Gitava Lokana Vol-3 Part - 1

G. B. Joshi
(1897 1982)

Guracharya Bheemacharya Joshi was born in a respect-
able family at Hombal, Tq. Gadag on 21 March 1897. After
his secondary education at Gadag and Dharwad, he studied
in Ferguson College, Poone. He took to the study of Sanskrit
at Bangalore. He studied Tarka under Pandit Yajnavithala-
charya and Vedanta under Pandit Pradyumnacharya and
Narasimhacharya Varakhedi at Gaya.

He served as Head Master of Basaveshwar High School,
Bagalkot till 1926 and then joined Municipal High School,
Gadag as a teacher. Took B.T. and M.A. in 1934 and 1936
respectively. He served in school at Laxmeshwar and
Shirahatti for some time. An ardent educationist he started
an ideal school- "Sadachar Shikshana Griha" which ran for
some years. After his retirement from services in 1962, he
devoted all his time and energy for creative and research
work. s

He was a father of 16 'chi.ldren; wellknown Hindustani
Music Artist Shri Bhimsen Joshi-is his eldest son.

He has written novels In Kannada viz, e^osS, sksasra^tid
sJag),'. >si?i5^ s^cfo!?j<>?ri (in press); ^Esfesfo (translation of
Annakaranina) e^sctesirartr (translation of Passage to India);
Research works viz, (iraditoao^^i.oteg AB,eMdB^fJ, a^qSstor
ritfo, *&$ ffarf*, nescisidrae*^ rioj^-T^d Sw^jatzi, Raghav-
endra Vijaya, Nyayasudha, Shri Raghavendra His life and
works.

His works now available for sale :

1) nesi5i&ra#(d (rto^W o. 3, 4) Rs. 75-00 ,

2) rioT^-tfi^d zfe^^ffifi (?fo^t3 j) Rs. 5-00

3) rfjtoji ntU Rs. 16-00

4) Shri Raghavendra His Life and works

(IV to VIII Volumes) Rs. 40-00

5) Nyayasudha Rs. 3-00

(Postage Extra)
Please write to :

Smt. Godabai Guracharya Joshi
"Gururaj Prakashana"
Extension, Gadag -582101

GURURAJ PRAKASHANA, GADAG

( v

rto. $.

^ tleri^d rf

tf afs^ji* 1 rfdrt - we; j non

TtfE

: ds. asu/- (R S . Thirty Five only)

TIRUMALA TIRUPATI DEVASTHAIMAMS
TIRUPATI

This Book is
Published with the Financial Assistance

of
TirumaJa Tirupati Devasthanams

under their scheme
Aid to Publish Religious Books

otood, rtada-bOofed wa?5Fctaori fraoj^oto

oojjacrfoJ dddo rfraa;

)' Eoi3e xio^WdO sJw
tf^rsdj^js end.
o-ss-orro

sfr vpierR^rr? :-

STcr zftif sft^^TFTf ^5^ I

^tcT II ? II

: food! a.-a.o d>

d. "The subtle intricated philosophy
of Karmayoga enunciated by Lord Krishna did not give a
satisfactory solution to Arjuna's mental tussle of a choice
between action and inaction .............. Geeta accepts that

Purusha is the conscious Being but inactive and that Prakrit!
is the sole actor but not mechanical or Blind- Though Purush
is not the Actor he is ths Lord of Prakriti ...... Lord Krishna could

see through this tussel of Arjuna's mind ............ the principle of

Karmayoga is not a new concept but that it is an eternal law
of Existence laid down by the Divine and continued from age
to age Thus the question of Avatar has come in. '''arid

(3-5 fk (|) 3 Si ok) c

art BSd5fc. 530^04 s

(The father of the seventh Manu ht
called Vaivaswata) the progenitor of the present human r
Krishna who was possibly the pupil of a priest of the su
here made arrogate to himself the position of the Sun's G
(Hill)

d^. Archie. J. Bahm say
his Bhagvadgita- "He is the reputed son of Manu ........ ...

point being made here is that this principle which is be
taught is so essetential to the nature of things that i
known to the very first beings." j^e3 2ooa^C3'srf a $C e*

ACsre rtjoq! arftisl

SFWEZR*- 7 ST^Ttcf

S -sdo ift't SToW

?3ortScrfo5k.

sri ^>v^ esqr^odorf ^o
J ^J3ca l 53'ariorfo, erfi s's
esrfdO KD ^-

28^03^3. 23-9 c
KoEldodo 35^037^3. wrfd ^s ?jwFo^;3?ff ? 23-3

& emoted tfo^rt ^djs&to^d. rfwad^? e

William Q. Judgedo jdortAafa^ & o?ioii8r\

ado STo^Jf ;3odo

si tfrfarrttf aa??3s! os

, Vaishnavism and Shaivism ri
"In the meanwhile we will turn our attention to- the state-
ment that the Ekanta Dharma founded by Vasudeva has been
explained in the Harigita and on the occasion when the
armies of the Kurus and the Pandavas stood face to face and
Arjuna lost heart The allusion is of course to the Bhaga-
vadgita." sys&dks^orf S,5& e ^rorf &57o^ ZjJrfiF^o^ ^
i^o ^rfodo'wddo ^o

n)

Sfff ^

Ss ddor4 sooa<k.

" Soi, 35#3.

sranr ^11^^97^

rTJ? 1 1 3{[f^?q" ?ffqT

iftif STl

^oJj^FS

idE3J3

r.r'S

d^ Sj?BaiancS ea

is
^5 epirtrfi ddoF s^do^ ^ aji

. (els 9 ^ri
?d e^drad rfoi^ft

" oiwosan Bfttfa^iS. -ado tpwte& qtete-rf w rtsofc tfdc&e.

rf ssooo S^^F 5"tezl -arfd SooiS c^>dd e^ako
ejooooo &$F. e;rid &oe3 ;l/3^atori4 n.',cooco rf^r.
,oasooo '"^je !) t>^ sorio s^ad ris^r

o ,oooo x

riw : n) ?ra,odoo.^osi j) ^,6ji?tcsgl a eru^rio %>) s

35) SjrfS 4.) Kr^oaS i) 39jrf Q derf U) TTOrieSF F) rfg N

no) eOj3d^s-3riF no) zjS
ns.) ^?rf STiddr nv) aodj Ai

c-aqj-ssdi- The doctrine which he preaches is the
Bhagavata exced. So Krishna says that he is not expressing
any new views but he is only repeating what has been prea-
ched by him to Vivaswan and by Vivaswan 'to Manu, and by
Manu to Ikshvaku M. B- says that Bhagavat religion has been
traditionally handed down by Vivaswan to Manu and by
Manu to Ikshwaku .... This is the religion of monotheism
(r^iTtf^ffr)---. But the Gita adopts the view developed in the
Bhagavata Dharma. e^cto eAJsdtS^d^
j^jaSrf^ ao^jriag); wd3 ^D^O ori^^prt Wra^ 2oo)5> e
ri a &^ 5^0% wi^o sto^art, ^^ ^

eqre.od

3^3. ado ^

Jo Sort^crfiS ^sfortra sios

agdra ^SiFoS>raWd .iodd tp
rfP^sJ ^ Q crfi j)ciresi94is sjc
Oorf jirtise n ioia ofoaqJrfiF^

rf n?iatog(rii tp^rfS ds

esri^t

ijJrtsfogsfc. n)
ewift3?aM3%3. 3
eridg TS^OF^ oSara^ s^ 23-3 grid*
V

Hilldo Sfuas^a :~ All work must be performed with
knowledge (fTFT) ....The worker must be filled with devotion
or Bhakti to Krishna. So all work is an offering to him-

. *sSoFo3ja?r\oiii tf ss!

Great Being who is representative
exhaustless potency and energic stimulus mani
through the sun; termed philosophically the Solar
and stands for the first manifestation of divine wise
the commencement of a cosmos This exhaustless
of wisdom and yoga was taught to Vivaswat; and th
be clarified by stating that reference is made to the e
less source of wisdom which exists even before the <
encement of a solar system. (The pearl of the orie
Geottrey A Barbroka)

Krishna has declared in passing that this was the a
and original yoga- which he gave to Vivaswan the Sur
This was the highest secret and the whole secret. This
is not merely a karma yoga; but it is the highest yoga, .
etic and integral directing Godward all the flows o
being. ( stf? zra^ o3.reW <&% rfojsej cftftfrf. -ad$ja
JtootoF&rfjwd osi?ra d? J5)rt AaSo^ ^rfi
s^h ^I8?,?icl5i5. *,< jjddi daj^ 5^0%

to Wrt^ d^d 4 to rt utoo^ft-

ftSsa r^oqS S^dfi

^ oiwrtsiod ofo>rt3.

cja d.

S7)^OJiFd'orf3 ^S wOa

qS^OF^). The Sun of Tenth exhaustless in his manifest-
ations, ever presents aspacts and visions new.

r: T^rTT 11 ^ I!

'ado. ^0^3^ ^oij 'seta tuorfi s&c
ftci&B'scSda. e5e>Pirfc)o3a? eri^i rtois^a 1 ,
s'Sdo 9o& eprij ep^^n wiowri ^hi

-ss' -as^Kiodran 4ras!r

ddo. ^ra

eddo

71^^1 ricaii^ojod rf
wneS JTOrfFdaJoj esri-sl
s3a?d n^ rfs^

di^ri^o ^rfo

ftes? rt,oqj aslcifl

iidck BC& rfMj&da edd
5?^cdj s'ssj ^jsi] do. add so^Qod sp"?r(^^

^nyS. fart TOW

rt wiS, u3ri?od a^o

C- M- tfjd

<& ^d^dsidorfo 2g?OT Q i3:~. n) aJj^F j) i3?5i^F SL)

V) Sod^O&F 35) ^csd^F 6.,) aJJ^IF S0a^> 2.) DiWlsF

4o-5Kirfe no sfo&rttf Eo^d^ cf^n-s Q 6 : n) 2^to ^)
a) e^j v) esorids 6 " M) 4^ k.) 3^& s.} z& y ) ^ F
no) ^^^ iioto 5% afcajrW^ Se*ura a a.

jlu ri esqSFsS? erstS -ag u3 eroiJjSrtrf sidodSdo^f ^c
w "d^rd essfajssS ;in>ck3???od.fi) jiisiSrfa^d.-. w

^j citric! a^cdorfg 2o?rt

^oss-sd eojs^i ^zi

^sS. es^Sssa tfrfartjasJja

w o3is?rt riorartrris,- ( f5j3 JL ^^fioS
d ^w
c^?*nS
idy vdd at*) jio^rado o3js?r(r!^ ^acs

ado srej!c

^^03^,^.

The Budhas who have been and who shall be
of there law, and what did I do
And This which now befalls, so fell before
That at his gate a King in warior mail
Should meet his son, a prince in hermit weeds.
Augustine Wisdom that was not made; but is at thi
present, as it has to ever been and so shall ever be.

,?>srt cS^od cS^o-so^ax (edidoorf ?
o3j3?ris3orfd jpartrfi <^F;3orfc> ^

Ss ^Jsdd neidoo

(ll-vo

Jf TfcT: ^ -aodfl.. |i? rfj^sJ #,*>
dod:d S-305S* Jps
&oaB a 3. wrfd
orfo tfSzfd
^) aw.djs

yrfdre erfjirt 3s eros^ofo dSrJ^w
wzR.3. -ad^ l^^dc
n ? i oio

,^d<D r^corf wSdr^) ^s rf-i
jra(jMra Q cai* ^sri ^s fi

f: i
srtw n r i%fcr n

r ;iraafcFci> (

: fcoiS so^dol crf^rirt^ drf,^
s o^rf^srad4. ^^cWdAn 5
na^a. w^doocs jrajjj prf^
sjjaagSou , si^r sra*^ s^dsl SrfaS,dorio

rljO$ adds!

rig rfWzS. BriidOoti

^orfo eso)

n) ??dj s d si d

ofc ? v)
ep?5Jraa a OT ? M) odjaOTrt

s-auij cdwrtris?
^sri

). esrfdja

-a^cSo es rf ^ rt
esdi ri^nSSTBriazS

a sd idsirf ? -a

add

ra-s a 3 -.- n) SjC^
j) erijj e;i3?rdrt<sia

&.MJ djaz^ sfcgfcjs^otfc jreaaid a 5k.
-as3.33c

ss***.
a ip-sj

w cio ri o o ri
ssdrt^ 1 ss
sncS.

nn <3

B9Efara 4 JJri a^cdjda dj^ sJraacw o ^.

)aao*OT a S. esdodood de
. erued a^crfod erfd

w ?si5Jjs -acSs

j - "Arjuna's putting this question before the
Lord is simply an attempt by the devotee to defy the atheistic
attitude of persons who consider Krishna to be an ordinary
human being subject to the modes of material nature",

eqjsjoio

?>7jrtFri ae'sdriert

erfdO esrid ^

Ofi ffJSC^da Wljfi cdd^d e6ecdrfo3)f\z3. :-

uf 3J3?rartd ! rfos-sd srandrig

^aij ejn^drfcS. w
dood jj?5i3 arfj^a*-

^ s<&aota>'J
-adosj

ness rtjozji asidisl

di,

^s ao'

, aa^d? osfjri arista^
($Gi3 wo? eae^di t-oria oires 1 ?

Ftia Sjf ^.3^ fio
ero^d iJjados^cS.

rt^O' ^oWCirf^ rf 35^,o^3ih ff.SSl ffa W*?oC33 ^odd eSf^J

ess

.

, tS^rt,'

o^sd d
riE^ 3qtoF>od

3"ff

William Q Judgedo ^ e^S?^ K^ri^ 5D ^ ocfc d ?o?r?
wSoiodSa^d. Arjuna is also called Nara which means Man,
we here have an ancient poslulation of reincarnation for all
human family in direct and unmistakable terms. eKOFc^rt

tortaj.*. ea^ri ariofcdg Judgeda

aS^3^d. And in spite of all the sneers and laboured efforts
of scientific scoffers to show that there is no soul, and
perhaps no hereafter, the innate belief in the supreme, in
heaven, in hell, magic and what not will remain.

35-3 f\ oSo?

rf^ w^ saarfj.
^Boijjrt rfo

?rl -ad ^ o

d e Sto^ad. .3{ i

rt^^C) ?ra.ofcsjtS;
'

sd^? Geoffrey A Barborka esrfdo &&^ The pearl of the
orient irfjS 2o?rt SoWos^d The philosophical concept under-
lying this enunciation of the ancient doctrine of immortality
is that the same indwelling self or divine spirit is present
from one incarnation to another incarnation on earth. The
streams of consciousness is continuous inhering in the
Karmopadhi (The causal self) even though the lower vestures
or vehicles differ. Thus the indwelling spirit inhabits a series
of htiman vehicles or bodies; using one vehicle for one life
time on earth, then reappearing in another body for another
span of life continuing the same stream of consciousness....
the west view the doctrine solely from the aspect of the outer
mostvehicle, the physical body ..... Those who reject the doctr-
ine say we have no remembrance of. having lived before on
earth, therefore we could not have had a former existence-
So Krishna says- I remember mine, even though you do
not remember yours." "eriod^d S

-a&a^oda ess^

s^iJ. eriodOod ^rfofi

rt ero^ao.

-ada^iS- er^srerf $&4

s trads'ftS. ^s S

in the space Agecte) So?rt w3ac3^3. Hinduism speaks about
the five bodies of Man of which we know only the matter
body. But the Rishis, Yogis, and the wise men of India
knew about an "Energy body" which shines with many
Rainbow colours ..... Now the Soviets have succeeded in
photographing the energy body !... This is called Plasma
body by them. They have employed a photography known as
"Kirlian Photography" for this purpose... For Dr. Kirlian is
the Russian who photographed the Energy body or Astral
body. 2nodra jjk&tfdsD socfc ^ja?^rt^^ EoWos'^d. es ^) rt <tf <D
5$riart tp^s zSea^ode (e^ifcaJa) ftre^tS. wcia ^i fc sbh
rttfrt oi^hrttftf rfos!^ rfoso-s sss ji rt * rt euoirfci ^oioi^Seid
(Energy body) s3?3o rtja^^. esrfa ^eirfa^ 230^ ii^o &3ca ri^orf

sr!

irtaza^fi. erfdo writfj
s^A (Plasma body)

tSeadcS

Mr. T. Subbarao "astfc jjda fc Discourses on the Bhagava-
dgita ^e ^ ^g t rfixdd a^oiorfe 5crt weoJoos^d. This Sukshma
Sharira bears to the physical body the sama relationship

which the astral world bears to the objective phase of the
solar system It is sometimes called Kamarupa, in our

physical body, and being composed of finer mater, als its
powers of action and thought are considerably greater than
those in the physical body. Karana sharira can only be consi-
ved as a centre of Prajna ( force or energy ). And the third
principle is sutratma. What completes this trinity, It is the
light of the Logos. This light permeates every kind organisms
as Jiva.

Now logos is the sun. The rays of the sun fall upon a
minor and reflect from it upon a polished matallic plate and
make the rays reflected from the plate fall upon a wall. Now
we have three imaegs, one being clearer than the other and
one being more resplendent the other. I can compare the
clear mirror to Karana Sharira the metallic plate to the astral
body and the wall to the physical body, In each case a
definite Bimbam is formed and the bimbam or the reflected
image is fcr the time being is considred as the self.

ri & c!e8 $Sstoft>537>ci>riOod s^p
sd^j ss-aa^d sru^d^ :3i?3

^ d si cxJo ^

s^tS. stoctei rirask s-soDooio rf^raori aSjad ae&rf
j 3&>sdF $yd j^dei udjsi.iSoda tpartsterig (lll-nj-no)

s^ BJ^rt^o 3o?r< tfjadod^ ?

t s Pr ^ i

crfrari ^d^rf
n)
v) eru

i?o. sseri^rt

^J rt d o

nesn rtjozji S^dfi

o) erf^a K^ d8o^5fo 3) es^^a rfadra dfo^a da^ a.)

^. ? -adSj \>dsran ^ririoijb ? . srf
TcT^Rqr
n)

dorioarfrfda
. j) eiqia'a

1) -aO TTJJC7 rfijb^dci^^jdart ^dod 2m, William L. Judge
tirfdo aEStfj 2) The mystic power of self ideation (^f^q-)
oiodo 2o?s? esrf^j 5jjs3J3e3?Se>Pi xf ^ oiiKd^rtid ^0920 erusd^s^
3^55^ yuc3-asoO?oC3-a o 3 "The whole of the universe is evolved
through Sankalpa (ideation ) alone; it is only through
Sankalpa that the universe retains its appearance.

(^\ sr^f?f sr

^j ?p-a si sS o di ejqSr '

es rf ^a

da^da n) -arf^do
^,dj33jdo3a?

.
. eifc *,?**}

tsrfo wsdo

. esrfd arfdo erus

sdozSe arfdi; wsi^si-

ft? 33 rt.oqj arftfEf

si3o
sirao&c&od8 riofc oWflode

'aw^j' <oorfj3 e^rdu. jf^y ^20, rf^

add 5371^^) ?io
n) erfd

ssrf^ -atloiooi s

Sorfi djs.

Belt??

3. "si

qtsrsfw f^r^rrcf Tifir^ 3

ns miraculous power; because the passage is theistic.

VUC37) d

wqra a odo v
: sdprar

(2.3^5)

A- J. Bahm in his Bhagavadgita says-

" Here Maya illusion is treated as a tendency of exist-
ence to evolve and manifest itself. Quiescant existence,
unmanifested and unevolved is regarded as ultimate reality.
One who mistakes evolved existence as real suffers from
illusion, (ez

isd, eswre
etprf a oirartarfck

desdi ^F^) ^esr e5israrti5Srf3rt ^odoorfa^; esek

orfi a^r. j)

siraetosi

s^3. v) qkhFdodd d?drt^a Radha Krishnan- Dharma liter-
ally means mode of being,

r^ozjJ fflsddsi

abgri asra,ti;3? tfJdoF^.
5>?a

^. (IX-na)

2oz^53 1 3^orfdo qSdo'F^orfS (Dharma is verily the Karma
that is conductive toman's growth and progress. What impedes
them is Adharma.)

Though the mills of God grind slowly
They grind exceeding small a
Though with patience he stands waiting
With exactness grinds He all.

acsrt

-^-. i
ij 1 /

e^oS. C3i0

o-^cdw es^sya

e^s^drf a^oiorfS

til^cS' ,ioz) a

,? esrissd drasfc&a ?3t|,t3ei5Sorf djajj^ja Ji^.^js adorfdi oiowo

^ odjari adrafd^ja udj^ao.

CT: ^rft't -
oSjarf^ zi

rf^di, $,.{* ss! rfo 53,
^ '

3s o?oiran wfiodws^d. "Sjf
a iS?^4 Wja^ori ^j^s!htSQ3 ts^53
^orf !j)5^53)f\d d wdi'aiZjja. MftdsKavi. e52p^,53)f\d d- ed

d agfsfcgj siotftteS

wrid

fi s'sqSj tapd vSds^d sj-3jdo^53)rid ^rWo

ooc.

. tss ^ri^o sis^ ^s draw

. wridjs oaS 'add rijat^ saofO* w?^

<az 3- 'A physical and mental body is prepared fit for the
divine incarnation by a pure or great heredity and ths
descending Godhead takes possession of it- But the Gita
in this very passage applies the doctrine of reincarnation,
boldly enough to the Avatar himself ........ The soul prepares its

own body, ths body is not prepared for it without any,
reference to the soul. ........ It is a difficult assumption to the

modern mind ....We may solve the problem in some other way

........ The body is prepared by the Jeeva but assumed from

birth by the God. head.) jo!> 333,5^ ^o%

jS^cS. tsd3 nfldoo

d^^iS. wal^Se ^

( wrfdo *

.j.. j i. (Prakrit!

or Maya Shakti has her part to play both with Jeevatman and
with the incarnations of Ishwara; but her function with these
two entities is on diametrically opposite bases. She enslaves
the former and is enslaved by Ihe latter, -arfffc^

f Df^cxJ-ran

?3ri>8rj ?5^^o^)^y. It is by mani-
pulating His Maya Shakti that the unborn Lord puts on the
appearance of being born and of growing. The one supre-
mely abova Karma apparently assumes it. That Karma again
is not capricious. The collective Karma of the society as it
ought to be gets itself embodied in the incarnation. He does
not stand in need of making any experiments, with the
various factors of life. His advent simply explains the
sublime plan and purpose of the human life. He is the benign
model to be followed by the others )

azS. edd ^.^^ edo
d; odd

^^. (53^

i^ esd^Fd^sidO arfs^
d ad^d esfrf^d ts

,
^ orfo*4,iS. essisfe escort BjJo^oso^ fo^tfdnsd

rfo% ri a rt& j&ify. 25^)
j. eddol 30,

^jd i3?ajj5 ^^w.
^oso dossort^ Bfiirfoi

r: II

&oti$t AOjWdO w' d sra d rf

S : o) p$o cid JJod^Elcrfw 3)

d. "I will, to the best of my ability preserve,
protect and defend the Constitution and the Law." (Art 60)

&regd?raf\

*&" 2on;3c3od

*>*Jofc

rfos^j .jodsDrf - n)
_)
a)

*orfjFrfd o)

.) rfoodd

0) godSSS^

v)

35)

-')

n)

n)
j)

y) 2^s^rie)d n)

1
I!

a.)

o) esiidd^ djiC^ ftreTO

s) ^oXT> qWird wa ;d^.

no) tfdj esrfs-sd n) dos^ ?!o35^d

j) risjg abartrifi^ ^dih
jS^rteneift aoire

rf'S^ B ! J3 J ?^9QA
?fiiS^O dL H 1 SOC3? B ^.

wdd es^s^dd aidsa

3dj03js?<d^|.

djs >aej. ^wssid

esissd ricrad3e5tforfj -az^xi^^^. essSsJ ^
^jlojiori^d^ odoradja raw. esrfSeid^ wdodOod, sSd^o 5jjo3js?w5i
do a6?^ wsdodo.

F ^orJai &?Jirfrfg5iAo3o?

sr|xft: H

a^criodg o?^ uSodws^d : The

rationalist objects that if God exists He is extra cosmic or
super cosmic and does not intervene in the affairs of the
world, but that He allows them -to be governed by machinery
of nature. He is pure spirit and cannot put on a body.
Infinite cannot become finite The ever unborn cannot be .
the creature born into the world. These objections are anti-
cipated by the Lord...and he says yet he assumes birth This

spiritual microcosm(theindividual)maspueradesinthe external
forms of the mind, disere, and, matter, and moves incognito
in the world like an actor on a stage playing the parts of a
King buffoon or Villain without being recognised. All creature
owe their existence to this illusion divine power which
creates many out of the one. This is one process of the
descent by involution in nature in the micro cosmic forms of
the many though retaining the entire divine potentiatialities

Aesra rfjocj! asidsi o

Whole evolves from whole-There is also another process of
Divine descent in human and other forms not as microcosm
but as the central being of the Cosmic Microcosm. But this
divine birth has to pass through the medium of the Nature's
transfiguring process of creation (Maya) as it is the very gate
through which the 'many' aspect can come into being.
(^snfTfir). Such Divine birth is known as Avatar. It is only
the dynamic (SFTT) aspect that takes birth ..... In the Divine
birth the spirit incarnates with complete mastery over Nature.
& ss-sdrfO n?irt riria^awd sto&rtdi :- n) eKrfcfc ^^
Suotfo- fc^seys? <3*>c5> drassss^ sras es<3?
s>d4 a^ ^esrttfrto adad^red stag).
Ujao^ow ^^ 'a^rfrf^o 26?^ esrf. e es3

(Process of creation)

(evolution) s3ed !3?d
wdos^cSorfo aB?^o5ra 11 3.

. ftfSofoa w
/ esdSoAistirida *A^ Essays on the Gi

e rfoas^rf riooojisj. a

53d? yhdi^!3, the Avatar comes as the manifestation of the
divine nature in the human nature, the apocalypse of its Christ-
hood, Krishnahood Budhahood in order that the human
nature may by moulding its principle, thought feeling action
being on the lines of that Christhood Krishnahood Budha-
hood transfigure itself into divine, stotfri
i esrfs^d^ sotfo^el

d^do Soe9aosJirfoi
eris^d^rto^d.' 5 wdaotSj8dddo
erfSn^ (descent)
(Ascent)

declares too the oneness of his humanity with
divine being).

MSofajs EuA,, aBwzSotoacJsS^ adOoddja ^do
riwoas ftft M ffc50o3a
eddol eB

&>?ri &?d3)rirf riajada rtrfari^) {jSrfaFsJows 3o?> riaaain; ero
JiSslF af&9e>OTdda

crad sdd w,3o

rfStirf w^^o sjdd erocra d

rfjsrfo ? tpwfe&d 43^ J^

rfjSa^iwe;. wrfd.fi)

-arid ^ofd ^fessrfd Sjfri^do j D?^crfcran ^

^4 dr.?qJtf rf^rt^ esrfnrforidi? sdddcre^

s^d- "The whole purpose
of the mission of incarnations is to arouse Krishna conscious-
ness everywhere".

"The prime purpose of the Krishna Avatar Is to satisfy
his unalloyed devotees."

R. B. erowdo ^stos^d- "Ordinary mortals take courage
and inspiration from the lives of incarnations like Rama and
Krishna."

"man must therefore work as God works and actively
assist in the tasks which bring God down to earth."

C fflfcrfwida. %e?

"My

Krishna is the Lord of the universe, the creator the preserver
and destroyer, of us all. He may destroy because he creates."

Ja^ ^^^C^S. qjrfor ;&%

artobst^ erodoh
odd c^js?h w^s

^ * ri si S

.tra .

eJ Q

^ ega

. WlrfS ^d^i

oJ^ aedsi?>rt

oudoan

^owoiran

stodaz^d

orf-rado wz

sB.a eriari sire*, jresfc dzfFoJ StfzfcS,^. ewcrfrio-sortja -aw.)

B&fiotfcsj.iSoSa ?

(=iocio e?r.)

woor\s!a3)ddj. J

C M- 3udj,c3'3Sp'323DOCi,iFdo ~- "O^ja^

tfda rirai, assi^^creesrf^
g ^rftrf cft^ spffffr" c!J

od3 s^^do ^ocioJora^ Rsi

,02^ ifc&Fsft -au.

a - q-q- gpir

rfS ezfoo?^ ts^^rte^ jj^dw^A ruo..irfow
t^

r%:

.
sdorf ss-scidi .)

ddi : to, escS, >^ gg 233^ ,

& iSW id *sfi B

^ rfjacSO^j afc-S^n^d. f^sif -

^^. |)

essid
3 ?Ji^, s

i33 3 eridi ^rf.tSrt e

-" ^

d.Wj^oria B8?sjrf

n>3raJi' aorii

^ azs^d aa^rf ewofoci
^^w^irfo. Archie
J. Bahm da & Aratf

Krishna here speaks as if the Supreme
who really transcends Karma, here acts Karmicly

._For when a man is
secure in the faith that Right always prevails, he never
Swerves there from, pursuing to the bitterest end and against
serious odds and as no part of the effort proceeds from his
ego, but all is dedicated to Him, being ever one with Hi
he is released from birth and death (^$ q3

R. B. u^udo esds-adri a^oiodO 2o?rt Eo^^os^d- (Ordinary
mortals) They must take courage and inspiration from the
lives of incarnations, like Rama and Krishna.

ea's rfjo$ dadd VF

To know means to grasp with the intellect but to
know in essence /^-^-^-.N means not merely to understand
but also to act or live accordingly.

William Q. Judge da -a* astetodg btf uflofcas^fl :
He also declares that the right and full comprehension of the
mystery of his births and work on earth confers upon us
Nirvana so that rebirth occurs no more. This is because it is
not possible for a man to understand the mystery unless he
has completely liberated himself from the chains of passion
and acquired entire concentration- He has learned to look
beneath the shell of appearances that deceives the unthinking
mind. es^ K ^ Bfriapr

,aoci3

wriorfao.

5! e^srsd

Krishna as an Avatar or descent of the Divine into the
human world discloses the condition of being to which the
human soul?, should rise. The birth of the birthless means the
revelation of the mystery in the soul of Man. (ricra^rf wrt^^O

s^tS wrfjfc

e who accepts this truth on the strength
of the authority of the Vedas and of the Supreme personality
of God head and who does not waste time in philosophical
speculations, attains the highest perfectional stage of
liberation. oJJsdi Se

eoM*ort>!$j 9rfc^ AsS^rf

wddjs tfidir rfja

^ci rfWz^iin ftra
5IT?ft) y^^jdjaddS so^rfjJ^ draodos^cj" ^ da

,a*d>*iaoadarf jjddjs^^?

;_ o)

rr:- Terr:)
^
rf

2>j? s^^ddj ^rfo^ n?@)Ss5tidrfO 2of^ eo^^s^S. "Unless
there is an ascent from below by purification of lower nature
one cannot expect the Descent of Divine consciousness in
him from above He has to develop certain qualifications in
his nature to deserve such descent." ^rf

wdoaddo,

wJt)orf^3e^^^io^^3. o) ridsire^ arf fi tt^rf rf
^ 3) arij ^rfiFrt^ s&aso^ ^^rt^ egia ^ SL) crsri e
J>o^ eood ^rfotfaod oiw^fs-srtaaifo v) rio

rr:) )
4 ^^
rfa^ssi.cja rfadesrf

asrirfda
id^j" ^
co, J rfoi ; sp^ffa":

^
*darradi.d a dfl

B'JS a d
add o^rf^

ad^j sredesri^ s^Si ri^isaddj ^e s^ds
13^3: And because they are too materially absorbed the
conception of retaining tha personality after liberation from

life is also individual and personal, they become afraid of
becoming persons again and so they naturally prefer a kind
of merging into the impersonal void ..... This is a kind of fearful
stage of life, devoid of Spiritual perfect knowledge of spiritual
existence, one has to get rid of all three stages of attachment
to the material world: negligence of spiritual life, fear of a
spiritual personal identity, and the conception of void that
underlies the frustration of life... To get free from these three
stages one has to take complete shelter of the Lord... The last
stage of the devotional life is called srR or transcendental
love of God -(erfda sJ^aofcO w^o^ rfirt^o'srfarfOorf, Soj^cfloori
5&0-&, cSjatte 3o?e3 iSfrids^ wwaitofyjiiSoria esdort aoes^ zodo
3,3. odor! eS & t8ri5J ri&aj skis, rij^^fyw^zSokoifc fes^
fcrt^rte cSddos^a. arfjdood sp^a^^n

n) eqKi^
sse^cto !5ja05)ori

^^esdi ^Krishna and the Gitad
j aSf^n^iS. The only form of knowledge

possible for the finite to discard its finitude and become

ven in the
nce

absolutely one with infinite is impossible. For even in
highest stage of Samadhi there is an element of difference
though it is very different from the Sthula Bheda of the
dualist. Yogi Sadananda says in his Vedanta sara that in
fr^TFT^ SnTlfST the ^gf is SF^S^T hidden But it is there all
the same. It is difference as Well as unity which matter

sadhana possible.

z^ jiaFsKsgsren toonartO^ sSe^sci ^oc!? z
) 0xie>qjjsresi>ifc oira^oriS ristoaofc
sao tpedri eo^ 79^? -ado^cS. yrid
jjrf rfjuss ee$ ^cjd-ffog ?3?doiJ3neS. oJ

&k Mysticism in the Bhagavatgita
rfS 'Qita does not inculcate a sudden slip into transcend-
ence. Gita seems to be anxious about concrete spiritual
hold for the regulation of life in accordance with the Spiritual
Light

^nr^ ftzrffr STTTCTT:

ts-a -azSe
STTRTT: (35^

odo ?radj33^ rfoo^

3s OT^rJ^o ?>d>e-sE>53DFi

s^^S. fngj=r oio
q-^-% ?i3a 'wo?

snr: ffer

eOjSo, Jj'Sj^aJi?)^ 3ja?9sioi ^rfrtto 'eoj

rWO 'tf s^ tpeiriri
ecS, i Jri ^^dS 'e^s

"J"^ *j^,^ ^ rijs ^

B ri

-.m i t

i esqjr w^oioorirfo ?" Sof

i aoWMW
d; esrfda

io^d worred 3

^* Won7id5rertj3?-&^ e . yno er
edd e?!5^|OJo^? ? oire^odS Eoodo tfzSi^ es^do ^rq-
?Tf?r STffHt ^o^ The great God Shankara himself is onl
pilgrim journing the spiritual path (rfoBencSesS sfoa'dsfo Sad

R D. 0-SoSzSoiciridi fcftf sodafciS^S : The mystic goes
on asemp to approaching God. arid es^rsji^ s>;3? OotosSosTj^.
"Just as thare is difference between the moon of the 14th
day and the fullmoon of the 15th day to that extent only does
the devotee fall short of the full divine attainment. (Jna,
XVIII 1087-90). edOWjd ?!dos3 j^eMj (jJerfriiS. **>dFaofc tforij'

erfd emtfri rfjSS^o^cSoi radi
sdj^oEJiriorf d 3si.o^dorfi ijsfdoarfej.

esdeSodjsfdddi ?i^o3j3?rid riiOoiia The real goal of the
yoga is then a living and self completing union with the
divine Purushottama and is not merely a self extinguishing
Immergence in the impersonal Being, s

.' Tr^f ^TW.' " ? ? N
h f^^ ^23^3^3 esrfdji^ esrfd ^

"tf3j3F?c)Ort's ! '3

s>Fdrfdc, ^rfj fc Mystics in th& Bhagavadgita
dS 8o?rt wScxioos^d: Krishna is the fleshy inclination of
Vishnu the Bengal theist Chaitanya and others following the
Narada Pancharatragama theory makes Vishnu a hyposlasis of
Krishna

54>qj3 d 5afeFdj

sts^ s^rti

e^cSesSirii? tfzifl) Ss>hridj3 EJaaoeS
tfzlri

aoc

po^ Eojsodorf

^jS. esrfo ^

Sort t3?^ ^ O

es doe5 wrido

. ^dcto
?josorfisso

'Sir>
*J8irirfdO

doi tfdee&.rt*?. -arfortgj erfdriort

>dda
5=^3^3. JST

Ja add srorf.

E??js esadd ^^ ^
^CJ^; ssa%

rfar!,

^n^d. C. M Padmanab-
hacharya Oa ezsirSs'sdrf a^oiarfg Sofrt EoC^s^d : The theory
about Archavatar is as novel as it is startling. There is no
warrent for it in ancient scripture and no authority is quoted
by Desikar, It staggers one to be told that the mettalic or

ftesra rfjozji arfd5 to

wooden images seen in temples are themselves God and not
mere houses are vehicles of Divine presence, more startling
yet is the tenet that the said Idols and 'images are non-
material in build and are of spiritual essence
and STR^). adaste, S^dort,

Eliot Deutseh da
i^s&k Essays on the Gita rig fofrt SoSstoSe^cS : This higher
Bhakti makes possible a real diversity in unity which brings
one into unity with Divine. And from This unity of man
with the Divine a man is able to fulfil his dharma. He acts in
the Knowledge that all action is essentially the Divines
action- He becomes an instrument of the Divine. He imitates
the Divine by acting in the spirit of non attachment and is so
acting his freedom is realised.

dreda i s's!lw3ooda. udd S
jaodos^^. ?3ed 33 rio^^ ?o Art
?3?d tftf jjSdiFrt* tf.ri.a9nd." * owdjan afiw e^e*
ri^ozd StiatoS. tsdd ^ dS

z&ssio&a
sraarf ^raa

^jsduadarfa. ts

^ajrf s3?g v ( aeji3, ^sjrf^ sJorija^rt e|jr?o
. <sckriOod ,aej ^riarrt'S'jB

rftdsi qfeor stoats* storf j

g qjsfcFrtta t,oGrerterad;$.

"The whole world is under his ordinance. No
one may break God's Law with impunity. As we sow, so shall
be reap. This law operates in exorably without fear or favour.
ase tsrtia, es^ OT*5j eB^sJMjzS. ^^

zs^rf oerart

add s3tf<>3 rrso^crfirfdo 2o?rt eodoioos^d-
^ TO^^^og; W rf6 eg e;j$ (God ^ s rea dmess togiv
one what he seeks)

"But I say, he who soweth
sparingly shall reap also sparingly; he who soweth bounti-
fully shall also reap bountifully" (fcdton *M.cfcicfc ad^OTh
' a^oswn .

.. .

Allah falleth prostrate whatsoever is in the heavens and tha
earth, willingly or unwillingly as do th ' H ri
morning and the evening hours.

d?afrfrf. H^o/to ^orf^
d ^^ (Responsive
Cooperation) * fo, wd ofardo

ftes-a rt.od arfdfi

BJSesi tfesracflaatoriifc grf^
?iod40 ^^^ aS'S^ja
^e^rf^ IX JSL-

#,^5! ^^.

55-3^0 es^ddd

Dr Radhakrishnan says-'This verse brings out the
wide catholicity of the Gita religion" fiCSc* $,

"The supreme personality of Godhead is partially realised
in his impersonal Brahmajyoti effulgence ................ As for those

who are impersonalists and who want to commit spiritual
suicide by annihilating the individual existence of the living
entity, Krishna helps also by absorbing them into his
effulgence. Such impersonalists do not agree to accept the

eternal blissful personality of Godhead. Consequently the
cannot relish the bliss of transcendental personal service to
the Lord having extinguished their individuality." (

?roTOdaraarti

escort

C. M, Padmanabhacharyado

n^oJart^ orfaTOFj^sJFtfsrBn ^s owofcran ^ortjfefc
^ Q 3 - To sum up briefly Shankarananda is wrong in reading
the verse as a piece of special pleading in favour of
Karmayoga and the lower Brahman. Neelakantha has erred
in including the hatred of God and its dire penalties as
contemplated here Ramanujacharya has erred by darting off
at tangent and restricting the verse to Avataric boons and
blessings only, including therein a peculiar cult relating to
idol worship.

Differing from all there is Manhasudana. He makes out
the purport to be that, although God treats worshippers un-
equally, He does so for good reasons like an impartial judge
whichever deity a man may worship, that worship goes in
fact to God who is the only true source of every good.

This in the main is also the rendering of. Shr! Madhva.
That there should be agreement between .two such writers
is eloquent proof of its soundness.

:~'%oz3 nsiobg (ll-a*)

wv^erismn

iow wtoiod -a^d

^ rt ^ o rf ^ 5^3

volut-
ion) rijajjrfsij ^ ^^g ^srarfood On born Nature) s3/o

s ^r!^ tfjir?

Bzae^. ^ ft yuSsiock o3ja?z3rforfddS

T j q, m

n) Si-a^B 1 o-3ti?i ^ejrarf

^zS. a.)
^zS. v) s-ssdosi
-si^ri^g n) ^ojj
jre^. j) stoia, a)
3oJ3orfOr?j -a^d iSea'grttf^ u^cOo^s^d. v)

t ^ft^rr

- ITJFJ:% I ^f^gT^"

k>^ Sj^fa 1 ^) BoqJjdS ^iirf sssis'sd as^
saii3TOrf5J rtja^^ ^ & a?>od ^zlrf tfrfaFoS^rtdsto^
esrfg s^ij*) *soFo8j8?ririgo4j ns fswiidds^ 58 e * ri
tj.i3 gfl,Wrtia (as -n^-nv oas-^-ne) slrariOsS fsaeji
^orf rf sso F d 5}

eS*} 7red&3o

pa^ -ad.

-adaridood efewsty tfsiiFrt^

?jo32 B i3 > ' <^odo sSssfes^d ^s
rfafj 5>?afodd3 -.- esrf^e ^o

S3ssid ^^, ^ax
- 'ado j&rari sscxJi;

rtrt^o ?J3o
dia C3e>.ae> 23-3

$ e3 fC

: I

OTKcSi &j?iy8rtS?*orii es^ci eo

> s , 3

gja wrf ^^

. Gods must not be taken to mea"n the he.a^

l^S dots ^ rfoosoj53-sd ^JF. 'srfdg -a^d
we ?ooso ^JB^, draScrfw^

? MO>Qs:*3?3oGk tfj^f^ oSf'S'o

s&s^x -aria Sj? ^ 3 w^ Sci

dce) i^d SiSSjrt ArsgJ.

rf cSj^oSiorf aorf,
^rir5Sjsriej>rf siciso

". ^odj !3j3q>i)C33 Q 3 esdd ajfiss^ojo?)^ e

AeioSo fafevfofa spifaT *<>*> sSWiS.
d rack neioto ?p)s^

aSdrfre^J

=50

ssartoo
%3W

f T f^

^S. orfd 'arfdjs sisd SjoiraFc
d. ^js^^ erfo ^s^sici ^oi
^tS " (Vll-nf )

2noa?i ais ) ?B ! d

rfrfiFrf ^lO^atoci^ iiSai2,8, escort
A^wri s^^cdci^) 88?K{dari^ erfrfrfd
. e^dO srai^rfda

33o(Jjan s

me as the creator there of and non creator also t^ ^^^
*ri" fefe ST^Tcrf WWT ) is the statement. The commentators

of the Adwaitic school point out that actorship is a

myth and non action is the truth Brahman is devoid of

attributes anc faction ,f creation be a myth why should

Krishna say that he has created castes in the first fine. Why
snould he hate prided himself on the authorship of a

a my thi'n C g anaTtT * " CDmPUment * ^ that He State "

H.I." . * :z V Z:T breaths vitaiiy c mradi - s
z^F^
=^*JS5s TX^tt^

. M^rfda

jo^^.tio siwsodC) t*o& ^es

sJwada aqJ.

iFo3 !

^ra g*j(rfi ^^ Bliirij
F a^rtris?o

^& rf s^e o3o? wcca

^ riora ^^ aidsira^ rf tiifciarfaa.
ibE qirfarn* epsas rorfja tepsootoncfa w eo

end.
"tfrf ood

^ fl

*^,
^ J

"

rf,oqS arfdsS

asters Ad>. -ade

73^ ??>>* -

ss^) c3F^r--,o
oeQzjSrfoFrt^^ wqs'sa^ri o^*,^ asp-art^?

^n^urf qSrfj3Foio!sse) a 5Srt*rfj3
n?idjg 50??^ e^jj Hoes fii^^rt^si^ es^) woiSft

e^ rtaeerf^?

v-nn-^i d) Young India ri
The Gita does talk of Varna being according to guna

karma, but guna and ka
of varna is nothing if no
implied here. Brahman
just as trie head is the
capacity for superior ser
superior status is arrof .

ma are inherited by birth. The law
by birth. But there is no superiority
m is the culmination of other varnas
culmination of the body. It means
ce, not superior status- The moment
ed it becomes worthy to be trampled

e irtcJaAnoaOT a 8. It is just a shadow

of what existed ages ago There was a system which existed
in ages gone by which served the then social organisation
magnificently. "& rfesFesioJiJ oioort o&wW SooeS -ad^dd

n^icrfo
o^sdosi
rioi 8orl3 n sS -^oSS oijari^. e azp^rirt^o s^JroiJS

as;d n^a tf

?^ Ss (5iej rfraF

$&,?tfo*G fl d :- Each indivi-
dual as belonging to a particular division has natural
qualities and aptitudes for performing certain type of works
and accordingly it is his duty to seek fulfilment of his life
by performing this kind of work."

a^ MSofcg BraFrf^rt TO 5fcS<* ? oodo Atf wafcda.
awFajS^cfo g>ua?d 237) sfcrartosfcfc.
^ wodo wlo^d^ *n^ obori ^

siredidGSoori
^jwn cxJoad

5>rt,&>*iririj ^daa

ej

es,atodo*

65ds3o53j3drfdo : ^ Essays on Gita dg ^0

. edo ^993" pextad

nj ST3SJ5S23 1 yjpFS 1 .s) p^osi^s 1 a.)

fi, ri^d^ri $o

) ed. nficrfoo sS^ri^ erfdr sJ
sSoUi^zS. ^s JJt^JoijM dfrfrf^S
. ydd sl^siaraddO woddo^ ttS^aod worfocio. sto^aasi^ji y
priori*) '

*^d. n) j^n^ eso^os 1
?*). (because

each man has in him some thing his own, some characteristic
prmcrple and in born power of his nature)

^

4 U *ij

cs^Fd oaslaforig
, eqSc37>

4- ^t8?FCrfidj 530^

.. ^j ri.sS oiii

rfj^ Uofid. "The present morbid condition of
India broken into castes and subcastes is opposed to the
unity taught by the Gita. which stands for an organic
as against atomistic conception of society"

sot^

oscrforf wrfodoa ^raarigd;
do esddo as'
oaJorfdo 3s fti^wri es^Frf^

at3. aed! sswif^ !

Serf

AatofcoS. w

riered. sr^crft ^^ ^qfcdesijs -aa
5sJj riaS a s^ ^ow

AJ dnsrto^ i3.

e'^rtoes rioijc^

65 $533 S30?0^

. eru^rfrfdo ncloioo Us-sa^ >a;de

ftesa rf,o$ arftifS

srad rfora a'i&Frto Anodari^dOod odd :3je$

K- N- WOB^ofesSda ^ Early Budhism and the Bhaga-
vadgita dS Problem of caste a u 4?&F*ofc **rt fctf wflcta

fcri^acfe^d. w
&5ira Bqiadod^odj

. o essdo^ esd^ rtocs

y^d KJ^d Cji^iF^ arf^) >3dQ^S37>ri!3. 3-3,80 ra^i Kfj,aod
riiCS tfS&Frttfori.

h?loioo Xi dEsurf sS.rf^ crfi^ sjj^sDa^o^zS. odd

^^S. (XVIII-VM)".

^oe 1

BB*>5JriOod nrtoia

. rf.

*Kra8 : "assw^ aStfefooasfc adod sXndercsJridi

j daod rtaa sjj^^rssri
wia 'suad j dj3 w^rfoS* rfora

tssre^dfi ri

j wdi^d. -aor^o^ciS. B
%. es

irrs^ wridodo S
jj <ad^dodin 3s ^
'jig rt;H7>$i>d,n3!j esaaoSFca^FazS. ^ja

sped tfoda zodo^cS. ner 5

r(VQ djrtoraao
edd esO

z^^o ....... oirasftS? ?jrfj

6 tt^o&tfi 3tf4tSe*
osslododS a ,0^ rfaAaJa

Xcioi raakF3vfcsa3.

wdearf^ &. Afl?o*S2.3-"cb rfsto
ssSiBRFJodcraftaJAn

TiidcS rianri "ad^

adds e?$d 'ridrfrasl^o erustinssi B-sdra^j' oiow
e), edd

Uj^ 800*0^5^

^tfj s^dra

doado
rt^F^
F/l^rt js^jay K sdo^^

^t iftssfrs
^rfor vrfftr *r .

C. M- JSt^pi

fc'rt <$F a^n^d - Who ever thinks of himself to the effect
lam unaffected and desireless' becomes free, ojjadc

Sdd j^awtaf.d. qnf%ft

qf

e$F;3e

ij5?OX)C37) S.

j esrfdd ess^Ocinos^iS. es 3&r

do sio^ ojo rfraOi*^; esddO 3o?j rfjradosj^d

do ^5 Ais^Wrf

"-sicSu^) sJ^orf eoaa*
a-jjsdj rfocxSren ^^ac33 a 3

o - Man has thus before him

the Supreme example of one who though in action is not the
does there of. (

. sitfd

^oSlOe)Z3elCXfcFd. 357)^

(Emulation of the great is the way of the elite.) wrid Emula-

?5^o5)d

. Emulation -add

esrfd e^rac^d e^o ?oOo3oorfo

ia (^ fflcTT fcf q^) .

d ^

fl?37> rt,0$ aids8

equate jo ;=3e ftn w WB5
q': ) *rfiFiorf si^arWa
a!?!S ss^rtcflie
s esqs^oJad

vfcti

jSjsasloj.

ts

rfoo^oiog

ridobeu ^^^^
was 1 ^jae^ soso si^cd
o3ow tmcnridE
iocii escid 55qSF

rirrer-

^jEdcgD^rg 1 djssJdodo sWis^a. sko^djs egn ?>rt<&
rtjatfsto&cte ess ^rWo. ydodoori C- M- tfd^q'svs-d
Shankarananda prefers to take the verse as referring to the
full blown sage alone s!oa!ai3odd;> -a0 wri&rat^ ess 5>rt<#

" ^

qr: 'sd^j w6aJiirfda_"doi^ i) D)r!5e^ocio '

^^

-- & v~ -vwvuwjuju oceoyaOQon $$ 3oW 37) rfrf

s azsiiojtetfj a^afc;3T>hi3od> m^s^cdo
Lriortort?

brt ?)raroDa

8153^8 : ^In order to obtain release from the bondage of action
the Lord advises Arjuna to follow his method of doing
cosmic action free from attachment to fruits, as it was the
very method which his anscestors had followed in the past.
' The stress is on the adoration of the Avatara and not of the
Nature-gods who work under the trigunamtic conditions for
satisfaction of personal desire, foert
3>3sajsfc tJs&Faocide rfw^daa

rttf^ i^DxSiS^S : Shri Arobindo says that the Avatara
is one who comes to ofer the way for humanity to a
higher consciousness, In his essays on Gita he says that
there are aspects of Divine birth, one is a descent, the
birth of God in humanity {Avatara) ; the other is an
ascent the birth of man into the God head, man rising
into the Divine nature and consciousness, (q^sjq- Trr-
iTtT:). ..'.. Tnis new birth is the Avatara hood, and the
upholding of the Dharma. sdra^a <&^$ ssra $d rijsSeM
tSsrfoda ^Jrirfo^^ e^d Btoztoss^. adaocSjasdrf^rf^ Essays
on Gita ri<D "zSerf w^ ^ddo ^dogori^ol3o Euock es^s^d, zjSrt

eriwcteo

zro^isran

, odd cJ&ri taesJsfc BJ,^
rf sra^a ^rtrfo^frail
erf

iiodi ^s Sja
gdood a^js dL odj

gSS*.4 11 d a ^. arid sK>r!
Jf^rWg ^^ci es^^iarad^ e
Azchie J. Bahm do *3> fc
^?nf f?f ^^ *S uaodMa^
"Spontaneously and without inhibition

frt erfdo wQsi-s^rt^
Lao tyu advised - "Act natu-
rally." Jesus admonished Except you become as a little
child, Rousseau idealised the "Noble savage" and anthro
pologists admire 'unspoiled natives"

d- n) s

a?; ^ <3 &i;nox,doi ^rforf.ioadda.
sto^f Siouan.d. ^rf, ^^.^d^

.^

<3qfc<* tioTL&tis Sgra

$a& ai^zS dock ecWo^a. yqiojitf ss&sKri ris
rido tfc&s^.

. wsrfcido ^^
-adi eprirf

(The crown of this synthesis was in the experiment of
the vedic Rishies some thing divine transcendent and blissful
-Essays on Gita-

%fRTiTfcr

*fti sr^TTifT
tfsiar oSraricio ?

353^ y^ossj) erfaort^SeicS ?SoS9daocS

o n coo ^o.
^srt ecid djssj?

. e?s?rfoi)

erunt>3od?!o&

a8#, eddoi

r'T -TT. eft 4). ^F stodcS? sdisidj (s*$=3) adid SS
"lufojij estfriar^ ^jada atjtof\ esz^r stoctoafctfe :-
n) a&jrirfsfcFiisli^ ?i^ ajas&fc 3.dasirfs.

esrfdo iiaFo8ja?rtd n) a^S ESD ^ j)

91

wto-;$ edd
cS iddja arf^

23-3 jkSodjs wrtosddo.

(ad

What is the type of works by

ftes-s fyot$ astafS

esrtj wao^ofc eso

55^537, 3^^ esqjssa ssrfd

(iv

rarfd esq^F^ &ert

a^do

A. J. Bahm di fotrt wrf^ e;Soa'aato i a a 8 ;-He who recog-
nises on aspect of not working for rewards in working for
rewards and an aspect of working for rewards in not working
for rewards, he is wise". wrf3 'arfOo

iFcr: 0^11
rfaab, ada

s?,5 n) ere.
oSioria

tfo" aodo es$F 'a

e5q3<).E5eid sijaa)
ri.rez&3?*>. BdObd ^f

. esddg tfsSoF^ wo^? wdi^d. ood ^a3
ado rfso^odo aSe
if .iodd ts-a ^de rfcd a^rert

is^a. (3)

rtjocf! asdcieS
oori edre

ac&^ofofl

ay*, *rfF*!fcFjto ssijrt*,

835$ i&OTJdjj ^ dSofiiort AeofcoSj e
>;rfdjs a^. wctooori sb Wrt adcfo ?ra3

rag a^tfdesrf ^orfo IjsoriiS BS. ^
o^^ft q- *}

S&si^S. (XI a. e^crf)), -a9 asoj3F,?k
^i 1 I

Ariri* 3gpAFaJj3j\

rt* ?isd ^

wo? 'tfrfoF sfcadodositk' eso. Ms^.asraorfa
"HOW W evade the bondage of action is .the crux
of the riddle, Gita does not advocate withdrawal from action,
to avoid its resulting bondage. The same result can be obtained
if one acts without attachment to fruits, so inaction means
performance of all action without any expectation of fruit,
This is visualising in action in action, This is true sanyasa,
such inaction is the golden rule of the wisest of men. radd

ricSejjjsi, esriooride tfrfir u
(wtfssiF, u^owjj w^a sSo^d sw^rf

The term cfnf means deed work or action which produces
tendencies or impussion? (Eliot Deutsch) Karma produce
bondage to the world.

sojo, ^s'ort e5to*ra
odiK odjan^a BB^D ^ sdi F rf ^ < at v ?fo3doori

ratfos^cS. &>er\ri>;3riE)od rrti
?r>

S. w

drerf tfrfi

e 'ay. ^
iF. 3s

^sri O-SK?J B*^F. -arf

u

sEs^sooDrtorfdo ?)KOTft (Wodtf^d) B&OF
eooa sio^d js^

^ <^d^o jp>rtri<&. s-sd-iS -ado

(n)

I i

listed XOF aifart (3)

L

'tfsfcF (wa^tf)

1

(a.)

3) ^dc^^? aspartde ?Sz3js?3Sta7>n ijasdi

^if: I
^5Tf^ il?<ill

(sios&fc, eret>cJ>)
oteido J^criois^dj 65<rf

? tf ^

i erid

ibn ssnerO^ e^S -ao^ ?rtUri
oSido WO&TO 3. 'aoqj^i ^oeo7)p'acisds yooo Sra^

rtj3z^aqSFS3ric5doy3r<

iaiF?j ssdg

^e^ri sioi3

tsrf^ ^sd^surfeS?^. n?ioii

. <adOod escort

joi^s^ds^

oijadi

esrfdo wi> ^

=qf TTf ^f 3n?Tf ^

was sio^do.

s^iF

3^3. rfodo ?ojsd^ jid^^o

g ^^^g w^rtrf
e^F^ 3s owotorwS :

5)053 J30FCileF ^JJsJiis^^.

wcid srftfj ^d^^s e^FsicSodo erfdo
|5t 5ft g-f

sal

uoa sio^di.
-arfdo

(v-n*.)

riqJs?Jjrf^di ^ ftpj

i So true non-activity is to prese-
inner composure and to be free from attachment
Akarma means the absence of bondage resulting from
work because it is done without attachment fcjs>rf esafJkr

d ^se

?^ ydo?ici^dood ^wasj

d* tfdar sirariactesiria; 5odi3

astotodg ^rfo?^ ^srt
5> 3^ ^rfw^

aoiwa essairfo. 23^ ^ ^otSe esr(>
^,-3^wd4. ^^irfOorf arf3c^ja ^ja
a^d 33-3^. sio^dd rfjsrfoi worisdo ^s ^eirfrf
niaii uod trea^dzS^cS ep^rf^d a-srf

^ ^^rfo^cs^d. ^0*0
trdi^^) s-arlo
ds'S5i:3e -aej. o

n)

jotig siread^

w^o^sdeod eo&s'dra aba ofcori
o^n^o gda^^ou 233, ^

so^orf ero^rt^o sSed^sssn zSjisSaiii^d. rfoqSjsijacScSc^ 'add
wari sira^o^js sra^?) ziraowo^sc^oi -azS. "t rto^3?^
J3^ad a 3 J3-S3J udo^au; w

sijaado^ S'SSJES^ sooB ^o^tS" i>iodi eS? 1 ? esd

554 epeiB'sS?^ oiodjs aojl^sjrfa^. wdi

wo ?>^ ^o

-a)

^if dodd a^a^ ^^fjSorfi K
j. Aeerft g^zrsp^^Pr Tr f^fe 31^^ (*-n.) i

^o^^^i wdrtftorf

oirfa erfd qraa^. -ag ess* da F ^o
wtfnarvcS ?s>c& siraau:, ^ori3 crfjada

. ^ es?r ^aotd

rfdjs de^rf
d^; ota>dj rfj^das^S. S e^

n) s&zp^wsokFik 3s oteo&reh
5TRT,

esddo 5Jdsiaij3^.w eooa o&i^rfdo,
j &&rri<ij ^
*aoJiS2,d.

rerf narirt^c^
.
do*09jfo>cfcto p^ppfi -add

J)

v)

ercec&di
n) tfrfarriO

ft^ rtjoqj asitisi

!<3rt) fcsrfg
w)e.

erusrerirfort odoaa^doria cSrida. asfort ^

C M.

roja e rfo
add oaio?*3odi

"&j)

o r\?lo3a -a^.

sudesd?

ftf waofaaara.a. The
liberated man has the complete and total Knowledge
and does a " works without any of the ristric-

tions mads by the mind (fK^fKT according to the
force and freedom and infinite power of the divine will
within him. ste^rt sgpe
rW^ sio^joOj so^tfjrf .aw

: When we live tranquily poised in this self of
impersonal wideness, than because that is vast calm
and impersonal, our other little false self, our ego of action
disappears into its largeness and we see that it is Nature
that acts and not we, that all action is the action of
Nature and can be nothing else. And This Thing we call
Nature is a universal executive power of eternal being
in motion which takes different shapes and forms in this
or that class of its creatures and in each individual of the
Species according to its type of natural existence and the
resultant function and law of its works. According to
its nature each creature must act and it cannot act by any
thing else Ego and personal will and desire are nothing
more than vividly conscious forms and limited natural
workings of a universl force that is itsef formless and in-
finite and for exceeds them; reason and intelligence and
mind and sense and life and body all that we vaunt or
take for our own, are Nature's instruments and creations.

If the transformation to the higher spiritual nature
cannot be effected while in the body ............ there must remain

an unreconciled duality until the mortal type of existence
drops off like a discarded shell from the spirit. But in that
carse the gospel of works cannot be the ultimate gospel.
Krishna must say to Arjuna "Act temporarily in this
fashion (Karma yoga) but afterwards seek the higher way of
renunciation". But on the contrary Gita has taught
renunciation of desire. It has spoken of the action of the
liberated man. Tr^fRT^i'T ' l nas even insisted on doing all

actions ggrffur cpqifur - fc^^if^r This can on| y be ' if the
nature also ............... becomes divine.

s^nadsSoria

ridrfra^S

^s in^Wrf asslodirf b?rt u3doi3^3- Mind
requires to be cultured both in society and solitude. If
the mind can maintain its equilibrium and calmness while
engaged in a roaring battle it is seeing inaction in action,
while one is bodily detached from the turmoils of the world
and placed in a far off deep mountain cave if one's mind goes

Godward steadily and earnestly it is seeing action in inaction
The perfectly trained alone are at their best both in solitude
and in society." s&^ci/^ rirfjatsd&oiws ^o^deoJws adz&fl
d oiod 3ziErarfe>J3 sfccWa

djsdd

naoqB8oiial.da tf AF easftr
"The action of him who though ever active does not claim
to be the doer, is inaction; and the inaction of him who
though outwardly avoiding action is always building castles
in his own mind, is action- The enlightened who has grasped
the secret of action knows that no action proceeds from him,
all proceeds from God and hence he selflessly remains
absorbed in action. He is the true yogi."

F <ssg;3oda sS^k

rt^ s^s^cS e
ri^ ^s?dj

^^. wdidOod

A5s^i ruozji asicSEi

TO a 8- ws^^ doaFflforf wgridd i
de g'sJoF estfdiF a^dorrls* sSosiiFrf^ vl^ociizS^^orfo <ao U^s
ddja tufojtfjsoaz^fl. wrf3 v-nu do tfrisr ria*,, etfsbr ^
v-nt

ZoorUo&o^ ^^s^S ;- The last verse taught us that men
have no independence at all in the matter of work and that
God directs all, A grasp of this fundamental truth cools the
ardour of Passion and ebullitions of self assertion. The
longing desire for the fruits of the is checked and
subdued ................... The relinquishment of the desire for fruit

and absence of self assertive resolve is examined in various
aspects by the present verse and the four succeeding ones.

sdos^ri

v ^ra^sWeD eSj5c^f\ sof^jo

esra rjjozfS as
rt aft'S

. fcri ?r

C. ML Padmanabhacharya

A^3^0rS EJ3?0?) ip?0?jOT o 6 :-Animals fortunately are not
subject to this agitation. They work purely on instincts.
Their world is in appetites and the movements necessary
o gratify the same for the moment. But destination between
he equanimity of the animal and of the wiseman is clear.
'he former arises from mental darkness, the latter is the result
fphilosophy-a faith in God and an intelligent conviction
fhuman limitations.

Eliot Deutsch & 'acid zpusssogd 80? rt &)3an^3 :
Whose undertakings are all free from desire and will.

edioz3j3?cteftft foftf waojois^a :~ Where there is not the
persona! egoism of the doer desire becomes impossible ....... .

The real doer is the Lord himself and all glory belongs to a
form of his Shakti missioned in the nature and not to
the human personality.

Se^de ws^ow ^j^o^) & fat&cfoc udissao.

.

i stoao^d.

,

^S : Action adualed by design and desire has the
power to bind the doer. But if the doer of action assumes
the attitude that ail actions emanate from iswara and
whatever takes place through him as a mere instrument is
all the glory of the Lord, is not bound by action ......... As a

burnt string may retain its form but is unfit for tying, the
doings of the yogi do not bind him." rreoQe^aiorfdo dti 'TazS?
oe^odJ^n & ftft^cS 3rt$ w30B^S ; "Therefore those who
do the duty lies nearest without desire and scheming for
the fruit of the action may be said to have burnt up
their actions in the fire of wisdom.

ridctearta r^o&j
sioiS

wrf^srarv ea

sSoeo eyo^os 1 ^o3ja?rtrf risfes
i. esrt <

ssdd

od ^u nSriirri^j rfri s

zs^ciftod rfrt^sarf ^rfci
rfw; ts

The person in Krishna-Consciousness is devoid
of all kinds of senses-gratificatory propensities (eppFrq'fsfflT:)
- for he has burnt up the reactions of his work by perfect
knowledge of his constitutional position as the eternal
servitor of the supreme personality of Godhead. t3>s?

i 88t*t3d.

."Etirnologlcally means
one who has attained self realisation. ea^

esado^ &s^OT a & .aorfa zs^

f vftsfq- fNr fi^imt% ^r:

wzp^cdo v
T^f^cfc^TTW ! T ^^ =

j; w
. 3od3

e^oria *#o4>tS?*>

j,z. '?sT)5ii

r d sdj

33$fc ^^> as

-arid eqSrrf^ ?3edcdran

urto^zS.

"The school of Shankaracharya seems to insist that
these verses speak of the seer who has attained to perfe-

ction Such a man is more to less an automation of self
absorbed meditation. He aims at nothing and wishes
for nothing. He may gratify appetites but as for plans
doings he is not a being of reason at all. He may at times
work simp ly to set an example; but there is no zest or
zeal about it " (C. M. Padmanabhacharya)

33 ^d esjjrsjrirf^ sfcrat&sre^.

H'B^a'cS'sd BfrfiFo3ja?n?lra ojras 1

n)

t) ^^o sswrfdo giSj es!j$Fri^c ^,J asBafctre a 3 2 Nor is
he anxious to secure things nor to protcet things already
in his possession. He does his duty and leaves every thing
to Krishna.

i) e&i;ys$oddo : "There is no need for him to
depend on any body, great or small".

u)

2)ti 53t>rto^i3. esdd ^usido 'depending on nothing
'always independent' (rreofpzS) >ouodd tg^rd^
drtd

? j

. e-^6 tfrfor rfjaarfdjs tfrfar
rt si o * &

. -a ^ d da a^sleari* 8o5 ^f^rf

ri '

83^,6 (arR*rr IT:)

TTcTT - f^f

tits 88e*ri *j

flesra rt.oqS aadfi

<^ou:da w^a si A d
adOdab *SuFo3Js?ho
d sSod<5

i ^sterarf 071^5^ ^artj

; ojrarf^od ^o tpja?ri jraq^risk zS^s^l^d =ioi3e
<!) o^deorijck gft^c3TR> qTH
TfRqTT: z38?oa,ofc dftricrad adortj^rf

do ^s S^ttf^ ricfijjJwW^j rfe8F*rfdood

^cS. '

od deed fc^art

^cS. wrt
<aoC3eiddra

sdta^a^d :-His action is indeed a purely physical action,
for all else comes from above, is not Generated on the
human plane, is only a reflection of the will. Knowledge
joy of the Divine Purushottama. "w s
Qod rfj^^j a&S^ri rfdir^. odjei^odd esrf^ 3irerf
dj^^orf sodi^?3.

etS? e^sr^oiirfrfde ara^d : "Virtue or
vice does not belong to the outer deed. When a man in
rid of his passions and self-will he becomes a mirror
reflecting the will of the Divine. The human soul becomes
pure channel of Divine power.

(fTTcftfcf
-a^ esdfJo a?o^
aKdarfda edj^

CJ J (f H

^ woe

S^F rfjaacs^S. -asd es^sBjOJodg
o3jatri?)di:3)rt arf^r? odjs^ yg

ifigsUjJri

r: srfg .-

s5Sortitnir\ eqiF aoz^ri
|,^ ^WFod^ WH^.jp'aa^. ad^ ^Cosy^d
do ^^doJM rfja^j snj^jacd^acihd.
^^: cfTT: sfsflsrfsr^: 33 ^ I

II $ fl

5? 're f? ^for
f|cF ffctf far 3f
arer 3TKTf q*rr ^rrff

" ^ "

" ^ "

3^3 n)
a) ebo&3$ v) ridd^ as)

n) 'ado ?

zrew^ofc^
aao*^^ -asdudf^
dncrf^^ erf* ^o^,. a)
e.odi oteteSno* ^ rt
v) jio^

J

Ss ^^rf^ ojjsori sSiS

'z3 a A t3f\odJ3f\

DF-JO d -ad, e

sci di ,

ss^ toosSe
o :3j3d a ^
^s *ft,Wdg fc^r ?r

SF^ ija?o wda^jS

erid 5)&rf Q
35>3d

i'C. M.

oto;?od!3 tp^rtri^rfd

jso, Jj, ja. S^a fa'rt^o
Se^s^S. n) oij, ssc

j) dd^?icrfJ3nS otoart
a) jj ^ ^^4 5?^^^ crert

addrt^o aw^ds

food uSeecSoi siiso dissori^,

riS :-. A Krishna

scious person does not make much endeavour
even to maintain, his body. He is satisfied with gains
which are obtained of their of ownaccord. He neither begs
noa borrows but he labours honestly as for as in his power.
and is satisfied with what ever is obtained by his own
honsst labour "tfiS^pre

Worf

u. odd

33e>j

.* Miafc

^ fi *J8

cS. add rf
eid tfrfiFogjserirt
tfv)Seso*>sJrfo

Egoism prompts the action bound man to exert him-
self for the procurement of his bodily needs. An
attitude of this type is born of ignorance. But a Spiritual
aspirant is he who is not obsessed with the thought of
bodily sustenance. Providence provides for him who is
attained to the supermundane. The aspirant is therefore
content with what comes to him unsought, tfrfarwri ?n>d
o^-sri sioedrf

2o?j^ EoSod^s^d ;

Action by itself does not bind If it does, then we are
committed to a gross dualism between God and the world
and the world becomes cosmic blunder. The cosmic is a

manifestation of the supreme and what binds is not the act
but the selfish attitude to action, born of ignorance which
makes us imagine that we are so'may separate individuals
with our special preferences and aversions

The teacher now proceeds to point how the actor,
the act, and the action are all different manifestations of
the one Supreme.

J3d ffl0 i wrti^cS. arf
q>?5Js5oda e^^rid ^SoJ
rf-;cgeo sTidsjred (dualism)
9 awadaj. s3
, 3a 3a w
di t-jbjS'
^o ;SjsC3s!rt?ijs

MCi^rf ^J3fooao

dd ^jses^, tffleesj, ^ea^rtfe 6,0* wn t

s rf,o# orfdsS

'T a FcR : 2T

r: Pf

?raql*5>rtra

jn KJO^ 33 jS

53"oS5t)o?>?or3 - 3 ;) 6 . eniorfoorf
ri SQ?J ?>rt

os^d. yd6 q ^ ;3od3
e^FjSodi sfttfos^a. wdS ^edddo ^0%.
ittsf wdd e?iodn&oi>;ddo rf ^ ^ s&s
eJEjiF wdan^S. s&oocS ^7^ rf^? zj-^ dorfo ^Sdrf^
ado oiress

rarlcisS to>, esn^,
asli s^o, cdoss d

o, coss y.
crfota

rfjoqi Bsfc

isren' ^odo wrlo^d. ucs;?
Eo?33orfj ^13 nd. ^ot^o s

ao?iajoii3 :

&?%?>> d
^siart,

Des cxJow rff^f rfo
drsrfwa sSj^FXiZS^. w :3^d ^a& rf^FoJo ojow

^ Gita and Modern Science

s^dS s

As explained in chapter III Yajna is any action spcei
ally any collective and organised performed for the glory
of the Lord or for the good of his creatures, any aetion
which directly or indirectly contributes to human welfare,
knowledge or happiness. Eating, resting, study and recrea-
tion, all become acts of yajna when their object is not just
pleasure seeking or self aggrandisement but to malo
oneself a fitter instrument for the service of the Lord.
Works done as yajna, for the common well do not create
bondage but quicken a man's spiritual progress,
a8e<?rioi OJOK 3otid

3jdo3ddo5iod ^o^ssl. 23^

e?diTsh oiiw ojjsrrea

Knowledge desire and its first born childsin are destr
oyed. The liberated man is able to do works as a sacri-
fice- bacause he Is freed from attachment through his mind
heart and spirit being firmly founded in Self Knowledge

a*: A " his work disappears

completely as soon as done, suffers Laya, as one might
say in the being of the Brahman sj-f%5sfa^ ; '* has n
reactionay consequence on the soul of the apparent doer.
The work is done by the Lord through is Nature, it is no
longer personal to the human instrument The work itself
becomes but powar of the nature and substance of the
being of Brahman "ESD sftod ffasto stoato, esdd

0^ 3d rfocSorf t3^,d

20,^5$ ^
^zS." -atS?

fT*

i. s>,oxSa)

M^, rtjotf adds!
srtd ezjJFd w^d^d

* otScrfjafs s^rlsefosra.^. The
resultant reactions to all such work certainly merge into
transcendence and one does not suffer material effects.

ffff r|p||'f%I

W^j

rfrtrt* aidsSraa^J

=ioirfi (v-nt.) ^e*

^f ^ \ ^

sro?rf droq^Fri
SfS^ ^z3 iiow s^

sorf^

iiouacJa ai,^. adari^ qJrfiFrt

a&ra?qj wdo^tS.
3d eqiFdg ? n)

SacSa. 3) ria^^-tuoiSe
e $ JBJ oto ri ss do.

vj

. odd eoioteFao jJoWoqiaorf ertwatocia.

sj; ad
c^4p tjlrtsJo^oda ssaa^rt* aSJitos^a.

d. esri3 2371 f333)d^

tfodd) t

e523 - ) c^

eo J 3o fe ;3?- i ada

addu,g^dflsieracS dddj
^ *raaE3c&orio ES^ fs-ssrads
Jofocfc. tfifiWi, w 25^ cSsw

5<?osSoS Mjao^a ciri^
lci^tS. est& WjSo

absolute unity ^odJ3 Osi^JS^icid so^.^i relative unity
Si.ztJ so^ architectonic unity iSocSjs ^odii^ dodo .3s -.

jjS^ ?ciJ5&SKraf\z3.
so^adjsi^ssn^. -adood

iol esri?
cjOorf ,zsrt^ 20,30,?)^ e5^c

.nejofco o^rf
o fi ^cdra^ogi ^

C- M- rici^tpsiea^cMirdi ^^ fc Bhagavadgita
isgjajSJsQcrfjsrtrt^oi aJiJ^Kdi, deasT),
^, sraw,

.sirtrc!&

^^ Bp

. do.oc! ^j?

;?^ e??o.tSjs?r^

*j<&criaC,
sesarfd? ?fRRF^c[%cT?r:

esitf *,o5ari*,'
c. M-

ia^wrf

t ?r|rm<?:

woe e^o
Jfc, >E>i

tf Sc^rfr srnrrera;
rfc: (sr f anrTrft *rerrsrertoqr
i "ffcf *rt

r ift f^

-arid wrf^j?^ a^-^rv^o s>tf s^ wcdd

r? 3JosS^F?j
(T %=rw ^fr

j^nsd^ aocb
i3odi ota
a/qjddj WjB^od ea&A eereSri a&irtdoidjj ti^sSe ! ftn

?^ _ if-pnjjfcr 3Ffsrfi=q% frTTfsr: f^n^T'pf 27^37

?fcfc?T ^o* o3j5f5X,cre o 6.- stoqJi^adcS ^d^^orfo^da
oSaorf e^p-es aocid ^^J-iwSnw A>?3 an

e^cdo go'^
i3o?e3 zod

i wjsS^f ! c5"srto3o? ein^
oSjatda iSra'dWjab^zS e af^F
*jo3jcdv"j8 WjSo^ ! UjBo^jd.d

sd s^^diF. Sogcido ^s ^^oi^Fd rfd ^d gg^

J3^t85J5JJ!d 933^^5^ SOofcSi^d. 55 3^^ ep^S^

! ~ n )

). -ace ega^ okas . <ao
orii rie3
j) Wjo^od jfc37>qSFrf&

William Q Judg
wdodw^ : "If we try, as Krishna directs to find the divine
jn everything we will soon learn not to judge by appeara-
nces and if we follow the advice given in this chapter to do
our duty without hope of reward ...... the end will be peace.

Aldus Huxley o&rfdi &s$^ Perennial Philosophy ofcg
i^ritfi eijjFdcfc,. &>rt Hj3Bera a 3- "Hindus categorically
affirm that "Thou art that", g-^-q-fg- that the indwelling
Atman is the same as Brahman. (Ho^ora~a;>olrarf M ^j^

; erfd

so^ctrf ^jjiorirf^ ^s
t,*,?ria, ^orfj C M e5^
sd^s^d.

Archie. J. Bahm do grfo fc the Bhagavadgita
StJiiF-^iOSo^'io^ ^Ja^ra^S : Ultimate reality itself is the act
of giving. Ultimate reality itself is the gift, ultimate reality
itself is the consumer of the gift. Ultimate reality itself is the
giver. Ultimate reality shall be reached only by him who
realizes that all striving for rewards is ultimate reality itself.
Sjifar Act of giving ifj^s^jOdJS; |f^ : gift Qmti

^rf, f giver ^
oSd^n* e^Fftso

for rewards is Brahm
ofc^rtsk. grrifs

-aa.

(All striving
for rewards is ultimate reality) srozS^ a^^oJorisI^ ?SoodJ3ft

rtjo# aridsi

Fitzgerald koria BTi^

eC3e> 3 I-

All you have been, and seen, and done and thought.
Not you but I, have seen and been wrought.
Pilgrim pilgrimage and Road
was but my self toward myself and your
Arrival but myself at my own door
Come, you lost Atoms, to your centre draw
Rays that have wandered into darkness wide
Return and back into your sun subside.
-arid etfFsScfc^ ert aSz^tSetfowdjto
iF^F^ jjjrij aajto^a. erfd &a3rt

?oi3B a 3 :-God is that which is to be attained by him who
realizes God in his works.

s&sdderf jSca^cOooJiddj s^ Wtf w^oSi^raa 3 ;-Thus he
whose mind is fixed in acts dedicated to Brahman must
need pass on to Brahman.

5% iff zft S f

riraao a a.
e^&razioi

j3. M^^do-gpf OT

wdri isia fc
d a^crfodg 2o?rt wdcdoos^d :- dosi 53j3

J "StS, CSBoCi

iF. erfdoi erfi
, ecteoi cdots B^

"By identifying himself with such actiohs, Shri
Krishna has exalted and divinised them." 'SoCjJ &&!!$&$$

. "Let it however, dnce become
clear that the manifestation is also an aspect of the SUp-
rems Brarman and it wiK be evident that there must be a
way of action which does not bind the Soul. t?asp-SFS3^p

siraiiai tuoda JJSF^ iJrf^oojorf s3?d^^ esdo e
0. V- Gv "obaSda ^^d

B^ (Constitutional monarchy)

a-andosi d"

o^. 'Bt DSBoS BS3.cSfa. ^BJ.dgsS rta^o"5-,.
^d.' ,d^^ fcorirt ^4/^eoi
Arehilectonic unity

aes&dgJafo

ttrt4,5{g

isrondsiiS. esri^? ^ ^f
jsas* s^sfcrad aou r^o

artaatdootad'

|<. T.

S2.S :- This thorough Identification with the* Br&hman ex-
plains why the action is destroyed and does not fetter ttt
doer. (& Wj^jjrf^ ^rarOTd so^^) ffrfaF^ (2o c detfdoi

a w.8^l. isodja) esdodOod
'

g epsdaod tfrfjFjsa^ rfertowacJ?^ G- V *>*$*
&oisafc) a-3d tfrtrfe^iobg) ^s^ ria&cre^. "eel ,

j sodo^cS e sfcfd z3si;$ tfsioF siracio^d wrt

-arid ejgpri* wcb^sS. ojjs^
SooeS? s;3. - Wj3o,

a3fd ^3 oJrarstfa^d.

eih rfiiSdw^d. odd Kajis ee i
; essdo

Hiil di ^^3^3 s "work is performed by not-self

ov, oas jo? A^Cafrf^e tf^iF sSi^
f^fe) wja

Bright Path way to God dg wdd ^20 rt^O eroj?!o5aO?a6J3aicii :-
A devotee should practice seeing God, the eternal Brahman
under neath e

.
intended for God, the ultimate reality, to re

d s3ofe3 Zotfl

3 "& Ara^tfrig) ofca^ SDEJ^ sro^Fn^/us
^ 88?*>rfo* Jj?tte^i3. wrfdas wdsrerf W^

qi

^ asp^ri rfjsa arfd. e^??f

cdosi rt^od oka fs^di^ sjdsicra^, ^

Hill dijSgiaTo the Lords of Heaven do some aseetics
obse.rve sacrifice ^orfo ;3j3d>^ ssO^ cxJaalrJ^i odoss ^j^iiod
Sorii EofsJos^S. srfd rfif5 83i^i8 .wA-wdaJaos^d :-The first
part of this shloka refers to the ordinary sacrifice offered to
devas. In the fire of Brahman others.offers the self by. the,
self, making yajna eguai, to Atrnam Jtnow their conditions
Self as identical with rneond, hanel Brahman. But he hes
already explanied This list of yatnas as material; in eontrastl
to Jnanayajna, So he has to add that this jnauayejna is
placed here with a view to extolit which nieaus nothing.
& drerid? ^r ^dsdd oka, ri^ ^a^ofett n^orfo 93at3^iM3.

a rt>o$ arfdsl

n) -adi

v Oorf su d ^drt) 2371

B 5Socio C M-

., s.)

^ sSorfo ss
srfcr o
aqS- n)

SjS. 3)

a^^oes 1 o-s^ojjsh
s.) Eoosido- -arfd^ to^rfoart^. (ssdotf S^oD^u, y)
ojo^^i siaesisS^
olrad ^^r^ri^js -agj.

sio^dd

Wrt spssao^O^ni) 3 s Some yogies perfectly worship the
demi gods by offering different sacrifices to them and
some of them offer sacrifices in the fire of the Supreme
Brahman. esri3 <a> dz

5>?rfa5isida BS^BO
s&q^da i^rioduW

cirr qi: %^?r
^oshn^ 3.

Aofda .sftatfcrfsicfci

. -arida
.
?^ &>rt rfogj

.

roqra^j^^da jlraij : Some yogins offer sacrifices to the
gods while others offer sacrifice by sacrifice itself into the
fire of the supreme.

wd3 tit ^ cSedlrt^o (gods)

^ Jivatman or the individual
self is also learned yajna. Sacrifice therefore of the self by
the self is to dedicate oneself to Iswara. It is surrendering
the individual consciousness to the cosmic consciousness,
even as the river re enters the sea.

a^criodS ^ rr^-ff "

.

zr^it=r seems to me to mean- "Merely performing the
ordinary outward ceremonial acts" while the mind is fixed
not on any ^gf but on the absolute Brahman" (Hill).

wrznf?r"

o. ^o?rcrBaraoiordi
eoo330^ dcsiFcSoSo
eOjad^cS? gdrt^dg 35^5^

^tTOri 5sa3JS?^,5Jo

a?

esddg

^s 0?>aJj3n ^ttth^S. "Shankaracharya interprets yajna
(sacrifice) as self and says- 'The realization by the condi-
tioned self of its identity with the unconditioned self is itself
this sacrifice.' But this need not mean that that alone is
knowledge sacrifice 5TFTW as Shankarcharya insists. Alt
the processes of incessant endeavour of the self to reach and
be one with the supreme are an act of sacrifice or so many
knowledge sacrifices."

ow oio rt'tf
oii?a rt^oS ^^53-

?3ei c3j3?Stio3Ci^JSSS3<)d EOSoS? OJiW ^^^

ddora doj3-s j ar! ( 5 ! e UjSo^^ eacs

^Tf:

^di^tS. lotfl
hS, -a^S? ^^ rf ^ 4 o5oori

-a

JSjrfa- ecli ^eri
g f^Bjwng ?s

.83 ( s l tf3 ^s 0J

iitt ' rfjadadciood eal^oMd 3*iJ3Brtt3?^ja e

f^o ofcsSib jwasj esSdcJa A

t G. V-

n?^0d3g OJOt^rf B'Oj^OJM WSoS*

rfria, aSodi, Jrfosio os^a wagBB

dorf e^ srej^oio wrii^tSocio g).

? sssx w^ BDj^crfi rioa

jS^a edd" OTs^orf/lTOc! ^^ riria trfosio

3F^E3? Q 3. Essays on Gita ciO a!
(The Significence of Sacrifice) fert aS*t8.

ft?33 rtjOtjJ addsS RKF

W. Judge do gsfc, zdrtrfa ?S7idO foert wfiatos^iS :-

fe, o -*

Krishna then adverts to various systems of religious practice,
and shows Arjuna that they all lead at last, but after many
births, to him by reason of the tendency set up- His dictum
is that they "destroy sins." meaning that certain purification
of tha nature is thus accomplished, ......... After enumerating

all, not only the performance but also the omitting ol sacrifice
ha shows Arjuna that spiritual knowledge includes all actions
and burns to ashes the binding effects of all work .............

The perfection of this spiritual knowledge is reached by
strengthening faith and expelling doubt through devotion
and restraint-

Thare are gradations in the range of these various forms of
sacrifice the physicel offering the lowest, the sacrifice of
knowledge the highest.

^zr ffezrrfrw 5ri~=r%
>, tfrai

o 3S5 Qod S

^dcdrf dd^d adiri srad
hsS- n) es^

( aogy,akris?ori s^cdi

asslodarttf^

SMSO. ado5jrfoci3 nt3i

Fi 1% I c

ori* jJJjjfrtsSs ^rtj^^p. rfdsfcaa^rt fjjjjjBS d^ria^

I ad0orfe3? e^j dots d^rfo^d. -ad

RadhaKrishnan ri i Jo^ udotoas^o 1 . "By means of sacrifice
interpreted here as means to mental control and discipline
we strive to make knowledge penetrate our whole being ......

A right enjoyment of sense objects is compared to a sacrifice
in which the objects are the offering and senses the sacrificial
fires. Every form of self control where wa surrender the
egoistic enjoyment for the higher delight where we give up
lower impulses is said to be a sacrifice.

azS? aggotocjg tfd.OTgSoricJa : The objects of all the five
senses are thus sanctified made liberal use of. The sensual
is in this way transformed into the spiritual, the depriving
into divinizing one is self control and another is sense
sublimation. St. Paul said- "Present your bodies a living
sacrifice holy acceptable unto God."

rinajfcs^ocfo ^#
aotS 5>dJ8foterart! qf

j4a82.fi.

wdosiawsft ?

jo a^oio 3jDSDr!djj^ ^WF
*raori<3 oidd^rfo i aoa_,o!ci

oiodo zS<fctfdad. Kpo&e^rtrfck^ s^qSr rtja*rfariiSocld esrfsb
ssjso^ es^j^a?iad Q 3 "arfi ^a5ci ses^rtde sJoeaJMA^Oo
di^ wo^e udo^zS. "a

Sj jSoojirfo esi^ oja

-a

Jdj^_. srf^j CM- ricSjs-szp-ajffeidJFdj 3s oe&dcren sni^ofccryS :
"Shri Krishna speaks of the senses being controlled, But
STT^rsjTTOT and grrrfsr are restraints of the mind. To the
Sanskrit psychologist the two things are quite distinct ............

Utkarsha Deepika points out this as a valuerable point
against Madhiusudana.

sioB'ddi,

H'uldi &>?^ aododws^d :- "The first part
of the sloka undoubtedly describes those who endeavour
not to allow sense objects to impinge on the senses at all.
The class of ascetics referred to in the second part certainly
permit, the influences of objects. Shankara considers that
they direct their senses only to 'unforbidden objects' some
hold that all objects are allowed to reach the senses but are
checked and not permitted to influence the mind."

"The restraint of the senses- hearing and others- is one thing
and directing them only to legitimate objects e. g. listening
to hymns in the praise of God is another although ultimately
both amount to the same thing gjjj?

iF; w i soa J oforisf5to iL c

"other sacrifice sound and the other objects of sense in the
fires of the senses", en^drfdo gu djsc

tiarfrWo sjp^di -add esjpFjS^ toft AsM,

(in volun-

Mysticism in the Bhagavadgita

s j o a : Gita in IV -27-29 merely

mentions' Pranayama as a method obtained in the school of
mystics - that which controls the respiratory organ is called
Prana that which controls the digestive function is called
Samana- that which controls evacuation and xecretion is
known as Apana - that which controls the regulation of the
nervous system is called Vyana - that which controls the
nerve cantres of ths brain is called Udana.

?irtjao?jrf3 Mrt

^ rf? *d a Oorf

djrfOorf rag a^dci^

dofeS ja. ^f Ara ?B^ crfj^'i^^ ^owo^^sS orfo s

Hill d> ^ ^sa'd s3j?e3 2o?r? aodcci^s^d : The first part of
the sloka undoubtedly describes those who endeavour not to
allow sense objects to impinge on the senses at all. The
class of ascetic; referred to in the second part certainly
permit the influence of objects. Some hold that all objects
are allowed to reach the senses but are checked and not
permitted to influence the mind This interpretation is probable
and the reference may be to such ascetics as the Aghoris who
eat all kinds of filts with a soul detached from any influence.

Essays on Gita rfg fort ^s oS^rt'S 1 a^cdodS wddoos^d :-
By works done for sacrifice, eliminating desire, we arrive at
knowledge and at the soul's possession of itself; by works
done in self-knowledge and God knowledge we are liberated
into the unity, peace and joy of the divine existence.

o3jj>enrW>
Sj^ tf d c sicF

C- M. 3Jd fe c3^^p^^^^oJiFdi eajsridreocto ^s ^?^ J

JT, 3TT?T?r

sfa*. ddrfra^rt ddswrt* *
&otfri assort c&rsens^)
oeMi3( * &ia? tf rf

C- M- essid wtpsrejofo.

^ C- M

ad?

^sjortja e?fl n^jgd^asnej^ojoidc
oiddo aqJ o) exxfo^psfctf ^^J3^ j)

JL <3? ^ja ?tf

^odd ^osrad t3et3 cxJoa s^o 4 ^s
53jsfg^ ^jSidSeih ^doJw^cS TK$&&

TOCEBtfj SfcrikjB^tf. MIS WCrfOF53J5i

rioO no
?5eo oa.

-aridg r\teft rtowotfa^d es

s^odorfg

&k &<!&, zoj

T. rfao^TOd -arfdo ^ -The philosophy of theBhagavad
Gita do ?n?^ wSoJiis^S : A considerable numberof Vedantists
have chosen the one that leads to Mula prakriti hoping thus
o reach Parabrahman ........ Now what is the result ? ...... The

ndividuality of man is completely annihilated. Further, in
uch a case it would be simply absurd to speak of Avatars,
or they would then be impossible and out of question- How
s it possible for Mahatmas to help mankind in any possible
way when once they have reached this stage ? The Sinhalese
Budhists have pushed this doctrine to its logical conclusion
According to them Budha is extinguished ........ since the time

he reached Para nirvana. The soul of the man who was
called Budha has last its individuality. Now I say that
Krishna protests against the doctrine which leads to such
consequences.

C- M-

arf diftssao^d ^jai3

tp^ O3j3?rtd ^75^ 5^

The Bhagavadgita t3i w

w> ,

s^5 : A life of contemplation is not one of merely closing
tha eyes and sitting at one place. A mind that is naturally
more abiding than reactive, a mind that is able to see things
clearly, a mind that has more time to stand and stare and not
frown: a mind that is naturally smiling, not subject to easy
excitement, such a mind alone is contemplative and it alone
can learn. You cannot make a decision to be contemplative
like you cannot decide to be loving. You can decide not to
talk or not to eat or to do yoga asanas. But you cannot say
from today "I will love". A man who is not contemplative
cannot but be contemplative wherever he is and whatever
he does.

. wrt B&rii^ rfo
oria dtt4S2.3oifc tSt

^ rfao^otogoto !jJri!ia n ?*o(tog rt, a.
lMSTiS :-ja ^r AaiWrt^ eS^^d ^o otow rfs?od<3

o, ^oiorfo

ftssra rtjo;;! arfdst

as.) *53oFs>jrt3) w^ si^afc sirariFjje eu.
e^ro erfd yus'

iS (My

submission) fo?rt w3odS5,3 : But there are sacrifices and
sacrifices. Sacrifices performed in order to enter the gates
of heaven were common enough- "To what purpose is the
multitude of your sacrifice to me ? Bring no more vain
oblations. Wash you, make you clean, put away the evil of
your doings. Learn to do well". These are the words of
the Lord (Christ). St. Paul para phrased them "Present your
bodies a living sacrifice, holy acceptable unto God. The
author of the Gita reveals the word of the Lord on sacn ice
some what to this effect. "Make every act of thme a sac f ,ce
unto the Lord; sacrifice even the thought that what ,s so
offered is a sacrifice. All is sacrifice that takes you near the

Lord. Thus the discipline of the senses, of the emotions
and the will, of the vital airs, the pursuit of the holy
knowledge, all this is sacrifice. Whatever leads to the
knowledge of the supreme is 'knowledge-sacrifice' which is
the best of the sacrifices ........ Knowledge is the release and

no action is of any worth unless it fulfils itself in knowledge"

(V-J9W OoC3 a& d K.d^)

draSSri-resij !3^tfdQ ;3sd ote dorfd a^ateta-ad oeJodag, gxj,
rifSe).^, jfodjaEp, 3jer ) E i i'30iJ3da sSjacSosd Crisis Sjj&^cd
i^ 3s cdasi rig

?^ 233 ?j
n^d.' 5
csi. ijiiae.

" (rfda g^zs'a ?& ezjSra
ri^a, esrfciO w + rirf asqSr

^aas-an fi^uaccio ^oa. es
arfd eqir c ^s wri^^^

es^.
fcT

crfw rW

4 ^ a)OK3-aso 3 n-3hi3. w ;3od es ri &i 6

srfg-^ ?^3d ^s
^ z3?!inesad

asid
materialism

e$?3i,ofoc50 esrfi Historical
^OTrf (cS-s^^fSTirf).
? | -aria tf,^ es

s&dra &red cdoesa o

dj33a53>ri dja
. (23=) ^rae>

(5-537

ofc&s ..
cr?=nrsr
eara 3.

estS? K>j<re>d53>h

OJCiSJ rf^

, oJo&s rt^o.

-6 nan

yd3 dja

Hill da g-q-. ^ O rf3 (concerned herewith the mortifi-
cation of the body) z
*) j

Hill- "yoga connotes mental methods of control,
specially perhaps the Karmayoga, which is taught in the Gita.

V)

Hill-"Study of the shastras and knowledge gained there
from,.

zS. -arid is-sf,

arid 5&s3 s^aa s^qfoceirido ketf utSoiws^d : "All these
yogis are faithfully engaged in different types of sacrifice
and are seeking a higher status of life. Krishna conscious-
ness, is however different from these because it is the direct
service of the Supreme Lord. Krishna consciousness cannot
be attained by any one of above mentioned types of sacrifices
but can be attained only by the mercy of the Lord and his
bonafide devotee. Therefore Krishna consciousness is
transcendental,

3 'tf s^ j

^ t3?i3ote>nz3.

William Q. Judge &
n ^' "The different schools are taken up in a few sentences.
His dictum is that they 'destroy sins' meaning that a certain
purification of the nature is thus accomplished, which is
followed upon death by a longer stay in devachan, but it is
only to one single practice he awards the distinct! - -* u -'--
that which will bring about union with thesuprem

n of being
ipirit

He shows Arjuna that spiritual Knowledge in ludes all
actions and burns to ashes the binding effects o all works
conferring upon us the power to take Nirvana b reason of
emancipation from the delusion that the lower self was the
actor. The perfection of this spiritual knowledge is reached
by strengthening faith and expelling doubt through devotion
and restraint''. You read in the New Testament "The ma n

of doubtful mind enjoys neither this world nor the other, nor
final beatitude."

srm smJrsqTnf ?

e
ri-tfo. n) fctfrt ro^do Irtrfj An^sicto (^p) J-) c&edrt

o3js?rt Sai^i ^s^dd wuXda

enzS. o3wwocS3 soD? 8^* sgpdtfrtsk s^sirf ^ $

esrfoorf iiddja gra ^rt'S^n

fl^fcT

Krishna conscious movement rf

iS^S- "A Krishna conscious person, however
being always situated in the transcendental loving service
of the Lord automatically becomes the controller of the
senses. His senses being always engaged in the service
of Krishna have no chance of becoming otherwise enga
ged .................... A Krishna conscious person begins from the

ness esthete v

transc endenta! stage and he is constantly in that consciou-
sness". tscilrfOod &ti& & Stools' e^SJood
edd srerf. add

fFcT i^RRreiW ) ecW 357>rf
sddg rfojs

d. 'add dofd C- M-

srTWrqrnTTRarr:

o tj^sdri^d. n) s^fSci
); esdo

^ ?rtrfa i erj'oBsirecfo&idra
iC>ddc3 sJo^oio^ rfjoo
acid e^Frf
cxJjasii sdo^ojocsdo

& riot* oaj
weld tf

wdd Hilldi rfwij rfjsa^to^d. esssdo ?
^ocSjSorfj s^fgsoirajtojSocii rfSo^r^CT^S. "Some draw the
breathe slowly in, without expiration (the Puraka practice);
Some breathe slowly outward, without inspiration (the
rechaka practice); Some breathe neither out nor in (the
Kumbhaka practice). Their forms of worship is control of
breath, others merge any of the five vital airs into any
others." tfusta BjfeSs^ &<tift a&flnO^j wrfn8i 5?^^i3? &$?
&e^ tfirarfr^ wi-fcti^
(-ai5 3?^

sodi, 5'5 J e3, wstifd, S'B,^,
riddd&oioj?,
titir

srrtrf

i BU^I

>o^jn a5?ido.

rt*c3ood

f?TTcTT: sprang srr^t

5rerfwPeinsrr: 11^ oil

s^ci sw^rfcmn rfg>trao -30^0^0

i dwdorf SGraqiF^ dj^ddo ^ to

biA B rade oe

wrfS

sreoiwrfs^ ri^cdo^ sd Q

sdjadis^,^. wd3 &ooa^

iodoi tio&s^o, ^?*n^o5i^a.

eru^d ^ o^oirafvl

ti&ti j3f3 odiw sd^

sdJSQcs^S. (Some curtailing the eating process offer the out
going breath into itself as a sacrifice, wdd 3 slj^g'ri do?0^
purport de- "Reducing the eating process is very helpful
in the matter of sense control." ot& eStflcrs 3.
aoqS dots rt^o z3?3 tfdltf en3

^ri^ rfeF&d o d ej^ojdF^e^o ? e3j3.
:-."wstn>og

SS odi raw. S3e>jH303je>;&

sj^aa, e5n^j3,?^o ^TOSO,

ao

sodo r!.ad

rtjoqi a

^ $o3a;da-"da23-a ^rirf riex^ft rfsa&rf
(Msa JSL $ An^W) a?^ ^d^?

ftU rfraad ^i?d

iiorf ^a?d 3s daa rt^orf crfrad rfa% o
^S ? -arfd rij

^a daw,rtorf ^o^^a
arf 1 !orfa

75^ riacarf

2o?^ rtoeert*?

cSjs^ E8dMrt*rt

rfow o> ?Jofe ^

ja ? djs sd cdow rts?od
Sj^ofe^ wdo^eS, ^
i^cS. edoorf a^ri J^ ^odi
sfcj ^ n d. edd i a
a3:odd -arfi oirad ss^and

rt,foCiS!ran afc^ Aaoa

f\ erfd
^^^^
tadjrfdood

?
sdo si^rtoea sdc.^ESf -a a az^djs Scuaej Jjj^

^^js? rtoceri* sddezSeso Wfi OWTUJ

sfcrf&rf i3?OToQacxfa5Sda : "In fine unless man uses all his
physical mental and spiritual gifts in the service of mankind,
he is a thief unfit for freedom. He who uses his intellect
only and spares his body Is not a full sacrificer. Unless the
mind and the body and the soul are made to work in unison'
they cannot be adequately used for the service of mankind.
Physical mental spiritual purity is essential for their har-
monious working. Therefore man should concentrate on
developing, purifying and turning to the best use all his
faculties." ssdd (Service of mankind) -acfc j^

T Sj^^rtert * &? esqS? 30^53^3 : (The doctrine of the
Bhagadgita) 335 $t gj^etfrfO tSud tSfrfirt^ wa^s^a-sh cdit^
ri'tf^ ^?*cro o 3. ^w^) wy^esaorf s's&F-oS.raehrtec) ^s dow rt
^^ ^JS^iS^S. -a ssra 5

fc cioalraoacirt<Pn 1 ii^OrfiS^S. "Perhaps the record
in the astrol light may be within their ken. But the results
of such psychic visions are not at all reliable; because the
psychic who has not burnt out the residue of senses, mind

and individuality, in the fire of wisdom, cannot but project
himself and fancy that he reads external records which are
nothing but his secret thoughts and desires externalised ........

now a days personal loves and hates are published in theo-

sophicai books.- ^orfj d orf ^tsfc^g *eod j

. oira$ori3 3s
3rf$?s^ ss^ cSeX
adodo ^ost^?^ a'od
^^ociois^^. ^ egjsdp,^ ?JortJri^od3
asa^drisJ?

'add sra^ajiFrijSj c. M. stf

s^3 5- it W i|] be a layman's defination of the word
3Tff if it be understood in a godless sense. To fast for
example is said to be a sacrifice: The famine stricken
serpent fasts away when food is not available. There is no
sacrificial merit in this. It is only one who voluntarily
abandons what is his own because it is his duty to do so and
it is God's will he should do so that deserves credit as a
sacrifices It is only then that self-control can be a cleanser
of sins and not otherwise. Shri Krishna is obviously alluding
to this religious aspect, here and in the whole context

n ? $ ois j
o sfcri ^fi

fl?s? r!,oqi arfd$

3n irffcT f

II ^ II

ii e
cdido ? (^nsra djaerfrt^o ?l^creo s^^

^ck ?5' ) c3^ ^^^
jarS^os^^; odoarf

srfarsrrf

!^^ C- M-
O) J *
cxJo^rt* e9dtf55nOd a 3

us!,;^F

-a

rtn*sJo*,z3. ^s ^d^rf

trfati rWrt ^orfa B
^y^ wus?d 3
erusij rfjado^

edda sJo

OLii^a^jS ed^a, yyjio3j3

fTjj 3rf37) ojaw

?Jojaod &red Ss djsf^^pi -aa. ajja^ ^aso

drcWrttfa esqSsw s

si 3. Uoo^S SS'SS'S,^,, 3f 3 5Sc>F^.

. ariOod
d
zaddrfdo

e3?iFcOiod ao^ais^^. oiJ3 s
^ cp^^dg wsi^ 'a^dd^irt orfifS
rio^dsarf asffcid^? ad?)rt eriirfa^. srsj
6jsCrtrto

d edao^hSiiSe* -

a8^^ (si^f^ffe Pr^35

; II 33-

c^ siraa)

^50 s

dws^d- ''Hence you
have to realise the lesson that all sacrifices are but actions....
you will see no reason to prefer any kind of work to battle.
Doing duty in the right spirit you will certainly go onward in
the path of spiritual progress.''

(ernr 5T^ffT ^nNrr^i ST^TCTSTR f^rfe
qrr i sTcr ^ frrc^rr

a^B^d^js -aw. 2

-a rfjoqi arfrfsl

j;?0 wdos^zS. o307>Z57>oi;>Fdi
:3?rirteori &$& w
33^di3S?crfi rtjoqSri^orf ^^Icrfo^ ridid

, o
Sj? so3crfcisddo risd '^s ^psSrrfg 3?$ci

Galenos rfo% K-
. Thomson di 'wja

M- d

iDorfo c^Wos^d. erf^j ^s OS^oireh ^Jj^i wSan^d'. "Brahman is
the one ultimata goal of all religions also of all forms and
processes of religious worship."

Hilldo 3i o?.oSJ3ft HrfjEi waodoos^a -.- -The interpretation
of Brahman as the Veda may be definitely rejected as also
Ramanuja's explanation. The third interpretation is very
possible; but I would suggest that the phrase carries on the
idea in the previous Sloka of 'going to Brahman' and that all
there various forms of sacrifice, provided that they are
performed by -knowers of sacrifice are represented as 'spread
out at the gate of Brahman' that each one may adopt for
performance the sacrifice he prefers, and none the less enter
through the door to Brahman." ^s io5L)d

I think 'described in the vedas is the only acceptable
interpretation for the following reasons :- 1) In the mundaka
the section begins :- ''The works that the sages found in
the second hymns are manifoldly described in three Vedas."

the words being ^cTFTt 3"fSl"T?RRnfr which is similar to
f^efcTr f jjjoftqw. 2) There is a note at the end ;- There
sacrifices are after all unreliable (c^^T^q 1 ^ 3T|3T qWTn)
The deluded one who commend then go again and again from
oldage to death. But as against this is the path of knowledge
following which men go to the immoral Atman. For the sake
of This knowledge let him go to the properly qualified Guru.

Now the reader will read shloks 32-38 he will find the
sacrifices in the vedas are unreliable boats or material
sacrifices. The only sure boat is the boat of knowledge.
(?TT?T c^^-g-J and the yoga is the key to that knowledge.
(TVrH%^: - 3) which is all action without attachments
to fruit.

Gandhi's note on shloka 32 misses the points I have
urged. This upanished parallel does not seem to have
drawn the attention of any commentator so far as I know.

^FSeiri^eoS^ ........... -add fcotS

wrfd &,odo of .4 *;&F

.soda atoo-sddra s>o*)dd erf^ sru^dsrah 3s ote ri
as* soj^S sSwsoriCoSa? yria^sS aoda Art s^os^a. "&

xlesraf\ s^ri^o^^ sw
*si>Frt8f ! wrfodo rf

h?s)?5ddg ?idjalb?on? d ;-

at) dorfrftfgxra

: ST^fcT ^TTlTtcf FTT^lfe STTcTt cT^F i'

zodo^d. wdjdOod
edd eijjFrf^ ^tp^sascrfiFdo

't) >5od3 ^i^ntid 3^ oorii esqSFSeirtci^zS. wr!

dr es q3 F
^SocSo esrfd ag3

esqscdirf vs.

(^3)

do AS

a^^tf rfi^ s^oeoa 1

pBSjOJij

d. tsd3

3TcT'tcr?rT%

ner-.o) i

crfow ^5^

tsu Sodoa rfOoio

^ d?3^odi at) .......

ft?3^> rtjoqi aridt

dnW
?3?tfc/ wdodOorf ojo^s!ra^a ari3

was cOiori wjsc^o. rarfa nticda
e

^)

i ;3??37io!)icrfci^do- "Why should not this apply to th
philosophic mystic 1 His action may be of a differei
character, but act he will ............ (The mystic will sit quie

serene doing nothing). This all may equally apply to th
active mystic whose action will be in action ........ mystic

rejoice in the knowledge that it is God who acts and his
limbs but instruments worked by him. srfo esjd&re^tSTS^odJscJ

& s^:^ *radosJ^i.) -aria ^sior
aji

Eliot Deutchdi *\ The Bhagavadgita rig-
foftf gSfdis^iS. "Jnana yoga is the discipline associated most
closely with Advait Vedant the non-dualistic system. Tha
Gita speaks highly of this path but suggests that in its pure
form it is meaningful for only a very few persons, and
that by itself it cannot lead to the special sort of world
affirmation with which Gita is concerned '

add *owo$4 jjtfUsyshiS. h?3

wdd esdci ^ drarfdg waWri^Oij wsSort esrid
Mirt

W. Douglas P. Hilldi "But 'the sacrifice of knowledge
here means 'any one of these forms of sacrifice provided it be
performed with knowledge and such sacrifice is said to be
superior to 'mere material sacrifice' that is nothing else;
because 'every work comes to complete fulfilment, if it be
performed with knowledge, yrfd & ESS cdiK ^orfd, 23-3 5!
. woe rf^ oi>w

"These three methods
are throughout the Gita regarded as complementary. ........ He

exkorts his pupil not to follow their example (who diverce
knowledge from action); theory cannot be diversed from
practice; to hold such dist'mation possible is a childish,
mistaken idea unworthy of a learned man."

eszfk 23*3 o^ota-M surtaxes ....... -S)ta

oiisi^^ ^Jaaridja esrio z
isira^jurf Ara^si^ AftBto^fi. wrfjrfoorf tireb T

a)

B^ifjaodS es

zl. v)

otjrart

ofrt^c^

: odc> ^ri^o^ cBtsfsJoi

wu^sfccto

JdJsiiidiaart 233, ^ d ^ ew

f^l TT^t

esntS ............... esei^^) 5orf

sSjC^syahd.^^ tfriorrf ^ KB crfo a w zS

adcfo a^ ;- n) ?a^^ j)

a$53-s Bf

^do ^Stos^a. eriS FT?

oria 5*18*5^ ^ffo^S. eria
Ara?/^^. es
oiordi ^s

^s assoici C- M. jce
Although the Lord speaks of knowers and seers in the third
person (^T^ffa), He does not mean to exclude himself
from the category of preceptors. The Lord means- "I have
been teaching you and will complete the instruction by
further lessons also. Other teachers also will do likewise'
The use of the third person instead of the first is a delicate
and refined form of expression covertly pointing to the
speaker too

esqra.oio n?

daiws^d : Wise man will teach us the
truth if we approach them in a spirit of service and revirent
enquiry ......... If we accept what is said in the shastras in

unthinking trust, that will not do. Reason must be satisfied.
The death of intellect is no condition of the life of spirit.
Hindu tradition insists of Jijnasa or inquiry,
.(TfTSRff )

But mere intellectual apprehension will not do. Intellect
can only give fragmentary views, glimpses of the Beyond,
but it does not give the consciousness of the Beyond .......

The disciple has to tread the interior path. We must consort
with the great minds of the past, reason about them and
intuitively apprehend what is of enduring value in them.
530% ae3 azsadri
c^ n)sfeS8&s2.a.

. eo^a oii S7>^) w^ri sgto^, ^-s-Sd tfoudo sso. J

aortas

23=) ^aod ^S3'SFo^OdJ3Fc500JJ3Ci ^clO

(esoqj zsi cSsi^
-. i^riiFri

^^. !ooasS

do^d oicrfj3cSiwdJ8 -azSe

05^^0^85,0.

Kia'. d^B^^. -arid daS^
j? -adisran

as^da

(ancinrcr

JsSjD > s^ris^ ftotifoa.?.
Faaoijaf\c3> <3

*^ eserfdart*

iiri* 2? 5^ TO ft afciO e
^rf 83!iortJ9

?s&S (anw^T) -a
rfdjs ecJ^j ^u*orfa|)
c3-so^rirt ssoea^ asslodo.

srsfr

a gesdgjc&e ridsire;^ wsdSj

53d >orf3 siddra
. Wrt

Qorf ^rfo ^ d rf Be)

^ ^rad^rf
7> 55.
!

oiodo ^esroa^d Sod

3333&&0?5S5SDf\i3. -add
e^^ Kq57)do3oS * T

sssdrf o*i> osSrtec^dja 3s s
>r(oricta. oi^o, wsfond as^os'srf wucraSatock^ t

^oioo
w tf
, e

(zg) ^rS? 1 a^odorfS

7) rt,0tjj a

n) !?o
eR>tfrtj9*jfcsSefc. wato

7>y ddarfjA.dosfe* rfriaFrt^^ (srsjd^ tfdarissS^)
rici^sS. rfi^ ^ejrfda J) ESD ^4 Soz33 * rfa F rf
^jsia.iS. ssdd sTjde

?e9F<fli>sSto.

I

ssf ^ff^r t ^f?r: H

Asd zrajdw^ sdodaa.
Botfc aSe^cdo. &jaofca

(q- fe OTOT^T

2S 1 ? ^ ?i3o edd ssssti 55^55^ $3&rh adOod

^ ; -ade as^d ^

^s^fl.

?in u

^ejj ?3ja?tlja?C3 : "The greatness of Divine wisdom as the only
means of attaining liberation is taught in three verses of the
4th Chapter from 36 to 38 ........ To the man seeking Moksha

even Dharma becomes sin; because Dharma is separative,
In this verse wisdom fire burns action to ashes. The meaning

of this is wisdom renders all action impotant as regards
its binding power. This brings us to the subject of the
records of past lives. There are three records of past events-
The physical memory of man is a record of past events of only
of this life. The second record is found in the astral light
which alone is accessible to the psychic. The third is
Akasha, the cosmic ether This is the most permanent record
and lasts for kalpas. But this is accessible only to the
intiate. This power of reading the past comes to him as a
result of his spiritual progress and the consequent
illumination.

The three aspects of wisdom- sacrifice by reducing to
to ashes the Triad-Karta, the doer, Kriya the deed and Karma
the object of the deed limits the man of wisdom above the
operations of the law of Karma. In 24 how kriya is rendered
impotent; in 25 how Karta by identification with Brahma
loses its binding power; in 25th how Karma is burnt to
ashes- is shown."

SaF^daB^ (Proficiency),

edra ^cS.

hficdw

^03^. tot? es^,

, esdd

j^ aSjj^^d ra^floJaa i&BdUa
Anrtosfa^ &oi3A. ^s 3ij?iojci traud

5>ocJ (St^^ tfi^rtoaaod rfwt^waia* 08?^ ?
*. add ^doo

^?fer 1 1 3<

-aS

: ^ oireertri

urad^rttfod

C- M- sddjs
(^T^ ^ ^PWrfa TR^T^fl"

s^fl. "Ignorance
is the cause of our bondage and knowledge is the cause of
our liberation."

8orfi rfra^ OT^SJ^^ I
: Self control discovers it to man.

tfd3Foiariri eort rfja^j. -aa?

^S :_ ?5s^) s-aH
dOod, ^s^ -aoj^
fcd^snrta^, too* tf,&e9.... ^^ja^rt? radi^rfo traeaa-

03^3 : The proper practice of
Karmayoga Uansforms the life of the yogi into Jnanayajna.

a^u diSF^rf ^?d ^^ oSjsSrisSodfl cxira^do jjearoaiAsri
o3js?ri^owidi

fff 5TR5T

-a^. "Zu^ 0^02^ siddosoosidci ^siori <^^!

^oozoo ^U^sd
^3^n^3eB ! i.'

. e Hcilj 43^53^ rvrf.^6
o art ?)d^dc37d. w,
!53o fc esrfo ^

^os^3 : This knowledge is the fruit of
devotional service and when one is situated in transcendental
knowledge he need not search for peace else-where, for he
enjoys peace within himself.

saorfa; &,tfnJ

s^dojSeoda derirte
2*3^. e^.s eri^ 3

Our endeavour is to become the Divine, to be as He *r:pjcr.
That also depends on Shradha. It is a belief in its truth an
inmost will to live it. This power, this Shradha is in any
case our basis, When we live and do according to our desires
that is a persistent act of Shradha belonging to our Tamasic
and Rajasic nature. When we try to live according to our
Shastra we proceed by a persistent act of Shradha which
belongs to a sattwic tendency ........ When we try to be, to live

and to do according to the devine nature, then too we must
Proceed by a persistent act of Shradha This must be accord-
ing to Gita the faith of sattwic nature. (

Astaiagrf stozjkcfcFd ?5rfo;o
^5 S?3 s^Juodde -aw

worirf)*orta rfojj^n es^ofodg j

03^3- Nilakantha suggests that he
attains The Supreme state of Bliss, after the Karma which
has commenced to operate, completes its course.

rfi Scio,

o^, 33-3 "z^sfsa

n) 5g?siaoF aslakdoria ?3e3

I srfcr 5 ^^

cis^^. wrid B^dw adsoidcJi. esck ( ad 3

n) ^jz^, riosoti sas-^rf. 233, c^d as^odorfO -ado ej?)53-saJciF. .2)
add ?raq5jJrt ^aJa^ i3e*>. ^^a^^
o a.)

K- N. ws^ojo^do isto^ E ar |y Budhism and the Bhaga-
vadgita rfg> ^s ?n% cdo^ 2ort rie&^ss^S :- Positive descri-
ption of this highest state "abinding and absolute bliss"
g^ ST^rccf. This salvation is not a new acquisition; it is the
realisation of the ever present truth (V-26).

233 5> (wsjSjs?^ 233 c

u fyoqi adds!

- ~.

a rfoSaa^otida ^The Bhagavadgita^O g,3, (Belief)
Wrt w3aka3^3 : "DO you believe in the maker of
this watch ? The reply is only "yes". You did not see him;
but still you say there is a creator for the watch. Can you
think that it is a belief that you have ? Let us analyse what
belief is. A belief is a judgement before knowledge. If I
Judge before I come to know about a thing, it is called belief
Every belief therefore is subject to verification. ........ Belief.

because it is not based on knowledge can always be shaken."
urf3 -a se*rf ^j^oto <ao$ e& done!

c j. g j^dnaSijiS o8i? essJdja?^ 233 ^
. wrfd rfoija^orfd '^o43?' (Belief) o&a sires^^d
^^ts^^ris azseid^ esaor^rf sorfj ^woss-sri a^^^ojii (Belief is
a kind of feeling) <adraod> 655:0^^ d-dyti^g (ingrained in
man)

^rt n)

"aw. ess

S sori^f eqs^odirf n ^?
tfrfiFrfeS^ois 8WJizS?2!rfjaa

wridfei rf^a
^>0 e
n oirado |js?5?ow *?rrJTTf^T : ^

,a

vus?aE3. 'aoZjS ?o
^cF?Jioddorio

oo?3 35-55

rts?orii tfdacs^^. rfwad^
. 'ad? (^

n rijo$ arfdsi

-ari^ esrf^ deard
c tfsfcFo3ja?rt

SDOSO.
icRijij^
ad* rfjai>rt*> h^srad^). rfo^

s3d^ (M-

jjJrtsSo^?fc tol^n^cS. eso^js ess 5J s^)^,^ n)
-a^

n)

d &.? d

rtas rtodiri*|3i3

53^3. 55533

?) waqjj^ia <zv as^^s eori a Oo5$ sstf^
1313^3 $ ri a o g. wdoniDori ^rteio^

yuijcS^ej. vusdc^rfol Ijsedos!
F^ aci^ rfjsan^cS so 6 cxii ^ d

doi "aiS. v-vn do ^soScih q^Tf-

ss^FS3irtw3oorfi

s[aj ?oor<D?Jorfrfo Ji^ r
S#F. wriidoorf -s^dr^ja oiatrtrt*
tesdjrfi; yrfd cs^d

?J) ! ss
ff^ ^
?r qft

s^d^) esrio^d. oiJ5
sai^iS i^dsWsJ sp
tS^oki^dirf 23^1 ^

?rfg"dfsrr^q'^?r

^ aS^ ad3to5
risb odo aqSr-, sw
Srisii stoia,

rt. a.

rf3J3^d

*sJE3*a. ...... ^j^ ^orfd 200?

"Oh God, If there be God; I, if I am, pray to you if thatjs

^ 'cwsfc/sl do fetf aKifeB2,a :- "Unless one has the faith of
a baby one cannot have access to the Lord, If mother points

to somebody and says- "He is your brother" The baby
believes it. The grace of the Lord comes to him who has
this kind of faith. The calculative and doubtful estrange
themselves from the Divine-

Sioart wrf a rf?>rt j^^aOjJ rfjjwri:^ dradc&o^zS. 53^ ar*>

C- M- sjrf.cSeiJp's^^oiOFdi %oj3 aslodroh
a^cJO^^oda ^niS
OF. add at s^% s^a.

os^d. orid '^

n rfjoqS arfdfi
ado ez3, ,ri

io iftT odraddi ?
radorfcSo eS^
s^ esrfd

) ^5 E3^> ^o3j3?riaod

-sg

^e Es^ctoftd.^ z^rid

). !!

rfwcra ffl 8 : _^ ?JT ^ T f fr CR^;
^sKin w^ *^
(&>rt

aooada rarfd a^

Ofc OTmnn^a. Hill
da Errarfdjs e^cDafcAo^C^ eodorfoi s^sjjacjjia^rf ofJoDiorf
? 3.

,
o3ja?ri siz^^ a

tfrfar <aod3

3.

-ao wo? tfsdoFaoz^ariO? wae 2

flesn rjjoqi adds! j^g-

$C,? ?o, ? ^ B ?j E? 237) ^ B'daF

23-3 ^ ^^

o^oton eS^OSj

esjiqSFsrartaridOod)

rfa
jsertrf^ w^osio !

n)

wad si^etfo. "
ioda Sf^stai d da F

i^ edd ^ B^wart^a ija?dad Q -aoqi SosJcda toda^d.
jaad^aod BTJSJ toda
e5nsdris?a ts^

udasda s-ssd wda

?TT?fTfe^T

sl^^ nn & Aftttrig (f^srt ^Tft-

II ? ? H )

a^rfas^a. -ado uaSaAnrf a
<, yu3j$>3g^^

cfc

^ rfori^

erf^ esrfdo
ada

. rS fjrtsjo^5b esdiOfc eqJsiaFsisJ^ ^4,^82,3 qfekF
wo^Araoda

n eadriort

gj. eridrfd

jw eiySjOiav

^siiF JS^S^JF S)^eic>Frt^^c) ziocdrah iS^odci?35^i.

?JSfwJe)OOJJ3h *$& SJJ3^SdOoirfi

id adaci tfriaf^) atfrforsiy, ^rtrfo^jS? ^SDF ^orfi

9afd3rd9?JasS85i. Wfl -aeS eaSoijrad sto*,,
^^cSa'. z3 e 3o 4 B-Balor

^r^odo stoeirf uo^o^ eroa
4rt<?S ^ aJat^rf^oi 23^^ o

. cras
agj -cria^rt

tfrfarri^ c3D^ gjsocSj5i4.

njo*3ocfo sft&s^iS.
"The Avatar

comes as the manifestation of the divine nature in the human
nature, the apocalypse of its christhood -------- He declares

the oneness of his humanity with the divine being ..... ...declares

the Krishna in the human body (*TRiff awfacnr) and the
supreme Lord and Friend of all creatures are but two reve-
lation of the same divine Purushottam," fo

tfa ,.
Wrt -ad.

"We have to remember and take together its doctrine of the
one self in all, of the God head seated in the heart of every
creature." "toria s

^T?f fcf qt 'TST

93 3, ao

o^ waaoaooci

ri^i, 2o?nddj3 C. M ^p^scsoiirdci gofrS wdcdws^d :-
"Madhusudana and Neelakantha think that Avataric forms
are non-spiritual in composition and are unborn and undying.
This is also Shri Madva's views, non-spiritual &o

n?;3-32pa>s>q3e>cioi>>

w djsjj^ Jio^)se3F^-sf\ s

For the object of the Avatar's descent is precisely to show
that the human birth with all its limitation can be made such
a means and instrument of the divine birth and divine works,
precisely to show that the human type of consciousness can
be compalible with the divine essence of consciousness made
manifest, n) -arfo {fSrteo^ esips>jaijae) 3) s

\%; s&i, ecSsrsd ^w^od a

a's rt,oqS arfdsl JVM

Geeta the philosophy practical life
d : These traits of human nature are called
the Gunas. Negation of colours produces what is called
black and negation of all gunas results in Nir-Gun which
means 'a person above all material consideration's. And that
is what Krishna was.

wdatoasrart ^s^-waseufcoi 10,33$^ soa
co?<sbsi sraaoxi ^J^^cj-s 6. "ado fN?3OTsdort arish^ssei

^ W. Q. Judged^ Sjafizs^S The real meaning
of this is that the bad karma of the world goes on increasing.
producing at last a creature who is, so to say, the very
flower of all wickedness of the past. He is not only wicked
but also wise with magic powers of awful scope, for magic
is not alone tha heritage of the good."
88^88, &3rt itaSjrfaFrtSod edttJ
s ?)oi>ja eedido. ssrf
iS. ^ s&aWri d^d

,j e.

Eliot Deutchtfo ^rfi fe The Bhagavadgita da ^s ea^Seidd a^
akdg ^?ojo ?)8aFOdidoda 2o?rt eodcrfojs^d. The descent of the
Divine into a bodily form" is an awakening to one's own
higher potential; it is the inner demand to be redirected to
spiritual being whenever one deviates from it. Avatarana is
present whenever a man is empericatly awakened to the fact
of his spiritual status as a human being."
ssari

$ft 2oh?iod wdori Eo^^e -srfo; ear! wrijfc erf^
wrMbara,;!. ofconsri
fc Art

SKosl.oScif'i "()? t# 3^ j& ^rf

eru^do
rt^O rfjia3.s5)n e

d. esc<dg

sS J ^ ! . l g7)dd

srfq- WITT

iSoworfo L do r!
f ^TT'f't

wate J^^rt
irio^jS -ag nw j
es^de sof^os^d. eweri

sSf^os^d.

ess stood atoad ?d.tfs&FaoGJ3e rfoi^oSaosii ssdd as^ri.

So^'ffOT^d. "A Samuchaya or coordination act to Shankara is
possible only when the two factors are equipotent (<|?R^)
and are regarded from start to finish as equally indepen
dable in the production of the final result. Shankara refuses
to accept such an unbroken alliance between knowledge and
action as mutually contradicting entities like light and
darkness. As darkness cannot co-exist with light, but can

form the normally indispensable precondition for the coming
in of light, so he is willing to admit zprf as ancillary to know-
ledge; as helpful in purifying the intellect prior to its being
illumined by the sun of knowledge."

asrfd 5eirt -r dO ^CSDO^ i3?S*di f yj^ss^j qrif trr

M,O$ addei

$rtdo^ e*rfs7drf
. e So)irfj3drt<!to

purrecTR^rTtfa' ?Tj
=srkcTRffirt?ftsf<T tfiTffa: )- Sj^orto

rfjq54>,J5)aiiFd es

o3js?nojoo
s^
esoSsirf

ny sio^

^. eSaS ^rfrfo

fi^. <!S rfi?3 f5-Sc3

2, 3d; es^ri^gj tfJrtsJririrea wia^osoorf ^o^e^ *wd ^ja^