for
perfection ; of the successful strivers scarce one knoweth
Me in essence. (3)
men
one ; Slcrr? strves ;
striving ; arfqr also :
one ; *TT me ; %f% knows ;
among thousand
for perfection ;
(of) successful
essentially.
some
of the
some
u « " 11
Earth, water, fire, air, ether, Mind and Reason also
and Egoism — these are the eightfold division of My
nature. (4)
*£frr: earth : BTfT: water; STT^: fire; ^T^: air
J^H: Titiud : tgfifr rea?on ; JT^ e\en ; ^ and
ff?T thus; y?a[ this : % of me ; fasTf divided;
eightfold.
: egosm ;
nature ;
u H u
This the inferior. Know My other nature, the
higher, the life-element, O mighty-armed, by which the
universe is "pheld. (5)
[ 133 ]
lower ; faf this; frT from (than) this ; g indeed ;
T other ; SffHlft. nature ; f^r^ know ; % my ; qiri. higher
life-element: Hfr^ffr 0 great-armed; *m\ by
which : ff this ; ^nfo is Supported ; afiTJt world.
SI*T<T: spra: R^q^IT II ^ II
Know this to be the womb of all beings. I am the
source of the forthgoing of the whole universe and likewise
the place of its dissolving. (6 )
q>?rdr5frf*r:=<r?r SJTR: ^rf rnPT this, womb, whose, they ;
^JrirR beings ; ^fpT all ; f j% thus ; 37W3 understand ;
3Tf I ; ^c€T?a[ ( of ) whole ; 3T*T?T: of world ; %•*%' ( source
of ) becoming ; sn*i3: ( place of ) dissolution ; rfVjf also.
: TOR
^r ii vs ii
There is naught whatsoever higher than I, O Dha-
nanjaya. All this is threaded on Ale, as rows of pearls
on a string. (7)
JTTT: than I ; q-^ higher ; ?f not : 9T«r?t otlier J
any one ; ^rftcf is ; v^^^ 0 i'hanafijaya ; ^f^l in me ;
all 5 ^^ tnis ; JTT^r ( is ) threaded ; ^f in a string ;
f: of pearls, rows ; ^ like.
134
I the sapidity in waters, O son of Kunti, I the radi-
ance in moon and sun ; the Word of Power in all the
Vedas, sound in ether, and virility in men ; (8)
W. the taste : 3?f I ; STCfJ in waters ; 4n%3f 0 Kaunteya ;
!T*Tr the radiance ; STR* am ( I ) ; ^rRlCTzrar: = *I«R: ^ *£&?
^f of the moori, and, of the sun, and ; ST*?^: the pranava ;
^rafS=*raf3 "%*3 (in) all, in the Vedas; ?[S?: sound; %
in ether ; ^f^T virility ; ^^ in men.
II % ()
The pure fragrance of earth and the brilliance in
fire am I : the life in all beings am I, and the austerity
in ascetics. (9)
5<^: pure ; *T^T: smell ; "jfzTo^rn in earth ; ^ and ; ^5f:
light ; "^ and ; STf^r am ( I ) ; f^vrr^^V in fire ; «fr^?T»l life ;
(in) all» in beings ; ^q": austerity ; =q" and ;
am ( I ) : rfqr?f*J in ascetics.
TT ^T^^fRTFlt T%%:
Know Me, O Partha, as the eternal seed of all beings.
I am the Reason of the Reason-endowed, the splendour
of splendid things am I. (10)
I 135 ]
3T5T seed; *rf me ; ^rt«Hprn^= ^fqm W3RP*. (of) all, of
beings; H73T know ? TPT O Purtha; ^^m^ eternal; gf^:
reason ; g^tftTni of the reasonable ; srftT am ( I ) ; ^lf :
splendour ; ^STfl^nC. of the 8plendid: 3Tf I.
'
And I the strength of the strong, devoid of desire
and passion. In beings, I am desire not contrary to
duty, O Lord of the Bharatas. (il)
3T7 strength ; 3n*m[* of the strong; srf^Tam (I) ; efffJTCHT-
f^P*fcr»I.= ^jr^^ U*TT!I ^ fW^f%rre. by desire, and, by passion,
and, abandoned ; wnr^ = qfa **fe^g'> with (to) duty, not
opposed ; >^j iu beings; ^im desire; srf^T ftni (I) ;
0 Lord of the Bharatas.
mil
The natures that are harmonious, active, slothful,
these know as from Me ; not I in them, but they in Me.
Zf which ; ^ and ; ^ even ; *m%37f pure; m^: natures;
: active ; rTRSTT: inert ; ^ and ; ^ which ; JTrf: from me ;
even ; f [% thus ; ?fp^ these ; f^PST know ; ^ not ; g indeed ;
I : H^ i" them ; ^ they ; irfq in me.
[ 136 1
All this world, deluded by these natures made by
the three qualities, knoweth not Me, above these, impe-
rishable. (13)
f%pr: (by) three; JJOITO: (by) the guna-m«de ; *n%: by
natures; qfvr: (bj) these; ^t «H : ft This ; 3T»T?t world;
deceived ; ^ rot : arfv^RITW knows well ; m*l me ;
: than these ; ^«l higher ; 3TS3?^»l inexhaustible.
ii^r ^nfr TO
n 3 « n
This divine illusion of Mine, caused by the qualities,
is hard to pierce; they who come to Me. they cross over
this illusion. (14)
^7 divine; if indeed; ^r tliis; ^isft guna-made : Jfir
my 5 ^rar illusion ; ^KC?^T bard to go beyond ; m*f. t() mfl ' 21
who; JTT'Jm approach; JTr^HI. illusion : ijrTPl. this;
cross ; 51 they
The evil-doing, the deluded, the vilest men, they
come not to Me, they whose wisdom is destroyed by il-
lusion, who. have embraced the nature of demons. (15)
?T not ; »rn* to me ; 5*$^: evil-doers ; 5£?r: deluded ;
approach; STCr^HF: = T^ 3T*4Tr: among men, lowest;
f 137 ]
JTr?ror by mdya ; 3TTI?T*TPTr: = 3T153T 3U*f ^1% torn away, wis-
dom, whose, they ; '?THjt asui-ic ; >TT^^ nature ;
refuged ( in ) .
*TT
Fourfold in division are the righteous ones who wor-
ship Me, O Arjuna: the suffering, the seeker for know-
ledge, the self-interested, and the wise, O Lord of the
Bharatas. (16)
: fourfold ; Vf^% worship ; ^f me ; 3Hf: people ;
well-doing; ^r^T O Arjuna; Wtf: the unhappy;
wisdom-desiriner; W$[$ = Vlfi whw\ ?R wealth,
seeks, thus ; gjrft the wise ; "BT and ; VRTT^T 0 Lord of the
Bharatas.
-s • rx rv rv
WT^IT
Of these, the wise, constantly harmonised, worship-
ping the One, is the best ; I am supremely dear to the
wise, and he is dear to Me. (17)
%urrq: of these ; ^rpft the wise; Pt^grfi: =f?r?T grfi: always
balanced ; irsRHf^ = tigpf?^ ^TFfj: 3*3? g": in one, devotion,
whose he ; R|1(|<>a$ excels ; fifa: dear; ^ indeed ; jjJifHI: of the
wise; •ilcM^jJi. excessively: ^r^ I; q": lie; *^ and; ipT of me;
I^2i: dear.
[ 138 ]
f|
Noble are all these, but I hold the wise as verily
Myself; he, SELF-united, is fixed on Me, the highest
path. (18)
vJ<K|: noble; q^all; q^T even ; TJ% these; ^pft the wise ;
5 indeed; 4||cHI self; q^ even ; ^my; *Trn£ opinion ; 4<lR'iJd:
fixed; ^T: he; f% indeed: ^rfn^n^^rff: ^(1^*11 ?R^ 5T: ba-
lanced, self, whose, he : iff me : ^ even ; ^r^rTiif = ^ ^rf^rf
sJ-HHF 3RSTT: rff not, is, better, than which, that-. : irfrPI. path.
At the close of many births the man full of wisdom
cometh unto Me: " Vasudeva1 is all," saith he, the Ma-
hatma, very difficult to find. (19)
T (of) many ; -^f^q|J^ of births ; ^p% iu ( at ) the end ;
knowledge-possessor ; ^f to me ; XJ'l1<Urt approaches;
Vasudeva; ^[^ all : f^ thus: ^: he: JT^T?Tr = T^RT
3*5 ^T: great, self, whose, he ; Sjjjshr: very-hardly-
obtained.
1 A name for Shri Kpishna, as the son of Vasudeva.
139
ct FfWTRSJFT
IR<>||
They whose wisdom hath been rent away by desires
go forth to other Shining Ones, resorting to various ex-
ternal observances, according to their own natures. ( 20 )
: by desires; %: (by) them ; ^: (by) them ; ^ri^H(: =
T % torn away, wisdom, whose, they; ST7SJ% ap-
proach ; 3TO^RTT: = ^T^r: *NrlP other gods; ?f that ; ^ that;
rule (vow) ; -H\WW having taken up ; ij^| by nature ;
: led ;
Any devotee who seeketh to worship with faith any
otee wo seeet to worsp wt at any
, I verily bestow the unswerving faith of
(21)
2f: who; 2|f which; ^ which; rTrJ shape; HrR:
devotee; »j^^f with faith ; -^f^^jj^to worship; |-c^fri wishes ;
rf^I of him ; ^^oTT steady ; ?|^f of him ; JSTfft faith ;
m even ; f%^|f*T make ; ^ I.
such aspect
that man.
3: who:
He, endowed with that faith, seeketh the worship of
such a one, and from him he obtaineth his desires, I
verily decreeing the benefits ; (22)
[ 140 ]
g: he; <rar(with) that; *J^3T with faith; -cpfi: united,
rf^I of it ; ^TRTSR'T worship ; f^f wishes ; 5HTW (lie)
obtains; ^ and; rfrp thence; 4iHI<i desires; jf^jf by me;
^ indeed; RQrilH decreed: f^FT benefits.
Finite indeed the fruit ; that belongeth to those who
are of small intelligence. To the Shining Ones go the
worshippers of the Shining Ones, but My devotees come
unto Me. ( 23)
^jcT^rj; with an end ; 5 indeed ; Tfffi the fruit, ; "^-qf of
them ; ?Tq[ that ; ¥^1% is ; 4|c-qHMyi'*( = ^PTT %>TT ^T ^TT small,
intelligence, whose, of (to) them ; ^T«T to the gods ;
q*(<^\ fnt ?ods, worship, thus; nff^r go;
my, devotees ; ^rtf^ eo ; ?TT'Ivto me ; 'sqfq- also.
II ^? M
Those devoid of Reason think of Me, the Unmanifest,
as having manifestation, knowing not My supreme na-
ture, imperishable, most excellent. (24)
^•S^TK unmanifest; ozrfrFra to manifestation ; -%W?\ arrived ;
*|v4H think; m^ me ; ^f^xjSj: irrational: tft highest ; ^r^*r
nature; ^r^TntrT: unknowing; tffi my; ^^^f^ imperishable;
best.
Nor am I of all discovered, enveloped in My creative
illusion.1 This deluded world knoweth Me not, the un-
born, the imperishable. (25)
«T not ; ^ I ; Hcfcur: known ; 3T$TO of ali ;
r: by yo^a-maya, covered; ^: deluded;
this; ^ nut,; ^!f*T5!FTn% knows; ^^;: world ; qj^ me
unborn ; ^fojf^^ imperishable.
I know the beings that are past, that are present, that
are to come, O Arjuna, but no one knoweth Me. (26)
"^ know; =srf[ I; g-JTrffrTTf^ past; ^JnTrf^T present; =ET
and; ^r^T O Arjnna; vrf^szirfoT future; ^ and
beings ; ^f me ; 3 indeed ; ^ knows ; ^ not; ^8^ any one.
By the delusion of the pairs of opposites, sprung from
1 Yoga-ni4y& is the creative power of yoga, all things being but
thought-form?..
attraction and repulsion, O Bharata, all beings walk this
universe wholly deluded, O Parantapa. (27)
f frf %T from
desire, and, from bate, and, arises, this, by it ;
r^'T of the pair, by the delusion; >flT<T 0 Bharata;
Trffr 1?rrf% all beings; ST^ to delusion : *n?
in creation ; zjff?f g° > Tt^T 0 Parantapa.
f
But those men of pure deeds, in whom sin is come
to an end, they, freed from the delusive pairs of opposites,
worship Me, steadfast in vows. (28)
afar*! of whom; 5 indeed; 3T??riT?t = 3Trf TrT gone, to
end ; qTO sin ; SRHT* of men ; gu^^oTrq
pure, action, whose, of them ; t they :
P of pairs, from delusion, freed ; VT5!^ worship ;
%& 5nt^T*t ^ firm, vow, whose, they.
^TcffrT ^f |
They who refuged in Me strive for liberation from
birth and death, they know the ETERNAL, the whole
SELF-knowledge and all Action. (29)
from old age,
and, from death, and, for liberation ; *rr me ; ^rrRT'1^ having
f 143 ]
taken refuge in ; zicff^T strive ; if who ; % they ; jrgl Brahman ;
^TfWlJ^^t to tne Atmji, having referred, made, (concerning
the Self ) ; g,4 action ; ^ and ; 3Tr%oT whole.
They who know Me as the knowledge of the Elements,
as that of the Shining Ones, and as that of the Sacrifice,
they, harmonised in mind, know Me verily even in the
time of forthgoing. J (30)
S^TWfqt4 = 3Tf£p3?R ^^rftf^Tr =<T*rfwith theadhi-
bhuta (concerning the elements), and, with the adhidaiva
(concerning the gods), together; erf^T^ = 3TT%U^T ^
with the adhiyajfia (concerning the sacrifice), together ; Jjf me ;
^ and; 3[ who; f^: know; sroroicfiTST = W*W 3tfX of
going-forth, in the time; ^rfq1 also; ^ and; Jjf me; %
they; f%^: know; ^rtr^riy : =JTK ^5 ^R^ balanced, mind,
•whose, they.
Thus in the glorious BHAGAVAD-GiTA...the seventh discourse, entitled :
THE YOGA OF DISCRIMINATIVE KNOWLEDGE.
l Death— going forth from the body.
[ 144 ]
EIGHTH DISCOURSE.
f% jftrCT^t^1 fe^TrT II 3
Arjuna said :
What is that ETERNAL, what SELF-knowledge, what
Action, O Purushottama? And what is declared to be
the knowledge of the Elements, what is called the know-
ledge of the Shining Ones ? ( I )
f% what; rTT thafc ? ^5T Brahman; f% what; ^p^f^
AdhvAtma ; fw» what, ; ^pr karma ; ^^sTrrr^ = 5^^ ^TTH
among men, 0 best; ^rf?TgrT adhibhuta ; *sf and; f^jij, v.hat;
declared ; 3TRl%g»I adhidaiva ; fgjq^«hat ; 5T^q% is called.
\
: IRII
What is knowledge of Sacrifice in this body, and
how, O Madhusudana ? And how at the time of forth-
going art Thou known by the SELF-controlled ? ( 2 )
STpitag: adhiyajfia : Zfpi how ; ^f: who ; ai^ here : %=
in Lody ; BTreT^ this : T^fT^T O Madhusudana ; JT^r^^TI^'
in (at) the time of departure ; "Sf and ; spj bow ; ^q: to be
k&own ; ^rf% art (thouj ;
controlled, i-elf, whose, by them.
[ 145
The Blessed Lord said :
The indestructible, the supreme, is the ETERNAL ;
His essential nature is called SELF-knowledge ; the
emanation that causes the birth of beings is named
Action; (3)
3T^jt undecaying ; »5J Brahman ; q^4 supreme ; ??>Tnr:
own being (His nature) ; 3^|c-H Adhyatma ; veqft is called ;
Wrfvn^f^^: = VTrTRr* «TnW *??* cfifrffi1 ffW *T= of beings,
of the nature the birth, makes, thus, that ; f^f»f : emanation ;
": action, name, whose, that.
Knowledge of the Elements concerns My perish-
able nature, and knowledge of the Shining Ones con-
cerns the life-giving energy ; * the knowledge of sacrifice
tells of Me, as wearing the body, O best of living
beings. ( 4 )
^rn^W Adhibhuta; ^: perishable; vfR: nature; 5^:
mnn : ^f and ; ^|{V^tT*I Adhidaiva • ^fv|^: Adhiyajna ;
l The male creative energy. The supreme Purusha is the Divine
man. the manifested God.
10
C 146 ]
3Tf I; If? only; ^[^ here ; 3% in the body;
body, wear, thus, of them ; ^; 0 best.
And he who, casting off the body, goeth forth
thinking upon Me only at the time of the end, he
entereth into My being : there is no doubt of that. ( 5 )
faTO 3i[T% °f *be end, in the time ; ^ and ; iTji^.
only; ^T^ remembering; *$&&n having cast off;
ody; q: who; ron% goes forth; ^: he;
my, to nature ; ^TTfrT ^oes ; ?r not;
: doubt.
Whosoever at the end abandoneth the body, think-
ing upon any being, to that being only he goeth, O
Kaunteya, ever to that conformed in nature. (6)
2f which ; £( which ; ^r or ; 3jfqf also ; CTO(. remeuibering ;
«Il4 natnire ; *3T5n% abandons ; 9^ in the end ; cjf^ff?. the
body ; 3 to that ; 3 to that ; ^ only ; <?fr goes ; ^f%^ 0
Kaunteya ; ^RT always ; ^^1%: =%^ Vfft^r Vlfat: ( by )
that, ( by ) nature, natured ( inspired ).
[ 147 ]
It ^ II
Therefore at all times think upon Me only, and
fight. With mind and Reason set on Me, without doubt
thou shalt come to Me. (7)
rTCTrfl therefore ; ^f$ in all ; c&r%§ ( in ) times ; jrf
me ; HI^Hi remember ; %eq fight ; <*% and ; *TS55[rfcR%if^ =•
Tfo 3rft% IT- ^ f f^'- ^T 3TC3 ?T: in Me, placed, mind, and,
reason, and, whose, he ; JJTO. to me ; ^ only ; lj^f% ( thou )
shalt go ; '^T^RRll doubtless.
With the mind not wandering after aught else, har-
monised by continual practice, constantly meditating, O
Partha, one goeth to the Spirit, supreme, divine. (8)
with practice,
and, with yoga, and, (with) united; ^?T?rr with the mind;
ST not; ^^iirr^qrr = ^Pr fS^frT ffrr ^ to another, goes,
thus, by it; *&?{ the highest; 5^- man; f^saf divine; ^rfrf
goes ; TI^ O Partha ; 3T3f%?T*Fl. thinking oil.
[ 148 ]
I! ^ II
He who thinketh upon the Ancient, the Omniscient,
the All-Ruler, minuter than the minute, the Supporter of
all, of form unimaginable, refulgent as the sun beyond
the darkness, (9)
gjft the poet ; ^<|mH ancient ; STfSrrfarTRTl. the ruler of
the world ; ^rjjff: than the small; IRlfr^T^ smaller;
may think ; q: who • ^^S( of all ; mttwn supporter ;
inconceivable, form, whose, him ;
?H!Tf 3*3 X of the sun, colour,
like, color, whose, hiui : rTT^T: fi'om dai-kuess ; H<^dl<t beyond.
I 9o (I
In the time of forthgoing, with unshaken mind,
fixed in devotion, by the power of yoga drawing to-
gether his life-breath in the cencre of the two eye-brows,
he goeth to this Spirit, supreme, divine. (10)
JRTI :fH^( in the time of forthgoing ; fR^TI with mind ;
( with ) unshaken ; HrFSCT with devotion ; ^rR: joined ;
of yoga, by strength ; >sr and ; ^
only ; •<*%: of the ( two ) eyebrows ; ij^ in the middle ;
[ 149 ]
breath ; ^fTO having placed ; SfTZRE together ; g-: he ; % that ;
«Tt highest; S^SR man ; ^f% goes ; f^szpi divine.
That which is declared indestructible by the Veda-
knowers, that which the controlled and passion-free
enter, that desiring which Brahmacharya is performed,
that path I will declare to thee with brevity. (ll)
^ whom ; ^rgt indestructible ; ^<^: the Veda-knowers ;
^f?T declare: R^T enter; ^ (into) whom; a^: the
controlled; ^trUHU: = ^t?T: 'HT: Zl^ni.% ^one, passion, whose,
they; ^ whom, f=5g[rf! desiring; MgT^Jj Brahmacharya;
(they) pprform ; ?T^ that: % of (to) thee; ft path;
with (as) summary ; JJ^^ (i) will declare.
All the gates1 closed, the mind confined in the
heart, the life-breath fixed in his own head, concentrated
by yoga, (12)
&KlfiLI all gates; g^r?i having con-
1 The gates of the body, i. e., tlie sense organs.
trolled ; jpf: mind : »f» in the heart; fq^?T having confined;
^T and ; *$&[ in the head ; -411^(3 having placed ; HJIr*{H: of the
self ; jfToi breath ; ^ifi^rf: established (in) ;
. of yoga, concentration.
! 1 \\\
" Aum ! " the one-syllabled Brahman, reciting, think-
ing upon Me, he who goeth forth, abandoning the body,
he goeth on the highest path. '13)
TO Aum ; ff% thus ; q^rr^t one syllabled ; a^j Brahman ;
reciting ; iffn me ; aT^^Ti^ remembering ; 3: who :
goes forth; nrsr^ abandoninor; ^» the body; g1: he;
goes; tpTTT (to the) highest ; lift to the path ( goal ).
He who constantly thinketh upon Me, not thinking
ever of another, of him I am easily reached, O Partha,
of this ever harmonised Yogi. (14)
not, iu another,
thoughts, whose, he ; 3(33 always ; ?j: who ; JfTO. me ; ^H<|^
remember ; f%^ren ever ; rf^f of him ; 9T? I 5 §5PT: easily
obtained ; frz? O Partha ; PTc^^-rt,^ (°0 ever-balanced ;
: of yogi.
113 HH
Having come to Me, these MahAtmas come not
again to birth, the place of pain, non-eternal ; they have
gone to the highest biiss. (15)
JTTi£ to me ; sTt^r having come ; Jjvf: again ; «f?JT birth ;
^^sIN^RL3 ^^RR, -yidil of sorrows, the place; ^i^ii^n*!.
non-eternal; Jf not j 3Trc«f^f?t gain; *f^|'«:HH: Mah&tmAs ;
to perfection ; <T^ft (to) highest ; iTcir' gone.
The worlds, beginning with the world of Brahma,
they come and go, O Arjuna; hut he who cometh unto
Me, O Kaunteya, he knoweth birth no more. (16)
^T up 10; BT3njsRni = grfrJr- E^Tf?l of Brahma, fmm
the world ; qfjcftp worlds ; ^JT^r^f^T'' again-returning ;
0 Arjuna ; qjn to me ; ^"^ having gone ; 5 indeed ,
O Kaunteya ; 5^^F»T again-birth ; ?f not
The people who know the day of Brahma, a thou-
sand a^es in duration, and the night, a thousand ages
in ending, they know day and night. (17)
[ 152 J
thousand, yugas,
boundary, of whico, that ; st-j: day ; ZRJ whicti ; tigjirj: of
Brahma; ffg: know; *rf% the night; giiq^Ml =»g *K*n.
q^flOT 3T5=?f: VRW- rTPI of yugas, by (a) thousand, end, of which,
that ; % they ; Sfffrnrft^: = ^ ^T *TI% ^ f^f^r ^ : day,
and, nig^ht, and, know, thus ; "Sf^j: people.
II 3^ II
From the unmanifested all the manifested stream
forth at the coming of day ; at the coming of night
they dissolve, even in That called the unmanifested.
(18)
^ZFKT«t from the unmanifested ; sq-rft^: the manifested ;
^r: all; jpr^lt flow forth; ^i|*IH=3T%: ^rnf*T of day, in
the coming; ^rszir1!^ = T»T ?Tl»T% of night, in the coming;
dissolve ; ^f there ; q^ even ; ^o^TfJ^Tj
ZI ^fr^I^ unmanifested, name, whose, Its, in that.
M \ II
This multitude of beings, going torth repeatedly, is
dissolved at the coming of night; by ordination, O
Partha, it streams forth at the coming of day. ( 19 )
IWTnn = grTnTR. Tnr of beings, the aggregate ; ^; that;
even ; ^pj this ; ^jr^r having been ; Wc^T having been ;
[ 153 ]
dissolves ; ?j»2jfTT*T in the coming of night ;
helpless; «n^ 0 Partha ; STWlt flows forth ; 3T^ni% in the
coining of day.
Therefore verily there existeth, higher than that
unmanifested, another unmanifested, eternal, which, in
the destroying of all beings, is not destroyed. (20)
7^: higher; rT?Tr»^ than that • 5 indeed; >TR': nature;
^fVH\ another; ^rsg^fj: unmanifested; ^r5^^!^ (than) the
unmanifested; CCTrrT'T: ancient; zj: who; ^f: tlia* ; ^^\i\ all;
(in) beings; «T^ZI?5 (in) the being destroyed; ?T not;
is destroyed.
That unmanifested, "the Indestructible," It is
called ; It is named the highest Path. They who reach
It return not. That is My supreme abode. (21)
^roqTfi: unmanifested; ^^<: Indestructible; f|% thus;
^rfi: called; spi that ; arrf: (they) call; TOT the highest;
nf?T path (goal); ^ which; j^c^ having obtained, ^ not;
return ; g^ that; VfTT abode; qw highest ; *pr ray.
[ 154 1
He, the highest Spirit, O Partha, may be reached by
unswerving devotion to Him alone, in whom all beings
abide, by whom all This 1 is pervaded. (22)
5^-: spirit; ^f: He; ^: highest ; qpf 0 Partha; ^^fT
by devotion : 5J>2|: obtainable; <J indeed; ^^«-«W without
another (object); TS&q of whom; 3tf:?mft = 3(r{- fcT^f^
ff% TTf% inside, stand, thus, they; ^nf^ beings; ^ by
whom; q^all; f^nthis; rfrfq. spread out.
That time wherein goin^ forth, Yogis return not,
and also that wherein going forth they return, that
time shall I declare to thee, O prince of the Bharatas.
(23)
Vff where; qfT^ in time; ^ indeed; ^MI^frmL non-return ;
3TT? f^TO. return ; ^ and ; ^ even ; ^rf«nT: yogis ; JrarrTT:
gone forth; qffi go; ?T that; ^affFT' (I) will declare;
0 prince of the Bharatas.
|) *(% \\
Fire, light, day-time, the bright fortnight, the six
l This, the universe, in opposition to THAT, the source of all.
I 155 ]
months of the northern path — then, going forth, the men
who know the ETERNAL go to the ETERNAL. ( 24 )
srfjr: fire; sqn%: light; 3T^: day; |r$: bright, (fort-
night- ) ; T^f^rr six months ; ^KRPTI the northern-going
( of the sun ) ; r^T there ; jntfrTT gone forth ; iresf^T go ; a^T
to Brahman ; ST§lf%^: Brahma-knowing ; 5f?
U RH II
Smoke, night-time, the dark fortnight also, the six
months of the southern path — then the Yogi, obtaining
the moonlight, 7 returneth. (25)
^R-: smoke; *ff^: ni^ht ; rf^r so ; ^5<*T: dark (fortnight) ;
«p^r*TF six months ; ^f^wriT'l the southern going ( of the
sun ) ; <ct?T there ; •qryirg' = •qysrep ?^ of the moon, this ; 5ifrfa:
light ; ^fTfr the yogi; Jflxai having obtained ; f?R^ returns.
n ^^ ii
Light and darkness, these are thought to be the
world's everlasting paths ; by the one he goeth who
returneth not, by the other he who returreth again. (26)
ir$l*OT = SJ$r ^ £*Jff -q- light, and, dark, and; »nft
( two) paths ; ff indeed ; |j% these ; 3|<13: of the world ;
1 The lunar, or astral, body. Until this is slain the soul returns
to birth.
[ 156 ]
eternal ( two ) ; JT% are thought ( two ) ; q^^f by one ;
(he) goes; '?T;Tr^r%*l to non-return; arrq^r by another;
( he ) returns ; <j;p again.
Knowing these paths, O Partha, the Yogi is nowise
perplexed. Therefore in all times be firm in yoga,
O Arjuna. (27}
?T not ji?f these ; Ffrft ( two ) paths ; qr?} 0 Partha ;
Iff^ knowing ; ^fift the yogi ; gsfnr is perplexed ; ^JT
any one ; tT^Trrj; therefore ; 5^5 in all ; ^rr^5 ( in ) times ;
%Trg^j: = 4r»tT 3=?T>: with yoga, balanced; Hf be; 3T^T 0
Arjuna.
n ^^ ii
The fruit of meritorious deeds, attached in the
Vedas to sacrifices, to austerities, and also to almsgiv-
ing, the Yogi passeth all these by having known this,
and goeth to the supreme and ancient Seat. (28)
in the Vedas ; qg^ in sacrifices ; rTqng in austeri-
[ 157 J
ties; ^ and; l£% even ; fT^!J '" g'fts; 2f^[ what;
5"ZIf2j qjof of merit, the fruit ; STTf^l. assigned ; aTStf^r goes
beyond; ?|(j that; ^^ till; ff tins; f%f^c^r having known;
ijrrfr the yog! ; qt highest ; ^TT't place ; 3%f% goes ; ^ and ;
1 first.
Thus in the glorious BH.\GAVAD-GirA...the eighth discourse entitled.
THE YOGA OF THE INDESTRUCTIBLE SUPREME ETERNAL.
[ 153 ]
NINTH DISCOURSE.
I
II
The Blessed Lord said :
To thee, the uncarping, verily shall I declare this
profoundest Secret, wisdom with knowledge combined,
which, having known, thou shalt be freed from evil.
(0
f f this ; 3 indeed ; % of ( to ) thee ; §?T?T»j most secret ;
U^rR ( I ) will declare . srog^ ( to ) the uncarping ; g-pj
wisdom; f^TPranjrj = f%i?f %«T gr?W with knowledge, together;
3flJ[ which; HT?3T having known; ^f%q% (thou) shalt be
freed; 3Tfprr?l from sin.
II ^ II
Kingly Science, kingly Secret, supreme Purifier, this,
intuitional, according to righteousness, very easy to
perform, imperishable. ( 2 )
trSfrW'm = f^srrfTR. T^rr of sciences, the king ; ( or = ^rgt
f^TT of kings, the wisdon) U«rg?j •= ^JfH^t ttW of secrets, the
king; yft^n. purifier ; 5^ this ; ^TlH^ highest ; JT^T^T^'nT = J?cq%»!
1W ?f?l by direct ( intuition ), knowledge, whose, that ;
[ 159 )
sp$ righteous; gg^f very happy; ^n to do
imperishable.
*TT H^ffi fcjjtwKr n ^ n
Men without faith in this knowledge, O Parantapa,
not reaching Me, return to the paths of this world
of death. (3)
sUST^JTr: unbelieving; g^qf: men; spfej of duty ; 3TW
( of ) thia ; q^TT O Parantapa ; STSTTO not having obtained ;
»TTme; R«F^ return; ^^n<R$P|4|
of death, ( of ) world, and, in the path.
craft?
By Me all this world is pervaded in My unmanifest-
ed aspect ; all beings have root in Me, I am not rooted
in them. (4)
H«ir by me ; 331^ pervaded ; ^ this ; ^[^ all ; ^»r^
world; STSSTf^jWHr^^wr ltf%: ^^ %^ nnmainifested,
aspect, whose, by him; ?Tc?qTR = *Tra f%tf% fR tlfR in me,
stand, thus, they; tfTOTrft = ^Ntfor *g(lfo all being ; ?f not;
^ and ; %rt I > ^ in them ; ^T^Rq'rf : placed.
*RT<?TT ^TrT^FR: II H II
[ i6o ]
Nor have beings root in Me ; behold My sovereign
yoga ! The support of beings, yet not rooted in beings,
My SELF their efficient cause. (5)
?T nof, : "Sf an 1 ; Jlc^JTR = ifa fHS?f^ ^Irf in me, stand, thus ;
beings ; «rra see ; *T my ; qnni.yoga ; q^T^ sovereign ;
='*!5n^ fa *f% fT% beings, upholds, thus . ?r not : -q-
and; ?jjf^r:=^^ ftgra ?m in beings, sits, thus; TO my;
STRIf self; ^zpTHR: =^[1^ *rr^^n% ffrl, beings, nourishes,
thns.
^TcTTR
CT*
As the mighty air everywhere moving is rooted in
the Akasha, so all beings rest rooted in Me — thus know
thou. (6)
zjqT as ; 3TT^TT?rf^TrT : =aTT^n% f^T?T: in the ether, placed;
f^REJ ever; qfrS- ^he air; g^ftr: =^T^'T T!«Sf^' ?frf every
where, goes, thns ; »RST«^ great ; ?TqT so ; ^rf% all
bemgs ; H<TO(R existing in me ; ff% thus ; grT^T^ know.
All beings, O Kaunteya, enter My lower nature at
the end of a world-age ; at the beginning of a world-
age again I emanate them. (7 }
beings; ^^ 0 Kaunteya ; jffj[% to nature;
161
zjTKt go; *TrR^re. ra y ; cfi?<T$ra = 3f?T*3 ^1 of a kalpa, in the
decay: $?T: Hgain; ^?7f^ = ^?T^ <%lfl of a kalpa, in the
beginning ; f^^TTR^ emanate ; ^ I.
IK II
Hidden in Nature, which is Mine own, I emanate
forth again and again all this multitude of beings, help-
less, by the force of Nature. (8)
nature; ^TH. own; 3T^?*-5 having embraced;
emanate; ^: again; xj?f: again; ?pT'm7n£.= >J!jTPni{.
of beings, assemblage ; ^Jf this ; f5*6ni a,ll I ^^SQ" helpless ;
of nature ; ^TOTfJ by force.
I cIIFI
M % II
Nor do these works bind me, O Dhanailjaya, en-
throned on high, unattached to actions. (9)
?T not; ^ and; JTTO. me: rtfffi these; gfpnfoT works;
pT^fft bind ; ^ira 0 Dhananjaya ; ^f^Tr^^ like indiffe-
rent ; 3T[g??T seated; ^^TK unattached;"^ in those;
action.
II 1 « II
ii
[ 162 ]
Under Me, as supervisor, Nature sends forth the
moving and unmoving ; because of this, O Kaunteya,
the universe revolves. (10)
?rar by me ; ^rCTt%or (by, as) supervisor (lord) ;
nature; 33% sends out; *ra*raTC=*ftor ^ ^^ ^ 5ET
with the moving, and, with the unmoving, and, together
%5^r by cause; ^pfa (by) this; «RRfa 0 Kaunteya;
the world; Rnrf^m% revolves.
II 3 3 II
The foolish disregard Me, when clad in human
semblance, ignorant of My supreme nature, the great
Lord of beings; (n)
^H^IH'^ despise ; ?rf me ; JJST: the foolish ; m^fl human ;
?T5«I form; ^TTP$Trni refuged (in); qi highest; vff^l. nature;
<?rsrnTrr unknowing; ?T?r my ; *j?ni%*TO= >j?rFrri it^t of
beings, the great Lord.
: in R II
Empty of hope, empty of deeds, empty of wisdom,
senseless, partaking of the deceitful, brutal, and demo-
niacal nature. (12)
vain, hopes, whose, they ;
163
vain, deeds, whose, they ;
% vain, knowledge, whose, they ;
: mindless; *r$T*fri rakshasic ; STT^fpT asuric ; -ST and;
even ; JT^nT nature ; Hrffqf deceitful : f»rar: refuged ( in ).
Verily the Mahatmas, O Partha, partaking of My
divine nature, worship with unwavering mind, having
known Me, the imperishable source of beings. (13)
HfrcJTr?r mahatmas ; 3 indeed • HT me • qr^ 0 Partha ;
%CR. divine; z^fi nature; STrpsref: refuged (in;) >T5fr^
worship ; ST^^iT^^: = ?T ^^[1^ *IT: q«lf ^ not. irl another,
mind, whose, they ; gT5Wr having known ; 5jrfif|q
of beings, the beginning ; ^f&W*l imperishable.
TT ?&F3\ H^TWT STRKT in * n
Always magnifying Me, strenuous, firm in vows,
prostrating themselves before Me, they worship Me with
devotion, ever harmonised. (14)
SKffi always; qft&3: praising; m me; ^?r: striving
«er and; ^y{^\'=^S 5HT ^Tr* ^ firm, vow, whose, they;
saluting; ^ and; JTr* me; vrff^r with devotion;
: ever-balanced ; ^Tf^ worship.
1 64
in H n
Others also sacrificing with the sacrifice of wisdom,
worship Me as the One and the Manifold everywhere
present. (15)
5TR3ltR = JcTRTO 3|nT °f wisdom, with the sacrifice;
'rf and ; arft also ; 3TRT other.* ; 2T5KT: sacrificing ; »rf me ;
^7ra?T worship; ticfi?%;T by the oneness; "J^rPR by the
rnanifoldness ; ^fVfr by the many; nP9rfrg?cnj;=
all sides, face, whose, him.
* ^ II
I the oblation ; I the sacrifice ; I the ancestral
offering ; I the fire-giving herb ; the mantra I ; I also
the butter; I the fire; the burnt-offering I ; (16)
3Tt I ; «f?3: the oblation ; art I ; 3?P the sacrifice ; ^q-f
the offering to pitris ; srt I ; 3Tfqv^ the herb ; fa: the
mantra ; art 1 ? *t x : 3? even ; **T5q butter ; 3?t I 5 STfR:
the fire ; sr? I j ^rT1!. the burnt-offering ;
TTcTT ^TcTT NcM : I
I the Father of this universe, the Mother, the Sup-
C 165 ]
porter, the Grandsire, the Holy One to be known, the
Word of Power, and also the Rik, Sama, and Yajur,
(17)
forfr father ; sr? I; 3TTO of this; 3T»T?r: (of) world;
*Tf?jT mother; Vfr-TF supporter; ftrTr^: grandfather: 5RJ fco be
known; qf^ pai-ifier ; sti^TR: the ornkara ; ^ja^ Rik ; SfR
S4m;i ; 3J3J: Yajuh; <r^ even ; ^f and ;
The Path, Husband, Lord, Witness, Abode, Shelter,
Lover, Origin, Dissolution, Foundation, Treasure-house,
Seed imperishable. (18)
»T[%: the path ; vr?tt the husband; q-^: the lord; ?rr^f? the
witness; fff^r^: the abode; ^OT the shelter; ^f^ the lover ;
JPT^: the origin ; JT^3[: the dissolution; ^r»t tlie foundation;
the treasure-house ; ^T5f the seed ; ^rsqqȣ inexhaustible'
1^ II
I give heat ; I hold back and send forth the rain ;
immortality and also death, being and non-being am I,
Arjuna. ( 19)
rPTfft burn ; <?rt I ; ^lt J 5 *$ ra"' ; Rl^fTFT hold ;
3cH«nfir let go ; "5T and ; ^T5^ immortality ; «q- and ; iff even ;
[ 166 ]
: death; ^ and; srq; being; ^rq-^ non-being; T* and;
I i ^rf 0 Arjnna.
I ^o II
The knowers of the three, the Soma-dr inkers, the
purified from sin, worshipping Me with sacrifice, pray of
Me the way to heaven ; they, ascending to the holy
world of the Ruler of the Shining Ones, eat in heaven
the divine feasts of the Shining Ones. (20)
^ft^r: =f?T^r: fan'- 5wf % three, sciences ( Vedas), whose,
they; nf me; ^R<rr: = ^ft R^rar ?r% the soma, drink, thus;
'jrTqrrcrr:--=tI?r ^7^^% purified, sin, whose, they; q%: with;
sacrifices ; f |fr having sacrificed ; ^nr% heaven-
ask ; % they ; 5^^ pure ; ^WRJ having reached ;
?^ ^^ ot tlie Gods, (of) Indra, the world ; ^rlr eat :
divine ; f^ft in heaven ; "^^irrsj: =^r?Tr^ %*TT^ of the
Gods, the enjoyments,
-\
vd
i67
They, having enjoyed the spacious heaven-world,
their holiness withered, come back to this world of
death. Following the virtues enjoined by the three,'
desiring desires, they obtain the transitory. (21)
% they ; ?f that; ij^r having enjoyed; ^ij^t^ svarga-
world ; f%^TT^» vast ; ^ff^1 ( in the state of being) withered ; 5°^
(in)merit; Jf?Z[5fr37 = l^rVf W3T of mortals, the world ; f%5J[5T
enter ; q^r thus ; sjifn-rif = ?p:zn>: *R» of the three (Vedas), the
duty; ^TfiTTSrr: devoted (to); 1^11?^= 1^
going, and, coming, and; cffR^PTT: = ^Hr?rr»?L ^TnP
of (objects of) desire, desire, whose, they ; 5nr*t obtain.
*i\
II
To those men who worship Me alone, thinking of no
other, to those, ever harmonious, I bring full security.
(22)
ST^^TP without-others; f%?TO?T5 thinking ; tR me ; q who ;
3RP men; TJTF^ worship; %qri of them; f^mrf«T3TKRrq[
of the ever-balanced; ziprng-J? security; ^frf*T bring; ?fij I.
l The three Vedas.
[ 168 ]
Even the devotees of other Shining Ones who worship
full of faith, they also worship Me, O son of Kunti,
though contrary to the ancient rule. (23)
( of ) other, of gods, devotee ;2T5T?r worship ; sy^qr with faith ;
^JT^RTP endowed ; ^ they ; 3Tf7 also : *rf me : q-^ even •
^33 O Kaunteya ; arsfrrT worship; arr^f%^^r*l = ^f^fq: *$
WH ^Fff ?T?Tr non-rule, preceding ( guide ), as, may be, so.
*t't
I am indeed the enjoyer of all sacrifices, and also the
Lord, but they know Me not in Essence, and hence
they fall. ,"24)
9t I ; i| indeed : *nfo^Tr*= ^qrn ^r^ri of all, (of)
sacrifices; Vffvtf the enjoyer; ^f and; if^: lord; q-^ even;
^ and ; q[ not ; 5 indeed ; ijf me ; 3TPT5fr^R kno
by essence ; ^gf: hence ; =e^f^r fall ; % they.
*ITT%
They who worship the Shining Ones go to the Shin-
ing Ones; to the ancestors go the ancestor-worshippers ;
to the Elementals go those who sacrifice to Elementals ;
but My worshippers come unto Me. (25)
[ 169 ]
smr go ? 5?T5rar: =>^5 spr 3«tt* % in the gods, vow,
whose, they ; 3^R[ to the gods ; farF^ to the pitris : qff% go ;
fcfsrar: = faf3 SW ^Pl^ in the pitris, vow, -whose they ; *j?m%
to the BhvUas; qiflf go ; >j^3^f: = *&**'• fW ^TT %> for the
Bhutas, sacrifice, whose, they; qfnr g<>
ff% me, sacrifice, thus; ?jf<t also ; *it to rue.
5R3RIH: 11 R^ II
He who ofifereth to Me with devotion a leaf, a flower,
a fruit, water, that I accept from the striving self, offered
as it is with devotion. (26)
q-^- a leaf; jsq- a flower; Tjj5f a fruit; ^pj[ water; 3:
who ; Jf of ( to ) me ; VTrFZir wi*h devotion ; we&fo offers ;
rfq; that; ^ I; iTrfSTErtl^ ^r?W ^TitT with devotion,
offered; awirft eat; irqrirf*T^: = H^rf: ^TT^r «I«J ?T^ striving,
self, whose, of him.
II
Whatsoever thou doest, whatsoever thou eatest,
whatsoever thou offerest, whatsoever thou givest, what-
soever thou doest of austerity, O Kaunteya, do thou
that as an offering unto Me. (27)
Z(^ what ; ^JTJiq1 ( thou ) doest ; q<£ what ; 3T3Trm" ( thou )
eatest ;^ what ; ^frf^T ( thou ) offerest ; f^ir% (thon) givest ;
[ 170 ]
?KJ what ; 3KJ what ; cT<T*2rf% ( thou ) doest of austerity
O Kaunteya ; rTfy that ; ^^ do ( thou ) ;
in ( to ) me, offering.
Thus shalt thou be liberated from the bonds of action,
yielding good and evil fruits ; thyself harmonised by
the yoga of renunciation, thou shalt come unto Me
when set free. (28)
!PTT!PTIW: =^jw **r ?npt ^" tW^T1 %: good, and, evil,
and, fruit, of which, by these ; q^f thus : ifr^% shall be freed :
: of karma, by the bonds; ^Tqi^RtnT-
^f*: ^T5rn" f?T ^P of renunciation,
by yogra, balanced, self, whose, he; f%gTfj: liberated; HT to me *
shalt come.
The same am I to all beings; there is none hateful
to Me nor dear. They verily who worship Me with
devotion, they are in Me, and I also in them. (2cf]
ST*r: equal; ^ l ', ^H?5 = ^3 ^3 in all> beings ;
rf not; % of me; %sq: hateful ; ?rfl?r is ', T noti ftf : dear;
^ who ; ?T5Tm worstiip ; 5 indeed ; iff me : ypf&tt with faith ;
Hra in me ; % they ; %^ in them ; =^ and ; 3lfT also ; ^ i.
f|
0 (\
Even if the most sinful worship Me, with undivided
heart, he too must be accounted righteous, for he hath
rightly resolved ; (30)
STfralso; ^ if; gcjTT^n; : very-evil-acting ; vrsnr wor-
ships; iff me ; 3T?f52PTr^R = T 3T?2J T^rrW ff% not another
worships, thus; qr^ : righteous; irf even; ^: he; Tf
to be thought ; ^x^gs well ; s^RWrT : resolved ; ft indeed ;
he.
Speedily he becometh dutiful and goeth to eternal
peace. O Kaunteya, know thou for certain that My
devotee perisheth never. (31)
f^jj quickly ; *ncm becomes ; vprr*Tr = qft 3TF?*ir 5^ ?T :
in righteousness, self, whose, he; ^pg'ff eternal: inTf^ peace ;
RTeg'R goes ; ^R?I 0 Kaunteya ; JT^Ufffr^ know ; ^ not ;
^ my ; *TTR : devotee ; ironraf^ is destroyed.
n f|
They who take refuge with Me, O Partha, though of
[ 172 ]
the womb of sin, women, Vaishyas, even Shudras, they
also tread the highest Path. (32)
*Tf me ; f% indeed; qrsr 0 Partha; safTff^T^ having taken
refuge (in); if who; ^f^ even; ^j: may be; <jrT«ff ^ : =
THTr ^lir^: ^f^ft.% sinful, womb, whose, they : f^ij: women;
%^f: vaishyas; rf^Tf also; 3£5T: shudras; ^ they; ^fyq1
also : €ltf% g°J T^f highest; «TT% goal.
r^? ^ r^
v3 •*< \ \
How much rather then holy Brahmanas and devoted
royal saints ; having obtained this transient joyless
world, worship thou Me. (33)
f% how ; tj;j: acrain; STT^nrrf: Brahmanas; "prqr: pure;
VTrW: devoted; U'Sf^: rajarshis ; ?J^JT also: ^T-f^zi not
lasting; ^T-^f^ pleasureless ; 5Tr?f*I, world: fij this: m^
having obtained; Vfsi^ worship ; fff ^ne.
On Me fix thy mind ; be devoted to Me ; sacrifice
to Me ; prostrate thyself before Me ; harmonised thus
in the SELF, thou shalt come unto Me, having Me as
thy supreme goal. (34)
*TR IT- 3TO *T : in me, mind, whose, he; >r^ be;
*T=^: my devotee; JRTTSft = HT 15KT f f?T to me,
[ 173 1
sacrifices, thus; *fT me; ?R*<pj salute; *n to me; ^ even;
trs^fgf shalt corne : g^r^r having balanced; ^ thus; sir^R
the self : tTcquzw : = 3T? TUI^ ^^ 5T '• I, supreme goaL
whose, he.
Thus in the glorious BHAGAVAD-GirA the ...... ninth discourse, entitled :
THE YOGA OF THE KINGLY SCIENCE AND THE KINGLY SECRET.
[ 174 ]
TENTH DISCOURSE.
I
The Blessed Lord said :
Again, O mighty-armed, hear thou My supreme
word, that, desiring thy welfare, I will declare to thee
who art beloved. ( I )
3JZT. again ; KTf even; Jfin^rff 0 great-armed ; $£gj hear;
% my; <TC4 highest; ^: word; ^ which; % of (to) thee;
to the being loved ; ^^fR ( I ) will declare;
of wellbeing, by the desire.
f^j:
The multitude of the Shining Ones, or the great
J8,i§his, know not My forthcoming, for I am the begin-
ning of all the Shining Ones and the great Rishis. ( 2 )
^not;%my; f%^: know; 3p;»rJrn =?pT'='Tril TOTT: of the
gods, the hosts; spr^ origin; rf not; J^sf^: =1^1?^:
great rishis; ^rt I ; ^rrf^: the beginning; nt indeed;
of the gods ; *I?sffcrini of the great rishis ; ^ and ;
everywhere.
i 175 3
He who knoweth Me, unborn, beginningless, the
great Lord of the world, he, among mortals without
delusion, is liberated from all sin.
3? : who : HTO. me ; ^r^ni. unborn ; 3TTri^ beginningless ;
=q- and; ti% knows; Rf^H%^^=^r'U^ Tf^TCH of the
world, the great Lord; sryjjg1: undeluded; ^f : he; Hcif*J
among mortals ; ^TH" : = ^ : TfV : ( by ) all, by sins ;
is quitted.
n 8 n
Reason, wisdom, non-illusion, forgiveness, truth,
self-restraint, calmness, pleasure, pain, existence, non-
existence, fear, and also courage, (4)
gflf : reason; 5jTR»l wisdom; ar^f? J non- illusion ; 9ftm
forgiveness ; ^5T truth : ^Jj : self-restraint ; jfpi : calmness ;
5^ pleasure ; 5:^ pain ; vj^f: existence; ^T-^TT^: non-existence;
*T^ fear ; ^ and ; ^T*T^i fearlessness; q^ even ; if and ;
: n H II
CN
Harmlessness, equanimity, content, austerity, alms-
[ 176 ]
giving, fame and obloquy, are the various characteristics
of beings issuing from Me. ( 5 )
^ftST hannlessness ; ^RcTF equanimity; ^fg-: content; 3^:
austerity; fpT gift; 2|^: fame; ^nrep obloquy; *r4f% are;
vniT: natures: ^Tr^ri of beings; Tfrf: from me; ^ even;
: = T?T5Fi f%qr: 2^1% -separate, kinds, whose, they.
The seven great Rishis, the ancient Four,1 and also
the Manus, were born of My nature and mind ; of them
this race was generated. ( 6 )
jfijsfo: the great rishis ; ^rc?j seven ,- tjt ancient : ^'r^r?::
four; *nre: mauus : ?itn also; ^VTT^T: = Tr^*rr€r ^TT ^ i" me,
being, whose, they ; JTR^Tf! mental ; ITTrTF: born ; sfari of
whom ; ?5t% in world; fHT^ these; s^TP races.
: I
: n ^ n
He who knows in essence that sovereignty and
yoga of Mine, he is harmonised by unfaltering yoga ;
there is no doubt thereof. (7)
<j?rr this; f%£?!r sovereignty; %TT yoga; "Ef and; HI of
rne;3T. who ; "%f% knows; rT^R: by essence; *p he;
l The four Kutn&ras, or Virgin Youths, the highest in the occult
Hierarchy of this earth.
[ 177 ]
?T f%cR*T% fT^ ^T not, shakes, thus, by it; ^ifa yoga;
?r is balanced ; »f not; ^pf here; %^^: doubt.
I am the Generator of all ; all evolves from Me ;
understanding thus, the wise adore Me in rapt emo-
tion. ( 8 )
8T? I ; ^^ of all ; JHT^: the generator ; »HT : from me ;
^ all; JT^^ evolves; fr% thus; Jfc^T having thought;
worship; ^r me ; f^T: the wise;
: with emotion, endowed.
n % n
Mindful of Me, their life hidden in Me, illumining
each other, ever conversing about Me, they are content
and joyful. (9)
me. mind, whose, they;
: =• *TT «T?rr: JfPrn «wr^L% to me, gone, breath », whose,
they; %T^rT: illumining (making wise); <ftCTtq[ mutually;
^tphr: talking (of ) ; *f and; iff me; ftnjf always ; 3^f% are
content ; ^ and ; ^f% rejoice ; ^T and.
a u ? ° \\
12
To these, ever harmonious, worshipping in love, I
give the yoga of discrimination by which they come
unto Me. ( 10)
%qrfH of these; ^HrTf ^RRI*= STcR g=f?;PTT always, (of
the) balanced; *r3RT ( of the ) wui.-l.ippiug ; iftR<£75|!l=ifti%:
<J ar*n fSTFrl fWI love, before, as, raay be, so ; ^ff% ( I ) give ;
of reason, the yoga : ?j that ; ipj by which ;
to me ; ^rqnW come; % they.
*TR3cTT 113 ^ II
Out of pure compassion for them, dwelling wiihin
their SELF, I destroy the ignorance-b^rn darkness by
the shining lamp of wisdom. ( 1 1 )
^qriof them ; q?f eveu ; ST^qru = 3T5^f«ir^r: ?nf of com-
passion, for the sake ; sr? 1 '• ^T^TrJTl!' = ?T5Tr^r?I "SfPT i»'<*m unwis-
dom, horn ; w. darkness ; ?rn[ran'^ ( I ) destrov ; srr?*T>Tr^f?T: =
^rfrJT^r: >Tr% ff?HT: of the self, in the nature, seated ;
fpT*3l fi^l °f wisdom, with the light; vn^rfr (
ghiuing.
I ^ II
Arjuna said :
Thou art the supreme ETERNAL, the supreme
[ 179
Abode, the supreme Purity, eternal, divine Man, primeval
Deity, unborn, the Lord ! ( 12 )
q^ highest.; a§J Brahman; ft highest; >*R abode ;
pure ( >r punfie ); t^jj highest.; ^^T5!. Thou ; 5^ man
eternal; fe*q divine; 3T[f?|^ first God; 3J«I unborn;
Lord.
ii i \\\
All t'»K Ri^his have thus acclaimed Thee, as also
the divine Ri?hi. Narada ; so Asita, Devala, and VyAsa ;
and now Thou Thyself tellest it me. ( 13)
3IIf: declare; W*l tliee : 3^^^: the E'shis ; ^all; |^:
divin« llshi; 5f[^: Narada; srqr also; 3Tf?I?r: Asita ; 3^:
DevaU; s^fg-; Vjasa; ?^4 (thjr-) self; ^ and; ijf even;
JT^7 tellest *T me.
All this I believe true that Thou sayest to me, O
Keshava. Thy manifestation, O Blessed Lord, neither
Shining Ones nor Danavas comprehend. ( 14 )
Sff^ all; ijffq- this; s^ true; ip^r ( I ) think; 33
which HI to me; ^f% <l>ou sayest; %S[r^ 0 Keshava; ?f
not ; f| indeed ; % thy ; ^nq^ 0 blessed Lord ; ogfo mani-
festation; rtf- know ; ^ff: Gods; *{ not ; ^r^Tr; Danavas.
1 80
Cs
Thyself indeed knowest Thyself by Thyself, O
Puru?hottama ! Source of beings, Lord of beings, Shining
One of Shining Ones, Ruler of the world ! ( 15 )
PTO ( thy ) self ; ^ only ; irrSTTf by ( thy ) self ; arr?^
(thy) self; %Wf knowest; m*i thou; ^^qtTFT 0 Punishot-
tama; JgrvriCT = *j?nfa m^f% ?f?T beings, O thou (that)
causest to become, thus ; igfTJ =• VTHRni. f 5T of beings, 0 Lord :
^^=^Rf»l 33 of gods, O God; 3fiT?T^ = ^m: T% of
the world, 0 Haler.
Deign to tell without reserve of Thine own divine
glories, by which glories Thou remainest, pervading these
worlds. ( 16)
^3* to tell ; 3T?I% shouldst ; ^T^iT by without-
remainder ; fts^n"'- divine ; !^ indeed; WIcTf^rTZf: =31^^^:
f^pr^j: of self, glories ; auft: (by) which ; f%tmfH5 by glories ;
ofrefPl. worlds ; f Jfr^t. these ; <^I. thou ; o^rc*l having pervaded ;
How may I know Thee, O Yogi, by constant me-
ditation? In what, in what aspects art Thou to be
thought of by me, O blessed Lord ? ( 17 )
3I*f how ; ffSfrat may know ; igfe I ; zffftr^ 0 yogi ;
Hl^ thee ; ^ffr always ; TRf^rf^l. meditating ; %$ ( in )
what ; %TJ ( in ) what ; "of and ; VTF%5 in moods , f%?g: to be
thought ; srref art ; VflT^ 0 blessed Lord ; J^f by me.
n i * \\
In detail tell me again of Thy yoga and glory, O
Janardana ; for me there is never satiety in hearing Thy
life-giving words. ( 18)
f^cflW by ( in ) detail . su*W> of ( thy ) own ; qr«t
yoga ; fT>i^T g^ij • ^T^r^T O Janardana ; wjq: again ; <3fwq
tell; ^fc?f: contentment; ff indeed ; y$°*r(: ( of ) hearing; ?f
not; 3Tft?T is ; % of me ;
f cT
I1 1 % II
The Blessed Lord said :
Blessed be thou ! I will declare to thee My divine
glory by its chief characteristics, O best of the Kurus ;
there is no end to details of Me. (19)
[ 182- ]
T well; $ (to) thee ; grofawirf'T (I) will declare;
divine ; f| indeed ; STpcTR^rri: mj glories ; SfPTT»3rT :
in the main; ^^STg 0 best of theKurus; »T not .5 %rff?T i§ :
end ; f^^rf^zi of detail ; "^ of me.
T ^ ^ II R* II
I, O Gudakesha, am the SELF, seated in the heart
of all beings ; I am the beginning, the middle, and also
the end of all beings. ( 20)
3Tf I ; 3UrTr. the -self ; 3J37%S[r 0 Gudakesha ; tf%w?f[*R-
f^I?p = g^<srrH. gcTRfl STf^ R«T?|: (of) all, of being*, m the
heart, seated ? 3Tf I ; ^rff J the beginning : jp;^ t,h« middle ; =«r
and ; VTrTPTri. °^ beings ; BT^rT'- the end ; ^ even : ^T and.
Of the Adityas I am Vishnu ; of radiances the
glorious Sun ; I am Marichi of the Maruts, of tlie as-
terisms the Moon am I. ( 21 )
3Tfff«lR»l of the Adityas; ^ I ; f?5^: Vyuni; yWffi-
q-fH of lights; cf^: the Sun ; 9fTU*Tr^ radian r ; ?Tf,f^T: ]\l»nu-hi ;
Jl^ririof the Maruts; %rf^T ( I ) am; T^Trani .01 asterii«ms ?
3T? I ; 5T?fr the moon.
R^ n
Of the Vedas I am the Sama-Veda ; I am Vasava
of the Seining Ones ; and of the senses I am the mind ;
I am of living beings the intelligence. (22)
of the Ved»s ; frrH%?: the Samaveda ; qfrw ( I )
of the gods ; SUW ( I ) am ; qm?. Vasava ;
°f the senses; jf^: mind; ^r and; 8Tft*T(I) am;
beings; *rl>T (I ) am; m^f intelligence.
II R^ II
And of the Rudras Shahi-aia am I ; Vittesha of the
Yakshas and Rftk?liasas ; and of the Vasus I am
Pavaka ; Meru of high mountains am I. ( 23 )
^yfonqof the Riiflrns; ^ft: Shtmkara; -^ and ; <wil»T (I)
am; ftrdl'- Vittesha. or Kubera; «[^^^rr«l = ^WOTT
ofYakslias, and of Rak-li!»s;i8, and; 33*Tri. of Vasus ;
Pavaka; ^ and ; ^T^ (I) ara ;%^: M«ru ; fa*m|oin
i fieaks of which, ( there) are, thus, of them ; ^Sfij I.
Ami know Me, O Parthn, of household priests the
chi^f, Bphaspati ; of generals I am Skanda ; of lakes I
am the ocean. ( 24)
[ i 84 ] '
r of house-priests ; "^ and ; 3153 the chief ; iff Hie ;
know; qpf 0 Partha; f^nt* Brihaspati; CRpftHr
^t^ri the army, leads, thus, of them; ?Tf I ;
Skanda ^gri.of lakes; ^rfl*T(I am ?U«TC: the oceaii.
Of the great Ri§his, Bhrigu ; of speech I am the one
syllable ; of sacrifices I am the sacrifice of silent repeti-
tions ; of immovable things the Himalaya. ( 25 )
»Tf^f ojf of the great Rishis ; ^5: Rhrigu; ^ I; firrf of
speech ; 8TfCT (I) am ; ^ the one; 3T$uqr syllable ; ZJ^Ri of
sacrifices; ITT^- =:5nTHl q^C- of reper.inon, the sacrifice ; ar^f
(I) am; WTWH^of immovable (Things); ffRr5r^: Himalaya.
Ashvattha of all trees ; and of divine Rishis Narada ;
of Gandharvas Chitraratha ; of the perfected the Muni
Kapila. (26)
*T^??i: Ashvattha; q^ranrri =*T5faf*l f^r<JTr»l (of jail,
of trees; ^rtfr<Jrr»l. of divine R 8'iis ; ^ and ; ^r^: Na-ada ;
't>?^falri.of Gaadharvas; f^^TW Ghitraratha ; fg-^ff^f of the
perfect; ^rf^5f: Kapila; 5?%: muni.
u ^ n
UchchaishravA of horses know Me, nectar-born;
Airavata of lordly elephants ; and of men the monarch.
(27)
3^:s$TWl. Uclichhaishrava ; ^p<3T»fT of horses ; f%f^T know ;
>TT me; 3retr^1 = 3T??Tr?i; 33&'- *&H *('• from amrita, birtb,
whose, he ; ^r^rf Aij avata ; »T^gTuri of the lords of elephants ;
W*T*l of men; -BT and; ^rmfr=fRrarr «TI^t of men, the
monarch.
: I! Re II
Of weapons I am the thunderbolt ; of cows I am
KAmadhuk ; I am Kandarpa of the progenitors j1 of ser
pents Vasuki am I. (28)-
STrgtrpWlL of weapons ; ?ff I ; fSI the thunderbolt
^TfJI of cows; 3TPR (1) am; «KWJ3» = ejiRr^ trf^T $ft
desires, milks, thus (Kauiadhuk); Tf*(^: the progenitoi- ; ^
of serpents;
1)
And I am Ananta of Nagas ; Varuna of sea-dwell-
and; ^rf^i (I) am; 5fj^«f: Kandarpa;
( I ) am ; 3T!jf%s Visuki.
[ 1 86 )
ers I ; and of ancestors Aryama ; Yama of governors
am I. ( 29 )
BTfTJtT: Ananta ; -ef and ; ^ffci ( I ) am ; HRTT^r of Nagas ;
%%<J\: Varuna ; ^r?^rf °f sea-beings ; BT? I ; fqHori of anceKt.ors;
arzfar Aryarna ; f5f and ; SErf^T ( I ) am ; vft: Yama ;
of governors ; 8Tjj I.
n ^ <> n
And I am Prahlada of Daityas ; of calculators Time
am I ; and of wild beasts I the imperial beast; and Vaina-
teya of birds. ( 3° )
XT^5ff^: Prahlstla ; ^ and ; ^[^f[ ( I ) am ; ^?^r?li of
Daitvas; qff&: Time; g^JJirir of c».l:nlMt..i s ; 3T? I; im^f
of wild things.; -^ and; ^'^' = ^Tr"tr f^: <>f w'l'l tkiings,
ruler; 8Tf I : %JT?fa: = f%^nra[r ^T?^ 3^^ °f Viuata, child,
male ( Vainateya ) ; «q- and; qi%<JIR "f birds.
TFT:
Of purifiers I am the wind ; Rama of warriors I j
and I am Makara of fishes ; of streams the Gan^a am I.
(30
q^-^: the wind ; q"^flt °f pui-ifiers ; STifT ( I ) am ; cri'
Rama ; 5T^f«[^r slOWrrT f^FT ff% ^^rt w^=>,nons, bears, thus, of
them ; ffqrirf °f fishes ; JT^T: makara ; "ff and ; ?ff^ ( I ) ',
1 87
am ; ffrrraf of streams ; srftir ( f ) am ; ^Tff'r = "STf P
of Jalinu, child, female ( Ganga) .
^TR: SF^cOTII ^ (|
Of creations the beginning and the ending and also
the middle am I, O Arjuna. Of sciences the science
concerning the SELF ; the sptech of orators I. ( 32 )
?rnroTT of creations; ^Trf^s the beginning; 3T5?T: the end;
=5T and ; ^ the middle; -q- and ; ^ even; ^ *• ; ^^ 0
Arjana; ^T^^^'f ^TT ---^f^^^^ f%^r of con.-.r-rning the self,
the science ; f%^Rf of sciences ; «n^: the speech ; JTW^tfT of
Of letters the letter A I am, and the dual of all the
compounds ;T I also everlasting Time ; I the Supporter,
whose fac'e turns everywhere. ( 33 )
^reworf of letters; ^f*MT: the letter A; 3Tff*T (T) am;
ff: the dvandva ; trr>Tlf%3«FV = ^rur^Tf W- &%$'> ?T^. of com-
pounds, the group, of tliai ; sqp>ui(i; ^ I; ^ eve1
everlasting; gfrc*: time; ^frTf tne .supporter; 3T^ I
having fares in every direction.
1 Amonsj the various kinds «»f (.:oinj)ounds used iu Sanskrit, that
called the dvaDJvn. the copulative.
[ 188 ]
$mr
And all-devouring Death am I, and the origin of all
to come ; and of feminine qualities, fame, prosperity,
speech, memory, intelligence, firmness, forgiveness. ( 34 )
i&%: death ; *rtf{: = *Hf ?CI% ff% all, seizes, thus; ^ and ;
?T? I; 33T^: the birth; ^ and; *rf%s^rTJ of future ttiings ;
3f»mT: fame; ijf: prosperity; qr^ speech; ^ and; ?Iffrair«l. of
feminine things; ?S|%: memory; ^f intelligence; ffa: firm-
ness ; g"*ir forgiveness.
Of hymns also Brihatsaman ; G^yatri of metres am
1; of months I am M irgashirsha ; of seasons the flowery.
(35)
Brihatsaman ; r&ft also ; qraf of Sinaa hymns :
Gayatri; S?^T^ metres; 3T^ I; HT^r^t (>f monhha;
ma'-gashi! sha • ^ft * ', ^^ of seasons ;
: of flowers, the mine.
I am the gambling of the cheat, and the splendour
[ i89 ]
of splendid things I ; I am victory, I am determination,
and the truth of the truthful I. ( 36 )
*3H the gambling ; 55r*rai of the cheating; ^f$q ( J) am •.
Spaf: the splendour ; ^Sffi^RT of splendours ; ?T?1; 3fZ(: victory;
Kftii (l)am; s^n^r^: determination; 3rfar(I) am; ^^ the
truth ; ?{T^rlt of the truthful ; ^rf I.
Of the Vri§hnis Vasudeva am I ; of the Pandavas
Dhananjaya ; of the Sages also I am Vyasa ; of poets
Ushana the Bard. ( 37 )
Pandavas; >=H«R: Dhananjaya; g^f of munis
%rfq also; ST^ I; ^ST VjAsa; ^^FTr»l of poets;
Ushana; ^fRf: the poet.
Of rulers I am the sceptre ; of those that seek victo-
ry I am statesmanship; and of secrets I am also silence ;
the knowledge of knowers am I. ( 38 )
trs the sceptre; %*ZRtt of rulers; srfFT (I) am; sfh%:
policy; vfTw (I) am; f^ffarTT of the victory-seekers ; $R
silence; ^- and ; ^f even; <?n*JT (I) am; JjfTRf of secrets;
|TR the knowledge; JcTR^fTT of knowers; *rt I.
[ 190
\\\ M\
And whatsoever is the seed of all beings, that am I,
O Arjuna ; nor is there aught, moving or unmoving,
that may exist bereft of Me. ( 39 )
^^[ which ; ^ and; g^TT also; ^f^iTrTnTT of all being* ;
^[^ see.l ; ^ r.hnt ; 3Tf 1; 3T3JT O Arjnna, qr not; ff.^
that; ^rR?T is ; f%?rr without ; ^ whi(!h ; f^r?l may be ; *nir
by me ; ^ beiug ; ^Tj^fq^^K ^ 3T^ ^f moving, aud,
unmoviner, and.
ii
There is no end of My divine powers, O Parantapa.
What has been declared is only illustrative of My infinite
glory. ( 40 )
5f not ; STrT. end ; 3TRfT is ; J^T my : f^irTt ( of ) divine;
T glories; TtrTT 0 Paranr.apa; ^q- this; ^ indeed;
by, (way of ) illustration; ^TT|J: said ; R^T: of glory ;
: extent; J^r by me.
m
Whatsoever is glorious, good, beautiful, and mighty,
understand thou that to go forth from a fragment of My
splendour. (41 )
3jf| what. ; 3f^ what ; f%wf?PT?^ glorious ; g^ being ;
«ft»iq[ p.ospe.oiis; ^rta*. ""*'"? ! q* even ; ^ aud;aq[
that ; fjf[ t.liMi. ; ^ uvtin; ^n*1^5 recognise; ?3*£ thou;
*W ni\ ; 5^ra^Vftpi»*TOq: inn<l *t*W- *KH rT<l of splendour,
from po lion, origin, of which, tliat.
1% W^T ^T^ I
^^f^T'STOE II «R II
But what is the knowledge of all these details to
thee, C) Arjuna? Having peivaded this whole universe
with one fragment of Myself, 1 remain. (42)
^rsr now • ^for; ^frfF ( '} ) many; !J%^ (hy) this; f%
what; 9[%?T l-\ (with ben.j.) known; 3^ of (l>\) thee ; ^r^f
O Aijnna; ftBH[ havmg established; 3T^ I; ^f this; ^^
all; q^t^i^ by one portiou; ftq-fp (aui) seated; ^nq[ the
world.
Thus iu the glorious BHAGAVAD-Gfl/l ...the tenth discourse, entitled .-
THE YOQA OF SOVEREIGNTY.
( I92 ]
ELEVENTH DISCOURSE.
rc in II
Arjuna said:
This word of the Supreme Secret concerning the
SELF, Thou hast spoken out of compassion ; by this my
delusion is taken away. ( I )
*T5«T*Tf R = HT ^T^frS of me, for favour ; <T*»T the highest ;
3SJ secret ; 'VsqreTCTtfrl. Adhyatma-named ; ^ which ;
?^zrr by Thee ; 3rfi spoken ; ^ST: word ; ^f bj that ; %$:
delusion ; ^q this ; f^»Trp gone ; »PT my.
f|
II ^ (I
The production and destruction of beings have been
heard by me in detail from Thee, O Lotus-eyed, and
also Thy imperishable greatness. ( 2 )
«TgTc5§r = T^: ^ ^rc^jj; ^- the becoming, and, dissolution,
and ; ft indeed ; gmTT of beings ; ^f ( the two ) heard ;
T: in detail ; JT^r by me ; «?nf: from Thee ; ^Rtwm^ =•
: of lotus, leaf, like, eyes, whose,
O he ; *Tr9I**2ni greatness ; fTPT also ; *r and ; ars^RI inperish-
able.
[ 193 ]
i) 3 ii
O supreme Lord, even as Thou describest Thyself,
O best of beings, I desire to see Thy Form omnipotent.
(3)
q^ thus; ipr«t this; ^iff as; 4||cUJ sayest ; l^thou;
VTOR (thy) self; ipS*** 0 highest Lord; ff£* to see;
f*£IR (I ) desire ; % thy ; ^ form ; ^^t sovereign ;
0 best of beings.
II % II
If thou thinkest that by me It can be seen, O
Lord, Lord of Yoga, then" show me Thine imperishable
SELF. ( 4 )
q&lft tbiukest; ?jft if; KH that; ?r^ possible; Jjqr by
me; y^ to see; fr? thus; jpTT O Lord; ?trn^ = ^f «TW f-
5^; of yoga, O Lord ; rlrf: then ; % of ( to ) me; *fn thou ;
^^ show ; SHSTPf ( thy ) self ; 4|»44 imperishable
I
^ 11 H II
Behold, O Partha, forms of Me, a hundredfold, a
13
[ '94 )
thousandfold, various in kind, divine, various in colours
and shapes. ( 5 )
<TW behold ; % my : qpf O P&rtha : ^TTPf forms ; jRW
hundredfold ; 3T*T and ; 3W5T thousandfold ; HRrpt>*n% of
many modes; fttSBHR; divine- ?TRr^ftfjrT?f^ = STPTT ^fr:
^ Zl^f ?Trf% many, colors, forms, and, whose, them.
Behold the Adityas, the Vasus, the Rudras, the
two Ashvins and also the Maruts; behold many marvels
never seen ere this, O Bharata. (6)
<TTO behold: STlfcflK the Adityas ; ^^ the Vasus;
^yrH the Rudras ; ST^g^l' the ( two ) Ashvins ; jj^: the
Maruts; rHTT also; *|fa many; ST?? ^^=1^ T ?CTf%
before, not, seen ; *fSR behold ; ^^^1^ marvels ; vfHRT 0
Bhirata.
Here, to-day, behold the whole universe, movable and
immovable, standing in one in My body, O Gud.akesha,
with aught else thou desirest to see. (7)
55 here; ^*f 4 = ^ ftqr4, in one, standing; 1PTJ| the
worM : fj*ir all ; q^| behold ; ggrH to-day ; ^^il^c = <JTJJ ^^-
33 ( with ) moving, ( with ) unmoving, and, together;
[ 195 ]
my ; 5^ in body ; ?j3T%?r 0 Gud&kesha ; q^ what ; ^ and ;
other; g^H to see ; ^fjRf desirest.
n < \\
But verily thou art not able to behold Me with these
thine eyes ; the divine eye I give unto thee. Behold
My sovereign Yoga.
sf not ; 5 indeed ; qf uie : ST^UJ canst ( thou ) ;
to see ; ST^f with this ; y% even : ^=qr^qr with own-eyes ;
divine ; f^rf% give ( I ) ; % of ( to ) thee; ^3.- the eye ;
behold ; "% my ; %tf yoga ; "^^t sovereign.
Sahjaya said :
Having thus spoken, O King> the great Lord of
Voga> Hari, showed to Partha His supreme form as
Lord, ( 9 )
ipT thus; 3<R3T having spoken ; ?TH : then ; ws(^ O King ;
*n?I1 zjrn^T: the great Yoga-Lord ; fft: Hari ;
showed ; <u*lfa to Pii-tha ; qw highest ; 5:<t form ;
sovereign.
With many mouths and eyes, with many visions of
marvel, with many divine ornaments, with many uprais-
ed divine weapons ;
vari-
ous, mouths, and, eyes, and, in which, that;
various, marvellous, sights, in
which, that;
^f^ various, divine, ornaments, in which, that ;
H. divine, vari-
ons. uplifted, weapons, in which, that.
Wearing divine necklaces and vestures, anointed
with divine unguents, the God all-marvellous, boundless,
with face turned everywhere. (n)
divine, necklaces, and, garments, and, wears, which, that;
^15^7^1= FF3 »TW: ^T ^rgoTT^^ ^ 2Ra( ^ divine, scent, and,
unguents, of which, that; ^rVfozi full of all marvels; ^q;
God ; %R5?r endless ; f%^n^ with faces all round.
[ 197 ]
If the splendour of a thousand suns were to blaze
out together in the sky, that might resemble the glory
of that Mahatma.
ftf% in the sky;
and ; *T%?J[ were ;
*TP splendour ; *Tf
1T ; 5TW (of) that;
(12)
3(%3&l of suns, of a thous-
simultaneously ; ^f^TrlT arisen ; ?jff if ;
like ; ^f that . ?3Tq[ may be ; vrRf: of a glo-
t of mahitma.
II 3 ^ II
There Pandava beheld the whole universe, divided
into manifold parts, standing in one in the body of the
God of Gods. (13)
gfSj" there ; IfefJ^tr standing-in-one ; ^TTTff the world ; fj?W
the whole ; ^f^^Tf^l. divided ; ^r%3TOT in vai-ious ways ; 4(<l!(4<f
sawj ^[^?^=^r;Triia[^'E'5 of fche Gods, of the Grod ; ?jOt in
the body; <TT¥^: the Pandava ; ?ffr then.
in « n
Then he, Dhananjaya, overwhelmed with astonish-
ment, his hair upstanding, bowed down his head to the
God, and with joined palms spake. ( 14)
rHf: then; 3: he ; f^rarf^ = f^TOJT STrit?: with as-
[ 198 ]
tonishment, penetrated ; %gfim = gsrrW twfa 3& W excited
hairs, whose, he • tftfSW- Dhananjaja; qor*^ having prostrated ;
ffTCSF ^th head; f^ the God; $<THlf§rs = $?T ^"STfST: ^
iEf: made, hand-folding, by whom, he, (saluting); ^HTT^f said.
II? H II
Arjuna said :
Within Thy form, O God, the Gods I see,
All grades of beings with distinctive marks ;
Brahma, the Lord, upon His lotus throne,
The Ri§his all and Serpents, the Divine. ( 15 )
TOirft ( 1 ) see . Stfi^the Gods ; ^ Thy . ^ 0 God ; ^
in the body; ^nfr^aU; H«TT also; ^rff%5I5r^^r^ = ^?Tr?nt f%?T-
TPTR ^^T^ of beings, of (various) species, groups; 5njJT<ir Brah-
m4 ; f ?i the lord ; ^T5Tr^^^ = ^RT^l ^TT^% R^TrT of lotus, in
seat, seated ; ^^[^ Risliis : *&\n all ; ^r\\^ serpents : «^
and f^s^n divine.
C 199 ]
in * n
With mouths, eyes, arms, breasts, multitudinous,
I see Thee everywhere, unbounded Form.
Beginning, middle, end, nor source of Thee,
Infinite Lord, infinite Form, I find ; ( 16)
rf many, arras, and stomachs, and, mouths, and, eyes, and, whose,
him; TOirnT(I) see ; ^f thee; 5=HNr: everywhere; ^HH^^H
^riGl Iff rt endless, forms, whose, him; ?f not
end; ^ not; ipsq middle; JT not: ^. again; ^ thy ;
origin ; T^TR ( I ) see ; f%%*n>f^rei f^c of universe,
0 Lord ; f%$35«T =• f%^T ^"T 'WI ^» universe, form, whose, him.
^ n
Shining, a mass of splendour everywhere,
With discus, mace, tiara, I behold :
Blazing as fire, as sun, dazzling the gaze
From all sides in the sky, immeasurable. ( 17 )
f^fOf^t = RFtfte 3TC3 3rf*rT H diadem, of him, is, him ;
with mace ; «^T%tJi with discus'; sf and
[ 200 ]
of splendour, mass; g^: everywhere ; ??i^Tf^r shining;
(I) see; iSjf thee : 5nWM=3 W ftfr** with difficulty, to be
seen ; *r*RTT<l from everywhere; feHHd|eh4jfc = 3frrei 3H<ritq «*
•4j«fo?l ^ f?f 3|f%: 21PI ?r of (the) shining, of fire, and, of sun,
and, like, glory, whose, him ; *JJ?Hq immeasurable.
II 9 C II
Lofty beyond all thought, unperishing,
Thou treasure-house supreme ; all-immanent,
Eternal Dharma's changeless Guardian, Thou ;
As immemorial Man I think of Thee. ( 18)
13 Thou ; ^retf imperishable ; <T^. highest ; ^KrM to be
known; r^ Thou ; %r^5 (of ) this ; f%T^?i of universe; Tt high-
est ; frf^T^ treasure-house ; r^ Thou ; ^SI^W inexhaustible ;
eternal, of dharma,
the Protector; ^r»TnT*T: aucieut ; ?t thou : 5^: man
thought; % of me.
[ 201 1
fcafa? <rtfrR ii 3 ^ ii
Nor source, nor midst, nor end ; infinite force,
Unnumbered arms, the sun and moon Thine eyes !
I see Thy face, as sacrificial fire
Blazing, its splendour burneth up the worlds. (19)
W- ^ HW 3 not origin, middle,
end, whose, him; 3^*3373 = ^PT3[^t$ ^RT ?T endless, force, whose,
him ; ^HrWrt = ^'Tfr: *r^T: 3<E3 % endless, arms, whose, him;
Wf^iMhr - raft *t *J& ^T ?t% q&l $t moon, and, sun, and, ( two )
eyes, whose, him ; wqrft ( I ) see ; c^t Thee ; ^jcag?^^^ = 3fa'>
frTWT! ?f ^1R 1W ?T light, and, .sacrificial, tire, and, face, and,
whose, he; ^%5T3T by own brightness ; f^«j the universe ; ff
37?T1 warming.
Tft^V f|
By Thee alone are filled the earth, the heavens,
And all the regions that are stretched between ;
The triple worlds sink down, O mighty One,
Before Thine awful manifested Form. (20)
^IWjfM"5^: ^ Sjre: ^ 'jfa5*!!': T of heaven, and, of earth, and;
5$ this ; 3T5?ft interspace ; r| indeed ; 5?fn? pervaded j mm by
Thee; q^T by ftlie) One ; ft$: quarters ; ^ and ; qrf: all; f^T
[ 202 ]
having seen ; 3T^ marvellous ; ^<f form ; ^ terrible ;
thy; Sethis; WRT^ = ^f^Rf ** of worlds triplet ;
(is) oppressed • <m«4K 0 mahatmfi.
f|
: IR1 II
To Thee the troops of Suras enter in,
Some with joined palms in awe invoking Thee :
Banded Mahar§his, Siddhas," Svasti !" cry,
Chanting Thy praises with resounding songs. (21)
?rifr these ; f| indeed ; ^f Thee ; ^W. =• ^rUTPI ^^f: of
Gods,' the hosts ; f%^f^ enter; ^r%?f ^orae ; vfrrTT: frightened;
MM(H^: with-joiued-palms ; *pri% utter ; ^f^T = !J + ^TRrf well is
(be it) : ff% thus ; ^^?^r having said ; »T?f^rr%^r^r: ^l^^ff^ni
^ (%-gfqp^ ^T ^JT: of Maharshis, and, of Siddhas, and, hosts;
^ff??T hymn ; ^f Thee ; ?ffrTf*r: with songs ; ^^chSflfr: re-
sounding.
II
Rudras, Vasus, SSdhyas and Adityas,
Vishvas, the Ashvins, Maruts, Ushmapas,
Gandharvas, Yakshas, Siddhas, Asuras,
In wondering multitudes beholding Thee. ( 22 )
^sffff^JF1 =55T: ^ srrT^rr "^ Rudras and Adityas, and;
Vasus ; ^ these ; ^ and ; srfsur: Sadhyas ; f%S[% Vishve-
devas ; ^rf^T^T (the two) Ashvins ; j^?y : Maruts ; •Bf and ;
Ushmapas: ^ ard ; >t
f Gandharvas, and, of
Yakshas, and, of Asaras, and of Siddhas, and, hosts ;
behold ; *5ff Thee : f^ftJlrTr: astonished • «» and ; q^r even ;
all.
II ^^ II
Thy might)- Form, with many mouths and eyes,
Long-armed, with thighs and feet innumerate,
Vast-bosomed, set with many fearful teeth,
The worlds see terror-struck, as also I. ( 23 )
^ form ; iff fj great : ^ Thy ; ^f^^K = ^gR ^\fb( ^
many, mouths, and, eyes, and, in which.
that; >T3T3Tfr ^ mighty-armed ; ^>f^Tg^TRPl.= ^"?^: 1T?^: ^F
many, arms, and, thighs, and, feet.
[ 204 )
'and, in which, that ; *%& = f jr^T terror *|faflt rffl many sto-
machs, in which, that ; *i?grWT?5 = 5T^fvr fgrffi: SFftrar (with)
many, with teeth, terrible ; f ^r having seen ; '^ftZRT- the worlds
: ( are ) distressed ; ?ror also ; 9Efij I.
Radiant Thou touchest heaven ; rainbow-hued,
With opened mouths and shining vast-orbed eyes.
My inmost self is quaking, having seen,
My strength is withered, Visuinu, and my -peace.
(24)
5nT:?I5r = !W *1SrfrT ?frr 3 heaven, touches, thus; ^ffw
shining; ?pr ^qfof = 3ReR ^if: T^ ?T1 various, colours, whose,
him; GqTvTFR = szjf TTIR %Tr^?Jrm 2(?2T ?T^ opened, mouths,
whose, him ; ^tai^rST^I = ffffTT? ft^FOTR ^^rfor W& rfqi
shining, large, eyes, him ; £^r having seen ; ff indeed ;
r^f Thee ; JT5«lf^?rf ?nT5*Tr = srsgnfa : ^^T<:r?*ir 2J^ «•: trembling,
mind, whose, he ; \jf^r strength ; ^ not ; ff^rR ( I ) find ; sji?
control ; ^ and-; f^soft 0 Vishnu.
205
I! RH II
Like Time's destroying flames I see Thy teeth,
Upstanding, spread within expanded jaws ;
Nought know I anywhere, no shelter find,
Mercy, O God ! refuge of all the worlds ! ( 25 )
<gl4>il<rill5 = tgrnT- ^RTSTrft with teeth, terrible ; ^ and ; %
tfaj ; H?m^ mouths ; ^r having seen ; ig* even ; 3P5TR?raR
*TTf^ = cfi'|iW!l 'iHd**! ^ ^R^TH^ of time, of the fire, and, resem-
bling ; f^?r: quarters ; T not ; ^j know ; 5f not ; 51% obtain :
•^ and; ^protection; u?f[^ be pleased ; %t^T = ^HTt^r of
the Gods, O Lord, n?rf^rra = IHTrr: r%«fT^T of the world, O
dwelling.
3T*ft ^ ^
: II R^ II
The sons of Dhritarashtra, and with them
The multitude of all these kings of earth,
Bhlshma, and Drona, Suta's royal son,
And all the noblest warriors of our hosts, ( 26 )
9T^t these; *r and ; ^r Tliee ; <ftTi|^^l of Dhyitarashtra;
r> sons; eft all; *& with; ^ even; »T?rf%t1|<H^:
[ 206 }
f: the earth, ( who ) protect, thus, of them, with
the hosts ; ^t«i: Bhishma ; $1*1: Drona ; l-&%?: =^FT^ $9f: of
Suta, the son ; ?f*n also ; ^Rff this ; ^5 with ; STCJ^jq: with
(those) of ours : jfrtrgoli: = zir>TRT 3*3^: of warriors, with the
chiefs.
II ^ II
s
Into Thy gaping mouths they hurrying rush,
Tremendous-toothed and terrible to see ;
Some caught within the gaps between Thy teeth
Are seen, their heads to powder crushed and
ground. ( 27 )
mouths ; % they ; <^WTT: hurrying • f^ffW enter ;
terrible- toothed ; vr^r^Rirf'T fear-bringing ; %r%q[
some ; nT5T»5ir: sticking; ^RrJ?ft§ = ^^JTrira ^Tnf^l of teeth, in
the gaps ; ^^i% are seen ; ^nSl%: ( with ) pulverised ;
with highest limbs ( heads ).
207 3
As river-floods impetuously rush,
Hurling their waters into ocean's lap,
So fling themselves into Thy flaming mouths,
In haste, these mighty men, these lords of earth.
(28)
3*jr as ; ff^tare. of rivers; ^ff: many ; 3T*f%«TT: = 'iT^TT
of waters, 'the currents ; ^j to the ocean ; ^ even ;
: facing towards ; J^fa run ; <Wl so ; 33 of Thee ;
3T*ft these ; fK^jfttfhr: = wnr* ^t^T *ftn of men, in the
world, heroes ; fa?U% enter ; ^fRifbi mouths ;
blazing.
As moths with quickened speed will headlong fly
Into a flaming light, to fall destroyed,
So also these, in haste precipitate,
Enter within Thy mouths destroyed to- fall. (29)
2Hn as ; xrfrc?T blazing ; 535R flame ; «R1TP moths •
enter ; srrfTT^ to destruction ; «^ft«n1: = S1W %T
% increased, velocity, whose, they; Htnso; ^ even ;
[ 208 ]
to destruction ; f%^fr% enter ; ^t^r: the people ; 5TT of Thee
?nft also; Wfffrf&T mouths ; CTZ^qtrn (with) increased velocity.
On every side, all-swallowing, fiery-tongued,
Thou lickest up mankind, devouring all ;
Thy glory filleth space : the universe
Is burning, Vi?hnu, with Thy blazing rays.
ttnrrsra" ( thou ) Hckest ; fR^TR. grasping
every side ; sfr^HL the worlds; ^rqurq; the whole;
faces ; 5^5T?^: (with) fiery ; ^wf*r: with splendours •
ing filled ; ^fTfl the world ; Cfimq whole ; vm: glory ;
TOT fierce : Jnrtm burning : f^sofr 0 Vishnu.
(30)
^: with
fJ^ Cav-
3 thy ;
f|
Reveal Thy SELF ; What awful Form art Thou ?
I worship Thee! Have mercy, God supreme!
t 209 ]
Thine inner being I am fain to know ;
This Thy forthstreaming Life bewilders me, ( 31 )
declare ; % to me ; 3>: who ; v^r^ Thou ; 3*r-
znf^ g-: terrible, form, whose, he ; W. salutation ;
let there be • % to Thee ; ^^ =1WRT W* of Gods, O best ;
to know ; ?=E^TR ( I ) wish ; *trl»J Thee ; srra first ;
not ; ft indeed ; irSTRTft ( I ) know ; q* Thy ; 3ff% desire.
: 11 ^^ 11
The Blessed Lord said:
Time am I, laying desolate the world,
Made manifest on earth to slay mankind !
Not one of all these warriors ranged for strife
Escapeth death ; thou shalt alone survive. ( 32 )
^F5T: time; srfrr (I) am; ^Rr^jit = ^fcfrRT* tfq
of the worlds, destruction, makes, thus ;
vast ; 5TfafT«J the worlds ; s*rrf ^ to annihilate ; f ? here ;
come forth ; s%% without; arfq also ; *^i thee ; *r not ;
shall be ; ^ all ; af these ; *Tffw?fT5 arranged ; ff?2pft%5 in
the rival-armies ; Eff^T: warriors.
12
t 210 ]
B^ u
Therefore stand up ! win for thyself renown,
Conquer thy foes, enjoy the spacious realm.
By Me they are already overcome,
Be thou the outward cause, left-handed one. (33)
n^ffl therefore ; ^ ihou ; 3f%5 stand up; q^r fame;
obtain ; f^T^T having conquered : ?1f ^ enemies : ^^
enjoj : U"52T the kingdom : &£& wealthy ; HZIT by rue ; nr^
even: q-% these ; RfrTf: slain ; q;^ before; ^ even:
JTF^ a mere instrument ; VfW be ; ^s?(mf^= *T5
: with the left hand, to aim, habit, whose, he.
Drona and Bhishtna and Jayadratha,
Kf.rna, and all the other warriors here
Are slain by me. Destroy then fearlessly
Fight ! thou shall crush thy rivals in the field. (34)
jffatDronftv^and- ^ lihistuna ; *r and; myq- Ja.
yadratha : =q- and : ^ Kama : $w also ; ST?^ otliers : 3Tft
also; *Mhlft = $farjrt q?<T* of warriors, heroes; ^qr by
11111 : (lil^ uiaiu j «i thou !• *rf$ «lay;*fr not • szinren be dis-
tressed: ggj^sr fight; iirm^ shalt conquer ; ^ iu the battle;
rivals.
I ^ H I!
Sahjaya said :
Having heard these words of Keshava, he who
weareth a diadem, with joined palms, quaking, and pros-
trating: himself, spake again to Krishna, stammering
with fear, casting down his face. (35)
tfrfq; tliis; *y?3\ having heard ; g^q- word; %?T^ of
Kc-sluiva ; t>rU3Ti5T:*=f;cr: STSSH^: ^*T 5f: u^ide, folded-liaiids
liy whom, he; ^TOffi' trembling; l%ltfT ihe diademed one:
?TH^c^t having prostrated ; *$$: again ; ^ oven ; 8TT^ said ;
^soj to Krishna; ST»T?^: = *TJ[f ^ ?ff with stammoring, together
: frightene, frightened; qOT>«( having prostrated.
[ 212 ]
K3TT
II * II
Arjuna said :
Hrishikesha ! in Thy magnificence
Rightly the world rejoiceth, hymning Thee 5
The Rakshasas to every quarter fly
In tear ; the hosts of Siddhas prostrate fall. (36)
**TFT in (the right) place (rightly) ; gift^) 0 Hriahikesha ;
Thy , i&Sfaft by (singing) thy fame ,- spt^ the world ;
rejoices •• gj^S^ is pleased ; ^ and ; 3[^rr% the
Sakshasas ; *T?rTTi% terrified ; ^f: to the quarters ;
^ all ; ;TH*3nT prostrate ; ^ and ;
of Siddhas, the hosts,
II
t 213 ]
lidw should they otherwise, O loftiest SELF !
First Cause ! Brahma Himself less great than
Thou.
Infinite, God of Gods, home of all worlds,
Unperishing, Sat Asat, THAT supreme ! (37)
3tfHTq; wherefore ; ^r and ; ^ they ; ?f not ; q%q; may pros-
trate ; »T^n»Tq[ 0 Mahitma ; Tfrzrer to the greater teacher • &U<JT:
of Brahma ; srf7 also ; 3Trf3[3fW to the first maker ; ^nfrf 0 end-
less one ; ft^T 0 Lord of Gods ; Sfnf^rrS 0 dwelling of the
worlds ; &( thou ; ?rgt imperishable ; gr?j[ Being ;
being ? ?ffj that ; qrt highest ; 3fij which.
%TTT$T% TO- ^ ^R ^
n ^* n
t"irst of the Gods, most ancient Man Thou art,
Supreme receptacle of all that lives ;
Knower and known, the dwelling-place on high ;
In Thy vast Form the universe is spread. (38)
& Thou; SfrRJ^: first God; tj$^: Man ; j^for: ancient :
?^ thou ; ?ft3 (of) this ; f^f??t of world ; & highest ; fsf^RH
treasure-house ; %TTf knower ; ^rf?T (thou) art; "%^j to be known ;
=sr and ; qi highest ; SBT and ; >^T*T dwelling ; zmj by Thee ; ?f?t
spread ; f^Hj^ the universe ; ^5^7 ° endless- Formed.
Thou arf Vayu and Yama, Agni, moon,
Varuna, Father, Grandsire of all :
Hail, hail to Thee ! a thousand times all hail !
Hail unto Thee ! again, again, all hail ! (39;
^f^: Vayu ; Zffi: Yama ; ^TfrJT: Agni • ^if: Varuna :
moon ; snrrqrm: Prajftpati ; & Thou ; Jlf^TTJT?: great-
grand-father ; ^ and ; *m : hail ; ^if: hail ; ^ to thee ; ^F^ !»' ;
FT^^f^cf: thousand times ; jqr: again : ^ and; ^: again : ^rf«f
also ; iw nail : 'TT: ^a^ ; ?T to tnee-
Prostrate in front of Thee, prostrate behind,
Prostrate on every side to Thee, O All.
In power boundless, measureless in strength,
Thou holdest all: then Thou Thyself art All.
(40)
C 215 ]
sfTp bail ; gc*?rr?j[ from before ; sr«T also ; <jg?f: from
behind ; % to Thee ; sfif: hail ; ^g be ; % to Thee ; ^: ou
every side ; ^ even : *jf 0 all;
«udless, strength, whose, he ;
boundless, strength, whose, he ; <$ thou ; 3$ all ;
cludest ; ?frf: thence ; 3?RT (thou) art ; gf: all.
If, thinking Thee but friend, importunate,
0 Krishna ! or O Yadava ! O friend !
1 cried, unknowing of Thy majesty,
And careless in the fondness of my love ; (41)
3K3T t'riend ; f |% thus ; Jfc^r having thought ; jf^f^j- inipor-
tnnatoly ; gq[ which : ^?jj said ; » fjOTf 0 Krishna : "f ^pa-^ O
Yadava ; 1 g^ 0 friend ; ?f% thus ; ^TSTRrTT (by) unknowing;
JTft*TR greatness ; ^ thv ; 55 this ; r&n by me ;
carelessness ; !ftn^ with affection ; qr or ; ff?r thus.
[ 216 ]
rffiftraw} 11 %\ \\
Jf jesting, 1 irreverence showed to Thee,
At play, reposing, sitting or at meals,
Alone, O sinless One, or with my friends,
Forgive my error, O Thou boundless One. (45)
9f[ which; ^ and; ar^OT^ = Sft^fHW ^ of jesting,
for the .sake : 3rcr?f>?p unhonoured ; 3?% art ; f^r^^TC^n'HH'-
^t3T^ = nr?rc ^ w<*i =^r srr«% ^ »ri3i% •* in play, and, in
bed, and. in «--eat, and in feast, and ; JJ^»: alone ; 3J2T^T or : ^TTT
also ; 3T^rf 0 unt'allen one ; ?f^[ so : 5T»r5 in company ; ^
that ; ^rnrif (I) pray to pai-don ; r^f ttee ; ?r^ I
boundless,
Father of worlds, of all that moves and stands,
Worthier of reverence than the Guru's self,
There is none like to Thee. Who passeth Thee ?
Pre-eminent Thy power in all the worlds. (43)
TrTr father ; ?r% (thou) art ; ^T^ZJ of the world ;
of moving and tmmoving : *% thou ; ^TW of this ;
to be reverenced : ^ and; aj^: the guru ; »T^2|R; weigh-
: * not; ?^EUT: = ?Tf W- of the, equal; SlftrT is;
2I7
surpassing; e£gf: whence; sf;^: other
in the world triplet; ^ftq- also ;
": unrivalled, might, whose, he,
Therefore I fall before Thee ; with my body
I worship as is fitting ; bless Thou me.
As father with the son, as friend with friend,
With the beloved as lover, bear with me. (44)
therefore ; ST<JtWJ having prostrated ;
having bent; 3Rq body; ST^f5^ propitiate; f«[t Thee; ?f
1 : f^f the Lord; t^SR praiseworthy ; fc^Tf father; f^f like
of the son : G*Sf friend ; f^ like : JET^: of the friend
: beloved; f^rztT?? to the loved; 3TfI% shouldst;^? O God
to bear.
II
[ 218 ]
I have seen That which none hath seen before,
My heart is glad, yet faileth me for fear ;
Show me, O God, Thine other Form again,
Mercy, O God of Gods, home of all worlds. (45)
$ T ZZ before, uot, seeu; ^ftfcf: glad :
(I) am ; ^f having seen : vjii»r with fear ; ^ and
distressed : JJ^: mind ; Tf rny ; rtfl that ; ^ even ; % to me ;
S3ET3T show ; '^ O God ; ^Tt form ; Jf^fe be pleased ; g"ra
O Lord of Gods ; 'StiTrfrera 0 world-dwelling.
n a * ll
Diademed, mace and discus in Thy hand,
Again I fain would see Thee as before:
Put on again Thy four-armed shape, O Lord,
O thousand-armed, of forms innumerate. (46)
crowned ; »rff?t mace-bearing ;
discus, in hand, whose, him ; ^-fe^Kq wish : ?^f Thee :
to ^ee ; ^ I ; rf^TT as (before) ; ^ even ; %qf (by) t hat :
by form : =^^%^ (by) four-armed : ST^jT^rff
?1 ^f: thousand, arms, whose, he; v^ ]>e ;
f^: q^f ^T: the universe, form, whose, he.
The Blessed Lord said :
Arjuna, by My favour thou hast seen
This loftiest form by Yoga's self revealed !
Radiant, all-penetrating, endless, first,
That none except thyself hath ever seen. (47)
JTStf by me ; ITST^T (by) pleased ; ?re of (to) ihee; =5"%^
O Atjnna; f^ tins; ^q" form; tft highest ; 5f§a*l (been)
,-hown .- 3TT^ramr?t=^n^rT-' ^RTri: of Self, from the yfira ;
?T^[^?qf made of light ; ^iq- the universe ; ^R?T endless : ^T«[
first: zjfj which; % of roe; ?^fj[ from (thou) thee ;
by another ; ?f not ; ?S^*I. seen before.
it ** i
Nor sacrifice nor Vedas, alms nor works,
[ 220 ]
Nor sharp austerity, nor study deep,
Can win the vision of this Form for man.
Foremost of Kurus, thou alone hast seen. (48)
?T not ; %f j^fffc-^%: =lf| : =q- q|f: ^ ^33%: =ar by Vedas,
and, by sacrifices, and, by studies, and ; Jf not ; g[r%: by gifts :
^ not ; ^ and : fapairPT: by deeds ; ST not : fntr^ by aus-
terities : 3%: (by) dire ; tr^RT: thus-formed ; fftq: (am)
possible ; ?rt I ; ^f% = Jfuirii ^t% of men, in the world • yt
to see ; ^^ from (than) thee ; %T^H by another
^IT of (or among) the Kurus, foremost.
ii
M
Be not bewildered, be thou not afraid,
Because thou hast beheld this awful Form
Cast fear away, and let thy heart rejoice ;
Behold again Mine own familiar shape.
*Tf not ;% thee ; sjpn pain; *n not; ^r and
^r^;of the confused, the condition; f^T
form ; ?n?; terrible ; f£^ such ; iR my ; 5?
5^mr >fr: «fW *('• departed, fear, whose, he;
= sffa TT: ^€5 ?T: satisfied, mind, whose, he ; f?T: again :
thou ; ?r?i that : q^r even ; % my ; ^T form ; f^ this ;
behold.
(49)
having
this ;
[ 221 ]
Saiijaya said :
Vasudeva, having thus spoken to Arjuna, again
manifested His own Form, and consoled the terrified
one, the Mahatma 3gain assuming a gentle form. (50)
ff% thus; 3ET^t to Arjuna; qifn?: Vasudeva; <w\
thus ; ^T?«r having spoken ; ^e^ own ; ^ form ; ^sfanfra
showed ; >jiq: again ; STF'Wr^'BfFira' consoled ; *r and ; irt'rt the
terrified ; q% this (one) ; Jjrff having hecome ; jsf: again ;
^^^3-. = ^T»^ 33:3ro*r gentle, form, whose, he ;
mahatmd.
Arjuna said :
Beholding again Thy gentle human Form, O Janar-
dana, I am now collected, and am restored to my own
[ 222 ]
nature.
£?|r having seen :
thy : gff«i gentle ;
(I) am : 5ETf rT' become
n?f: gone*
(51)
this; HT^sf human; *£<j form ; rT^f
0 .Tanardana : f^fl now ; ^ffffj
vrith miud ; STf>r% to nature ;
The Blessed Lord said :
This Form of Mine beholden by thee is very hard
to see. Verily the Gods ever long to behold this Form.
(52)
5^t^ivery hard to see; 5? this; ^;q- form; ??^r^
(one who) has seen ; 3TTO (thou) art : a[ff which : *m my :
^FTP Gods : arfir also ; 3T^ Cof) this ; ^q?«[ of form : f%rij
ahvnys: f?r?I^Tf%'T: =f4^T.^rW% ff^- vision, (they) desire,
Nor can I be seen as thou hast seen Me by the
Vedas, nor by austerities, nor by alms, nor by offerings ;
(53)
?f not ; 8?% i ; V|: by the Vedas ; «t not ; ?fWf by aus.
terity ; *f not •. ?n%?T by gift ; T not ,• 'Er and : f 33f?tf by
offering : $T3RT (am) possible ; f^f^: (of) this — kiud : ?g*I
to see ; C5^F^ (one who) has seen ; ^ffa (thon) art ; *rr me :
H8 n
But by devotion to Me alone I may thus be per-
ceived, Arjuna, and known and seen in essence, and en
tered, O Parantapa. (54)
hy deTof.ioi) ; g indeed : 5R5q^T (by) without
HTiotlu-r; ?[^: (am) possible ; ^ I ; *T^f%eT: of this kind
?I^T O Arjuna, ; grg to know ; 5^ to see ; ^ and : fTT^»T by
essence ; !^? to enter : T and; T^fq" 0 Parantapa.
II HH N
es ^
He who doeth actions for Me, whose supreme good
I am, My devotee, freed from attachment, without
hatred of any being, he cometh unto Me, O Pandava.
"(55)
my. work, does, this;
^ q^if: qf5[ ^: I. the supreme, whose, he; JT^rf?: =«»T»T HrR:
my dfvrtee; ^frr^T5frT: =?f^;T ^nfcr by attachment, aban-
doned ; iW?k: without enmity ; ?l4^5 among all creatures ;
: who ; *T he ; *\\ to me • q^ goes • qf^fW 0 Pandava.
Thus in the glorious BHAGAVAD-GlTA....the eleventh discourse, entitled.
THE YOGA OF THE VISION OF THE UNIVERSAL FpRM.
[ 225 )
TWELFTH DISCOURSE,
^IT
Arjuna said :
Those devotees who ever harmonised worship Thee,
and those also who worship the Indestructible, the
Unmanifested, whether of these is the more learned in
yoga? (i)
^ thus ; UtMgThP ever-balanced ; \ who ; >TrKT: devo-
tees ; 331 Thee ; f57f^% worship ; ^ who ; ^ and ; ^rfr also ;
?r^t! the undecaying; ^rsq^ the unmanifested
of these ; % who : ^rf%TfTT: yoga- learned-most.
The Blessed Lord said :
They who with mind fixed on Me, ever harmonised
worship Me, with faith supreme endowed, these in My
opinion, are best in yoga. (2)
jffa in me ; -tiffgqr having fixed ; *& : the mind ; zj who ; »if
me; f^I^Tfjr: ever-balanced; 3qKR) worship; snjf^JT with
15
[ 226 ]
faith ; qtafr (with) supreme ; ^Pffff: endowed • % these ; ?f of me :
r: harmonised-best : J^f: thought.
qW
They who worship the Indestructible, the Ineffable,
the Un manifested, Omnipresent and Unthinkable, the
Unchanging, Immutable, Eternal, (3)
2f who ; 5 indeed ; 3TSTC the undecaying ; 3TR?TO the un-
defmable ; ^&F& the unmanifested ; TgqrRT^ worship ; *&^*i
eve iy- where-going ; ^Tpsr^qf unthinkable; ^f and; ^?^ rock-
seated ; ^r^5I immovable ; Sjf firm.
: 11 ^ n
Restraining and subduing the senses, regarding
everything equally, in the welfare of all rejoicing, these
also come unto Me. (4)
^f;m«I having restrained ; f rf zwtf = f f^Pn"^. JTR of the
senses, the aggregate ; ^fsT everywhere: Smfv^ = WK %&
jrjqf ?f equal, understanding, whose, they ; % they ; Jfrcjf^ffT ob-
tain ; m me; 1& even; ^1^%% = *3RWl *J?rFrri ff^ («)
all. of lyings, in welfare ; ^f: rejoicers.
t 22? ]
The difficulty of those whose minds are set oil the
Unmanifested is greater ; for the path of the Unrriani-
fested is hard for the embodied to reach. (5)
Pitf: the trouble; sjRf^rft: greater ; %«rri of those j %n>^r-
5fTK%rT^T't=^rs^%f ^m^J ^nr: ^W, % in the imrnanifested,
attached, mind* whose; they ; ^n^T^Rr the nnmauifested ; f|
indeed; irfrT. path; §-.13 (with) pain; ff=rf*T: by the embodied j
is reached.
Those verily who, renouncing all actions in Me and
intent on Me, worship meditating on Me, with whole-
hearted yoga, (6)
?j who ; 5 indeed ; ifa rf^T all ; Zfrfffffi actions ; qfa in
fia6 ; q*H& having renounced ; JT?«T?t5 intent on me ; SR^T
(by) without another (object) ; ^ even ; ^frTT by yoga ; jj\ me '
T: meditating ; gnTrSHT worship.
These I speedily lift up from the ocean of death and
existence, O Partha, their minds being fixed on Me.
of those ; ar? I ; Sf*?rf lifter up j
oi ^eath) aud> of procession, «nd,
[ 228 ]
from the ocean ; ^T^TR become ; ^ not ; f^THt from long ;
0 PSrtha; *n^ in me ;
qf*£ fixed, mind, whose, of them.
Place thy mind in Me, into Me let thy Reason enter ;
then without doubt thou shalt abide in Me hereafter.
(8)
*R in me ; ^even; »R: the mind- ^rnref^ place; qfy
in me ; ^r% the reason ; f%%?ra cause to enter ; f%^f^r%
(thou) shalt dwell ; ff^f in me ; ^ even ; 9^: hence ; ^j
above (afterwards); ^ not • ^[Zi: doubt.
But if thou art not able firmly to fix thy mind on
Me, then by the yoga of practice seek to reach Me, Q
Dhanahjaya. (9)
3HJ now ; f^rt the mind ; ^JTF^TJ to fix ; ^ not ; ^j^rf^
canst ; JTR in me ; ff^^r firmly ; ^^W^T-aT*^^^ ^Pf
of practice, by the yoga ; 33: then ; »n me ; |^g wish ; incg to
obtain ; VJH5T^ 0 Dhananjaya.
II 1 o ||
t 229 ]
if also thou art not equal to constant practice, be ifl-
tent on My service ; performing actions for My sake,
thou shalt attain perfection^ (10)
in practice ; ^rfq- also ; sm*rzf : not-capable ; -srflr
(thou) art ; ^q[ff^*T: = IT 3\% 7*4 KW *T my, work, supreme,
whose> hej «r* be $ *r?tf for my sake; sffr also; 5R*Tfr%
actions ; §&j^ doing ; f%f\R perfection ; %T?r^Q% (thou) shalt
obtain.
in 3 ii
If even to do this thou hast not strength, then taking
refuge in union with Me, renounce all fruit of action, with
the self controlled. (n)
9T«T now ; ^^ this ; sift also ; asTflTf: not able ; ?rRr
(thou) art; ^ to do; Jrof«t = T1 ^T»T my yoga; 'STffarT:
refuged (in); ff^fifooT^m = Sr^rr* ^J^t V&W 9TT«T (of)
all, of actions, of fruit, renunciation ; rfSf. then ; ^ act ;
= 1^: 3Tr«*IT *&Q ^f: controlled, self, whose, he.
f|
II 3 ^ I)
Better indeed is wisdom than constant practice ;
than wisdom meditation is better : than meditation
renunciation of the fruit of action; on renunciation
follows peace. (12)
4fa: better ; f| indeed ; ^q- wisdom : ^p^r^Ffj than prac-
tice ; ^TRlrl than wisdom ; EZJR meditation ; f%Ri^% excels :
«IRr?I than meditation; ^HtRoTc^ri: = 5rW W*3 ^TT: ot
action, of fruit, renunciation ; 3Tr»rr«^ from renunciation ; JOTfrT
peace ; ^R?T^ immediately.
HT+TcTRT *Nf: ^W ^ ^ I
II 3 ^ II
He who beareth no ill-will to any being, friendly and
compassionate, without attachment and egoism, balanced
in pleasure and pain, and forgiving, (13)
sjfST not hating ; *T^J5RPI of all creatures ; fhr: friendly ;
gpf^ijr: merciful ; ^ even ; ^ and ; f^RT' without-mine
(ness) ; Rl^^n'?:: without egoism ; ^»T^:??r^^: = ^ <£:^ ^ ^'S
^ H$q ^: equal, sorrow, and, joy, and, whose, he ; ^f»ff for-
giveness-full.
f
Ever content, harmonious, with the self controlled,
resolute, with mind and Reason dedicated to Me, he, My
devotee, is dear to Me, (14)
£<JS". contented ; 333 always ; afriff yogi ; qrff^r self-
controlled ; ??f^^^: = ?S': ft^q: 2RT ?f: firm, resolve, whose,
he ; JTcqFfajRri fa ~ *™ *^* ^: ** ^'' * ***** *: in me'
offered up, mind, and, reason, and, whose, he ; 3: who ; H my ;
i&$; devotee; ^: be; % of (to) me i ft?l? dear-
q: H =3 *r *r: inn II
He from whom the world doth not shrink away, who
doth not shrink away from the world, freed from the
anxieties of joy, anger and fear, he is dear to Me.
(15)
STCTTfi; from whom ; ?T not ; 3ff*nT is agitated ; 5fp?j: the
world ; ^rWl from the world ; q- not ; sff 3t?f is agitated ; =^
and; q. who ; ^?fT<*Wf^: =?4w ^ SmTO ^ *RTO ^ 5frr:
of joy, and, of impatience, and, of fear, and, by (from) the
agitations ; grj*: freed ; q: who ; ?T: he ; 'q' and ; % to me ; ftqi
dear.
He who wants nothing, is pure, expert, passionless,
untroubled, renouncing every undertaking, he, My devo-
tee, is dear to Me. (16)
^TfTT^r not looking to (anything) |jr^: pure; f^: skilful ;
SSrgTJT: unconcerned; JTrTsgtT = iTrTF z*mi VRQ *f- gave, pain,
whose, he; *rqfTCTTReqr«ft = *folH ?[TT«nofrw 7R?«ir»ft all,
(of) undertakings, renouncer ; ^: who ; Jf^my; VTrffJ «]pv«tee;
q-: he ; % to me ; fifo: dear.
C 232 ]
He who neither loveth nor hateth, nor grieveth, nor
desireth, renouncing good and evil, full of devotion, he is
dear to Me. (17)
q: who ; 5f not ; fs^ft rejoiceth ; ^ not : f f£ hates ; ^
not; sfNfa grieves ; 5f not ; 3TR?T% desires ; U>Tf^»Tq-F?^mT
= 1PT*3T T ST^prra ^T <TK«lf«fT of good, and, of evil, and, the:
renouncer ; vrirfnni devout ; H: who ; q: he • ^ to me ; fff^l
dear.
Alike to foe and friend, and also in fame and igno-
miny, alike in cold and heat, pleasures and pains, desti-
tute of attachment, (18)
SPT: equal ; ^nfr (to) in the enemy ; ^ and • f*i% (to) in the
friend ; ^ and ; rf^r also ; TnTn*Tnrai : = »TT% ^ aTT*?T% ^T in
fame, and, in ignominy, and ; ^Tr^r^^^:^ = tff% ^ ^TOT
^ S^ ^ 5:^T ^ in cold, and, in heat, and, in pleasure, and,
in pain, and ; w. equal ; cfirR^IH: = *PTT<t M^l^d: from
attachment, freed.
R: II 1^ II
Taking equally praise and reproach, silent, wholly
r 233 i
content with what cometh, homeless, firm in mind, full
of devotion, that man is dear to Me. (19)
*3 3*3 tf: equal,
blame, and, praise, and, whose, he ; ifrsfr silent ; ^fg?: content-
ed ; ^T «Ffr^r«l with anything ; 9TH%?T: homeless ; f^TTl^: si
faW *n%: 3*3 *P firm, mind, whose, he • vfRf;»fRt derout ; ^f of
(to) me j ffas dear ; 5ft: the man,
They verily who partake of this life-giving wisdom
as taught herein, endued with faith, I their Supreme
Object, devotees, they are surpassingly dear to Me.
(20)
3 who ; 3 indeed J ^*3?SrT^- tf*5 *T 5ftl «T^ ^f righteous,
and, that (same), nectar, and ; aftfT as ; 3^FI said ; T^TT^% wor-
ship ; Hnf^prr-' faith-endowed; ^Tt^r: (believing in) me
(as) the Supreme ; TrUf: devotees ; % they ; arf^ very ; \$ as
if ; > of (to) me j fqtir: dear.
Thus in the glorious BHAGAVAD-GlTA....the twelfth discourse entitled;
THE YOQA OF DEVOTION.
[ 234 I
THIRTEENTH DISCOURSE.
\\
Arjuna said :
Matter and Spirit, also the Field and the Knovver of
the Field, Wisdom and that which ought to be known,
these I fain would learn, O Keshava.
matter ; <j^q- spirit ; =^ and ; q-f even ; %^ the field ;
the knower of the field ; q^r even ; ^f and ; qrfjj this ;
to know ; f =5^rm (I) wish • jjir't knowledge ; gq what
hould be kuowu ; ^f and ; 'zfiim 0 Keshava.
I
The Blessed Lord said :
This body, son of Kunti, is called the Field ; that
which knoweth it is called the Knovver of the Field by
the Sages. ( i )
f f this ; ?rttt body ; ^f%zc 0 Kaanteya ; ^r the field ;
fr"% thus ; srnr^tqt is called ; ^q; this j g: who ; ~^\r[ knows ;
g^r that ; jfrf : (they) call ; ^^: the knower of the field • fm
thus ; ?ff??: tne knowers of that.
1 This verse is omitted in many editions,
235
tff W (I ^ ||
Understand Me as the Knower of the Field in all
Fields, O Bharata. Wisdom as to the Field and the
Knower of the Field, that in My opinion is the Wisdom,
(2)
^?T3T the knower of the field ; ^ and ; g?fqr also ; *TT
Me ; r%% know • tfi^f = ^3 %%$ (in) all, in fields ; VTRrf
0 Bh&rata ; f ^^^r: = %^ST =^ ffrfTO ^ of the field, and,
of the knower of the field, and ; ^r^T knowledge ; qq[ which ;
3<l that ; ^TFT knowledge ; ^ (thought) ; jpi My.
What that Field is and of what nature, how
fied, and whence it is, and what He is and what His
powers, hear that now briefly from Me. ( 3 )
Hfl[ that ; ^=r field; ^ which; sf and; qi^a; what like ; *t
and; 2?lt^|R = 2T: fo^li'- q^ rf»l. which, modification, whose,
that ; ^ffi: whence ; 'q'and ; zjfj; which ; ff: He ; ^ and; 3: what ;
ZRJTWTFr. = W*F*'- 1^1 ^T; which, power, whose, he ; ^ and ; ^
that ; *Rr%T °y aggregations ( compression, brevity ) ; % o|
( from ) me ; Jfor listen.
Rishis have sung in manifold ways, in many various
chants^ and in decisive Brahma-sutra words, full of rea-
sonings. (4)
3Rfrf*f : by Rishis ; *gvfT in many ways 5 *ffa sUng ;
by metres ; ftfiq: ( by ) various : ^* severally ;
by Brahma-sfitra- words; ^ and « ^ even j ^JTRP ( by ) full
of reason ; ftRfi^fi ( by ) ascertained.
The great Elements, Individuality, Reason and also
the Unmanifested, the ten senses, and the one, and the
five pastures of the senses 5 (5)
«J?nf*f ^e great elements * 4f^ii: indivi-
duality ; greji reason 5 ^afrff the Unmanifested ; q^f even ; ^f
and ; ff|ft(rft the senses * ^ ten ; ^ one j H and ; ^ five j ^
and; ffsfqifr^cr- = ffjfapJtPl. ^ff^Cf: of the senses, the pastures;
II ^ H
Desire, aversion, pleasure, pain, combination,1 intel-
ligence, firmness, these, briefly described, constitute the
Field and its modifications. (6)
1 The body.
[ 237 ]
desire;"^: hate; g<^ pleasure; 5:^ pain .
aggregation ; %rRT intelligence ; ^: firmness ; tpfifc this ;
field ; *RT§T with brevity; qRcfrKH. with modification;
f rf*. is said.
II V9 ||
Humility, unpretentiousness, harmlessness, rectitude,
service of the teacher, purity, steadfastness, self-control,
(7)
•iHlfa^ nnhaughtiness ; 3RT>T?W unpretentiousness ;
harmlessness ; «sff?T: forgiveness ; atrr^ rectitude ;
^4^^MIJfjj 3TTCR of the teacher, service; ifa purity;
jf%j| steadfastness ; ^I^MRT?: self-control ;
Indifference to the objects of the senses, and also
absence of egoism, insight into the pain and evil of birth,
death, old age and sickness, (8)
fY5NluU*l 4$fy of the senses, in the objects ;
dispassion ; ^MH^K: non-egoism ; ^ even ; ^ and ;
birth, and, death, and, old agef
and, sicknesses, and, of them, of the pain, of the evil, the
seeing.
t 238 ]
Unattachment, absence of self-identification with
son, wife or home, and constant balance of mind in
wished-for and unwished-far events, (^9 )
a-rgfrf?: unafctachment ; ?Rnjsf»f: non-self -identi-
fication ; J^f'^Tf rf^ •= <J^!J ^ ?f*§ ^f *f|5 ^ among sons, and
among wives, and, among houses, aud ; ffftq- constant; *%
and; OT^fTTfV equal-mindedness 5 f ffrR^rTTfTrS = f ERT **
8TR?r«Tt ^ ^TTT%3 of desiredj andj of undesired, in the
befallings. •
II 1 o II
Unflinching devotion to Me by yoga, without
other object^ resort to sequestered places, absence of
enjoyment in the company of men. ( to )
Tfr*^ in Me ; ^f and ; 3T*TRf QtiTf^ = by yoga^ without
another ( object ) ; ^fj: devotion ; ^•5^'fvT!^TR0fr «= unstraying ;
^ff^W^TOllW-PWRW ^W ^fff4 (if) lovely, of places,
resort ; snf^f : absence of pleasure ; ^rifrf: non-pleasure \ Sf-
, in the crowd,
II 1 9 II
t 239 ]
Constancy in the Wisdom of the Self, understanding
of the object of essential wisdom ; that is declared to
be the Wisdom; all against it is ignorance. ( u )
Sn^r^lTHRSnt = 3I«qp*FP ?r^ m^T^ of the concerning
the Self ( see vii. 29 ), in the knowledge, constancy ; rTTg^TRnf
t&rtl- STt^l 9TTO *T*fal S^fal of the essence, of the know-
ledge, of the object, the realisation ; iirffj this ; ^TJJ; knowledge ;
ff^ thus ; jftrjj said ; ^t^T^r ignorance ; 3$ which ; ^r?T then ,
otherwise.
I 5 R H
I will declare that which ought to be known, that
which being: known immortality is enjoyed — the begin-
ningless supreme ETERNAL, called neither being nor
non-being. ( 12 )
irt to be known; qq[ which; ffi{ that; ir^irm (I) will
declare; ^ which ; ^ffc^r being known ; ^Tfrfl nect«r ; immorta-
lity ) 4lV«lri ( the Jiva) enjoyed ; ?T^rr?H^ beginuingless; qt
highest; afi Brahman ; ff not; ^being; *l not; fffj; that ;
non-being; TSZ(?r is called.
^ u
Everywhere THAT hath hands and feet, everywhere
eyes, heads, and mouths ; all-hearing, He dwelleth .in
the world, enveloping all ; ( 13 )
[ 240 ]
reV. <nora: ^ TOP *T *** *H everywhere
hands, and, feet, and, whose, that ; ^fjthat; ?reflrsf^jf5rcrg'3*J.=
?TffT: 3T^lf% ^T fWT% ^T S*srrf% -^ a?** 3<l everywhere, eyes,
and, heads, and, mouths, and, whose, that ; ^PRI: everywhere ;
^fa*Kl possessing ears ; fjr^j in the world; st all; ?TTf?T haying
enveloped ; ^r^fcj sits.
Shining with all sense-faculties without any senses ;
unattached supporting everything ; and free from qual-
ities enjoying qualities.
( of ) all, of senses, in the qualities, the splendour, whose, that ;
f f ij&: f%f f$Wl by ^ ( b7 ) senses, ab&n-
unattached; «^=^^«n^ ?RT all, supports,
thus ; «q- and; ^ even; f%^o| without qualities; ?pnTfo£ —
of qualities, the enjoying ; Kf and.
Without and within all beings, immovable and also
movable ; by reason of His subtlety imperceptible ; at
hand and far away is THAT. ( 15 )
qft: outside ; ifa: inside ; *? and ; HHMJ of beings ?r^t im-
movable ; ^t movable ; ^ even; *r and ; ^«T^T7( from sub-
^ety;^ that; «rntl.< unknowable, f?^«=^t ^itff^ in
[ 24I ]
(all) distance, stands, this; if and; 3rf^ft »ear ; ^r and;
cff that.
n ? ^ H
Not divided amid beings, and yet seated distributive-
ly ; THAT is to be known as the supporter of beings ;
He devours and He generates. ( 16 )
^TnnT^K undivided ; ^ and ; ^33 in beings ; f%>TrK
divided ; f^ like ; ^ and ; Rqr|«l seated ; 5j?fvr| => ^nrf *T^ of
beings, the supporter • sy and ; ^ffj that ; ^ to be known ;
absorbing ; JT>TI%'5'3 prevailing ; ^r and.
I! 3 V9M
THAT, the Light of all lights, is said to be beyond
darkness; Wisdom, the object of Wisdom, by Wisdom
to be reached, seated in the hearts of all. ( 17 )
53ff%^r«l of lights. Sfft also ; 5fll That; 5^%: light;
rfim: from darkness ; ift beyond ; &&& is called ; %tf know-
ledge ; ^q[ that which is to be known ; f(RflVj| = ScTRT *\*q
by knowledge, to be reached ; 5^ in the heart ; ^$m of all ;
in * n
16
Thus the Field, Wisdom and the Object of Wisdom,
have been briefly told. My devotee, thus knowing,
enters into My Being. (18)
ffrTthus; q& the Field; ?nn also; gpT wisdom; fjsi
that which is to be known ; xf and ; g^fi said ; ^TRfrf: briefly ;
= JJT *Trf»: my devotee ; ^^l this ; RftTO having known ;
( to) my, to being, TH^RT approaches.
Know thou that Matter and Spirit are both without
beginning ; and know thou also that modifications and
qualities are all Matter-born. (19)
TT^I^ matter ; 5^ spirit ; ^f and : ^ even ; f%r% know ;
*m^t beginnin^les» ; ^>TT both • ^fqf al^o • f^4iKI*i modifica-
tions ; ^ and ; *J"n«l qualities ; <5f and ; qq even • f%f^T know •
M»rH^H^f<- R^: ^W 5^t ?fRt. from matter, origin, whose,
them.
II Ro i)
Matter is called the cause of the generation of
causes and effects ; Spirit is called the cause of the
enjoyment of pleasure and pain. (20)
of c»ases, aim, m the creativenesa ; 53s the cause ;
( 243 ]
matter ; ^eSRtis called ; 5^: spirit ;
of pleasures, and, of pains, and; ^TT^T in the
enjoyingness ; 55: the cause ; ^-^H is called.
U R3 II
Spirit seated in Matter useth the qualities born
of Matter; attachment to the qualities is the cause
of his births in good and evil wombs. ( 21 )
g^: spirit; JT^frR^: = !T?tr ftgfo fffc, in matter, sits,
thus ; f| indeed; £^ enjoys; n$f?hff3 = ^%: 3TmT* from
matter, born ; 3J"U^ qualities ; ^Jf^oir the cause ; ^oi^T: «= 3^-
5 %i\: in the qualities, attachment ; ^f^ of his ; ^R^^fn^
3FJT5 = ^r^ ^ 3T^rft^ ^ ^fPT5 «Rni^ WI (in) good,
and, (in) evil, and, in wombs, births, in them.
II
Supervisor and permitter, supporter, enjoyer, great
Lord and also the supreme SELF : thus is styled in
this body the supreme Spirit. ( 22 )
TTJST supervisor ; ar^HrfT permitter j ^f and ; «T?ff sup-
porter , ^RT en joyp.r ; nf^t: the gt-eat Lord ; q<HI^I the
Supreme Self; $ffi thus ; ^f and ; srfir also ; ^RS calle,!;"^
b the body ; sifcni. ( in ) this ; 3^7: the spirit ; q^: highest.
IR^ u
He who thus knoweth Spirit and Matter with its
qualities, in whatsoever condition he may be, he shall
not be born again. ( 23 )
3J: who ; ^ thus ; ^PFT knows ; 5^ spirit ; ST£if% matter ;
^ and ; 5^: with qualities; ^ with; SphrT in all ways ;
existing ; ^rft also ; ^ not ; q: he ; 3J3[: again ;
is born.
Some by meditation behold the SELF in the self
by the SELF ; others by the Saiikhya Yoga, and others
by the Yoga of Action ; ( 24 )
v-^f^H by meditation; ?rr?Jn^ in the self; qT5fT% see;
frf^q[ some; ^TrJfR the Self; aTf^r by the Self; ypj
others; 3753^ (by) the Sankhya; ^^ by Yoga;
01 action, by the Yoga; ^ and ; ST5^ others.
t: IRH n
Others also, ignorant of this, having heard of it
from others, worship ; and these also cross beyond
death, adhering to what they had heard. ( 25 )
STO others; g iu.'eed ; q4 this; 3T5TT*Trr not knowing ;
245
having heard ; s^g: from others : 3<rm% worship ; >
they; irfT also; =?f and; ^FRcr'TOT cross over; qq> even;
1*3 death; ^HrTaanrr: = ^f?P 7* ^T^ *qT* % scriptnre,
highest, refuge, whose, they.
i) R^ u
Whatsoever creature is born, immobile or mobile,
know thou, O best of the Bharatas, that it is from the
union between the Field and the Knower of the Field.
(26)
q^fl whatsoever : g~3(Rm is born ; r%fVfJ any ; jgrwr
being ; wr^iTT'iri = Wl?i ^ ^«TT»I ^T immovincr, m>d, moving,
and ; «r^%rfr9^t«TPl = %^T^ ^T %^3W ^ e^TTI^ of the field,
and, of the field -knower, and, from the onion; ^ that ;
know ; H'Crl^'T 0 best of the Bharatas.
II R« II
Seated equally in all beings, the supreme Lord,
unperishing within the perishing — he who thus seeth, he
seeth. ( 27 )
^pf equal ; ^fftj ( in ) all ; ^§ in beings ; frfSTrf seated ;
the highest Lord ; RRSH?U among the perishing ;
the unperishing ; if: who ; q$3TW sees ; 5f: he ;
Seeing indeed everywhere the same Lord equally
dwelling, he doth not destroy the SELF by the self,
and thus treadeth the highest Path. ( 28 )
SPJ equal ; qszrq^ seeing ; if Indeed ; ?jf ^ everywhere ;
SPHfcreqL equally dwelling; fj^ lord; »f not; f|^f|rT slays;
*TTe»nn by the sp]f; ?rr*»rpt the Self; 33: then; ^tnt goes ;
«RT the highest ; irf% path.
I
II ^ % II
He who seeth that Prakriti verily performeth all
actions, and tliat the SELF is actionless, he seeth. (29)
by matter ; ^ even ; ^- and ; Sfprlfor actions ; fom-
(the) being performed ; 3^3: every w Uei e ; q: who;
ees; ?fqT so; ^IT^nt the Self; ?Ri?lH actiouless ;
: he ; tprarlr sees.
II ^ ° II
When he perceiveth the diversified existence of
beings as rooted in One, and spreading forth from it,
then he reaclieth the ETERNAL. (30)
[ 247 ]
3RT when; iJ?T$*r*Trt = ^JyTRT f^ *Tnr* of beings,
several, existence; qgj^ = q^ ferf in one, seated; ^M^V^N
discerns • rHT thence ; ^even ; •q1 and; f^ftrirc the spreading ;
W& Brahman ; %<?«!% becomes ; SfST then.
I I
Being beginningless and without qualities, the im-
perishable supreme SELF, though seated in the body,
O Kaunteya, worketh not nor is affected. (31 )
**Hrfi^nt from beginninglessness ; Pr^or?^ from attri-
buteles«ne8s ; ^JIT^T the supreme Self ; ^pj this ; BTsqg: im-
perishable ; ^lO^^T'- body-seated; ^rfa alno : ^fifa 0 Kauuteya;
f not , ^prjr^ acts ; ^ not ; f^c^^ is affected.
n ^ ^ u
As the omnipresent ether is not affected, by reason
of ifs subtlety, so seated everywhere in the body the
SELF is not affected. ( 32 )
; *rf«T<t the omnipresent; &$*qTr|- fiom subtlety;
ether; ^ not; ^Tf^eq% is affected; *fa everywhere;
: seated; ^j| in the body; H*TT so; <%t&tt the Self;
not ; TTIH^ is affected.
[ 248 ]
*UIMI% *nr<r it ^ ^ n
As the one sun illumineth the whole earth, so the
Lord of the Field illumineth the whole Field, u Bharata.
(33)
qm as ; JT^rrarqnr illuminates ; 1&;: one ; $c*4 the
whole; ofpsF world; f*T this; ift: snn ; %4f the fi^ld ; %^ft
the field-.. wner; HOT so: ^rg1 the whole: JTgjr!0'?lf%> illurai-
; iRfCrT 0 Bhzlrata.
T^ftfcT ^ TO^[ II ^8 ||
They who by the eve of Wisdom perceive this
difference between the Field and the Knower of the
Field, and the liberation of beings from Matter, they
go to the Supreme. (34)
^wnRTOP = ^STRI «?r w^nr^T «sr of the field, and, of
the fiHld-knower, and; fr^Mius; ^k. distinction;
of knowledge, bj the eye;
°f beings, from matter, the liberation ; ^
and ; q who ; Rj: know ; «(ff% go ; % they ; q^ to the
highest.
Thus in the glorious BHAGAVAD-GirA...the thirteenth discourse,
entitled :
THE YOGA OF THE DISTINCTION BETWEEN THE FIELD AND THE
KNOWER OF THE FIELD.
[ 249 ]
FOURTEENTH DISCOURSE.
The Blessed Lord said :
I will again proclaim that supreme Wisdom, of
all wisdom the best, which all the Sages having known
have gone hence to the supreme Perfection. ( i
tft highest ; ygl: again ; Jf?r$3irR ( 1 ) will declare ;
of wisdoms; 5fifj the wisdom ; 3rtH*I best; ^ which ;
having known : 5^1: innuis : ^ nil ; q?T ( tn the) highest
to perfection j f ?f: Ueuce ; Trlf : goue.
Having taken refuge in this Wisdom and being
assimilated to My own nature, they are not re-born even
in the emanation of a universe, nor are disquieted in
the dissolution. ( 2 )
ft this ; ^R wisdom; ^^ff«iR5r having taken refuge in;
TO my; ^W^ (to) similarity of nature; 'illHtil: come;
^rif in emanation ; ^rfif also ; »f not ; sUTiUZirf are born ; JJr?^
in dissolution ; 5f not ; 5^yf?f suffer ; ^f and.
[ 250 ]
My womb is the great ETERNAL ; in that I place
the germ ; thence cometh the birth of all beings, O
Bharata. ( 3 )
»PT my ; ;ftfa : womb ; H^srgj the great Brahman ; ?ff^
in this; *T*f the germ ; 5^nr^ place ; 3T? I; JftHST: the birth;
of all beings ; 33'. thence ; «nr% becomes ;
O Bl.a.ata.
11 % 11
In whatsoever wombs mortals are produced. O
Kaunteya, the ETERNAL is their mighty womb, I their
generating father. (4)
TOWlS = srcfe 5nfr§ ( in ) all. in wombs ; eR^j 0 Kaun-
teva; ijfo: forms; ^4nf H . e horn ; jfl-: which; ?rrm «>f these;
fTgl Brahman ; J^jfrfr: - J^rfr ^TR: the great wmnh : ^t I ;
, the seed, gives, thus ; fTrTT father.
Harmony Mobility, Inertia, such are the qualities,
Matter-born ; they bind fast in the body, O great- armed
one, the indestructible dweller in the bo^y. ( 5 )
^jc3 rhythm (or haimonj ); ^u: mobility ; ?PT: inertia;
[ 251 ]
ff% thus ; qoti: the qualities ; JJ$f?te>reT: = JTfj%:
from Prakriti, birth, whose, they ; fs^tfra bind ;
great-armed one ; 3% in the body ; ^f^f the embodied ;
indestructible.
®T3?nf^f ^THflTR =3Rsr II ^ i)
Of these Harmony, from its stainlessness, luminous
and healthy, bindeth by the attachment to bliss and
the attachment to wisdom, O sinless one. (6)
?pr there ; 3[*e( harmony j f^^oTc?rr[ from staiuleesness ;
sniT51?K illuminating; ^HPTO healthy; ^^y<H = §^?TW 'ST'^f
pleasure, by the attachment; VXifa binds; ^RBn^=5RW
of wisdom, by the attachment; "q-and; SPi^ 0 sinless
Mobility, the passion-nature, know thou, is the source
of attachment and thirst for life, O Kaunteya, that
bindeth the dweller in the body by the attachment to
action. ( 7 )
t5j: mobility; tf«m»reJ = *T»n *%lF*U 3«I 3*1 desire, self,
whose, it ; fofe know; fOTrrcr«TS3«?R=3OTn' ^ ^I^T: *t
*{ift- ?T5^: ZlWHl rlfl thirst, and attachment, and, fiom them
( two), the source, fiom which, that ; ?iq[that ; f^WWrTrT binds ;
[ 252 ]
0 Kaunteya ; ^fr^ = 5FWn: fl*R of action, by the
attachment ; ^n^ the embodied.
But Inertia, know thou, born of unwisdom, is the
deluder of all dwellers in the body ; that bindeth by
heedlessness, indolence and sloth, O Bharata. ( 8 )
?PT: inertia; 5 indeed; 3T5rR^ = ^RfrTTrl *IH from
ignorance, born ; f%f^f know ; *t(5«f the causer, of delusion ;
^iflPls^M SftTT (of) all, of embodied; ipii^rsrWIFr-
jlf«r =5r*!rtT =^r ^rr^l1 ^Pfffir^by heedlessness and, by
indolence, and, by sloth, and; ?rfj[ that; f>HUIM binds; «n^
0 Bharata.
II ^ II
Harmony attacheth to bliss, Mobility to action, O
Bharata. Inertia, verily having shrouded wisdom, at-
tacheth on the contrary to heedlessness. ( 9 )
5fc^ harmony; g^f in pleasure ; %3f2iffr attacheth; *if;
mobility ; 3pfi% in action ; yn^j 0 Bliarata ; ^R wisdom ; 3TTf5T
having enveloped : 5 indeed j ^fiy: inertia ; Sf*n^ in heedless-
ness ; %lTqi% attaches ; 3rf but.
\
253
Now Harmony prevaileth, having over powered Mob-
ility and Inertia, O Bharata. Now Mobility, having over-
powered Harmony and Inertia ; and now Inertia, having
overpowered Harmony and Mobility. ( 10)
*5j: mobility : fl*{: inertia ; ^ and ; 3jf*nj?l having overpo-
wered ; 5T^ harmony ; vrei% becomes ; STHCrT O Bh&rata ; ^sp
mobility . CT? harmony ; 31?: inertia • =^ and ; q* even ; W.
inertia ; g1?^ harmony ; ?[af: mobility; ?ftrr also.
cT^T N^nf ^^FR^T II 1 3 II
When the wisdom- light streameth forth from all
the gates of the body, then it may be known that
Harmony is increasing. ( 1 1 )
g%K5 = ^>5 fft$ ( in ) all, in gates ; ^| in the body ;
in tbis ; q^^p light ; 3T5T(^?I 1S born • ^r^T wisdom ;
when ; ?RT then ; Rram; let ( him ) know • fttpg increased ;
harmony ; 5r% thus ; S3 indeed.
5 ^ II
Greed, outgoing energy, undertaking of actions,
restlessness, desire — these are born of the increase of
Mobility, O best of the Bharatas. (12)
5TT*: greed ; SfffrT: forthgoing; arTW beginning;
of actions; ar^TT: unpeacefulness; ^[ST desire ; i-affq in (the
state of ) mobility ; IJWTR these ; «n^ are born ; f%f$ ( in
having become) increased; HCcT^T 0 best of the Bharatas.
Darkness, stagnation and heedlessness and also
delusion — these are born of the increase of Inertia, O
joy of the Kurus. ( 13 )
3T£PfiT?r: darkness ; ^rqrffcf: uon-forthgoing ; ^ and ; SPTR:
heedlessness ; ^^: delusion ; q^ even ; ^f and ; r?HI^T in ( the
state of ) inertia ; ^ft these ; 3Tra[% are born ; ftf^j ( in
having become) increased ; *^^<?H O rejoicer of the Kurus.
II 3 8 II
If Harmony verily prevaileth when the embodied
goeth to dissolution, then he goeth forth to the spotless
worlds of the great Sages. ( 14 )
2RF when ; sr^f in ( the state of ) harmony ; jf^f ( in having
become ) increased : 5 indeed ; jf^ to dissolution ; ;sn<t g°es ;
'he supporter of a body; g^r thea; 5Tf *ff^ra.= r?l4
?r«f %qTR tl'e , ( they ) know, thus, of them ; ftfcTO to
the worlds ; STtffiFi. of the spotless ;
H i H II
Having gone to dissolution in Mobility, he is bora
among those attached to action ; if dissolved in Inertia,
he is bom in the wombs of the senseless. ( 15 )
*«n% in mobility ; jy^ to dissolution ; ir?^T having gone ;
q&f fSlg = sirffr %*!'• *$ti\ "35 in action, attachment, whose,
amongst them ; *\\*& is born ; ?^T so ; JJcJhT: dissolved ;
<prf% in inertia ; qpqtftg = ^WL Crft^ of the senseless, in
the wombs ; 5(133 is born.
It is said the fruit of a good action is harmonious
and spotless ; verily the fruit of Mobility is pain, and
the fruit of Inertia unwisdom. ( 16)
^fpi[ ,,f action ; g^TFg ( of ) well-done ; srrf : ( they )
say ; grf??^ harmonious ; RH5T spotless ; Tjfqfr the fruit. ; f^f:
of mobility ; 5 indeed ; *%i% the fruit ; 5-^ pain ; ^^H igno-
rance; WQ. of inertia; qj^ t,he fruit.
II 1* II
From Harmony wisdom is born, and also greed
from Mobility ; heedlessness and delusion are of Inertia,
and also unwisdom. ( 17 )
[ 256 ]
from harmony ; 35(143 i» born ; jfpt wisdom ;
from mobility ; ^t*r greed ; qr^ even ; ^ and ; lT»n^f|t =
^ *TT?: 'srheedlessness, and, delusion, aud; rR^T: from inertia
Vf^ff: ( two ) become ; ?T?nt ignorance ; <$? even ; ^ and.
fcflfrT
They rise upwards who are settled in Harmony ;
the Active dwell in the midmost place ; the Inert
go downwards, enveloped in the vilest qualities. ( 18 )
3^ upwards; ir^R ?o ; gr^€?n = 5Jf% f^TfTT: in har-
mony, seated ; jpj^ in the midst ; frTSfif stand ; ^Taf^f: the
active ; ^m*q^frfTH||: = ^Fq^i g^T^T f^T fcttl'. ( of the )
lowest, of the guna, in the mode, seated; 5Erq-: downwards;
go ; ?n»rar5 the inert.
When the Seer perceiveth no agent other than the
qualities, and knoweth THAT which is higher than the
qualities, he entereth into My nature. ( 19 )
»T not; 3f?^T other; 3jof>^: than the qualities; gjrjft the
doer; qtf when; JCT the Seer; 31^*1^ sees; aj^ap than
the qualities j ^ and ; ^ft the highest; %TT knows ;
•sitf my, to being ; ^: he ;
257
When the dweller in the body hath crossed over
these three qualities, whence all bodies have been
produced, liberated from birth, death, old age and
sorrow, he drinketh the nectar of immortality. ( 20 )
the qualities ; qrTf^ these ; 3nft*3 having crossed
beyond ; sft^ three ; f^ the embodied ; <^&*
^ITT ?TR, from the body, the origin, of whom, them ;
^RT^.&^SRFT:55* S?^t: ^ WPW ^ $&'- of birth, and, of
death, and, of old age, and* by ( from ) sorrows ; R^Tft: freed ;
immortality ; ^v^tf enjoys.
Arjuna said :
What are the marks of him who hath crossed over
the three qualities, O Lord ? How acteth he, and
how doth he go beyond these three qualities? ( 21 )
%: (by ) what ; f^: by marks ; flft^ three ; goTRt quali-
ties ; f?n^ tbese ; «r€fcf : eroes#»d ; «fqr% becomee ; ipft O lord ;
H>'HT^K; what-conduct ; g^f how ; ^ and ; ^rTr*^ these ; flffa
three ; gofR. qualities ; *?^^^^ goes bejond.
17
tfe £
ii ^ II
The Blessed Lord said :
He, O Pandava, who hateth not radiance,
outgoing energy, nor even delusion, when present,
longeth after them, absent ;
H3»nr light ; ^ and ; Sfr% forthgoing ;
delusion ; ^ even ; tr and ; q[^q O Pdndava
hates; ^STfrnf% ( when ) gone forth ; ^ not ;
returned ; SRmr% desires.
(
and ;
not ;
( w
nor
nor
22 )
II ^^ II
He who, seated as a neutral, is unshaken by the
qualities ; who saying: " The qualities revolve," standeth
apart, immovable, ( 23 )
^r€^5T^ like the neutral ; sntffa: seated ; ajtfr: by the qua-
lities ; q: who ; «T not : R^l^^f is shaken ; <QV[r- the qualities ;
q$% move ; JRT thus ; ^ even ; q: -who . ?ni%9Rr stands
away ; *t not ; fir% moves.
: IR 3 1|
[ 259 ]
Balanced in pleasure and pain, self-reliant, to whom
a lump. of earth, a rock and gold are alike ; the same
to loved and unloved, firm, the same in censure and in
praise, ( 24 )
*PT§:'5npar:=sr'T 5^ ^r H*§r T ar& H: the same, sorrow,
and, pleasure, and, for whom, he ; ^^r: =*3r?»flf% foTrT: in own
self, standing ; ST^rereTSRTfP = STT: Ste ^ STPTf **t ^TT ^T
H^JT H: equal, clod, and, atone, and, gold, and, for whom, he ;
gesftzunra:^^ ffa: T ^rfiro: ^ S& W equal, loved, and
unloved, and, for whom, he; ^h[: firm ; gc^n^^nT^f^gl^:
^ ?R% *T: equal, blame, aud, of self,
praise, and, for whom, he.
IRS n
The same in honour and ignominy, the same to
friend and foe, abandoning all undertakings — he is
said to have crossed over the qualities. ( 25 )
HRTTHTlsir: =• *TPT ^f «TT*«% T in honour, and, in dis-
honour, aud ; 3?3: equal ; g?q: equal ; prarRT^t! = ft^H
r: of the fi ieud, and, of the enemy, in the sides ;
(of) all, of undertakings,
the abandoner ; ^oif^: =3*TR. V&*'- the qualities, crossed ;
^: he ; €=53*T is called.
n
[ 260 ]
And he who serveth Me exclusively by the yoga
of devotion, he, crossing beyond the qualities, he is fit
to become the ETERNAL. ( 26 )
ITT me ; ^T and; ?f: who ; 3T«Z||'3TOTCar without- stray ing;
>TfTF3l*R - VTTRN: Sim?! of devotion, by the yoga . %^
serves ; ^: he ; ?prr^ the qualities ; OTrffcr having crossed
over,- ^?rn* these; Vtfq&m - H8PT JJ3JRT of Brahman, for
the becoming ; ^I?q% is fit.
ff
P"or I am the abode of the ETERNAL, and of the
indestructible nectar of immortality, of immemorial
righteousness, and of unending bliss. ( 27 )
of Brahman; |% indeed; Rflf^T abode; 8Tf I
of nectar ; ^o^^^ ( of ) inexhaustible ; ^ and ;
(of) everlasting ; ^ and ; qrfer of duty ;
of pleasure ; ^jffw^fCT of the uttermost ; ^r and.
Thus in the glorious RHAGAvAD-Girl.^the fourteenth discourse.
entitled :
THE YOGA OF SEPARATION FROM THE THREE QUALITIES.
FIFTEENTH DISCOURSE.
ii 3 i!
The Blessed Lord said :
With roots above, branches below, the Ashvattha is
said to be indestructible ; the leaves of it ar"S hymns ;
he who knoweth it is a Veda-knower. ( I )
above, the root, whose, it ;
"^: 5TN3T: *KQ rll. below, branches, whose, it ;
the ashvattha; jjf^: (they) call ; ^5^^^ indestruc-
tible ; S?T% hymns • ZR^ of which ; <TOff(% the leaves ; q:
who : rn^that ; ^ff knows ; g1: he ; ^Tfl^fJ Veda-knower.
II ^ ii
Downwards and upwards spread the branches of it,
nourished by the qualities ; the objects of the senses
its buds ; and its roots grow downwards, the bonds of
action in the world of men. ( 2 )
[ 262 ]
3P*: below ; «sr aud ; g^f above • Jl^Tf: spread ; ?rej of
that; *TT*^T: the branches; y«lM^\rfj: =?J^j'5 W^M by the qua-
lities, nourished; ffTO!pn5TT: = f%q^T: J^TST!'. qrat rTf objects
of the senses, sprouts, whose, they ; srq1: below ; ^C and
the roots; JlgUcHrfi1 ramified ;
fTTf% action, the bond, whose, they;
of men, in the world.
Nor here may be acquired knowledge of its form,
nor its end, nor its origin, nor its rooting-place ; this
strongly-rooted Ashvattha having been cut down by the
unswerving weapon of non-attachment, ( 3 )
sf not; ^T form; ST^of this ; 33 here; ?RJT so ; ^TSP^
is obtained; ?fnot : ^r?f: end ; ^ not; «q-and; STTff: beginning;
«f not ; ^ and ; ^nmgr foundation : ^v^c'^ii. ashvattha ; irf
this; ^i^^<S^oi = 51^3'ff'f ^TTR 3R2| rf»l well-grown, roots
whose, this ; ar^»T^%or - 8T?i»T^ ?T^»r of non-attachment, by
the weapon . ?|^r ( by ) strong ; \&r^\ having cut ;
263
That path beyond may be sought, treading which
there is no return. I go indeed to that Primal Man
whence the ancient energy forthstreamed. ( 4 )
Off: tne" J <T* foot ( stepping-plaee ) ; fl«j that ;
should be sought ; qfFPj in which ; «T3n gone; sf not ;
return; spf: again; ?fi^ to that; ^ even; ^ and; ^pg
original ; 5^ Man ; jj<rtl ( I ) go ; zjrf: whence ; J?fl%: forth-
going ; JfH?n issued ; $wt(i ancient.
II H II
Without pride and delusion, victorious over the
vice of attachment, dwelling constantly in the SELF,
desire pacified, liberated from the pairs of opposites
known as pleasure and pain, they tread, undeluded,
that indestructible path. ( 5 )
f*WR$T?r:=»TPr ^ «ffa: ^ ft«f?ft q^: % pride, and,
delusion, and, gone, from whom, they; Rlrrei<1<{t«n: =nWT:
q<l^ $fqr: %: % conquered, of attachment, the faults, by whom,
they ; y*qr**lfldr: = ^g^n^Pf PtcETT: in the inner self, perma-
I 264 ]
nently established • ftftf TpfiRP = f^^r: 5RPTT: *<n% depar-
ted, desires, whose, they ; f^: by ( from ) the pairs ; Rg-rM:
freed; U^^HS^ =*!i*?f ^ 5:^ T ^*TT «m%: pleasure, and,
pain, and, name, whose, by ( from ) them ; M^fa go ;
un-deluded ; <ff to the goal , BTo39[ indestructible ; ^ that.
Nor doth the sun lighten there, nor moon, nor
fire ; having gone thither they return not ; that is My
supreme abode. ( 6 )
1 not; 3{j that; ?flWR illuminates; ^: the sun ; if
not; TCrfcp the moon; Sf not; Tr^f: foe; SNj to which;
*T5ff having gone ; ^ not ; f^ft'^ return ; ?I^ that ; ^pr
abode ; q^ highest ; *r»T my.
II ^ II
A portion of Mine own Self, transformed in the
world of life into an immortal Spirit, draweth round
itself the senses of which the mind is the sixth, veiled
in Matter. (7 )
JPT my ; q^ even; ^far: portion; 5fH<HI<
of living things, in the world ; «ffa«Jjan jiva-become ;
ancient; »n:^grm = TT! ^ 5^f ^TTT^ mind, sixth, of whom,
them ; shjfrrr^ senses ; JT^f?fftlT7?T = s^^r fararfa in nature,
placed ; 3f$m dj aws.
u < \\
When the Lord acquireth a body and when He
abandoneth it, He seizeth these and goeth with them,
as the wind takes fragrances from their retreats. ( 8 )
$[fft a body ; 3jq[ which ; 3T3nf)fvf obtains ; afij( which ;
=q and ; ^fqf also ; ?csfjr»Tf% passes beyond ; f^: the "Lord ;
«jfT?^T having seized ; if^TR' these ; ^qrRr goes ; ^rg: wind ;
fragrances ; f ^ like : ^Efl^^r^ from retreat.
i M % u
Enshrined in the ear, the eye, the touch, the taste
and the smell, and in the mind also, He enjoyeth the
objects of the senses. ( 9 )
aft^r the ear ; ^T|j: the eye ; fTSR the organ of touch ;
^f and ; ^^ the* organ of taste; ETF'r the organ of smell ; ^
even ; ^ and ; 9fTf>T5rl presiding over ; JT*T: the mind ; ^
and ; i|^ this ; |%q?n^t objects of the senses
«njoys.
: in o u
The deluded do not perceive Him when He
C 266 ]
departeth or stayeth, or enjoyeth, swayed by the
qualities ; the wisdom-eyed perceive. ( IO )
«**H?T departing • fcrS staying ; ^r or ; ^rit also
g^PT enjoying ; ^T or ; Igorri3**ni=gdh 3Tf^?T by the qualities,
accompanied ; f%ij<8T: the deluded ; ?T i>ot ; 3T«|irar7T perceive ;
q^flT see; 5?^^:=^ ^|J: WT% wisdom, eyes, whose,
they.
Yogis also, struggling, perceive Him, established
in the SELF ; but, though struggling, the unintelligent
perceive Him not, their selves untrained. ( 1 1 )
ZRTrl: striving ; qifTR: yogis : ^r and ; |jt thus ; TWf%
Self; 3TW?m^ established ; ?jw?f: striving;
^ ^rf: a7T?*Tr zi:% not, made (purified),
the Self, by whom, they ; ^ not ; irf this ;
mindless.
i f^fk UR^ m ^ n
That splendour issuing from the sun that enlighten-
eth the whole world, that which is in the moon and
in fire, that splendour know as from Me. ( 12 )
arq[ which ; snT^TTri = STTf^lTfl T?T from the sun, gone
( forth ) ; %^: thf splendour ; «PT»l the world ;
( 267 ]
lightens ; arf^nre whole ; m which ; ^rgpiriT in the moon ;
qq[ which ; -q- and ; irfft in fire ; ?f?f that j %5T: splendour ;
know ; ^|H<4tH. mine.
Permeating the soil, I support beings by My
vital energy, and having become the delicious Soma '
I nourish all plants. (13)
•TO the earth ; STITCTO having entered ; "ef and ;
beings ; tjrrarr^ support ; 3T? I ; 3fl-SR(1 by vitality ;
(I) nourish ; ^ and; aqif^t: plants ; ^: all; ^t»T: Soma;
5f<^r having become; i^l^^: =rep ?IT^r «R2I ^: sap,
nature, whose, it.
in ^ H
I, having become the Fire of Life, take possession
of the bodies of breathing things, and united with the
life-breaths I digest the four kinds of food. ( 14 )
3T3 I ; V*JPH: Vaishvanara; ifT^T having become;
of living beings ; "^fH the body ; ^npSHT: sheltered in ;
•JR^IIH^: = J»roj»f ^ STTI^^ ^r ^r*iia-H»: wit}l tlle in-breath,
and, with the ont-breath, and, united ; q««m^ ( I ) cook ; 3TO
food ; ^gft^l fourfold.
" Having become the watery moon " is the accepted translation
[ 268 ]
II ^ H II
And I am seated in the hearts of all, and from
Me memory and wisdom and their absence. And that
which is to be known in all the Vedas am I ; and I
indeed the Veda-knower and the author of the Vedanta.
(15
of all ; *T and; ^9 I : ff| in the heart;
seated ; JTrf : from me ; ^f^: memory ; jnqr wisdom ; 3T'ttf .:
absence ; ^ and ; "%^: by the Vedas : ^ and ; tflf: ( by )
all ; 3?% I : <r*T evgrl ; ^t to be known : ><tmf5?l Ved&nta
maker ; %^f?Tfl Veda-knower ; ^ even ; ^ and ; ?Tf I.
There are two energies in this world, the destructible
and the indestructible ; the destructible is all beings,
the unchanging is called the indestructible. (.16)
fr two; ffpr (in) this; 5^<fr Purushas (two); ?yr% in
world ; ^IT: destructible ; ^ and ; 3T^T: indestructible ; q^
even : ^ and ; ^: the destructible ; e^ffoT all ; *JrTTT% beings ;
[ 269 ]
the rock-seated ; ^r^: the indestructible ; »=«Rr i»
called.
f 3TC:
The highest energy is verily Another, declared
as the supreme SELF, He, who pervading all, sustaineth
the three worlds, the indestructible Lord. ( 17 )
: the highest ; 5^: spirit ; ^ ijideed; Wf*: nnother;
highest Self; ff% thns ; ^ffrT: called; «|: who:
triple world ; ^TTfWTO having entered ;
: the imperishable ; f>^: Lord.
Since I excel the destructible, and am more
excellent also than the indestructible, in the world and
in the Veda I am proclaimed the supreme Spirit. ( 18 )
whereas; $fi destructible; WTrfYrf: beyond; «Tf I;
than the indestructible ; 3?ft »'so ; *«r and ; T?R: beat ;
?PT: hence ; %ir%T ( I ) »m ; ^r% in the world ; >% in th«
Veda ; ^ and ; nftRf: declared ; 3^irTr*r: the highest spirit.
ti 3 ^ 11
L 27o ]
He who undeluded knoweth Me thus as the Supreme
spirit he, all-knowing, worshippeth Me with his whole
being, O Bharata. ( 19 )
3: who; *TTH me; q^ thus ; ST^P^S': undelnded ; ^MTl^
knows; SSsfprm* the highest spirit; tf: he; ^'n?q[ all-
knowing; >T3t??r worships; HR. me ;
( with ) all, with being ; «nTrf 0 Bh&rata.
1 1 ^ o (I
Thus by Me this most secret teaching hath been
told, O sinless one. This known, he hath become
illuminated, and hath finished his work, O Bharata. ( 20 )
ff?f thus ; 3JST?l4 most secret ; srrW* teaching ; & this ;
TW spoken ; mn by me ; sr?Tq 0 sinless one ; ^rq[ this ;
having known; ^f^TT^ wise ; ^[?J may become;
t- work, done, by whom, he ; *rrc?T O Bh&rata.
Thus in the glorious BHAGAVAD G|TA^,the fifteenth discourse,
entitled :
THE YOGA OF ATTAINING PURUSHOTTAMA.
SIXTEENTH DISCOURSE.
I
Fearlessness, cleanness of life, steadfastness in the
Yoga of wisdom, almsgiving, self-restraint and sacrifice
and study of the Scripture, austerity and straightfor-
wardness, ( I )
<?r*rg[ fearlessness; fl-wy^R}'. =*r?^TO tf^rr^: of being
( living ), purity ; fTR^flo^falf^: = ?T^ ^ W*1 ^ S'reffqTW:
in wisdom, and, in yoga, and, fixity ; ^R gift ; ^HS self-res-
traint ; ^T and; ?n^: sacrifice; «q- and; ^fr^lRl: study (of
Sh&stras ) ; ?nT: austerity ; 3T[^ rectitude.
n ^ n
Harmlessn^ss, truth, absence of wrath, renunciation,
peacefulness, absence of crookedness, compassion to
living beings, uncovetousness, mildness, modesty, absence
of fickleness, ( 2 )
srffCT barmlessnesn ; Octf truth ; acr^rvr: absence of anger ;
?n»T: renunciation ; Sirf?T: peace ; Sft^pr absence of guile ;
m compassion ; ^JjT§ among beings ; BTqfr^e^ uncovetona-
ness ; »n?t mildness ; &'• modesty ; -y^iq^ absence of
fickleness.
II ^ II
Vigour, forgiveness, fortitude, purity, absence of
envy and pride— the*e ere. his who is born with the
divine properties, O Bharata. ( 3 )
%^: splendour; ^pn" forgiveness ; *jf?f: fortitude: ?j^-
purity ; acrftf : absence of malice ; 5f not ; %lf^HlKrfr over-pride ;
*T*fW are ; %qp? to endowment, ; %5ftn ( to ) div'ne ;
of the born ; VflTH O Bharata.
Hypocrisy, arrogance and conceit, wrath and also
harshness and unwisdom, are his who is born, O Pfcrtha,
with demoniacal properties. ( 4 )
t*: hypocrisy ; 3^: arrogance ; STRwrf: pride ; ^ and;
stfq": \vratb ; qr^9 harshness ; ^ even ; ^ and ; ^flM
ignorance ; «^ and ; STRHr^^ of the born , TTU 0 Partha ;
^Pf? to the endowment • %rr^€pl ( to ) demoniacal.
n H 11
The divine properties are deemed to be for liber-
ation, the demoniacal for bondage. Grieve not, thou art
I 273 ]
born with divine properties, O Panclava.
%$ divine; g^g[ endowment;
f^hn* for bondage; 4||g{) demoniacal;
do not ; 3j^". grieve ; qi& to endowment ;
( c ">
for liberation;
is thought; Jfj
(to) divine ;
: born ; ?rf% ( tuou ) art; qnr^ 0 Pandava.
sun* ^ ^ i
ii ^H
Twofold is the animal creation in this world, the
divine and the demoniacal ; the divine hath been
described at length ; hear from Me, O Partha, the
ti
demoniacal.
jJT two:
5fT% in world ;
cal ; qq even ;
^Iri;: said ;
hear.
(6)
ft of beings, emanations;
( in ) this ; %^: divine ; ^rg^: demonia-
and ; \j: the divine ; f%¥^Q: in detail ;
demoniacal ; Tr^T O Partha ; % of me ; 5J^J
Demoniacal men know neither right energy nor
right abstinence ; nor purity, nor even propriety, nor
truth is in them. ( 7 )
s»ff% forthgoing; -^and; f5fff% return; ^ and; 3Rr: men;
?f not ; f%^: know ; ^l^i|: demoniacal ; ?f not ; ^f^ purity ; «r
not; ?rfq also; ^ and; 9Tr^T^: rigtt conduct; n not; 5Rt
truth ; %5 in them ; fq%ta is.
18
[ 274 I
" The universe is without truth, without ( moral )
basis," they say; "without a God, brought about by
mutual union, and caused by lust and nothing else." (8)
9T33JT without-truth ; 373133 without-foundation ; ^ they ;
3jTrq[ the world; SHf: say; 9T?fp^q; without-God; STI^qt^f-
^ = 3T<TC: T W> ** m^ 5=T'^ another, and, other, and, from
them (two), born; f% whatj 3^*1 else;
f^: 55CT Schist, cause, whose, that.
Holding this view, these ruined selves of small under-
standing, of fierce deeds, come forth as enemies for the
destruction of the world. ( 9 )
SrTT this;|fgn view; aresm having held fast; sfgreTPf : =T5T:
ruined, selves, whose, they; STrTfW = ST^F
small, reason, whose, they ; JT^tfrT come forth ;
STrf%r ^?fl% ^n. % fierce, actions, whose,
they ; $T9r9 for destruction ; snTH' of the world ;
enemies.
: II 3 ° II
[ 275 I
Surrendering themselves to insatiable desires, possess-
ed with vanity, conceit and arrogance, holding evil
ideas through delusion, they engage in action with
impure resolves. ( 10 )
qjpi desire; srrHTCT having based on; <[wt hard to
fill; 7>wi*i*i3i?v3crT: = ^T»T ^ TPHT ^T *J^1 ^ STf^rfT by
vanity, and, by pride, and, by intoxication, and, pursued;
*t$r^ from delusion; ir^f having held;
«iHI< evil addictions ; sn^ engage (in action) ;
; impure, vows, whose, they.
Giving themselves over to unmeasured thought whose
end is death, regarding the gratification of desires as
the highest, feeling sure that this is all, ( II )
care ; *TTfwri unmeasurable ; ^ and ; sr3qfcTr^= jj-?j^:
". at dissolution, end, whose, it; 3«m%rTr: refuged in.
W ~tt % of (objects of )
desires, enjoyment, the supreme ( goal ), whose, they ;
thus much ( is all ); fffi thus ; prfacir: assured.
II ^ ^ II
Held in bondage by a hundred ties of expectation,
given over to lust and anger, they strive to obtain by
unlawful means hoards of wealth for sensual enjoyments.
(12)
armprrcrart: = ^rr^rrar. TTSTRT ?re: of hope, of cords, ( by )
hundreds ; *gj: bound ; eKT*ra?NpmarTP =3fPT: ^ SFt^: ^ <TC*r
«T^nr ^TPT % desire, and, wrath, and, highest, refuge, whose,
they ; ff% ( they ) strive ( to secure ); qfnWfiTnJ
fSBTiiroF desire, of enjoyment. for the sake of;
injustice : ?rira^ir^= ST^RT y-«4^(^ of wealth, collections.
^ n
" This to-day by me hath been won, that purpose I
shall gain ; this wealth is mine alread}% and also this
shall be mine in future. ( 13 )
ff this; 3TSJ to-day ; »rar by ine; srsq- obtained; %q this;
iffC^T ( I ) shall obtain ; HffrC«T«l desire • ^f this • unfa is ; &
this ; arfr also : ^ of me ; vrremfi shall be ; $*. again ; v?^
wealth.
Wft
" I have slain this enemy, and others also I shall
slay. I am the Lord, I am the enjoyer, I am perfect,
powerful, happy : ( 14 )
aqrcfr this ; »ror *>y me ; ?rr slain ; ^Tf: enemy ; f RS% ( I )
shall elay ; ^ and ; 9T^r^ others ; arf^ also ; fj^;: rulei
happy.
( 277 ]
e enjoyer ,- f^g: perfect • ytf I . ^^ sf,rong .
" I am wealthy, well-born ; what other is there that
is like unto me ? I will sacrifice, I will give ( alms ),
I will rejoice. " Thus deluded by unwisdom, ( 15 )
3TT3«i: wealthy ; 3TPT3FTfI^ well-born ; 3jfl*I (I) am : ^f : who;
%PT: other; srf^f JS; ^^: like; q?ir by me; 39% (I) will
sacrifice; ^re?rrrJr C I ) will give; *ffft^ (I) w^l rejoice;
fTH thus : STITRffSTfirir. = ar^TRT f^»itflrTT! by unwisdom ,
deluded.
q^fit
n ? n
Bewildered by numerous thoughts, enmeshed in the
web of delusion, addicted to the gratification of desire,
they fall downwards into a foul hell. ( 16 )
^HehfaTimrerr =gT^%: HT% f%«imn (by ) various, by
thoughts, bewildered; Hf9Hr5TOTrf3T: = Hf^
of delusion, by the net, covered; Jf^TrRT: attached ;
«yTH<RI ^r*t*£ of desire, in the enjoyments ; q^fff^ fall ; TC% into
hell; «M^'4>i impure.
[ 273 ]
Self-sufficing, obstinate, filled with the pride and
intoxication of wealth, they perform lip-sacrifices for
ostentation, contrary to scriptural ordinance. ( 17 )
3TRW*Trf%rTn = 3TF5*Rr SPTTIW' b? self> glorified ; f*f*^r :
stubborn; spmrewfoan = >ret3 *TRT T »T^r ^ Srf^rr- of
wealth, by the pride, and, by the intoxication, and, filled ; qs(3
worship; ?TR3fr: by nominal sacrifices; % they; g^T«T by
hypocrisy ; *rftft$fci3. contrary to rule.
Given over to egoism, power, insolence, lust and
wrath, these malicious ones hate Me in the bodies of
others and in their own.
3T?3TK (to) egoism ; TO (to) power ;
(to) desire ; ^I^T (to) wrath ; ^r and ;
me; ^|cH4<<^t| = ?tf3W'. =3 «fc^f ^ tfS °
and, in the bodies, ; Rff^rT'- hating ;
( 18 )
(to) insolence ; q?R
: refuged in ; JfRC
self, and, of others,
carping
II \\ II
These haters, evil, pitiless, vilest among men in the
world, I ever throw down into demoniacal wombs. ( 19 )
[ 279 J
rTfl. these; aqr? I ; ff^<T=(the) hating (ones) ; ^jr^ cruel;
in the worlds ; TOW^ s^f 3TW*. among men,
worst ; ftrnra ( I ) throw ; snrsw always ; OT^r^ impure ;
fl) demoniacal ; q^ even ; zfrf^rj in wombs.
Cast into a demoniacal womb, deluded birth after
birth, attaining not to Me, O Kaunteya, they sink into
the lowest depths. ( 20 )
^IT^fr demoniacal ; zjrR** womb : STR^T fallen into ; gjJT '
deluded ; 5f»HR in birth ; *RTf% in birth ; ^t me ; STUI1-^ not
having obtained ; ^fi%^l 0 Kaunteya ; <&'• thence ; 2jfm go ;
to the lowest ; if^ff path ( goal ).
Triple is the gate of this hell, destructive of the
self — lust, wrath and greed ; therefore let man renounce
these three. ( 21 )
frfrti triple ; H<4>^1 of hell ; f£ this ; $rc gate ; ffra't des-
tructive : STTtfTJf : of the self ; SKpr: desire ; m*?'- wrath ; ?rm
also ; 9jr>T: greed ; rfWil therefore ; «f?T^ this ; «ra triplet ;
let him throw away.
280 ]
|R ^ II
A man liberated from these three gates of darkness,
O son of Kunt!, accomplisheth his own welfare and thus
reacheth the highest goal. ( 22 )
q%: by these , f^rfj: liberated ; ^nro 0 Kaunteya : sfift-
ffc:=?R*r: fft: of darkness ; by gates ; flfpt: ( by ) three ;
Sft: the man ; -MI-^f% acts ; 3TTc*pr own : Sfas bliss ; rft:
thence ; ?nf% goes : <m highest; «n?^. path.
^ II
He who having cast aside the ordinances of the
Scriptures, followeth the promptings of desire, attaineth
not to perfection, nor happiness, nor the highest goal.
(23)
q: who ; 5ir^r%=fmsrrjTT|lf%r'§ of the ShlLstras, the rale ;
3**|3Z! having cast away; ?m% goes; ^RgFRrl: from the
impulsion of desire ; ?f not ; ^f: he ; %f^<{ perfection ;
obtains ; •? not : ^^ pleasure; »r not ; q^f highest ;
path.
5RF1
Therefore let the Scriptures be thy authority, in de-
termining what ought to be done, or what ought not to be
[ 28 1 ]
done. Knowing what hath been declared by the ordin-
ances of the Scriptures, thou oughtest to work in this
world. ( 24 )
r1&n<l therefore ; sflTW Shastra ; jRnjj authority ; % of
thee; ?KT*H3il3feHftq<ft - SRnfo ^ 3T?Kr&«r *T sq*fcrelr of
duty, and, of non-duty, and, in the determination; fTTCT
having known ; STTSTI^T'TrrK = *Tr«TTO f%viRT tPfE of Shllstra,
by the rule, spoken ; ^ action : ^f^q: to do : ff here;
oughtest.
: I
Tbns in the glorious BHAOAVAD-G|TX.<. the sixteenth discourse.
entitled:
THE YOGA OF DIVISION BETWEEN THE DIVINE AND THE
DEMONIACAL.
[ 282 ]
SEVENTEENTH DISCOURSE.
: Hill
Arjuna said :
Those that sacrifice full of faith, but casting aside the
ordinances of the Scriptures, what is verily their condition,
O Krishna ? Is it one of Purity, Passion or Darkness?
CO
3| who ; mTCT^frqL the rule of the Shastras; 3*353 having
cast away ; q*ra sacrifice ; sr^r with faith ; 3T[?^HT: endow-
ed; ?Wl. of them; f%gr state; g indeed; ^jr vvhat; ^?jj
O Krishna ; 3^ Satva ; arrfr or; ^«T: Rajah ; ?TH: Tamah.
I
n
The Blessed Lord said :
Threefold is by nature the inborn faith of the embodi-
ed — pure, passionate and dark. Hear thou of these. (2)
frrcqr threefold ; *r^r% is ; JSTOT faith 5 trf'TT of the em-
bodied; ST this; ggmNgU^revrrent 5lRTr from own nature,
r 283
born ; trrr?43ft satvic ; tfSKft rftjasic; ^ and;
timasic ; ^r and : f|% thus; gf it ; ^ hear.
: II ^ (I
The faith of each is shaped to his own nature, O
Bharata. The man consists of his faith ; 1 that which
his faith is, he is even that. ( 3 )
?I^r5^:«Tr = ^T^^ 3T«I^Tr of the being, following the form;
(according to)^^of all; s^fffaith; H^I^ is ; *TR?f 0 Bharata;
"W^fPRi: faith-formed; »rq this ; 5^: man ; ^: who; W^g
ZIF SIvSrr ^^t %'• whatever, faith, whose, he ; ^: that ; ^ even,
: he.
: II » II
Pure men worship the Gods ; the passionate the
gnomes and giants ; the others, the dark folk, worship
ghosts and troops of nature-spirits. ( 4 )
worship ; tfrf^r: the sfctvic : $*p* the Gods ; qftt-
tfe ^ l«tr% ^T Yakshas, and, Rakshasas. and ; W
srcrr therajasic; q?n^ ghosts : «rH«rtJTn*=i ^RF»l TmJI. of
elementals, the hosts : *f and ; e??q others ; ?ll!% worship ;
P tamasic ; inrr: people.
iThat is, tlie man's faith shows what is the man's character.
II H II
The men who perform severe austerities, unenjoined
by the Scripture, wedded to vanity and egoism, impelled
by the force of their desires and passions, ( 5 )
3TOT^rr%!?rT = ?T SiniraT rert^ not, by the Shastras, ordained ;
tfre terrible ; ?fcif=f endure; ?j who; ?fq; austerity ; inn:
people : ?*nt*R*JgrKr: =*5R ^ ?T5?IfK°r ^ ^g=rKr: with vanity,
and, with egoism, and, joined ; ?fiTWR?3TfKRr: = 5Fir*WI ^ WfW
n of desire, and, of passion, and, by force, filled.
II ^ II
Unintelligent, tormenting the aggregated elements
forming the body, and Me also, seated in the inner body,
know these demoniacal in their resolves. ( 6 )
r: tormenting ; ^rfiTW = snfR I? «HT in the body, seated ;
of elements, assemblage; ?T%?T5r: un-
intelligent ; J?f me; ^f and ; lf^ even ; a^TSHrwf = 3TrT ?lftT
rT within, in the body, seated ; HT^ them ; f%f^f know; 3JT-
% of asnras, resolve, whose,
they.
II ^ II
The food also which is dear to each is threefold, as
also sacrifice, austerity and almsgiving. Hear thou the
distinction of these. ( 7 )
«rr$TC: food ; g indeed ; «rfq also ; *qtq of al! ; fafw
threefold; *T^I% is; fq?f: dear; «|fp sacrifice; a<y: austerity ;
tfqtalso; $pf gift; %qr«l of these, *fc distinction: f% tins ;
ygl hear.
The foods that augment vitality, energy, vigour,
health, joy and cheerfulness, delicious, bland, substantial
and agreeable, are dear to the pure. ( 8 )
\1*i ^T §*?f ^T q?f%: ^ m^fim^Tr: vitality, and, purity, and,
strength, and, health, and, pleasure, and, cheerfulness, and,
these, the increaseis ; I&H: delicious; fl'Tnn1: bland;
substantial ; f«ff: agreeable ; arff Kf- foods ;
: of the s&tvic, dear.
II ^ II
The passionate desire foods that are bitter, sour,
saline, over-hot, pungent, dry and burning, and which
produce pain, grief and sickness. ( 9 )
[ 286
=q- a?$tjr: "ST 5^T: T f%?l^ ^ bitter, and, sour, and,
salt, and, very hot, and, pungent, and, dry, and, burning,
and ; ST^W foods ; ?HRT^ of the rajasic ; &[: desired ; 5:^-
*ftsf>rrairer:=3^ ^^i^^^fm^ ^ irofir ?^r son-ow, and,
grief, and, disease, give, thus.
That which is stale and flat, putrid and corrupt, leav-
ings also and unclean, is the food dear to the dark.
(10)
^Rrwt = ^m:^ri5 «lW?ni gone^a watch ( of ours ), whose,
it; iraW = «TrT: £*: 5WHflgo«e, taste, whose, it; qfn putrid;
stale; *r and ; «jq[ which; sfi&mi left; arf^ also.
andj srlf^ unclean; «fT5PT food;
the tamasic, dear.
The sacrifice which is offered by men without desire
for fruit as enjoined by the ordinances, under the, firm
belief that sacrifice is a duty, that is pure. ( u )
gni5rnffn%rH:=sT *&W «f>Tfwf*n not, of fruit, by the
desirous; ziff: sacrifice: f%fw??s =f%^?£: in the rule (of the
Shasfcra), seen ( pi escribed ) ; q: which ; f 33% is offered ;
[ 287 ]
ought to be offered ; q^ even ; f frf thus ; q»f : the mind ;
having fixed ; *: that ; srffcnfi: sattvic.
The sacrifice offered with a view verily to fruit, and
also indeed for self-glorification, O best of the Bharatas ;
know thou that to be of passion. ( 12 )
having aimed at; g indeed; qrsj fruit ; f*TTife =
hypocrisy, for the sake ; *n? also; 1& even ; «^rand;
35 which ; f5Sl% is offered ; «repVB 0 best of the Bharatas ;
^ that ; 55T sacrifice ; fofe know ;
H U ii
The sacrifice contrary to the ordinances, without dis-
tributing food, devoid of words of power and without
gifts, empty of faith, is said to be of darkness. ( 13 )
f*I*Fn ffrt by rule, wanting ; STftsnt = T ^£ WT
given, food, in which, that; H^R mantra-
without ; 3RT*tt!J* gif tless '> *FZtftl&3 = *9?&l fttitf by ( of )
faith, devoid ; ^ sacrifice ; ?rnW tamasic; 'ifi^^JH ( they )
declare.
H*»0J'4 m*i I^THvsfl 5T
288
i ?v} n
Worship given to the Gods, to the twice-born, to the
teachers and to the wise, purity, straightforwardness,
continence and harmlessness, are called the austerity of
the body. ( 14 )
of the Gods, and, of the twice-born, and, of the gurus, and,
of the wise, and, worship; ^ire purity ; arrir^ rectitude ;
W3p6fil«i continence ; atffCT harmlessness ; ^ and ; ^f«ftt bodily
?ni: austerity ; ^%?ai% is called.
Speech causing no annoyance, truthful, and beneficial,
the practice of the study of the Scriptures, are called the
austerity of speech. ( 15 )
«r3$iT3ft = ;T ^*t ^»frfgffRT not, excitement, causes, thus;
qiTO speech ; HRf truthful; fsrarff?i = niai=ar ffrf ^ pleasant, and,
beneficial, and; ** and; qg which ; ^rcgtRTf ><TCR = H I v>e» ^^
BTOCTT of the study, practice ; *% and ; ^ even ; 315^3 of
speech ; ?PT: austerity ; 7%^ is called
Mental happiness, equilibrium, silence, self-control,
[ 289 ]
purity of nature— this is called the austerity of the mind.
(16)
T»T-'TOR: = ^T^T: >JW^; of the mind, happiness; 4f*3^
equanimity; JJRq silence; HTcHf^PTT^: self-restraint ; *U^f3T-
fe: = >n?^T ^?Jt^T: of nature, purity ; |f?f thus ; «f?ff| this ; ?f<|:
austerity ; HTT^T1!. meutal ; g^saj^f is called.
This threefold austerity, performed by men with the
utmost faith, without desire for fruit, harmonised, is said
to be pure. ( 17 )
WW by faith ; qro ( by ) highest ; ?m suffered ; ^j: aus-
terity ; ?iq[ that ; f%m threefold ; ^[: by men ; 3T(?Wf?fin%ft: =
( by ) notndesirous-of-fruit • g^: by balanced ; srf?^ sslttvic ;
( they ) declare.
The austerity which is practised with the object of
gaining respect, honour and worship^ and for osteutation,
is said to be of passion, unstable and fleeting. ( 18 )
^rafKTRS^f = *!MRR: ^ TTT: ^ 1^1 °*t ?Iim STiJ respect,
and, honour, and, worship, and, of these, for the sake ; ?n:
amsterity j ^fr by hypocrisy ; ^ and j i& eren ; ^ wlucb ;
19
[ 290 ]
is done ; ?f?| that ; %% here ; iffr^ is said ; CTW rafasie ;
movable ; 3T^1 unsteady.
: \
II ? % II
That austerity done under a deluded understanding,
with self-torturer or with the object of destroying, an-
other, that is declared of darkness. ( 19 )
q^^tjf = ^y^ JTffW by foolish, seizing, ( stubbornness );
5T?fR: of the self; ^?f which ; cft^r with torture ;
is done; ^: austerity ; <TCTO of another- ^T?^Tfrr?J =
1?3 3T^ of destruction, for the sake;. 3TT or ; ?j?l that ;
tamasic ; 5^T??T^ is called.
« li
That alms given to one who does nothing in return.
believing that a gift ought to be made, in a fit place
and time, to a worthy person, that alms is accounted
pure. ( 20 )
?m^HL ought to be given ; ff?f thus ; ^ff that ; fpr gift ;
is given : ^f^q^JTR^ to the non -requiting ; ^ in place : ^ff
time ; <** and : ^r% in a right person ? ^ and > ^ that ;
gift ; «ncf^5 satvic ; ^?r is remembered.
[ apt ]
That given with a view to receiving in return, or
looking for fruit again, or grudgingly, that alms is account-
ed of passion. ( 21 )
W| which • 3 indeed ; !f?f q«Rm$ => !T*g<?3W$*l «?$ of return-
benefit, for the sake ; ^ fruit ; ^fff^8( having looked for ; Sf
or ; 5*: again ; jfaft is given ; ^r and ; «TRf|5? painful ( grud-
gingly ); nq;that; ?pTgift; ^m?T r4jasic; f&Pl is remem-
bered,
II ^^ II
That alms given at unfit place and time, and to un-
worthy persons, disrespectfully and contemptuously, that
is declared of darkness. ( 22 )
*^*l«Rf% = f fir 9fR ^ not, y^fight place, and, in ( right )
time, and; ^ that ; fR gift; ?rTT^E[: to unfit persons ; <?fa%
is given ; sr^r^rHi un honored ; 3T^TRT contemned ; q<i that ;
1TROTL tamasic ; ^rgrT^ is called.
3Tf
" AUM TAT SAT, " this has been considered to be
the threefold designation of the ETERNAL. By that were
ordained of old Brahmagas, Vedas and sacrifices. ( 23 )
3TT rT?l *T?l Aum, That, Being ; f f?f thus ; f%¥?r: designation ;
of Brahman; nri%Wi threefold; &£&: remembered;
Brahmanas ; %?f by this ; %^f: Vedas ; ^ and ; qjnr'-
sacrifices ; ^ and ; f^ffrTT: ordained ; <y*T formerly.
IRS II
Therefore with the pronunciation of " AUM " the acts
of sacrifice, gift and austerity, as laid down in the
ordinances, are always commenced by the knowers of
the ETERNAL. ( 24 )
?TWr»l therefore ; sffr Aum ; f |% thus ; 44l|c3 having
said; 3^?Rrl7:plW=35rc* ^ 3l*&* ^ rTTH-' ^ flRIT: of
sacrifice, and, of gift, and, of austerity, and, acts ; sn^w g»
forth ; j%qr%TKTs = f%>jr^T &*!('• by the rule, said ; ^r^ always ;
of Brahman-declarers.
: IR HH
With the pronunciation of " TAT " and without aiming
at fruit are performed the various acts of sacrifice, aus-
terity and gift, by those desiring liberation. ( 25 )
?Trl that ; 5RT thus ; gHfi^qrq without having aimed at ;
T5T fruit ; 55fnrT5T%W: acts of sacrifice and austerity ;
acts of gift ; ^ and ; f%f%^T: Tarious ; nc^ are done ;
of liberation, by the desirers.
t 293
" SAT " is used in the sense of reality and goodness
likewise, O Partha, the word " SAT " is used in the sense
of a good work. ( 26 )
3T3T3 in ( reference to ) reality ; «Errg*rfa in ( reference to )
goodness ; ^ and ; 33 being ; ffif thus ; ^if this ;
is spoken ; ST^f^f in praiseworthy ; GRiffa actions ; rfrif also
Being ; ^f : word ; qr?} 0 Partha ; f TSRT is used.
(\
\\
Steadfastness in sacrifice, austerity and gift is also
called " SAT, " and an action for the sake of the supreme
is also named " SAT. " ( 27 )
qjf in sacrifice ; rTTI% in austerity ; fi% in gift ; ^ and ;
rPTf^T: firmness ; g-q[ true ; ?f?f thus ; «q- and ; 3*q~3 is called ;
5ff*T action ; "^ and ; q-^ even ; 33 ^fej = 5r: 3f?f : ^?5 H?l that,
the meaning, whose, it ; ^pj; Being ; ^Rf thus ; ^ even ;
is named.
Whatsoever is wrought without faith, oblation, gift,
[ 294 ]
austerity, or other deed, " Asat " it is called, O Partha ;
it is nought, here or hereafter. ( 28 )
aTI5nir^r by wifchout-faith ; ^ offered ; f^f given; w.
austerity ; rfH suffered ; $<j done ; ff and ; ^ whicli ; 3T^
untrue ; f Rf thus ; ^r^% is called ; qrq- 0 Partha ; % not ;
tf and ; ^ that ; >?g having gone ( hereafter ) ; % not ; &
here.
Thus in the glorious BHAGAVAD-GiTA.^the seventeenth discourse,
entitled:
THE YOGA OF THE DIVISION OF THREEFOLD FAITH.
[ 295 ]
EIGHTEENTH DISCOURSE.
I) ? II
Arjuna said :
I desire, O mighty -armed, to know severally the
essense of renunciation, O Hrishikesha, and of relin-
quishment, O Keshinis;hCdana. ( I )
SmWTO °f renunciation ; JltflTFft 0 mighty-armed :
^r^Hthe essence ; fE^rfH ( 1 ) wish ; '^fggn to know ; <m<|*3 of
abandonment ; ^f and ; fS?%^T O Hrishikesha ; <J?T^ severally ;
^T of Keshi, 0 slayer.
^PTT^^R I
^ n
The Blessed Lord said :
Sages have known as renunciation the renouncing of
works with desire ; the relinquishing of the fruit of all
actions is called relinquishment by the wise. (2)
3>rwinTr (of) desiref al ; 3T*rni of actions ; 52jr^ renouncing ;
renunciation ; ^3: poets ; f%£: know ; ?[4^T*rq75r?rr»T
3ri°TT»l ^?5W STT't (of) all, of works, of fruits,
[ 296 ]
renunciation ;' sn^; declare ; ?TT»t abandonment ; fw^rorft the
nise.
II ^ II
" Action should be relinquished as an evil," declare
some thoughtful men ; " acts of sacrifice, gift and auste-
rity should not be relinquished," say others. ( 3 )
??ryzi should be abandoned ; ?TO3<1 full of evil ; fj% thus ;
q% ones ( some ) ; Zfff action ; Jfrf : say ; ifTfifclg: t.he wise ;
acts of sacrifice, gift, and austerity ; sf not ;
to be abandoned ; ffa thus ; ^ and ; STU others.
II « II
Hear my conclusions as to that relinquishment, O
best of the Bharatas : since relinquishment, O tiger of
men, has been explained as threefold. ( 4 )
fasrei conclusion ; J*joj hear ; % my ; rfSf there ; ?nJr in
( respect of ) abandonment ; ^rf^TpT 0 best of the Bharatas :
?srriT: abandonment ; ff indeed ; ^^N^fST O tiger of men ;
: threefold ; ^nraftffcP is declared.
cfc5[ I
ii H n
[ 297 ]
Acts of sacrifice, gift and austerity should not be
relinquished, but should be performed ; sacrifice, gift
and also austerity are the purifiers of the intelligent. ( 5 )
^J3<MrfT:^fH acts of sacrifice, gift, and austerity ; H not ;
3H53 should be abandoned ; cfi&H to be done ; ^ even ; ?T«J[
that ; 315-f sacrifice ; ^ gift ; srq: austerity ; ^ and ; ^
even ; qr^ttnr purifiers : JT^f^oTR of the wise.
<R*T ^T^fT 'fi^STH ^ I
T%<T *KT§TR3; II \ If
But even these actions should be done leaving
aside attachment and fruit, Q Partha ; that is my certain
and best belief. ( 6 )
IJrnTJT these; arf<t also; 5 indeed ; ^f*T?for actions; g«t
attachment : £T^^T having abandoned ; TWTf'T fruits ; ^ and ;
^frfs^ri^ to be done ( obligatory ) ; f i% thus ; % my ; qf?i O
P&rtha ; FTF%?T certain ; JRT opinion ; 3TPTO best.
II ^ II
Verily renunciation of actions that are prescribed is
not proper ; the relinquishment thereof from delusion is
said to be of darkness. ( 7 )
RlSRfW of prescribed ; 5 indeed ; ^fZJTST- renunciation ;
j: of action ; *( not; 5qq«l% befits ; Hr5T(l.from delusion ;
[ 298 ]
afar of that ; <m3?fT: abandonment ; ariST tamasic ;
is declared.
He who relinquisheth an action from fear of
physical suffering, saying, " Painful," thus performing
a passionate relinquishment, obtaineth not the fruit of
relin-quishment. ( 8 )
<£:ig pain ; ff^ thus ; ^ even ; qjf which ; ^ action ;
«Fr^5T*T^Tfl=^5R^ &*\& *W?l of body, of pain, from fear ;
3T^r£ may abandon ; ^p he ; ^Jr^T liaving done ; ?M^ laiasic ;
cZTft abandonment; q1 not; q^ even;
of abandonment, the fruit ; ?y*T% may obtain.
He who performeth ^ prescribed action, saying,
" It ought to be done," O Arjuna, relinquishing attach-
ment and also fruit, that relinquishment is regarded
as pure. ( 9 )
3nira ought to be done ; ffw thus; ^ even ; 3if wliich :
Zffi action ; i^z^T prescribed ; jjfftft is done ; 3T^T O Arjuna ;
^T»t attachment ; £T4«ir having abandoned ; f 5T fruit ; ^f
and ; q^ even; ^f: that ; c*inT: abandonment; 5f|f?^gf: sattvic;
*T?f: is thought.
f 299 1
The relinquisher pervaded by purity, intelligent
and with doubts cut away, hateth not unpleasurable
action nor is attached to pleasurable. ( 10 )
1 not; ffgr hates; STfUffr* unpleasant; faction; ^395
in pleasant ; ^ not ; 3T«|^ST% is attached ; wu»fr the aban-
doner ; trVTOTfftg: satva-pervaded ; *f*IFft intelligent ; [55f-
cat, doubt, whose, he.
I
II 3 9 II
Nor indeed can embodied beings completely relin-
quish action ; verily he who relinquished the fruit of
action he is said to be a relinquisher. ( 1 1 )
?T not ; ft indeed ; f?1?rr by the embodied ; ^W possible ;
?q^5 to abandon ; 3THTPT actions ; ^r%qff: without remainder;
3f: who ; f indeed ; qpfaoraPft s ^^ fW ?^fjft of action,
of fruit, abandoner j ^j: he ; cZJ|ift abandouer ; ^r^ thus ;
i^ is called.
II 3 ^ II
Good, evil and mixed — threefold is the fruit of
action hereafter for the non- relinquisher ; but there is
t 300 1
none ever for the renouncer. ( 12 )
3TR¥«r unwished ; & wished ; fo«j mixed ; ^ and ; f%f%>*
threefold ; ff^of: the fruit ; *HT% is ; ST^tMRR. of non-aband-
»ners ; 'sjRZf having departed ( hereafter ); f not.
ffflft
II 3 ^ II
These five causes, O mighty- armed, learn of Me
as declared in the Sankhya system for the accomplish-
ment of all actions : — (13)
T^T five; lf?nR these ; HfnrrfT 0 mighty-armed ; ^T^TJITR
causes ; f^WHf learn ; ^f of me ; f|f4p| in the S&nkhya ; <£>rfR(
9CTrT5 ai^f rrfw^. of action, the end, where, in that ;
( are ) declared ; fajg* success ;
( of ) all, of actions.
The body, the actor, the various organs, the divers
kinds of energies, and the presiding deities also, the
fifth. ( 14 )
srfagR the bodyg; «-r*TT also ; ^j the doer ; g^Jr organ :
^T and ; TSTf^re* severally ; f^rt^T: various ; ^ and ;
several ; %fr: activities ; ^ divinity ; <* and • ^ even ;
here ; T^H fifth.
C 301 ]
II? Ill
Whatever action a man performeth by his body,
speech and rnind, whether right or the reverse, these
five are the cause thereof. ( 15 )
*rttorr3FSFnf*r: = *rflrc°f ^ ?rr«rr =*r *R*TF T with body, and,
with speech, and, with mind, and ; ^ which ; 35% action ;
W*i% undertakes ; w- a man ; -3|tq jusfc ; ^r or ;
3r or ; q=^ five ; ^ these ; ^^q of that ; ^f: ca
That being so, he verily who — owing to untrained
Reason — looketh on his SELF, which is isolated, as the
actor, he, of perverted intelligence, seeth not. ( 16 )
W there ; <pr thus ; am in being ; ^rT?t actor ; sn^ the
Self ; %^5T alone ; 3 indeed ; *: who ; q»qf?f sees ; ^M^^N?'
^r? = f ^rfr^r: 'anr, ffW «f^r^ not, achieved, intelligence,
by whom, of him, from the condition ; «T not; ^: he;
evil-minded.
He who is free from the egoistic notion, whose
Reason is not affected, though he slay these peoples, he
slayeth not, nor is bound, ( ij )
C 302 ]
lt*3 of whom ; ^ not ; *t&ft: egoistic ; Sfpf: notion ;
reason ; q& of whom ; JT not ; fi^ff is affected .
slain ; *TPT also ; tf: he ; f *fl these ;
$f?f siavs ; ^ not ; R^Szj^ is bound.
peoples
having
not :
Knowledge, the knowable and the knower, the
threefold impulse to action ; the organ, the action, the
actor, the threefold constituents of action. ( 18 )
STtf knowledge
threefold ;
the organ ; SR
threefold;
assemblage.
the knowable ; tm^r?Tr the knower ;
T ^Tf Tf to action, incentive ;
the action ; ^f the actor ; ^r% thus ;
^TR?: of action, the
cTT^TN
Knowledge, action and actor in the category
of qualities are also said to be severally threefold,
from the difference of qualities ; hear thou duly these
also. ( 19 )
^TJf knowledge ; qfo action ; ^r and ; =?TH? actor ; ^ and ;
f^T^t threefold ; 1& even ; gtjtfr^H: = ^orr^fl "vrfrT: of gunas
from the division; ifit^lrf is said : ?JoTH*sTT% = ?J17TT'Tni. ^i^^T%
of ganas, in the enumeration ; f^rr^l exactly ; W^l hear ; gf(%
these ; frft also,
[ 303 ]
That by which one indestructible Being is seen in
all beings, inseparate in the separated, know thou that
knowledge as pure. ( 20 )
*r4*T^tf in all beings; s^f by which ; ^ one ; *rNf being j
ST533 indestructible ; f ^f% sees ; 3rfr*Tirf inseparate ;
in the separate ; ^ that ; ^H wisdom ; fsff^ know ;
s&tvic.
But that knowledge which regardeth the several
manifold existences in all beines as separate, that know-
ledge know thou as of passion. ( 21 )
£tnF%T by separateness ; 3 indeed; atfj which; gR
wisdom ; *im various ; *»repj. natures ; ^m'^^r't of various
kinds ; %f% knows ; g% ( in ) all ; «%^ in beings ; *nj[ that;
5TT^ knowledge ; ftrg know ; H3f^ r&jasic.
11 ^u II
While that which clingeth to each one thing as if
it were the whole, without reason, without grasping the
reality, narrow, that is declared to be dark, ( 22 )
C 304 ]
qi| which ; f indeed ; fj^^f like the whole ;
in one ; SRT^ in action ; Sfrfi attached ; jftg<E without cause ;
without essential significance; %r?<j small ; *f and ;
that : <TPT5T tamasic ; ^fr?Hl.i8 called.
An action which is ordained, done by one undesir-
ous of fruit, devoid of attachment, without love or hate,
that is called pure.
f33tf prescribed ; *T«Ulf?T = *HTT tf?% by C of ) attachment,
deToid ; ^|i|*l^Sgr; =^ ^T»Tlf|; ^T f5rr?l 31 ?T% not, from lore,
or, from hate, or, thus • fjfj done ; anrfW^Tr = f <¥t^^ ^e^^[
not, of fruit, by desirer ; ^ action ; ^ which ; ?f?l that •
satvic ; TEaiW It ealled.
(I W II
But that action that is done by one longing for
desires, or again with egoism, or with much effort, that
is declared to be passionate. ( 24 )
«| which ; 3 indeed ; ^iqc^r = ttm& |C^T of desire,
by desirer ; gtf action ; ^Tf^lt^ = ?r?^K: «R3| ^rRcf %*I ego-
ism, whose, is by him ; ^T or ; jpf: again ; f*<M is, done ;
= ^f5T: arram: ^IW< ?fq[ great, labor, in which, that;
tkat ; CTWgf rijasic ; T^f^t w called.
305 ]
II RH II
The action undertaken from delusion, without re-
gard to capacity and to consequences — loss and injury
toothers — that is declared to be dark. ( 25 )
consequence • $ra loss ; fiNrPT injury ;
without regarding; ^ and; qfarq exertion; *TfijT?t from delusion ;
STFWt is begun ; ^ action ; qq[ which ; ?f^ that ;
tamasic 3^33 is called.
Liberated from attachment, not egoistic, endued
with firmness and confidence, unchanged by success
or failure, that actor is called pure. ( 26 )
g^^iT :=,£?£: spT; *&& abandoned, attachment, by whom,
he; ST^t^r^ = T art ^FW f fa not, T, says, thus; ^ryi^HI^M'. =
v&n '** *mf%* ^T ^H^W: with firmness, and, with confidence,
and, endowed ; Rl^ll^^r- =RT^T ^ STmSfir ^ in success, and,
in failure, and ; Rrf^rr^: unchanged ; ^?rf actor ;
satvic ; ^^% is called.
20
[ 306 ]
Impassioned, desiring to obtain the fruit ' of actions,
greedy, harmful, impure, moved by joy and sorrow, such
an actor is pronounced passionate. ( 27 )
^T*fV passionate; ^*f"JWSTC?j: =^T°T: <?»???1 ^frfjs °f action,
of the fruit, desirous ; sjf«^: greedy ; f?STT^ra? : = ff^TT STfWI1^
q&( 5f: cruelty, in self, whose, he; acrfjf^: impure; ^^Tr^fl-
f»3RT: =^f°T ^T ?fl%«T "^ 8Tl*^P with joy, and, with sorrow,
and, followed, 353? actor ; ?J5rcr: rajasic ; TR^i?lrW?r: is named.
Discordant, vulgar, stubborn, cheating, malicious,
indolent, despairful, procrastinating, that actor is called
dark. ( 28 )
STSrR: unbalanced; !TT?rT: vulgar; *?|SVf : stubborn ; ^y:
cheating ; %cf5ffi3i: malicious ; ar^f: lazy ; R^I^I1 despairing ;
procrastinating ; "^ and ; ^j?fr actor ; ?Tn^r: t&masic.
The division of Reason and of firmness also, threefold
according to the qualities, hear thou related, unreservedly
and severally, O Dhananjaya. ( 29 )
5^f: of reason; Hf division; >|%: of firmness; •q' and ;
q?[ even ; 50^: from ( according to ) qualities j fiff^^1 three-
fold ; *&l hear ; sff'esRR'l being declared ; ^Rr^ without
[ 307 ]
remainder ; f *&&*{ by severalness ; ^*ra 0 Dhananjaya.
That which knoweth energy and abstinence, what
ought to be done and what ought not to be done, fear
and fearlessness, bondage and liberation, that Reason is
pure, O Partha. ( 30 )
f orthgoing ; if and ; frf f% return ; -ET and ; ^rraf-
^ right-doing, and, wrong-doing, und ;
fear, and, fearlessness, and ; ^vj bondage ;
»n^ liberation ; ^T and ; ^r or ; "%f^f knows ; 51%: reason ; q\
that ; <rr?f 0 Partha ; ^rf^3FT satvic.
That by which one understandeth awry Right
and Wrong, and also what ought to be done and what
ought not to be done, that Reason, O Partha, is passion-
ate. (3O
3WT by which ; ^4* right ; srefo wrong ; ««f and ; qn$
what should be done ; 'q1 and ; sr^rr^ what should not be done ;
^ even ; «^ and ; ^[qvfttfi incorrectly ; JnTHrTrT understands ;
^fe: reason ; w that ; qrf 0 P&rtha ; *T3«fr rijasic.
II
That which, en wrapped in darkness, thinketh Wrong
to be Right, and seeth all things subverted, that Reason
O Partha, is of darkness. ( 32 )
3T>^r wrong ; q*f right ; f|% thus ; H\ which ; *r^% thinks ;
HTST with darkness ; fw covered ;
things ; f§RftrTrJ|. perverted ; ffc: reason . ^T that ;
P&rtha ; m*?^? tamasic.
The unwavering firmness by which, through yoga,
onerestraineth the activity of the mind, of the life-breaths
and of the sense-organs, that firmness, O Partha, is
pure. ( 33 )
by firmness ; *&f( ( by ) which ; ^TTO^ holds ; HT:-
of the
mind, and, of the life-breaths, and, of the sense-organs, and,
actions ; ^fit^T by yoga ; ST^m^TK^r ( by ) unwavering ;
^: firmness ; ^ that ; ^f 0 Partha ; Slf^fft sitvic.
II ^ ?||
But the firmness, O Arjuna, by which, from attach-
ment desirous of fruit, one holdeth fast duty, desire
[ 309 ]
and wealth, that firmness, O Partha, is passionals. (34)
?raT ( by ) which ; g indeed ; *r*rerRT*fR,= v^: ^ ^^: **
3T*f: ^T rTP^ duty, and, pleasure, and, wealth, and, them ;
\g3SR by firmness ; ^IT^ holds ; ST^T 0 Arjuna ; ^TR by
attachment ; tjf^r^fffeft = <tt*3 ^n^TTsft of fruit, desirous ; vffa:
firmness ; w that ; <n$ 0 P4rtha ; flSKft rdjasic.
That by which one from stupidity doth not abandon
sleep, fear, grief, despair, and also vanity, that firmness,
O Partha, is dark. ( 35 )
33T by which ; ^c^ sleep ; *T^f fear ; sfr*r grief
despair; *ff intoxication; ^ even; «^ and; ^ not;
abandons; §>fcT: evil-witted; ^1%: firmness; ^T that;
0 Partha; rfrT^ft tamasic.
II ^||
•
And now the threefold kinds of pleasure hear tho u
from Me, O bull of the Bharatas. That in which one by
practice rejoiceth, and which putteth an end to pain ; (36)
?j*?r pleasure ; 5 indeed ; f ffiff now ; f%f^^r threefold ;
^joj hear ; "% of me ; ^fKr* O bull of the Bharatas ;
from practice ; ??T% rejoices; m where; 5 *?rirr = §:*
of pain, the end ; xf and ; Pnrsgrf?! goes.
Which at first is as venom but in the end is as nectar;
that pleasure is said to be pure, born of the blissful
knowledge of the SELF. ( 37 )
3KJ which ; ?f?j[ that ; STO in beginning ; f%T* poison . f^
like ; qftoft% in end ; aq^THI3 3T^rj 3VIT 3*31 rT<f nectar,
simile, whose, it ; ^ that ; g?t pleasure . ^rfwl«*>H. satvic ;
sfTrf? is called ; ?TTcH5f?rq'^r?^T>ls= 3Tn»R: ^I
of the Self, of knowledge, from the placidity, born.
That which from the union of the senses with their
objects at first is as nectar, but in the end is like venom,
that pleasure is accounted passionate. ( 38 )
with the
objects, of the senses, from union ; aflj which ; <T?J that ; ^JTT
in the beginning ; ar^'TPTT'I Jjke nectar ; 7fr<JTT*t ip- the end ;
poison ; ^ like ; ^^ that ; g^ pleasure ; ?I«Rf rajasic ;
remembered.
II ^ II
That pleasure which both at first and afterwards is
delusive of the self, arising from sleep, indolence and
heedlessness dark, that is declared tamasic. ( 39 )
8RJ which ; srq in the beginning ; «5f and ; 3T-J^ in the
consequence ; ^ and ; f-pjj pleasure ; Hf^^T delusive ;
of the self ;
3T?tnT sleep, and, sloth, and, heedlessness, and, from them,
risen ; ^ that ; rTPRni. tAmasic ; ?fTf TO is called.
II % « II
There is not an entity, either on the earth or again
in heaven among the Shining Ones, that is liberated from
these three qualities, born of matter. ( 40 )
?T not j flij that ; atflST is ; ^f^ff in the earth ; ^f or .
ff j% in heaven ; ^%5 among the Gods ; qr or ; 5^: again ;
flrf a being ; 7^f^%: by ( from ) nature-born ; ifrF freed ;
3|q[ which ; qf*r: from these ; ^rq; may be ; f?rf?f: from three;
5%: by ( from ) qualities.
Of Brahmanas, K§hattriyas, Vaishyas and Shudras,
O Parantapa, the duties have been distributed, accor-
ding to the qualities born of their own natures. (41 )
grrsT<nsTRroft?TreL= STTSPTRT ^ ^nr^mt ^ ffsri ** of
Brahmanas, and, of Kahattriyas, and, of Vaishyas, and; SJfT-
[ 312 ]
of Shudras ; ^fand ; T*?PT 0 Parantapa ; i-fmffa actions ;
( are ) distributed ; ^>TT^JfH%: by own-nature-prod-
uced ; gof: by qualities.
Serenity, self-restraint, austerity, purity, forgiveness
and also uprightness, wisdom, knowledge, belief in God,
are the Brahmana duty, born of his own nature. ( 42 )
W. calm ; f»T: self-control ; HT: austerity ; ^f^ purity ;
$TTf3T* forgiveness ; STr'Sf^'l. rectitude ; TI^ even ; ^ and ; ^fi^
wisdom; n'j^r'T knowledge; ?Trf??T^5[ belief;
^ of the Brahmana, the action.
Prowess, splendour, firmness, dexterity, and also not
flying from battle, generosity, the nature of a ruler, are
the K§hattriya duty, born of his own nature. ( 43 )
?^r§ prowess ; %^f: splendour ; f |%: firmness ; ^r^ dex-
terity ; *j^£ in battle ; ^ and ; ^rrt also ; STT^r^R^ not fleeing ;
fR gift ; f Jg-^TT^: = f1^^ TR: of a lord, the nature ; ^T and ;
Sfnf belonging to the Kshattriya ; ^ action ; ^Tre*T own-ua-
ture-born.
[ 313 ]
|| g 8 ||
Ploughing, protection of kine, and trade are the Vai-
shya duty, born of his own nature. Action of the nature
of service is the Shudra duty , born of his own na-
ture. ( 44 )
ploughing,
and, cow-protection, and, trade, and ; %?ZRR^ =%^[^f 3nft of
Vaishyas, the action ; ^^^TT^'^'iL own-nature-born ; qfl'srqferaf =
3TT?*Tr WQ ?T(l service, nature, whose, that ; qtf action ;
of the Shudra ; ^"7 also ; ^^Tf^^ own-nature-born.
Man reacheth perfection by each being intent on his
own duty. Listen thou how perfection is won by him
who is intent on his own duty. ( 45 )
^ in own ; ^[ in own ; 3f4f% in action ; srfiror: engaged ;
perfection ; 5HT?t obtains ; ^: a man ; ^rt^rr:
of own, in action, enjoyed ; f?n% perfection
also ; ft^KT fi»ds ; Hft that ; J^TIJ hear.
firii: fl^r%
He from whom is the emanation of beings, by Whom
all This is pervaded, by worshipping Him in his own
duty a man winneth perfection. ( 46 )
?HTS from whom ; q-^Rf: forthcoming ; JJrTnni. of beings ;
IR by whom; ^ all; ft this; rf?f spread;, ^fifor by
own-action ; ?rq[ Him ; 8T*^^4 having worshipped ;
perfection ; f^fRfr finds ; JfR^: man.
Better is one's own duty, though destitute of merits,
than the well-executed duty of another. He who
doeth the duty laid down by his own nature incurreth
not sin. ( 47 )
tter ; ^^4: own-duty ; rlrgip without quality ;
TTr?l of another, than duty; ^frtrTri-t ( than )
well-practised; ^HT^T^ri = ^TTr^I f%1?T by own-nature or-
dained ; 3f4 action ; fj?4«^ doing ; 5f not ; ^rrJnfrf obtains ;
II %* (I
Congenital duty, O son of Kuntf, though defective,
ought not to be abandoned. All undertakings indeed
are clouded by defects as fire by smoke. ( 48 )
congenital ; 3$ action ; 5^3 0 Kaunteya ;
with fault; srfq1 even; ?r not; 5T^r^[ let (him) abandon;
[ 315 ]
r =* ^ 3Tlt>TP all, undertakings ; ff indeed ; frq-or by
fault ; 1%fby smoke ; srfff: fire; f^ like; STTfrTP enwrapped.
f^Tcfl^TT f^rRT : I
He whose Reason is everywhere unattached, the self
subdued, dead to desires, he goeth by renunciation to
the supreme perfection of freedom from obligation. ( 49 )
^q-rf>;arer:°5raW f fe: TO! *r: unattached, reason, whose,
he ; 5T=br everywhere ; nTcrrcTT^^rP W?Tr 2(^1 5f: conquered,
self, whose, he; f%in«<I?: = ft»THr ^?T 3&tt<l W gone, desires,
from whom, he;
?I?5 >TT5r: %^J»4 *(&( RTRT»I. gone, actions, from whom, he — his
condition — of that, the perfection ; <TC*rf highest ;
by renunciation ; !?rfq'JTc5gf% obtains.
T TTT II H° II
How he who hath attained perfection obtaineth
the ETERNAL.that highest state of wisdom learn thou
from Me only succinctly, O Kaunteya. ( 50 )
f%|% perfection ; JTTff: attained ; qqr as ; S^T Brahman ;
rlZTf so ; 3Trffrr% obtains ; f?T^r^ learn ; *f of me ; 5T»n^T by
summary ; ^ even ; $tfW O Kaunteya ; ftST state ;
of wisdom ; 2jf or ; <Kf highest.
II H ^ II
United to the Reason purified, controlling the self by
firmness, having abandoned sound and the other objects
of the senses, having laid aside passion and malice,
(SO
f^JT by reason ; RgJ^q| ( by ) purified ; grR: united ; \£^T
by firmness ; 3T[c«{R the self ; M4*4 Laving controlled ; ^f and ;
[.= 513^: SUR ^W11W[ hearing, beginning, whose, they ;
objects ( of the senses ) ; ^Tr^r having abandoned ;
*nT: ^ %T ^t passion, and, hatred, and; 0^4^ having
thrown off ; ^ and.
Dwelling in solitude, abstemious, speech, body and
mind subdued, constantly fixed in meditation and yoga,
taking refuge in dispassion, ( 52 )
faf%rF %^ ffw solitude, serves, thus ;
ff?T little, eats, thus;
5 ^T: controlled, speech, and, mind,
whose, he ; vsqMifm're: =g^pt ^ ^HT: ^ T^: ^^ ^f: meditation,
and, yoga, and, supreme, whose, he; prer always ; %^fT^ dis-
passion ; ^MlfHH: taking refuge in,
Having cast aside egoism, violence, arrogance,
desire, wrath, covetousness, selfless and peaceful — he is
fit to become the ETERNAL. ( 53 )
^efiK. egoism ; ^55 violence ; ft? arrogance ; gffpr desire ;
«J?rir ang^r; f%§^q having abandoned ; fa»fa: without-mineness ;
^frf: peaceful; srgpjairzi = SgpJT: ^p? of Brahman, for the
nature ; WfP'jft is fit.
\
n HS n
Becoming Brahman, serene in the SELF, he neither
grieveth nor desireth ; the same to all beings, he obtain-
eth, supreme devotion unto Me. ( 54 )
grgnj^: Brahman-become ; ircrffRJTr = jj^PT: arr^HT
tranquil, self, whose, he ; ^ not ; ^«E(f?r grieves ; 5f not ;
desires ; 5=T»T: equal ; ^5 among all ; ^5 among beings ;
in me, devotion ; t^^1 obtains ; W1* highest.
t
By devotion he knoweth Me in essence, who and
what I am ; having thus known Me in essence he forth-
with entereth into the Supreme. ( 55 )
by devotion ; *ff me ; %|IH41Hlfrf ( he ) knows ;
ow much ; ^: who ; ^ and ; arf^f ( I ) am ;
essentially ; ?T?r: thence ; nt me ; rT^rf: essentially ;
having known ; f%wl ( he ) enters ; ?fij[ that ; 3*?i?rc* after-
wards.
Though ever performing all actions, taking refuge
in Me, by My grace he obtaineth the eternal indestruc-
tible abode. ( 56 )
Rffa^*rft5r all> actions; ^rffi also; *T?r
always ; ^ftfa: doing ; HAjmvro: = 3T? s^TTT^:^ *T: I, refuge,
whose, he; JI?JraTfni = JW 5T5Trfr?t my, by favour;
obtains ; ^r^f eternal ; q^ij. goal j ar«33 indestructible.
: flRffi ^ II H^ II
Renouncing mentally all works in Me, intent on
Me, resorting to the yoga of discrimination have thy
thought ever on Me. ( 57 )
^rrar with the mind ; sr^fJTffSf all actions ; Jffa in me ;
3T*ZKq having renounced ; HS<TC: intent on me ; gfgqfTqL the
yoga of reason ; TTTfSrei having taken refuge in ; qf^Tf: =
in me, mind, whose, he ; ^^ always ; «T^ be.
[ 3i9 3
Thinking on Me, thou shalt overcome all obstacles
by My grace ; but if from egoism thou wilt not listen,
thou shalt be destroyed utterly. ( 58 )
JffoTT. intent on me ; stgrffoi = ST^ffa ^Ifa all obstacles,
13T*n?rg[ by my grace ; ?rfi<*rf% ( thou ) shalt cross over ; %rq-
now ; <t5 if j &( thou ; sr^CTUfl from egoism ; * not ;
wilt listen : f%^$qrcT ( thou ) shalt be destroyed.
Entrenched in egoism, thou thinkest, " I will not
fight ; " to no purpose thy determination ; nature will
constrain thee. ( 59 )
8KJ which ; 3T^nTflL egoism ; STTl^R^ having taken refuge
in ; 5f not ; ^^[ ( I ) will fight ; f[?f thus ; H^lf ( thou )
thinkest ; pr^r vain ; ^ this ; s^sro' resolution ; % thy ;
: nature ; *3\n thee ; Rr^rflf% will compel.
O son of Kunti, bound by thine own duty, born
of thine own nature, that which from delusion thou
desirest not to do, even that helplessly thou shalt perform.
(60)
reMN^H by own-nature- born; ^fo 0 Kaunteya; f%TO:
bound ; *ff by own ; ^Jjfoir by action ; sjj^ to do ; 5f not ;
[ 320 ]
( thou ) wishest ; zjq; that ; *ffer?l from delusion ;
( thou ) shalt do ; 3TW helpless ; iffa also ; ?f?i that.
fcfgfcf I
*rrw n * * n
/v ^
The Lord dwelleth in the hearts of all beings, O
Arjuna, by His illusive power, causing all beings to
revolve, as though mounted on a potter's wheel. ( 61 )
fs^*;: the Lord ; 5r^w?TnTr*Lof all beings ; ft?t = ff:^r of
heart, in place ; ^rgfqr O Arjuna ; f?T5f?f sits • ^TRa(^ turning ;
^4w?rnW all heings ; «rar^^Tr5T = ^% ^I^<SIH in (on) machine,
mounted ; mum by illusion.
Flee unto Him for shelter with all thy being, O
Bharata ; by His grace thou shalt obtain supreme peace,
the everlasting dwelling-place. ( 62 )
?f IT to Him ; ^ even ; srr* shelter ; irs^ go ;
( with ) all, with nature ; *TTTH 0 Bharata ;
Tii; his, by grace ; q^f highest ; ^rff^ peace
place ; Jn^lflf ( thou ) shalt obtain ; ^ir^riH everlasting
||
[ 321 ]
Thus hath wisdom, more secret than secrecy itself,
been declared unto thee by Me ; having reflected on it
fully, then act thou as thou listest. ( 63 )
fflf thus ; % to thee- ^fnre. wisdom ; srns^R declared ;
than the secret ; SJfTrTt more secret ; »?zir by me
having considered ; ifQfl this ; ST5T«r<JT without remainder ;
as ; 5«^r% ( thou ) wishest ; rim so 5 1^ do.
Listen thou again to My supreme word, most secret
of all ; beloved art thou of Me, and steadfast of heart,
therefore will I speak for thy benefit. ( 64 )
SnHJSFSR = *(%**(: 3J?IH^ than all, most secret; ^: again ;
5jor listen ; % my j q"^t highest ; T3f: word j ^g1: heloved ; %rffT
( thou ) art ; % of me ; £ ?^ strongly ; f ?rf thus ; ?l?f: thence ;
^TWrft <i; will speak; % thy ; ffi benefit.
TWST%
Merge thy mind in Me, be My devotee, sacrifice
to Me, prostrate thyself before Me, thou shalt come
even to Me. I pledge thee My troth ; thou art dear to
Me. ( 65 )
with mind fixed on me ; *n be ; T3R?: my devotee ;
f qsn* f ft to me, sacrifices, thus ; "fl* me
21
( 322 ]
salate ; TTT to me j IT? even ; qsqfa ( thou ) shalt come ;
'truth; % to thee ; JnW«TR (I) promise.; 'fifr: dear;
STKT ( thou ) art ; % of me.
sr <$[ fl^Tn wqrm *n ^nn^ ^ il
Abandoning all duties, come unto Me alone for
shelter : sorrow not, I will liberate thee from all sins.
(66)
ST^TR^iEr^^l. all duties • TR^T5^ having abandon-
ed; »jf to me; ^zj refuge ; 5T3f come; art I; ^t thee;
*r$^ft»«i:-«ff>«C: TR«i: (from) all, from sins ; ^T
•^fSll|free ;'.jrr_noi ; ^pq-: grieve.
ft ^ HFdM^+W
Never is this to be spoken by thee to • anyone who
is without asceticism, nor without devotion nor to one
who desireth not «to listen, nor yet to him who speaketh
evil of Me. ( 67 )
f^ this ; % of ( by ) thee ; Jf not ; 4H(4Hil<U to ( one )
without asceticism ; »f not ; ^rHrFra to ( one ) without devo-
tion ; 3i?T!5R at any time ; ?f not ; 'q' and ; acf^P?^ ^° ( one )
not wishing to listen ; ^r&l to -be spokea ; if not ; ^T and ; ^
me ; 3* who ; ?f*2TO?rR cavils at.
C 323 1
He who shall declare this supreme secret among
My devotees, having shown the highest devotion^for Me,
without doubt he shall come to Me. ( 68 )
?j: who ; $£ this ;. qtf highest ; aj$j secret • *J4^ = *PT
*P?fiS my, among devotees ; ^ftroqflr shall declare; >TFf?.,
devotion ; irfzi in ( for ) me ; qjj highest ; fj^r having done ;
^TW to me ; <Jcf even ; ^<s^f?T shall come ; ST^^T: doubtless.
Nor is there any among men who performeth dearer
service to Me than he, nor any other shall be more
beloved by Me on earth than he. ( 69 )
5T not ; 'BT and; rTf»ir?l than he ; H3^nj among men ;
sjrf^fj any one ; % of me ; f^fTfTiT: most.well-doing ;
will be; ^ not; ^r and ; % of me; rTWqr than he ;
another; fa^^Tf: dearer ; *jft, in the earth.
: l|vs.o-ik
And he who shall study this sacred; dialogue o&
ours, by him I shall be worshipped with the sacrifice oft
wisdom, Such is My mind. ( 7<>-)
[ 324 ]
shall study ; ^ and : zt who ; f IT this ; vj*§ sacred ;
?HT dialogue; ^mOt: of us (two); ^FTOlR = ^FTC^ 3tR
of wisdom, by the sacrifice ; %?f by him ; art I > f 5: wor-
shipped ; TOf^may be ; f f^ thus ;% my ; HRT- opinion.
The man also who, full of faith, merely heareth it
unreviling, even he, freed trom evil, obtaineth the
radiant worlds of the righteous. ( 71 )
*^NI< ful1 of faith ; ^HH^: uncarping ; <s{ and ;
may hear; arf^ also ; ^: who; ^: man; ij: he; sr
5^;: liberated; ^pm. radiant; sfraTR. worlds;
obtain; 5°<5l;?rjf0trTl=30^ ^ ^f %^f meritorious, action,
whose, of them.
Has this been heard, O son of Pritha, with one-
pointed mind ? Has thy delusion, caused by unwis-
dom, been destroyed, O Dhananjaya ? ( 72 )
3)f%?[ whether; q^f?j this ; *grT heard; <n4 0 Partha ;
r^zjf by thee ; q^ffiT'T ( by ) one-pointed ; •ifagT by mind ;
qrf%fl whether; STicTR^'Tf^: =3TJ3TT^ ^f*frf.' of ignorance^
delusion ; JTorg-; destroyed ; % they : ^«ra C Dhananjaya.
[ 325 )
\
Arjuna said :
Destroyed is my delusion. I have gained knowledge
through Thy grace, O Immutable One. I am firm, my
doubts have fled away. I will do according to Thy word
(73)
5fg;: destroyed ; $[%: delusion ; ^f%: memory ; 5T5Vj;I
obtained ; c?T3T*rrfr^=?re JWF?T<|; of thee, by grace ; H3I by
me ; ^grT O Achyuta ; farf'- firm ; ^rfW ( I ) am ; «r?ig%5;
T?T: ^ff : HW *•• gone, doubt, wbose, he ; cRft<$ ( I ) will do ;
word ; 3? Thy.
*Tf TcTO:
n
Sanjaya said :
I heard this marvellous dialogue of Vasudeva and of
the great-souled Fartha, causing my hair to stand on
end ; ( 74 )
ff% thus ; s?t I ; 3T§f«rei of Vasudeva ; qr^TO of
P&rtha ; «^ and ; »nji?»R: of the great-souled ; *faf? dialogue j
r 326 }
; 3THTKR. hearct ; ST^rt marvellous ;
of the hair, excitement, from which^ that.
By the favour of Vyasa I listened to this secret and
supreme yoga from the Lord of Yoga, Krishna Himself
speaking before mine eyes. ( 75 )
52ir*nraTg;rfl = «Srer*3 JrerrST^of Vy&sa, from the favour ;
^SHin; heard ; ^^ this ; Jj^f secret; 3T§ I ; q^ highest : qjn-
yoga; ^r«t«3RT?f = 3rT*3 fJ^T«l of yoga, from the Lord ^
$50TTft from Krishna; m^trf. directly ; gj^^rT: ( from ) the
declaring ; ?^(W Himself.
[\
O King, remembering, remembering this marvellous
and holy dialogue between Keshava and Arjuna, I re-
joice again and again. ( 76 )
*T5n*.0 King ; g^?f having remembered ; &£<? having
remembered • e^I^w dialogue ; f ^ this ; 3T^?T marvellous ; %^I^T-
^lf: = ^ra^i ^ 3T^?TW ^ of Kethava, and, of Arjuua, and ;
^05^ holy ; f^iTF^ ( 1 ) rejoice ; ^ and ; §f : again ; 5f :
again.
[ 327 ]
Remembering, remembering, also that most marvel-
lous form of Hari, great is my wonder, O King. I re-
joke, again and again. ( 77 )
?T?J that ; ^ and ; *[?$& having remembered ; %*^T
having remembered ; ^t the form ; 3T5^rf very marvellous ;
f*: of Hari* f%9TO: ast©ni8b«ient ; ^r my; <RfPJ great;
?T5f^ 0 King ; £«m* ( I ) rejoice ; ^ and ; 5^: again ; S?T.
again.
n
n
Wherever is Krishna, Yoga's Lord, wherever is Partha,
the archer, assured are there prosperity, victory and
happiness. So I think. ( 78 )
Zl^f where; zif^P^: the Lord of yoga; £j«n: Krishna ;
«f3T where; <rnf: Partha; ^5^: the archer; ?HT there; ift:
prosperity ; f^^rq: victory ; v[\^: happiness ; ^r firm ; ^f?f:
policy ; iffoi opinion ; »f»T my.
: II \< II
n
Thus in thejgtorious Upani shuts of the BUA«AVAD-GiTA, the
C 328 ]
science of the ETERNAL, the scripture of Yoga, the dialogue between
Shri Kj-ishJja and Arjuna, the eighteenth discourse, entitled:
THE YOGA OF LIBERATION BY RENUNCIATION.
To the Blessed Kfishna be homage. May there be
happiness.
Thus the BHAGAVAD-GITA hath ending.
PEACE BE TO ALL WORLDS.
APPENDIX.
The following variations of the text and one or two new inter-
-pretations are printed as likely to be of use to the student. The
different readings have been mostly gathered together by B&bu
Govinda D&sa of Benares from various MSS. and different com-
mentaries. The new interpretations have been suggested by Pandit
Vrindavana SArasvata of Benares, who passed away only in this
year (1905 A. D.). The interpretations are worthy of attention
because of their prima Jade aptness. This gentleman used to say
that he had practically studied only two works in the course of a
fairly long life, the Bhagavad-Qita and the Yoga-Vasishtha ; and
the kind of study he gave to these may be inferred from the fact
that, as he said shortly before his death, he had read the Yoffa-
Vastshtha through one-hundred and sixty-five times— and the
work consists of sixty-four thousand lines-while the OttA was read
through too often to be counted. Under these circumstances it
is easy to see that his interpretations are at least as notable as
many older ones.
[ 330 ]
FOR READ REMARKS.
i. 8. f&f ^T 444gi|: Adds the name of one of
the principal warriors.
i. 10. ^5T *0*nf*r- <J£*|frrfa- Dhrishtadyumna was the
^f^?T ^f%IT Commander-in-chief of the
PAndava army.
i. 19. s*3- s>*3 The prefix ft has no
special significance here,
while ?rfSr gives the sense
of "on all sides."
i. 36. VHKN^I"! ^^fw^l'i The alternative here is
scarcely preferable, as it
means ' with tLeir rela-
tions'; the text, on the
other hand, ' our own rela-
tives', is stronger.
4 $i "Not thus" (shouldst
thou grieve, even so).
ii. 53. Jgfrtf^rafrHSri Pt. Vrindivana interprets this as meaning:
, " having,
by listening (to my teaching) acquired knowledge of
the true and particular significance of the Veda".
ii. 62. *5nft 5TPT: This is an emendation
ii. 63. lifreni ^*TT<1 suggested by Pandit Viin-^
davana. on the ground
that anger does not arise
from desire but from defeat
[ 33i ]
of desire, while pjfa1, blind
craving, is the natural con-
sequence of desire. The
emendation has a doubtful
value, however, because it
is not supported by any
manuscripts inspected, and
the addition of " defeat of "
is no very serious strain on
the interpretation of the
verse.
iv. 23. iTffTO 3TR* The context refers to one
who is still striving after
deliverance, g^*q, and not
to one who has already
attained it, grK?q.
v. 21. «K§^ *: !J*T In view of the following
?n, q: is distinctly the
better reading grammati-
cally ; sj?f confuses the prose
order and the sense, and
does not fit in.
The alternative is correct
according to modern gram-
mar, and the other incorrect,
because CTfra, with which
the pronoun is in apposition,
is masculine and not neuter,
[ 332 ]
vii. 19. gjpbr: lET 1$*T: "He is difficult to find"
instead of " very difficult
to find ".
viii. 5. 3re*ET3 WfaW The text means " un-
doubtedly "; the alterna-
tive " free of doubt thy-
self ". The text seems to
be the stronger reading.
viii. 8. <r||fi|i|rpr«Tf STRTTrf^Tr The alternative makes no
change of meaning, but is
more in accordance with
modern grammar.
viii. 20. SS^rRt eZRtHl ^TfrfS^TCTfl " (More ancient) than
both the manifested and the
(lower) unmanifested." Of.
xv. 16 & 18, xi. 37.
x. 7. sf?Ni<T?f SfteR5*i«T The alternative means
" abstract, without Vikalpa,
without alternative, doubt,
or lower attraction ". It is
more in keeping with the
technicality of Yoga.
xi. 28. 9Tf*rR5^t$f% STRTrft 5^?5Kr " Flaming on all sides."
The alternative seems to
make better sense. The text
has a superfluous and weak
prefix ft.
xi. 41. ft ?H»l. The alternative is gramma-
[ 333 ]
tically correct, as the
which the pronoun qualifies
is masculine, not neuter.
xiii. 5. ^ItqrftHL here is interpreted by Pt. VrincUvana as
meaning the Linga Sharlra.
xiv. 1. snfRf STTRsri "(The highest knowledge)
of the wise '* instead of " of
all knowledges ".
xiv. 3. 4. In these two shlokas, the current commentaries
interpret the word HfJJ as ' great ' and regard it as
qualifying myf, Brahman ; and further they construe
both the shlokas as meaning that "the great Brahman
is the womb and I the depositor of the seed".
Pt. VrindAvana says the construction should be as
follows : " mahat-tattva is the womb and I, Brahman,
am the seed-giver ''.
xv. 23. ireRrenf M4fg8frT " And acts in pursuance."
This gives additional mean-
ing ; the other merely re-
peats the sense of 5t*Tft.
xvii. 23. HT&PTreN WSPrr %T " By that Brahma, or by
that Brahman." Cf. iv. 32.
INDEX.
x. 41, 42— xv. 7.
— iv. 13— v. 14— vii. 5. 6. 12. 25. 26— ix. 5. 9. 19— x. 6~
xi.37— xiii. 21. 31— xiv. 12. 19— xviii. 14. 16.
— ii. 47 — iii. 5. 8— iv. 16. 17. 18.
—xvi. 24— xviii. 30. 31.
'— ii. 34.
—iii. 18— xv. 11— xviii. 6. 16.
—iii. 29. .
— vi. 1.
—xvi. 2.
—v. 31— x. 33.
—iii. 15— viii. 3. 11. 13. 21— x. 25. 33— xi. .18. 37— xii.
1. 3— xv. 16. 18.
iv. 33— vii. 29— xv. 12.
-iv. 37— viii. 24— ix. 16— xi. 39— xv. 12— xviii. 48.
— ii. 24. 53. 70— vi. 13— vii. 21— viii. 10— xii. 3.
— iii. 32 — xv. 11 — xvii. 6.
— i. 21— xi. 42— xviii. 73.
ii. 21— iv. 6— vii. 25— x. 3. 12.
;— vii. 24— xi. 41— xiii. 25.
— iv. 42— v. 15. 16— x. 11— xiii. 11— xiv. 8. 16. 17— xvi.
4. 15— xviii. 72.
;— viii. 9.
i. 40. 41— iv. 7— xviii. 31. 32.
— ii. 71— iv. 39— v. 6. 24— vi. 15— xiv. 19— xviii. 49.
— vii. 30 — viii. 1. 4. , ( also Vfftiyr ^fr*W )
— iii. 40 — iv. 6 — xiii. 17 — xv. 9 — xviii. 14.
[ 336 ]
— iii- 30 — vii. 29 — viii. 1. 3— x. 32 — xi. 1— xv. 5— xiii.
11— XT. 5.
— xi. 16. 38.
— ii. 51 — xiv. 6.
— ii 11. 25 seq. — iv. 8.
— viii. 7. 9. 13.
—vi. 45— xi. 10. 13. 16. 24— xvi. 16.
— ii. 16.55.72— v. 24— vi. 26— vii. 19. 28- viii. 5. 6— x. 19.
32. 40— xi. 16— xv. 3.
— v. 24 — vi. 47 — xi. 20 — xiii. 34.
iii. 14.— xv. 14,
ii. 20 — ix. 58.
— ". 22— iv. 4. 25. 27-30— vi. 22— vii. 5— xiii. 24— xvi.
g. 14— xviii. 3.
— ii. 44 — vii. 15.
— xvii. 22.
— vi. 37— ix. 3 — xvi. 20.
— xvii. 11. 17— xviii. 28.
— x. 4 — xvi. 1 — xviii. 30.
— ii 16. 66 — x. 4.
— iv. 14— vii. 13. 25 — ix. 24 — xviii. 55.
—vi. 35. 44— viii. 8 — xii. 9. 10. 12 — xviii. 36.
— viii. 8 — xii. 9.
—iiii 7.
— xv. 5.
_ir. 31— ix. 19— x. 18— xiii. 12— xir, 20. 27.
— xviii. 37, 38.
— iv. 31.
I 337 )
T — vi. 37.
—ji. 66— v 12— xviii. 28.
: — xviii. 23.
gprwj— ii 30.
— iii. 5 — vi. 44 — viii. 19 — ix. 8 — xviii. 60.
— ii 25.
— xiii. 16— xviii. 20.
— ii. 25. 28— vii. 24— viii. 18.20. 21— ix. 4— xii. I. 3. 5.
6 — xiii. 5.
— ii. 17. 21. 34— iv 1. 13— vii. 13. 24. 25— ix.2 13. 18—
xi. 2 4. 18 — xiii. 31 — xiv. 5. 27 — xv. 1. 5. 17 — xviii. ]
2-> 56.
r— ii. 41.
«TSH??T— i' 66.
—iii. 7. 19. 25— v.21— ix. 9— xiii. 9' 14— xviii. 49.
— xiii. 5.
—i, 16— ix. 19 — xi 37— xiii. 12 — xvii. 28.
vi. 2.
^r_ii 48 — iv. 22 — xviii. 26.
— xi. 22.
—ii, 27 — vii. 4— xiii. 5 — xvi. 18 — xvii. 5 — xviii. 17.
58. 59.
_,i. 55— iii. 13. 17. 43— iv. 7. 35. 88. 42— v. 7. 16 21—
vi 5. 6. 7. 8. 10. 11. 15. 18. 19. 20. 26— vii. 18— viii.
12— .x. 5. 28. 34— x. 15. 18. 20— xi. 3. 4— xiii. 24. 28J
29 32— xv. 11— xvi. 21. 22— xvii. 19— xviii. 16. 39. 51,
— ii 45— iv. 41.
— iii- 38. 39. 40— v. 15— xiv. 9— xviii. 32. 48.
22
[ 338 ]
— vii. 15— ix. 19— xvi. 4. 5. 6. 7. 19. 20— xvii. 6.
— xvii. 7. 8. 9.
—ii g. 58. 60. 61. 64 67— iii. 7. 34. 40. 41. 42— iv. 26.
27— v. 9. 11— x. 22— xii. 14— xiii. 5— xv. 7— xviii. 33.
- 38— vi. 24.
— iv. 6— xiii. 28 — xv. 8. 17 — xvi. 14.
— viii. 24.
— ii. 3. 37— iv. 42~*i. 12. 53.
— vii. 18.
— vi. 9 — ix. 9— xii. 16 — xiv. 23.
— ii- 41— iii. 2 — v. 1. 4, 5 — vi. 81— viii. 26— ix. 15. — x. 25.
42— xi- 7. 13. 20. 42— xiii. 5..30. 33— xviii. 3. 20. 22.
66.
— xvii. 23 24.
— iii. 24.27— iv: 13— v. 14— xiii. 20— xiv. 19— xviii. 14. 16.
18. 19. 26. 27. 28.
— xviii. 18.
—ii. 51— iv. 12 32.
— ii. 47. 48. 49. 50— iii. 1. 4. 5. 8. 9. 15. 19. 20. 22. 23. 24.
25. 27. 30. 31— iv. 9. 12. 14. 15. 16. 17. 18. 20. 21. 23.
33. 41— v.l. 10 11. 14— vi. 1. 3. 4. 17— vii. 29— viii.
1— ix. 9— xii. 6. 10— xiii. 29— xiv. 9. 12. 16— xvi. 24—
xvii 26 27— xviii. 2. 3. 6. 7. 8. 9. 10. 11. 12. 15. 18. 19.
-23 24. 25. 41. 43. 44. 45. 47. 48. 60.
__iv. 14— v. 12— vi. 1— xii. 11. 12— xviii. 11.
_iii 3. 7 — v. 2 — xiii. 24.
— ii. 55. 62. 70. 71— iii. 37— vi. 24— vii. 11. 20. 22— xvi.
lu. 18. 21— xvii. 5— xviii. 34. 53.
— vi. 8 — xii. 3 — TV. 16.
[ 339 j
— ii. 50.
r— ii. 62. 63— iii. 37— xvi. 4. 18. 21— xyiii. 53.
— xiii. 1. 2. 3. 6. 18. 26. 33. 34.
— xiii. 1. 2. 26. 34.
— xii 16.
1— iii. 5. 27. 28. 29— iv. 13— xiii. 19. 21. 23— *iv. 5. 19.
20. 21. 23. 26— xviii. 29 40. 41.
T — x. 38— xi. 1— xviii. 63. 68. 75.
T — ix. 1 — xv. 20— xyiii. 64.
—vi. 26. 33. 34.
1— vii. 16— xv. 14.
!%TT— vi. 18. 20— xii. 9.
— i. 38 — ii. 7— viii. 8— xviii. 57. 72.
r_ii. 23— iv. 42— v. 25— vi. 38. 39— xv. 3— xviii. 10.
r—vii. 5. 6 13— viii. 26— ix. 4. 10. 17— x. 42— xi. 7. 13.
30. 36— xv. 12— xvi. 8. 9.
^— i. 29. 41— ii 27— iii. 26— x. 6— xiv. 12. 13. 15.
_i. 38— iv 15. 16. 32. 35— v. 3 29.— vii. 1. 2— viii. 2. 27—
ix. 13— xi. 25. 54— xiii. 12. 16. 17. 18— xiv.l— xv. 19—
xvi. 24 — xviii. 18. 55.
—iii. 39. 40. 41— iv. 33. 34. 38. 39— v. 15. 16— vi. 8— vii.
2— i*. 1— x. 4. 38. 42— xii. 12— xiii. 2. 11. 17. 18— xiv.
1.2. 9. 11. 17— xv. 15— xvi. 1— xviii. 18. 19. 20. 21. 42.
50. 63.
T— iv. 33— ix. 15— xviii. 70.
— iii- 39— iv. 34— vi. 46— vii. 16. 17. 18.
— vi. 21— ix. 24— xi. 54— xviii. 1.
[ 340 ]
. — iv. 9. — vii. 3— x. 7 — xviii. 55.
- x. 11— xiii. 17— xiv. 8. 9. 10.J3. 15. 16. 17— xvi. 52—
xvii. 1 — xviii. 32.
— xii. 19— xiv. 24. 25.
—xvi. 21— xvii. 2. 7. 17. 23— xviii. 4. 12. 18. 29. 36.
— viii. 28— x. 5. — xi 48. 53— xvi. 1— xvii. 7. 20. 21.22.
24. 25. 27— xviii. 3. 5. 43.
. 14.
— ii. 56— vi 22. 23. 32— x. 4— xiii. 6. 8— xiv. 16— xvii. 9.
ii. 13. 18. 30— iv. 9— viii. 2. 4. 13— xi. 7. 15— xiii. 22. 32
—xiv. 5. 11— xv. 14.
— viii. 4 — xiv. 14 — xviii. 11.
— ii. ]3. 22. 30. 59— iii. 40— xiv. 5. 7. 20— xvii. 2.
_jv< 25— vii. 14— ix. 13— xvi. 3. 5. 6— xviii. 14.
— ii. 57 — v. 3— vi. 9 — iv. 29 — xii. 17 — xiv. 22 — xvi. 19 —
xviii. 10.
_i. 40— ii. 7. 40— iv. 7. 8— ix. 3— xiv. 27— xviii. 31. 32. 34.
. 30— iv. 21— vi. 10.
— ". 71 — "i. 30 — xviii. 53.
— ii. 45.
— xiii. 5 — xviii. 13. 15.
ii. 47. 49 51.— v. 4. 1 2.— vii. 23— ix. 26— xiv. 16— xvii. 12.
21. 25— xviii. 6. 9. 12.
_iv. 14.— xiv. 6.— xvi. 12.
— v. 3. — xviii. 30.
%— iv. 5— vii. 19.
— vii. 10— ix. 18— x. 39.— xiv. 4
— ( and: derivatives ) ii. 39. 41. 44. 49. 50. 51. 52. 53. 65.
[ 34i ]
66.— iii. 1. 8. 26. 40. 42. 43.— iv. 17. J 8. 19— v. 11— vi.
21.22. 25. 43— vii. 4. 10— x. 4. 8. 9. 10— xii. 8— xiii.
5.— xv. 20— xviii. 17. 29. 30. 32. 51. .57.
— xviii. 42.
— iv. 24.
— xvii. 14.
— vi. 14.
Hi. 15— iv. 24. 31. 32— v. 6 10. 19— vi. 38— vii. 29— viii.
1.3. 17. 24— x. 12— xi. 15. 37— xiii. 12. 30— xiv. 3. 4.
27— xvii. 23— xviii. 50.
ii. 72— v. 24. 25. 26.
— viii. 16.
— v. 24 — vi. 27 — xviii. 54.
— xiv. 26 — xviii. 53.
— v. 21.
ii. 24.
— viii. 24.
— vi. 28.
xiii- 4-
— iv. 24. 25.
ii. 72.
ii. 46— v. 18— ix. 33— xvii. 23— xviii. 41.
—viii. ko. 22— ix. 14. 26. 29— xi. 54— xvi.i. 55.
— ix. 26— xii. 17. 19— xiii. 10— xviii. 54. 68
T— xiv. 26.
HTfj-ix.3-vii. 21— ix. 23.31. 33. 34— xii. 1. 20
— iv. 37.
[ 342 ]
_ii. 16— vii. 12. 13. 15. 24— viii.4. 5.6.20— x.5. 17— xviii.
17. 20.
r— ii. 28. 34. 69— iii. 14. 33 — iv. 6. 35 — vii. II. 26— viii.
20. 22— is. 5. 25— x. 5. 20. 22. 39— xi. 2.— xiii. 15. 16.
27. 30— xiv. 3— xv. 13. 16— xvi. 2— xviii. 21. 46. 54.
— xiii. 34.
T— v. 29— ix. 24— xiii. 22.
i'. 61 — vi. 14 — xii. 6 — xviii. 57.
x'- 55 — xii. 20.
. 34.
15.
— ix. 4. 5. 6.
j— vii. 23 — ix. 34 — xi. 55 — xii. 14. 16 — xiii. 18 — xviii. 65. 68.
— iv. 10— x. 6 — xiii. 18— xiv. 19.
jp^— iii. 28 — xi. 41.
*T?T— iii. 1. 31. 32— vi. 32.46.47— vii. 18— viii. 26— xi. 18— xii.
2~xiii. 2 — xvi. 5 — xviii. 6. 9.
— xvii. 16.
7
—i. 30. 60— ii. 55.67— iii. 6. 7. 40. 42— v. 11. 13. 19— vi.
12. 14. 24. 25.26. 34. 35— vii. 4— viii. 10— ix. 34— x. 22—
xi. 45 — xii. 2. 8 — xv. 9 — xvii. 11— xviii. 15. 33. 65.
_i. 44 — iii. 23 — iv. 18 — vii. 3 — xviii. 69.
2.
T — ix. 34 — xviii. 65.
— iv. 10
21.
. 3.
C 343 ]
: — xiv. 4.
—vii. 19— viii. 15— ix. 18— xi. 12. 20. 37. 50— xviii. 74.
— iii. 37.
— xiii. 5.
—v. 29— x. 3— xiii. 22.
— i. 47— x. 7— xvii. 16.
—vii. 14. 15 — xviii. 61.
—iii. 9.— xviii. 26.
—iii. 13. 31.
v. 28— xii. 15— xviii. 40. 71.
• — viii. 5.
— xiv. 15.
— iv. 4.
— xv. 2.
T— ii. 26. 27.
f— ii. 27 — ix 3 19 — x. 34— xii. 7 — xiii. 8. 25.— xiv. 20.
— iv. 16— ix. 28.
»fr^— 7. 28— vii. 29— xiii. 84— xvii. 25— xviii. 30.
iffa— iii 16 — ix. 12.
^_iv 35— xi. 1— xiv. 13. 17. 22— xri. 10— xvdi. 7. 25. 6U.73.
»Jihg*f5l«4— ii 52.
T— xvi. 16.
— ix. 12— xiv. 8 — xviii. 39.
T— x. 38— xii. 19— xvii. 16.
—iv. 12— ix. 15.23— xvi. 15. 17— xvii. 4. 11. 12— xviii.70.
T— iii.9. 12. 13 14. 15— iv. 23. 25. 30. 31. 32. 33— v. 29—
viii. 28— ix. 16. 20— x. 25— xi. 43— xvi. 1 — xvii. 7. 11.
[ 344 ]
12. 13. 23. 24. 25. 27— xviii. 3. 5.
- v. 26.
— iv. 28— v. 26— viii. 11.
— vi. 17. 47— vii. 18. 30— xii. 2.
i. i4_iiB 39. 61— iii. 26— iv. 18 23— v. 8. 12. 23— vi. 8.
14 J8 — vii. 22 — viii. 8. 10 — xvii. 17 — xviii. 51.
— ii. 38. 50— vi. 10. 12. 15. 19. 23— vii. 1— ix. 34— x 7—
xvii. 26.
— ii. 3». 48. 50. 53— iv. 1. 2. 3. 28. 38 41. 42— v. 1. 4 5 — vi.
234 12. L6. 17. 19. 20. 23. 33. 36. 37. 44— vii 1.— viii.
10 12— ix. 5. 22. — x 7. 18— xii. 1. 6. 11— xiii. 24.— xvi
1— xviii. 33. 75.
— vii. 25.
— v. 6. 7— viii. 27 — 3?r*»T^ vi. 29.
—iii. 3.— iv. 25— v. 11. 24— vi. 1. 2. 8. 10. 15. 19. 27.
2S 31. 32. 42. 45. 46. 47— viii. 14. 23. 25. 27. 28— x. 17.
—xii. 14— xv. 11.
— xi. 4— xviii. 75. 78.
_xiv. 3^ 4 — Xvi. 19. 20.
— iii. 37— xiv. 7. 9. 10, 12. 15. 16. 17— xvii. 1.
ii. 59— vii. 8.— STTWK xv. 13.
— iv. 3.
ii. 64— iii. 34— vii. 11— xvii. 5— xviii. 51. 3rnH5FJxiv. 7.
xviii. 27.
— ix. 2.
— ix. 2.
- vii. 12— xiv. 18— xvii 2.4. 9. 12.18. 21— xviii. 8. 21.
24. 27. 31. 34. 38.
[ 345 ]
— viii. 17. 25.
?— iii. 3. 9. 20. 21. 22. 24. 25— iy. 12. 31. 40— v. H— vi. 41.
42— vii. 25— viii. 16— ix. 33— x. 3. 6. 16— xi. 20. 23. 29.
30. 32. 43— xii. 15— xiii. 33— xiv. 14— XY. 16. 17. 18— xvi.
6— xviii. 17. 71.
— v. 18— x. 32.
3T%— x. 7. 16. 18. 40. 41.
— ii. 59. 62. 64— iv. 26— xr. 2. 9— xviii. 38. 51.
— xviii. 35.
— x. 21— xi. 24. 30.
— viii. 3.
— i. 47— v. 9— ix. 7. 8.
— ii. 42. 45. 46— viii. 28— x. 22-xi. 48. 53-xy. 15. 18-xvii. 23.
— vi 35. — xiii. 8— xviii. 52.
— iii. 37.
T — vi. 3— x. 4 — xi. 24 — xviii. 42.
r— xi. 42.
T— ii. 49 — ix. 18 — xviii. 62. 66.
_it 29— ii. 18 22— iii. 8— v. 23— xi. 13— xiii. 1. 31— xv.
8.— xviii. 6. 15.
T — xv. 20 — xvi. 23. 24 — xvii. 1.
— i. 3— ii. 7.
tfhfT«or— ii. 14— vi. 7.
—vi, 11. 41 —xii. 16.
T — ii. 57 — zii 17 — ix. 28.
_i. 47— ii. 8— xvii. 9— xviii. 27. 35.
— xiii. 7— xvi. 3. 7 — xvii. 14 — xviii. 42.
[ 346 ]
i». 31— iv. 39— xi. 37. 47— vii. 21. 22— ix. 23— xii. 2.
20— xvii. 2. 3. 13. 17— xriii. 71.
ii. 53— xiii. 25.
—viii. 24. 25.
89.
— ii. 61 — iii. 6— vi. 14 — viii. 12.
— vi. 23— xiii. 26— xviii. 38.
— iv. 40. 42— vi. 39— viii. 5— x. 7— xii. 8.
; — ix. 3 — xii. 7 — xvi. 19.
— iii. 20— vi. 43— xiii. 15— xviii. 45.
— vi. 45.
— vi. 4— JTH* vi. 24.
— viii. 11.
— ix. 10— xi. 7.
— iii. 25 — v. 12 — xviii. 22.
— iii. 28. 29 — xiv. 9.
— i. 11.
— ii. 16— ix. 19— xi. 37— xiii. 12— xvii. 23. 26. 27.
.— iii. 19— vi. 10 — viii. 14— ix. 14 -xii. 14— xvii. 24—
xviii. 57.
— x. 10— xii. 1.
— xvii 18.
— x. 36. 41— xiii. 26— xiv. I. 6. 9. 10. 11. 14. 17. 18— xvii.
1. 3. 8— xviii. 10. 40.
— x. 4 — xvi. 2. 7 — xvii 15 — xviii. 65.
— xiii. 21.
— i. 30— ii. 24— iv. 31— vii. 10— viii. 20— xi. 18— xv. 7.
— xii. 4.
( 347 ]
— xv. 15.
— iii. 30 — v, 13 — xii, 6 — xviii. 57.
iii. 4.
— v. 1. 2. 6— vi. 2— xviii. 1. 2. 7. 49. °j& ix. J8.
ri. 1. 4 — xviii. 12.
— xiii. 9.
— vi. 29.
— v. is.
— ii- 15— xii. 13— xir- 24.
— iii. 4.
— vi. 9 — xii. 4.
— vi. 8— xiv. 24.
— iii. 9. 19. 26.
— ii. 44. 53. 54.
r— vii. 25— xvi. 16.
f— xiii. 3. 6. 18— xviii. 50.
?Tif— v. 19— vii. 27— x. 32— xiv. 2.
r-ix. 18.
-ii. 39— iii. 3— v- 4. 5— xiii. 24— xviii. 13.
f— vii. 12— xiv. 16— xvii- 2- 4. 11. 17. 20— xviii. 9- 20
23. 26. 30. 33. 37.
— xiv. 2.
—vii. 30.
•—vii. 30-
— iv. 8— vi. 9 — ix. 30-
— ii. 49— iii. 4— iv. 12. 22— vii. 8— xii. 10— xiv. 1. xvi.
[ 348 ]
23— xviii. 13. 26. 45. 46. 49. 50.
ii. 3_x% 26— xvi. 14.
— ii. 50 — v. 15 — xiv. 16.
— vii. 16.
i. 32. 45. 56— ii. 66— iv. 40— v. 21-vi. 21. 27. 28. 32— x.
4— xiii. 6— xiv. 9. 27— xvi. 23— xvii. 8— xviii. 36. 37. 38.
39.
— ii. 7— vi. 7— xii. 18— xiii. 20 ° £%: xv. 5.
— v. 3. 13. ° g^f xiv. 6.
i 37 — ii. 32— v. 23 — xvi. 14.
ii. 19. 37— xi. 34— xvi. 14.
|f%— ii. 19. 21— xviii. 17.
f^-ii. 19. 20.
"^ — i 35— ix. 10— xiii. 20— xviii. 15.
— xiii. 4.
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