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THE BHAGAVAD GITA /

THE LORD'S LAY

PREFACE. the following pages an attempt made to present to the INEnglish-speaking people the pearl of price from the ocean is

of Brahmanical Scriptures.

The Bhagavad World. light,

Gita, as a book,

who

well

known

rejoice in the things of the Spirit, the

be free from the mere for

in the

Western

In offering a Scripture to those in search of scriptural

by following the

human

spiritual chief of

first

duty

This end has been striven

spirit.

modern

India, the revered

Sankarachdrya, in the translation of the text and in the com-

ments and

notes.

The words

of the teacher have been ren-

dered into the English tongue, and

modes of thought

the Western

his expressions

as far as

adapted to

was possible while pre-

For the elucidation of some

serving their meaning.

topics,

however, a few supplementary observations have been added, in

all

The

humility.

of the Bhagavad Gita can be

interpretations

into three classes, according to the teacher

divided

whose authority

Three great teachers make the points of a triangle on which Brahmanical orthodoxy rests. The earliest and greatest among them is Sankarachdrya, followed.

whose influence extends over all India. The others, in order of time, were Ramanujacharya and Madhvacharya. Their most important difference of

God and

holds that the Spirit of the Self in

all

Spirit,

God

creatures,

Consciousness, of the

regarding the relation between the Spirit

the real nature of the spirit of

Bliss,

and

is is

man.

the only reality yet one

and Beingness.

;

Sankarachdrya that this Spirit

â&#x20AC;&#x201D;

and attributeless, pure These are not properties

but are the Spirit of God, as a thing

is itself.

PREFACE.

The apparent

existence of

many

egos or

operation of a power called Falsehood.

because

depends necessarily upon the

It is called

God, which because

invests with

tion,

and yet God. is not an

lie

For

the appearance of is

seeming

reason

this

utter negation,

This creative power

God

;

yet

not the Spirit of

not altogether unreal,

it is

reality that

which

In a sense

it is

nothing,

not a nega-

devoid of community of nature with the

Spirit of

to the

a power

God, which

Spirit of

Falsehood because

the only Reality

not the Spirit of God.

since

due

midst of the operations of this

remains unchanged in the power.

spirits is

It is called

called Falsehood, or Lie.

because

concerns some

called Falsehood because

many

reality.

produces

egos, whereas in reality the Spirit of

the only ego.

The supreme end of existence is the change produced in man's nature by the power called Right Knowledge. This change shows the seeming independent reality of the Self man to be due to the power called Falsehood. In

within

it is the shadow of the one and only reality, the Spirit of God, and has no more independence of being than a shadow can have. The shadow has no being independent of the

truth,

substance

;

nor has the

true Self, which

The

shortest

the individual

way of is

us a being independent of the

stating the relation

and the statements

becoming the Supreme

essence of this system individual spirit,

this

really identical with the Spirit of

eternally identical,

individuals

self in

the Spirit of God.

God.

It is

in the Scriptures as to

Spirit

are figurative.

The

the denial of real existence to the

and the

the spirit in

insistence

upon

its

true identity with

the Spirit of God.

Ramanujacharya teaches

that the Spirit of

God

the only

and shares community of nature with nothing. Conscious and unconscious nature are the two eternal powers of

reality,

the Spirit.

Consciousness, unconsciousness, and the Lord of

both are the three eternal

verities.

whose being

that neither consciousness, nor unconsciousness, nor both,

such

can

PREFACE. limit

Him,

the

Supreme Lord, who makes no

effort to

escape

To know

from limitation or to prevent change of condition. these three verities to be what they are said to be,

to attain

liberation.

Madhvacharya maintains

man

and blindness,

between God and

that the relation

the relation between master this relation

and

â&#x20AC;&#x201D; which

servant.

Through

an eternal

verity,

evil

and

not one that comes into existence after previous non-existence

â&#x20AC;&#x201D;

The complete and

not reahzed.

relation,

realization of this

full

consequent upon a change of nature by God's grace,

salvation.

These three teachers have explained the Scriptures from their several standpoints, and have each founded a complete system by which to lead the faithful to salvation. Monastic orders and other institutions established by them exist to the

present day.

Accepting the Bhagavad Gita as authoritative,

each teacher has

left

his

any one of

disciple of

commentary upon

it.

The

faithful

illustrious trio, while following in

this

exclusive devotion the path pointed out to him, will yet believe that though the roads are different, the goal to which they lead is

the same.

Bhagavad Gita in connection show that the word of God does not change with the change of time. As it was in the dutiful study of the blessed

with the Holy Bible

beginning, so

will, it

believed,

now, and

will

be to the end.

In order to

aid this study, frequent references to the Christian Scriptures are

made

beside the

text of the following

translation

;

not,

indeed, for verbal similarities, but to establish some points in

common

in the

two Scriptures,

in order that

the reader

may

superpose one upon the other, and thus demonstrate their

These references are believed to be sufficient for means exhaustive. A few words as to some surrounding circumstances will help show the full significance of the two sets of Scriptures,

agreement.

the purpose intended, although by no

v.hich,

Truth.

though

differing

nomenclature,

embody

the

same

Secular scholars agree that the Vedas are the earliest

PREFACE.

known record of

religious truths.

It is

not necessary to cite

the teachings of Brahmanical authorities on the subject of the

Vedas

but

;

should be remembered that the revered Sankara-

charya, the greatest Vedic teacher since the time of Vyasa, calls

the Bhagavad Gita the collected essence of

all

the Vedas.

word of God, though often well-nigh forgotten by men, remained the same from the time of the Vedas to the time of the present Scripture. The word of God as given to the people of India in the earliest time, and preserved in all the Scriptures of the Brahmans, is to be found in the colloquy between the blessed Krishna and Arjuna. According to the sacred chronicles, Krishna lived one hundred and twenty-five years, and departed

Hence

^^ -

conclusively appears that the

from the world If

3001

in the year

be found that the Scriptures of the Brahmans and the

and

Scriptures of the Jews

Christians, widely separated as they

by age and nationality, are but different names for one and the same Truth, who can then say that the Scriptures contraare

dict

one another ?

careful

show

sets of Scriptures will

and reverent

collation of the

forth the conscious

and

two

intelligent

design of revelation.

In the Bhagavad Gita, consisting of 770 verses, the principal topic

the being of

exposition

God

given to

of this remarkable fact

genius of the fact

that

the "

the

common

;

while scarcely the

in the

people."

explanation

found in the difference between the

Hebrew and Brahmanic teachings

same amount of

The

whole Bible. races,

and

Christ were

of Jesus

also

This one consideration carries the

conviction to unprejudiced minds that although Truth nally the same, yet, as the nature of

new embodiments of Truth

men

in the

addressed to

man

eter-

undergoes change,

are required in order to reconcile

to the Truth.

By a

comparing spiritual things and filled with wonder at the

dutiful study of the subject,

with spiritual, the

mind

uplifted

* See BhSgavad PurSna, Book XI. Chap. Chap, xxxviii. 8.

vii.

;

and Vishnu Purana, Book V.

PREFACE.

vii

marvellous workings of the one Holy of the

trary, in violation

compared

Spirit are

method

Spirit.

on the con-

If,

of spiritual study, things of the

to things material, confusion

can be the

only result.

The question

whether the Bhagavad Gita and the

as to

New

Testament have been in part copied one from the other, has vexed many minds ; but it is apparent that the ground upon which the legitimacy of the

The

support.

no such

furnish

issue

based

identity of Truth, or even of

inference, unless

Scriptures are products of the

without scriptural its

;

ticity

all

others.

no bearing on the

supporter of this inference

the

authority from his

human mind.

revelation will admit this, nor, indeed, can

with reason

expression, can

demonstrated that

all

believer in

be maintained

must adduce

own Scriptures against the possible authenThe question of priority, by itself, can have subject.

Fixing our attention upon the two sets of Scriptures with

which we are concerned, the question the standpoints of the

of the

be considered from

the Christian.

From

contrary,

that

not a bold statement to say that no such cita-

can be brought against the Christian Scriptures.

tion

the

first, it is

Brahman and

there

are

abundant

reasons for the

opposite

conclusion.

â&#x20AC;&#x201D;

In one of the most important Brahmanical Scriptures Narada Pancharatra a very significant epithet is bestowed upon Buddha. He is called pdshanda (ruti-gopaka, or " the preserver of revelation for those outside of the Vedic authority." When one such revealer is admitted, there can be no reason indeed, the Bhagavad Gitd puts this for excluding others beyond doubt in Chapter IV. It is also clear, upon the

â&#x20AC;&#x201D;

;

authority of the Vedas, that the only thing necessary for sal-

vation

heart

the knowledge of the true God.

becomes untied,

all

his

and

inferior." j

there

The knot of all

the his

on seeing Him, the superior " Having known even Him, he attains to deathis no other path."

innate tendencies are exhausted,

lessness

doubts are dispersed,

PREFACE.

vill

Put side by side with these Vedic texts the words of Jesus this is life eternal, that they might know Thee, the only :

And

true God, and Jesus Christ, whom Thou hast sent ; " * " No man Cometh unto the Father, but by me," and it is not possible to doubt that the Brahman and the Christian are fellow-voyagers. The Brahmanical Scriptures are of one accord in teaching that

when the heart {chitta, in Sanskrit) is purified, God is seen. Jesus Christ declares, " Blessed are the pure in heart, for they shall see

God."

The Brahmanical

sages have taught with great emphasis that

God and

love of

Christianity teach anything else ?

There

the easiest road to perfect purity

Does

His creatures.

love of

then no cause for the Christian to create antagonism between

the two

faiths.

The knowledge of Truth cames with itself an increased responsibility. The man who sees the wonderful workings of the Spirit of God among the nations of the earth, bringing each people to God by ways unknown to others, is thereby charged

with a duty.

him, with terrible precision, applies the warn" Take heed to your-

ing given by Gamaliel to the Pharisees selves

what ye intend to do,

God"

even against let

him

upon which

lest

(Acts

ye be found to fight

The truths of Christianity are the same as those own salvation depends. How can he be a

his

lover of Truth, which

such a disguise

And

God, if he knows not his beloved under he does penetrate behind the veil,

â&#x20AC;&#x201D;

which should tend only

to increase the ardor of his love,

cannot hate those who, * According

35-39). If he be a Brahman, when opposing the religion of Jesus, what it is

reflect,

that he fights.

to the belief of

in all

â&#x20AC;&#x201D; he

obedience to the same Truth, are Brahmans

the

Vedas are the

revelation of the

he first started into being. On account of coevality with the human race they cannot require faith in an especial incarnate Saviour while the Christian dispensation, founded as it is at a definite point of time upon the preexisting Mosaic Law, cannot be separated from the Saviour Jesus. This is the explanation of the striking and often-noted difference between Brahmanism and Christianity. There cannot be a Saviour for the Brahmans unless he be a rerevealer of the Truth, eternally enshrined in the Vedas, though often ignored and forgotten by the heirs to that Sacred Wisdom. Creator to

Man when

;

PREFACE. preaching the gospel of Christ to

all

nations.

to rejoice at his brother's devotion to

see that he

rendering service to

Indeed, he ought

the selfsame

God by

God, and

helping others to

them by the Divine Master. If, him remember that while he is commanded to preach repentance and remission of sins in the name of the Saviour Jesus, he is also warned against carry out the behests given to

on the other hand, he be a

the

Christian, let

" teaching for doctrines

the

commandments

men

(Matt. XV. 9). Considerations such as these have led to the present work,

which It

a kind of votive offering.

only remains earnestly to pray to the merciful Father of

Humanity feeling

remove from

the

sacred

all

name

races of

men

every unbrotherly

of Religion, which

but one

Amen.

MOHINI MOHUN CHATTERJI. Boston, Mass., U. July 20, 1887.

S. A.,

CONTENTS. Page

Introduction

Chapter I.

Survey of

Army

Right Knowledge of the Spirit

III.

The Knowledge

IV.

Right Knowledge of Dedication of Action leading

II.

to Spiritual

of Right Action

Wisdom

Right Knowledge of the Renunciation of Action

VI.

Right Knowledge of Meditation

103

VII.

Right Knowledge of Realization

121

VIII.

IX.

X. XI.

XII.

Supreme

Spirit

named

Right Knowledge of the Royal Mystery

135

....

Right Knowledge of Divine Powers

146 158

Vision of the Deity as the Soul of the Universe

169

Right Knowledge of Devotion

180

XIII.

Right Knowledge of the Discrimination between Kshetra and Kshetrajna

189

XIV.

Right Knowledge of the Division of the Three Qualities

XV.

Right Knowledge of the Supreme Spirit

215

....

225

XVI.

Right Knowledge of the Discrimination between Godlike and Demoniac Attributes

234

XVII.

Right Knowledge of the Threefold Division of Faith

241

Right Knowledge of Liberation

249

XVIII. Synopsis

271

Index

279

INTRODUCTION.

Let

us pause and reflect before entering upon our

Let us be sure of the

work.

enter the

Temple of

declared in the Scriptures

Lord

The of is

all

the

spirit in

the Lord.

our hearts before

For the

truth as

indeed the Temple of the

which His Spirit dwells.

Scriptures of the nations are the most glorious the temples that can enshrine that Spirit which life

of our

life,

and the

light that shineth in the

darkness of our minds and hearts.

May we

all feel

that

we come

to worship,

and not to

read.

The reading of holy books is the fulfilling of the duty which we owe to Him whose name they whisper in our ears. Yes, they whisper His name in our ears as they proclaim

Him

be beyond

all

names,

â&#x20AC;&#x201D; beyond

both

thought and speech. In reading the Scriptures we touch the hem of the garments of those who have stood at the altar and have looked into the light of God and seen Him. Yes, seen Him face to face, and let us speak by

â&#x20AC;&#x201D;

silence, nay, let us

shout

to the heavens, let

echo

;

THE BHAGA VAD

back from earth

hell, let it

sweep over the broad bosom of the

â&#x20AC;&#x201D; found Him as the

May we

all

gItA.

Self.

feel that there

nothing which

our

Self but God.

Let us lay down

our burdens at the Gate of the clothed in the dignity of our huLet us enter the Temple as men, unqualified

Temple and manity.

enter

which degrade the manhood they pretend easier for the son to be the father's

adjectives

to elevate. father,

all

It is

than for adjectives to ennoble the substance,

for all adjectives originate in the

man

mind of man.

It is only thus that we can stand alone before the Master whose voice we are to hear.

Finally, let us never forget that his full

duty

the Master,

no one has discharged responds to each word of and must always live in His

until his heart

who

lives

Word. II.

All Indian authorities agree in pronouncing the Bhagavad Gita to be the essence of all sacred writings. They call it an Upanishad, a term applied to the wisdom, as distinguished from the ceremonial, portion of the Vedas, and to no books less sacred.

â&#x20AC;&#x201D;

In the book

expound

itself

Krishna declares

Whoever

shall

most mysterious colloquy to those who have love for me shall without doubt come to me, having obtained unifying love for me. Than he there is no better performer of what is dear to me among men, nor shall there ever be on earth any one more beloved unto me. And whoever shall study this colloquy, which makes for righteousness, by him shall I be worshipped in the sacrifice through knowledge this this

;

INTRODUCTION. is

The man who

mind.

and without a cavilling sins, shall

shall listen to

even

spirit,

he,

faith

from

freed

obtain the blessed abodes of those

who work

righteousness, liberated from evil."

The Lord's Song being

said, "

sung, what use

there in other and voluminous Scrip-

Elsewhere tures?

well

The revered Sankaracharya, commentary, sence of

The

in the beginning of his sacred Gita " the collected es-

calls the

the Vedas."

all

book upon the

influence of this

spiritual life of

India can be estimated by the fact that within the last

who

twelve hundred years no great teacher has lived

has not commented upon also found to earlier

Frequent references are commentaries which are no longer it.

available.

Beyond doubt the Bhagavad Gita

the best

book

existence for the study of the spiritually-minded is

suited to

all

conditions of

and not ambiguous

plete

;

men; it

it is

;

the teaching

it is

in it

com-

speaking as

direct,

friend or teacher to pupil,

friend to

coldly impersonal

short;

for

;

and thus preserved

not

the

very words of Krishna, the few introductory verses being the production of the sage Vyasa.

The

great author of the Gita lays

rule as to

its

study:

—

down

a very wise

"This must never be declared by thee to one who does not perform penance, has no devotion,^ and is unwilling to serve this spiritual superior;^ and also not unto one

who

May we "With 1

Matt.

reviles

me."

what He says me, and their

therefore realize their hearts in

xiii.

10-16.

Thess. v. 12, 13.

— faculties Matt.

xii.

31.

and

THE BHAG A VAD

gItA.

senses lost in me, enlightening one another and declaring me to one another, they are ever in peace and ever

in rejoicing.

shipping

come

in love, I give that

to me."

me and wor-

them, ever attached to

wisdom by which they

III.

Ye and

are the temples of God.^

The power of man

spirit.

This

true in letter

to entertain the angel

of Religion distinguishes him from the

power

animal.

His

gaze at the sun which illumines the out-

him as the king have heard, indeed, of the angels who dwell on glistening heights unconcerned with the ills of this mortal sphere and unconscious of the battles that rage in the human breast. But have we not also heard that the angels never have the ecstasy of hearing that shout of joy with which great Nature enthrones as stretched finger of religion enthrones

all

that exist.

her lord the liberated it

again and again,

man

â&#x20AC;&#x201D; man

in is

Nirvana?

Let us realize

the lord of

all

that exist;

crown of thorns is his crown ÂŠf glory .^ That which elevates man above all other beings is his capacity for suffering, and the consequent power of asking for its extinction absolutely and forever. But Nature works in perfect symmetry; every unit in a crystal is a perfect his

crystal

itself.

The

evolution of the

embryo

iature reproduction of the progress of the

the various kingdoms

a min-

ego through

and the race of man presents a perfect picture of the different orders of beings. These ;

types are eternal and not subject to evolution, although individuals evolve from one class to another. " 1

Thess.

V, 11-18.

Cor.

vi. 19.

Psalms

viii.

5-8.

INTRODUCTION. There

man who

the vegetable-like

to a few of the possibilities in

him

only responds

he can

like the tree,

;

only assimilate food and perpetuate his species. Next is the animal-like man who can assimilate mental food called experience,

and develop the quality of prudence.

the third class belongs the godlike

pitable to

Universals, â&#x20AC;&#x201D;

are absolute.

man who

to the laws of morality

This marks the turning-point

history of the ego

;

hos-

which

in the life

beginning to disentangle

itself

from the bonds of mere experience, and places its happiness in a region which no mortal eye can penetrate.

is learning to worship; in his breast the infant Faith opening her meek eyes to gaze upon a mystery. But he has not yet grasped the meaning of his personality. The relation between the finite and the Infinite is perceptible to him, but it is still an awful mystery to be contemplated with fear and trembling; to be borne in is

mind

may

order that his personality

acquire posses-

him happiness.

sions that he imagines will secure

a suitor before the throne of God, but not an adorer. His religion is one of reward and punishment, not of is

love and rejoicing;

Last of of God.

all is

but yet he

the divine man,

casts

religious.

â&#x20AC;&#x201D; the lover and

not a glance

knower

the wonderfully

God he will none of them they are In without their possessor, the God himself. as ashes to him fear, and out casteth him is born that love which varied powers of

God

;

void of attributes, while to others he possesses

the very infinitude of attributes. "

but

know

that

love Thee,"

the language of his

spirit.

We have asked Thee again and again what is Thy name, and have laid our faces on the earth for an answer. Our question has come back from the whole

THE BHAGAVAD

gItA.

—

from above, from below, expanse of the universe, no answer; in our hearts but regions, middle from the is Thy name. Silence heard, alone we have

—

knows Thee, by him Thou not think that he knows does He who art not known. " I do not think that I know Thee, knows Thee indeed.

He who

thinks that he

do not know." Whoever knows the meaning of this paradox knows well indeed. But we know that He is Sweetness, and of this Sweetnor that

well,

ness the infinitude of creatures are enjoying but an atom. Who would have moved, who would have breathed, if this

Sweetness had not pervaded the true worshipper God

indeed

so.

He possesses

all

space?

all

attributeless

attributes

and yet

the language of the soul

paradox is comprehension of Divine

;

supreme paradox.

the sublime and

attributeless. ;

its

This

culmination

love.

Consider for a moment what it is to love. That baby whose infant form you have seen in the cradle, whose feeble cry you have soothed, grows to be a creeping babe,

all

smiles and tears.

catches the

hem

of your

garment, and stands and falls, falls and stands. The same child becomes a man; he sways senates by his voice, armies tremble before his sword, and the world is

submerged by the sky-defying billows of his fame. But where are all his attributes when, sitting by his side, you take his hand and look into the eyes of your own son? As below, so above God is infinite in attributes and ;

yet devoid of attributes.^

Bhagavad Gita Scriptures of

all

proclaims;

Job

xi. 7

;

Rom.

this

xi. 33, 34.

all

the

nations proclaim,

the true and only Self in

This

—

God whom the God whom the the God who is

creatures.^

John

1-9.

INTR OD UCTION: " I shall declare that

man

ing which a

which

be known

attains deathlessness,

Brahma, having no beginning, and

knowSupreme

â&#x20AC;&#x201D; the

;

said to be

neither

subject to affirmation nor to negation " (because

beyond

attributes).

all

"His hands and feet are everywhere; everywhere His eyes, heads, and mouths His ears everywhere in the worlds; enveloping everything He dwells."^ " Manifested in the operations of all organs and faculties, yet devoid of organs and faculties. Unattached, He supports all. Though devoid of attributes. He is the ;

experiencer of

all

attributes."

He is the within and without of all beings, moving and stationary.^ Unrealizable on account of His subtlety; though afar. He is near"^ (to the illuminated *'

man who realizes Him as the true Self). Though undistributed. He appears '*

in creatures

tributed

known

;

same

the

which

that

the supporter of creatures,

to dwell as dis-

the devourer

and producer."^ "

seated in the hearts of

The

said to

knowledge, that which

and that which is

be beyond darkis to be known the ultimate end of knowledge,' and

the light of lights,

ness.^

all."

between the

relation

â&#x20AC;&#x201D; Chap. finite

word.

religion, in the true sense of the

words and

tion,

acts, in

religious. :

one

may want God

Psalms cxxxix. 7-17.

Deut.

iv.

Prov.

viii.

39.

Col.

ii.

2, 3.

this relafeels

the

for the sake of the

2 job. x. *

;

Infinite

application

This need, however, can be

3 Isaiah xlv. 12, 13.

22-31

Its

some way touching upon Every man who

a figure of speech.

need of God is felt in two ways 1

XIII. 12-17.

and the

4-8; Prov. xv. Psalms cxlv. 18. I John i. 5.

THE BHAGAVAD

8 benefits

for Himself,

Him who

can confer; or he may want God purely simply because God is Himself. We want

because not to want the need of God

feel

Him in

the

men; those who hunger and other way,

gItA.

impossible.

way

first

thirst for

Those

are godlike

Him

the

are divine.

According

to the nature of these needs, religion has

a twofold aspect, presenting the path of action and the path of cessation of action, or work and rest. Those

who

follow the

first

path

live in the veiled light

of God,

The other having to work. path leads to the attainment of God, having obtained whom there is nothing else to attain; having become ever working and ever

there is nothing else to be. The result yielded by the religion of rest is the acme of bliss, which to human imagination appears as the cessation of all

whom

suffering.

The nature of the path of

action

easily understood.

I want something for my personality, for the permanence of which I am also craving. A desire for anything in the future involves the desire for the continuance of I cannot secure this end by any personal identity.

my mind or my muscle I therefore turn to in short, I am not only worldly, superhuman means, So far, it is clear, I am seeking but other-worldly. happiness by changing the Infinite towards the finite, effort of

;

â&#x20AC;&#x201D;

myself.

â&#x20AC;&#x201D;

But what is the other path, that which leads to God, Nirvana, or Eternal Life? In the supreme reality we are all absolutely identical with God and with one another. The difference which appears to us as real is but a seeming in truth it is not so. For this reason the seeming reality is called illu;

sion, error, disorder, disobedience, a mystery, in fact,

â&#x20AC;&#x201D;

INTRODUCTION.

a something which cannot be defined. If it could be, it would not have been false, but true. Being the will of God absolutely free and unconditioned, it cannot bear the limitation implied by saying " It is this."

The perception of this truth is the dawn of faith. One fact should ever be borne in mind, that this mys-

â&#x20AC;&#x201D;

terious

power did not begin

quires variety for

its

unless supported

the mere

in time.

existence,

itself re-

and variety cannot exist

power.

this

For time

Hence

it is

plain that

lapse of time will not destroy this illusion.

one can attain Nirvana by merely drifting on the

stream of evolution. Neither can action deliver us from bondage.

Action

can only lead to action, as animals can only reproduce their

The

kind.

actor

consisting

only of the stuff

called illusion, his action cannot transcend illusion.

the illusion can be supposed to be suspended for a

moment, no action can take he

actor, in so far as

place,

inasmuch

the actor, will disappear.

the It is

bondage is a state of which we are consome other state of consciousness alone can remove it. The state of consciousness called illusion, or

clear that as scious,

false

knowledge,

will

not exist

the state of conscious-

ness called right knowledge. "

Those whose

attain to rest

sins are

washed away by knowledge

from conditioned existence."

â&#x20AC;&#x201D; Chap.

16.

The Buddhahood of Buddha consists knowledge that arose in him under Christ says, "

And

Prov.

vili.

33-35.

the Bodhi

the

this is life eternal, that

know Thee, the only Thou hast sent." ^ 1

Bo-tree.

they might

true God, and Jesus Christ

John

xvii. 3.

whom

THE BHAGAVAD

gItA.

is not an expansion of the intellect, Saint Paul says, of the intellect. annulment but the " When that which is perfect is come, then that which is It is an interior state of in part shall be done away." illumination as independent of us as is our present con-

This knowledge

cept that "

this."

Such being the

wardly) so as to life,

the pole toward which the

know even

turns, " to is,

we are compelled to ask, How are we must, whether inwardly or outbe in harmony with the goal of our

case,

to act (since act

that

if all

magnet of our soul ever known" ? The answer

are

one's acts are performed with the

viction that they are of

no value

full

con-

to the actor, but are to

—

be done simply because they have to be done, in other it is in our nature to act, then the personality or egotism in us will grow weaker and weaker

—

words, because

comes

knowledge revealsplendor. But this path of pure, spiritual knowledge is hard to tread. Those alone are therefore fit to enter upon the path of pure philosophy whose hearts are disentangled from the bonds of worldly attachment.^ until

to rest, permitting the

ing the true Self to shine out in

" Greater

all

its

whose hearts are Those having self-identifying consciousness of the body find devotion to the is

the suffering of those

attached to the attributeless.

attributeless painful indeed."

— Chap.

XII.

Among

thousands of men, one perhaps strives after perfection and even among those who strive after perfection perhaps but one knows me truly." ^ Chap. ;

—

VII.

But among the sons of men there are few indeed in all passions are dead, and whose awakened spir-

whom 1

Kings

Hi. II, 12.

Psalms

liu. 2, 3.

INTRODUCTIOiV.

perceptions have borne them beyond the sphere which the majority of our race are wandering bhndly, slaves to their passions, and with hearts bound to things of the earth earthy. What hope is there for such? itual in

men

Will the majority of

perish in the valley of the

shadow of death? Is there no hand to save us from the Slough of Despond, no light to illumine the stagnant gloom of our souls? When the cry of the soul goes out in waves of agony to the

God

of mercy, Religion descends to us as the

companion and friend. We then perceive that God is the embodiment of infinite mercy, ever ready to

gentle

Have we

dispense His grace.

not seen that the inspired

and illuminated artist has dreamed of the Deity with the palm of His hand turned toward us as if in the act of giving?

also feel that the giver

The

as the oppressor.

giver

fills

not the same

a want, but the op-

pressor gives without regard to the want of the receiver.

must therefore

learn to ask of God.

merciful, and will not inflict a flash of pain

soul in the universe.

than the desire for God,

infinitely

upon any

you have a single wish other will not deny you that wish,

but you

will reap fruits such as will be impossible when once you become identical with God. Let every man learn to want God only for His own sake; when that is learned, there is no more to be known. " Those, however, who worship me, having abandoned all actions in me, regarding me as the Supreme, and fixing their hearts upon me without clinging to anything beside, whose hearts have entered into me, for them I become before long the rescuer from the ocean of Chap. XII. 6, 7. death and changeful existence." ^ This teaches us that we learn to ask only when our

—

John

;

Isaiah xlv. 22.

—

— THE BHAGAVAD

12 souls are fixed

upon God

to the exclusion of

that appear as separate from

Away

with

all

false

gItA.

asceticism

things are from God, and so

all

things

Him. must

;

All

useless.

Our emotional

live.

longings are not to be crushed; but we must bend brain,

and muscle to secure their eternal gratification. must be infinitely ambitious in desiring that beyond which there is nothing more, and in which is heart,

everything that can exist.

we crave

for beauty,

must know that there can be no beautiful object which is not excelled in beauty by God. For how can that exist in a finite object which is not in the Infinite, All, yet One ? The entire beauty in the Universe is but

—

God whom

the reflection of the absolutely beautiful

obscures and hides; and so in regard to every other longing of our hearts. If I take Infinity

from

Infinity, still Infinity remains.

What exists in which I can so that God is, and that He and this like

can

are one

in this,

and that all wonderfully complex existence contains no other me, or even unlike me, when I resign everything to

God? is

glory as

Therefore

say that asceticism for

a delusion and a snare. " The enjoyment that deluded

that are transitory,

;

men

its

feel

— may that enjoyment

own sake

objects

never depart

from my heart when my mind ceaselessly dwells on Vishnu Purana, Part II. Chap. II. 17. Thee."

He always sees himself, kingdom, wealth, as also wife and equipages, all as of the Lord." Mahabharata, Book X. Chap, cccxxxvii. 12 71 8. "

—

If it is

God

destroys me,

He who

wish to know what

moment

enjoyment

will increase, since

destroys me, and not another. is

happen

do not

either in the

or during millions of ages from now.

It is

the

3 ;

INTR OD UC TION.

God

will

that

do anything did

for

all

;

that

do not even wish

be saved

the universe outside of

the soul

it is

;

Is there

be saved

anything

God?

true that this love

It is

I do not wish Him to would not have been done

be done.

my sake

not exist at

from what

for

the supreme possession of

also true that this love can only exist as

gift of the Holy Spirit. As mere men, we arc not capable of receiving even a ray of it, however much we may long for it. We are poor in that calmness of spirit

which alone is the fit habitation of God. Faith must have grown to some extent before desire can turn inward; what then shall I do if my faith is weak, if external attractions are so strong as to prevent turning inward for life and light? The cure of such a state cannot come to a man through his deludthis

ing himself into

the

won by

forcible

a mere

belief that

the

repression

inner citadel

of the outgoing

tendencies.

The man of deluded

soul,

who, having restrained

the organs of action, remains dwelling upon objects of sense in his mind, is called a hypocrite." Chap. II. 6.

—

"And

be cut

shall

web."

— Job

The

off,

viii.

13, 14.

right thing

work with fulfil

the

any

benefit,

to work on, but to must no longer work

temporal or

law of being which

of God,

— to

leisure

for eternal

who

to do, then,

a different motive.

for the gain of

hope shall perish: whose hopes and whose trust shall be a spider's

the hypocrite's

finish the day's

dwells in

work

communion of every human breast;

whom I live, move, as I am in Him.

and have

spiritual,

but

the righteous will

order to acquire

identity with

God,

that the Father in

being

may be

THE BHAGAVAD

Whatever there

do has

gItA.

be done, but not

for

Let me work the sake of enjoying the fruit of action. wants it of me, but He that not slave a for God like serve Him. wish to the with me blessed because He has every thought God to dedicate to If I am not able thus for specific things some do and deed, let me at least ;

Him if I cannot give Him the twenty-four hours, at least But let me not forget the lesson let me give Him one. ;

of the widow's mite.

Beings below this are not yet fit for religious life. to morality as the highest ideal of ex-

They must look istence,

of a

and follow

new

life

its

them

the birth-throes

until

dictates

are felt within

;

they

until

know

that

sublime discontent which distinguishes man from animals. " Come unto me, all ye that labour and are heavyladen, and I will give you rest," says the Master (Matt. xi.

28).

This, in brief,

Bhagavad Gita, Beyond all declared to us by

the teaching of the

and indeed of all books that doubt and cavilling, this is the truth those in whose mouths there was no are

God

holy.

guile.

In truth,

man, the eternal oath that He has sworn. This truth requires no proof of its truthfulness man cannot even touch it with false-

this

the eternal revelation of

;

hood, by observation or inference.

Left to himself,

has not light enough to fabricate even a lie about and the mystery of His relations with man.

man God

IV.

As soon

as I

open the Bhagavad Gita

my very soul. I am How many are the centuries

upon

seems to

seize

face to face with antiquity.

that have passed since were

uttered and written the words of eternal

life I

about

INTRODUCTION,

The remainder of my life on this earth will not be more than a mere fraction of that time. The

to read

was enshrined

truth that

years ago first

heard

as necessary to it;

this

perhaps more

so.

book it

five

was

thousand

him who

Do I need further Do I require to be

proof that truth abides forever? told that there is a something in man that neither grows nor dies? These words were uttered by him who is one with

God, and so is God. He who first listened to it was foremost among the royal warriors who assembled on the The prowess of his mighty battlefield of Kurukshetra. arms was known alike to men, gods, and demons. Among more than two millions of men present in that festival of battle there was not one whose name and fame His superiority was so unexcelled those of Arjuna. doubted that he thought it a religious duty to find foemen worthy of his steel. Taking a position between the hostile ranks, he beholds the flower of Indian chivalry drawn up in battle array; and what does he see? He there beholds uncles and grand-uncles, sons and grandsons, brothers and friends, teachers and wellwishers prepared to fight, one with another, unto the very death. The claims of blood and friendship assert His heart is assailed by strange their sway over him. and conflicting emotions. His proud warrior heart quails under them, his courage kisses the ground before His limbs grief, and for the first time he knows fear. quake, his hair stands on end, his great

from

his hand,

The strong

and

bow drops

his skin begins to burn.

warrior in his duty to shaken by his love of kindred and friend, and doubts divide his mind. Of what avail is the unshaken throne on earth, without the near and dear ones for fight is

faith of the royal

THE BHAGAVAD

gItA.

whose sake alone Prosperity has her charms? Far better feed upon the beggar's alms than enjoy blood-

The sense of duty implanted

stained success. warrior's breast

in the

the traditions of a divine ancestry

and the teaching of venerable sages still struggle for mastery, and scriptural texts are quoted to allay the qualms of a sensitive and educated conscience. Alas thus it always is with man. The source of Egotism deludes us with the feeling evil is within us. of possession where there is nothing to possess. This the my-ness in me. This is the is the great enemy, giant weed whose roots lie deep in the human heart. The Bhagavad Gita is the epic which sings the death a of this hydra-headed monster. It is a great poem, poem whose author must be both poet and prophet. !

—

It closes

with the glorious vision of the victor standing

—

firm in his glory: " Thou unshaken one

destroyed, gone.

I I

by thy

favor

delusion

have recognized myself; my doubts are firm, and shall do Thy bidding."

close the

book the Vedic hymn reverberates

—

through my innermost being: " Destroyed is the knot of the heart, removed are all doubts, extinct are all hidden longings of the man, on seeing Him, Supreme and not-Supreme " !

The machinery of the poem

is deeply impressive. It enshrined in the great Indian national epic, which has preserved for us the last rays of the Sun of India's ancient glory as he sank below the horizon. is

all

the royal families that flourished in India at

that time, the suzerainty rested with the princes of the

;

INTRODUCTIOiV. lunar dynasty.

of that family bore the proud

— " the Emperor from sea to

His capital was near the site of modern Delhi. the stranger approaches this charmed spot

sea."

Yes,

The king

of Raja Chakravartin,

title

when

northern India, tongueless voices will " Stop

call to

him,

—

for thy tread is on the dust of many empires Kurus and Pandavas, Rathors and Chohans, Pathans and Moguls have flourished on that spot and have then disappeared into the dark !

night of Time's insatiable thyself,

maw.

Stop, friend

— thy hopes, thy disappointments, and

and

reflect

thy hopes again

renewed." "

As we look our life fades away Youth decays as day follows day The days that go ne'er come again, And Time devours the Universe. Fortune flies as ripples break upon

We flash through

life

the sea

;

as lightning on the sky."

Translated from the Sanskrit.

Forgetful of this truth, one line of the royal house of

Hastinapura

— as Delhi then was called — sought to rob

another of

its

rightful

sovereignty, and

a battle was

fought at Kurukshetra, a place sanctified by the pious deeds of their common ancestor Kuru, whose Kshetra, or

field, it

was

called.

the time of this battle the

royal family was divided into two branches, descended

from

tw^o brothers.

Dhritarashtra, the elder brother, was born blind, and

his hundred sons, of whom were called Kauravas. The other branch consisted of the five sons of Pandu, the younger brother, and their descendants these were called Pandavas, from the name of their ancestor. Although Dhritarashtra was the elder, by the Brahmanical law he was not competent to sit upon the throne,

was

still

living.

Duryodhana was the

and

chief,

;

THE BHAGAVAD

on account of

his blindness;

gItA.

so Pandu, and after

him

son Yudhisthira, ruled the country. The Kauravas, by fraud and other wicked means, forced the five Pandavas to expatriate themselves in order to keep his

eldest

their

pledged word, and then deprived them of their

royal rights.

After thirteen years of absence the Pandavas returned, having dutifully fulfilled their promise. But the Kauravas refused to restore to them their kingdom without

a battle.

avoid bloodshed, the five brothers were

exchange for five vilBut the Kaurava chief would not give them as lages. much earth as could be raised on the point of a sharp Accordingly the chivalry needle, without a contest. of India, consisting of more than two millions of men, assembled on the field of Kurukshetra to pay the debt ready to give up their rights

of duty in battle.

The

Dhritarashtra was led, through paapprove of wrong and wickedness. The great sage Vyasa, the poet of the Mahabharata, as well as other merciful men and well-wishers of the royal house, tried to awaken his conscience, but in vain. The sage then asked Dhritarashtra if he desired sight in order to witness the carnival of slaughter about to take place on account of the wickedness of his sons. He declined the gift of sight promised by the holy man of wisdom, and begged that superhuman perception might be bestowed on his charioteer Sanjaya, who would acquaint him with all that came to pass. blind king

rental love, to

INDIVIDUAL SPIRIT.

THE BHAGAVAD

GITA;

OR,

THE LORD'S CHAPTER

LAY.

SURVEY OF ARMY.

Dhritarashtra 1. What, O Sanjaya, do sembled battle-bent, on the

Spoke:

sons and Pandu's, as-

field

of Kuru, the sacred

plain?

Sanjaya said: 2.

King Duryodhana, having but beheld

the hosts

of Pandu's sons drawn up in battle array, and then having approached the preceptor, said these words 3.

Survey,

Preceptor, the vast

â&#x20AC;&#x201D;

army of the sons of

Pandu, guarded by thy wise pupil, Drupada's son. Dur}-odliana, Dhritarashtra's wicked son,

themselves by the approval of the

king praises the hostile warriors

the very incarnation

Evil-doers must repeatedly fortify

of pride, injustice, and jealousy.

intellect,

or they lose heart.

The

order to rouse the martial pride

Drona by name, who instructed the sons of Dhriand Pandu in the science and art of war.

of the preceptor, tarashtra

There are heroes of mighty bows, the compeers of in fight; Yuyudhana, Virata, and Drupada, each a master of great car; ^ 4.

Bhima and Arjuna

" But beheld." The Sanskrit here implies fear on the part of Durj-odhana. Master of great car " is an epithet bestowed upon a warrior who is able to fight, single-handed, 10,000 bowmen, and is thoroughly skilled in the use of weapons of offence and defence. 1

2 "

;

THE BHAGAVAD GItA

;

Valorous Dhristaketu, Chekitana, and Kami's lord, and Saivya, chiefs among men Mighty Yudhamanyu and valorous Uttamauja, as

Purujit, Kuntibhoja, 6.

well as the son of

Subhadra and the sons of Draupadi,

masters of great car.

ail

enemy

If the

so powerful, the best course

not to persist in

and fight. It is best to abandon evil from prudence if it is not done for the sake of righteousness. Anticipating this reply from the wise preceptor, and thinking how uncertain is the triumph of good over evil, he enumerates the warriors on his own side. evil

But,

the

are

army

best

flower

name

shall

know

of Brahmanas,

of our side. the

select

the

those

you

for

who

your

full

leaders

understanding. I

reflecting only

on the principal expedients

a hundred other devices

will

my command

suggest themselves as occasions arise.

These are but the "flower of our

side."

There

no reason for

losing heart. 8.

Thyself, Bhishma,

Kama,

Kripa,

â&#x20AC;&#x201D;

all

conquerors

of assembled hosts, as also Asatthama, Vikarna, the son of Somadatta, Jayadratha, 9.

And many other

their lives for

to strike

brave warriors determined to lose

sake

;

all

and ward, and well

possessed of

many weapons

skilled in the art of war.

" If you are so confident of success

need say nothing more,

â&#x20AC;&#x201D;

Such a reply from the preceptor would frustrate the purpose of his speech. So Duryodhana again shows fear. then fight."

10.

This our army, guarded by Bhishma, seems

sufficient,

seems

while the

in-

army of those guarded by Bhima

sufficient.

Bhishma, the grandsire (grandfather's step-brother) of both the Kauravas and the Pandavas, is the most experienced of all the assembled warriors on him Duryodhana chiefly relies. Evil must ;

THE LORD'S LAY. always support principles.

itself

by experience, while good

23 rests

upon universal

Evil must rely on the power of the evil-doer, while

good derives strength from

faith in the absolute character of the

the personal and good is universal good man feels himself to be upheld by something beyond him he knows that the principles upon which he stands will abide, come what may. The evil-doer has no such confidence, because he seeks some definite object, and does not concern himself as to whether For that knowledge can bring the laws of evil are absolute or not. Here him no consolation if he loses that which he desires. Bhishma, the most experienced general, is opposed to Bhima, It is sigthe most rash and reckless among the Pandava leaders. nificant that Bhima is named here, and not the son of Drupada, as

law of righteousness.

Evil

;

in the third verse.

perience of

its

The

success.

chief incitement to evil

Therefore

that

the past ex-

Duryodhana

anxious for the safety of Bhishma, whose " lion-roar " inspires him with confidence. This is expressed in the two following stanzas :

11.

Let

positions,

all

of you, occupying properly distributed

guard Bhishma

every point.

In the case of evil the inner voice can only speak from experiBhishma, in whom Duryodhana declares such confidence,

ence.

in return for this favor gives the

king the needed encouragement,

and, 12.

Producing joy

most ancient

him, the powerful grandsire, the sons, blew his conch, loudly

among Kuru's

roaring the lion-roar.

Then of a sudden sounded conchs and trumpets, and drums and tabors and tumultuous grew the din 13.

;

thereof.

This was answered from the opposing ranks. 14. 1

Then Madhava^ and

Mddhava

the son of Pandu,^ seated in

an epithet of Krishna implying his lordly power over Nature.

The " son of Pandu " is here Arjuna, who is also the son of Pritha, whose other name was Kunti. Bharata was the common ancestor of the Kauravas and 2

the Pandavas.

;

THE BHAGAVAD gItA

loudly blew their the great car yoked to white horses, celestial conchs.

Hrishikegai blew his conch, called Panchajanya, Dhananjaya^ blew Devadatta, and Vrikodara,^ of terrorPaundra. inspiring deeds, blew the great conch 15.

King Yudhisthira, the son of Kunti, blew AnantaSughosha and vijaya; Nakula and Sahadeva blew 16.

Manipushpaka.^ 17.

Possessed of excellent bows, the king of Kagi, the master of great car, Dhristadyumna,^

gikhandi

unconquered Satyaki,^ son of 18. Drupada and the sons of Draupadi, the respective their blew all earth, of Lord Subhadra, O

Virata,

conchs. 19.

That

terrible uproar, filling

heaven and earth with

sound, shivered the hearts of Dhritarashtra's sons. 20. After that, then, as missiles were about to fall,

Lord of earth, the son of Pandu, of the ape-crested car, with his bow raised, spoke this sentence to Hrishike^a

Arjuna 21.

spoke:

Fall-less one, place the car

between the two

armies, 22.

For so long that

may

see these battle-desiring

warriors here present, and find with

whom

ought to

impending must survey these combatants here assembled, desiring in fight to work good to the evil-minded son battle

fight in this 23. I

of Dhritarashtra. 1 HrisMke^a, the lord of senses and faculties, who dwells in us as " lord of the bosom," not only the searcher but also the designer of the workings of our hearts. 2 Dhananjaya is Arjuna, " the conqueror of wealth." 8 Vrikodara is Bhima. * These conchs were blown by the five sons of Pandu. 6 Dhristadyunma is the son of Drupada, mentioned in the third verse. .

6 Satyaki, the

same

Yuyudhana

in the fourth verse.

THE LORD'S LAY.

Krishna, as the charioteer of Arjuna, shows that the Supreme

God

can be conquered, but by love only

at the same time the shows that God is ever the same no can come to Him, although the changes in our ;

epithet " Fall-less one "

change of

state

;

own

hearts produce apparent changes in the Deity. Arjuna here wishes to know who among the hostile

The strong should

antagonists for him.

chiefs are

fight w^ith the

fit

strong

only.

Sanjaya spoke: Hrishike^a, thus addressed by 24. O son of Bharata Gudakega, placed the best of cars between the two armies, and 25. Said this: O son of Pritha, see Bhishma and Drona in front of all the kings assembled on the Kaurava side. ;

That

is,

Bhishma and Drona are worthy antagonists

for you,

Arjuna.

26.

The son of

two armies,

sires,

Pritha then saw there present in the

grandsires, preceptors, uncles, brothers,

and also friends, fathers-in-law, and kindred. 27. He, the son of Kunti, seeing all his kith and kin present, overcome with great pity, despondent, said sons, grandsons, fathers,

thus

Arjuna

spoke:

O Krishna, these kindred, assembled my limbs wither and my mouth becomes

28. Seeing,

battle-bent,

parched. These are indications 29.

There

of grief.

trembling

my body and my hair stands my hand, and my

on end; the Gandiva^ drops from skin burns fiercely.

These are symptoms 1

of fear.

Gdndiva

the

name

of Arjuna's bow.

THE BHAGAVAD gItA:

26 30. I

also

not able to remain firm seated

seems

omens of

wander; and,

Ke^ava,

;

my mind

also perceive

evil.

Whenever

This shows lack of endurance.

man

loses faith,

these three evils, grief, fear, and weakness, attack him, and he begins to delude himself into the belief that

it is

fruitless to

persevere

on the upward path. Whenever we ask ourselves, " Is the goal losing worth attaining ? " we must know that we are falling, ground. Such obstacles are presented to every one, and it is of The most effective the utmost importance not to lose confidence. weapon with which we can contend against the internal enemy is found in the study of what the sacred books have said about the successful traveller who has passed through the narrow gate. The dutiful student of the holy books may find the admonitions of some Medibeloved teacher which may prove the very balm he needs. tation on the lives of spiritual heroes, the conquerors of the serpent

—

of egotism,

31.

also of great value.

Truly

kindred

do not perceive any benefit from

in battle.

long not for victory,

killing

Krishna,

nor for kingdom, nor for pleasures. 32. What, O Govinda,^ are for us kingdoms, enjoyments, or even

life?

Those

for

whose sake kingdoms,

enjoyments, and pleasures are desired 33.

Are

desire of

these

life

here present

and possessions,

battle,

— preceptors,

abandoning sires, sons,

grandsires, 34.

fathers-in-law,

and also other kinsmen,

grandsons,

brothers-in-

—

Madhu,^ do not wish to slay them even though I be slain

law, I

Uncles,

slayer of

myself. 35.

Janardana,^ what satisfaction can there be for

us in slaying the sons of Dhritarashtra, even for the 1

— Krishna, who knows that done by our senses and organs. Madhu," — the demon of darkness. Jandrdana, — the giver of men ask of him. Govinda,

all

2 " Slayer of 8

all

THE LORD'S

LAY.

sake of the sovereignty of the three worlds

? ^

What

then

of the earth ?

When

the doubter begins to reason as to the nature of his gain

in attaining eternal hfe, naturally

he perceives nothing all appears dark and cold negation, for so it is to thought and sense. Only " the pure in heart can see God." ;

36.

Sin

indeed

though open

foes.

will

cling

for

killing

these,

Therefore we are not justified

slaying the sons of Dhritarashtra together with their friends.

kindred,

How can we O Madhava?

be happy

killing

our own

" Open foes" is a technical term, which inci^ ^s an incendiary, a poisoner, one with weapon raised ready to kill, :,x a robber of goods, lands, or wife. Although it is allowable to kill them, yet all violation of the supreme injunction against the ta\ing of life is sinful.

In the case of Arjuna this rule does not apply, as his duty

to fight rests

upon the divine command which established the

system of castes.

with hearts deluded by

37. If these,

perceive the sin caused

family and 38.

Why, O

grief,

by destruction of

do not

one's

own

hostility against friends,

Janardana, by us

who

perceive the

wrong

produced by the destruction of family should this not be rightly viewed as reason for desisting from this sin?

Upon

the extinction of the family, the eternal of piety of the family being extinct, impiety overcomes the whole family. 39.

rites

By the theocratic law of the Brahmans it is enjoined upon every householder to labor for the perpetuation of the good qualities of his ancestors. for the

The

If he allows the family to die out, he has to answer impoverishment of the race consequent thereupon. The

three worlds,"

â&#x20AC;&#x201D; the habitations of men, gods, and semi-divine beings.

THE BHAGAVAD GITA

home

sacred, and to

There

ship.

householder

for

;

all

are dependent upon

home

the duties of

fulfil

no one

an act of wor-

the world superior to the righteous

others

â&#x20AC;&#x201D; the

spiritual

mendicant and

all

householder as a sacred duty, and not a privilege,

state of a

â&#x20AC;&#x201D;

Therefore whoever looks upon the

him.

blessed indeed.

40. From the domination of impiety, O Krishna, the women of the family become corrupt. By the corruption of women confusion of castes is produced.

41. Confusion of castes [thus] causes the abiding in hell

who

of the family of those

Their ancestors the offering

When

fall

.,ral

c""

the principal

members

a family are destroyed, the

survivors follow the path of lawlessness of

fit

destroy the family.

owing to the cessation of cake and water.

into hell

;

and owing

to the

absence

persons to perform the funeral ceremonies required for the

peace of the manes of the ancestors, these

last lose their celestial

estate.

42.

these wrongs,

productive of the confusion

of castes, the eternal, pious of the caste of those

who

rites

of the

family

destroy their families

and are

extinguished.

The

institution of castes secures to

what he must do duties being well particular family

man

inherit eternal

known and and caste

life.

man The

the knowledge of

family and caste

rigorously fixed, an ego

accordance with

its

has not to search blindly and waveringly for a

of his duty, but starts with create a confusion of castes

needs. full

born

knowledge

Hence wrong than

in life's great journey. is

a greater moral

remove the sea-marks which guide the mariners

in a

Thus a to to

in their course.

43. For those men, O Janardana, whose family piety becomes extinguished there is continued abiding in hell; this

we have

44. Alas

heard.

are bent

upon committing

a deadly sin,

THE LORD'S since

ment

to slay

45.

LAY.

are ready through greed of empire and enjoy-

our own kindred.

me, unresisting and weaponless, the weapon-

handed sons of Dhritarashtra slay

will

in fight,

â&#x20AC;&#x201D; that

for

be better.

Sanjaya spoke: 46.

Having

grief, in

said

this,

Arjuna, shaken in heart by

the midst of battle's ranks sat

abandoning

his

bow

This ends chapter the

Army,"

down on

the car,

together with the arrows. first,

in the blessed

called the "

Bhagavad

SURVEY OF

Gita, the sa-

cred lore, the divine wisdom, the book of divine union, the colloquy between the blessed

Krishna

and Arjuna, and contained in the Bhishma Parvan of the blessed Mahabiiarata, which is a collection of a hundred thousand verses by Vyasa. 1

"Abandoning

his

religious mendicant.

bow,"

etc.,

as a sign of his resolve to adopt the

life

of a

THE BHAGAVAD

CHAPTER

gItA.

II.

RIGHT KNOWLEDGE OF THE In

SPIRIT.

this chapter, as well as in those succeeding,

the only reality

it is

taught that

Consciousness, or the Supreme Spirit, which,

being absolute, has no relation to any object or action. But there is a mysterious power, which though really non-existent, except in

Supreme

identity with the

co-ordinate being.

Spirit, yet

appears as

possessed of a

This seemingly real power presents two poles,

namely, the perfect and ruling, and the reverse

;

each of these

appears as though conscious, owing to a mysterious connection

between the power and consciousness. The one pole is the personal God, called the " Son of God " in the Christian Scriptures As consciousness that is to say, in reality the other, man. Conditioned existence ceases for him who realthey are identical. ;

—

izes this identity,

but not for others.

The only

right course for

those bound by conditions, and therefore under the necessity for action,

to follow scriptural

commands

in perfect faith that the

power to act, as well as the results that ensue, belongs to the Sueven the Father, who is eternally free from all preme God,

—

conditions as well as from

sonal God,

— the

first

all

among

attributes that are given to the perall

the sons of God.

Sanjaya said: 1.

Then

the Slayer of

Madhu

said these

words

him, thus overcome with pity, despondent, and with eyes

full

of perplexity and tears

The Blessed 2.

Whence,

in this place

—

'Lord spoke:

of danger,

come

to thee^

shunned of the worthy,^ heavenmarring, and unmaker of name and fame?^

this

sinful darkness,

" Thee,"

"Worthy," that is, versed in holy lore. " Name and fame." It was a religious duty

unsullied.

who

art the best of warriors.

for the warriors to

keep these

THE LORD'S LAY. Fall not into eunuch-hood,^

not worthy of thee.

Arise,

son of Kunti;^ this

harasser of thy foes,^

casting aside this degrading faintness of heart.

Arjuna

How

shall

arrows contend

be adored, This

I, *

said:

Slayer of Madhu, in battle with

Bhishma and Drona, worthy

against

Slayer of thy foes?

last epithet, "

Slayer of thy foes,"

used here to show that by the Arjuna is only the harasser, Krishna is the Blessed Lord. Slayer. The one is trying to do what the other has already and eternally accomplished. forever done, The Deity, as absolute and perfect, can have nothing to attain. The moment that we that can possibly be

all

done

eternally accomplished

—

conceive that

has anything to gain, we also perceive that

possessed of the same from

all

time and forever.

The Blessed

Lord, being one with the Deity, reveals to mankind the Supreme Spiritual nature.

Better in this world

to eat even the beggar's bread,

without slaying the great-souled, adorable ones, than by slaughtering those worthy to be worshipped, to enjoy

this

after

earth

by those

alone

blood-stained

pleasures,

lusted

desiring possessions.'^

—

which for us is preferable, that 6. We know not this, we should conquer, or that they should conquer us. Those, whom slaying, we wish not for life, are present before us,

— Dhritarashtra's sons.

" Eunuch-hood," that is, want of firmness. " Son of Kunti." This epithet is intended to make Arjuna feel that he is a man, and 3 " Harasser of thy foes " is meant to remind him that he is a hero. 4 " With arrows contend," when I ought not to contend even with words. " Better in this world," as opposed to spiritual welfare in the world to come. 6 " On this earth alone." The enjoyments are blood-stained, and only obtained by forfeiting heaven. 1

"Those

desiring possessions."

enjoyment of worldly

objects.

The

natural

man

striving to perpetuate the

THE BHAGAVAD gItA

32 7.

Thee

nature

ask, with

by blindness

defiled

and heart, in delusion about the Supporter,^ tell me that which is truly best. I am thy pupil; ^ instruct me, who in thee have refuge sought. Spirit^

seek for Nirvana because

do not perceive that which can remove the grief that withers my senses and organs and mind, even on obtaining foeless empire on earth and also the sover8.

eignty over gods.

Sanjaya spoke: 9.

Gudakega, the harasser of

to Hrishikega,

Govinda."

became

silent,

thus speaking

foes, after

saying, "

shall not fight,

10. O son of Bharata, to him, despondent in the midst of the two armies, Hrishikega, as if in mockery,^

said these

words

—

The despondency

Arjuna offers the most suitable opportunity

Lord

proclaim the truth to the world and point

for the Blessed

out the way of the Spirit.

It is clearly

ception of the Spirit, which

learning are useless.

The

shown

that without per-

the true Ego, power, virtue,

feeling of my-ness

the real

and

enemy

which shrouds knowledge with ignorance and severs man from the path of duty. The only effective remedy against this spiritual evil is the recognition of the truth that as the personal ego is beginningless in time, its work throughout past eternity has not 1 " Blindness to Spirit." The state of one "this indestructible God," the truest Self.

who

departs this

life

not knowing

—

2 "Supporter." The Supreme Spirit, comprehending all, both what is caused and what causes. 3 "I am thy pupil." The mysteries of the Spirit should only be revealed to a son or pupil, such is the injunction of the ages. Cf. Matt. iv. 11. 4 Govinda^ he who knows the workings of our senses and faculties. Arjuna, unable to express all that is in his mind, relies upon Divine Omniscience hence

—

;

this epithet. 5 " As if in mockery." word, and deed.

To impress him with the folly that prompted his thought,

THE LORD'S LAY.

its suffering, and no work is tlierefore capable of securing "surcease of sorrow " during tlie future eternity. Without a just

ended

motive, a is

man must

not abandon his duty although

life

The

or Nirvana.

its

performance

â&#x20AC;&#x201D; the peace that

of no use in reaching the desired goal,

eternal

delusion that induces an abandonment of

no positive benefit is the great stumblingknowledge dawns upon no man who does not selflessly perform his duty, although the mere performance of duty does not necessarily result in illumination which depends on duty because

True

block.

offers

spiritual

Divine grace.

This

the gist of the teaching of Krishna.

The Blessed Lord proceeds

show

that egotism

the cause

of grief, suffering, and violation of duty.

The Blessed Lord

spoke:

11. Thou mournest those who ought not to be mourned, though thou speakest words of learning.^ Those wise in things spiritual mourn not the hving

or dead.

The reason why he Ego of all is

the true

says " ought not to be the Deity, death

mourned

not a reality

is, ;

evident that in so far as they are in reality they cannot

that as is

also

become

naught by operation of cause or lapse of time. The "wise in things spiritual" are those who have realized the " Although thou speakest identity of the Deity and the Ego. words of learning, yet thy behavior discloses thy ignorance of spiritual truth."

12.

Verily

it is

not so that ever

nor these lords of shall hereafter

The

men

nor

%vas not, nor thou,

that we, every one,

be not.

idea of plurality of egos, as suggested by " I," "thou," and

The

"lords of men," refers only to the body.

egos with one another and with the Deity

here declared as the basis of the immortality of

Words

" Hereafter;" that

of learning." is,

See Chapter

true identity of

the all

individuals.

verse 38 ct scq.

after the dissolution of the body.

all

supreme truth

;

THE BHAGAVAD cItA:

34 13.

for the lord of the

body, there are

childhood, youth, and decay; so

of another body;

this the

in this

body

there the attaining

man

of wisdom

not

deluded. Arjuna reasons within himself that though there is no reason to self, or the spirit, which is immortal, yet the present feeling of the "pair of opposites," heat and cold, pleasure and pain, is a sufficient cause of grief. To remove this it is grieve for the true

said

â&#x20AC;&#x201D;

14.

son of Kunti, the senses and their objects are

producers of heat and cold, pleasure and pain. are transitory, appearing

They

and ending; abandon them,

son of Bharata.

" The senses and their objects." The original Sanskrit phrase can also be rendered as "the contact of the senses with their

appropriate objects."

It is

known

are the only things reality include heat

and

shown that human beings

here

;

the pair of opposites

pleasure and pain in

cold.

In the beginning of the verse, where the nature of heat and cold is

declared, Arjuna

but when he

addressed as the son of his mother,

â&#x20AC;&#x201D; Kunti

exhorted to abandon pleasure and pain, he

re-

minded of his heroic ancestor Bharata, from whom India is called by her people " the land of Bharata." The command to " abandon them " means to be above the senses by realizing the truth that the Ego is independent of them. What follows superiority over the pair of opposites

next declared.

15. O best of men, the man who is equal in pleasure and pain, is undisturbed by them, and is possessed of wisdom, is fit for immortality.

This mode of addressing Arjuna is intended to imply that he ought to aspire for immortality, the eternal life of Nirvana, which is

attainable

by any man who

free

from the influence of the pair

of opposites and possessed of wisdom.

Further reasons to show the np

,.:ssity

or dispassion

â&#x20AC;&#x201D;

THE LORD'S LAY. 16.

For the Naught no aughtness can there

naughtness can there be for Aught.

be,

the

nor

truth-

seeing^ the ultimate characteristic of these both^ has

indeed been seen. "

Naught "

signifies those things that have a cause; for example, which are really non-existent because they are not conceivable without their cause. With the eye an earthen pot is seen, but if the earth be absent the eye cannot at all perceive the pot nor was the pot seen before it was made nor will it be seen

heat and

cold,

;

after

destroyed.

nothing but

itself

The

perception of the pot therefore shows

in other

;

words, does not demonstrate

reality but manifests the reality of its cause.

pear that to proceed in this manner

For whatever happens, the perception

â&#x20AC;&#x201D; never

its

own

at first ap-

to accept a regressics

infinitum and maintain universal negation.

may

But

of reality

â&#x20AC;&#x201D; that

not so.

something

can be absent.

Every fact of consciousness involves in itself two elements namely, substance and quality, noun and adjective, subject and ;

predicate. qualities

;

When we speak of different substances we among which without any logical reason one

mean assumed

really is

to be the substance.

In the term "black horse " is

usually

assumed

the substance and " black" the attribute.

" that " horse

In reality

it is

not so.

For no one can represent to his mind a horse without a color. Hence in dealing with "horse " divested of attributes, as the substance,

are really dealing with an abstraction or attribute,

Jiorsetiess, in fact.

This

â&#x20AC;&#x201D; with

strengthened by the consideration that

the word " horse " is spoken before a number of people, each one figures to himself a different horse. Which of them is the horse corresponding to the word " horse" ? In the absence of any reaif

son for specialization

it is

clear that the

word

" horse "

the

"The

name

truth-seeing."

applicable to

all

The word and

translated " truth

everj-thing,

that "

the

power

The word "black"

to indicate all the individual horses in existence.

"thaf'ness.

taken to

mean

Being

the substance

" thatness " implies the essential reality of "

tliat,'' or Hence Supreme Brahma. ^ " The ultimate characteristic of these both " that is, Naught is Naught and Aught is Aught. Relying upon this, feel convinced that so far as these creatures

of the universe.

;

are real they will forever remain real, there being no power to alter that. as they are unreal they do not exist even now.

there

no occasion

In so far for grief.

THE BHAGAVAD gItA

power by the operation of another relation between these two

restricts the operation of that

The mutual

power, namely, blackness.

powers, as shown by the position of the words, operation

identical.

It is

from

clear

The

the substance, or both are.

that their area of

this that neither of

them

necessity for excluding one of

them from the category of substance shows that there is a substance independent of them in which they both inhere as attributes or powers. Therefore the existence of an attributeless substance, and the insubstantiality, and in that sense non-existence, of attributes, cannot be denied. It is also clear that

everything observable or inferable

in the class of attributes.

stance, the attributes are non-existent

of simulating the substance.

;

but in relation to the sub-

it.

Now, what

the substance

determine this we must consider what

attribute, the only thing that is

and inferable is and yet cannot be the object of a

probative operation must be the substance.

ego alone

tive operation that is

clear that the

can be no probanot preceded by a doubt, and no doubt can

these requirements

fulfils

the peculiar charac-

If all that is observable

substance.

teristic of the

included

For otherwise they would be evidently not the case from their power

stance they are identical with absolute negation, which

themselves, separated from the sub-

;

for there

exist without the existence of the doubter, or ego.

The substance universe,

its

the Self, and the not-Self, embracing the whole

power.

In this power

contained the power of

perceiving the power separated from the Powerful; but this sepa-

â&#x20AC;&#x201D;

power is power, and not the Powerful, in other words, is an adjective and not a noun, and hence by the above reasoning has no substantiality except in identity with the substance. This rating

the reason

why

the Powerful

the

power

of viewing the

called illusion,

â&#x20AC;&#x201D; neither

power as separate from

real

nor unreal; in

fact,

indescribable.

The argument set forth above may lead to this inference Granted the omnipresence of substance and quality, it does not necessarily follow that the Ego is immortal or real. For obviously substance and quality are mutually conv^ertible expressions. Hence

clear that the

Ego

only a quality of the non-ego,

and as such is unreal, except in identity with it. In so far as Nature is the Ego, the Ego has existence otherwise it is a figment of the imagination. This reasoning is false. :

THE LORD'S The

question

whether the Ego

non-ego, or the reverse.

LAY,

power or quahty of the

the

evident that nothing

It is

and non-ego.

Now,

the non-ego.

This would mean that the

let

except

Ego is the Ego knows

us suppose that the

Ego

property of itself to

non-existent except as a property of the non-ego, and therefore in identity with it. But the Ego cannot know itself, except through

some

objective medium, and consequently cannot under any circumstances be really identical with the non-ego. Therefore the other alternative must be true. Ego is the substance, and non-ego the power or quality. The Ego is immortal, for how can power destroy the Powerful, who alone can exercise it ?

One power can

whom

out

what its

destroy another power, but not the powerful, with-

power cannot exist. could only do if it did not

the

This

negation can do. 17.

this

And is

Evidently the power cannot do exist.

thing cannot do what

declared in the following verse

â&#x20AC;&#x201D;

know him as indestructible by whom all pervaded.^ Of him who remains unchanged ^

nothing can produce destruction. Next tndh,

18.

declared what

other words, what

Naught from is

and

These bodies, subject

the standpoint of j-///;rw(?

yet not real in

its

being.

to dissolution, are said

belong to him, the eternal,* indestructible,^ unprovable,^ who is in the body therefore fight, O son of Bharata. ;

The word "fight"

used as an injunction, but a statement of Arjuna's mental state, which has been temporarily in this verse is not

clouded by doubts. Wisdom does not require the co-operation of any act whatever to compass the supreme end of existence, and the Bhagavad Gita is not meant for enjoining any course of action, but for the extinction of conditioned existence, which consists of 1 is

" And."

This conjunction

show tliat

the

"Aught

" in the

preceding verse

the immortal Self. 2

" By whom

all this is

pervaded."

fore space is nothing but the pervasive 3

" Said," that

is,

* " Eternal," that

by the unwise. is, is

not liable to be annihilated.

6 " Indestructible," that 6 "

Without the Ego nothing can exist power of the Ego.

Unprovable," that

is,

not subject to change of character.

self-evident.

;

there-

THE BHAGAVAD GITA:

and delusion. To strengthen this impression the Blessed The first is intended cites the two following Vedic texts. is acting or is to act in he that idea of the Arjuna to disabuse the whole thing is but the baseless fabric of a the ensuing battle

grief

Lord

;

dream.

He who knows

19.

knows

not,

kills

and also he who both know not rightly: it

as the slayer,

as the slain, they

nor

killed.

Next it is declared that the Ego is not subject to change. In regard to the true Self the six classes of change are denied in detail.

20. Never is this^ born, nor does it die, nor having been does it ever cease to be; unborn,^ eternal,^ un-

decaying,* ancient disintegration "

;

Nor having been does

thought for

its

not disintegrated

this is

by the

of the body. it

ever cease to be," requires some

right understanding.

object can be conceived

mind as continuing to exist, except in relation to its beginning and end. That which having been does not cease to All objects which come be, does not also persist in existence. into existence at any definite point of time cannot cease to be at that very moment, nor can it be conceived of as remaining of by the

absolutely the sanie as at the

moment

its

appearance.

of a beginning, an end, and an interval separating

accompanies the conception of This is here denied of the Ego.

The

proposition laid

text forming verse 20,

21. 1

all

down in verse 19 is proved by the Vedic is now being repeated as proved.

and

Whoever knows

this'^

unborn and changeless,

" This." The real identity of the Self with the divine Self Unborn," that is, not subject to the change called birth.

" Eternal," denies death. " Undecaying," denies decay.

Ancient," denies growth the same that was, " Disintegration " denies change of substance.

" This," that

5 "

;

is,

idea

objects that are non-eternal.

2 " 3

The

them invariably

now.

the Ego, mentioned in the foregoing verse.

implied.

THE LORD'S LAY. undying^ and

eternal,^

Spirit,^ kill or

he, the

In the preceding verse

all

son of Pritha,

whom

does

cause to be killed? kinds of action are generally negatived

Spirit, or true

in regard to the

illuminated sage with the Spirit

Ego

here the identity of the

;

declared, and the class of action

set forth to strengthen the general truth

by appliBut how is this identity to be understood ? The actionlessness of the atma or true Ego being granted, how does that apply to him who knows the atma ? called killing

cation to the case of Arjuna.

The

illuminated sage, in so far as he

not atma, and therefore

not actionless.

the illuminated sage, in so far as he

the illuminated sage, is

this the reply is that

the illuminated sage,

and what is said here does not apply to him, as it is addressed to one who is not illuminated. The aspirant will understand what is meant by the identity of the sage and the Spirit only when he becomes himself what others would call a sage. really non-existent,

In the mean time he can but try to understand

it.

Another question also arises. If the atma is actionless it cannot be known, for that would connect it with action as its object. Not only the actor is in delusion, but also the one who is acted upon they both know me not rightly, says the text (v. 19). This The Vedas teach, "That by which everything is perfectly true. " Not he is the Supreme is known by what is that to be known." Spirit who is worshipped here." ;

How

can there be a spiritual philosophy

if this is

the case

unknown, how can any one teach or learn anyIn supreme reahty there is no one to teach or to thing about it ? be taught. And yet there is a false knowledge about the atma, a groundless belief that it is known this false knowledge is what every man calls " himself," the centre of all that is done and exthe Spirit

utterly

â&#x20AC;&#x201D;

;

perienced.

and shows

Spiritual philosophy teaches the nature of this self, it

be the misconception of the atma, and no reality

" Undying," that

supremely unmodifying. never appearing as of a different substance. These two attributes declare the supreme independence of the Ego. They show that the Ego undergoes no change either in form or substance. 1

2 "

Eternal," that

" He, the

ownership.

The possessor of this knowledge is the same as the Supreme here stated in the form of a question, to show that although to move and mind to think, there is no egotism claiming their

Spirit."

The truth limbs may appear Spirit.

is,

THE BHAGAVAD

gItA:

except in so far as the misconception

about which

rope which the serpent

a misconception

identical with the thino-

seen in the case of the mistaken for a serpent. The misconception called nothing but the rope. When this is seen, the process

;

is is

of inquiry about the serpent

and

may

order that this illustration

its

nature comes to an end.

be fully understood,

must be

borne in mind that if the serpent is the personal self, then on the removal of the misconception there can be no one to say, " I am the self that was," for I never was the self spoken of; nor that " I am the atma," for he who can be supposed to say this is really a misconception, and therefore on being realized as such can say nothing.

The wisdom for

implied by realization ceases to exist on realization, has nothing to realize; and further, it has realized nothing, for

that which

said to have realized is a misconception and not a

Spiritual philosophy cannot manifest the Spirit that

thing.

manifest, but what

which owing

the true Self,

not is,

and when that

;

is self-

realized, the Spirit,

by a figure of speech, said to be known In reality the Spirit and the knower

to its self-manifestness.

cannot exist together as co-ordinate

What

realities.

—

meant here by the illuminated sage is the atma, both by him who asks and him who is asked. In so far as any other answer is expected, the expectation is no reality. Being no reality itself, it can have no real answer. The questioner and replier are both really an illusion. The answer is also an illusion, yet it is capable of removing the other illusion, namely, the existence of the questioner and replier, and the necessity for their act and when the truth declared by it is understood, the sufferings of conditioned is

;

life

cease. If

anywhere

reality is

—for

assumed,

that either the questioner or he

who

instance,

replies

is real, and ought be accepted as such if

is real,

if it

imagined

— the identity of

the sage with the Spirit

that

this is the only illusion

to say, will

requiring consideration;

other words,

be accepted as such

the only desire

;

that

knowing the truth. Hence it is that all spiritual teachers lay so much stress upon the moral purity of the pupil. " To know the doctrine one must live the life; " " the man without faith comes to of

destruction."

In order to show that the

remove the is itself

Ego

unchangeable, and thus to

grief lingering in the thought that the

a great calamity,

it is

said

—

change of body

THE LORD'S LAY.

abandoning clothes that are decayed, a man

22. As,

takes other clothes that are new, so the dweller in the bod}',

abandoning bodies that are decayed, goes into

other bodies that are new.

Not

23.

this

the weapons pierce; not this does

fire

burn, nor this does water wet, nor the wind dry up.

The atma

beyond the four elements, earth (weapons),

water, and wind.

24. This

This

called unpierceable, unburnable, also un-

wetable and undriable this,

â&#x20AC;&#x201D; changeless,

uncognizable

fire,

the negative aspect.

eternal,'^

;

ever the

this,

all-pervading, constant

same

^ ;

unmanifesf^

this,

and unvarying.^

Tlie '"this" is all-pervading, because if there was any place from which it was absent, it could only be so through the presence of something else. The cognition of this something else would ex-

clude the presence of " this " for a time, and prevent

This epithet

eternal.

atom

;

therefore

its

being

meant to deny that the Ego is an constant, and therefore unchanging, which is

also

may be constant in be understood that the unchangeableness of the Ego is here inferred from its being constant it rests upon all the attributes taken together. Yet again it is not to be forgotten is

not the same thing as constant, for a thing

Nor

changing.

;

that these epitliets are

meant

jective universe as not-Self, really

is,

â&#x20AC;&#x201D;

to facilitate the realization of the ob-

and intended to describe what the Ego

unmanifest," unthinkable.

25. Therefore,

knowing

this to

be such, thou oughtest

not to be able to mourn.^ This completes the topic commenced in verse in the harmonious whole.

ir,

and forms

one unit 1

" This," that

is,

2 " Eternal," that

the Ego, the dweller in the body through the power of illusion. is, not subject to the conditions of time.

3 " 4 fi

Ever the same," that is, is uncaused. " Unmanifest," that is, irresponsive to sense and mind. " Uncognizable," that

6 "

Unvarying," that

is,

not answering any faculty in us.

not subject to change, even such as milk turning into

cream or curds. 7

Not

to be able to

mourn," not merely to abstain from so doing.

THE BHAGAVAD gItA:

26. Again, if thou considerest this to be constantly born and constantly dying, still thou, O mighty armed one, oughtest not to be able thus to mourn.

Even

thou shouldst adopt the opinions of the worldly-minded,

and conclude that with the birth of every body a new and separate ego is born, and dies with its death, even then, being a mighty armed hero, thou oughtest to be above grief. For in that case it follows

â&#x20AC;&#x201D;

Of that which

27.

also

born death

unavoidableness, thou

its

mourn. 28. Unperceived

^ is

perceived

end

Bharata,

their

certain,

and certain

oughtest not to be able to

the origin ;

Therefore, owing to

the re-birth of the dead.

of creatures and un-

O son of lament?

only their middle,

perceived; what

there in

This being the case, how can you lament and feel attachment to whom you know so little ? Like logs of wood floating on the ocean current we meet on earth for a moment, and then we those about

part,

own path. They are mine

each following his

theirs "

and

Therefore such thoughts as " are merely a delusion.

The next

verse seeks to encourage Arjuna by showing him that want of right perception of the Ego is due to the inherent difficulties of the process, and not to any extraordinary defect on his

his part.

29.

Some

consider^ the atma as a

again speak Isa. vi. 9-

fir

hear*" of

not one realizes 1

is,

marvel; others

as a marvel;

and still others wonder; and even having heard,

it.

" Unperceived," that

2 " Origin," that

is,

by physical

senses.

ante-natal condition.

3 " * 5

End," that is, state succeeding death. "Consider," etc., that is, do not realize that it is the innermost Self. " Speak," etc. Many who repeat what the sages say of it still wonder

those sayings are true. 6 "

Hear,"

perception.

etc.,

shows the increasing

difficulty of the various stages of spiritual

THE LORD'S LAY. The

30.

every body is Therefore thou oughtest

indwelling spirit that

indestructible, being eternal.

not to be able to

The Spirit

indwelling

viewed

mourn any

spirit,

43 in

creature.

or the dweller in the body,

in relation to

The

a variety of bodies.

the

Spirit,

One

though

one, appears as separated, owing to the separateness of bodies like light from one and the same source appearing as varied, owing ;

to differences in the reflecting surfaces.

This

the "

which

every creature takes as his own.

This gathers together

all

the units of crystals in the teachings of

the Blessed Lord and combines them in one great crystal.

idea introduced in verse 11, having been clearly is here fully completed. This section of the present chapter makes the

shown

forth

The more

than once,

fest

folly of grief

With same

from a purely philosophical point of view.

verse begin other considerations leading to the

mani-

the following result.

The

teaching slowly descends from the height of spiritual philosophy,

and by degrees comes home to the hearts of all kinds and classes of men. Having spoken of the final goal and the ultimate reality, the not to strengthen Blessed Lord puts forth other considerations, the truth, for that requires no support, but to increase the recepThe method of all tive powers of the hearer, to help his unbelief.

â&#x20AC;&#x201D;

divine teachers

is, first

of all to declare unto us the ultimate truth,

the final goal, and then to remove

way

of our receiving the

truth.

obstacles which stand in the " Believe me that I am in the

all

or else believe me for the very Father, and the Father in me works' sake " (John xiv. 11). These auxiliary means of strengthening faith when received as final in themselves and out of :

The connection with the whole produce blindness and bigotry. reference to Arjuna's caste morality in the ensuing verse is to be taken as auxiliary teaching.

31.

Because

for a Kshatriya nothing exists

superior to lawful

fighting,

which

therefore viewing this as

natural duty thou oughtest not to waver. Kshatriya

the second or military caste of India.

duties are the natural prochvities of the

man

The

shown by

caste

his birth

THE BHAGAVAD GITA:

Arjuna's duty

in a particular caste.

and not

to fight,

when lawful occasion for it arises. The meaning of this verse is that nothing on

to hesitate

to kill

perfect

;

this is impracticable for those

own

nor their

absolutely

who do not understand

But

knowledge.

to ethical laws, all teachings

Whenever we accept an recognize

meaning

its

ethics to spiritual

(Romans vii.). The true duty

life

of a

their natures

Ethical codes are intended to guide us

good.

final

in acquiring this

respond

earth

the wisest thing, therefore, is to follow one's nature.

man

has nothing in him to

would be of no value

ethical principle,

to him.

only because we

The

as a part of our nature.

relation of

most beautifully explained by Saint Paul

man

the true need of his nature.

There

can be no duty which is not a natural need viewed in the light of The majority of mankind, not knowthe complete destiny of man. ing the destiny of man, are blind to duty. The code of ethics which is associated with religion is an invaluable aid to us in the recognition of our duties point

our

;

but owing to

real, as

necessary

opposed

â&#x20AC;&#x201D;

its

high spiritual stand-

For the understanding of

requires to be supplemented.

our conventional, duty the following are

Diligent observation of the practice of the faithful followers

dutiful

study of religious ethics.

of spiritual ethics. 3.

Right understanding of the practical morality of one's

own

people as shown in the ethical foundation of the social and political institutions. 4.

Study of the tendencies of one's own nature

listening to the

still,

singly can be the infallible guide in

but

all

32.

all

;

that

small voice of conscience.

to say,

one of these

possible situations in

life,

of them must be harmoniously combined for the purpose.

Only

forttinate Kshatriyas,

son of Pritha, ob-

such a fight as this, which has come unsohcited, Hke the gates of heaven unclosed.

tain

The by the

general injunction against taking special injunction

which makes

the warrior caste to fight.

of religious duty, and looks

One

life

here pushed aside

the indispensable duty of

of this caste

who

fights as a

upon slaying and being

matter

slain as of

THE LORD'S LAY.

importance, goes to Indra's heaven

if slain on tlie field of battle. he acquires possessions wherewith he can fulfil such religious obligations as are imposed upon his caste. Fighting is "like the gates of heaven unclosed," especially to him who is slain, for he goes forthwith to heaven; whereas the slayer gains that

If he wins,

benefit only

by the performance of duty during the

rest of his

life.

In order to strengthen Arjuna's faidi in the performance of duty, the Blessed Lord declared in the last verse what would result

from

33.

;

he next says what

Contrariwise,

will follow its

non-performance

thou dost not engage in

â&#x20AC;&#x201D;

this law-

then thou shalt incur sin by abandoning thy

ful battle,

natural duty as well as fame.

Not only

shalt thou incur the sin of omission shutting thee out

of heaven, but even

34.

Men

will

much esteemed 35.

this earth

speak of thy ill-fame forever. ill-fame exceeds death.

Masters of great car

will

For those

consider thee as turning

away from fight through fear, and before them thou shalt grow low, having once been so high. 36.

Enemies, reviling thy prowess,

will

unbefitting^ sayings directed against thee.

many What can

utter

be more painful than this? The next two verses sum up the section of the discourse commencing with verse 31. 37. If slain, thou shalt attain heaven; if victorious, thou shalt enjoy this earth therefore arise, O Kunti's ;

son, with resolve fixed Fight thou must oughtest to fight

in,

;

battle.^

then listen as to what state of mind thou

so that thou mayest escape sin.

â&#x20AC;&#x201D;

" Unbefitting," not justly applicable. Resolve fixed on battle." Because this

2 "

action extinguishes suffering.

thy natural duty, and not because

THE BHAGAVAD cItA

Having made pleasure and pain

38.

equal, ^ as also

gain and loss, victory and defeat, then engage in fight;

thus thou shalt not incur

sin.

What has been said hitherto Here commences a new from the standpoint of pure spiritual philosophy, which would be quite sufficient for the wise man whom the world can ensnare no more. But so long as we have passions and the world has section.

charms, the

spirit

may

aspire to those serene heights, but the flesh

For such men the Blessed Lord declares the

be weak.

will still

path, which, though in reality the same, appears to be different, owing to the difference in tlie development of the aspirants. It must never be forgotten that the right performance of action is

declared throughout to be of value only as the means of leading to the knowledge set forth in the seven verses, 12-18.

no act 39.

any kind leads

to eternal

life,

Otherwise,

or Nirvana.

thee has been declared

the knowledge

re-

now

garding the pure spiritual philosophy;

listen

[knowledge] regarding the philosophy of action ^ son of Pritha, being united to this knowledge thou

this

shalt escape the

bondage of

action.

" knowledge regarding the purely spiritual philosophy "

The

the right knowledge of the supreme reality,

— the absoluteness of

—

which extinguishes conditioned existence in all phases the Ego, and forms. It is called "purely spiritual," because those alone can comprehend it without any preliminary training who are entirely purified from all passions and thirst for life. This shows that the preceding verses are not intended to enjoin any course of action.

The

" philosophy of action "

spiritual

knowledge.

that of the

It consists in

moral duties pertaining to a man's station in or aversion by dedicating 1

This 2

them

means

for attaining

performing the religious and

to the Deity,

from liking removing the

life, free

and

"Equal," that is, having purified thyself from attraction and repulsion. the secret by which the world is conquered. "Declared" in verses 12-18. " Action " comprehends all that can be related to the actor, good and evil is

—

action as well as complete inaction.

—

;

THE LORD'S LAY. germs of desire embedded

super-conscious self by the practice on the mystery of the Spirit. That spiritual knowledge is the crown of righteousness, and hence of all Saint existence, is the truth also taught by Jesus (John xvii. 3). in the

of all-absorbing meditation

Paul explains it further in I Corinthians xiii. 9-12. " Being united to this knowledge, thou shalt escape the bondage of action " for although the knowledge of the philosophy of action ;

remove the "bondage of action," yet it renders to receive the knowledge of the Spirit which does cut asunder the knot of action. The knowledge of spiritual philosophy is one with the knowledge of the philosophy of action; for the means and the end can but form together one harmonious whole. The subject will be quite clear on reference to Chapter IV. does not by the

itself

man pure enough

verses 33-38.

40. In this

initiation

lost,^

consequences,^ and even a

evil

nor are there any-

little ^

of this practice

saves from the great danger.^ 41, In this path the certainty-souled faith

many-branched, devoid of

The

are

infinite-fold

this faith

the

of which the soul

"certainty-souled faith;" that "

is,

one; but

faiths^

of those

certainty.

the deep faith which ex-

by devotion to Nirvana through the illumination granted by His grace." The interior change in us represented by these words is the " one faith " which arises as the consummation of the anxious cludes the infinity of possibilities.

God

certain that

shall attain

1 " In this,"

that

is,

path to liberation through the right performance of

action. 2 " No initiation is lost." Labor spent upon a field one season becomes exhausted after producing the crop but not so in regard to the practice of the philosophy of action. Whatever is begun takes its character from the state of mind in which it is begun, and is independent of the end. The beginning is the end the rest but an echo. 3 " Evil consequences," that is, failure to attain the end. * "Even a little," as seen by men. The character and amount of our work for the Deity are perfectly immaterial. If our natures change, then all is done, ;

â&#x20AC;&#x201D;

all is

5 "

gained.

The

great danger," that

" Faith

" is

as to the reality

is,

conditioned existence.

used in this and the following verses of anything sensuous or spiritual."

in the sense of "conviction

— THE B HAGA VAD CITA

questionings and deep yearnings of our nature, and the unswerving search for the light veiled by the words of the Scriptures.

—

produces spiritual illumination, the universe which is but the infinite-fold modification of faith, in other words, merges in the glorified Ego that infinite states of consciousness as energy merges in substance. is absolutely identical with God,

When

faith

this

—

The term

" refers to the unstable character of

many-branched

desire and the transitoriness of that which

not spiritual.

Faith

— —

One without a second, either simione absolutely perfect God extinguishes forever the impulse for lar to or different from Him creating hypotheses, while unending and infinite is the brood of in

Desire and Error; hence "infinite-fold" is false faith. The three following verses explain why this " certainty-souled

knowledge 42.

" is not

found

The unwise

every

human

heart.

are lovers of the praise in the

Vedas

of the fruit of ceremonies prescribed therein, Rom.

ix. 32.

and are sayers of " there is nothing and repeaters of flowery shadows of speech 43. (Full of special ceremonies, the fruit of action, and leading to

— yielding

„

else,

birth as

power and objects

of enjoyment), desire-souled and aspiring to celestial

abodes as the supreme goal, 44. Of these, devotedly attached to power and objects of enjoyment, and with hearts snatched away^ by such speech, the certainty-souled knowledge does not become fixed* in casting away^ all things for the enjoyment of the Spirit.

The

" lovers of praise in the

Vedas

" are those

who through

the

darkness of desire cannot find in the Vedas the real truth, but rest satisfied with such sayings as "inexhaustible is the merit of

him who performs

the

Chaturmasya

" Unwise," that

" Notliing else" besides

3 "

is,

devoid of tlie

Hearts snatched away."

riglit

discrimination.

objects of

This

sacrifice."

tVieir

fortln in the Vedas. they are unwise and devoid

cravings set

the reason

why

of faith. 4 5

Certainty-souled knowledge.

" Casting away,"

etc.,

that

is,

fixed ;" that

is,

their faith is not established.

self-oblivion in the Deity.

THE LORD'S LAY. "

Shadows

of speech "

means mere semblances

of speech, and be taken merely as the inducement for their acceptance, and having no other value.

Thus

nothing more.

the praise of ceremonials

P'or instance, the text in praise of the

above, does but

mean

The expression

Chaturmasya

that that sacrifice

sacrifice, ciled

to be performed.

" yielding birth " signifies that

all the ceremonies heaven or in a royal The performance of ceremonies family, and kindred benefits. lusting after their fruits does not have the purifying effect which comes from their dedication to God. Therefore it is said, " leading The chief question is not what is done, but how it to power," etc. If ceremonies are performed for love of God, the peris done. former proceeds on the road to Nirvana. Otherwise, as in the

can do

to secure to the

performer birth

case of the " desire-souled unwise," the result

only as here set

forth.

The Vedas have

for their object only the

assembe free from the three quahties, O Arjuna; free from the IV1V6. pairs of opposites, constant in the quahty of satva, free from acquisitiveness and desire for the preservation of what is possessed already, and not dominated by any 45.

Rom.

iii.

blage of the three quaHties

20;

;

object of sense or mind.

"The assemblage

of the three qualities "

verse, or conditioned existence.

These

tions will be described in Chapter

XIV.

the manifested uni-

qualities

The

and

their func-

entire universe

may

be considered as the modifications of the three qualities roughly to be spoken of as goodness, passion, and darkness or stupefaction. To be "free from these qualities " is to be purified from desires, and the method for accomplishing this is shown by the attributes that follow.

Satva

Nature which allows a man by embracing perfection it is that power which

goodness, or that power

to transcend the limitations of his personal nature

some absolute principle. In its preserves the eternal perfection of God, although

the doer of

done.

all

that

The next verse shows how the performance of works for the sake God alone is better than working for heavenly enjoyments and

the other gains before mentioned.

;

THE BHAGAVAD gItA

As much

46.

benefit as there

much

of water, so incr free

there in water stretch-

the Vedic

rites,

there is in there for the truth-realizing Brahman.^ benefit as

The

truth-realizing

much much is

sides :^ similarly, as

all all

expanse

in a limited

Brahman

" is

one who has consummated That which is attained

the knowledge of spiritual philosophy.

through inner illumination transcends every possible object of For as the whole universe is nothing but illusions that desire. simulate the One Reality which is the true Ego or God, so when this Reality is attained there

cannot possibly remain any want for

any object in the universe. But then, O Lord, thinks Arjuna, why

art thou inclining

philosophy of action, consisting in the dedication Is it not better to enter upon the path of all actions to God ? of spiritual knowledge at once, since the immediate antecedent of

mind

to the

liberation

one can put

knowledge ? The next verse clears this doubt. No his foot upon that path unless he goes through the

path of right action

Thy

47.

right

first.

vi 1-4;

Cor.

;

nor

"Let thy

am "

thy right be

it.

^ !

right be never to the result" means, though thou

must tread the path of I

let

may

attachment to inaction

fxTmlv".'

â&#x20AC;˘'

X. 31

thirst for

;

thou be the cause of the result of action,* nor may there be in thee

never to the result Matt,

only to action

action,

do not enter into action with

not thou deceive thyself into the thought that

obliged to be on the path of action, therefore

As much

benefit

...

all

The

sides."

it is

right that

usefulness of a limitless expanse of

water includes the usefulness of a limited sheet. 2 Brahman has no reference to caste here, but simply means an illuminated sage. 3

" Only to action," and not to actionless devotion to spiritual philosophy, owing

to thy spiritual immaturity. 4 " Cause of the result of action."

thou shouldst engage

in action, thirsting

therefor, thou shalt surely be tied to the future experience of its results. 5 all,

" Attachment to inaction." Do thou not think, Why should it is, so difficult to pass through the fire unhurt f

when

do anything

;

THE LORD'S LAY. I

should engage

entangled

Whoever thinks thus is sure to be through his passion for action. The either to do only such woiks as are declared on in all action."

in useless actions

right course

scriptural authority to be acceptable to

God

;

if it

be not possi-

ble to restrict one's acts to these alone, then perform whatever

action

absolutely called for by the sense of duty until the chan^-e

of heart comes.

In either case dedicate the fruit of action to God, to yourself the power to perform action rightly,

and do not impute

not comprised within the self-conscious being,

known

to himself.

Firmly seated

this

end

Romans

â&#x20AC;&#x201D; the

man

viii. 26.

perform action, abandonDhananjaya,^ and being Lui,exvii. 7-10; Job XXXV. 6-s. equal-minded towards success or ill success. Equal-mindedness is called yoga. 48.

in yoga,^

ing attachment,^

Success here means the spiritual illumination in the gift of God. For the complete purification of the inner nature it is necessary to resign even the desire for illumination and salvation.

49. isa.

Dhananjaya, by

Matt. XX111.23

Rom.

iii.

action to union

;

action^ are spiritually

natural

28.

Now

far inferior

with knowledge;^ seek refuge in knowlo & edge those who become causes of fruit of

11-17;

listen

and

what

blind.'''

arises from

the performance of acts of

scriptural duty in the state of union with

knowledge

or faith.

Yoga

one-pointed devotion to God.

ceptation, as, for instance, at the

end of

The word

this verse.

generally has a larger ac-

When

the thinking principle

and images the Ego in serenity, it is yoga. Abandoning attachment." This is not a repetition of what is said in the preceding verse. It means the surrender of the desire that God may be pleased is at rest

with the actor

consequence of his

Dhananjaya

acts.

means " conqueror of wealth."

The epithet implies exhortation to rise superior to all desires. * " Union with knowledge," that is, yoga, the union with the realization of the equal-mindedness or peace before described. "Knowledge" is to be understood in its two aspects as related to action and philosophy. 3

" Causes of

Spirit,

literally

by acting under the impulse of desire. die without the knowledge of the Supreme their sins (John viii. 21),

fruit of action,"

Spiritually blind," those

â&#x20AC;&#x201D; who die in

who

THE BHAGAVAD gIta

50.

the

he who

this earth

both virtue and

sin

;

united to yoga^ abandons

therefore aspire for

yoga

;

skill in action.^

How

does

happen that the man who dedicates his acts

escapes from the wheel of conditioned existence

Listen

â&#x20AC;&#x201D;

God

51. Because, being united to knowledge, and abandoning action-born fruits, the sage of mature wisdom, freed from the bondage called birth, goes to the troubleless seat.*

In this and the two preceding verses " knowledge "

not the yoga, which

may mean

equal-mindedness or peace, but the spiritual

knowledge that arises from the practice of the philosophy of action, or yoga through action. This interpretation is supported by the statement about its extinguishing virtue and sin (v. 50), which spiritual knowledge is alone competent to do. When does the light of the Spirit dawn upon the heart purified through action performed in the above manner ?

When

52. Col.

Tit.

111.

the forest of delusion^ thy heart shall

cross ovcr,^ then shalt thou attain dispas-

sion^ both as to what

heard ^ and what

yet to hear. 1

Yoga,

â&#x20AC;&#x201D; the

interior

peace

state of

produced by devotion or spiritual

knowledge. 2 "

Both virtue and

One

sin."

rises

above the bondage of

sin,

and therefore of

virtue also, by the spiritual light that illumines the perfectly pure heart. 3 " Skill

in action."

The

secret of being in action

and yet not bound

the wheel of conditioned existence which action would surely necessitate

not

surrendered to God.

" Troubleless seat," that is, Nirvana. " Forest of delusion," in the midst of whose dark shadows thou hast lost the discrimination between thy real Self and that which is illusive, and in consequence thy heart is inclined towards objects of sense and mind. 6 " Cross over," that is, when thy nature shall be exceedingly purified. " Dispassion," that is, want of interest in them by perceiving their inef4 5

fectuality in thy search for 8

the

What

way

Supreme

heard ... to hear."

of the Spirit.

light.

All books and discourses not connected with

THE LORD'S ZAY.

When

53. Col.

ii.

thy heart, thoroughly confused

Supreme

^ by all that heard, shall attain unwavering rest in the

Spirit,^

then shalt thou attain to the realization

of the Spirit.^ "

Then

preme

here means this state of unwavering rest in the SuNo man can ever come to God by mere lapse of

Spirit.

time, but through various stages of illumination.

All adverbs of

time describing spiritual mysteries indicate the orderly comprehension of these states, and not the movement of heavenly bodies.

Time refers to spiritual order, ascending and descending. The chapter closes with a vision of the glorification of the spirit Wishing to know of the blessed condition of those who in man. attain to the

supreme knowledge spoken

Arjuna 54.

How,

said:

Kegava,* does he whose power of cogni-

Supreme Spirit speak when spoken whose heart is at rest, speak himself? does he remain, and how does he go? at rest in the

tion°

to?

How does

How

of in the previous verse,

he,

In the preceding verses (39-53) the Blessed Lord has declared

man can and

does take in his which the real man, the super-conscious self, takes, are super-ethical, and therefore inexpressible as injunctions, but can be apprehended in spirit through love of those who have gone beyond the cloudy peak. For that which is natural to them is the means or the steps which the inner man must take. From this point there is no help from any the steps that the self-conscious

progress Godward.

God

The

" Thoroughly confused

;

internal steps

that

is,

when

all

that

men

say about the

way

—

no longer of any interest, and the need of external knowledge that is, knowledge that comes from words has disappeared. 2 " Supreme Spirit," the only and true Self. 8 " Realization of the Spirit " that is, the truth that sets us free the knowlis

—

;

edge of identity between the universal and individual spirit. * Kc^ava, that is, "he whose rays manifest themselves as omniscience." This epithet gives the reason for asking him such a question of divine and mysterious import. 5

" Power of cognition

established "

The "power

ceding verse. if

Supreme

words of the pre"thoughts" which "shall be

Spirit," refers to the

of cognition" is the

thou " commit thy works unto the Lord " (Prov. xvi.

3}.

THE BHAGAVAD gItA

other source than the divine love, or knowledge, as it is variously regarded by us who know not, but hear and believe. The purpose of the rest of the chapter may be perceived from

â&#x20AC;&#x201D; that the illuminated sage, being one with God, really has no

this,

Fatal errors would arise

attributes.

discourse as having any ethical value.

take this part of the

man

Let no

apply this

teaching about the obliteration of good and evil to himself. the applying of

it,

or even the

For

conscious tendency towards

it,

an unmistakable proof that the necessity for action still exists; " thy right is only to action " consequently find out the best way of performing action, and strive not for the characteristics of the spiritually illuminated sage, which are not attainable by mere strivis

;

They

ing.

are in the gift of God, and none else

man

pertain to the personality of

the personality

when

so thoroughly renounced,

resignation to the mysterious

so complete, as to extinguish

become

tributes

attainable.

effort

Efforts

all

effort,

wills.

When

other words,

or,

and inscrutable

sense of

they do not

;

and

will

God

then these at-

can be no because perfection

If perfection is attained, there

natural.

need for further is

that thinks, acts,

effort is of value only

made by

man

cessation of effort in perfection, which

without regard to the final is rest,

are without doubt

misdirected and useless.

The Blessed Lord 55.

When

spoke:

he completely casts out

are seated in the heart, and

the Self,^ then

all

desires^ which

Self, through he called one whose knowledge ^ is at

content in the

rest.

The meaning

of "content" is, that identity with absolute bliss independence of everything. The outward signs of activity seen in a sage are like those in a madman or a child no action on his part is preceded by the determination " I shall do it." To the question as to how he speaks when spoken to, the reply is,

which

;

" All desires ... the heart

away

;

" that

is,

the state where there

not even the

This at once shows that this state of illumination is beyond the reach of the personal will, and therefore of all injunction and restriction. ^ " Self through the Self," -^ the realization of the Supreme Spirit as the Self. 3 " Knowledge," that is, heart, cognitive power, " thoughts." desire to cast

desires.

THE LORD'S LAY. Like a

madman

Saint Paul

or a child.

Cor.

are fools, for Christ's sake," says

iv. 10).

Whatever we perceive in one " whose heart is at rest in God " He is merged in the Infinite, and is just what we seek from him. has therefore all desires, and none consequently what he gives us ;

" All things are lawful unto me, but all Hence it is certain things are not expedient" (i Cor. vi. \z). that no external sign can ever prove the divinity within the divinely is

exactly what

ask.

When

illuminated sage.

Peter declares the Christhood of Jesus,

the Master says, "Blessed art thou,

blood hath not revealed

heaven" (Matt. occasions

;

xvi. 17J.

for example,

Simon Bar-jona,

unto thee, but

spoke

the

Blessed are they

same

effect

who have

and

for flesh

Father which

is in

on other

not seen and

yet have believed " (John xx. 29).

Having mind unperturbed

56.

craving in pleasure,^ the

man

attachment,^ fear, or anger,

knowledge 57.

and

Who

pain

and devoid of

of renunciation, without

said to

be one whose

at rest.

every condition

* is

devoid of attachment,

every condition receiving that which

favorable

which is unfavorable, neither likes nor knowledge is established in rest.

as well as that dislikes,

The

â&#x20AC;&#x201D;

his

how he speaks

question as to

now answered

;

he speaks

without any personal motive. 58.

tion

When all

he completely withdraws^ in every condifrom their objects, after the manner

his senses

1 " Pain " includes everything opposed to the Self, whether coming from things outside the body or from the body, as well as from acts of God, accidents, etc. 2 "Craving in pleasure " that is, absence of desire for the perpetuation of any ;

of the three kinds of pleasure, corresponding to the three kinds of pain, it comes, and also absence of increase of appetite by what it feeds on.

when

3 " Attachment," the tendency to repeat a past experience on account of the enjoyment once derived from it. After an enjoyment is over it is never missed, nor is

there the fear of losing

while

sesses the enjoyment which the * 6

man

lasts,

nor a desire to hurt another

who

pos-

of renunciation has not.

" Every condition," that is, in regard to the body, life, etc. " Withdraws." This shows that the character of the senses

they can range over objects without being entangled in them.

so changed that

THE B HAGA VAD GITA

of the limbs of the tortoise,^ then

his

knowledge

established in rest. This verse does not refer to the real condition of the sage, but only to his gaining a firm foothold on the path of knowledge, because the senses are said to be withdrawn, or rather indrawn, like the limbs of the tortoise, and not perfectly established in of action

;

this

so thoroughly independent of the any kind about the senses.

harmony who is

really the case with the illuminated sage

may

misconception

flesh as to

here arise.

have no concern of

In illness, distress, fatigue,

and other similar conditions, the senses become withdrawn, like tortoise-limbs; also in the case of the deluded ascetic, who by penance and austerities suppresses the outward activity of the senses, and is yet devoid of spiritual illumination. Wherein, anxiety,

then, lies the difference

59.

From

man who back

gathers not objects of sense,

but on seeing the Supreme, even the taste for objects falls back from him. the objects

fall

The necessary of taste for things

;

condition for inner illumination ;

the effacement

other words, the latent desires which enable

when they come. themselves are neutral, neither pleasurable nor painful,

us to attach pleasure or pain to experiences

Things

as can easily be seen from the fact that they do not affect in the

same manner, nor do they produce the same

effect

all

men

on the

same man under different conditions. "Taste " here means the element which colors objects with pleasure or pain. This taste cannot be obliterated by any external effort, but only by Samad/ii, or selfeffacing rest in God, described in Chapter VI. All aspirations gratified, no further impulse towards any object can remain. In the presence of fulness, how can hunger and thirst exist.'

being

God is the plenitude of all enjoyment, and all the enjoyment of the universe can be but an atom of that. For as the Deity transcends, the infinite universe and is also infinite, the derived infinhave infinity be3fond it. The same thing can be seen from a different standpoint. Nothing is pleasant nor unpleasant except

ity %ill

in relation to the 1

" Limbs

Ego

;

that

of the tortoise,"'

which the Ego approves withdrawn into

its shell

when

pleasant.

it is

The

fricrhtened.

THE LORD'S LAY. Deity

the true Ego, and therefore the essential reality, by a mys-

terious connection with

unpleasant

which things can be either pleasant or

Ego

the true

;

the absolute bliss.

Although the germs of desire latent

mind

in the

are the

most

important enemy of the seeker of liberation, yet active desires are not to be given way

from

all

For eternal

to.

desire, without limitation.

life

The

or liberation

liberation

necessity for self-restraint

Those wl.o aspire for must bring the senses under control at the

inculcated in the two following verses.

spiritual

illumination

outset, because,

The

60.

away

â&#x20AC;&#x201D;

turbulent senses and organs violently snatch {) even of the wise man striving after

the heart,

perfection. "

The

wise

man

one who perceives the

existence and also the truth beyond.

evil of

conditioned

has the feeling that one

should not desire worldly objects because they are vain and the is beyond them. These two together form the dawn of spir-

reality

So long

itual perception. life

cannot be said Therefore,

it.

â&#x20AC;&#x201D;

as they are not co-existent the religious

although there

to begin,

may

be a semblance of

61. He,^ having controlled the senses^

remains Col.

ii.

rest*

me^

and organs,

his true

Self.^

2-10.

Whoever has control,' his

knowledge

the senses and organs under at rest.

" Snatch away," that is, unsettle and drag towards worldly objects. " He," that is, " the man of renunciation," spoken of in verse 56. 8 Controlled the senses," that is, the senses are his, but he is not theirs this is real control, and not merely the determination to stop the manifested activity of 1

;

the senses.

(Cf. Col.

iii.

4, 5

;

Rom.

viii. 13.)

" Remains at rest." This is in reply to the question, How does he remain ? (v. 54.) " At rest " means without tendency to change in any direction whatever. " This Elgo of 5 " On me," the one Ego of all, as his highest and truest Self. all, I am." Without this recognition there is no liberation. 6 " His true Self." That is, without any thought that " this is my own Ego, and this is the Ego of all." 7 " Under control," owing to absence of any inducement to work, the whole universe being undesirable or, by reason of having broken their tendency to work by the rest attained through long communion with the Deity. *

;

THE BHAGAVAD gItA

For the man contemplating objects

62.

ciation

desire

born appre-

thereof; from appreciation arises desire

;

from

springs forth anger.

From anger comes delusion; ^ from delusion, loss of memory from loss of memory, loss of discrimination and from loss of discrimination the man is destroyed. 63.

;

When

delusion exists loss of memory follows

;

for the truth

one time, yet through anger there

may

be failure If this continues long enough, to recall it at the right moment. there comes the loss of discrimination, or the faculty of judgment. Not merely are erroneous conclusions formed, but the faculty itself This is the utmost annihilation that can come to the man. is lost. The Ego is immortal, but the power of making judgments as to what is the nature of the Ego, and uniting such judgments into be recognized

will

makes so many persons, or personal

various centres,

egos.

through a long course of bad judgments there comes at last the extinction of the faculty to judge, and an unquestioning submission to blind propensities of nature, the final result is that the personal

Ego, or centre of judgment, becomes merged without recognizing the fact that the true

Nature.

This recognition

in the great

Ego

Nature

independent of

the highest function of the faculty of

judgment.

On the other hand, when through divine illumination judgment ceases as the culmination of a long course of wise judgments, there is the judgment that the Ego, being identical with the perfect God, does not want anything, and never did. The difference between not to want because all that can be the two is quite obvious desired is obtained, and not to want because nothing can be ob;

tained, are not the same.

The source

of evil having been described, the next verse proIf, as has been said, the

ceeds to show the way to liberation.

thought of objects 1

so dangerous, and yet the forcible suppres-

"Appreciation" includes an

intellectual preference.

notice peculiarities which distinguish

them from

dwelling on things

similar things seen before.

Obviously this is the beginning of desire. 2 " From desire anger " that is, from opposition to desire comes anger. 3 " Delusion," that is, incapacity to use the power of judgment rightly. Wrong .

appears as right.

;

THE LORD'S LAY.

condemned, what, then, is the path ? Especially as some is necessary for the maintenance of the body, without which we are destitute of means for obtaining knowledge of The reply follows the Supreme Spirit. sion

thought

—

64.

however who experiences objects

through

the senses and organs, freed from attachment and re-

and controlled by

pulsion,^

obedient to the

will,^ attains to

Upon the

65.

his sufferings,

his heart,

and

his heart

peace.^

attainment of peace arises the end of

and the knowledge of him whose heart

tranquil quickly

comes

all is

to all-embracing rest.

"All sufferings " includes physical pain. When the aspirant's is at rest, he is free from bodily ailments, at all events is not conscious of pain, because the body requires pulsatory attention in So, when the man is no order to be conscious of its workings. longer subject to the present conditions of consciousness, he does heart

not

know

This

of the existence of bodily pain.

one result of tranquillity of heart.

The

other

firm-

ness or rest of the cognitive power, which in this case perfectly reflects the true

The

Ego.

" all-embracing rest"

the final

as the perfect image of the Ego, which

consummation,

formless.

— being

In every act of

cognition the cognitive power assumes the form of the object cog-

When

nized.

independent, there it

ness,

— the cognitive

satisfied

ii.

no object for

satisfaction (Phil.

6).

—

in other words, when the Ego is known, known as the non-ego, of which the Ego is

the true

objective universe

power

absolute rest, because

to cognize; the true

Ego

or consciousness

which leads to this supreme the perfect image of the Ego, the "form of God"

uncognizable

The

cognitive

;

that

power

not the same as conscious-

which does not cognize, but renders cognition possible

;

just

" Objects," that is, such as are necessary to the maintenance of the body. " Attachment and repulsion." The senses of the unregenerate act under the impulsion of these two powers. But not so of the man whose heart is purified 1

by scriptural studies and other methods of spiritual training. " Heart," that is, desires, feelings, judgment, etc. 4 "Will," that is, the spiritual will, or aspiration for the highest blessing; namely, realization of identity with the Deity. 5 " Peace." This answers the question, How does he go ? (v. 54). <*

THE BHAGAVAD gItA:

as sovereignty does not govern, but renders

sovereign to

The next

possible for the

rule.

verse shows the value of the control of the senses in

the attainment of this rest.

66.

For one whose heart is not at rest there is no knowledge for him whose heart is not at rest

spiritual

;

no joyous aspiration towards spiritual illumination and not for the unaspiring is peace, and for one without peace where is happiness? there

;

The

Ego

faith that the

absolute, the spiritual gift of hope,

the sense in which "aspiration"

why rest

there is

6"].

spiritual

here used.

And

the reason

knowledge for one whose heart

not at

declared in the next verse.

The

the heart

senses and organs being in activity, whichever follows, the

same snatches away

knowl-

his

edge, as wind the boat on the water. If there is a single sense out of control, the aspirant must fall. Let us, therefore, be warned against being lulled into a fancied security when the senses do not seem to be as turbulent as before.

For this is very often entirely due to the fact that other senses are gaining strength, and not to any increase of purity in us. Frequently vices reassert themselves after long intervals of apparent death so long as there is one unruly sense, we must not forget ;

the teaching given here, as well as in also be borne in

mind

that the best

Matthew v. 29, 30. It should remedy for evil is not the sup-

pression but the elimination of desire as said in Chapter IX.

;

and

this

can best be accom-

mind constantly steeped

plished by keeping the ;

patient

resistance

in things divine,

the only safeguard

against the active onslaughts of desire.

In the "heart," spoken of as following the senses, is included imagination and reflection. The knowledge of

the faculties of

what

the true

Ego and what

not, is

snatched away by engag-

ing the mind in brooding over or contemplating with pleasure the objects which correspond to the unruly sense. And as the wind drives the boat out of its proper direction, so the uncontrolled heart wrenches the cognitive faculty

away from

and links it to matter. The topic commenced up in the following verse.

spiritual

in verse

things

summed

THE LORD'S LAY. 68. Therefore,

thou mighty-armed, his knowledge whose senses and organs are in every respect regulated in regard to their objects. is

firmly established

The manner

which the characteristics of the illuminated or is noteworthy. The description opens with the statement that he is free from all desires and knows that in

beatified sage are here stated

Ego or the Supreme Spirit alone is happiness all else Then it follows that he is free from attachment or repultowards whatever may befall him, and that he acts without

the true

;

pain.

sion

determination. is

Lastly comes the subjugation of the senses, which and frequently injurious, as breeding hypocrisy and pride without the second and that again is not of much

useless,

spiritual

;

value without the

The

very important to keep this in mind. an expansion of the Vedic text " He who It is

first.

teaching here

does not abstain from unrighteous conduct,

whose heart is not one-pointed and the true Ego." ^

69.

What

Cor.

>^'-

II.

night to

man

the

Col. iii.j:

13-17;

all

from

creatures

desire,

never finds

there

awake

of restraint;^ that in which''

awake

creatures are

'9.

free

not of peaceful mind,

all

viewed as night by

the seeing sage.

"Viewed

as night by the seeing

that the sage

who has

sage" emphasizes the

realized the identity of the

Ego

truth

with the

Supreme Spirit cannot have egoistic consciousness in regard to any object, whether the body appears to be awake or asleep. Therefore all scriptural injunctions as to specific works as well as ethical rules, so necessary for ordinary men, are to

fectly meaningless.

them

;

him

per-

has no wish either to violate or follow

they relate to the false self-conscious

life

of the personality,

which he knows to be illusive. Even the aspirant for the realization of the Truth must give up the ambition to be good in other words, must feel spiritual poverty and devote himself entirely to the ;

" Night to "

Man

all

creatures," that

is,

divine illumination.

This does not mean the mere prevention of the senses and organs from wandering but the elimination of the dispersive and enveloping powers passion and ignorance which constitute bondage. 3 " That in which awake," that is, the delusion in which they appear to be awake, though really buried in the sleep of false knowledge their state is comparable to dreaming. 2

of restraint."

;

â&#x20AC;&#x201D;

;

THE BHAGAVAD CITA

increase of Faith, the consummation of which

Truth.

In fact,

For the every desire must vanish before Truth can be truly seen. innermost thing in us is Truth, and the only expedient necessary for its realization is the

woof of 70.

removal of falsehood, which

the self-conscious

the

warp and

life.

waters enter the sea, fixed and changeless

though ever

filled,

whom

thus

desires

all

enter,^

alone attains to peace, not he that cravings crave. 71.

The man who, abandoning

all

longings, wanders^

void of desire,^ and feels not himself to be the actor or possessor,* attains to peace. 72.

Pritha,

This

rest

the

having obtained

Supreme

the sage

Spirit,

son of

deluded no more

established herein at the time of death, he attains Nirvana in the

Supreme

Spirit.

Thus ends chapter the second, called the " RiGHT Knowledge of the Spirit," in the blessed

who by

the declaration of this

philosophy rescued his devotee Arjuna from the mire of grief and despair. spiritual

"Whom

thus

all

entering the sea loses " 3 *

desires enter." its

own

As they

enter, so they die; as fresh water

character without affecting the sea.

" Wanders," for food necessary for the support of life. " Desire," all but for maintenance of life. " The actor," etc. But even then does not feel the effort made as made

himself Qx for the preser\-ation of his

life.

for

THE LORD'S LAY.

CHAPTER

III.

THE KNOWLEDGE OF RIGHT ACTION. In the preceding chapter

men

twofold

it has been declared that the devotion namely, that to pure spiritual knowledge, and

;

Then, from verse 55

that to right action.

to the

end of the chapter

shown that the sage, devoted to pure spiritual knowledge, and not bound to action of any kind, attains to Nirvana (v. 72).

Yet the Blessed Lord teaches Arjuna (v. 47), " Thy right is only to the act; ... let not for thee be attachment to inaction." In other words, Arjuna is enjoined to perform action with the right knowledge of action in consequence, perplexities arise in his ;

breast.

When

for attaining

pray to the Lord to be taught the best means

supreme welfare, he replies that it is devotion to and yet commands me to engage in action

spiritual philosophy,

which can but mediately lead

to the goal

;

how

this t "

Thus

confused,

Arjuna If,

according to thy intention,

knowledge

ask,i

said:

superior to

Ke^ava,^ engagest thou

Giver of

action,^ then

all

men

why,

in acts of cruelty ?

If it had been the intention of the Blessed Lord to teach the need of works for salvation, Arjuna would not have asked this It question, unless he very grossly misunderstood the teaching. will presently appear that there is no such misconception in his mind and, indeed, this is quite clear from (II. 49), " By far action ;

O Giver of all men ask." In Sanskrit, Janardana. " Thou givest all that ask of thee, thou wilt also grant this prayer," so hopes Arjuna. 2 " Action," as explained in note on Chapter II. verse ^g. 3 Kecava, being lord of all, thou canst save me from the necessity for cruel deeds, if thou shouldst choose. 1

men

THE BHAGAVAD gItA:

knowledge," which throughout

is inferior

book means

this

real

consciousness, and not acquirements of the intellect. 2.

With words,

delude

by which

may

though confused, thou seemest to certainty declare one method

With

reason.

attain well-being.

The Blessed Lord 3.

Two

spoke:

paths of devotion for the world were declared

â&#x20AC;&#x201D;

by me in the beginning,^ O sinless one,^ devotion as wisdom of the spiritually wise,^ and devotion as action * of the

men

of action.

The same man cannot be devoted to pure spiritual knowledge and also to action. This is the solution of all possible doubts. There is one stage in a man's life when work and forms are necessary for him, but subsequently they become unnecessary. It is

who

here taught that those only should renounce the world

are detached from

not those

by absence of natural

who must wrench themselves away.

acter of devotion depends

affinities for

it,

The twofold

and

char-

upon the purity or impurity of the nature

of the devotee.

Then why

not

man

let

Arjuna adopt the path of wisdom

in action

merely, nor

by simple abandonment of Action

not merely that which

theologians, but

the goal gained

action. is

technically called

" In the beginning," that

is,

works by

also includes outward acts of divine

worship. The spiritually wise man worships in by the realization of identity with the Supreme

Because,

does not attain to freedom from action by

not engaging

Brahman

spirit

and

truth

Spirit.

at the foundation of the world.

This means that only those who are pure in heart can Arjuna's fear on account of his confusion of mind is baseless,

sinless one."

receive truth.

because he is pure, and therefore fit for the reception of truth. 3 " The spiritually wise," that is, those who from early life renounce the world

by perceiving its vanity. ^ "Action," that is, duties enjoined by Scriptures.

THE LORD'S On

LAY.

the other hand, freedom from action

tion which puts

an end

the interior illumina-

to all interest in objects

impossible by revealing the identity of the

The abandoning

Spirit.

of action

and renders action the Supreme

Ego and

from spiritual pride

not spir-

wisdom. Why one does not gain wisdom by simply abandoning action

itual

next declared.

Verily no one

ever rests an instant without being

a performer of action

;

all

creatures are

made

to act

without independence^ by nature-born qualities. In regard to nature-born qualities it should be explained that the Indian sages teach that Nature is the totality of all qualities, and Conditioned existence is due that which is not quality is the Ego.

acceptance of some group of qualities or conditions as the So long as this erroneous view of the Ego is entertained, the

to the

Ego.

man

feels himself

into endless series of changes.

drawn

can-

not stop them by simple wishes, and certainly cannot even wish to

stop them unless he hears and believes that some other state

Thus

possible and ought to be aspired to.

the

mind

man

perpetual rotation through the influence of the qualities that com-

pose

it.

These classes 1.

qualities,

â&#x20AC;&#x201D;

though

infinitely

divisible,

Goodness, enlightenment, and pleasure

under three

fall

(in

Sanskrit called

Satva). 2.

Badness, passion, and pain {Rajas').

and darkness (Tamas). and the bondage of man consists the mistaken notion that he is a bundle of qualities. The reason why every one not spiritually illuminated should 3.

Indifference, dulness,

These are perpetually in

engage 6.

in action is because,

He who,

sensation 1

active,

organs of

restraining the

remains

" No one." that

â&#x20AC;&#x201D;

is,

dwelling

upon

action

objects

except the spiritually wise as described in the

and

sense,

final

verse of

the preceding chapter. 2

" Without independence."

No man who

himself.

subject to desires

master of

THE BHAGAVAD gItA

66 Matt

xxiii

=^5-^7-

deluded

in heart,

and

hypo-

called a

crite.

But he who, having restrained the organs by the mind engages in devotion through action, is superior. 7.

" Superior " to the hypocrite, because to

by degrees he

will attain

wisdom. 8.

Perform thou proper action action is superior to By inaction even thy bodily voyage cannot ;

inaction.

be accomplished. Proper action bodily voyage

made up

of religious and moral duties, and our

Who-

the fulfilment of the purpose of existence.

ever attains to Nirvana before death

Nirvana

after death;

but

whoever departs this life without attaining that blessed goal does not attain it on account of death. If one should think that action leads to action, and therefore it is for, best absolutely to desist from it, that would be an error

â&#x20AC;&#x201D;

;

9. All actions

sake, for

make

performed, other than those for God's

the actor

His sake,

Renunciation

O is

bound by

action.

Perform action

son of Kunti, devoid of attachment. not abstinence from action, but the doing of

action for the sake of

God

;

in other words,

knowing

that

not done by thee or for thee, although with thy body and mind. It is

not necessary to give up anything except desire.

on, certain kinds of action,

Further

declared, are not necessarily to

be given up even by the illuminated sage (Chap. XVIII.

3).

10. In the beginning, the lord of creatures, having produced creatures together with sacrifice,^ said With may this be your milch-cow of desire ^ it multiply ^ 11. Nourish the gods with this; may those gods :

;

1 " Sacrifice," that is, works prescribed by the Theocratic Code, by which the Brahmanical people are governed. 2 " Milch-cow of desire." The cow of plenty, whose milk takes the form of the object desired by the milker. 3 " Those gods," that is, thus nourished. The gods correspond to angels of the Lord.

THE LORD'S LAY. nourish you well-being! 12. Prov.

iii.

;

both attain

come

All good things that

give

sacrifice will

He who

wished-for enjoyment.

without giving them

gifts

may yc

mutually nourishing,

The gods nourished by 9, lo.

even as a

to us are

thief.

from the gods, and

ordinance of the Creator that a portion of nourishing the gods through sacrifices.

you

enjoys their

it is

the

should be used for

13. Being the eaters of the leavings after sacrifice, they become free from all sins. Those incarnate sins who cook for themselves eat sin.

mere technical whoever performs duty and has no other enjoyment than what is gathered from its mere performance is beyond the reach of sin. " Those incarnate sins " are men who receive this world's goods, which are the gifts of the gods, and offer no portion of them in sacthey are sins in the forms of human beings. They "eat rifice, Giving a wider significance to sacrifice than

we may

import,

its

interpret the first part of this verse thus

â&#x20AC;&#x201D;

sin,"

because the objects they enjoy are

sins,

being used in an un-

righteous way.

Action is needed to keep in motion the wheel of cause and effect which forms the universe. The co-eternity of these two, as of tree and seed, is shown in the next verse.

14.

rain

From

;

rain

food

come

comes from

creatures; sacrifice

;

food comes from sacrifice

born of

action. 1

Know

action to be Veda-born, and

Veda

born

of the Exhaustless Spirit; therefore the all-pervading Spirit

ever established in action.

Religious duties derive their final authority from the Vedas.

Although everything that takes place

owing

1 "Well-being," that is, prosperity on earth and any heavenly sphere that is desired.

to the

power of the

death liberation, or abode

THE BHAGAVAD cItA

Supreme, yet that power

especially revealed

religious rites,

as all-pervasive light appears to be especially present in a trans-

parent object.

The wheel

i6.

thus set in motion, whoever does not

turn according to ancient practice, he,

of sinful

life

and sense-delighted,

son of Pritha,

lives in vain.

This concludes the topic begun in verse

must

live in

him

the world, let

live in

So long as a man 4. accordance with the prin-

But when he receives spiritbecomes a law unto himself. This is the highest spiritual state, which but very few attain, though all ought to aspire for. ciples inculcated

his religion.

ual illumination and stands alone with his God, he

But he whose delight

17.

who

filled

by the

Spirit, there is

Those whose Being

who

in the Spirit, is

the

man

contented with the

nothing necessary for him to do. delight

in the Spirit find as

found

spiritual things as is

minded.

Spirit,

filled

much

delight in

in objects of

sense by the carnally by the Spirit and one with that Spirit, no

As a lighted lamp does not require another lamp in order to be seen, so the spiritually wise want nothing for their enjoyment beyond the Spirit, or the true Self, desire for anything can exist.

which

18.

the very essence of delight.

In the world, verily, there

is not for him any inwhat is done, nor even in what is not done. any object is his dependence on any creature.

terest in

Nor

for

But thou

art not thus.

19. Therefore,

unattached, always perform those acts

man performing action without attachment attains to the Supreme. that have to be performed.

attains to the

Supreme because he becomes

illumination through the purification of his nature.

fit

for divine

THE LORD'S LAY.

through action ^ Janaka and others attained even^ seeing the need of keeping men duty, thou oughtest to perform thy duties.

20. Verily

And

the goal.2 fixed to

How men now

are kept faithful to religious and temporal duties

explained.

21. Whatever is performed by the superior, the same done by the inferior. Whatever he accepts as authority,

even so does the world.

He 22.

cites his

own

case in illustration

son of Pritha, there

these three worlds, to attain

;

men

all

once

will follow

The Holy One,

—

nothing for

— nothing unattained that

still I

23. If for

possible

present in action.

do not ceaselessly remain

way,

in action,

son of Pritha.

thus speaking, can only be said to remain in

power of the Deity, who cannot be compelled to work by any extraneous power. Man's conception of himself changes with every new act but not so with the Deity,

action through the mysterious

;

even though 24. If I

losf* shall

be said

to act or

remain in action.

do not perform action these creatures

and I have

shall

become the author of

confusion, and

slain all these creatures.

This being the case, the general rule 25.

will

as follows

son of Bharata, as the unwise one

attached to the

fruit

of action,

let

— acts,

being

the wise man, without

" Through action," that is, obtained purity of nature through righteouslife, and through that the real knowledge of the Supreme Spirit. 2 "Goal," that is, spiritual wisdom. The phrase may also mean that Janaka, Agvapati, and other royal saints carried on their original work for the benefit of the world even after their spiritual illumination. 3 " Even," that is, even if thou considerest thjself free to enter the path of wisdom. 4 '* Creatures will be lost," by the complete extinction of the sense of duty. 1

ness of

THE BHAGAVAD CITA

attachment, act in the same manner, striving for the world's fidelity to duty. Further,

26. Let not the wise man create confusion in the minds of the unwise ^ who are attached to action, but being himself engaged,^ engage them in all action.

The reason why

the

become attached

unwise

action

explained.

27. All actions are

performed by the

qualities of

but the heart deluded by egotism

ture,

Na-

fancies that "

the actor."

The reason why 28. But,

the wise are not attached

is rjext

given.

mighty armed one, the truth-knower about Ego from quality and action is not

the distinctness of the

attached, being convinced that qualities* only act

upon

qualities.^

29.

Those deluded by the

qualities of

attached to the actions of qualities

Nature become

them, of dim discrimination and devoid of complete knowledge, he of perfect knowledge must not unsettle.

The

foregoing teachings can be

Action

Even they may

indispensable for

;

summed up

thus:

â&#x20AC;&#x201D;

but the spiritually wise. at their choice act for the benefit of the all

world. 3. 4.

The unwise are bound by the desire for the fruit of action. The wise are freed by knowing that the Ego is distinct from

quality

and

action.

1 " Confusion in . . . unwise " not to disturb those for the sake of the fruit of action. ;

who cannot

act except

" Himself engaged," that is, through his example. " Egotism " is the conviction that the body, its organs and the mental ulties taken together, form the real Ego. 4 " Qualities," that is, organs and faculties. 6 " Upon quaUties," that is, objects appertaining thereto. 2

fac-

THE LORD'S

LAY.

30. Giving up all actions to me, and with heart fixed on the mysterious link ^ between man and the Deity, do battle without expectation, free from the feeling of myness and free from anguish. 31. Those men who always follow these my words with faith and without reviling, they also become liberated from action. Faith

the conviction that things that are imperceptible and

not inferable, are true upon the authority of the Scriptures and

This

that of illuminated teachers. pation,

and

be further described

will

the path of gradual emanciin

Chapter VIII. verse 24.

But those who revile them and do not follow to be deluded in regard to all knowledge,^ lost^ and void of discrimination.* 32.

them,

know them

Why men 33.

wrong course

Even the wise man

character; straint

follow the

still

creatures

all

next declared.

acts in accordance with his

follow nature;

what can

re-

do?

" Character "

creature, resulting

the aggregate of the tendencies embodied in a

from causes generated

the beginningless

past.

" Nature "

the totality of the forces which form a conscious

personal being by a mysterious relation to consciousness, which

the divine essence.

" Mysterious link,"

plete; there

Knowing

etc.

that existence simply as

another pole of being, the Spirit.

man

incom-

Reality or Being as itself

manifests in two poles. Spirit and Flesh. What man has to do, the Spirit causes to be done. If all acts are done with this knowledge, then the one-ness of Being is manifested as divine illumination, and man's suffering comes one, but

to an absolute end. 2

(Cf.

Luke

" All knowledge," that

xvii. 10.)

is,

whether derived from sacred authority or from

real illumination. 3

" Lost," that

is,

unfit

by nature

to be proper vessels for the reception of

truth, and therefore liable to the danger alluded to in * " Discrimination," spiritual perception.

Chapter IL verse 63.

THE BHAGAVAD GITA

72 This relation

called false knowledge, illusion, or simulation

;

because, although each creature seems to be a distinct centre of consciousness, yet in reality consciousness, not being an object, is

not liable to partition.

The

restraint referred to is that

The

seek to impose. of any one

— that —

idea

the

which teachers and Scriptures

that a forcible alteration of the nature

say, to

is to

ent from himself

make a man

same thing as

into

to efface

what is totally differhim from existence ;

for such a process involves a dissolution of continuity.

For this reason the Deity stands in the man, granting what is asked; and not as a is

relation of a giver to tyrant,

imposing what

not solicited.

The final sentence, rendered " What can restraint do ? " can also be thus translated, " What can mere attempt to restrain the senses do ? " That is, a mere desire for things of the Spirit and an external conformity to laws of righteousness, unaccompanied by the purifi-

make

cation of nature (usually called heart), does not for the spirit of Truth.

works without If all

faith are a

are

mockery.

entirely

independent of

vessel

— and there — what

nature,

the object of the ordinances of the Scriptures and the

ments

fit

dead, but good

creatures vi'ork according to their nature,

none who

are

Faith without good works

command-

The

answer, in

brief, is that nature's

creatures to recede from truth and

work

draws them

twofold to

it.

;

causes

The

rela-

and the latter mode of nature's operations is the same as that between the allurements of the world and the former mode. Those who are of the flock will hear tion

between

spiritual teaching

the shepherd's voice.

34. In the objects of every sense are established relish

and distaste. Do not be subject to them enemies of man. The ment

;

they are the

perception of objects as pleasant or unpleasant is imprisonIt is true that nature is irresistible, yet this nature

in flesh.

can only be set in motion by the feeling of

relish or distaste in

worldly desires are resisted through faith in spiritual truth, nature, through want of incentive, is finally van-

objects of sense.

quished.

THE LORD'S LAY. 35. Better fully

own proper

one's

duty, even though not

performed, than the duty of another perfectly ac-

complished.

It is

better to perish in one's

the duty of another

Even

own duty;

of danger.

full

one cannot fully perform one's own proper duty, it it than to do what is the lawful duty of another

better to attempt that

to say, duties not pertaining to one's

a flawless manner.

commands

station in

â&#x20AC;&#x201D; in

life

do one's duty, and Righteousness consists in obedience

Because the question

not any particular act or acts. to divine

own

â&#x20AC;&#x201D;

or spiritual truth, and not in what results from

such obedience.

Arjuna 36.

Now

then,

by whom

said:

led,

does a man,

ant of Vrishni,^ practise sinfulness, as

descend-

though unwilling

and impressed by force?

The Blessed Lord 37.

This

lust, this is

Know

rajas.^

this to

spoke:

anger,^ born of the quality of

be a great devourer,"^ great

sin,^

and the enemy ^ on earth. 38. As by smoke fire is enveloped, and the lookingglass

this^ it^ 39.

rust,'^ is

as the

womb

envelops the

foetus, so

enveloped.

â&#x20AC;&#x201D; the

this

eternal

enemy

of the wise man,^^

" Descendant of Vrishni" is Krishna. " Lust and anger " are really one, for every desire opposed becomes anger. 8 Rajas, the driving power of Nature. 4 " Great devourer," that is, knovk^s no satiety. 6 " Great sin " is the root of all sin. 6 " Enemy," because this is the cause of this life of suffering. 7 " Rust," because the native Indian mirror is made of burnished metal. 8 " This," that is, lust and anger. 9 " It " is discriminating knowledge. 10 " Eternal wise man." Because he knows the root of all evil to be while the unwise man, thirsting for desire, and therefore regards it as the enemy enjoyment, can never recognize the true character of desire, and so regards it as 1

;

a friend.

THE B HAGA VAD gItA

desire-formed,^ hard to be

nation

insatiate

â&#x20AC;&#x201D; discrimi-

enveloped.

The

40.

filled,

senses and organs, the thinking faculty, as

well as the faculty of judgment, are said to be It

â&#x20AC;&#x201D; enveloping the

its

seat.

discriminative faculty with these

â&#x20AC;&#x201D;

deludes the lord of the body. body "

" lord of the

The

the body.

the

Ego

apparent connection with

should always be borne in mind that in reality the

body is and not becomes one with the Lord of all; it is God, and not crude God. A man while thinking of what he ought to do, or of the results of his acts, has in reality nothing whatsoever to do with the true Ego, which is the same as the Deity, for whom there is no thinking or "may-be." The Deity and Ego are lord of the

one

to that

man

for

and

will

man

whom

alone in

whom

self-consciousness

necessity for action has any meaning

always remain so

extinct.

is in

The

ignorance,

he does not completely obey the law

of righteousness and aspire to true spiritual knowledge.

41. Therefore

thou,

best of the

descendants of

Bharata, at the very outset, restraining the senses, con-

which is really destructive of communicated knowledge, as well as its realization. 42. Great are the senses and organs said to be; quer

this sin,

greater 2 than senses and organs

greater than the thinking self

the principle of judg-

ment; and that which ^ judgment is He.^ It is spiritual

the thinking self;

greater than the principle of

death to invest with divinity anything that

nected with self-consciousness. specific

knowledge of things

It is

spiritual except

The 2 *

con-

when self-consciousness

1 " Desire-formed," that is, able to assume any form at will. the chameleon-like character of desire.

not possible to obtain any

This refers to

"Greater," on account of greater subtlety than belongs to gross objects. ascends in the order of subtlety. "That which than judgment," that is, the ego in the body. " Is He" tliat is, the Supreme Spirit that which is the true Ego in relation

classification

to the

;

body

identical with the

Supreme.

;

THE LORD'S LAY.

â&#x20AC;&#x201D; which

includes the sense of egoistic existence of every kind and the sense of within and without is entirely-

obliterated,

effaced.

The beginning truths

which

at the

must lie in the recognition of time of recognition leave no doubt of their

all spiritual life

origin outside of the recognizer. This is to say that spiritual truths are only representable by words that can never be connected with any object of normal experience. Therefore spiritual life begins

with submission to some authority in the belief that

abso-

At the same time it must be seen that such a submission becomes the most degrading superstition, unless the authority lute.

itself rejects

everything that

practical benefit to the being

conditioned by experience, and embodies the annulment of consciousness. (Cf. John V. i8.)

authority can be spiritual

self-

does not uphold, as ultimate

whom

truth, the falsehood of that

being with

or knowledge can in any

way be

associated.

teach the perfect renunciation of

will, action,

the idea of will, action,

He who

does not

and knowledge can never be a true prophet. Every other thing must be subordinate to this ideal. In other words, no promise of eternal life can be valid which does not stand upon the ashes of the present life. The doctrine of the identity of God and the Ego is liable to be misunderstood with the most frightfully evil consequences, and this is why the injunction against " throwing pearls before swine " is so strict and universal. God is, and the Ego is, and they are one, being Consciousness this is not the same as the denial of God and the investiture of self-conscious being with the glory of God; on the contrary, it is a denial of the reality of self-consciousness. This doctrine does not enthrone experience as the supreme authority it denies the validity of experience altogether. Materialism and ;

worldliness are the lawful offspring of the authority of experience,

and

spiritual truth represented

placable foe. ity

;

43.

Nothing that

imagine that the

Thus

Ego

realizing

faculty of judgment, " Thus Supreme

the

realizing," that

is,

by the doctrine presented is its imGod can ever be the Ego in realanything else is spiritual death.

not

that

which

greater than the

and bringing the

self to

rest

being convinced of the identity of the

Ego with

Spirit.

THE BHAGAVAD gItA

76 the

self,^

thou of mighty arms, conquer the enemy,

desire-formed and difficult to seize. be noted that throughout this chapter the internal facultaken to be three, namely

It is to

ties are 1.

or the thinking

self,

—"

power of making hypotheses, 2. BuDDHi, or the principle of the endless possibilities it

Ahankara,

the actor

;

for

which manifests

is it this,"

or "is

itself

that

as the ?

judgment which selects one out conjured up by the manas by investing of

with the conviction of certainty, 3.

—

Manas,

or egotism

;

— "it

is this."

that within us which says, "

benefit all this

being done."

This analysis of the inner faculties is the same as that of the The orthodox Brahmanical system, the

Sankhya philosophers.

Vedanta, adds to these three a fourth, Chitta, the principle of or the power of searching for things agreeable to the

desire,

ahankara.

Thus ends chapter the third, called the " Right Knowledge of Action," in the blessed Bha-

GAVAD GiTA, the

book of

the sacred lore, the divine wisdom, divine union, the colloquy between

KRISHNA and Arjuna, and contained Bhishma Parvan of the blessed MahabhaRATA, which is a collection of a hundred thousand verses by Vyasa. the blessed in the

Salutation to Krishna,

who

has taught mankind to

through worship of the Supreme Spirit by the selfless performance of duties pertaining to the station of life in which a man is born. attain salvation

"Self to rest by the self," that is, the which is the conviction mentioned above. J-

restless

mind by

the purified mind,

THE LORD'S

LAY.

CHAPTER

IV.

RIGHT KNOWLEDGE OF DEDICATION OF ACTION LEADING TO SPIRITUAL WISDOM. The

two previous chapters show that there are apparently difwhich the striver for salvation reaches Nirvana. For those completely purified from worldly attachments there is nothing left but devotion to pure spiritual knowledge while for those who, though struggling to be free, are yet tied to the world by desires there is no other way than by all-absorbing meditations on the mystery of the Supreme Spirit, preceded by the fulfilment of the duties pertaining to the station of life in which they are born, and the pure-hearted performance of good works for the sake of the ferent paths through

;

Deity alone.

In this chapter

of this law, which

declared the eternal permanence

men by

preserved for

spiritual succession

and

the mystery of divine incarnations.

The Blessed Lord

This exhaustless,^ eternal, spiritual truth^

unto Vivasvat

Manu 1

spoke:

;

declared

Vivasvat declared

declared

unto Manu,* and

unto Ikshvaku.^

" Exhaustless," because leading to Nirvana. " This . . . spiritual truth ;" the right performance of action which by puri-

fication of the nature of

man

renders

him

fit

for the reception of spiritual illumi-

nation. 3

Vivasvat

of divine

literally

wisdom

means " the Sun

Manu

Iks/ivaku, the son of

;

here signifies the

first

manifestation

at the season of creation.

the spirit of the sensuous universe.

dynasty of Indian history.

Manu, was the

first

king and the founder of the solar

THE BHAGAVAD gItA

Thus successively

transmitted, this the royal sages

knew. By this great lapse of time that spiritual truth was lost,^ O harasser of thy foes.^ 3. That same secret,^ eternal, excellent truth is this declared unto thee to-day by me, because Prov. viii. 25. A r n thou art my devotee * and friend. •

This doctrine, herein unfolded, is the truth declared at the founall who have entered the eternal life have travelled by this path and no other.

dation of the world, and

Arjuna

Later thy birth, earlier the birth of Vivasvat

John

said:

viii.

58.

clarer

The mystery

— how

•,,•• ^r the begmnmg?" m

this to

be realized that thou wert the de-

of the divine incarnation

The

next declared.

born but by the inscrutable power of the Deity a human being is made, not for his own benefit but for the spiritual well-being of the world, to manifest Divine grace, wisdom, and Spirit never is

;

power unto men. None of the Christs of God are to be known it is only through the power of the after the manner of the flesh There can be no change in Spirit that there can be recognition. ;

the Divine Substance.

Whether

the mystery as declared here

prehended in

God

clear.

Millions

one and indivisible.

realize their identity with the Deity;

may

number

not properly ap-

positive aspect, its negative aspect

its

" divine incarnations," yet

upon

perfectly

millions of

men

innumerable may be the

their identity is with the

One

God. 1

The

" Lost."

Owing

of fit recipients of truth the succession was broken. submission to passions which are the implacable

want

unfitness consisted in

enemies of man. 2 "

harasser of thy foes," thou art a

foes under control. 3 " Secret." that

is, it

fit

recipient because thou hast these

must not be communicated

to unfit persons,

and the

Blessed Lord therefore declares it only unto His 4 " Devotee," or one whose heart rests in peace by depending on another. 5 " Friend," that is, one of about the same age who is an affectionate fellowworker. 6 " In the beginning," that

is,

at the foundation of the world.

THE LORD'S

LAY.

numerous children of a man separately call him *' Father," is not multiplied into the number of his children. spiritual sins the belief in a plurality of gods is the most

If the

his personality

all

deadly.

not

It is

fection

perceive the position of beings

difficult to

whose perharmony

not in any sense the product of evolution, in the

Individuals evolve from one form into another,

of the universe.

but the archetypes of these forms are not produced by evolution.

Otherwise the determination of evolution into the forms it actually infinite number of possibilities, remains unex-

does take, out of the plained.

possible for man,

believed that perfect knowledge of the Deity

â&#x20AC;&#x201D; to know even as he

known,

â&#x20AC;&#x201D; the archetype

of such perfection must be a reality, and an eternal reality.

In order to remove from the minds of carnal

men

the doubt of

the divine incarnation and the omniscience of Krishna,

The Blessed Lord Many

thine,

births

Arjuna.

spoke:

have passed of mine, and also of know them all; thou knowest not,

harasser of thy foes. " 1

know," because

my power

wisdom

unconditioned and

of nature eternally pure, illuminated, liberated, and true, while

thou art conditioned by the consciousness of some things being peculiarly thine.

How can limited

there then be birth for the Divine Spirit, since

by any cause

Being even

not

birthless, exhaustless

being even the lord of

born through

all

inscrutable

essence, and

creatures,

power and con-

trolling nature. All that

men

can

know

any divine incarnation able, mysterious

power.

and forever the same.

knew it

of the Deity by observing the history of not the Deity himself, but his unsearch-

always remembered that

that the consciousness within

Spirit.

one,

him was the Deity; therefore not Krishna the Supreme self to be a man, and not to

human being was To be a man is to know one's

true that the

God

Krishna, and yet Himself, and Krishna

THE BHAGA VAD GITA

8o know

the Self to be the Deity.

The Deity being

one, eternal and same thing as not as being one among the many and transitory.

know

secondless, to

the Self as the Deity

the

know one's self The truth therefore

is that a man who thinks himself to be the assemblage of the body and the inner faculties may believe the body with which the name Krishna was associated to be God but Krishna never thought so himself. Within himself there was no personality accepted as the Deity, who was the only Self that Krish;

na knew himself .

to be.

know

The Deity

the true Self of

Krishna knew

all

creatures,

and consequently all the incidents of his life emanated from a full knowledge of divine identity unstained by the human personahty which in the case of an " incarnation " is perfectly pure and in absolute accord with the but they do not

it.

it,

will. Owing to this reason the glory, power, and truth of Supreme God manifest themselves in their fulness through the "Word made flesh." as sunlight is transmitted, in its perfect form, through an absolutely transparent medium. The words here translated "inscrutable power" are usually rendered " illusive power " but the present form is preferable be-

Divine

the

;

cause

clearly conveys the idea that

can only be known as the

think that this unknowableness

is due on the part of the knower for he knows it It is no defect in perfectly when he knows it as the unknowable. him that the thing is unknowable. In other words, it is only that which we should call unknowableness, and to know it as such is to comprehend it fully. " Nature " is that which we know a thing to be. Coldness is the nature of ice. The nature of God is that by which He is known to us and He is known to us only through His power, which appears to us in three aspects, namely

unknowable.

one

is to

to defective perception

;

Power Power

of exercising

Power

â&#x20AC;&#x201D;

of producing change. all

power

;

in other words, absolute free-

will. 3.

a whole

power

will and action. which these three powers can be spoken of as

knowing the power of

The only way

as the absoluteness of the Deity.

as power,

it is

not the Deity, because

But it

we regard

the

imperfect and re-

quires the idea of the powerful, the lord of the power, to give the

mind is

that rest

call

completeness.

But when

that completeness

obtained we do not find any power as separate from the Deity.

THE LORD'S LAY. The

term, however,

here to be understood in a restricted As the nature of the Deity

sense, for reasons that are obvious.

includes knowledge of truth, and this knowledge

is the agent which from bondage, then it is clear that this element must be wanting in what produces birth, which from the point of view of the Deity is illusory. " My nature " is the nature of which

man

sets a

the Deity

free

and therefore not His real nature which meant the power which is the substance of the objective universe and the cause of that blindness by the workis

the Master,

Here

Himself.

ing of which a

man does

not know that he is identical with God. This verse denies the possibility of the Deity's ever being born and declares that such an apparent (real from man's point of view) incarnation is produced by the inscrutable

To sum up

;

power of the Deity.

The

Rom

times of divine incarnations are next declared.

son of Bharata,^ whenever there

16-2

ness, then I

The purpose 8.

is decHne of and uprising of unrighteousproject myself into creation.

risl'iteousness 2

of divine incarnations

and

The purpose

9. John

To know

V. 24.

true

to judge

mankind and bring

the divine mystery of such incarna-

inherit the everlasting

Whoever knows

The

of divine incarnation

to the world. is to

proper establishment of appear from age to age.

for the

the law of righteousness,

tions

next declared.

For the protection of the righteous and the destruc-

tion of the evil-doer,

peace

life.

truth

divine

and

birth

works, he, abandoning the body, does not " incur re-birth, O Arjuna; he comes to me. "^

knowledge of

"my

spiritual perception of this, that

divine birth and I

works"

the

never really born, although

1 " Son of Bharata," being a descendant of so just a king, thou shouldst not permit the decline of the law of righteousness. 2 " Righteousness." If the law of righteousness is preserved inviolate, all creatures will have prosperity on earth, and at death final rest in the Deity. If it be completely extinct, the race of man will also become extinct. 3 "Knows in truth," that is, realizes it as it is, and is not blindly attached to

mere outward appearance, thinking that the Father of the universe being.

a conditioned

THE BHAGAVAD gItA

82 appearing to be so gain, but yet

that

;

work

have nothing to achieve for personal and righteous-

for the establishment of truth

ness in the hearts of men, and thus

The Blessed

protect them.

Lord also means that whoever works for the same purpose really works for Him. The supreme duty for us all, then, is to recognize through faith that we are nothing but incarnations of the Deity, eternal, for the same purpose as is shown forth here.

unborn and

Thus we shall The path of

attain the life that is

upon

eternally founded

10.

Many, devoid of attachment,

wisdom^

isa. ivii. 15.

question

may

God.

out

not new, but

truth.

with me,^ depending on

The

hidden

liberation as herein pointed

purified,

have attained

why own

arise as to

personal preferences, gives His

and anger, filled through penance of

fear,

alone,^

estate.

the Deity, devoid, as he estate

â&#x20AC;&#x201D;

â&#x20AC;&#x201D; the

is,

that the Fa-

life

ther has in Himself (John v. 26) to those alone who are free from attachment and are possessed of the other qualities. If He is

a merciful God, 11.

why does He

not grant Nirvana to

all ?

Whoever approaches me

Ps. ixxviii. 29

in any form,* in the same form do I approach him. In every case and condition ^ men follow but my path,

;

'^^''

'^'

son of Pritha. Righteousness and unrighteousness are both ordained by the

Supreme Power. eternal

life

;

Those who follow the path of righteousness find immersed in darkness, this is also

â&#x20AC;&#x201D;

the others remain

His ordinance.

The reason why

all

men do

not wish for liberation

next de-

clared.

" Filled with

me," that

is,

recognizing identity with the Deity in the

way

hereafter explained. 2 "

Depending on

edge (Chap. 3 "

II.

ejf

me alone,"

that

is,

following the path by devotion as knowl-

seq.).

Penance of wisdom any form," that is, with whatever object one approaches me, the same object is granted to him by me. " 5 In every case and condition." This is universal. There is no single case in which I do not grant the prayer of all creatures as expressed in their wishes. The Divine Author bestows free-will on all His creatures to approach Him or not. * " In

" refers to the purifying effect of wisdom.

THE LORD'S LAY. 12.

Those desirous of success through action^ worship Action-born success gods''^ on this earth. comes quickly in the world of men.^

Thus

shown how

all

men

cally stated that only in the

follow his path,

world of

men

and

it is

also specifi-

are religious injunctions

concerning forms and ceremonies operative.

13.

According

the

classification

are

the four castes

qualities

and

action

Know

by me.

created

me, non-actor and changeless,* as even the I

Cor.

xii.

4-27.

author 01

â&#x20AC;˘

this.

"Classification" here refers to caste. The Brahman caste has a preponderance of the quality of Satva (goodness, joy, and enlightenment), and its effect is mental and bodily tranquillity, penance, etc. The warrior caste has a greater proportion of the quality of passion

mixed with goodness, and

The commercial and

ism, etc.

its

effect is

hero-

agricultural caste has a prepon-

derance of the quality of passion over the quality of darkness, ignorance, and the like, and

The Cudra,

its

effect is trade

and

agriculture.

or lowest caste, has the quality of darkness dominant

over the other qualities, and

its effect is

subordination to the other

castes.

The paradox

of the eternal Deity engaging in action

further

amplified.

14.

Acts do not touch me,^ nor

relish

for

" Success through action," that

is, promise of heavenly enjoyments attached performance of religious ceremonials. "Gods," that is, other than the true God. The Vedic injunction against Whoever worships another god, thinking idolatry is very strict and explicit. This god is one, and I am another,' he knows not like a domestic beast is he to

to the -

;

the gods." 3 " The world of men."

In other worlds the divine ordinances as to religious

and moral duties do not exist. All creatures other than man never aspire to higher conditions, and live in stagnant satisfaction with that which they have. * Non-actor and changeless." The action is done by divine power, and not by ''

the Deity Himself. 5 "

s "

Relish," etc.

not touch me," because

gained something

When

action

have no egotism or personality. performed by me I do not feel as

did not possess before.

have

;

THE BHAGAVAD cItA

the fruit of acts.

Isa. xlv. 5-24

Amos

hi. 6, 7.

j^Qt

bound by

Whoever knows me

thus

acts.^

From reference to Krishna apparently as to a person this might be mistaken for a new doctrine and produce confusion. Therefore it is

said

—

IS-

has

action

previous aspirants for liberation

been performed knowing this, therefore, perform thou action performed by the ancients ^ in ancient times. ;

This closes the section.

The authority of the ancients extended only to the bare performance of action, and does not apply to the nature of the action. Therefore

said

it is

—

what what be liberated from action and

clare to thee

Therefore

not action.^ action,

what

shall de-

knowing which thou

shalt

evil.

Enjoined acts are to be known, as also acts forbidden, and also inaction. The path of action

17. Heb.

are in delusion in regard to

Even the wise

16.

V. 14.

The

difficult to discern.

highest benefit derivable from ethics

the comprehension

of these three classes of action.

18.

Whoever

sees

inaction

action,

whoever

among men, is possessed of spiritis the man of right action and the

inaction action, he, ual illumination;

doer of

action.

all

These paradoxes mean absolute 1 "

actionless

Bound by

acts."

;

that the

Supreme

Spirit

being

in reality

the Ego, being in reality identical with the

For such a man the acts observed as done by

his

body do

not touch the Spirit, which is unconditioned. 2 " Ancients." Work for the purification of thy nature if thou art unwise otherwise, for the good of the world. The instance of Janaka is here especially meant. He was a king remarkable for wisdom and sanctity. 3 " Action not action." It is not to be understood that " action " means

;

movements of body or mind, and " not action right action. and what is not to be done,

all

—

" its opposite.

means what

is,

THE LORD'S LAY.

Supreme

Spirit, is therefore also actionless.

suffering

shows that embodied egos are not independent of

To be the

entirely disconnected from action

Supreme

Spirit,

and thus

Yet the existence of action.

to realize identity with

to completely lose the consciousness

among many

egos. To act and to suppress the impulse towards action are both forms of action, wliich is con-

of being one

nected with the true

Ego

Supreme

Spirit only

through error or

false attribution.

Whoever

realizes that action belongs to the

and mind and

only attributed to the

assemblage of body error, and also

Ego through

from action through indolence is in truth and therefore charged with all its properties, is one with the Supreme Spirit. This realization is the same as spiritual illumination and perfect independence of the law of cause and effect it is the accomplishment of all that can be done, because there remains nothing to be done when the eternal life is attained. Sometimes this verse is erroneously interpreted to mean that a man ought to abandon the sense of right and wrong and act according to his impulses, thinking all the time that he, being one with and in this manner it is imagined the Supreme Spirit, cannot act realizes that abstinence

action,

;

that inaction

perceived in action.

principle of this verse

as action.

whom

for

" the doer of

easy to see that

thinking can in consequence

Furthermore, how can a

and

It is

rightly applied, thinking is to

man who

the

be regarded

make wrong

right.

conscious of egoistic impulses,

is therefore action still to be done, be called action " ? With the cessation of these impulses

there

all

such thinking becomes meaningless. In fact, what is here stated has no ethical bearing, and is merely the declaration of the want of relation between action and the true

Ego, which

verse which

absolute.

commends

This

quite clear from the succeeding

the knowledge, by which

meant a new

consciousness. 19.

The

spiritually discriminating call

him wise whose

devoid of desire and determination, and whose action is burned up by the fire of knowledge.^ initiatives are

The man described above is one who not only

tion "

â&#x20AC;&#x201D;

â&#x20AC;&#x201D; "whose feels

initiatives

determina-

interest in the fruit of action,

" Fire of knowledge^' described in the previous verse.

THE BHAGAVAD gItA

but is also unconcerned as to the nature of that fruit, owing to his want of determination or motive in relation to action. Some diffiBut it must not culty arises as to how such a man can act at all. be torgotten that such wise men, from want of a motive to put an

end of

to hfe, will

life,

tlie

and

perform the action necessary for the maintenance

among men.

law of righteousness

20.

on earth leads to the establishment of

their existence

Abandoning attachment

to the

fruit

of action,

ever satisfied, on nothing dependent,^ he does nothing,

even though engaged

in action.^

Devoid of expectation, with mind and body tranquil,^ having abandoned submission* to enjoyment of objects in any form, doing only acts of the body,^ he 21.

does not incur re-birth. 22.

Contented with what

beyond the

pairs

obtained without

opposites,"

free

from

effort,^

hostil-

any creature, equal in success and illity^ success, even though performing action he becomes against

not bound.^ Having thus lauded spiritual illulnination, which sets a man free from the bondage of action, he proceeds to show how the bondage 1 "

nothing dependent."

Free of the consciousness of the existence of any

such objects as means. 2 "

Even though engaged

his ilhimination.

in action,"

Since the body

which was commenced before the

tiipe of

who knows

himself

non-existent for the sage

and as such is identical with the Supreme, there wheel already in motion. Tranquil," that is, perfectly harmonious in all their relations. Abandoned submission," that is, having no consciousness of enjoyment in

to be really pure consciousness, is

no motive 3 " 4 "

any

for stopping the

action.

5 "

Acts of the body," that

is,

such acts as the body does for

its

own mainte-

nance. 6 "

Obtained without effort," that is, even for the barest necessity for maintainis contented with what comes without effort, and even if this is denied it is the same to him as if obtained, because his egotism is quite dead. ing the body he ^ 8

" Pairs of opposites," that is, heat and cold, pleasure and pain. " Free from hostility," that is, in speech, act, or thought, disconnected from

the suffering of any creature. 9 "

Becomes not bound,"

in the future in

that

is, is

not liable to experience pleasure or pain

consequence of action so performed.

THE LORD'S LAY. does not continue, even though, owing may go on.

to previous causes,

outward

action

The

thread dropped with verse 20

23.

Of him, devoid

now resumed.

of attachment, freed from bon-

dage,^ and with heart resting in knowledge,

all

actions,

being performed for the sake of the Supreme,'-^ become destroyed.

The reason for the destruction of such action is set forth because no one can attain Nirvana so long as there is any earthly tendency which has to exhaust its effect. 24. The Supreme Spirit is the act of offering, the Supreme Spirit is sacrificial butter offered by the sacrificer, who is the Supreme Spirit, into the fire which is the Supreme Spirit; even the Supreme Spirit is the goal for him who is merged in action which is the Supreme Spirit.

Because really the

for the illuminated sage nothing exists

Supreme

Spirit,

which

not

consequently the result of his acts

also the same.

Having thus imaged the supreme knowledge

as a sacrifice, he

proceeds to show the merits of the various forms of

sacrifice,

then concludes by crowning knowledge as the highest of

Some men

25.

gods the

;

of right action perform sacrifice to

others offer as

fire

that

sacrifice

Supreme

the

" Sacrifice " here

and

all.

means

all

the individual

ego

Spirit.

things that prepare us for the final

Therefore two most important forms of sacrifice are mentioned. First, sacrifice through pure philosophical studies emancipation.

and through symbolical worship, herein referred to as " sacrifice to gods;" secondly, the "individual ego" is consciousness in mysterious connection with the body and mind the Supreme Spirit is the ;

" Bondage," of the personality.

2 "

Sake

of the

Supreme

;

it is

not possible for him to act otherwise.

THE BHAGAVAD GItA

attributeless, absolute consciousness

and the

;

sacrifice is the per-

ception of their identity by rejecting as utterly non-existent the

sense of within and without.

Others sacrifice the senses, beginning with hearOthers sacrifice sound, and other objects of sense, in the fire of sense. 26.

ing, in the fire of restraint.

The

senses, considered as including the organs of action, are

the ear, eye, tongue, nose, and skin

;

organs of generation and excretion.

speech, hands, feet, and the

The

senses are not the va-

rious limbs of the body, but super-sensuous powers, which, per-

vading the whole body, are localized

in special parts.

" Restraint " is the unification of these various powers in the

mind.

He who

perceives that

one are related to the mind, act,

senses are really one, and as

all

man

the

of restraint.

It is

not an

but a certain interior perception or power.

The

"sacrifice of

sound ...

in the fire of

sense" consists

applying the senses to their appropriate objects only, as sanctioned by the law of righteousness.

27.

Others again, illuminated by knowledge, sacrifice

in the fire of firm rest in Self ^ all functions of sense

and

vitality.

28. Others again

perform sacrifice through objects,^ through austerities,^ and also sacrifices through mystical practices. Aspirants quite firm in their vows also perform sacrifices of knowledge through study. 29. Others again sacrifice the upward life-breath in also sacrifices

the

downward upward

in the

life-breath,*

life-breath

;

or the others

downward life-breath become fixed in the

1 " Fire of Self," that is, all thought and action are extinguished by absorbing meditation from the Supreme, which gives rise to spiritual wisdom. .

all-

2 " Sacrifice

through objects," that is, by giving alms, etc. "'Through austerities," that is, practising austerities as given in Chapter XVII. verses 14-17, regarding it as a sacrifice for the sake of attaining supreme 8

liberation. 4 "

The upward

life-breath," that

within the body, or breathing it out. 6 " Downward life-breath," that . .

is,

breathing in without holding the air

the reverse process.

THE LORD'S LAY.

regulation of breathing by stopping^ the movements of both the upward and downward Hfe-breath others, regu;

lated in food, sacrifice life-breaths in life-breaths.^

These practices pertain special study for

its

branch of mysticism which requires

to a

proper comprehension.

30. All these, knowers of sacrifice, with sins exhausted through sacrifice, eating according to rule after performance of sacrifice,^ go to the Eternal Spirit.'* 31. O best of Kuru's sons,^ not even this world is

him who

for

without sacrifice

what then about the

;

other?

Who

does not perform any of these sacrifices

much

tliis life,

less for the life to

not

fit

even for

come.

Thus many kinds of sacrifice are spread out in mouth of the Vedas; ^ know them all to be action-

32.

the

born.''

33. O harasser of thy foes, superior to sacrifice through objects is sacrifice through knowledge the whole universe of action, O son of Pritha, is compre:

hended

spiritual

knowledge.

â&#x20AC;&#x201D;

Spiritual knowledge is the greatest of all things that be, the most precious possession therefore strive for it. The "sacrifice through knowledge" (v. 24) is "superior" because it is the im;

" Stopping, etc.," retention of the breath within the body.

2 " Life-breaths in life-breaths," that

is,

obtaining mastery over the vital func-

tions.

3 "

Eating

sacrifice,"

that

partaking of food only after performing

is,

sacrifice.

* "

to the eternal Spirit,"

spiritual

knowledge acquired

after purification

in this manner. 5 "

best of Kuru's sons."

a king as Kuru, 6 ''

fore,

Mouth

it is

Being the best of the descendants of so righteous

easy for thee to perform the necessary

of the Vedas," that

" Actionbom," that

is,

sacrifice.

declared authoritatively by the Vedas.

not done by the true

not under the necessity for action

;

Ego which

this being

perfect and, there-

known, salvation

attained.

THE BHAGAVAD gItA

mediate antecedent of liberation, whereas action can only lead

liberation through knowledge.

So long as a thing is not fully comprehended there remains some interest in it but to comprehend it is the same as to realize ;

done with it. In this sense spiritual knowledge comprehends the whole universe of action in the purified mind of the illuminated sage all possible relations of obWhen final emancipation is reached no want jects are realized. that can possibly be

all

;

remains.

How

then

knowledge

is this

be acquired

34. Seek to know it by prostration,^ by question,^ and by service ^ the truth-seeing wise will communicate this knowledge to thee. ;

It is

next declared what this knowledge

35.

Knowing which,

never

fall

son of Pandu, thou

shalt

by which the

infin-

delusion like

into

ity of creatures

is.

this,

thou shalt see

in thyself

and then

me.*

The

glory of the knowledge

36.

Even

such that

thou wert the greatest evil-doer^

the unrighteous, thou shalt cross over

all

by the bark knowledge. How knowledge does this 37.

the 1

fire

Arjuna, as blazing

even

the following verse explains. fire

of knowledge turns

" Prostration."

among

all sins

all

reduces fuel to ashes, so

action into ashes.

humility before the teacher

;

without this sentiment one

can never learn. 2 "Question," for example, as to the nature of knowledge, liberation, individual and universal spirit. 8 "Service." By constant service to the teacher the pupil comes into the necessary harmony with him. 4 " In thyself .nnd then in me," that is, the result of such knowledge is the perception of the identity between the individual and the universal spirit. 6 " Evil-doer

the love of

God

;

" religious

works and ceremonies performed otherwise than

are here included in

evil.

for

THE LORD'S LAY. The

knowledge" destroys ignorance, which produces

"fire of

the idea that "

Consequently

the actor."

in the

absence of

the consciousness of being the actor no action can take place, nor

can effects of past actions persist after their basis

This

how knowledge removes

sins,

is thus removed. which cannot exist discon-

nected with the agent, the personality.

That

knowledge

this

38. There knowledge ;

the highest of

things

all

nothing on earth which

this the

man

befitted

repeated.

as sacred as

right performance

of action himself realizes within himself in course of time.^

Having

said (v. 34)

what the aspirant

for

knowledge must do

end, the Blessed Lord here declares what

in order to gain his

inherent qualities, such as are not dependent upon mere personal

knowledge

exertion, are essential for the reception of the spiritual

which leads

to Nirvana.

The man possessed of

39.

faith,^

and devotion to

his

Master, with senses and organs restrained, gains knowl-

having gained knowledge he quickly attains to

edge;

the supreme peace.^

Why

doubt

dangerous.

The ignorant man,

40.

doubt-souled,* are

man

there

next, nor in

the

man

destroyed.

happiness neither

any

devoid of

faith,

the

For the doubt-souled nor the

in this world,

other.

How

doubts are removed.

41.

conqueror of wealth, actions do not bind

him

" Course of time " the long time that is required to render one fit for perknowledge. 2 " Possessed of faith," that is, believing firmly in the truth of the teaching of the Scriptures, as well as of teachers. This faith is not subject to conscious determination in the individual it has a compelling power. 1

;

fect

;

8 "

Supreme peace,"

that

is,

Nirvana.

* " Doubt-souled," that is, the man who has no faith of any kind he suffers, not only in the next world, but here also, through unending anxieties concerning his own worldly affairs. 5 " Actions do not bind," being either for the benefit of the world, or merely ;

natural.

THE B HAG A VAD cItA:

actions are renounced in consequence of having

whose

obtained Â° Â°"''

spiritual

and whose

discrimination,

doubts are cut asunder by the knowledge of identity with the Supreme, and who is not heedless.^ '

"Spiritual discrimination," as the result of the right perform-

ance of action, has been explained. In must always try to gain certainty, faith,

brief, etc.,

said

man

through the right

performance of action and the study of spiritual philosophy.

having cut asunder with the sword of knowledge ignorance- born doubt, seated in thine own 42. Therefore

heart,^

engage

in right

performance of action;^

arise,*

son of Bharata. Having removed

doubts as to the divine authority of the all who do not enter upon either the path of right performance of action or of knowledge are in danger of great suffering.

blessed exponent,

Thus

ends

all

declared that

chapter

the

fourth,

called

"RiGHT

Knowledge of Dedication of Action leading TO Spiritual Wisdom,"

Bhagavad Gita,

the

sacred

in lore,

the the

blessed divine

wisdom, the book of divine union, the colloquy between the blessed Krishna and Arjuna, and contained in the Bhishma Parvan of the blessed Mahabharata, which is a collection of a hundred thousand verses by Vyasa. Salutation to the remover of

Krishna, by of

faith,

all

doubts, the blessed

whom

has been declared the twofold path action and knowledge, applicable to men

according to their condition. 1

" Heedless," forgetful of the identity of Self witli the Supreme. Own heart," therefore none but thyself can remove it.

2 " 3 "

Right performance of action," dedicating all fruit of action to the Deity. 4 " Arise," since that is the right action for thee.

THE LORD'S LAY.

CHAPTER

RIGHT KNOWLEDGE OF THE RENUNCIATION OF ACTION. The

upon works of merit prescribed by

praise bestowed in the previous chapter (vv. 18-41)

renunciation of action, that

to say,

the Brahmanical law, gives the idea of

its

superiority over action.

But the chapter closes with exhortation to action (v. 42). This makes it difficult to understand the real intention of the Teacher. The declaration in the third chapter (v. 3) shows that the paths are different for different men, "the right knowledge of things spiritual, of the illuminated sages, and the right knowledge of action of the men of action " but not so in this instance. Nor is

—

;

there anything to suggest two different stages in the great journey,

—

to perform works,

first

and then to renounce them no limit of when works are to be abandoned. ;

time being mentioned as to

who has

Furthermore, the illuminated sage

realized

identity

with the Supreme Spirit cannot possibly perform action, therefore it

would be useless

Hence

it is

him any

enjoin upon

clear that the intention here

rules of conduct.

that the

two injunctions

— about works and abandonment of works — are capable of applied to the same person at the

same

being

In other words, two

time.

alternatives are here put before the devotee for election.

He who action if

sincerely aspires for the

he chooses, or

he thinks best.

life

may engage

eternal

in right

may renounce

all

performance of action

That Arjuna understood Krishna

mean

this

appears from his question.

Arjuna I.

said:

Renunciation of actions,^ and again their right per-

formance, thou praisest,

which

Krishna.

better,^ declare unto

" Actions," that

"Better;"

is,

these two

with certainty.

both religious and other works of merit.

this implies

comparison and selection.

THE BHAGAVAD gItA

The Blessed

Lord's reply shows

that Arjuna rightly appre-

hended His meaning.

The Blessed Lord

spoke:

Renunciation and right performance of action are

both producers^ of the supreme good,^ but of these two, better^ is the right performance of action than renunciation.

"better" for the mere aspirant that he should rightly perin the world than that he should, abandoning them, retire into solitude; for the hardship of the It is

form religious and human duties

ascetic

greater,

life

observances

its

the proper assimilation of truth a

life

Only a few are so constituted as

able.

stricter.

means

of right action

to be fitted for the

for

invalulife

renunciation.

tion

who

to be

known

as always a

man

of renuncia-

neither disHkes nor hkes, being truly

the pair of opposites,

thou of mighty arms

;

beyond

with ease

he escapes from bondage. Although action forges fresh hnks in the chain of conditioned when performed in the right manner it frees from Thus action rightly performed produces the same bondage. existence, yet

result as renunciation, but without the It is further

same hardship.

explained that renunciation and right action, though

not practicable by the same individual, are identical in their results. 4.

right

Fools say, and not the wise, that renunciation and

performance of action are different. He who one perfectly, receives the fruit of both.*

practises 5.

The

seat^ that

obtained by practisers of renun-

" Producers," not indeed directly, but in being instruments fitting one for

the reception of spiritual knowledge, which leads to the 2 "

Supreme good,"

8 " Better

;

or Nirvana. " this implies comparison

* " Fruit of both,"

and

selection.

because either one of these paths leads to spiritual knowledge, culminating in Nirvana. 6 " The seat," that is, Nirvana.

;

THE LORD' S LAY. same

elation, the

obtained by

men

of right action.^

who sees renunciation and the right performance

of action as one,

sees rightly.

If the same result is produced by renunciation as by right performance of action, how is the preference of the latter to the former The answer is that renunciation is of two to be understood ? one accompanying true spiritual knowledge, and the other kinds,

â&#x20AC;&#x201D;

without such knowledge.

It is

the last

named

that

inferior to right

performance of action.

thou of mighty arms,

it is

difficult to attain true

renunciation^ without right performance of action; the Tohnxvii

devotee, rightly performing action, attains to I

true renunciation before long.

The heart of man is never purified except through right performance of action and that one-pointed devotion to the unsearchable Supreme Spirit. He that retires from the world with the purpose of seeking the Deity undergoes needless suffering.

Although the right performance of action, as before explained, it is not to be imagined that he who follows the other path incurs any sin on account of his abandonment of action. For the specific nature of the act is not the purifying agent, but the inner feeling that accompanies the act. The interior state from which action springs being the same, the question of right and wrong does not arise in this matter that which is here involved is the minor consideration of expeis

superior to solitary meditation, yet

diency.

Steadfastly devoted to the

7. Prov.

ii.

'â&#x20AC;˘

1-5;

menf* of

Right action," that

is,

spiritual

means

for the attain-

knowledge, pure

action of which the fruit

in heart,

given up to the

Supreme

Spirit.

2 "

one," that is, as leading to the same goal, which is Nirvana. True renunciation " is the same as the Supreme Spirit. A Vedic text says, " Renunciation is the Supreme Spirit." * " Means for the attainment," etc. Through faith the heart is purified from passion and folly from that comes mastery over the body, and, last of all, subju-

8 "

;

gation of the senses.

the bhagavad gItA:

q6 Matt. I

Join

8; 25-

Cor.

IX.

With the body conquered^ and the senses g^i^ jyg j^ fQj. ^vhom the only Self is the Self

1.4-

creatures,

^^^

untouched, though per-

forming action. 8.

Absorbed feels,

Cor. XV.

in right

10.

j^g^j.jj^g^

knowledge, the knower of truth

am doing

nothing," while seeing,

touching, smelling, eating, moving,

sleeping, breathing.

giving up, taking, opening the 9. Even while speaking, eyes and shutting them, he feels only that "the senses

and organs are in relation to their objects." The reason why he is not touched, even though performing absence of egotism he is not conscious of retires from the world through the study and the instruction of sages, meditation, philosophy, spiritual of becomes emancipated from egotism, and that cuts asunder all ties The man who is not free from to action and its consequences. action,

that

is,

must devote himself way now to be described.

eo-otism

the

owing

The devotee who

action.

to the right

performance of action in

Whoever performs actions, dedicating them to the Supreme Spirit and abandoning all atrov. XV1.3. ^achment,^ is not touched by sin,^ as the lotus-leaf is not wetted by water. 10.

11.

Those possessed of right knowledge of action, abandoning all attachment, perform action with mind, judgment, and the bare senses* '

for the

purification of the heart.

1 " Body conquered." Body means the desires seated in the body namely, hunger, thirst, movements, sleep, generative and excretory functions. Conquered, not suppressed. not hav2 "All attachment," including the desire for salvation or Nirvana, ing even that as the object. For Nirvana not being an object that can be pos;

â&#x20AC;&#x201D;

sessed, to desire its possession can be due only to blindness. 3 " Sin " here comprehends both virtue and vice, in so far as they are consid-

ered as attributes of the Spirit within us, which is essentially identical with the D;ity. In fact, the difference between the innermost Spurit and the Supreme Spirit is

merely one of nomenclature. 4 " Bare senses," that is, unaccompanied with longings.

THE LORD'S LAY. Because thou hast the right

to action, therefore

thou shoulclst

follow the principle declared in the ensuing verse.

The

abandoning fruit through devoLukevi. 35 o r r 21Matt. tion " the wrong periormer 01 action, attached to fruit thereof on account of desire, remains bound. 13. The conqueror,* having by right knowledge renouuccd all action, dwells in peace in the Romansviii. 9. 35-37city of nine gates,^ neither performing action nor causing it to be performed. ^ 14. The Spirit creates not for the world actorship nor acts,' nor even the bond^ between action and its results; but Nature^ works on, 15. The Lord receives not any man's sins nor deeds By untruth truth is shrouded: by of merit. 12.

right performer^ of action,

action,

attains

rest'^

;

vii.

Job XXXV.

6-13. ,

deluded.

this creatures are

There are two aspects of the mysterious, inscrutable power Supreme Spirit; namely, Truth and Untruth, real and The meaning of the universe is the beins: of this false knowledge.

â&#x20AC;&#x201D;

of the

" Right performer," that

2 " Rest," that

8 "

is,

performer for the sake of the Deity.

Uberation, Nirvana.

Through devotion,"

that

is,

by degrees

;

through purification of heart comes

spiritual knowledge, from knowledge renunciation, and then rest in Nirvana. 4 " Conqueror," that is, he who has no consciousTiess of effort, peaceful at heart,

wanting nothing outside of the Self. The sage does not die on attaining illumination, for then the world would be soulless and mankind teacherlcss. 5 " City of nine gates," that

knowing

is,

the body

;

man sits on a seat, remains in the body for the

as an ordinary

to be an external thing, so a liberated

man

benefit of the world. 6 " Actorship," the universal principle of action. 7 " Acts," such as are the results of the action of special actors. 8 "

Bond," that

9 " Nature,"

VII. verse

Nature less, is

though

14.

is,

that

the sequence of events. is,

the Divine creative energy, further elucidated in Chapter

never asserted. not liable to create

It is

it is

Lord the independent existence of taught here that the Supreme Spirit, being changebut the divine creative energy is the cause of all things,

In the teaching of the Blessed

itself

;

nothing independently of the Supreme 7

Spirit.

THE BHAGAVAD gItA:

power in its twofold aspect and the real and the Powerful. This mystery is more ters VII.-XII. 1

lohnxvi

identity of the fully declared in

power Chap-

Those creatures in regard to whom this Untruth becomes deprived of being by Truth, to them I

knowledge, sun-hke, reveals that Supreme.^

Those whose

17.

self-conscious principles^ have en-

whose Self the Supreme is,* whose devotion the Supreme is,^ and whose

tered into the Supreme,^ johnxvii. 21^^'

goal that

their taints^

is,^

attain

having

non-evolution,'^

washed away by Truth.

In what manner do such sages view the Supreme Truth 18. The sages Brahman versed ^'^

are in

equal-sighted^ in

Vedic

lore, in letter

regard to a

and

spirit,

and

devoid of egotism, a cow,^^ an elephant,^^ a dog, and an outcast.

are fixed in equality 19. By those whose minds heaven has been attained even here, because the stainless equality is the Supreme therefore they are at rest ;

in the

Supreme

" Supreme," that

Spirit. is,

Absolute Reality.

2 " Self-conscious principles," usually called souls. 3 "

Entered into the Supreme," by receiving that spiritual power called divine

illumination, the Holy Ghost. •* " Self the Supreme is," by realization of identity. 6 " Devotion the Supreme is," that is, those who have gone through the various

degrees of devotion

— right

performance of action and renunciation

described. 6 " Whose goal," that is, men of renunciation. ' " Non-evolution," that is, freedom from bondage. Nirvana. 8 " Taints." that is, separation from the Deity, desires and their festation, 9 "

the

— the causes of bondage.

Equal-sighted," that

Supreme

Spirit.

The

is,

— as

mode

in all such creatures the sage perceives

before

of mani-

nothing but

sage's independence of all the qualities of Nature is

thus shown. 1" "

Brahman

Cow

12 "

ter

" represents satva quality.

" represents rajas.

Elephant " represents tamas.

XIV.

These

qualities

are explained in Chap-

THE LORD'S LAY. The

question arises as to whether the ignoring of such palpable

differences as those mentioned does not involve a penalty.

answer

in the negative, because the ignoring

result of

Supreme

effort of will, but

Spirit, in

whom

all

comes through the

them

The

not the

realization of the

things are comprehended and are thus

equal.

The absence of the idea of difference in the perception of those who have become merged in the One Consciousness leads to the same absence of difference in their action. The remainder of this chapter declares this truth.

The knower of

20.

the

Supreme

Spirit,

with heart

perfectly at rest, not deluded,^ and fixed in the Spirit,^

nor

he troubled by obtaining what

He whose

21. T John ,

does not rejoice at obtaining what

â&#x20AC;˘

IV.

12,

'^*

heart

Supreme

The sage does

Supreme pleasant,

unpleasant.

not attached to objects of

sense which are

himself which

with the

external bliss;

finds

that within

he, resting in identity

enjoys bliss eternal.

Spirit,

not feel external pleasure and pain, because he

enjoys the bliss within himself which

the peace that passeth

enjoys Nirvana, which

is eternal bliss; but no one who is conscious of any pleasure outside of himself can rest Therefore it is right constantly in the Deity even for an instant.

understanding.

to recognize the unsatisfactory character of existence.

22. Eccl.

ii.

Pain-wombed 3-17.

are the enjoyments, born of the

with objects, and contact of senses and organs '^ ^

have beginning and end

;

the sage,

son of

Kuntt, does not find relish in them. Worldly pleasures are but pain in their origin, because they begin by putting an end to a previous state of things and then end themselves. '

" Heart," that

2 " 3 "

If pleasure

is,

were not pain-wombed

would not

the thinking Self.

Not deluded," that is, not accepting any object as the Supreme Spirit. Fixed in the Supreme Spirit," that is, having attained to perfect renuncia-

tion of action in the Deity.

THE BHAGAVAD CfrA:

100

any pleasure ceases to be pleasant after brief enjoyit carried pain it is quite clear that from its inception Those upon whose authority our faith in a future within itself. that there is no rest in the other world life depends, have declared except for those who live in the Deity while on earth. The absoeverlastlute, infinite, unconditioned Consciousness of Nirvana, the all else is misery and delusion. ing- life, is the only bliss Now the Blessed Lord points out the root of evil and exhorts If

end.

ment, then

;

us to be assiduous in

The man who

23.

ure of '''

^^'

destruction.

its

â&#x20AC;&#x201D;

life,

from desire

knowledge,

able on earth, until the depart-

bear the pressure springing

and anger,

possessed of right

blessed.

The words here rendered " until the departure," may also without inaccuracy be translated "before the departure," meaning that as the body after death is neither pleased by the possession of pleasant objects nor angry at being deprived of them, so ought a to be prior to the departure of the breath from the body. sage Vasishtha says " Life being gone, the body knows not if it be so for the man possessed of life, he is in pleasure or pain

man The

;

the condition that leads to Nirvana." The Blessed Lord declares the positive qualities of the illumi-

nated sage.

joy is within, ^ whose diversion is withand whose light also is within,^ is the John xvii. 2.-23.^^^ becoming the Suof right knowledge 24.

He whose

Gai.v.22;

in,

;

preme

Spirit,*

he attains to effacement

the

Supreme

Spirit.

25.

Effacement

in the

Supreme

Spirit^

gained by

1 " Desire " is the attachment to or thirst for objects of pleasure directly perceived, heard of, or recollected as having been enjoyed. 2 " Joy is within," that is, in the true Self and not in objects. 3 " Light is within," that is, the true Self is his light, and not senses, mind, etc.

4 " all

Becoming the Supreme Spirit," even before death. his life and joy are within. Effacement in the Supreme Spirit," that is, Nirvana.

outside himself 5 "

;

The

sage

dead to

THE LORD'S LAY.

the right-seeing^ sage, with his sins exhausted,^ doubts „,.,

cut asunder,^ senses and orc^ans under control*

Gal. 11.20.

^j.jj

devoted to the well-being of

all

creatures.^

For men of renunciation,^ whose hearts are at ^^^^ from desire and anger, and knowing the Matt, xi.28 29; John vi. 56:63.' Seif^y there is, on both sides of death, effacement in the Supreme Spirit. 26.

The patient endurance of the onslaught of desire and anger was spoken of in verse 23; it has now been shown by what means these enemies may be extirpated. Having described the immediate Nirvana of the sage, the Blessed Lord now declares the interior process of development suited to those whose hearts are purified by right performance of action. 27.

Having driven out^ external

objects, fixed the eyes

between the eyebrows,^ and unified the upward and downward life-breaths, which remain within the nostrils, 28. He whose senses ^^ and organs are under control, ^^ ^^so the thinking and ascertaining princi14. Cor. ples, who is devoted to inner knowledge ^^ and ever free from desire, fear, and anger, is liberated. ^^ ^'^

ii.

—

Now

is declared what will be realized when action has dropped from him who has performed it rightly.

off

" Right-seeing," or illuminated by knowledge of truth.

2 "

Sins exhausted," by right performance of action. Doubts cut asunder," by the reception of the spirit of truth. * " Senses and organs under control," that is, each engaged in its appropriate work under the law of universal harmony. 5 " Devoted to the well-being of all creatures," that is, an embodiment of divine grace and mercy. 3 "

6 "

Men

of renunciation," illuminated sages.

Knowing

the Self." It is the absence of this spiritual knowledge which keeps us in bondage even though our passions are somewhat controlled. " 8 Driven out," by abstaining from thoughts about them. 9 " Fixed the eyes eyebrows," that is, not opening them completely for fear of the attraction of external objects, nor shutting them lest sleep should creep on. 1" " Unified," etc., letting breath neither go in nor come out of the body. ^1 "Senses," etc.. as explained in verse 25. 12 " Devoted to inner knowledge," desiring the assimilation of spiritual truths. ^

tion

Liberated," that is, is in need of no other means for the attainment of from the bondacre of chan:reful existence. '•

libera-

THE BHACAVAD gItA

102

Knowing me,

29.

^^ John

of all sacrifice and penance, the Supreme Lord of all worlds ^ and the friend ^ of all creatures, he attains rest.

xvu.

the Enjoyer

Thus ends chapter the fifth, called the "Right Knowledge of Renunciation of Action,"

Bhagavad Gita,

in the blessed

divine wisdom, the

the sacred lore,

book of

divine union,

the colloquy between the blessed

KRISHNA and

the

Arjuna, and contained

in the

Bhishma Parvan of

MahAbharata, which

the blessed

a collection

of a hundred thousand verses by Vyasa,

The external process, as given in verse 27, is easy to be imitated even by those, not purified by dedication of the fruit of action to the

Supreme

But

Spirit.

cess of spiritual

this is not the chief element in the pro-

The

illumination.

last

verse completes

the

description.

Whoever knows the Supreme as the Great Spirit of the Infinite Universe, as well as the Spirit that dwells in every human heart, attains Nirvana.

This chapter shows that for one not divinely illuminated the right performance of action

dering the heart a

fit

But the

of action.

effective instrument in ren-

God

than renunciation

words the natural performance, inasmuch as

right renunciation, in other

dropping off of action, it

temple for the Spirit of is

superior to

its

immediately followed by everlasting

life.

Salutation to the all-wise Teacher who has so clearly solved the doubt about right performance of action and the solitary meditations of the recluse, and has shown

what renunciation 1

The Enjoyer,"

that

superior and what inferior.

is is,

the doer as well as the Deity for whose sake

this is done. 2

"Lord

is, because I am the Enjoyer, it is rot to be underanything higher than I. Although I am all things, yet no thing

of all worlds," that

stood that there

is I.

3 "

Friend," that

is,

one

who

does good with no expectation of reward.

THE LORD'S LAY.

CHAPTER

103

VI.

RIGHT KNOWLEDGE OF MEDITATION. In conclucHng the preceding chapter the Blessed Lord declared interior illumination to be the spiritual part of meditation.

The

three verses containing this declaration are like aphorisms, to which

the present chapter serves as the commentary.

Herein

said

that before interior illumination can take place religious and moral

Supreme

duties are to be performed, dedicating the result to the

but as soon as receptivity to this illumination has been developed, renunciation becomes natural. Thus, for the man of Spirit

;

action there are three stages,

â&#x20AC;&#x201D; performance of action, meditation,

and true illumination.

The Blessed Lord I.

Whoever performs

spoke:

be done,

action that has to

without depending upon the

of action,

fruit

the

man

of renunciation^ as well as the performer of Phil.

iil.

7, 8.

consecrated

fire ^

and not the mere giver up of and works of the law.

right action,

The renunciation here spoken of is that renunciation which is but a means for the attainment of true renunciation; so also is the right performance of action here mentioned the means for attaining The next verse declares the abthe absolute right performance. solute right performance of action to be identical with absolute

renunciation. 1 " Is

means

the

man

of renunciation," etc.

for the attainment of the

of possession. 2 " Consecrated

The only

supreme good

renunciation that

of value as

the renunciation of the desire

fire " has to be kept up under the Brahmanical householders for the performance of daily and periodical sacrifices.

Law by

BHAGAVAD gItA

^^^^

104

That which they calP renunciation, know that to O son of Pandu. ^ no one becomes

be the right performance of action, Without having renounced intentions a right performer of action. The

difificulty is to

see

how

renunciation, which conveys the idea

same as action, howsoever appear that ceasing to do any

of cessation from action, should be the

performed.

But on

particular thing state in

reflection

in itself

an act

which the intention

will ;

the

acme

renounce

of renunciation

that

also renounced.

While

on the other hand, in the case of the right performance of action soon discovered by those aspiring to it that there is no intellectual representation possible for that which is right. Everything that we can think of is imperfect. Still, the hope which supports us in the search for the right shows that the right exists and that we do not know it. The natural effect of this is the absence of desire for action, including the form of it called cessation of action. The supreme truth thus represented to our intelligence is realized when Nirvana is reached. Having shown the importance of right performance of action by its praise, the Teacher next points out that it is the means for the it is

attainment of right meditation. 3.

For the wise man,^ desirous of mounting to meditabe the means for the same. When

tion,* action is said to

thus mounted,^ cessation of action

said to be

the

means.

The 4. 1 "

time of attaining meditation

When They

man

the

call," that

is,

2 " Intentions," that 8 "

The wise man

is,

next described.

has abandoned

all

intentions

and

those versed in the Vedas and the Sacred Law. the feeling that " I shall do it," preceding action.

the performer of right action in the sense explained in

the preceding chapter. 4 "

Meditation " as described in the last three verses of Chapter V. When thus mounted," etc. Each time that in right action an interior peace and a feeling of having no responsibility is experienced, a step is taken towards right meditation. When one has begun to obtain these glimpses of the 5 "

great peace, right meditation

meditation

of action.

not far from him.

The power

to remnin fixed in

the purification of the heart from desire of action here called cessation

THE LORD'S LAY. has no attachment leading to action ^ Psalm

of sense, then

cxix. 97.

IO5

regard to objects

he said to be mounted on

meditation.

When

" Intentions " here includes unconscious tendencies.

removed there can be no prompting

intentions in this sense are

All desires are but manifestations of these unconscious

to action.

tendencies

Karma

these form the stuff, and the

;

manner of

Sometimes, especially the law as well as the substance is called Karma. is

in its strict sense.

its

behavior

in English,

All tendencies, conscious or unconscious, are to be removed.

When

tendencies become dynamic they can be suppressed by

patience and moral fortitude, but not so with latent tendencies.

Since the tendencies in to see that

man

are infinite in variety,

useless to wait for them to

order to suppress them.

it is

not

difficult

become dynamic

The complete exhaustion

all

tenden-

by such a process would require infinite time. A supplementary method, more effective than the obvious one, is therefore necessary. This method is the dedication of all acts, as well as the power of action, to the Deity, or the study of spiritual philosophy. There is no other means by which the ever-burning fire of desire can be quenched, the insatiable thirst for life can be satisIt may be added that the dedication to the Deity of the fruit fied. cies

of action

not complete

the desire for the attainment of salva-

Resign yourself to the Deity, and end of existence is to attain perYou can have no power, fect obedience to God, who is all in all. not even to work for the attainment of Nirvana all is of God. tion, or Nirvana, is kept back.

know through

faith that the final

;

Upraise the self by the self

the self

enemy To tion

;

there

the friend of

self,

self.

"upraise the self" one must strive to "mount to medita-

" is

and in order not to " sink the self " one must not forget that no other way to escape from the ceaseless wheel of evolu-

tion than that herein described.

from its

â&#x20AC;&#x201D;

do not sink the self; and even the self is the

all

danger of

present

The

way the soul is saved even more miserable than

In this

falling into conditions

lot.

"self

the friend of self" because in seeking the eternal

THE BHAGAVAD gItA:

I06 the friends

life

and relations who can aid us

in all other matters

hinder rather than help us; the very love of them may itself become an obstacle. In the struggle for life everlasting a man is

may

alone with his God, " self is the

The

own

his

heart,

enemy of self " because the real enemy of roan and even external enemies are such in conse-

quence of our own nature. The pure heart is the self that rescues us from death, while the impure heart leads to destruction.

That

is the friend of the self by which the self conquered the unsubdued self prevails in enmity against the self even as an enemy.

self

is I

Cor.

IX.

27.

;

The combination "the self"

of the body and mind ordinarily considered as "conquered" when its perpetual restlessness is

When

ended. form,

this

accomplished the Ego abides

own

its

— in other words, as really identical with the Supreme — and the soul receiving the perfect image of the Ego sufis,

Spirit,

no more.

fers

How

The

Romans '3' "*•

and

the "self

the friend of the self"

man who

self of the

viii

and remains equaP honor and disgrace.

Self;

also in

" As the Supreme

When

Self."

perfectly at rest in God,

amplified.

self-subdued

and anger,

ffoni dcsirc

the

in heat

and

free

Supreme and cold,

the self or heart of a

man

said to be in the image or form of

God.

The excellence of who succeeds in it. 8.

He whose

heart

who

knowledge,* and of the senses, 1

' " <

Remains equal,"

content with formal^ and real

;

is,

mind and body

at rest.

consequence of divine illumination. knowledge contained in scriptural instruction.

Formal," that is, " Real knowledge "

etc.

;

finding confirmation within one's self of what

in the Scriptures.

6 "

man

declared by praising the

unshaken ^ and the conqueror he said to be at rest in the Divine

" Self-subdued," that

2 "

meditation

Unshaken," by blasts of desire and anger.

taught

THE LORD'S LAY. the illuminated sage to

whom

10/

stone and gold are

one.

The equal-mindedness gold, but embraces

Matt.

43-48.

of the sage is not confined to stone and

things.

among them

Excellent

even

all

he whose heart

regard to friends, comrades, those different, well-wishers to himself,

who

and also to

those opposed, to enemies and to

and

also

There is,

"he

are in-

kmsmen,

regard to the righteous and evil-doers.

another rendering for the

refers to those

who have

part of this verse, which

first

whose heart,"

attains liberation

etc.

"Among them

being the most excellent, perpetual effort

success through meditation.

From

all"

Such an one

attained to meditation.

be made for

final

the next verse to the thirty-

second, instruction in the practice of meditation

given.

Let him who has attained to meditation always^ strive to reduce his heart to rest in the Supreme,^ dwelling in a secret place,^ alone, with body and mind under 10.

control, devoid of expectation as well as of acceptance.*

Next 11.

declared

how

the sage

Having placed

not very high

is to sit

in a clean

" Always," without intermission

this

Kuga

;

grass

upon

continued and loving assiduity

that, implied

word.

"Secret place,"

Reduce

his heart

Supreme," that

is,

realize identity with the

â&#x20AC;&#x201D; mountain, cave, or any place free from

ruption or interference of any kind. all the requisites for meditation. * "

spot one's seat, firm,^

nor very low," and formed of skins of

animals ^ placed upon cloth, and

for meditation.

Acceptance," that

is,

all

Supreme.

chance of

inter-

This and the following four conditions give

sense of possession, even in relation to the rags of

clothing and bits of food given to him by others. 5 " Firm," not liable to be disturbed by instability. 6 "

Not high," for fear of falling. Nor low," for fear of illness from damp,

" Skins of animals," etc.

by some authorities.

;

etc.

the order of placing these three articles

reversed

THE BHAGAVAD GITA

I08 12. Sitting

on that

seat, strive for meditation, for the

purification of the heart,

making the mind one-pointed,

and reducing to rest the action of the thinking principle as well as that of the senses and organs. The mind

"one-pointed " when

things than that to which states

â&#x20AC;&#x201D;

abstracted from

all

other

There are three mental

mind cannot apply

Distracted, that in which the

it is

applied.

itself to

the

desired object. 2. Discursive, a condition in which attention cannot be fixed on any one object without reference to its being the object desired. 3. One-pointed, which alone is conducive to meditation.

The

result of meditation is the purification of the heart.

13. Holding the body, neck, and head straight and unmoved, perfectly determined,^ and as if beholding- the end of his own nose, and not looking in any direction, 14. With heart in supreme peace, devoid of fear,^

fixed in the Brahmachari's

vow,^ with

and heart goal, he remams. trolled^

Psalm

cxii. 7.

thought conthe

supreme

It is not enough must be recognized

thing.

It is

have the heart fixed on the Deity, but he supreme goal," the finality of every-

as " the

possible that the heart should be absorbed in some-

thing which at the same time

not considered as the highest object

in the universe.

These nature 1

directions will be entirely barren of results unless the first

purified

" Perfectly determined," that

faith.

is,

The most minute

description

with the whole nature bent upon this one

end.

As if beholding " the meditating mystic does not really look at his nose, but in consequence of his not looking at anything and not shutting his eyes, the lines of sight from the eyes naturally converge near the tip of his nose. 2 "

;

" Devoid of fear," as to the violation of law, moral and religious.

fect love that casteth out fear (i John iv. iS). * " Brahmachari's vow " such as celibacy,

The

per-

mendicancy, service to the Master. controlled," that is, having absorbed into the mind all its functions except that his " heart is in Me," the perfect Deity. ;

5 "

Thought

THE LORD'S LAY. of the physiology of pleasure

IO9

necessarily productive

not

pleasure in us.

Having described

the process, he proceeds to describe the result

in case of success.

15. Thus always tranquillizing the heart in the Supreme, the sage, with thought controlled, attains the supreme rest in Nirvana that is my essence.

The

highest conscious being in the

Igvara; but his essence

ever manifested,

The

beings.

—

in the

universe

consciousness, which

Lord, or

the

same wher-

the

ant as well as in the greatest of celestial

realization of this truth is Nirvana.

The

idea of

subject and object does not exist in Nirvana, and consequently the notion of difference, including the difference between the individual and universal spirit, has no place in the Absolute, which is

the Spirit.

Further instructions about the food,

now

etc., of

the meditating sage

follow.

16.

There

no meditation

much or too little, nor too much or too little.

for

for the

man who

him whose habit

eats too

to sleep

According to the sacred authority the proper amount of food is what can be conveniently eaten and the same rule applies to the quantity of drink which is taken. half of

17.

;

For him who

in exertion

waking,*

regulated in food,^ in walking,^

of work,^ — regulated

as well in sleep

and

all

suf-

— meditation becomes the destroyer of

fering.°

He who

perseveres in this discipline at last attains to meditation,

at the time described in the following verse.

" Regulated in food," as above.

2 " In

walking " never to walk more than about eight miles. Exertion of work," such as talking, etc. < " Sleep and waking " keep awake during the first four and the last four hours of the night, and sleep during the rest. 5 " Destroyer of all suffering," that is, preventing continuance of conditioned ;

8 "

;

existence by the rise to spiritual knowledge.

THE BHAGAVAD gItA

no 1

When

the completely regulated heart remains at

rest in the true Ego, then

ment

any

The "

the sage, free from attach-

object of desire, said to

heart "

yoga.

the combination of the principles of will, thought,

and egotism. " Remains at rest," being applied to the true Ego, which is the same as the Supreme Spirit in exclusion of all objects. This stage

not final emancipation, for individual consciousness

not yet merged

;

has yet an object, namely, the Supreme

Spirit.

This condition, described above, is the conscious beatific vision. But in Nirvana (to be described vv. 20-22) there is nothing which can specialize consciousness as individual or universal.

Yoga

the state described

;

it is

defined by

its

greatest master

as the cessation of the activity of the "heart."

The

19.

simile for the sage in yoga, with the heart at

and continuing

rest,

lamp

in a

When

20.

in meditation

the heart, restrained

yoga, rests from the

by the

Self ^

final struggle,

Self,* receives

When

21.

thought^ to be as a

windless place.

the

by the practice of when it, viewing the

content in the

objectless,

Self,

self-perceived^

he knows, and being where he never

bliss

acme of from

falls

the Reality,^

Having gained which no other gain is considered superior thereto in which one fixed is not moved, even by great grief. 22.

Phil.

21.

The

;

self is that

which every one considers the greatest object of

when the self is gained there is no other gain deDeath may be considered an example of "great grief."

interest, so that

sired.

The

idea

not that death

" Thought," by those

borne with patience, but that even

who have

realized it. the heart of the sage in yoga is steady in tion, with no flickering shadows of doubt on its limitless expanse. 1

2 "

Lamp,"

etc.

3 " Self," that * "

;

is,

that

the Universal Spirit, the Lord of

the self," that

6 " Self-perceived

is,

;

is,

illumina-

all.

as identical with " thou," the individual spirit.

" that

6 " Reality " is Nirvana.

its

is,

perceived by the principle called perception.

THE LORD'S LAY.

Ill

death will not produce any feeling of a character requiring the exercise of patience. application of the theory of yoga, described before,

The practical is

next shown in relation to the hearer.

Know

23.

this

disconnection from union with pain

yoga which ought

be striven for with

faith

and

without indifference.^

How

this meditation is to

Abandoning all

24.

be striven for

next described.

desires born of intentions, together

with the intentions themselves, and controlling by the mind * the senses and organs which tend to I

Pet.

ii.

I, 2.

action 25.

By degrees

patience Self,

;

...

every direction,

find rest in the inner self, possessed of

having brought the mind to

think of nothing at

rest in the true

all.

The expression " by degrees

" shows that without attempting to Supreme Spirit the aspirant ought to proceed step by step from the more gross to the less gross, thus

fix

the mind at once on the

let

the principle of perception (the inner self) dwell at

first

exclu-

and then absorb it into the next subtler air, and then by degrees air into akasa into the reflective principle (manas),

sively on the element earth

element of water, and that into dkasa, or free space

;

that into egotism, egotism into the principle of perception (buddhi),

and buddhi

into the

unmanifested cause of

rendered independent of nature without any difference at all.

When

all

things, Prakriti,

separated from the self or ego, Purusha

finally that

;

the

Ego

and thus

one with the Supreme Spirit

done there comes rest free from all tendencies of great Master of yoga, Patanjali, says that it is injurious to attempt to fix the mind at once on the Supreme Spirit. this is

every kind.

The

" This," that

2 "

With

is,

what has been described

in verses 20-22.

with full conviction as to the truth of the teaching of the Scriptures and Masters concerning it. 3 " Without indifference " persevering in the effort, even though no success is faith," that

is,

;

readily achieved. * -'Mind," which can perceive the harm with which the objects of sense are impregnated.

THE B HAGA VAD gItA

112

26. To whatever object goes out the mind, ever active and inconstant, restraining it from that, reduce it into

subjection in the Spirit.

Whenever repugnant

the mind, which, owing to natural discursiveness,

thing to be done

is to

snatched away by any object, the best

to concentration, is

perceive

how

worthless that object

is in

com-

parison with the prize that awaits the aspirant on the successful

termination of his labors.

The

result of this subjection of the

mind

next stated.

Supreme bliss comes truly to the sage in meditawhose mind is in peace, ^ whose passion^ is exhausted, who is one with the Supreme Spirit, and free from both good and evil. 28. Thus devoting the heart, the sage in meditation,^ 27.

tion,

from imperfections, obtains without difficulty* the bliss by union ^ with the Supreme Spirit.

free

acme of

Now

comes the declaration of the nature of the ultimate goal, It is first the extinction of all suffering, and then, for him

Nirvana.

who

attains to

Nirvana

it,

the pure, unmixed, perfect, eternal bliss.

reached by the spiritual knowledge arising from yoga.

29. He whose heart is at rest through meditation, and who everywhere perceives the unity, perceives the Ego which is in every creature, and every creature in the Ego. Restfulness of the heart

comes the perception of every creature,"

forms of which 1

Mind

etc., realizes it

in peace,"

unity.

the only

He who

that the

Ego

medium through which "perceives the Ego in is

but one, although the

the ego are many, and that the multitude of on account of

2 " Passion " is tlie quality of rajas,

its

fixed application to the true Self.

producing delusion, restlessness, etc. in meditation," he who perseveres in yoga, unhindered by indolence, sickness, absence of mind, retrogression, restlessness, want of faith, erroneous perception, pain, dulness of mind, and attachment to objects of enjoyment. 4 " Without difficulty," that is, without effort, through divine grace. ^ " Union," that is, perception of identity. 3 "

Sage

THE LORD'S LAY.

II3

The individual spirit "own." The spirit that is the Lord, Krishna. The individual ego is the spirit

forms can exist only as the power of the Ego. is

here spoken

not

"own"

of,

— the

Lord

within, while the

30.

the

"own"

The next is

verse de-

the Lord, and the

"own."

Who

sees in

John

the spirit without.

— that which

clares their identity,

Lord

spirit that is

me,

everywhere, and sees everything

him

for

not

lost,

nor

lost

XVII. 20-23.

for

me.

That is, the individual spirit knows the universal spirit as the and the relation is reciprocal. This is the acme of identity.

self,

31. Whoever, relying on spiritual one-ness,^ worships me, who am in all creatures, he, the sage in yoga, in whatever condition existing, is present in me.^ 32. Whoever among the sages, O Arjuna, perceives everywhere the same sorrow and joy^ by measuring with his own self, is considered to be the Matthew xxv. 34-40. most excellent.

Arjuna 33.

said:

Yoga by

Slayer of Madhu,* this

as being tranquillity,^

— of

this I

thee declared

do not perceive unin-

terrupted continuance owing to restlessness of mind. 34. Restless, indeed,

the mind,

Krishna^ turbu-

1 " Relying on spiritual one-ness," realizing as the Ego the absolute consciousness without which no object can exist, and yet which is no object. 2 " Is

8 "

present in me," that

Same sorrow and

is,

attains liberation.

is, thinks that whatever is painful to himowing to the non-duality of the Self. Do unto others as you would that they should do unto you. 4 " Slayer of Madhu." Krishna slew the giant Madhu, who represents the

joy," etc., that

self is painful to others,

quality of passion in nature. 5 " Tranquillity," that is, the rest of the

mind

in the Self, freed

from discursive-

ness as also from inaction. 6 " Krishna," that

is,

he who

beyond

meditation.

all

change, the supreme object of

all

THE BHAGAVAD cItA:

114 lent,^ wild,2

and firm

;

the restraint of

think

greatly difficult as that of the wind.

The Blessed Lord

spoke:

Without doubt, O thou of mighty arms, the mind and hard to restrain but, O son of Kunti, it reducible by long-continued practice and absence of 35.

restless

;

desire.

" Long-continued practice " is that of holding the mind fixed in any particular function, without interruption, for a long time. "Absence of desire " is loss of relish in enjoyments, present and future, by realizing their evil consequences. According to the great Master of yoga in India, these two are the chief means of attaining to meditation, all others are secondary to these.

—

36.

heart

Yoga is

to be attained

difficult

not

controlled,

but

proper means ^ by him whose heart

Arjuna 37.

shaken,^

Does

38.

he,

a broken

who comes

through

controlled.^

said: in faith,

but whose mind

success through yoga, what

fallen

Wild," because

8 " Firm," because

from both,^ become destroyed any support,^ O thou

cloud, without

" Turbulent," because

2 "

does he obtain?

end'''

Krishna,

— not finding the

by him whose

attainable

destroys peace.

its activity is

subject to

rule.

be bent from its object. is, cessation of the functions of the thinking principle after its purification by being kept under control. 6 " Heart is controlled," by long practice and absence of desire. 6 '• Mind is shaken," at the time of death, owing to the restlessness of the it is

difficult to

* " Proper means," that

senses. " End," that if

is,

state of being.

the good resulting from deeds of merit as well as from knowledge through yoga. Without any support," from any promise contained in the theocratic Brahmanical law. The law-abiding man may hope for the fulfilment of the divine promise supporting the law. 8

Both," that

spiritual 9 "

is,

THE LORD'S LAY. of mighty arms,

being

deluded on the way of the

Spirit ?i

39. This

move without

doubt,

Krishna, thou art able to re-

leaving any remnant;

there can indeed be no remover of the doubt other than thee.

The Blessed Lord

40.

son of Pritha, neither here nor hereafter there destruction

Ps.

spoke:

for

him

; '

never,

!v. 22.

does a worker of righteousness

my y

come

son,Âť

to an

evil end.

41. Attaining to the sphere of the workers of right^ and dwelling there endless years,* he that is from yoga is born in the family of the pure and

eousness fallen

prosperous,^ 42. tion.^

Or even

the family of the wise, firm in medita-

earth a birth like this

even more

difficult'^

to obtain. 43. There he gains union with that knowledge^ which belonged to the former body, and with that he again strives for perfection, O son of Kuru. 44. Because,

by reason of

that past practice, even he works; and though he be a mere inquirer about meditation, he reaches beyond the promise given by Vedic rites.

against his

Way

will,

and

suffering after "

in the acquirement of spiritual knowledge. from the society of the righteous on this earth death, followed by re-birth in a position worse than before. righteousness," that is, those who perform acts of religious and

of the Spirit," that

2 " Destruction

Workers

;

is,

" exclusion

moral merit. * " Endless years," that is. so long as to appear endless to mortals. 6 " Prosperous," because of his desire which led to his fall from meditation. 6 " Wise, firm in meditation," that is, men spiritually illuminated. 7 " More difficult," than the former, because it is free from all the temptations to which prosperity is subject. 8

Knowledge " here means

spiritual character

;

aspirations

Godward.

THE BHAGAVAD gItA

Il6

"Even

against his will"

means

that

he has committed any

acts sufficiently unrighteous to produce evil

tendencies stronger

than the upward aspirations, then he has to exhaust those tendencies by experiencing their results and as soon as these tendencies have become for a moment powerless, as all tendencies do ;

their sway.

again, the

If,

upward aspirations downward tendencies are not so

their form, the

become while changing

assert great,

he walks the right path, but with trembling and trepidation, and in the darkness of doubt. "Though he be a mere inquirer" does not mean that any one having a mere sentimental desire to know what meditation is but that if one neglects all duties attains to the result mentioned of life to know the nature of meditation he is superior to the performer of all works. Even in this it is to be understood that the desire is sincere and earnest, and not merely an excuse for lawless If this is so, even for a beginner, what need be said conduct. ;

about those who have practised and

failed

45. Striving with strength the wise man, freed from sins, obtaining perfection because of efforts repeated

through

many

births, then^

goes to the supreme goal.

By the accumulated spiritual strength of many births the wise man is able to make such strenuous efforts as quickly to acquire him

that truth which sets

free.

The man of meditation

46.

superior to the

man

of penance, and also to the man of learning this is my opinion. The man of meditation is superior also to ;

men

Therefore,

of action.

Arjuna, become a

man

meditation. 47.

gone

Of into

all

who

me,

meditation

;

full

are in meditation, he who, with heart

this is

faith,

worships me,

supremely

opinion.

was declared that the last step is the knowledge of God, which bestows the life eternal. Here it is In Chapter V. verse 28,

2 "

Then," that

Man

is,

on acquisition of spiritual wisdom.

of meditation," he

who

acquires

wisdom

as described in this chapter.

THE LORD'S LAY. said that

the

God who

of therein, the result

Thus

ends

known

not the

Supreme God spoken

not final emancipation.

chapter

the

called

sixth,

RiGHT

Knowledge of Meditation," in the blessed Bhagavad GiTA, the sacred lore, the divine wisdom, the book of divine union, the colloquybetween the blessed Krishna and Arjuna, and contained in the Bhishma Parvan of the blessed Mahabharata, which is a collection of a hundred thousand verses by Vyasa, In this chapter the growth of the capacity for renunciation is performance of action (v. 4); then

set as the limit of the right

yoga

set forth

and the means of acquiring

instructions are given for restraining

yoga

unattainable (vv. 23-36)

;

(vv. 5-23)

the mind,

and

finally

;

then

without which is

declared that

the aspirant for spiritual knowledge through yoga, even though

unsuccessful, does not suffer from evil results.

With

this chapter closes the first

hexad of the "Lord's Lay,"

declaring the nature of the Individual Spirit.

Salutation to the all

devotees,

who

the crest jewel of

Supreme

Bliss,

Madhava, adored of

declared meditation upon himself as all

meditation in

faith.

UNIVERSAL

SPIRIT.

CHAPTER

VII.

RIGHT KNOWLEDGE OF REALIZATION. With

this chapter begins

the being of the Deity.

the declaration of the mystery of

In supreme reality the Deity has no

attribute,

and no relation to anything.

Deity

false

in the

Yet everything outside the

sense of not having the reality

Man's suffering can never cease

claims.

until this truth is realized.

religion, all philosophy, all mystical practices

aim

All

at this reahza-

tion as their highest end.

Conditioned beings cannot possibly deal with the supreme truth

except through symbolism of words which, without defining, indicates it. Hence it is clear that the value of these symbols depends upon the response which the nature of these beings makes to them. Consequently, as the characters of men differ, the symbols must differ also, in order to be of the same service to all. The method of approaching the inconceivable Deity must therefore vary in order that all men may have the possibility of accepting some scheme of salvation which is synonymous with the knowledge of the Deity.

Mankind

divisible into three classes in relation to spiritual

culture. I. Those who are capable of realizing what the Deity is by the comprehension of verbal symbols which declare the identity of the Deity with the true Ego as the only reality, and all else an incomprehensible mystery called falsehood or illusion, to show its

contemptible character. In the case of devotees of this class no preliminary training is needed for the perception of the truth, symbolized by the words of spiritual philosophy. As an object is seen as soon as the eye turns to it, so these pure souls find the Deity from the indication

THE BHAGAVAD gItA

122

given by the words that declare Him.

With them there is no exercise of the power of action in obtaining real knowledge of the Deity, just as the seeing of an object placed before the eye does not involve the thought of actorship, or the sense of producing- the it. There is a power in the object which

object by looking at

compels the recognition of its existence by the observer. So Truth forces upon these highly spiritual beings its own recognition as soon as it is declared. The present chapter is based upon this view of the truth. 2. Those upon whom the compelling power of Truth cannot operate on account of the restlessness of nature produced in them by passion and worldliness, but who yet receive spiritual truths in faith, and are able to meditate upon them with fixed concentration.

The man tical

The

of meditation hears that the Deity

with the true

absolute and iden-

but does not realize it. method of spiritual culture appropriate to him is the transferSelf.

believes

it,

ence of identity to the Deity by successive stages of self-absorbing meditation as given in the eighth chapter.

The

distinction

between

this

and the preceding

class

that

recognizes the independent agency of the aspirant for Truth, and has a practical end in view namely, the realization of identity with ;

the attributeless

Deity.

Those belonging

class are free even from this desire

nothing more. is

;

to the

first-mentioned

they find Truth

Truth and

obvious that this state of divine illumination not merely the intellectual admission of Truth in words; as the It is

knowledge of the word "chemistry"

not the same as mastery

of the chemical science. 3.

Those who through

carnality of nature are not even able

concentrate their minds on Truth.

God

in love,

â&#x20AC;&#x201D; the

love that

Him

Self; they seek for

feeling

These devotees worship

God

to be the innermost His wondrous works manifested in is

man they live in brotherly love with all fellowworshippers, admonishing one another and declaring to one another the mystery of the Godhead, wishing well to all creatures, and performing good works for the sake of God alone, surrendernature and in

;

â&#x20AC;&#x201D;

ing the personal will to the unsearchable will of God, the mysterious power which rules the universe. In this class there are individuals in different stages of spiritual development. For the sake of these worshippers the ninth and the three succeeding chapters are given.

THE LORD'S LAY.

I23

—

those of the first class as All these devotees attain Nirvana, soon as the truth which they perceive extinguishes the illusive identity of the self-conscious principle and the Ego. This is accomplished by the separation of interest from the

bringing

to rest in the

Truth that

mind by repeatedly

perceived.

Devotees of the two other classes progress through higher and higher spiritual states before attaining

final rest.

Those who have thoroughly realized identity with the Deity are not touched by anything said here there being nothing beyond the Deity, the Scriptures can have no relation to those who are "His very self" (Chap. VII. 18). Having declared the superiority of the worshipper of the true God in the last verse of the preceding chapter, the Blessed Lord proceeds to show what God is the true God. ;

John

son of Pritha, with heart devoted to me, prac-

20;

i^cor.xiii. 12,

tising meditation,^ gj-^^it-

i^now

depending on me, how thou

completely,

—

to that Hsten.

Depending on me " means, recognizing me to be the only hope end aspired for. Everything said, done, or thought

of attaining the

is of no value; God's will is the only door to salvation. Depend upon that with hope, and while thou hast to work, perform with body, speech, and mind what has been enjoined upon thee through

revealed Scriptures.

Together with reaHzation,^

knowledge I shall knowing which there johnxiv. 17; Col. u. 3. shall remain nothing else ^ to be known. 3. Among thousands of men, some one, perhaps, 2.

fully declare

Luke

vi.

40;

or. IX. 24.

unto thee

strives for perfection;

perfection,

^^j.

some

this ;

among one,

those striving

perhaps,

knows

in reality.

1 " Practising meditation " is the means for acquiring exclusive devotion to "me," the Supreme Spirit, whose mysterious nature is declared herein. 2 " With realization," a new and mysterious consciousness will be given, and not mere information. 8 " Remain nothing else " the knower of truth being omniscient, for him there can be no more desire he reaches the absolute in the only sense in which that is possible, the Absolute God and I are one. ;

;

—

THE BHAGAVAD gItA

124 The

difficulty of attaining to real

the Blessed Lord Himself to declare

knowledge of God induces it. (Cf. John i, i8; Matt,

xi. 27.)

Earth, water,

and ahankara,

fire, air,

â&#x20AC;&#x201D; thus

and akasa, manas, buddhi, nature eight-fold divided.

The nature of the Deity is the totality of His power. Now this power is, first of all, divided into subject and object, the conscious knower and what he knows. This universal object is the nature

â&#x20AC;&#x201D;

described in this verse, and the subject on whom nature depends is the Logos the Logos as he is in himself is the P'ather whom ;

no one has seen, the absolute consciousness. declared that the principle of objectivity or nature

It is

power

the

of existing in the eight

forms mentioned. Care must be guard against the misconception of regarding the princi-

taken to

ple of objectivity as the synthesis of these eight considered as components. For that which is the synthesis cannot make itself

the synthesis, and therefore requires some outside power to support its existence by stringing together the eight components as

the synthesis.

But as it is the divine nature itself which is to be such a synthesizing power to be found except in that nature itself? Otherwise it will be necessary to maintain the existence of more than one God, and also to incur a regressus in studied,

where

i7ifi7iii7ivi.

This divine power called objectivity is the power to assume namely Earth, which does not mean that which is so designated for practical purposes among mankind, but rather that form of the divine power which produces the earth. It may be otherwise looked upon as the subUe principle of smell. eight forms

Water,

;

â&#x20AC;&#x201D;

fire, air, and akasa; these four elements are to be

similarly understood as the divine tively,

power of producing them respecor as the subtle principles of taste, sight, touch, and hearing.

Manas

which makes images, tlie but here it means the power of producing that which is perceived as "I am this," without defining what "this" is. Buddhi usually means the faculty which produces the sense reflecting

ordinarily signifies the faculty

power

;

of reality by investing

some one among manas with the character of certainty.

the images produced

Buddhi

the

by power

THE LORD'S LAY.

12$

which is perceived in the difference between what is called real and what is called imaginary. In regard to the real object, buddhi works with the image-making power in regard to the imaginary Here it is to be taken as that element in the totality it does not. of the Divine Power which makes all the workings of that Power to appear as in themselves real, and hides their true character of being real only by reflecting the Reality which is the Deity. ;

Ahankara or egotism. of the Deity,

usually signifies the principle of self-consciousness,

Here it designates the totality of the dynamic energy the power of producing the universe out of the Divine

Substance which never changes.

This

5. John.

4, 5.

which, is

from this know my which is the knower; by thou of mighty arms, the universe

inferior;

different

nature, superior '

upheld.

because unconscious, unable to exist except in it cannot know, and yet works for. The "superior nature," or consciousness, is to be regarded only in relation with the other power, objectivity. The Supreme God of the universe is the Lord of the superior and infeIt is "inferior,"

connection with consciousness, which

rior nature.

power over

He it.

independent of the universe and His

(Cf.

own

lordly

Cor. xv. 28.)

In other words, the ruling power of the universe as related to is omnipotent and omHimself as different from His character of ownership of the inferior and superior nature ? The ownership of the superior and inferior natures is the connection between them. For if any relation exists between consciousness and that which is unconscious, it can only be this, " I know It." The object known is not consciousness, and yet in relation to it is as something it knows. This is the ownership of

consciousness niscient.

This Logos

the Logos.

But what

God

the inferior nature.

Now,

the ownership

the superior nature can only be the

power of disconnecting it from the inferior nature; for then will cease the power represented by the statement " I know It." The ownership of both these natures is the power of uniting and disuniting them. In order to

be included in

(Cf.

Cor. xv. 27, 28.)

know what the Deity is in Power which has no being

Himself, this power

apart from the Deity.

to If

THE BHAGAVAD gItA:

126

notions of knower, knowledge, and known are In consequence. Power, or Nature, both superior and inferior, disappears, and what remains is consciousness without its that

is realized, all

ended.

character of being the superior nature, because

it is

not connected

with any object. the Father of the New Testament, whose Son, the the conscious creator, preserver, and destroyer of the universe, and is eternally in the bosom of the Father. Time is

This

Word,

between nature and consciousness; how then can The relation between nature and consciousness } cannot be ended by lapse of time, but by the knowledge that consciousness is not nature, which is unconscious. This knowledge, being unrelated to time, is not an act of knowthe relation

time affect

God

ing, but a thing called

knowledge, and therefore very rightly called

the Grace of God, which alone can exercise the

power by which severed. Concannot be the object of knowledge therefore

the connection between nature and consciousness

sciousness, in

no man

itself,

;

any time hath seen God (the Father)

but the Son, or Consciousness, as related to nature, " hath declared Him." The Logos, as knowing and dominating nature, knows also his own in;

dependence of nature or the self-existence of consciousness, and thus can declare the Father, but not know Him, except as identical with Him, the quality of consciousness which is the Spirit of

God

being the same wherever found

and

this

cannot rightly be

called knowledge. 6.

Know

Col. i., 5-17;

John

1.3.

that

•

creation has these ^ for their source: of the whole universe the origin and

all

^"^

^hg g„j_

Through these two powers, is

the cause of

all

things,

" the origin

and the end," the Deity

— the Alpha and Omega of existence.

Himself, the Deity has no attributes but as the the two powers, He is the God of the universe. ;

conqueror of wealth, there

isa xiiv. 6

2 all this is

;

beads by 1

" These," that

2 "

There

is,

the Lord of

nothing superior

threaded by

Me ^

gem-

string.

superior and inferior nature.

nothing

* " All this is

Word,

... me

me." Absolute consciousness is beyond all things. . ;" as the string, though unseen, keeps together the

THE LORD'S LAY. How

12/

things are strung on Nature's Lord

all

shown by

the

declaration of His powers as their essence.

son of Kunti,

the taste in water, the splen-

dor of Sun and Moon, the Pranava^

sound

humanity

space, the

the sacred smell

liance in the Fire

;

the

of concentration

10. all

Know Me, O creatures.

and the briland the power those whose minds are

in the Earth,

rteu. XII. 20.

Vedas,

in all creatures

life

concentrated

in all the

men.

the Spirit.

son of Pritha, as the eternal seed

wisdom^

the

of the wise and the

power ^ of the powerful. 11. Of the strong I am

that strength" which is free and longing ^ in all creatures I am the desire unopposed to righteousness.^'^

from

relish

12.

;

Know

moods

the

Amosiii.6.

satva, rajas,

Rom.

^j.g

ix. x8.

gem-beads that

arising from the qualities of and tamas, as from Me;^i they

jy[g^ j^^^

jj^

^^^

j j^^

thcm.^'^

threads, so consciousness, though not perceived, keeps together

the universe of objects which are but manifestations of 1

Pranava " ;

comprehend 2 "

its

this

mysterious syllable,

import

Sacred smell

;

Om,

its

power.

the essence of

comprehend the Truth embodied

things are sacred

" all

their

all

in the

the Vedas

;

Vedas. they

natural condition

;

become defiled by contact with the impurity of creatures. 8 " Power of concentration," that by which they are connected with me. * "

Seed," that

5 "

Wisdom,"

is,

final cause.

is, manifestation of Truth in the form of Faith, or certainty about Truth. 6 " Power." that is, the capacity for overcoming opposition. ^ " Strength," that is, the capacity of not being overcome. 8 " Relish," that is, the pleasure with which an object is enjoyed. 9 " Longing," that is, the pleasure with which an absent object of enjoyment is contemplated. 10 " Desire unopposed to righteousness," for example, eating and drinking for the maintenance of life.

From me,"

which

that

12 "

Nature

Not ;

that

is,

the "qualities " are contained in the "inferior nature"

their final cause. I

them," that

the Divine will

unconditioned.

is,

unlike creatures, the Creator

not bound by

absolutely free, and the Divine substance absolutely

THE BHAGAVAD gItA

128

"Moods"

are states of mind leading to variety in experience. by satva, they are unselfishness, truthfulness, and so on; by rajas, they are vanity, self-gratulation, and the like; by tamas, they are grief, confusion of mind, and similar attri-

affected

The

butes.

" qualities "

nature of these

explained in

fully

Chapter XIV. 13.

world, deluded by these three moods,

The whole

knows not Me, the unmodifying,i

born of

qualities,

distinct

from these.

The world is "deluded" through spiritual blindness the world know the Deity, the spirit of all creatures, and possessed ;

does not

and unconditioned nature, as really disfrom the causes which in their totality form the "inferior

of eternally pure, wise, tinct

nature."

John

(Cf.

The path which

Because

14.

10, 11.)

leads out of delusion

my^

this,^

qualities, is so difficult

12.

The

^|-jQ gggj^ last

declared.

power,^ formed

illusive

to cross over,

—

Divine,^

all

refuge in

—

power

alone.

sentence shows that those who, perceiving through

Deity

faith that the

abandon

now

therefore those cross over this illusive

Ps ixii John i.

independent of nature and

Him

desire and dedicate to

its

Master,

the personal will, attain

Nirvana.

Now

follows the reason

why

all

men do

not seek refuge in the

Deity. 15.

The worst among men,

deluded, workers of

Isa. vi. g; johnviii. 43,

power, and restmg

do not seek refuge 1

" Unmodifying," that

2 " This," that 3 "

My,"

... ... m demoniac

bereft of spiritual perception

that

is,

is, I

is,

known

its

evil,

the illusive •

•

dispositions,"

Me.

simple essence.

in its true character.

Master.

—

* " Illusive power," that is, capable of making one thing appear as another, forming this wondrous world out of darkness. 5 " Divine," that is, possessed or dominated by the Deity forming the inferior

nature. 6 " Demoniac

dispositions,"

similar qualities.

"Disposition"

characterized is

cruelty,

a lasting mood.

untruth, and other

;

THE LORD'S LAY.

It may here be added that the holding back of truth from those of" demoniac disposition " is for their own good, because they would cease to be themselves, and in that sense would be destroyed by the Sometimes they would say, " Give us Truth, reception of truth. even if it slay us " but they say so only because they do not betheir object is not to obtain Truth, but lieve that Truth exists ;

;

satisfaction in the confirmation of

vainglorious

Truth

They

not.

their belief

that

get what they seek.

Four classes of men, workers of righteousnesSj the afflicted,^ the searchers worship Me, O Arjuna, 16.

—

for Truth,^ the desirers I

Kings

iii.

"•

•

the wise,* It is possible for

owing

sions, but

result is not the

I I

of possessions,^ and

r -ni

son of Bharata.

every worshipper to cross over this

illu-

same.

the wise

man, eternally illuminated,^

devoted exclusively to Me,^

life

to diversity of motives impelling them, the actual

Of them

17.

„. ... Kings ni. 10 Cor. an. 12.

/-x

the best.

indeed, extremely beloved^ of the wise

j^j^^

man, and he of Me.^ Excellent indeed are

18.

man man

myself

is is,

—

this

The

opinion, because the wise

with heart in peace, established on the road to

the superiorless goal,^ which 1

of them, but the wise

all

afflicted " are relieved

2 " Searchers for

from Truth " obtain it.

even Myself.

their afflictions.

8 " Desirers of possessions " gain their desires here or hereafter.

The wise," those who have realized that the Deity is the true Ego. " Eternally illuminated," by self-knowledge.

4 " 6

6 "

Exclusively to

;

" perceives

devotion besides the Supreme Spirit. the Lord, and 7

object

the

of is

no other object

in the universe

and He are one and the same.

self,

who knows Him "

worthy

In the universe of falsity the only truth

extremely beloved."

well

and the Lord being the Self

known

that the

most beloved

the most beloved of the wise,

to be the Self.

In granting the realization of identity to the wise man, the Deity accepts him as Himself. 9 " Superiorless goal," or Nirvana, which is the very Self of the Deity. 8

me."

THE BHAGAVAD g7tA

130

not true that the other three classes of worshippers are not

It is

dear to me, but they are guilty towards me of the offence of ignorance, which prevents the perfect manifestation of my love to them. Yet it is better to worship the Deity for a selfish object than not to worship

19.

Him

at all

Bereft

20.

many

extremely

births

other

modes of worship,^ ^ own hearts.

i8.

It is better to

man

finds

such an one, of

Vasudeva as the

spirit of

wisdom^ by

special

adopting peculiar

gods,

in subordination

to their

;

possible.

The reason false gods,

;

worship the true God, even with wrong motives, for in the first case a gradual attainment

than to become idolaters of Nirvana

the wise

difficult to find.

discriminating

selfishness. ^

all this

the non-recognition of

men worship

desires,*

worshipper can at any time

by abandoning

Vasudeva who

The reason for all now follows.

ii.

for the selfish

the end of

as the

great soul,

Col.

;

a true worshipper

become

next given

become

fit

why men do

not,

worshippers of the true

through worship of

God in

course of time.

Whatever form'^ a devotee desires to worship in the same unswerving faith I ordain.

21. faith,

the tendencies generated during one birth the conduct during

the next

dencies

;

regulated, and that in its turn strengthens the same and thus the wheel rolls on ceaselessly.

ten-

1 " At the end of many births." From the beginningless past time the greatsouled sage has acquired the tendencies on the maturity of which spiritual knowl-

edge

arises. 2 " Vasudeva

and yet 3 "

who

apart from

is all this,"

all

things

;

or the it is

Supreme Spirit which dwells name of Krishna.

in all things

Discriminating wisdom " as to the true God. such as greatness among men, revenge upon enemies, and

4 " Special desires,"

so on.

Peculiar modes of worship," that is, fasting, singing hymns, etc. " In subordination," etc., that is, in adopting peculiar rites and ceremonies they are guided by their own natures, or rather characters, formed by the desires 5 " 8

and 7

acts in previous births. " Form," all gods are the bodies or forms of the true

form.

God, who

beyond

all

THE LORD'S

LAY.

I3I

Like the tree and the seed, tendencies and acts are perpetuated by the regulating power of the Deity which attaches to each man his previously generated tendencies

this is

;

why

such

idolatry is

an abomination.

Joined to that

22.

faith,

he labors for the worship of

the particular god, and gains from him his desires

False gods have no independent power.

may seem

to possess,

it is

but

;

by Me.

really they are ordained

Whatever power they

but the reflection of the almightiness of

the true God.

The

23.

the true

God

;

Him

men

the false gods are apparently nearer to

Why

that

Tim.

and

manistill

Me, the

unmanifest, as manifested,^ not knowing the

18; 1.

men

}

24. These, devoid of understanding, consider John

Me.

men than

but here in the Blessed Lord, the true God,

worship

little

the gods the wor-

worshippers go

fested through His mysterious power. refuse

them,

temporary.

shippers of the gods go It is true that

comes

that

result

understanding,^

supreme condition * of Me, the exhaustless

17.

superiorless.^

The mystery of the incarnation is misunderstood, and void of understanding think that which is seen of them They know " Of

the Christ only in the

manner of the

men is

de-

God.

flesh.

understanding," because the same amount of labor in the service of yielded endless results. 2 " Go," this verb is quite appropriate, because as the Deity is omnipresent there is no need to break the rhetorical symmetry which is preserved by the repetition of the verb used before. 1

the true

little

God would have

Unmanifest as manifested." They think that the God who was unmanibecame changed into the mortal man. Thus the incarnation is made a new ground for idolatry, and the Supreme is degraded to the 3

fested until the incarnation level of false gods.

4 Supreme condition." Where the absolute God is looked upon in His creatures He stands as the other pole of existence, yet really He is 5 "Exhaustless and Superiorless," that is, absolute. 'â&#x20AC;˘

relation to

— THE BHAGAVAD cItA

132

Those who would hold

that there

was any change

of conscious-

ness in the Deity owing to the birth of the babe in the manger, or that the Logos at any time did not

know

his

speaking, independence of nature,

or, strictly

own

true nature,

— would be "of

little

understanding," according to the meaning of this last verse.

25. I

not manifest to the world/ being wrapped

up by the John

10-12.

creative

111

•

power;

therefore this •

-n

deluded world does not recognize Me, the unborn, exhaustless. 26. I

know

the creatures that are past and that are

present as also that are future,

Arjuna, but

one^ knows. As

the magician causes illusion to

not affected by them

27. sites,

;

not affected by

son of Bharata,^ by the delusion of oppo-

from attraction and hatred,

arising

at the time of birth

thy

but

all

deluded by the qualities, yet omniscience is never impaired.

himself, so though the world

fall

into delusion,

all

creatures

harasser of

foes.

The

" opposites " are the species contained in the genus

As they

attrac-

tion

and hatred."

dom The

egotism thus strengthened prevents the realization of the true

arise, the tranquillity

disturbed by the feeling that "

necessary for wis-

undergoing change."

Ego. 28. 1 "

Luke

Men

of righteous deeds,^ whose sins have

Not manifest

to the world," but only to

devotees.

(Cf.

John

come xvii.

;

viii. 10.)

"No

one," except the wise. 3 " Son of Bharata " and " harasser of thy foes " are epithets intended to call forth all the energies of Arjuna by the recollection of the greatness of his family and his own prowess, in order to emancipate himself from the power of the opposites, heat and cold. 2

4 "

At the time

of birth

incarnating ego loses 6 "

its

;

" by

attraction towards

previous Icnowledge.

Righteous deeds " purify the heart.

it,

and repulsion from

it,

the

THE LORD'S LAY. an end,'

Matt X. 22; Eph.iu..7-.9.

â&#x20AC;&#x201D;

they, freed from ^ the pair of opposites, and delusion, worship Me, persevering in f^ith_

" Persevering in faith " is

true to

God whom

having the firm

worship.

me, being the true Ego; and for His sake

and

all it

failh that this is the

the nearest and dearest thing

renounce the world

contains.

Those who for Hberation from decay and death depending on Me, they know Brahma, the whole Adhyatma, as well as all Karma. 29.

strive,

The expression "depending on me " teaches who have been spoken of before find me as the

that those devotees attributeless Deity,

from scriptural declarations, and in consequence are not under the necessity of any action as means for the attainment of the Supreme Spirit. But those who are unable to do so must depend on divine grace and meditate on me, seeking to realize the declaration contained in the succeeding chapter, to which this last and the con-

These are the worshippers

cluding verse are the introduction.

described before as belonging to the second-mentioned class.

30.

Those who know

together with Adhibhuta,^

Adhidaivata, and Adhiyajna, resting with their hearts

Me, know

even at the time of death.

Thus ends chapter the seventh, called " REALIZATION OF THE Spirit," in the blessed Bhagavad GiTA, the sacred

book of

divine

the blessed tained

the divine wisdom, the

lore,

union,

the

colloquy between

KRISHNA and Arjuna, and

the

con-

Bhishma Parvan of the Blessed

Mahabharata, which

a collection of a hun-

dred thousand verses by Vvasa. 1

"Whose

sins

have come to an end," that

sinlessness is Nirvana. 2 " Freed from," etc.

This

is,

well-nigh exhausted; complete

the consequence of deeds of righteousness

and

exhaustion of sins. 8 " Adhibhuta " and the other terms are explained in the following chapter.

^^^ B HAGA VAD gItA

134

Those who work out their salvation through mystical meditadepending on divine grace, not only know that which is mentioned in verse 30, but also those spoken of here, and have no fear of falling away from their state of knowledge at the time of death, when the mind and body are extremely oppressed with tions,

agony.

For the highly Deity,

spiritual this chapter declares the attributeless

who can only be

indicated by speech.

whose devotees, knowledge which

Salutation to Krishna, liberation,

from

obtain that

this life of

bondage.

striving for is

liberation

THE LORD'S LAY.

CHAPTER

VIII.

SUPREME SPIRIT NAMED AS OM. The preceding chapter declares the Supreme Spirit and His two unsearchable powers, called superior and inferior nature, consciousness and unconsciousness, subject and object. Those who can perceive

That

which the words indicate from the words alone,

are beings of the highest order of spirituality. ter is

meant

for those

who

words but are yet unable

The seven questions here answered in exclusion

The acme

believe that Truth

to perceive

The is

present chap-

embodied

in the

it.

with which the last chapter closes are

such a manner that

they are meditated upon

of every other object the Truth will be perceived. of

meditation

lose

self-consciousness

the

become it. It is true that no one can ever become the Supreme Spirit, for in reality he is To know and to become the Supreme never anything else. the difference in expression is Spirit is really the same thing

object of meditation and thus to

;

due to the difference

in the inner

peace of the different classes

of devotees. It is also to

be borne

mind

that the

Supreme

Spirit

not in

be known as an object. Being nothing but pure consciousness, where is to be found anything else to know it? Nor can consciousness know itself. For to be known is to cease

Truth

liable to

The purpose of spiritual culture is not intelNature and God, but to purge away our humanity and leave divinity as the only Truth and Ego; this is the knowledge of the true God. Hoping to obtain an explanation of the five words mentioned in to

be consciousness.

lectually to explain

the two concluding verses of the last chapter,

THE BHAGAVAD gItA

136

Arjuna said 1. What is that Brahma, what is Adhyatma, what Karma, O Purushottama, what is Adhibhuta spoken

of,

and what

called Adhidaivata

Adhiyajna who is in this body, and how, O Slayer of Madhu and at the time of death how art thou to be known by souls in meditation fixed ? 2.

;

Brahma has two

aspects

as attribute, and without reality.

Father,

The is

first is

;

all

the Son,

namely, with the totality of nature

and every

who

attribute, as

supreme

bosom

eternally in the

with God, and, as apart from His attributes,

The second

the supreme Brahma,

whom no man

of the

God.

hath at any

time seen and whom no man can see. " Adhyatma" hterally means that which dwells

in the body, and thus signifies the senses and organs, as well as the Supreme Spirit,

by the mysterious power of illusion appearing as the Spirit dwelling in every man. "Karma " means religious rites and action in general. "Purushottama" is literally the Supreme Spirit, and as here used refers to the omniscience of the Blessed Lord. "Adhibhuta" may mean the Supreme Spirit dwelling in earth, water, and the other elements, and in the whole universe of effects, through the mysterious divine power or illusion. "Adhidaivata" may mean the highest manifested consciousness, dweUing in the solar orb, or the conscious mind as affected by meditation on the nature of celestial beings. "Adhiyajna" is literally "the director of a sacrificial ceremony " the ceremony here meant is the life of man. Who performs this sacrifice, and who grants the boon to obtain which the ;

sacrifice is instituted

The word "how"

the last verse signifies.

dwell in the body, inside or outside It

may

also imply,

How

;

How

does he

always, or at certain times

he to be known, as identical with or

as an attribute of the Supreme Spirit ? " Madhu " here means honey, the anticipated pleasure in acts,

â&#x20AC;&#x201D;

the fruit of action.

whom

relates to the nature of action

and

this its

honey

slain

consequences.

knows

all

that

THE LORD'S LAV.

The Blessed Lord The Exhaustless

spoke:

the supreme Brahma.^

OwN-

By Karma

NESS is called Adhyatma. meant the parting with objects

for the birth

and prosperity of creatures. Adhyatma is the same Brahma, appearing by its own mysterious power as the individual spirit, the innermost thing in man, the very ownness. If the mind, unfettered by desire or hatred, follows the thing which answers to the word " I," acknowledging and at the same time denying identity with the assemblage of the body and the inner it

faculties, the pursuit will

go on uninterruptedly

disappears, as appetite disappears by eating.

The

until

ultimate re-

obtained on the cessation of this pursuit is Adhyatma, or ownness, which differs from the exhaustless Supreme Brahma only ality

name. '

Karma"

here means

all

the rites and ceremonies which involve

the giving up of ownership in anything for the sake of the Deity or

In the fourth

gods, where no higher conception of Divinity exists.

chapter the influence of sacrifices on the prosperity of creatures

explained. 4.

vata

Adhibhuta is

the changeful condition.

the Purusha.

best of those

who have

the Adhiyajna

a body.

"Purusha" has two meanings, "He who and " He who is is, the body

gates," that

Adhidaibody,

in this

;

sleeps in the city of nine full."

Here Purusha

to be taken as the universal consciousness, in relation to

which alone

power which operates in the senses, organs, mind, egoand the power which gives objective reality to mental images. This is the spirit that is said to dwell in the sun, which is the centre of the energy which gives life and activity to the whole system. exist the

tism,

And

" Adhibhuta," that

power.

The

time of death, whoever goes forth,

at the

exhaustless

Brahma," that is, the attributeless Absokite. which becomes it excludes all effects and is the causing

;

THE BHAGAVAD gItA

138

abandoning the body, meditating upon Me indeed, he my state ^ of this no doubt exists.

attains to

The

;

right

to meditate

and not

way

of approaching the Deity at the time of death is

upon "

in the various

indeed ;" that

is,

upon the Deity as he

is,

aspects here described.

6. Whoever, in consequence of constant meditation on any particular form,^ gives up this body, thinking of that form at the time of death, even to the same form he goes, O son of Kunti.

The influence of the last thought on the future of the soul is a general truth and not confined to the case of the Deity. At the time of death, when the senses, organs, and internal faculties are in excruciating pain, that thought is entertained which by reason of the greatest familiarity

Therefore at

comes with the greatest

ease.

times ^ meditate on

all

thy manas and buddhi being devoted to doubt thou shalt come to Me.

With

John

11.

Me alone, and to nothO son of Pritha, through

heart that abides in

ing else wanders, he,

and fight; * Me,^ without

=â&#x20AC;˘

15-17.

proper meditation on the Divine to

Spirit,

goes

it.

The

thinking self loses

its

restlessness and

becomes engrossed

in the

perception of a single object, which in this case is the Deity considered as an object of perception. In order to bring the thinking self to this condition, long, continuous, and loving

meditation on the Deity

is to be practised again and again. Proper meditation is that in accordance with the teaching of the Scriptures and holy teachers. No religion can be of the highest 1

state," that

is,

Nirvina.

2 "

Form," for example, some inferior god. 3 " At all times," that is, frequently, continuously, and lovingly. * " And fight," that is, perform thy duty, but yet remember me. 5 " Thy manas ... to me," the whole heart being devoted to the Deity, everything is perceived as a manifestation of Him the actor, action, and the ;

result thereof being realized as the Deity, the goal after death is necessarily the

Deity.

THE LORD'S LAY.

founded upon a set of Scriptures the full meanby the teachers of that religion. The "Divine Spirit" is the Supreme Spirit considered as an This is the spirit that is said to dwell in the object of perception. value unless

it is

ing of which

realized

The

sun as the source of its power of self-luminousness. described in the succeeding verses.

Whoever properly meditates upon

eternal, the

supreme

the supporter of

tered^

Spirit

the all-wise, the

ruler, the subtlest^

of the subtle,

of unthinkable form,^ sun-charac-

all,

by being beyond the darkness.*

This verse embodies a Vedic text, " I know that great sun-charactered by being beyond the darkness." 10.

With mind unwavering, and united

Spirit,

to love,'^

and

the power of meditation,^ he, at the time of death, perfectly concentrating' his vital powers between the eye-

brows, attains to that supreme, refulgent Spirit.^

Mere devotion and sufficient without

11.

the power of tranquillizing the heart are not

knowledge.

That which those wise

" Subtlest," being the cause of all things.

Of unthinkable form," that

is,

the

Vedas^

call

exhaust-

though eternally present, no adequate form

Him

can be imagined. 3 " Sun-charactered." As the sun requires no extraneous light for its manifestation, so the Divine Spirit, being consciousness, requires nothing to support The universe, being objective, depends upon consciousness for its existence. of

existence. 4 " Darkness," that of the universe

;

is,

false

true knowledge

knowledge or is

know

illusion,

which

the root cause

the universe as no reality.

This true

knowledge is not the Deity, inasmuch as He is consciousness. 5 " United to love," that is, absorbed in the love of the Deity, who, being the true and only Self, must be the only and absolute love. 6 " Power of meditation," that is, the unconscious and irresistible tendency to keep the heart at rest, generated by long-continued and loving practice of meditation. " that is, the self-consciousness being transferred 7 " Perfectly concentrating through the fervor of meditation to the Logos in whom the powers of cognition and action are at rest. This is a mystery of the Spirit which is not generally ;

understood. 8 " Refulgent Spirit."

The Divine Spirit is so called on account of the independence of consciousness of all things. 9 "Wise in the Vedas," those who have realized the truth declared in the Vedas.

THE BHAGAVAD gItA

140 less/ into

which enter those who,

free

from attachments,

labor for salvation, desiring which they lead the chari's

â&#x20AC;&#x201D;

life,

in short, I shall tell

Brahma-

thee what makes that

known. " Brahmacliari "

The

lives under a spiritual master, vowed to and other similar observances. Having cast other desires, he " labors for salvation," realiz-

celibacy, mendicancy,

out of his heart

all

ing more and more perfectly the illusive character of the universe,

which rests upon non-perception of identity with the Supreme Spirit.

The Pranava is that which " makes that known." How divine knowledge is obtained by comprehending the mystery of this syllable is the subject of many Vedic treatises. This verse is from the Vedas.

The method

of worship through this mysterious syllable

described.

12.

mind

Having controlled in the heart,^

all

the gates,^ imprisoned the

and having placed the

vital

powers

in the head, at rest in the fixedness of meditation,* 13.

parts,

The

Repeating the one, exhaustless Om,^ whoever deabandoning the body,^ goes to the supreme goal. powers are not the production of the mind and egotism when the mind is absorbed in the egotism powers are not completely absorbed ; they are then drawn

vital

Consequently,

alone.

the vital

into the cause of the egotism, the buddhi, which,

mystics,

according to

seated between the eyebrows.

But what

be done by those who are unacquainted with the is brought under control ?

mystical process by which death 1

'â&#x20AC;˘

2 "

Exhaustless," the

The

gates," that

name

is,

of the

Deity independent of

all relations.

senses and organs.

3 "Imprisoned heart," that is, restrained the mind from assuming the form of any object, and thus made it latent in the heart or egotism from which the .

mind emanates. 4 "

mind

Meditation " that

is in

;

pursuit of

Om." This "Whoever

5 " 6

its

is .

is,

while the body

engaged

in uttering the sound, the

significance.

the

name

of the one exhaustless Spirit.

the body," that

losing any object of possession.

is,

leaves the body without the sense of

THE LORD'S LAV. Whoever, with heart that

14.

I4I

to nothing else turns,

constantly and during the whole of

Me, — I

for him, the

man

easy of attainment,

15.

meditates on

life

of yoga, constant in meditation,

son of Pritha.

attaining Me,^ the great-souled ones, reaching

supreme consummation of being, incur not rapidly-

the

revolving^ re-births, the mansion of uoe.^ 16.

Brahma

All the worlds from the abode of

revolving again

and again

Kunti, on attaining There

rest in

all

but,

;

there

Supreme

Spirit

hence the necessity for

;

re-birth. Deity.

the worlds," except in the

fixed

work out

his

Immortality remains a mere word until the identity the

man

are

son of

salvation.

Brahma

Deity considered as the creator of personal

the

creatures, not of the

body appears

Ego which

—

transcends personality.

as a personal creature

by reason of a

the

false attribution

which being no object cannot be legitimately any object to the body, similarly the universal power of personality, under the false attribution of consciousness, appears as Brahma. of consciousness

—

attributed to

17. The day of Brahma is limited by a thousand yugas ^ his night also ends in a thousand yugas these the knowers of night and day ^ know. ;

;

" Attaining

me,"

tliat is,

realizing identity with the

2 " Rapidly-revolving," the instability of life renders

true character as the 3 " Mansion of woe."

the change *

thus

also

Not only things

Spirit.

difficult to

perceive

in this life are subject to change,

its

but

from agony to agony.

Yiiga here stands for four-yugas. :

Supreme it

—

This compulation of time can be shown

human year i day and night of the gods. 12000 celestial years 4 yugas. 1000 four-yugas i day of Brahma, his night being of equal duration. i year of Brahma. 360 days and nights of Brahma 100 years of Brahma the term of his life. " " 6 Knowers of night and day not those who are merely versed in the apparent movements of the heavenly bodies, but who through spiritual perception have realized the nature of time. I

;

THE BHAGAVAD g!tA

142 1

From

the unmanifested

all

the manifested issue.

the approach of the day, at the approach of night,

they merge even

in that

same

" Unmanifested " does not here

called the unmanifested.

mean

the Deity regarded as

power known as the creator only at the end of a hundred years

the cause of the universe, but the

Brahma's sleep of

Brahma

;

because

of the secondary causes

19.

it is

that the universe is

One

reduced into the First Cause.

here meant.

This assemblage of entities in this manner having

become,

of Pritha

;

destroyed at the approach of night, the same, resistless,^ emerges at the

son

coming

of day. Vain are the efforts of man to find any happiness in the world is a power which overbears him, and he is chained to the wheel of pain. The powers that constrain him are the consciousness of separateness from the Deity, egotism, attraction and repulsion, and These form themselves into the endless fear of the unknown. stream of cause and effect, which flows on irresistibly those men alone are wise who perceive this evil and wish not for conditioned existence. The wise must therefore work out their salvation in the ;

there

;

way

before described.

20.

There

yet another unmanifested,^ dissimilar to

the preceding, which

being destroyed,

The "one, syllable

the eternal, and which,

all

exhaustless " spirit

here declared.

The

named by

subject

the

resumed

sacred monoafter the neces-

sary and contrasting description of the transitoriness of in

things

not destroyed.

all

things

heaven and on earth except the Deity. 1 "

Even

" " even "

shows that the unmanifested is the basis upon and disappear. 2 " Resistless," because they have not obtained control over nature. 8 " Another unmanifested." The Supreme Spirit is unmanifest because not perceptible by any sense or faculty yet it is totally unlike and unrelated to the

which waves

in that

;

of manifestation appear

;

unconscious, material cause of the universe.

THE LORD'S LAY.

21. That called exhaustless,^ unmanifested, is the same they^ term the supreme goal, obtaining which that is my supreme abode.^ they fall not back,

—

These two verses show that the Supreme Spirit, symbolized by is different from all that is comprehended by cause and effect. the mysterious monosyllable,

22.

the

Supreme* Purusha,

by exclu-

attainable

sive love ;^ all creatures are contained within Acts

xvii. 27, 28.

him," and

by him

•

117

•

all this is

pervaded.'

All are subject to migratory existence except those

who

attain

Supreme Spirit (v. 16). The path of those who depart from hence never again to return, and of those who go but to come back again to this mortal sphere, to the

are next described.

23.

The time when,

volving existence and that time "

Time

shall declare,

dying,

when

means the powers

men

of yoga enter into re-

into non-revolving being,

—

best of Bharata's sons. that cause

that guide souls to their proper spheres,

change

the divinities

;

— the wise

devotees to

Nirvana, and others to their temporary celestial abodes.

The

eternal

life

can only be attained through the realization of

identity with the Deity,

and therefore has nothing

do with the

season in which death occurs.

Day, Fortnight of Waxing Moon, and circuit, going on that path, men knowing the Supreme proceed to the Supreme. 24. Fire, Light,

Six months of the Sun's northern

" Exhaustless," that

" They," that

is,

the

Supreme

—

Spirit.

those versed in the Vedas. supreme abode," that is, Nirvana, which is,

My is not a state, but the very being of the Deity. This term is similar to ' my consciousness " there is no ego outside the consciousness to possess it. * " Supreme," being the ultimate. The Vedic text declares, " Beyond Purusha there is nothing; he is the ultimate, he is the supreme goal." 6 " Love," the realization that the whole universe is emptiness except the Snpreme Spirit and I am not different from him. 6 "Contained within him," as the effect is contained within the cause. ' "All this is pervaded," as the knower of all, that within us which feels that 3 "

self or

;

he knows

mere

reflection of the

Supreme

Spirit.

;

^^-^

144

BHAGAVAD gItA

" Knowing the Supreme," not in the way the spiritually illuminated sage knows him, as described in the preceding chapter, but as those who, having heard from sacred authorities what the Supreme Spirit is, engage in worship in the manner here declared. This is called the " path of the gods."

Smoke, Night, also Fortnight of Waning Moon, proceedand Six months of the Sun's southern circuit, 25.

â&#x20AC;&#x201D;

ing on this path, the man obtained the lunar rays.^

of action^

falls

back, having

Performance of religious and other ceremonies for the sake of the Deity alone, leads to gradual liberation, proceeding from higher When performed with some special object, to higher spheres.

they secure a residence in a transitory celestial sphere, where the Doing that which is forbidden by the special object is attained.

The performer

sacred authorities leads to an abode in hell. religious ordinances, who is also wanting in spiritual

wisdom, goes

to the land of

of no

and shadows and then returns to faith, devotion,

earth.

This

called the " path of ancestors."

White ^ and

26.

for the

world

man

eternal, I opine

by Knowing these two

non-revolving, 27.

black,^ indeed,^ are these

into

the other he revolves again.

of meditation

times,

;

two paths

by one a man goes

paths,

not deluded

son of Pritha, the ;

therefore at

all

Arjuna, be joined to meditation,

of action," one who fulfils his religious obligations by the performprescribed rites and ceremonies. 2 " Lunar rays," that is, celestial abodes of enjoyment terminable by re-birth. 3 " White " is the path marked by Fire and the Time gods associated with him, 1

Man

ance of

all

the path of gods, so called from the illumination of knowledge which guides the blessed soul to this path. 4 " Black " is the path of ancestors, which opens itself out to those who per-

form religious and moral duties with the expectation of personal gain. 5 " Indeed," that is, the paths called in the Vedas and other sacred writings the white and the black path have here been described. 6 " For the world," that is, for the worshipper through action and the performer of religious works from selfish desire. All men are not here spoken of for by the atheist, sceptic, hypocrite, idolater, magician, and scoffer, neither of these two paths is attainable. These paths are eternal because the world is eternal through alternating periods of activity and

rest.

THE LORD'S LAY.

He who

through fervor of meditation realizes even the nature because when it is vividly impressed upon the soul that by performance of religious works there is no final escape from suffering, unless the motive be excluof these two paths, goes beyond delusion

;

sively the love of God, there will be no inducement for performing works with any other motive.

" Therefore "

meditation upon the nature of the paths

ductive of such good results,

be joined to

how much more

pro-

must it be the already described meditation, which is a real beneficial

spiritual entity!

Now

listen to the glory of meditation.

28.

Whatever meritorious

in the

gifts,

â&#x20AC;&#x201D;

all

results have been declared^ Vedas,^ in sacrifices,^ in austerities,* and in

that the

man

of meditation,^ knowing

this,^

transcends, and attains the supreme," primeval seat.^

Thus ends chapter the eighth Spirit

named as OM,"

VAD GiTA, the

called,

SUPREME Bhaga-

the blessed

the sacred lore, the divine wisdom,

book of

the blessed

divine union, the colloquy between

KRISHNA and Arjuna, and contained

the Bhishma Parvan of the blessed MahaBHARATA, which is a collection of a hundred thousand verses by Vyasa. in

Salutation to Krishna, who is the Lord of the right knowledge of all mysteries, and who has declared the knowledge of the path of meditation by answers to the

seven questions. ^

'" Declared " by sacred authorities. " In the Vedas," that is, in their study according to prescribed rules. " In sacrifices," performing them without deviating from the sacred injunc-

tions relating to them. 4 " In austerities," performed not merely with the body, but with the inner faculties also. 5

" Man of meditation," he who worships God in spirit as described before. " Knowing this," that is, realizing the truth embodied in the answers to the

seven questions set forth in verses i and 2. ^ "Supreme," being the ultimate. 8 " Primeval seat " because unaffected by the creation and destruction of the world, Nirvana is so called. ;

THE BHAGAVAD gItA

146

CHAPTER

IX.

RIGHT KNOWLEDGE OF THE ROYAL MYSTERY. In the eighth chapter, those of moderate spirituality are counupon the Supreme Spirit in the way The result of such meditation is declared to be described there. For those the gradual emancipation along the " path of gods." whose spiritual condition is lower than that, and who are in conseselled to practise meditation

quence unable to restrain the mind to meditate with concentration, what hope is there? The form in which the Deity receives external worship from his faithful devotee is declared in the present

chapter.

The Blessed Lord 1.

thee, unreviling,

spoke:

shall declare

even this^ most

mysterious knowledge, together with realization, knowing which thou shalt escape from evil.''^ of the superlative degree, "

most mysterious," requires The knowledge regarding physical nature is itself mysterious, more so is the knowledge of the moral nature, and the knowledge of the Spirit is the most

The use

at least three objects of the

mysterious of 2.

This

same

class.

all.

the royal knowledge,^ the royal mystery,

the excellent sanctifier,* directly realizable,^ lawful,^ easy to practise," 1 "

and exhaustless

in result.

is, which thou art able partly to apprehend. bondage of existence. 8 " Knowledge," that is, theoretical knowledge the way to do a thing. 4 " Excellent sanctifier," that is, capable of removing the accumulated results of acts performed during endless incarnations. 6 " Directly realizable," like pleasure and pain. 6 "Lawful," not opposed to the law of righteousness. 7 " Easy to practise," does not involve great difficulties, or severe asceticism, and yet its result is Nirvana, which knows no end.

This," that

2 " Evil," the

;

THE LORD'S LAY. 3.

Men who

have no

faith

in this

harasser of thy foes, revolve in the

righteous truth,

way

of the death-

deahng world,^ not finding Me.^ "This righteous truth" is devotion Those who have no

ing to Nirvana.

to spiritual

knowledge, lead-

faith in

are

men who

be-

body to be the Ego, and that there is no soul whose welfare need give them the least concern, nor any absolute being lieve this

to aspire to.

Me,3 of unmanifest* form,

all this is

creatures are seated in Me,^ but

all

pervaded;

not seated in

them.^ are creatures seated in Me, behold my divine power; supporting all creatures, yet not in any creature, my spirit produces creatures. 5.

Nor

creative

In the preceding verse the Blessed Lord said that are seated in

And

indeed

Him; now He it is

declares that even that

for, as the

;

universe

is in reality

all

creatures

mere

illusion.

nothing but the

Supreme Spirit, so the relation of container and contained between them is illusive or in other words the Supreme Spirit while supporting the universe by the Divine power is yet independent of the ;

universe.

Some of the mysterious ways now shown.

which the Divine power works

are

and it

As is

air existing in

space always goes everywhere,

unlimited, so are

all

things in

Me; understand

be thus.

" In the

" Me," that

way

world," that

is,

revolving through the various births.

they do not acquire that faith in bring them to Nirvana. is,

wliich

would ultimately

" By me," that is, by my superior nature or power of consciousness. " Unmanifest," that is, not perceptible by the senses nor the understanding. 5 " Seated in me " I being the Ego. 6 " I am not seated in them," that is, as space appears to change and modify into the form of objects it holds, but in reality remains unconditioned, so is 3

;

consciousness unmodifiable.

THE BHAGA VAD gItA:

148

The movements

of air do not affect space, which contains

in the Spirit are

contained

by the Divine power

realities

at the

of creation.

the end of a kalpa,^

return into

son of Kunti,

and then again

nature,^

it.

things which appear as separate

all

things

project

them

beginning of the kalpa.

nature,^ again and again I 8. Dominating my own emanate this whole asemblage of things, resistless on

account of subjugation by nature.*

may appear that by reason of exercising His creative energy may become subject to laws but that is impossible, on

the Deity

;

account of the Divine absoluteness which renders

Him

independent

of everything.

conqueror of wealth, those acts do not bind Me, indifferent, unattached to those acts.

remaining as one If the

Deity

how

and has no

is perfect,

does creation take place

Who

.''

desire,

creates, for

no action, then how whose benefit, and

10.

birth

cause,

reason of

being the onlooker, nature gives

animate and inanimate universe; for

to the

Since nature

unconscious,

not possible for anything to

take place unless there be consciousness somewhere

take place only in connection with some

power.

the

for things

;

onlooker," or witnessing

same time consciousness has no power

"Kalpa," a day of Brahma;

period of

this

son of Kunti, the universe revolves.

at the

end

of action;

Kalpa comes a Pralaya, or

of a

rest.

is, " inferior nature " (Chap. VII. v. 4) the assemblage " my " nature, because it is not independent. of the three qualities

2 " Nature," that

;

My own nature," that is, all the powers of the Deity except that power of avidya. wisdom by which Nirvana is reached, " 4 By nature," that is, the character of creatures their beginningless stream of acts and desires. 8 "

â&#x20AC;&#x201D;

;

6 " vidyji.

Nature gives birth

;

" that

is,

the illusive or creative power

;

avidya, not

THE LORD'S LAY.

consequently the Deity cannot be considered as bare consciousness into the mystery of creation. He must take the Deity as possessing the power of witnessing as well as the power

by the inquirer

The supervisory power

of being witnessed.

sciousness,

â&#x20AC;&#x201D; his

"sight," or "looking on,"

of the Deity

â&#x20AC;&#x201D; and

con-

nature

the

other power.

regards the questions which are before the mind, considera-

show

tion will

hension

;

that they can only be proposed under misappreand any answer other than the demonstration of their

illegitimacy can only arise in misconception.

Who create

;

creates

.''

one

consciousness

;

for nature is

unconscious and cannot

incapable of action.

Creation

but the

and consciousness, destruction being another mode of this co-existence. The question assumes that some one conditioned, knowable being has created, of which there can be no proof; and it is thus based upon an error. fact of the co-existence of nature

For whose benefit?

Benefit supposes a conscious enjoyer of

Now, if there is to be an act (such as creation) for the either the benefit of some one, one of two conditions must exist, Creator himself is to be benefited, or some other beings are to be the benefit.

â&#x20AC;&#x201D;

It is clear,

so.

even

untenable, because Creator,

who

at first sight, that the latter supposition

supposes the existence of some one not the

yet exists before creation.

the other hand,

Creator be the only being in existence, possessing

all

the

the powers

it is impossible to imagine a motive for change his condition of inactivity and become active. Hence it is not difficult to see how the question is based upon the erroneous assumption that the universe was created for the benefit The universe is not a thing, but is the power of the of any one. Deity, as burning is the power of fire in reality the universe is identical with the Deity, but at the same time it must be remembered that the Deity is not the universe.

that are in the universe,

Him

;

How

was the universe created ? The universe never was creis the power of marking change, and therefore is a part of nature in the sense of the totality of Divine powers. Consequently if the universe is supposed to be non-existent (as suppose it we must in order that creation should be possible as a subsequent fact), time itself is non-existent, because no power to mark change can exist where there is no change to be marked. Hence the question is based upon a misconception of the nature of time. ated; for time

THE BHAGAVAD GItA

150

These considerations amply demonstrate

that such questions

ought not to be entertained, for they are as baseless and irrational as it would be to ask " Why is the human mind made of tin ? The fact that such questions do arise, and an apparent view of The cause of this the universe does support them, is to be noted.

seeming is the creative power of the Deity, which makes a thing appear to be what it is not. To know this affords the only real and legitimate solution of the questions under consideration. Accept it as a mystery, unsearchable by the mind, which is a worthless thing as a guide through the labyrinth of existence.

The Vedas

therefore say,

"Who

knows

who

this,

in the universe

can speak about it, whence is it come, where is this creation ? " Such is the unsearchableness of the divine mystery, that although the eternally perfect Deity is the only true Ego of all creatures, yet creatures

do not know

The wonder

it.

the

greater in this

power has manifested a human being on earth who declares what he knows namely, the identity of the consciousness within us with the Supreme Spirit. instance, because the mysterious

;

The deluded, not knowing my real being, contemn Me, the Supreme Lord of all creatures, 10, 11 connected with this human body.

11. John

II.

•

Through delusion men do not believe that the Supreme Spirit, by the mysterious power of creation, produce a human body devoid of egotism and manifesting the realperfect and changeless, can,

with the Deity. What condition can be be perfectly ignorant of the Self, which is the importance and interest Therefore they are

ized identity of the

only object of real 12.

Deluded

2Thess.ii. 8-12.

Ego

pitiable than to

.''

hopes, deluded

in actions,

deluded

deluded in reason,^ and subiuknowleds^e,^ ^ „ gated by demoniac and impish^ nature, which '

deluding.^ 1

" Deluded in knowledge," that is, scriptural knowledge. Deluded in reason," that is, deprived of mere ordinary wisdom. " Demoniac and impish " that is, believing the body to be the Ego.

2 "

" Degrandeur of evil. " Impish " implies cruelty, and other mean and abject forms of wickedness. * "Deluding," that is, tending to the perpetuation of delusion and its consequent evils. 8

moniac "

;

refers to pride, oppression, in fact, Satanic

THE LORD'S LAY. On

the other hand, pure-minded

15I

men who worship

action,

believing through faith in the mystery of Divine nature, and the the Deity with the being within

essential identity of final rest

power

the

Deity; and never come

in the

to ati evil end,

man,

find

â&#x20AC;&#x201D; such

of faith.

But the great-souled ones, united^ to godlike ^ to be the exhaustless nature, knowing o Me 9, 12, 16-19. origin ^ of all things, worship Me with mind 13.

^ tph. .

Âťâ&#x20AC;˘),

111.

that turns to nothing else.

The "godlike nature" is characterized by The three kinds of nature etc.

benevolence,

dominance of the three godlike nature

These

impish nature.

qualities

faith,

are due to the pre-

goodness produces demoniac nature darkness,

qualities of nature

passion produces

;

self-restraint,

;

and

their results are treated of in

a succeeding chapter.

How

proclaiming Me,^ striving for Me with fixed ^^ ^ vows,^ and bowing down to Me.*

vi. 18.

"striving "is in the sense of aspiring with an unswerving

The

mode

faith that the

of worship adopted

and then persevering worship

the best in the universe,

the death.

defective, but not evil

Deity who

Constant* in union with faith they worship, always

14. Eph.

do they worship

;

Every other mode of

because, after

all,

the

worshipped.

"Great-souled ones;" those whose hearts have been purified from violent

desires. 2 " Knowing

me." Before the one-pointed faith grows, care must be taken properly to study the Scriptures, lest the heart fall into the worship of false gods. 8 " Exhaustless origin," that is, unchanged though causing change. 4 " Constant," believing that without faith in the Deity and His nature as declared

all else is

valueless.

" Proclaimiirg

Me"

as the

Supreme Deity revealed

man by

the Scrip-

tures.

" Fixed vows,"

This consists in withdrawal is, fidelity to the Deity. mental and bodily restraint, benevolence, inoffensiveness, and so on, as amplified in concluding chapters. 4 " Bowing down to Me," the bosom's Lord. 6

of senses

from

that

objects,

THE BHAGAVAD GItA

1^2

Other devotees worship me in other modes of worship; by sacrifice through knowledge in 35; 13-15as secondless/ as different,^ as ijiany ways,

15. Actsx.

Rom.

â&#x20AC;&#x201D;

ii.

the Spirit of the universe.^

How

modes

the various

worship of the Supreme

16. I

of worship through

the Vedic

rite, I

offering to ancestors, I

mula,

though

Spirit,

in so

all

forms.

I am the am the sacred foram the fire, and I am

the sacrifice,

food,

the sacrificial butter,

knowledge are

many

the oblation. Vedic rites are distinguished from sacrifices resting on nonVedic authorities, such as the sacred laws. There is nothing which can be known as an act, or the result of an act, or the instrument for the performance of an act, which is not the Deity, because they are merely His power, and power without the powerful is nothing in reality.

17.

the father* of this universe, the mother," the

regulator,^ the grandfather,^ the object of knowledge,^

the sanctifying syllable

other 1

Om,^ Rik, Sama, Yajur, and the

^^ :

secondless," pursuing the knowledge that the Deity

man

the consciousness within

divested of

all

identical with

attributes that are ascribed to

Error. 2

"As

8 " is

different," striving to realize that the

and soul

life

Moon,

of Sun,

of the universe

God

the Spirit.

is, seeking to realize that the universe Arjuna's vision of the Deity as the Spirit

described in Chapter XI.

" Father," as the consciousness.

5 "

Prakriti, or power.

secondless Deity

the Spirit of the universe," that

the body, of which

One and

etc.

Mother," as " Regulator "

" Grandfather "

the preserver of the sequence of cause and effect. is

the Deity in

whom

the distinction of subject and object

does not exist. 8

The

"The

is, he whom the sages seek to know. according to the four Vedas, the Deity can be known, possible, by the proper comprehension of the mystery of this

object of knowledge," that .

as far as that

Om;"

sound. 10

"The

Vedas.

other," that

is,

Atharva Veda, which completes the quatemity of the

THE LORD'S LAY. 1

The

goal,^ the nourisher, the lord, the witness,^

refuge/ the friend,

of dwelling,^ the

place

the

source, the end, the place of continuance,^ the storehouse,'^ the eternal seed.^ I

19.

and XV.

suck

in^'^

am immortality,^^ and

also

cause heat^ and light;

throw out

;

^^ I

^g^^j^is

â&#x20AC;&#x201D;

^jgQ

effect,

Arjuna.

manifested

^j^g

Those who worship the Deity

cause rain;

latent

cause and the

^"^

any of the various ways deWhat happens to

scribed in verses 13-18 will reach Nirvana.

who worship God

those

with

Those versed

20.

with sacrifices, sanctified juice,

who

some

special desire

now

declared.

the Vedas, worshipping

by the drinking of the Soma

desire for passage to celestial abodes, enjoy in

heaven heavenly enjoyment,^'' attaining Indra

to the

abode of

as the result of meritorious works.

The goal" is the final result of all labor and striving. The witness " of all that is done. " The place of dwelling," that is, he comprehends everything.

2 " 8 *

"The refuge," "The friend,"

is, the place of safety where no trouble can reach. the benefactor wishing neither return nor acknowledgment. 6 " Place of continuance.' As we are now in God, so we were before the world was, and so shall be even when the world has ceased to be. 7 " Storehouse," that is, we are preserved in Him during the universal deso-

that

seed in a storehouse for future harvest. " Eternal seed," that is, the cause, which is the eternal form of all things. 9 " I cause heat," as the Spirit of the Sun the Deity does all this through His

lation, as 8

mysterious power. 10

suck in," that is, evaporate water. throw out," that is, precipitate it in rain. 12 " Immortality," which gods are said to enjoy, and 13 " Death," to which men are subject. 14 " The latent," etc. when an effect is produced the reality of the cause is manifested, which until that moment was latent. 15 "Versed," studying the Vedas and performing the rites and ceremonies enjoined by them, but with some personal desire. 16 " Sanctified " it is an act of great merit to drink the Soma juice at the end I

11 " I

;

of a sacrifice. 17 " Heavenly

enjoyment

;

heaven a

man

enjoys the whole class containing

every individual object of his desire while on earth. 18 "

Abode

of Indra," the highest of the celestial spheres.

BHAGAVAD gItA

"^^^

154

They, having enjoyed that wide

21.

celestial realm,

enter the sphere of mortals on the exhaustion of their

merit

thus those devoted to the law of the three Vedas,

;

coming and going.^

desires, obtain

and desiring

" Those devoted to the law of the three ing desires obtain " final rest.

22.

who

those men,

worship Me, Matt.

vi. 33, 34-

Me,

Vedas and

thinking of

â&#x20AC;&#x201D;

" not " desir-

in identity

,'''

for them, always restine in ... r bear the burden of acquisition and

preservation of possessions.^

Even

23.

worship

the

those,

faith, they,

devotees of other gods,

son of Kunti, worship

who

ignorance. Although the worship offered

any god

in taith

true God, yet the ignorance in which the worship

goes to the offered pre-

vents the worshippers from attaining identity with the Deity. nature of this ignorance

now shown.

and enjoyer

24. I

the lord

they do not know

The

in truth

;

all sacrifices,

therefore they

The

but

fall.*"

due to their ignorance, but this does not affect their They receive whatever title to the reward which they wish for. they wish for and it is because of ignorance that they do not wish for liberation, which is the highest good. fall is

;

25.

Those devoted

to the

gods go to the gods; to

Those

the ancestors go those devoted to the ancestors. 1

Coming and going," and not independence.

2 " In identity," that 8

bear

quence of *

is,

recognizing

INIe

as the only Self.

possessions " as they wish for nothing but Me, so ;

identity, provide

them with what they need and prevent

in conse-

their loss.

" Lord," as the consciousness in the breast of the sacrificer. Enjoyer ; " the real enjoyer of them as the consciousness in the gods to

5 "

whom

offerings are

6 " Fall

which

;

that

is liberation.

made. is,

they are deprived of the highest fruit of their

sacrifices,

LORD'S LAY.

TI:E

go to the worshipper also comes to Me.

that worship the evil spirits

The

result of worshipping the true

worship

fruit,

—

great, yet the

and

mode

is light.

love offers to

that,

God

His yoke

all difficult.

Whoever

26.

not at

evil spirits,

a leaf or flower

given in love by the pure-hearted,

accept. Therefore,

ever thou offerest in sacrifice, whatever thou

...

111.

Cor.

;

givest away, whatever austerities thou prac-

X. 31.

tisest,

son of Kunti, commit that to Me. of

God

special thing for

Him

The yoke of

doest, whatever thou eatest, what-

Whatever thou

27.

^ Col

life

alone

fully

is ;

worshipped

the interior spirit

;

very light indeed.

they are performed for His sake

superior to

Thus from bondage of

28.

None need do any

but in the performance of the ordinary acts

all

works.

action consisting of

good

experiences shalt thou escape with thy heart joined to renunciation ^ and action ^ thou shalt come to

and

evil

;

Me. Thou

shalt attain to liberation, which

the cessation of

all

suffering and the attainment of absolute bliss.

29. I

Matt. V. 45; Job XXXV. 6, 7

johnxiv.

23.

them

As far

the

from

equal to

2 '

there is none hated But those who wort they are m Me and m

creatures

Mb m

;

•

ship

love,

-n

•

am. fire it,

warms those who approach it, and not those who are God loves those who love Him. He is free from

desire Himself. 1 "

all

beloved by Me.

(Cf.

James

iv. 8.)

Joined to renunciation," because of absence of desire. And action," because of performance of action for the sake of the Deity.

THE BHAGAVAD g!tA

156

Even

30.

^ Jrsalin

,. 11,

Isaiah

i-io

man

the most evil-conducted

with exclusive devotion, he

worships

to be con-

;

18, 19.

sidered even as righteous because he

is rightly-

determined.^ Love

God

the only road to salvation for the sinful man.

Such an one quickly becomes righteous-souled, for he 2 comes to perpetual peace. Swear,

31.

son of Kunti,

devotee never

de-

stroyed,

32. Matt

xxi

3^-

preme

No in

son of Pritha, having taken refuge in Me, even those who are of evil-womb, women, vaisyas, and sudras, proceed to the su-

goal.

training or qualification is needed for those

Love makes

God.

What

33.

then

to be said of holy

Having obtained world, worship Me.

devoted kingly sages? joyless

who seek

refuge

equal.

all

Brahmans and this transitory,

The life of man is particularly suited for the growth of love for God on account of our joyless lot. Animals, owing to dulness, and gods through contentment, are not privileged in such purity of perfection as men. How God is to be worshipped.

Be with

34.

heart

V. 8.

know

on Me; loving Me, and Me, bow down to Me; thus

thou shalt come even to

rest,

this love

fixed

Psalm cvii;.i-ÂŤ;'^<^^^^'PP'"S Matt.

the

Spirit.

" Rightly determined

;

that

is,

by the acceptance of the true end of

life

established on the right road. 2 " For he," etc. because he attains peace, his previous unrighteousness

life

;

soon comes to an end, having no freshly generated impulses in that

direction.

THE LORD'S LAV.

Thus ends chapter the ninth, called the " Right Knowledge of Royal Mystery," in the blessed

Bhagavad

Gita, the sacred lore, the divine wisdom, the book of divine union, the colloquy between the blessed Krishna and Arjuna, and contained in the Bhishma Parvan of the blessed Mahabharata, which is a collection of one hundred thousand verses by VyasA.

In this chapter is

also the

God

declared the supreme attributeless

God who

for the adoration of the indifferently spiritual.

Salutation to Krishna, who has declared the wonderful mystery of Divine power as well as the power of love to

the Deity.

THE BHAGAVAD gItA

i;8

CHAPTER

RIGHT KNOWLEDGE OF DIVINE POWERS. The

mystery of the being of the Deity was declared

seventh chapter.

From

in the

the standpoint of pure reality the Deity

But

absolute and attributeless.

consequence of the unsearchable power of the Deity there is an apparent relation between the Absolute Deity and conditions and attributes. The declaration of the Blessed Lord concerning the Divine in

power, commenced in the seventh chapter, eighth and resumed in the ninth, and

The power

interrupted in the

continued in this chapter.

comprehends and yet transcends the nothing but the power of the Deity, If the Deity be the same as the but the Deity is not the universe. universe, then it is a mere multiplication of words without meaning If the universe were different to speak of universe and Deity. from the Deity, and both real, there would be a higher reality embracing the Deity and the universe. " Moveless Pantheism as well as Deism must be rejected. and profound, neither light nor darkness, without name and maniof the Deity

universe; for the universe

a mysterious reality," the Deity

festation,

universe

by reason of which the Deity

tion,

a portion of the Divine power; yet there

searchable power of the Deity

Himself. is

The

another por-

not the universe.

The un-

declared in the present chapter

for the devout meditation of the worshipper.

The Blessed Lord I,

Even

supreme

again,

spoke :

thou of mighty arms,

listen to

words, which to thee, rejoicing,^ I

going

to declare, desiring thy welfare. 1

Supreme," because relating to the supreme truth. " the reason for my speaking is the great joy with which thou

2 " Rejoicing

art receiving

;

words.

THE LORD'S LAY. The reason himself

for the repetition of the subject

by the Blessed Lord

given next.

lordly power^ the godly synod does not know,

"Â°^ ^v^vi the great sages

Job xxxvi 2' ^^-

;

because

the

source^ of gods and great sages.

Whoever knows Me,

Subtle

the unborn,^ beginningless,

supreme lord of the worlds, he among men, undeluded, becomes liberated from all sins.^ perception,^

knowledge,'''

spiritual

right

judgment, forgiveness, truth, external and internal selfmastery, pleasure, pain, prosperity and adversity, fear

and serenity, Inoffensiveness, even-mindedness, satisfaction, re-

Kom. I

IX.

Cor.

body and mind, almsgiving, o' fame & righteousness, and ill-fame for unright-

straint of

22, 23;

xii.

6-11.

^Qj.

become from

eousness,

the various

conditions of

creatures.

Not only does God possess all that is as His nature, but He is knower of all, the ruler of all, and the pervasive influence.

also the

The

great sages four,

Acts

xvii. 28.

whom I

are

Manus

seven, and the ancient -I

this ,

pervaded by

world

the

offspring, i_

power and born

mind, Lordly power " might also mean " origin." "Great sages;" that is, the seven primeval

1 "

creator. 3 " .Source

;

" that

is,

The Supreme God being 4 "

Brahma the

causing power, and the material forms, the gods, is not known to them.

etc.

the cause of the gods

Unborn," therefore beginningless. " that is. whether knowingly or unknowingly committed. Subtle perception " is the perception of things not comprehended by the

5 " All sins 6 "

sages, sons of

;

ordinary mind. 7

" Spiritual

knowledge

" applies to the nature of that

which

beyond the

reach of internal and external senses. 8

" Various," that

individuals.

is,

different according to the difference in the character of

THE BHAGAVAD gItA

l60

The seven

sages are the primeval teachers of our race, and what-

ever spiritual knowledge exists in the world has been and

pre-

served by the spiritual descendants of these seven, the archetype of teachers, as the ancient Manus, or primeval kings, are the archetype of kings.

According to one authority " four" does not refer to the number Manus, but to the four sons of Brahma, Sanaka, Sanandana, Sadananda, and Sanatkumara. These sons of Brahma, in a previous epoch of the world's history, worked for final liberation by identification with the Deity, but did not attain to the supreme goal,

â&#x20AC;&#x201D;

and so

are, in this epoch, the preservers of the path to Nirvana.

The powers

of these super-human personages exist in consequence of the omnipotence and omniscience of the Deity, as they have no independent power. "Born of my mind " signifies that

the unsearchable Deity, as the creator Brahma, thought, and the

sages and

Manus

The

In the subsequent work of

started into being.

creation the agency

fell to

these elder-born sons of God.

fruit of realizing these

powers of the Deity

next given.

knows perfectly these manifestations,^ 7. Whoever and the power to cause them, becomes united to unwavering right perception of this there is no doubt. ;

The power

of the Deity to modify the Divine power into these

manifestations the Deity

It must not be thought that some extraneous powers to produce these,

here emphasized.

forced by

or any other manifestations

powers

The

16;

iii.

17.

knowing , _ worship Me. ,

" Manifestations

the sages and 2 "

Deity

also a

the source^ of all;

work Col.

power

nature of unwavering right perception

;

the Deity need not create unless

;

Manus

Source,"

Knowing

;

owing

this,^

to exercise these

chooses to do is

so.

described.

the wise,

Me full

all

things

of love,*

" that

is,

various modifications of Divine power, such as

just mentioned.

the Maker.

this."

The

conviction of the emptiness of the world without the

man

to be a real worshipper. * " Full of love " God is the only joy in existence, but through the darkness fits

;

which envelops our nature things seem attractive which are not God, and therefore not joy. The worship of God is not an obligation, but a privilege and delight.

THE LORD'S LAY. "Owing

all

things

work" teaches

l6l

that the continuance or

destruction of creatures depends entirely on the Deity; for although it

would appear that these processes require some co-operation on

their part, in reality

When

it is

not so.

the worshippers have this above-mentioned conviction,

what are they

do?

With heart and

Hfe gone into Me,^ enlightening one and declaring Me ^ always, they Col. 15, 16. want no more* and find enjoyment. 10. To them, ever attached to Me, worshipping Me in love,^ I give that union to knowledge by which they come to Me.^ 11. To grant them grace, I, remaining in their hearts,'^ destroy the darkness born of ignorance by the brilliant lamp of knowledge. 9.

another

iii.

The lamp

knowledge

the passionless heart

burning

;

the perception of truth.

its oil

Divine grace

;

the breeze of love that blows between

and the boisterous wind from which things perceived by sense or mind.

it is

The lamp

the air that keeps

protected

man and God

;

the desire for

and life gone into me " that is, the whole nature of man is at rest from absence of desire. Life is of no value without the Deity; this consciousness is described by the expression, " gone into me." 2 "Enlightening one another;" that is, communicating to one another spiritual knowledge accompanied by faith in the truth declared. 3 " Declaring Me," that is, instructing one another in the mystery of the Di1

" Heart

;

in the Deity,

vine Spirit. 4 " Want no more " cessation of want may be produced by conviction of the hopelessness of the desire or by its full gratification. Worshippers of the Deity want nothing, because they are full of enjoyment in God. 6 " Worshipping Me in love " worshipping for no object that they wish to ;

;

attain. 6

"Come

Me;"

they recognize the Deity as the Self. that is, the hearts of the devotees being completely at rest in the Deity, He appears in their hearts as the spirit of illumination. to

Remaining

that

is,

their hearts,"

Darkness born of ignorance " darkness bom of belief in falsehood, which, would make God false. The unsearchable God is true, therefore all this that we now call true is really dark and false. *

;

true,

THE BHAGAVAD GItA

Having heard of the form with attributes and of the attributeless Absoluteness of the Deity, Arjuna longs to hear more about the first aspect, as the other is incomprehensible.

Arjuna The Supreme Brahma, and Supreme Thou,

12.

cred

said:

Divine,^

the the

Supreme power, SaSpirit

Eternal,

the

primeval God,^ the unborn, the all-per-

the

vading,

Thee, thus they call, the sages every one, the sage * Narada, Asita, Devala, Vyasa, and thou sayest the same to me. 14. All that thou sayest to me I believe to be true, O Lord thy majesty ^ is indeed not known to gods or 13.

celestial

;

demons. 15.

thyself,^

thou Supreme

Spirit,^

thou Creator of

all,

thyself thou knowest

thou Lord of

all,

God

gods, and Master of the universe. 16.

Thou

art

worthy to declare

fully

thy divine

powers, by which powers thou art pervading these worlds. 17.

thee,^

2 3

How shall I, constantly thinking of thee, know O thou Lord of mysterious powers; in what

" Sacred," that

is, undefiled by any touch of change. " The Divine," being seated where the universe is not. " Primeval God," that is, the only God who remains witness to the birth and

dissolution of those whom men call gods. 4 " Celestial sage," that is, a celestial being all

the glory of his state. 5 " Majesty ; " absoluteness. 6 " Supreme Spirit," the possessor of the

The

who becomes

a sage, renouncing

acme of wisdom, majesty, and power.

other epithets are marks of great love. " that

is, thou art the only instructor about thyself. By thyself thyself Therefore "thou art worthy to declare fully thy divine powers." " 8 How shall I . know thee," that is, after the purification of my nature

accomplished.

;

THE LORD'S LAY. forms

art thou,

upon by

Lord, to be meditated

me?

18.

Janardana, declare again at length thy powers

and manifested forms, since there

no satiety

for

thy ambrosial words.

The Blessed Lord

Now then

19.

shall I declare to thee, the chief

the forms of Divine

sons; there

spoke:

manifestation,

no end to the variety of

among

best of Kuru's

manifested

forms. First

20.

declared what the Deity really

conqueror of

the hearts of

and end of illuminate richi

all

among

apart from the concep-

the

Ego

seated in

the beginning, middle,

creatures.

Adityas^

am Vishnu among ;

the Sun, possessed of rays.

the Maruts

;

among

who am Ma-

those I

the orbs of heaven

Moon.

the

22.

sleep,^ I

creatures.*

all

Among

21.

men.

tions of

Among

the Vedas'^

the Samaveda,

among

1 " In what forms " for the facility of meditation it is the practice among mystics to concentrate their minds on some emblematic representation of the Divine Spirit, and then gradually to efface the imagined figure from the mind, part by part, until at last the mind can render itself perfectly pure, for the rising ;

of the spirit of illumination in the clear sky. 2 " Divine " that is, independent, not produced by any secondary cause. ;

conqueror of sleep" implies that this Supreme Deity is only approachable by one who has awaked from the sleep of delusions. â&#x20AC;˘* " I am the Ego creatures " this is the form in which it is best to meditate on me but failing that, the forms hereinafter set forth may be meditated on, because " I am the beginning, middle, and end of all creatures," and as such may also be meditated upon. 6 Adityas are the twelve sun-gods who bring about the universal conflagration by their simultaneous appearance. 6 Mariits, the gods of air. 7 Vedas, the four Vedas, Rik, Sama, Yajur, and Atharva. 3

;

â&#x20AC;&#x201D;

;

THE BHAGAVAD gItA

gods Indra, among senses and organs the manas; creatures

the conscious existence.

Conscious existence " is used here in a peculiar sense it does the true Ego which being identical with the Deity cannot be classed among his manifested forms, but the peculiar form of Buddhi or intellect which is manifested in the relation of cause and *'

not

;

mean

effect, the cognitive faculty.

23. Among RudrasM am Cankara; among Yakshas^ and Rakshas ^ I am the lord of wealth among Vasus I am Pavaka; among high-peaked mountains I am ;

Meru.4 24.

Among

know me,

the priests of kings

Pritha, as the highest, Brihaspati

;

son of

of leaders of hosts

am Skanda ^ of expanses of water I am the ocean. among 25. Among the great sages I am Bhrigu words I am the monosyllable Om among sacrifices I am the sacrifice through the repetition of sacred texts of things that move not I am the Himalaya. of celestial 26. Among all trees I am Asvattha among Gandharvas I am Chitrasages I am Narada ratha; among those perfect from birth I am the sage ;

;

;â&#x20AC;˘*

;

Kapila. There are three classes of

who

perfectly illuminated sages

First,

any prior event second, those who are born perfect in consequence of perfection third, those who become perfect after birth in previously attained consequence of illumination attained during life. Kapila, the revealer of Sankhya philosophy, belonged to the first class with him those

are born so without any reference to

;

Rudras

are the twelve gods of knowledge from

whose power the seven great

sages are born. 2

8 4

Yakshas, an order of spirits not malignant by nature, but extremely sensual. Rakshas, an order of evil spirits. Meru, the celestial mountain where the gods dwell.

Skanda, the

" Sacrifice through

leadei of celestial hosts. .

texts

;

" because involving injury to

no one.

THE LORD' S LAY.

165

were innate Knowledge, Power, Virtue, and Dispassion. Sankhya Karika, Aph. XLIII.)

27.

Among

horses

born from ambrosia

among men

;

know me to be Uchchaigrava, among elephant-kings Airavata

;

as lord of

Among

(See

men.

I am the thunder; among cows, among causes of production I am among serpents ^ I am Vasuki, the god of love 29. Among nagas ^ I am Ananta; among things of the sea I am Varuna among the ancestors I am Aryama; among rulers I am Yama.^ among those 30. Among daityas * I am Prahlada ^ I am the lion among wild that reckon I am Time animals among birds I am Garuda.^ 31. Among sanctifiers I am the Air; among those that bear arms I am Rama; among fishes I am Makara; among flowing streams I am the Ganges.

28.

the

weapons

cow of plenty

;

32.

Among

that

which

produced

am,

even the beginning, the middle, and the end

knowledge

;

Arjuna,

among

the knowledge of the Spirit;

all

the ascertainment, through discussion, of the meaning

of spiritual

by those who

teachings

are

free

from

passion.

The "knowledge

form of the perceptive and "ascertainment" denotes the questions and answers by which a pupil learns spiritual philosophy from his master, as opposed to controversy and discussion

among

of the Spirit" is that

which no

faculties in

illusion exists,

ordinary people.

" Serpents," that

Nagas

Varna is the ruler of the dead, the judge of all judges. Daityas are an order of super-human beings. " Time," the great reckoner of all. Garuda, the celestial bird attending upon Vislmu.

4 5 6

is,

poisonous reptiles.

are serpents without poison.

;

THE B HAGA VAD gTtA

Among

33.

pound words I

letters I

the vowel

am Dvandva;^

;

among comTime;^

the endless

the all-faced regulator.*

34. I

the all-snatching Death,^ and the causer of

well-being of future creatures

tience,

35.

;

among women

Speech, Memory,

Fortune,

Fame,'^

Intelligence,^

Pa-

and Forgiveness.

Among

the Brihat

hymns of the Samaveda, again, I am ^ among metres ^^ I am the Gayatri am Margagirsha;^^ among seasons I am

the

Saman

among months

;

Spring, the source of flowers. 36.

the deceitful

of the powerful

;

the dice

victory, I

;

the power

determination,

the goodness in the good.^^ 37.

Among the sons of Vrishni I am Vasudeva among I am the conqueror of wealth ^* among ;

the Pandavas

;

The vowel A," because

according to the sacred authorities this sound

the

basis of all others, which are but its modifications. 2 Dvandva, a peculiar form of compound words in Sanskrit, such as RamaKrishnauh, meaning Rama and Krishna. It is superior to all others because it preserves the independent meaning of both the words entering into the compound. 3 " Endless Time " not time that is counted by months, years, centuries, etc., but the power of causing succession. 4 "All-faced regulator;" I attach the legitimate effect to all causes that are produced in the universe. 5 " All-snatching Death," which produces universal dissolution. 6 " Future creatures," that is, those who will deserve well-being in future ;

periods of creation. ^

" Fame," the goddess presiding over great deeds of righteousness. " Intelligence," the goddess presiding over the right understanding of sacred

writings. 9

Brihat

Saman

the best because

n It is 12

reveals the path to Nirvana.

mantras ox hymns among these the Gayatri is Brahmanhood Marga^irsha is the month consisting of parts of November and December. the best of months because in it the harvest ripens. " Power," that is, absence of the liability to have one's commands success" Metres," that it

is,

the Vedic

;

confers

fully opposed. i3 "

Good," possessed of the quality of Sattva, or goodness, which wisdom, dispassion, and other similar forms. " Conqueror of wealth " is Arjuna.

as righteousness, 1*

manifested

THE LORD'S LAY.

who understand the meaning of the Vedas I am ^ among the end-seeing I am the seer Ugana.^

those

Vyasa; 38.

law;

the

am the sanction of the representatives of the am the poHcy of those desiring to conquer; I silence of the secret/ I am the wisdom of the

wise.

That am I which also is the seed^ of all things, Arjuna; that thing, animate or inanimate, is not,

39.

which 40.

without Me.

harasser of thy foes, no end there divine manifestations

Job

xxvi. 14.

by Me. Whatever creature there is, possessed of lordly power, of good fortune, or of power of deterfinite

41.

manifestations

mination,

thus declared

such as born

all

â&#x20AC;˘

01 a portion"

power.

42. Or,

much

...know 1111

Isa. xlv. 1-6.

;

a part only of the in-

Arjuna, of what avail this

is it

for thee to

hold with one portion

know

all

this

universe.

The powers tion

of the Deity are

beyond description and enumera-

yet both description and enumeration are needed for the

;

For that devotee, however, who can con-

benefit of the devotee.

ceive of the infinite universe as though

power

of the Deity,

no such helps

to the

were only a portion of the

budding

spiritual perception

are needed. Vyasa, the author of the Mahabharata, of which the Bhagavad Gita is a part. Ucand, the first teacher of ethics and politics. 3 " Representatives of the law " that is, those whose duty it is to keep men straight on the path of the law, and by punishment bring back those who go 1

;

astray. 4

" The

secret," those

beyond the need 5

who through maturity of

of speech

" Seed," the first cause

6 "

Portion

;

and

;

" silence "

the

spiritual

wisdom

knowledge have gone

of such beings.

the reflection of consciousness on objectivity.

;

must not be supposed that the Divine Power

liable to

portioned, but it seems as though it were portioned. " because the universe does not manifest the divine 7 " Hold with one portion ;

power by which

can be destroyed.

THE BHAGAVAD gItA:

Thus ends chapter the tenth, Knowledge of Divine blessed

BHAGAVAD GlTA,

divine wisdom,

the

called the "

Powers,"

RiGHT in

the

the sacred lore, the

book of

divine

union, the

between the blessed Krishna and Arjuna, and contained in the Bhishma Parvan of the blessed Mahabharata, which is a collection of one hundred thousand verses by Vyasa. colloquy

Having declared the manifestations of the Deity which the mind can grasp, it is finally shown that the infinite Majesty of the Deity If from is infinitely beyond the manifestation called the universe. infinity, infinity is taken, infinity still

remains.

Salutation to Krishna, who, for the

whose minds

still

benefit of those

wander out through the gates of

sense,

has declared his divine manifestations for the meditation of the devotee.

THE LORD'S LAY.

169

CHAPTER XL VISION OF THE DEITY AS THE SOUL OF THE UNIVERSE.

The

Blessed Lord having declared, in the last chapter, that he

holds the whole universe by one portion of his power, Arjuna begs to

be favored with a vision of the way

which the Deity by His and his prayer the Deity has no form what prophets and in

unsearchable power supports the whole universe is

granted.

In reality

;

pure-souled devotees see

the reflection, so to speak,

the

incomprehensible Divine Majesty on the spiritual perception of man. Arjuna's vision recalls the visions of Moses, Isaiah, Ezekiel,

and Saint John.

The mysterious and

spiritual experiences is not perceived

consequence

fall

into the

By the words

spiritually blind,

who

most degrading superstitions.

Arjuna 1.

symbolical import of these

by the

said:

supreme,^ and relating to the mys-

by thee spoken, has

tery of the Spirit,^

this,

delu-

been removed. 2. By me have been heard from thee in full * the origin and end of things,^ O thou with eyes like the lotus-

sion,^

leaf,^

as also the exhaustless majesty."

Supreme," because showing the path to Nirvana. Mystery of the Spirit " that is, discrimination between Ego and non-Ego. The words of the Lord beginning with Chapter II. verse 11, are here referred to. 3 " My delusion," about the slayer and the slain. 4 " Heard from thee in full," in Chapters VII. to X. 5 " Origin and end of things that is, I have heard from thee that the inscrutable divine power causes the origin and end of things (Chap. VII. v. 6). 1

2 "

;

6 " 7

Eyes

like the lotus-leaf

" Exhaustless majesty."

;

" that

is,

as peaceful as the lotus-leaf.

See Chapter IX. verses 7-9.

THE BHAGAVAD gItA

I/O 3. self.

O I

Supreme God,

even as thou sayest of thy-

long to see thy Divine form,

Supreme

Spirit.

The first epithet here is intended to show that Arjuna has no doubt of the absolute truth of what the Blessed Lord has said, and that it is not as a test of His authority, but for the satisfaction of his own spiritual aspiration, that he wishes to see the universeform of the Deity. Arjuna uses the

final epithet to

express his eagerness to see the

highest form of the Deity, and not any of the other forms. 4. O Lord,^ if thou thinkest it possible to be seen by me, then show me, O King of all mystics,^ thy exhaust-

less Self.

The Blessed Lord

spoke:

5. O son of Pritha, behold my forms, by hundreds and by thousands, of many varieties, divine,^ and of many colors, and with many limbs. 6. Behold the Vasus, the Rudras, the Agvins, and also the Maruts, O son of Bharata; behold many and

wonderful things never seen before.* 7. Here, in my body, behold to-day, O Gudakega, the whole universe, animate and inanimate, in one place contained, and every other thing that thou wishest to see.^ with these thine 8. But^ thou art not able to see Me own eyes. I shall give thee the eye divine ^ Matt.xi.27. ,j A behold my power as r God. '^

;

whom I put all my trust. mystics can exercise superhuman powers, then who can tell the extent of thy powers, since all other powers are but the reflection of thine 1 If in thy eyes I am fit (I know I am not in mine) for this favor, may it be granted to me. 3 " Divine," that is, produced by no temporal or secondary cause. 1

Lord," receiver of

O King of all mystics

;

prayer, in

" that

is, if

4 "

Seen before ;" that is, by thee or any other mere mortal man. That thou wishest to see " that is, the uncertainty that thou hast felt as to the issue of the battle will be dispelled by this vision (Chap. II. v. 6). " Me," as the soul of the universe. 6 " But," in reply to verse 4. fi

;

Eye

divine

;

" that

is,

the spiritual illumination which a

from within his self-conscious nature.

man

cannot get

THE LORD'S LAY.

171

Sanjaya said:

King, having said

this, Hari,^

the lord of great

and mysterious power, showed to the son of Pritha the Supreme form Divine. The Deity has no form able powers

Among

in reality,

but by reason of His unsearch-

appears to have infinity of forms and attributes.

such forms, that seen by Arjuna

With many mouths and

10.

many

with

the highest.

eyes, with

divine ornaments, with

many

marvels,

divine

weapons

raised,

Wearing divine garlands, and garments, with divine perfumes and ornaments, full of what is wonderful 11.

all,

the universe-faced infinite Lord.^

12.

The splendor of

that great Soul

may

haply be

likened to the radiance of a thousand suns risen at once in the heavens.

Then Pandu's son beheld, seated in one place, body of the God of gods, the whole universe,

13.

the

many forms 14.

hair

in in

varied.

Then Dhananjaya, overcome with wonder, and standing on end with joy, bowing down with his

head to the Deity, spoke with joined palms.

Arjuna

said:

15. O God, in thy body I behold all the gods, the assemblage of things of every kind, the lord Brahma

Hart

literally

ignorance with 2 "

verse.

means the remover.

all its

Krishna

so called because he removes

powers.

Universe-faced " that ;

is,

having equal power over every part of the uni-

;

THE BHAGAVAD GItA

1^2

seated on his lotus-seat,^ and

all

the sages

and uragas^

divine. 1

with

behold thee on

many

all

sides, with infinite forms,

arms, stomachs, mouths, and eyes.

Lord

Universe-formed, thy end, nor middle, nor again thy beginning do I see. of the universe,

17.

Thee, with diadem, mace, and discus, the mass of

splendor, on

all

sides refulgent,

to behold,* immeasurable,

of burning

Thou

fire

all

behold, so difficult

thy sides the majesty

and sun.

supreme goal of knowledge; thou art the supreme support of this universe; thou art changeless, the protector of the unchanging 18.

art the exhaustless,

law of righteousness is

;

thou art the Eternal

Spirit,

â&#x20AC;&#x201D;

this

faith.

Arjuna

in his vision sees the

Deity as possessed of the

infinity

of attributes; consequently the attributeless Deity referred to in this verse could

19.

be perceived by him only through

faith.

Devoid of beginning, middle, and end, with power with infinite numbers of arms, with sun and

infinite,

moon

as eyes, I behold thee, with burning-fire-mouth, and with thy majesty oppressing ^ the universe. 20. Heaven and earth and space between are filled by

thee alone, as also the sides, every one.

Seeing this thy marvellous form of terror, the worlds three ^ are afflicted, O thou great Soul. 1

"Lotus-seat."

Deity, as the creator

The

lotus

BrahmS,

the emblem of the universe. The Supreme seated in the centre of the infinite universe

this is his lotus-seat.

"Sages," that is, the seven sages. " Uragas " are an order of celestial beings who possess great wisdom, usually understood to be in some way connected with serpents. * "So difficult to behold," for those not favored by Divine grace. 6 " Oppressing," that is, the universe seems unable to bear the majesty of the 2

Deity. * " Worlds three," that

is,

" heaven and earth and the space between."

THE LORD'S LAY.

concourse of gods^ enters into thee, and chant praise with joined palms, the as-

21. This

some

in fear ^

semblage of great sages and perfect beings,^ saying " Svasti," * behold and glorify thee with perfect hymns. 22. The Rudras, the Adityas, the Vasus, and they called the Sadhyas,^ the Vi^vadevas,^ the Agvins," the

Maruts, and the Ushmapas,^ the Gandharvas,^ the Yak-

Asuras/Â° and the assemblage of the Siddhas behold thee in wonder. shas, the

23.

O Thou

all

of mighty arms, beholding thy form im-

many mouths and eyes, with many arms, feet, many stomachs and many twisted all beings are trembling with fear, and so am I. Seeing thee, sky-touching, with many resplendent

mense, with

and

thighs, tusks, 24.

gaping mouths,

limbs,^^ with terror, I

know

heart oppressed with

not self-possession, nor can

gain calm-

Vishnu.^ 25. Beholding thy faces like the fire of destruction, and frightful to behold, owing to tusks, neither do I ness of

spirit,

1 " Concourse of gods," that about to fight this great battle.

2 " In fear," that

warriors

who

is,

the heroes gifted with godly powers,

overcome with fear of the divine wrath.

is,

;

* "

Saying

Svasti

sages cry " Svasti," 5

Sddhyas, a

;

are

Those among the

are filled with diabolical powers can neither fight nor flee

they cry, " Glory, glory to the Lord, destroy us not." 3 " Perfect beings " such as Kapila. (See Chap. X.

who

;

humbled,

v. 5.)

" dreading the untimely destruction of the universe, the

â&#x20AC;&#x201D; " good be the world."

celestial order.

Viivadevas, a class of gods connected with funeral ceremonies. A(v:ns are two brothers, physicians to the gods. The name literally signifies " horsemen." 8 Ushmnpas, literally the " feeders on warmth." This celestial order is composed of the pious dead raised to superhuman life. 6

Gandharvas

Asuras, that

are celestial musicians. is,

those

among them who

are not rebels, but worshippers of

the Deity. 11

and 12

Resplendent limbs " strictly, the word translated " limbs " means the the body in consequence of the distribution of limbs. Vishnu, the Pervading Spirit.

fall in

;

rise

THE BHACAVAD gItA

174

know

the points of heaven, nor can

gracious,

Lord of gods,

gain peace.

Support of the universe.

26. All these sons of Dhritarashtra, together with this

assemblage of the rulers of earth, Bhishma, Drona, as also

Kama,

together with the chief

among

warriors on our

side,

27. Impetuously are rushing into thy mouths, terrible and preternatural owing to the tusks. Some are seen, caught between thy teeth, with their heads crushed. 28. As the many-watered rush of rivers flows ever

towards the ocean, so these heroes of this mortal sphere enter into thy mouths, on all sides burning. 29.

moths, with impetuosity excited, enter for de-

struction into the flaming

fire,

for destruction, enter into

even so do these creatures,

thy mouths with collected

impetuosity. 30. Whilst swallowing on all sides, with flaming mouths, thou relishest all these creatures assembled; filling the whole universe with thy splendor, thy cruel

flames oppress with heat, 31.

Declare unto

Salutation to thee, I

seek to

know

me who

Vishnu. this terrible

Greatest of gods

thee, the primeval

;

form of thine.

Be gracious know not thy

doing.

The Blessed Lord

spoke:

32. Time^ I am, in fulness, the consumer of creatures, here at work for the destruction of creatures. Besides

thee, the warriors in these divisions

shall not be.

33. Therefore stand thou up, gain fame; conquering enemies, enjoy foeless empire even before, by me they ;

Time " the divine power of causing change. These divisions " that is, opposed to thee. Bhishma. Drona, Kama, Duryodliana, and all the others of whom thou hast spoken, must perish. 1

;

2 "

;

THE LORD'S LAY. have been

slain

be thou but the instrument,

;

thou

both-handed.^ 34. Drona,

Bhisma and Jayadratha, Kama,

the other heroic warriors, by

as well as

conquer thou thou art^ the conqueror of enemies

lose not heart, fight;

slain,

in war.

Sanjaya said: 35. Hearing these words of Kegava, with palms joined and in tremor, bowing down to Krishna, again spoke the diademed hero^ with faltering voice, again and again frightened and bowing down.

Arjuna 36.

Verily

so,

it is

said:

Hrishikega

;

by thy

glorification

the universe rejoices and shows love to thee spirits, frightened, flee in all directions,

and

the evil

all

the as-

;

sembled perfect men bow down to thee. 37.

why

Great soul,

Eternal,

Thou

art

should they not

than Brahma, the

to thee, greater even

bow down

first

maker,^

Lord of gods, O Abode of the universe. the aught and naught, the exhaustless es-

sence that

beyond.^

" Both-handed."

Arjuna could draw the bow with either hand with equal His great proficiency in warfare renders him the proper instrument in the hand of Time. 1

skill.

Thou

art," etc., that

is,

thy future success can be foreseen from the vision

vouchsafed to thee. 8 "

Diademed

Arjuna

hero."

his diadem. * " Shows love to thee," that

the most beloved of

is,

so called on account of the great splendor of

the Deity, being the true Self in

all

creatures,

Love. Brahma. In Brahmanical theology he is not the maker of the plan or idea of the world his own being is limited by the Divine idea, in obedience to which he makes perceptible and sensuous what the idea contained in an imperceptible and super-sensuous state. is

all

;

in fact, is

;

6 "Thou art," etc. "Aught" is the apparently real existence, and "naught" what does not exist. The Reality in itself being incomprehensible cannot fall under either of these two classes, which but for the Reality cculd not exist.

THE BHAGAVAD gItA:

1/6

Thou

38.

primeval God, the ancient Spirit;

art the

thou art the supreme place of extinction^ of this unithou art the knower, thou art the known, as also verse ;

the supreme abode this universe

thou infinite-formed, by thee

filled.

The gods Wind, Death,

39.

the ancient progenitor thou

Water, and Moon, the great-grand-

Salutation, salutation be unto thee, thousand-

father.^

and again and again

fold

Fire,

art, as also

salutation,

unto

salutation

thee

and salutation also behind, thou art of infinite valor and immeasurable power; thou pervadest all things and hence art All.^ 41. By me, not knowing this thy majesty, whatever lowering to thee has been said, either in thoughtlessness or in love, such as, "O Krishna, O Yadu's son, 40. Salutation in the east,*

thou All; salutation

friend,"

in all directions;

â&#x20AC;&#x201D;

And

42.

ceived

whatever unmeet treatment thou hast

re-

walking, bed, seat, and eating, for the purpose

of jest, whether in thy presence or absence,

â&#x20AC;&#x201D;

this I

beg

thee, the immeasurable,*" to forgive. 43. 1

this universe,

" Place of extinction," that

Deity

animate and inanimate, thou art is,

the season of universal dissolution the

the only being that remains.

2 Knower known supreme abode," that is, God towards which all things turn, their union also ''

the spirit within us, the is

comprehended

in this

Absolute Deity. 3 "Great-grandfather," being the Creator of Brahmi the grandfather, through whose agency the visible universe is formed. 4 " In the east." Feeling the Divine all-pervasiveness, Arjuna speaks of it by saluting the Deity in all directions he begins with the east as being the direction in which the sun rises. 5 " Hence art All." Nothing is of which the substance and form and function is not the Divine Will and the Will itself is not a co-ordinate reality with the Divine Spirit. Hence the Deity is all things, and yet nothing is the Deity, who is incomprehensible. 6 " Immeasurable." Being immeasurable, who can give thee meet honor ? ;

;

THE LORD'S

LAY.

the father and the object of adoration, the greatest of

There

the great

none equal unto

there be a superior,

O Thou

how can

thee,

with majesty unimaged

worlds?

in the three

44. Therefore, bowing down, and holding the body-

so low, thee,

Lord,

pray

for grace

forgive,

;

Lord,

and

as forgives the father the son, the friend the friend,

the lover the beloved. 45. joyful,

Having seen what was never seen

my heart O God, be

and yet

that form,

gracious,

abode of the universe. 46. With diadem and mace

before, I

with terror

afflicted

;

show

Lord of gods and

thy hand,

desire to

O Thou of a thousand arms, of that form with four arms become Thou, O Universe-formed. see thee as before.

The Supreme God") he

Spirit

Supreme

fore as the

and there-

the Self in the Blessed Lord,

language "in the name of

Spirit (in Bibhcal

receives the worship of Arjuna.

"He

that honoreth

not the Son honoreth not the Father which hath sent

him" (John

Neither can there be a second Supreme Spirit, nor can any one see or know Him as an object of consciousness. The Blessed Lord knew Him as the true and only Ego, and hence inV.

23).

comprehensible.

The Blessed Lord 47.

By me,

full

of grace, this

refulgent, all-embracing, infinite,

shown

to thee

spoke:

supreme form, allprimeval, that has been

mysterious powder, has not before

been seen by any other.

by study of Vedas, nor the practical knowledge of sacrifices, nor through gifts,

48. Neither Matt.

xiii.

16, 17.

nor works, nor frightful in

form,

able to be seen

Kuru's sons. 12

austerities,

by any but

thee,

thus

best of

THE BHAGAVAD gItA:

178

grace, and no

thee,

nor dovvn-

Thou hast seen me in this form only through one not similarly favored can ever see this form. 49.

Let there be no heartedness

Matt. xvii. 6,

;

of terror, this

for

affliction

having thus seen

my previous

this,

form

form, behold again,

with fear departed and joyous in heart.

Sanjaya 50.

Then Vasudeva, who

his proper

said:

thus speaking showed again

form^ to Arjuna.

The

great soul comforted

him, the frightened one, by again becoming gentle-

formed.

Arjuna

51.

human

said:

Janardana, having seen this thy gentle and

form,

am now become

peaceful at heart and

self-possessed.

The Blessed Lord 52.

This

form,

whose

sight

spoke:

so hard to obtain,

that thou hast seen, even the gods are ever desirous of

the sight of this form. 53. As seen by thee, I may not thus be seen by the study of the Vedas, nor by austere practices, nor by the making of gifts, nor by acts of worship. 54.

self-identifying devotion, indeed, as thus I

be known ^ and seen^ 55. 1

Known,"

that

"Seen," that is, But for me."

4 "

and entered

that works but for me,* for

" Proper form," that

2 " S

in truth

is,

as the

Son

may

into.

whom

the

of Vasudeva, the mortal father of Krishna.

from others. by one's self. As the slave works

is,

for the

master without expectation of

personal advantage, so the aspirant for eternal life must perform all acts, enjoyable and painful, for the sake of the Deity, who is his true Self and therefore his absolute joy.

THE LORD'S LAY.

1/9

supreme goal, who is devoted to me, devoid of zest in and devoid of hostility,- comes to me, O Pandu's

things,^

son.

Thus ends chapter the eleventh, called the "VISION OF THE Deity as the Soul of the Universe" in the blessed Bhagavad Gita, the sacred lore, the divine wisdom, the book of divine union, the

colloquy between the blessed

Krishna and Arjuna, and

contained in the

Bhishma Parvan of the blessed Mahabharata,

The Gita, is

a collection of one

which

verses

by Vvasa.

final

which

hundred thousand

verse contains the essence of the whole in its turn is the essence of all the

Vedas.

Bhagavad This verse

therefore the very jewel of knowledge, the very pearl of price. " But what things were gain to me, those I counted loss for

Christ.

Yea, doubtless, and

count

all

things but loss for the ex-

my Lord for whom I and do count them but dung,

cellency of the knowledge of Christ Jesus

have suffered the loss of that

may win

all

Christ " (Phil.

Salutation to Krishna

things, iii.

;

7, 8).

by devotion

able the vision of his universe-form,

whom

attain-

which even the gods

lonjT in vain to see. 1 " Devoid of zest in things," that is, being ready at every moment to part with wife, children, friends, relatives, and wealth, for the sake of the Lord. 2 " Devoid of hostility," that is, free from the least tendency to injure any

creature, even such as are

engaged

doing the greatest harm to himself.

Such

a devotee, on departing from the sphere of mortals, goes nowhere but to the Deit)-,

the soul of the universe, omnipotent and omniscient.

THE BHAGAVAD gItA

l80

CHAPTER

XII.

RIGHT KNOWLEDGE OF DEVOTION. From

the eleventh verse of the second chapter to the end of the

tenth chapter the Blessed Lord declared the worship of the attributeless, unsearchable Deity

by the acquisition

of spiritual knowl-

edge; and also the worship through right meditation on the attributes of the Deity, as declared

by the Scriptures.

In the eleventh chapter the worship of the Deity as the soul of the universe

The

set forth as the road to salvation.

the relative merit of these different paths

question of

solved in this chapter

by removing the apparent contradiction of the following texts, and manifesting their underlying harmony "Swear, O son of Kunti, my devotee never is destroyed" :

â&#x20AC;&#x201D;

(IX. 31). "

who

that

works but for me,

devoted to me,

for

whom

the supreme goal,

devoid of zest in things, devoid of hos-

comes to me, O Pandu's son" (XI. 55). These texts establish the supreme excellence of devotion

tility,

Great Ruler of the universe.

to the

Again, we have such texts as these

which declare with equal authority the unparalleled greatness of knowledge "Of them the wise man ... is the best" (VII. 17). :

â&#x20AC;&#x201D;

" If thou wert the greatest evil-doer

thou shalt cross over (IV. 36).

all sins,

Among

the unrighteous,

" Thus," that

alone and loving

said:

who thus^ worship thee, and those that worship the

those devotees

with heart ever at 1

all

Therefore,

Arjuna I.

among

even by the bark of knowledge"

is,

rest,

as described in Chapter XI. verse 55 as being the very Self.

Him

;

working

for the

Deity

THE LORD'S LAY. unmanifested, exhaustless,^

l8l

who know

the

knowledge

best.2

Lord, in His reply, divides the subject into two

The Blessed parts,

â&#x20AC;&#x201D; the path which

most easy

to follow,

and that which leads

immediately to Nirvana.

The Blessed Lord

spoke:

Those who, with hearts entered

into

me, constant worship

in devotion, joined to excellent faith, perfectly

me,

are, in

Among

those

sight,

who

supremely illuminated.

are not worshippers of the unmanifested, ex-

haustless essence, the most illuminated are those whose hearts are

never void of me. 3.

But^ those who perfectly worship the exhaustless,

incapable of being pointed out,* unmanifest, all-pervading, unthinkable,^ the witness of illusion,^ unmoving,'^ eternal, 4.

Withdrawing^ the assemblage of senses and organs, all times the same in heart, and enjoying be-

they, at

nevolence towards 1

all

creatures, find even Me.^

who. having renounced all desires, beknowledge leading to the realization of the attributeless Divine

" Unmanifested, exhaustless," those

come attached

essence. 2 "

Know

the knowledge," that is, receive higher illumination. But " is used here to exclude the notion of comparison between those declared "supremely illuminated" in verse 2, and those described in the succeed3 "

ing verses. 4 " Incapable of being pointed out," that is, being unmanifest, cannot be pointed out as "this" or "that." 5 " Unthinkable," that is, not representable by the sjTubolism of words or any intellectual form. 6 "The witness of illusion;" that is, the consciousness, which appears as though affected by the workings of the unsearchable Divine power, but in reality is

only the witness. 7

Unmoving

;

because consciousness

versal dynamic energy, and therefore eternal. 8 " Withdrawing," etc., that is, depriving

beyond the

them

illusive

power, the uni-

power to adhere

to objects

through relish of them. 9 " Find even Me," and are thus identical with Me, and hence cannot be called supremely or otherwise illuminated. This is why there can be no such comparison as is implied in the question of Arjuna.

;

THE B HAGA VAD gItA

The perfect worship of the attributeless consists in gaining through study of the Scriptures a direct perception of the truth they contain, continuous and unbroken hke the line formed by the closely adhering drops of oil when it is poured out. the difficulty for those whose hearts are Verily, firm devotion ^ to the unmanifest. fixed^ on the great suffering by embodied with unmanifest is obtained 5.

Greater

creatures.^ 6.

Me*

On all

the other hand,

who worship Me, committing

actions, regarding

the supreme

meditating on Me,*' to nothing else turning, 7. For them, with hearts entered into Me,

end,^

and

become,

son of Pritha, without delay, the rescuer from the ocean of death-bearing, migratory existence. Therefore, 8. ^

, John

Fix thy thoughts" upon Me alone; in Me let thy faith ^ dwell, and thou shalt hereafter ^ abide

... 111.

23,

^^-

without doubt.

In his great mercy the Blessed Lord proceeds to smooth the

path for every earnest aspirant, however low his state

may

be.

1 " Hearts are fixed " these are such as do not find the worship of a Deity with attributes satisfactory, and only desire to obtain a realization of the attributeless Divine essence. The dif2 " Firm devotion " an all-excluding pursuit of spiritual knowledge. ficulty of unbroken perception of the mysterious identity between the individual ;

;

and universal spirit is wellnigh insurmountable to ordinary men. 3 " By embodied creatures " those not conscious of connection with the body are not embodied in the present sense. The reason of this great difficulty lies in the abandonment of the identification of the Ego with the body. * " Committing to Me," feeling that they have nothing to do for themselves, but certain charges are laid upon them by the Deity which they must fulfil. 5 " As the supreme end." desiring God, and not anything that He can give. 6 " Meditating on Me," the soul of the universe. ' "Thoughts," that is, the manas, or reflective self. 8 " Faith," that is, buddhi, or the conviction of reality attaching to any desire ;

the "substance of

world and

its

ways

hope" in

9 " Hereafter," that

the God-aspiring; the belief in the reality of the

ordinary people. is,

after death.

THE LORD'S LAY. If,

seek,

on Me,

again, thou art not able to fix thy heart^

Dhananjaya, to obtain

Me by

devotion through

repeated endeavors.

Whenever things, bring

highest joy

the heart wanders in search of pleasure in worldly

back

me by

of this bliss that

the conviction that of

The supreme

the Deity.

which the

bliss is the

infinity of creatures

joys the

all

Supreme

Spirit;

enjoy

but an

atom. art unable even to practise devotion through repeated endeavors, then regard as James 24, 25. 9 r supreme, special works ^ for Me. Even performing works for Me thou shalt obtain perfection.^ 11. If thou art unable to do even this, then resting in devotion to Me, and being self-controlled, 10.

If thou

ii.

Luke

,-._,, of actions.

xvii. 10.

abandon the Knowing any

fruit

all

all things come from the Deity, do not believe that come from our efforts except by Divine grace.

that

result can

Therefore the foreseen and unforeseen consequences of our acts in reality, they are sent by God

are only apparently their effects for our perfection. attainable.

;

Living this

In short,

life

of faith, perfection

becomes upon

can, this very minute, put our feet

the upward path by leading a

life

of righteousness in obedience

God, and depending upon Him in faith rejoicing when smitten by the just sentence of the Deity, and gratefully receiving the good that He grants. But it must never be forgotten that this dependence on the to the will of

;

Deity does not imply recklessness of conduct.

With

self-control

and thought we are to do the duties pertaining to our condition in life, with the firm conviction that whatever comes to us, joy or suffering, is from the Deity, who is absolutely righteous and merciful. " Heart," that

is, thoughts and faith. works," such as singing hymns, keeping fasts and feasts, building places of worship, giving alms when performed in faith and for the love of God

2 " Special

alone. 3

"Obtain perfection,"

purified in the

by the reception of knowledge

way described become

fit.

for

which natures

THE BHAGAVAD gItA

84 The

ninth chapter

worship the Deity by ing

communion

for the indifferently spiritual,

act,

who can only

speech, or thought, and not by all-exclud-

in meditation, nor

by perception

of the full truth.

various sub-divisions of that class appear before the Blessed Lord to receive his commandments in verses 8-11. In conclusion

The

He commands

the renunciation of the fruit of

all

action,

and then

goes on to impress upon the hearers the benefit of such renunciation by bestowing upon it excessive praise.

knowledge^ than repeated endeavors;^ ^ to knowledge is meditation Â°

12. Better is Matt.

superior to X.

37-39

;

xix. 28, 29.

tion

^ meditation renunciation of the

superior

;

of ac-

fruit

from renunciation immediately comes

peace. " Peace "

Nirvana.

supreme end

sires the

Because from the renunciation of

all

de-

attained, therefore even the renunciation

of the ordinarily spiritual aspirant, although of a different order,

yet possessed of the merit of the general class to which

belongs

;

hence its praiseworthiness. Although the duty to the Deity is suited to the state of the aspirant's development, yet it is true that the worship of the attributeless

13.

God marks

Hating no

the highest spiritual condition.

creature,'^ full

of brotherly love, and

compassionate,^ devoid of my-ness,^ devoid of egotism,'^

equal towards suffering and enjoyment, forgiving, 14.

Ever content,^ of tranquil

heart, with

natureÂŽ

1 "

Knowledge," intellectual apprehension of spiritual truth. Repeated endeavors," accompanied by ignorance of the nature of the goal. " Meditation," combined with knowledge. " No creature," not even those which do one harm, because such a devotee

2 " 8 <

regards all creatures as his own self. 6 " Compassionate," of whom no creature will ever

know

fear.

6 " My-ness," consciousness of ownership in anything. 7

" Egotism," consciousness of being the doer of anything.

" Ever content " that

is, does not think of gain beyond what the body needs be kept alive. " Nature," that is, the assemblage of cause and effect forming one's person;

in order to 9

ality or individual character.

THE LORD'S

LAY.

1 85

subjugated, firm in intent, and with thought Psalm

cxii. 7.

and votee^

•

faith giver given

whoso

;

•

de-

dear unto Me.

then goes on to amplify what

17: "I

n Me /r

said in Chapter VII. verse

excessively beloved of the wise man, and he

also

beloved of Me."

from whom no one feels perturbation, also whom no one perturbs, who is free from the agitation arising from exultation,^ despondency,^ and fear, is beloved of Me. 16. Unexpecting,* pure, capable,^ neutral,^ devoid of 15.

giving up initiation of action, whoso

fear,'^

devotee

beloved of Me.

17. He who does not feel exultant, nor hates, nor mourns, nor longs, giving up good as well as evil,^ whoso is

is beloved of Me. Equal towards friend and enemy and also towards honor and disgrace, equal towards heat and 44-48cold, towards enjoyment and suffering, and

possessed of devotion 18.

Matt V ^'- ^5-

devoid of attachment, 19. Matt.

viii.

Equal 20

Avhom are abuse and adulation,

X. 9, 10.

fixed habitation, firm in heart, possessed of

devotion,

— such my

man

beloved of Me.

" that is, a wise man. from the fulfilment of wishes, and 8 " Despondency," from the opposite. 4 " Unexpecting," that is, neither body nor mind craving 1

silent,

content with any and every thing, without

;

Wt.oso

devotee

;

2 " Exultation,"

" Capable," possessed of presence of " Neutral," not espousing any cause.

Devoid

of fear

;

this neutrality

gratification.

mind and sound judgment. is

not on account of fear of probable

consequences. " Giving

up good," etc. ; that is, having given up demerit, rests in that perfect love which casts out fear. 8

all

works of merit and

THE BHAGA VAD

86 20.

Those who worship

„ Matt. xu. 50; ..

John

xiv. 22-24.

gItA.

this immortality-bearing

as declared,' full of faith, ^-j^g

regarding a o

supreme end, and devoted ^

law^

Me^

— are exces-

sively beloved of Me.*

With

this

chapter ends the second hexad, containing the decla-

supreme parunknowable God of the wise, and the The former infinitely attributed God of goodness to His devotee. (the wise) are identical with the Deity by realizing the truth that the innermost-reality in man is the spirit of God, and therefore not dependent upon Him for the latter He is the only door to ration of the being of the Deity in His character of the

adox,

— the

attributeless,

;

salvation. is to be known as attributeless where separated from NaBy the will of God the and attributed as possessing her. consciousness in Nature is one with Him, and like oil in the sessamun seed, at the start of creation pervades all things. Those who know the reality call that which is anotherless consciousness by

God

ture

the word Brahma, the

Supreme

Spirit, the

Lord.

Thus ends chapter the twelfth, called " RiGHT Knowledge of Devotion to the Deity," in the blessed

Bhagavad

Gita, the sacred

lore,

the divine wisdom, the book of divine union, the

colloquy

between

the

Arjuna, and contained of the blessed tion of

KRISHNA and

blessed in the

Bhishma Parvan

Mahabharata, which

a collec-

one hundred thousand verses by Vyasa.

Salutation to

Krishna,

by devotion

whom

the

rugged path of devotion to the attributeless becomes smooth, and salvation easy of attainment. 1

" Law," as declared in verses 13-19.

8 "

Me," the

attributeless.

Devoted," resting in that supreme love which

Deity. * " Excessively beloved of me."

is identification

This concludes the thought contained in Chapter VII. verse 17.

full

with the

exposition of the

IDENTITY.

CHAPTER

XIII.

THE RIGHT KNOWLEDGE OF THE DISCRIMINATION BETWEEN KSHETRA AND KSHETRAJNA. The

first six

individual spirit

;

chapters of this book declared the nature of the the six succeeding chapters dealt with the nature

of the universal spirit; with this chapter begins the final hexad,

which declares the

relation

â&#x20AC;&#x201D; the

between the two to be identity, one and indivisible.

Spirit or Consciousness as itself being

In the seventh chapter (vv. 4, 5) it is twofold, that which

â&#x20AC;&#x201D;

of the Deity

shown that the nature composed of the three

qualities, the eight-fold divided inferior nature, the

age

and that which

;

God.

Consciousness, which

cause of bond-

the

Spirit

teaching the truth in respect to this twofold nature, the

Blessed Lord illuminates the great mystery of the being of the Deity, since the creation, preservation, and destruction of the uni-

verse

due

to the

union and disunion of the superior and inferior Further he shows forth the nature of that

nature of the Deity. spiritual

knowledge which, joined

to the

performance of the law

declared in the previous chapter (vv. 13-20), makes the devotee

be borne in mind that in For them, with hearts entered son of Pritha, without delay, the rescuer from

eminently dear unto the Lord.

verse 7 the Blessed Lord said into

Me,

become,

It is to

death-bearing, migratory existence."

How He

is this

done

The

Deity, as Himself,

not liable to act.

and salvation from the conditioned life of change is not possible without spiritual Hence in the knowledge. (Cf. John xvii. 3 i Cor. xiii. 12.) acts through the mysterious plenitude of power,

;

present chapter the Blessed Lord declares the knowledge of the

being of God,

who

beyond

all

comprehension.

THE BHAGAVAD

I90

GItA:

The Blessed Lord This body/

who knows

son of Kunti,

spoke:

named Kshetra:

him, those acquainted with both,

it,^

the

call

Kshetrajna.* It is

wisdom merely

not perfect

know the Ego

as different from

the body.

Know me

even as the Kshetrajna

son of Bharata

every Kshetra,

knowledge which is knowledge in

that

;

Kshetra and the Kshetrajna The Ego

realizes the

sight.

be known as different from the body, and also as being with the Supreme Spirit. This does not mean by three chronological manifestations of the Ego, but as being true the

same

as being

in all the infinitude of bodies,

They

forever.

show

are three co-inhering identities which,

identical different

once and

when

real-

God, Consciousness, is incomprehensible, but by the operation of a mysterious power it seems to be dwelling in all creatures as that which they call the self. ized,

that the real nature of

That Kshetra,^ what

"This body;"

is,^

nature, into the inner faculties, external senses, 2

is,''^

the inferior nature of the Deity transforms

pose of the enjoyment and experience of the

assemblage

how

spirit, or tlie

itself,

what

for the pur-

conscious, superior

and the material

of the

body

this

" this body."

"Kshetra"

means "the perishable," "subject to decay." It also and in this sense is a fitting name for the body, as the seeds of sown in the body germinate into new forms of good and evil literally

signifies " a field,"

good and

evil

experiences. 3

Who knows

instructions about

;

its

" that is, knows the body completely, and is now receiving nature from the Blessed Lord the Ego in its two aspects, ;

bound and liberated. 4 "Kshetrajna;" the knower

owner of a

field

called Kshetra, because to an ordinary

man

of Kshetra enjoys

as the

enjoys the fruit thereof. 5 it

"That

Kshetra."

The body

represents the whole of nature

own

body.

and

soul,

To is

" What

f "

How

man knows

everything only in relation to his

understand the truth represented by the usual division into body necessary to comprehend Prakriti (or Power), together with its

twenty-three products, and the 6

;

it is

;

;" that

" that

manner

is, it is

is, it

of their production.

in essential reality

unconscious and objective.

has the power of producing.

THE LORD'S LAY.

191

and what is from what derived,^ also who what is his power,* all this hear from Me in

produces,"'

â&#x20AC;&#x201D;

is,^

brief.

Praises of this knowledge of body and soul, object and subject,

now

follow.

the Rishis^ has it^ been fully

^ sung with disVedic hymns of many kinds,^ and by words that indicate the Supreme Spirit, and are certain and full of reason.

crimination

in the

^*^

According to the practice of spiritual teachers, having removed from the mind of the hearer all other things, by declaring that which forms the highest importance of the teachings, the Blessed Lord proceeds to declare the natures of the Kshetra and Kshetrajna. should here be explained that when the reward of spiritual living

spoken

It is

not to encourage selfishness, but to remove obstacles from the path of the disciple by quieting the unrest which of,

the object

comes from manifold 1

" WTiat

"What

desires.

produces " that ;

is, all

that appears to be

from what derived " that ;

is,

comes from

it.

the relation between the primary

and secondary causes. 3 4

" Who he is " that " His power;" that ;

what, in reality, the Ego or Purusha is. through reflection in various objective bases.

is, is,

By the Rishis is the sufficiency of the right knowledge of object and subject established by authoritative opinion, but also by the eternai revelation 5 "

;

" not only

of the \'edas. 6 " It

;

" that

the knowledge which the Blessed

is,

Lord

about to declare in

brief. ^

" Fully ;" that

is,

many

in this chapter. 8 ' With discrimination

ways, and with greater fulness than

to be

found

" the cause of bondage is the want of discrimination between the ego and the non-ego, while the realization of this distinction is ;

liberation. 9

'"Vedic

of the Vedas,

hymns and

the Kshetrajna 10

"Words

many kinds;" many, because

also, as

of various schools (jakhSs)

one authority says, owing to the various names by which

hymns.

called in the

that indicate

full of reason;" that is, not only in the hymns, but also in texts where arguments are used to increase the aspirant's receptive power; such as, "approach the atma " "he that knows the Supreme Spirit attains the supreme goal " " he who worships another God, and considers his Ego as one and God another, is like a beast of burden to the gods ;" " How can that .

;

which

come from

that which

not

THE BHAGAVAD gItA:

192 5.

The

great elements,^ ahankara,^ buddhi,^ and the

—

unmanifest,*

one/ and the Then 6.

even this;^ the ten indriyas,^ the

five objects

declared that which

of sense,^ produced by

Prakriti.

Desire^ and aversionj^*^ pleasure and pain, cohe-

rence," conscious

recuperative povver,^^

h'fe,^^

been declared the Kshetra,^^ together with 1

" Great elements

— thus has products.

its

" great because pervading all the products

;

namely, the

ten indriyas, the manas. and the five gross elements. 2 " Ahankara " that is, egotism or the Ego, through false knowledge consid;

—

the power represented by " I am this." ered as an object of cognition, 3 " Buddhi " is the producing or determining power of Nature in individuals ;

it is

the intellect or power of judgment.

* "

Unmanifest,"

the root-cause, Prakriti, the unseen

illusive power, difficult to cross over " 6 " It is

even this

tioned, VII. 4)

;

that

is,

(Chap. VII.

power

God.

14).

eight-fold, differentiated, inferior nature

(men-

thus described here.

6 "Indriyas;" the five senses and the five powers or organs of action. Organs do not here mean the different parts of the body, but the powers which manias walking through fest themselves through these various portions of the body,

—

the feet, and so on. T " The one ; " that 8

" Objects of sense

is, ;

the manas, or reflecting

" that

is,

self.

the gross elements.

The assemblage

these powers is the Kshetra. 9 " Desire " is the attraction towards an object belonging to the

same

of all

class as

one previously experienced the concomitant of such attraction is pleasure. 10 'I Aversion," with its concomitant pain, is the opposite of desire. 11- " Coherence " is the power by which the senses, organs, limbs, and internal ;

faculties are held together as one. 12 " Conscious life " is not consciousness,

which is identical with the Ego, and Conscious life appears to pervade the body as force may be said to pervade matter in which it resides. The buddhi is described as transparent to consciousness, and thus able to produce an image or simulation of contherefore with the Deity.

sciousness in a being. 13 " Recuperative power " is the energy supplied from within a creature for the purpose of maintaining the organism and its functions. This power revives the senses when weakened by fatigue it also shows itself as mental and physical endurance. No amount of food could invigorate a man if this power did not exist before eating. Authority and argument prove these powers to be properties of " Desire, intention, effort, belief, matter, and not spirit. The Vedic text says all this non-belief, recuperative power and its opposite, shame, intelligence, fear, is but the mind." The Ego not being an object cannot be related to any of these things, which can be experienced and are therefore objects. 1* " Kshetra " the individual body is one of the groups into which these objects ;

;

are divided.

—

THE LORD'S LAY.

This explains the nature of the Kshetra, which is the first of the The others are knowledge and the

three topics of this chapter.

whom knowledge reaches its consummaand ceases to have further use. The powers enumerated are products of Prakriti and not proper-

Kshetrajna, in revealing tion

Ego which,

ties of the

united to Prakriti,

scient, almighty, etc.

this distinct

declared to be omni-

statement the philosophy

of the Atomist and the Logician are rejected.

Sankhya and Yoga

who

philosophers do not completely follow the Blessed Lord,

declaring the teaching of the Vedanta, the orthodox philosophy of

the Brahmans.

The Blessed Lord proceeds though

in the third verse

one of the subjects,

it is

to declare

knowledge

what knowledge

Al-

is.

not distinctly mentioned as

yet impossible to describe the object to be

known without giving some idea of the knowledge, or the knower. The true Ego being the object to be known, or realized, the apparent knower is really the knowledge. The buddhi, in connection with the body which answered to the name forming the subject of the statement made by another, "He has attained Nirvana," is the knowledge. Spiritual knowledge, in short,

that simple reality which

resented by the instructor, the instruction, and the pupil ceives

it.

This knowledge

rep-

who

re-

interior or transcendental reality,

while the practical meaning of these three words

included in the

knowledge is not the product of effort, for no effort can produce that which is absolutely nothing before the Nor is it a thing which pre-exists the effort which effort is made. can be said to establish a new relation between it and the maker of the effort, as is tlie case with any object of possession, where ownership results from the action of the owner for spiritual knowledge cannot co-exist with the sense of proprietorship or any other form Kshetra.

Spiritual

;

of egotism.

The

who

is based upon ignoSuch questions can only arise in regard to the false nature of the Ego as opposed to its true nature. The traditional reply to such questions as " Who is bound by ignorance, and who is liberated by spiritual knowledge?" is the demonNothing else so clearly discloses the stration of their irrationality. want of humility which prompts questions on a subject which is denied care and thought, as is shown by these questions.

question as to

gains the knowledge

rance of what the knowledge

is.

T'HE

194

BHAGA VAD GITA

This universe is the false nature of the Ego, and appears as true by the illegitimate ascription to it of the property of Truth. In fact, the illegitimacy of the ascription that

it is

makes

this nature false.

The ascriber is also that false nature and no other. As an actor may personate a king without being a king, so the false nature personates the Ego without being it. The actor may pretend to die on the stage and yet his real personality suffers no injury, he remains

unchanged when it

was

beginning and

in the

So when

his part is finished.

shall finish its pretences the

forever and forever.

This

world before the false Ego,

Ego is is

will

now,

itself,

the false nature

â&#x20AC;&#x201D; that

is,

the

â&#x20AC;&#x201D; having no more parts

same

to play

the last thought on the stage of the

strictly speaking, the falsehood disappears as the baseless fabric of a dream. "I have done all that is to be done, obtained all that is to be obtained, known all that is to be known, it is finished." Thus ends

about the Ego,

or,

finally

â&#x20AC;&#x201D;

the working of the false nature, not indeed by mere lapse of lime. As a play does not end from this cause, but by the consummation

of the purpose of the play, so by the realization of the purpose of existence, namely, the perception of all that exists, man's destiny is

then comes the disappearance of that perception because things have been perceived, as appetite ceases when a satisfying meal is eaten. Spiritual knowledge is the revelation of this purpose, fulfilled

;

all

the completion of the destiny of man.

who know what

the destiny of

man

destiny, the purpose of his being. exist

Ego

of false knowledge. thins: to

hears from those realizes his

spiritual

own

knowledge, to

as independent of spiritual knowledge as It

requires no knowledge, true or false, for

itself.

Want

siveness,^

This

A man and then

no more as a man.

In reality the is

is,

of conceit,^ want of ostentation,^ inoffen-

forgivingness,*

"Conceit"

sincerity,^

devotion to spir-

here used for the conscious attributing of merit to one's

self.

2 " Ostentation " is the disclosure of one's spiritual condition. 8 " Inoffensiveness," causing pain to no creature by mind, speech, or body. * " Forgivingness," want of perturbation in the mind on being injured. 6 " Sincerity," harmony between act and feeling ; the sage having no personal

motive has no thought as to

how he

acts.

THE LORD'S LAY. instructors,

itual

cleanliness,^

firmness,^

restraint

self.3 8.

Dispassion

about objects of sense,^ absence of

and meditation upon the evils ^ of birth, death,^ decrepitude, disease, and suffering. 9. Want of attachment to objects and self-identifying interest" in son, wife, house, and so forth, and unchanging equal-heartedness on the occurrence of what is favorable and what is unfavorable. 10. Love unfaltering to Me through self-effacement^ in non-separateness ^ from Me, fondness for secluded spots, and want of pleasure in congregations of men.^^ pride,

^'^

and

" Cleanliness," external and internal the latter is freedom from attachment and is gained by impressing upon the mind the unclean character of ;

aversion,

these qualities. 2 "

Firmness," perseverance in working out one's salvation. " Self " is here the union of body and the faculties, which produces our present being. Its restraint is in the power to end their natural union, which is manifested as the tendencies of the natural man. * " Dispassion sense," that is, want of attraction towards any sensuous object, experienced or unexperienced. This comes by '' " The moment thou art born thou art 6 Meditation upon the evils," etc. fated to die the moment thou diest thou art fated to be again imprisoned in the dark dungeon of the womb, sunk in the foulest impurities, and even while thou livest the body is liable to be afflicted by the most loathsome diseases, 8 " Restraint of self."

;

and the mind by the intensest

sufferings

from passions and the uncertainties

of life." 6 " Death."

The agonies of death are produced by the violent wrenching of the senses and faculties from their normal operations. " Self-identifying interest," etc.

The thought that their life is my life, their This natural force has the effect of making the working out of salvation appear to be an act of personal interest to be compared with 7

suffering mine,

and so on.

the interests of son, wife, etc. A man is thus blinded into the belief that it is unselfish to give up working out his salvation for the worldly well-being of his family and relations. (Cf. Matt. x. 37.) 8 " Self-effacement," or Samadhi a state of spiritual exaltation in which con;

sciousness of the present self 9

" Non-separateness."

completely obliterated. There is nothing beside my God, Vasudeva, and is

supreme goal. 10 " Fondness for secluded spots " perception ;

of the Spirit

obtained in such

places. 11

" Congregations of

spirit is blinded.

men

;

" in the midst of unregenerate

men

the eye of the

THE BHAGA VAD GItA

196

in the pursuit of spiritual

Constancy

11.

knowledge,

—

meditation as to the end of the knowledge of truth, ^ these 2 are said to be knowledge ignorance is that which ;

opposite to

The

this.

how

question arises as to

knowledge of the Supreme consciousness.

condition

these attributes can be called

can be observed everywhere that

knowledge conditions the object known. It conditions the object

in a circle.

they do not define and

Spirit, since

This involves reasoning it is knowl-

known because

knowledge because it conditions the object. The truth when knowledge is said to condition the object known, the meaning is that the object is different from other objects not con-

edge, is,

it is

that

nected with that knowledge as, for example, the knowledge that baked earthen jar does not manifest fire. ;

reveals a

Hence

not unjustifiable to speak of these attributes as

knowledge of which the object is the Supreme Spirit, meaning by knowledge the concomitant indications of knowledge which is indefinable. The knowledge of the Supreme Spirit is the knowledge " I am He." None can know the " I " as an object no more can the Supreme Spirit be known as an object. This knowledge in its con;

summation

Nirvana.

is to be known I shall declare, knowman attains immortality, the beginningSupreme Brahma that is said to be neither Aught

That which

12.

—

ing which a less.

nor Naught. so difficult to be known, yet the worthy of unfaltering devotion, because the consummation of it is beyond description glorious, identity with the Supreme Spirit. In order to declare the Absolute

Although the Absolute Deity

pursuit of spiritual knowledge

Deity, the beginning istence

;

made

—

at the highest point of conditioned ex-

namely, the cause of creation, preservation, and destruction

"End

of the

knowledge of truth;" that

liberation.

is,

"The

truth shall

make you free " (John viii. 32). By constant thought about Nirvana, or eternal life, the mind begins to believe that of all things this is the best, and acquires work for it. "These " all that has been said

strength to -

;

edge because they

fit

in verses 7-1

'" .

These " are

one for the reception of knowledge.

called knowl-

THE LORD'S LAY. of the universe,

those

who do

which

beginningless for

all,

and unending for

not attain Nirvana, where the attribute of being the

cause no longer illusively conditions consciousness.

The Supreme

and yet itself. It might at first sight appear that after the promise to declare what is to be known for the purpose of attaining immortality, it is inadequate to say that the Supreme is "neither Aught nor Naught." But it is not so, and is in perfect agreement with all teachings of the Vedanta. It being impossible to make any affirmasince all that is, is but falsely imputed to tion about the Deity, Him as His attributes, negation is the only right method of declaring Him, who cannot be found out by searching. Spirit is beginningless

â&#x20AC;&#x201D; â&#x20AC;&#x201D;

The Vedas

declare, "

Now

then this commandment, not

this,

not

that, not great, not small, not short, not long, not within, not with-

out, not before, not behind, not sound, not touch, not form, not changing, also not taste " because a legitimate application of the ;

demonstrative pronoun

How

not possible in respect of the Deity.

from universal negation ? In this that about which the verb " to be " is used in an affirmative sense exists, and But the employment of the verb for affirmathe reverse does not. tion or negation is an act of mental operation, which cannot extend to the Supreme Spirit, who is not an object limited by the mind. Let us take an example in the phrase, "The barren woman's In so far as son." The difference between the two cases is this the "barren woman's son " can have any importance he must be When we reject the figperceptible by ordinary physical means. ment of the barren woman's son, we mean nothing more than this, that our conscious existence, as well as the happiness which exis this

different

;

istence implies, is in

words,

no way affected by that figment.

In other

woman's son when we negative

the implied perceptibility of the barren

that gives the

mind the

feeling of rest in certitude

his existence.

Not so in the case of the Absolute Deity, in regard to whom there no implication of perceptibility. Being beyond the possibility of experience by the mind, the Deity cannot be the object of the mental function of negation. Therefore the being of the Deity is proved by the word, that is, by the mystery of revelation. That which is not of any advantage to any man (as is an object declared to be beyond the power to experience), no man can or will

invent.

THE BHAGAVAD gItA

198

Here another doubt subject to negation,

alone eternal

life

arises.

how

Granted that Absolute Deity is not know Him from whom

possible to

can be inherited

impossibility of perceiving the

The very

consideration of the

Deity through the mind and the

His being, establishes the other truth we have no means of knowing the Deity. This doubt is not well founded for the same authority which establishes the being of the Deity as an absolute truth, and therefore not amenable to sense perception or inference, also senses, which establishes

that immortality

impossible, because

;

declares that there

mination, which

a power called divine grace or spiritual

makes

illu-

known, not indeed as an object, but as the consciousness within us (Cf. Matt. x. 27 John v. 21, Consciousness alone is life in itself, or is self-existent; and 26). the Deity

;

the

moment

perceived that

consciousness, immortality

the Self,

the Spirit or pure

achieved.

The Supreme Spirit is proved by the word but not made known. For words can cause us to realize four categories only namely, class, action, attribute, and relation. The Supreme Spirit is none ;

of these.

How

containing

many members

then can

He ?

be called reality, which is a class This use of reality is a mere figure

of speech, and has no scientific precision ity,

;

for the

revealed author-

"For Brahma there is neither clan nor Respecting action it is said, "Without action, peace;" as

the Vedas, declares,

caste."

regards attributes, relation

it is

"He

one only and attributeless " touching ;

explicitly declared, "

One without

words can only deal with quality and called substance; but the

Supreme

them, and consequently beyond

From Deity,

all

a second."

In brief,

their co-inherence, usually

Spirit

different

from

all

words.

the rejection of the attribution of reality or being to the

may seem as though He were nothing. To remove this shown that the existence itself of the limbs, organs, senses,

fear

it is

and

faculties cf creatures affords the proof that they are the

of consciousness.

powers Disconnected with consciousness they cannot for

a moment be, and yet they are not disconnected. Consequently their apparent non-identity with consciousness is not due to any power in them. Nor is it possible to say that they are self-existent.

Hence they are and are not identical with consciousness, without any power of their own. This is the same thing as to say that they are the powers of consciousness with which they are identical or not, according to another

power which must be regarded as absolute

THE LORD'S

LAY.

—

free-will, or independence of consciousness, a power not liable to be described. The conclusion is undeniable that the point of view from which reality is attributed to powers cannot admit of the same epithet being applied to the Powerful, but without the Powerful neither attribute nor attribution can be.

The knowledge of the Deity is the realization that the Deity is unknowable by reason of His absoluteness, but being Consciousness, He is that which every creature feels after as the " I." The world being His power is in reality nothing but Himself. The apparent non-identity which gives an apparent reality to the world is

—

an indescribable, unessential something, a falsehood to be Consciousness cannot be known except as

avoided with contempt.

by which and through which all things are known; and no thing Consciousness is independent and is not known. self-existent, while all things can and do exist only through it. Hence the whole universe is the power of consciousness in other words, the universe is, and can cease to be, only by the power of consciousness the power which destroys the universe would itself that

can exist that

;

be destroyed

rejected by consciounesss.

Fully to realize this

being can thus know

is to

God

know God

with true knowledge.

know Him "I am He."

complete renunciation and perfect resignation, Self,

— know

13.

Him by

except those who, thoroughly purified by

the knowledge

That has hands and

feet

as the

everywhere, everywhere

eyes, heads, and mouths, ears everywhere, he remains

the world, covering

The

all.

bodies and minds of different creatures are really presided

who appears as though But if these illusive forms are rejected, the consciousness which is man, and God, and all beings at the same time, and at all times, remains. over by one consciousness, the Kshetrajna,

distinct in each creature.

14.

Reflected^ by the functions of

" Reflected " that

all

senses and fac-

nothing can exist without consciousness, yet nothing consciousness appears as it is said to be reflected, He seems to rest, he seems to move," says a sacred text. Tlie though acting. " For those devoid of right discrimination when the revered commentator says, senses and faculties act, the Ego appears as though the actor as, when clouds move about, the moon seems as though in motion." 1

consciousness

;

is,

therefore

—

;

THE BHAGAVAD GITA

200 ulties,

yet devoid of

senses^ and faculties, unattached, devoid of qualities, yet witnessing

all ^

yet all-supporting;

qualities.^

all

That is the within* and without^ of creatures, animate and inanimate; it is unrealizable on account of subtlety, and is distant*^ as well as near." 16. That which is to be known, though undistributed is distributed in creatures,^ and is the support of creatures,^ as also destroyer and creator. 17. That is the light of all lights,^" is said to be beyond darkness ^^ the knowledge,^- that to be known,^^ and that which is known, ^* seated in specialty ^^ in the hearts of all. 15.

;

" Devoid of all senses

organ, limb, or faculty.

;

The

" that is, in reality the Ego is unconditioned by any Scriptures say, " He, devoid of hands and feet, moves

and grasps sees, though without eyes hears, thougli without ears." 2 " Unattached yet all-supporting " that is, though the Spirit is without relation to anything, yet if it were not, nothing would be. Even the seeming reality ;

;

of the world requires

The

3 ''Qualities," here

Reality to be simulated.

used

means the three components * " 6 "

Within " Without ;

;

Ego, the Spirit

in the technical sense of the

to the wise the "

that

is,

Sankhya philosophy,

of nature, fully described in the succeeding chapter.

innermost thing, the Ego, is the Supreme Spirit. who, being in delusion, take the body as the

for those

the external body from the skin to the marrow.

Such

their

delusion. 6 " Distant," for the unwise, who search the whole world for it in vain. 7 " Near," for the wise who know it to be the Self. The holy text says, " It

moves,

does not move,

as well as the outermost of 8 "

Distributed

to each body.

distant,

near,

the innermost of

all this

all this."

in creatures ;"

consequence of being considered is but One, while in regard to

the cause, the Spirit

in reference

effects

it is

many. 9 "

Support of creatures " during the

destroyer and creator. 1" " Light of all lights

life

of the

Kosmos, and

at other seasons

" as without the sun nothing can be seen, so the sun himself cannot be seen except through the majestic, self-sustained splendor of the ;

Spirit. 11 " Is said to be beyond darkness " beyond the reach of false knowledge "said" by the Vedas. (See comment, Chapter VIII. verse 9.) 12 "Knowledge." (See verses 7-1 1.) 18 " To be known." (See verses 12-17.) 1* " That which is known " when the truth is realized in a heart purified by the virtues called knowledge in verses 7-1 1. ;

;

15 " Seated in specialty

" as the rays of the sun fall everywhere but are pecuseated in transparent media, so these three realities, though all-pervading, are in the heart or buddhi. liarly

;

THE LORD'S The

LAY.

20I

nature of the Supreme Spirit

real

incomprehensible.

Whoever, knowing this, knows Him as declared in verses 13-16, and perceives that the real nature of the Deity is identical with the true Self in us, knows truly indeed and is immortal. 18. Thus has been declared in brief the Kshetra,^ knowledge,^ and that to be known ^ my devotee,* real;

izing this, attains to

From

state.^

the practical point of view the last verse of Cliapter XI.

most important in the book as regards philosophy, the foregoing verses of this chapter are incomparably the most important. The truth fully sung by Va^ishtha and the other divinely illuminated sages in the Vedas, and illustrated by well-reasoned arguments, has been thus briefly declared by the Blessed Lord. Whothe

;

ever realizes this truth is set free. The twofold nature of the Deity verses

and

from which

all

Know Know

19. less.

declared in Chapter VII.

also said that these two form the source

things come.

Prakriti

The

subject

and Purusha^

resumed as

here.

both beginning-

the emanations^ and qualities^ as born of

Prakriti. Prakriti

and Purusha are co-eternal and are the power of the

Deity by which creation, preservation, and destruction take place. Prakriti is the power by which all work is done, while Purusha If he did not oversee she would not work; and if she looks on. did not work he could not look on, in the absence of anything to be looked

But yet

at.

objective

;

essentially consciousness is different

therefore their union, as described,

" Kshetra

" described in verses

;

6, for the

due

from the

to the fact of

purpose of giving the right

knowledge of the individual ego. 2 " Knowledge " that is, the relation between the Kshetra and the Supreme ;

Spirit, 3

Known

" that

;

is,

the

Supreme

Spirit.

devotee " he who having firmly placed his entire heart in the Supreme Spirit sees nothing but the Supreme everywhere and in everything. 5 " My state " identity with the Supreme Spirit or liberation. 6 " Prakriti " that is, the inferior nature of the Deity (Chap. VII. v. 4). 4

;

the superior nature of the Deity, or consciousness. and the rest. 9 "Qualities," modifications of nature appearing as pleasure, pain, and deT

" Emanations," such as buddhi

lusion.

Purusha

;

THE BHAGAVAD gItA

202

and is the manifestation of most important thing to impress upon the mind. The beginningless union of consciousness with matter is due it is to the free and absolutely unconditioned will of God alone otherwise called illusion or false knowledge, because it is not an object to which the pronoun " this " can be applied, and because The essential nature it is extinguished on attainment of liberation. of will being independence of conditions, the dissolution of the illegitimate union between matter and spirit is also the outcome This union and disunion do not show any of the Divine will. changeableness in the will of God, for the very essence of change, which is Time, does not exist except by the union of Prakriti and Purusha. Hence it is clear that no one can attain liberaTo tion or true knowledge of the Deity by mere lapse of time. accept the doctrine of a progressive development for the immortheir being both the nature of the Deity,

His

This

will.

the

;

tal

Ego

accept death in preference to

essentially immortal,

conditions of time. of the eternal

life.

The Ego

and therefore at every instant free from the The free growth of this faith is the attainment

This, however, can never take place so long as

life.

it openly by unrighteousness of conduct and want of resignation, which has its origin in the belief that the Ego is transitory and limited by personal desires. Bondage and liberation are really nothing but the two aspects of The the Divine will, uniting and disuniting Prakriti and Purusha. difference between the Sankhya philosophers and the orthodox Brahmanical teachers lies in the fact that the former ascribe to Prakriti the power of uniting with and disuniting from Purusha and although she is unconscious, she appears as though conscious

the

lie

by reason

given to

of this

power of uniting herself with Purusha.

The orthodox sages attach a different meaning kriti. The revered commentator says, "Prakriti is

to the term Pra-

the power of the power consisting of the three And as no creation can take place except by the union qualities." of Prakriti and Purusha, therefore Prakriti is not independent, but The Sankhya philosophers demur is subject to the will of God. to this, and say that Prakriti is " the rootless root."

Deity to create objects; the

The

illusive

others say that Prakriti, being unconscious, cannot be the

would be opposed to such Vedic by a conscious power. The Sankhya philosophers reply that such texts do not impugn

First Cause, because such a tenet

texts as declare creation to be caused

THE LORD'S LAY.

203

the truth of their doctrines, because by union with Purusha, Pra-

appears as conscious.

krit!

The orthodox

scliool rejects this exposition as being too cumbrous and roundabout. But the seeming difference on this point between these two schools altogether disappears when we reflect over the teaching of the Sankhya school on this point. It holds that the union between Prakriti and Purusha is due to ignorance, which is destroyed by right knowledge, and that, as a great Sankhya authority declares, "Verily, no one is bound, nor is released, nor migrates:

but resting in many forms, Prakriti herself migrates,

is bound, and (Sankhya Karika, Aph. LXII). This aphorism removes the apparent conflict between these two schools upon a very important point, the real nature of the Ego. On a cursory view of the Sankhya system, it would appear as if it

freed "

â&#x20AC;&#x201D;

held that the

Ego

essentially possessed of the three attributes,

cognition, will, and action, at one time, but that at another time,

that is to say,

liberation,

divested of these attributes.

also seems to hold that the distinctness of personalities

due

real distinctness of egos.

But upon a careful examination of

this

system as a whole, these

apparent tenets give way before very different conclusions. then becomes plain that this school, in

common

with orthodox Brah-

manism, admits the indescribableness of ignorance, and does not understand it as mere negation of knowledge it also teaches the essential attributelessness of the Ego, and the consciousness of the Nor does it leave any doubt that in truth the Sankhya First Cause. school does not maintain the apparent multiplicity of Purushas to be an ultimate reality. (See Sankhya Karika, Aphs. XVII. and XX.) ;

The

difference of teaching as to the order of the evolution of princi-

ples

immaterial, since both lead to precisely the

The

same

final result.

school usually called Theistic Sankhya differs from the or-

thodox philosophy as to the nature of the First Cause. It maintains that although the Supreme Spirit is the Creator, and has other funche is yet eternally pure and unconditioned while the Blessed Lord teaches that the Supreme Spirit is really actionless and absolute, the phenomenal manifestations being the outcome of tlie relation between the two natures or powers. Here, also, on reflection, it will be seen that the difference is This difference may also be found formal and non-essential. between the Old Testament and the New. Jehovah the Creator is tions,

â&#x20AC;&#x201D;

;

THE BHAGAVAD gItA

204 Absolute,

—"

that

am,"

— while

in the

New

Testament the

Deity does not create except through His Son, who is not included in the procession of beings. As the union of Prakrit! and Purusha is not caused in time, the Son

eternally in the

bosom

of tlie Father,

no one can see " on account of His absolute majesty. This last conception is in perfect accord with orthodox BrahIgvara is possessed nianism, in which l9vara stands for the Son. because whenever any power is of all powers, yet is not absolute exercised he is the exerciser of that power, and is thus conditioned by it, while the Father "judges no man." Light will be thrown on the limitations of the Son by the will of the Father through such declarations as these: "Verily, verily I say unto you, the Son can do nothing of himself, but what he seeth the Father do for what things soever He doeth, these also doeth the Son likewise. For the Father loveth the Son and shovveth him all things that Himself doeth, and He will show him greater works than these, that ye may marvel. For the Father judgeth no man, but hath committed all judgment unto the Son" (John v. 19, 20, 22).

"whom

;

can of mine own

judgment

the Father that has sent

"And when

do nothing

self

because

is just,

(John

own

hear, will,

judge

but the

will of

32).

things shall be subdued unto Him, then shall the

all

Son

also himself be subject unto

that

God may be

It is to

;

seek not mine

all in all " (i

him that put

be noted here that the word Son

the father of orthodox

—

all

things under him,

Cor. xx. 28).

Brahmanism

expressly rejected by

modern times

— the revered

Sankaracharya owing to its implication of a derived and yet independent reality. The Spirit of God, consciousness, is the real nature of the

Son as

all

The

creatures.

only real nature of the

and inanimate, is the Supreme Spirit. In so far as the Father of the universe is said to do anything, it done by His mere being, and without even the least liability to

universe, animate

being conditioned as the exerciser of power. the absoluteness of the Deity,

done by His Word.

The Word

In order to indicate

often said that

God

all

within itself the totality of phenomenal manifestations.

verse

The

uni-

nothing but the meaning of this Word.

There on

things are

eternally uttered contains

a class of interpreters

this nineteenth verse

who

put a different construction

by rendering the

original

word

for begin-

ningless as "not the beginning," in the sense of the ultimate

;

but

THE LORD'S this is

Because

not to be accepted.

the First Cause of

LAY.

205

God, as Himself,

taken as

then Prakriti and Purusha must have

all things,

been created by Him. Consequently, before their creation God's lordly power would have been absent, and this power being absent, He could not have been the Lord. If the Deity creates, as Himself, without these two instruments, then this universe would have been as real as Himself, and eternal life would have been a mere there would have been no alternative expression for annihilation bondage or liberation, and all revealed Scriptures and doctrines would have been purposeless and void. By admitting the co-eternity of Prakriti and Purusha, and the independence of the Absolute Deity, and His identity with consciousness under wliatever apparent conditions manifested, all this is avoided. The same truth may be stated by saying that the will of God is the mysterious union between matter and spirit, which are The respectively His false or exterior and real or interior nature. wise words of the great commentator are " God being eternal. His two natures must also be eternal, because they form His divinity. Through them He creates, preserves, and destroys the universe." Another misconception must also be removed. It is not reasonable to think of any cause prior to Prakriti and Purusha, for that only leads to a regress7is in iufinitum. The truth is, that to deny the eternity of the powers of God, called Prakriti and Purusha. is to deny the existence of God; because God without His nature and His independence of nature is nothing. It is distinctly to be ;

stated that

God

20. In the is

really or interiorly

the Absolute.

production of cause and

said to be Prakriti

effect,

the cause

the production of experiencer-

ship of pleasure and pain, Purusha

said to

be the

cause.2 " Cause "

may

here be interpreted in two ways

;

either as

mean-

ing the five senses, five organs, manas, ahankara, and buddhi, or as 1

Cause

the universe.

said to be Prakriti

;

" that

righteousness, knowledge, dispassion, "

Among

is,

the initiating cause of

" Is said " refers to Kapila, the divine sage, with

and power.

all

whom

action in

were born

The Blessed Lord

says,

Kapila " (Chap. X. v. 26.) 2 " Purusha is said to be the cause." Purusha does not here mean the Supreme Spirit, but the Ego as connected with Kshetra, by the connection called ignorance (avidya). He is the cause by reason of this connection. the perfect

THE BHAGAVAD gItA

2o6

the seven secondary causes

subtle elements.

;

namely, buddhi, ahankara, and the

The connotation

that given to "cause."

then "effect" would

If this

mean

term

of "effect" will depend is

accepted

in the

the gross physical frame

;

five

upon

formet sense, in the

other

would include the sixteen non-producing products of rootnature as accepted by Sankhya philosophers namely, five senses, five organs, manas, and five gross elements. These two powers are the cause of the universe because, without case

;

power of PuBut the universe is the connection called ignorance, existing between the objective Prakriti, which contains cause and effect, and the subject Purusha. The experiencing of pleasure and pain is the perceptible universe, which is only another expression for the bondage of the Ego. According to the Sankhya philosophers, Prakriti, being unconscious, cannot be the experiencer; but there is no objection to her being the agent, only performing action when cognized by consciousness by relation to her through the mysterious power of ignorance. It is observed that the teats of the cow exude milk when the calf is near; thus by the rational, not spacial, proximity of Purusha, Prakriti works, in the same way as a blind man makes his way out of a forest even if a cripple mounts upon his back to direct him. The experiencership of Purusha has been mentioned. To what the productive capacity of Prakriti, and the cognizing rusha, the universe cannot exist.

—

is it

due

21, ities

and

Purusha seated^ in Prakriti ^ experiences the qualborn of Prakriti: the cause of his birth in good

evil

wombs

The acceptance

self-identification with qualities.

of the experience of pleasure and

pain and

indifference existing in Prakriti as belonging to the Ego,

the

and death. The sacred authority deand what clares, " What he desires, that becomes a determination he determines here, that he becomes on passing away." chief cause of birth, disease,

;

Two causes of birth qualities,

and

are here mentioned,

Prakriti, in

which the Ego

— self-identification with

seated.

Prakriti

the

material cause, and supplies the material for the construction of this '• Seated," that is. accepting Prakriti as the Self. Prakriti, in the sense of avidya, or the binding and not the liberating aspect of Prakriti as explained by Sankhya philosophy. (See Sankhya Karika,

Aph. XLIII.)

In the latter aspect she

Vidya, or spiritual knowledge.

;

THE LORD'S "baseless fabric of a dream."

LAY.

20/

Self-identification with qualities

the instrumental cause in this construction.

The mention

human

one body from that

good and

of the extremes,

birth as a god, a

another body,

wombs, includes

evil

The

being, or an animal.

according to the attributes with which

bestial,

"muddy

Stripped of the

vesture of decay,"

pure consciousness, which

ego, said to vary

celestial, terrestrial,

it is

the spirit of God.

identified.

none of these, but

Upon

the birth of

a creature upon the earth, the ego does not start from absolute nothingness, but it was in the purpose and design of God from

The purpose and design of God is Prawhich is ceaselessly at work. An ego dwells in Prakriti by undergoing endless incarnations until it knows what Prakriti is in beginningless past time. kriti,

;

other words, until

When

knows

this is realized

The bondage false,

the Divine purpose of its existence.

Nirvana

of the ego

being due to ignorance or

liberated

by the

When

when not operating of their falsehood

22.

attained.

The ego

illusion.

realization that in truth

bondage. The thinking principle of liberation.

neither essential nor accidental, but

thus

bound

the cause of

bondage as well as it is bondage;

operating in relation to objects

by reason of the perception

in relation to objects

and the

The Purusha

reality of the

the

ego alone,

body

it is

liberation.

supreme,^

upa-

drashta,^ anumanta,^ bharta,* bhokta,^ Mahe^vara,^ also called

not subject to such

and

Paramatma.^

" Supreme " that is, superior to Prakriti. UpadrashtQ. ; that is, the innermost in us, as well as the witnessing spirit in other words, that which is the centre of all, body, mind, and intelligence, and at the same time is not an object, but is absolute consciousness. The term also implies that the spirit is merely the on-looker, and is not concerned about the body 1

;

and

its acts.

Anumantd ; that is, producer of satisfaction in the doer of an act, though not himself concerned in action, still appearing as such ; witnessing the work of all, and never forbidding any. 8

Bhartd.

;

that

is,

the true consciousness which

in the assemblage of the

Bhoktd

body and the

reflected as the consciousness hence, " the supporter."

interior faculties

;

the consciousness which, pervading the buddhi as units of consciousness, appears as conscious beings. 5

;

6 Mahe^varci, "the great Lord." Consciousness as connected with the whole universe. " This is the Lord of all, the great master of all things, this the

ruler of worlds," says the sacred text. T " Called," in the Vedas. 8

term

Paramaimd is

; the atma, or spirit as the consciousness in the First Cause. explained in Chapter XV. verse 17.

The

THE BHAGAVAD CItA

208

that which thou callest " I " and blindly givest attributes Absolute Emperor of the universe, the Creator, Destroyer, and Preserver of all. The being within thee which experiences

Know

to is the

objects

the personal ruler of the universe

;

the true Self

the

consciousness which manifests this knowledge, and therefore identical in all but name with the consciousness in the First Cause.

man and

Existence as false.

Die

realization or true

Whoso

"Again" body.

experiences are entirely

evil

this annihilation before

The God is

life.

knoweth Purusha and Prakriti,^ though engaged in not born again. thus

together with the everything,

good and

knowledge of

liberation or eternal

23.

its

the falsehood and thou shalt live in truth.

quaUties, he,

refers to the time after the dissolution of the present

What happens

Karma, as well as which the existence of The sacred authority says, " His Karma is

the body continues

to his beginningless past

and of the future time

to that of the present ?

destroyed by reahzing

Him who

the superior as well as the infe-

rior nature."

Does death of the body then follow the attainment of spiritual knowledge? No; as in that case no spiritual teacher could have existed; and without spiritual teachers the acquirement of knowledge quite impossible.

What Karma was

difiScult to

is it,

him alive ? The Karma that when knowledge was attained. It is

then, that keeps

operation at the time

understand

Karma by the

fire

how

this residue is left

of knowledge.

The

on the consumption

explanation

that

all

acts

done by the sage, after his illumination, are not done by him, because he knows himself to be the unknowable consciousness which is identical with the Absolute and Actionless Spirit. Consequently such acts produce no change or effect in him such as could be the seed of future Karma. ;

modifications,

its

â&#x20AC;&#x201D;

" Thus " that is, directly realizes Punisha, "I am he." Prakriti; owing to this realization he destroys avidya, together with

by vidya.

light destroys the

avidya," says the revered commentator.

remains no further use for the Self, is 3

ited

'â&#x20AC;˘

light,

When

mass

the darkness

and then the

all

of darkness, so vidya, is

destroyed there

ineffable life in

God, the true

found.

Though engaged,"

etc.

by scriptural authority.

;

even

he does things that are enjoined or prohib-

THE LORD'S LAY. The

Karma

stored-up

destroyed because

not destroyed, because

avidya, and But the Karma not perceived by

its root,

and dispassion.

desire are destroyed by knowledge

already in operation

2C9

body is to him like a shadow, or as one of the illusions created by avidya and previously considered as himself. He now realizes that his body has nothing to do with him, the Ego, or true Self; but as knowledge is no impediment to the operation of illusion in regard to others, so in the case of the body its acts are perceived by them to continue as begun. the sage, as his

may be

illustration

by a robber,

given.

as he thinks.

instantly sees,

by a

man

surprised in the night

shoots at the untimely visitor, and

flash of lightning, that he

had mistaken a friend

throws down his weapon, but that does not prevent the shot discharged from wounding the friend. In the first twelve chapters the conception of the individual spirit

for a robber.

and of the universal is

declared.

Blessed Lord

spirit is purified

Know Me

now proceeds

;

in this chapter their identity

be even as the Kshetrajna."

to unfold the various

ways

The

of realizing

this life-giving truth.

24. By meditation ^ some realize the atm^ in the heart by the buddhi ^ others by Sankhya Yoga,^ and others again by Karma Yoga,* ;

The

condition of the very lowest

25. Others, again, not

next considered.

knowing

this,^

worship assidu-

ously,^ hearing from others, even they go beyond 1

" Meditation,"

and merging them

which consists in withdrawing mind, and then the mind

in the

all

death,'^

the senses from their objects

in the individual spirit.

This

appropriate for the moderately spiritual, who cannot perceive the truth from its simple declaration, but must quiet all disturbing influences by concentration of mind is

on the scriptural declarations about Truth which 2

the real nature of the Spirit.

Buddhi ; the purified inner faculties. Sankhya Yoga ; realization of the Ego

3 as distinct from the three qualities which constitute avidya. There is no reference here to the philosophy of Kapila. This is possible to the most spiritual only. * Karma Yoga ; the dedication of all action to the Deity. Fit practice for

those incapable of the others. 5 "

Not knowing

this

;

" that

is,

unable to believe in

from personal examina-

tion of the Scriptures, they receive it on the authority of others. 6 " Worship assiduously " that is, meditate on it constantly. ;

Go beyond

death " that ;

is,

escape from conditioned

life

by slow degrees.

THE BHAGAVAD

2IO

gItA:

making the hearing of the Scriptures

their

supreme

goal.

Whenever the least thing, animate or inanimate, is know that to be from the union of the Kshetra and

26.

born,

the Kshetrajna. Unions are usually of two kinds i. Like the union of the rope round the neck of which it is tied 2. Like the union of blackness and an object, together forming a black object. The "union" here spoken of is different from these it consists in the The Ego is absoascription of the properties of one to the other. lutely different from the non-ego, yet a relation between them is perceived. This is due to the ascription of objectivity to the Ego and of consciousness to the object. This false knowledge disappears when it is perceived that consciousness has no relation to :

to the water-jar

;

The

objects.

result of this realization

the disappearance of

spirit and the and then liberation is accomplished, suffering is extinguished, and the Truth is known. He who once attains this knowledge is deluded no more, whether he lives or dies, and whatever he may do. He is free as the air, bound by no laws of any kind. (Cf. John iii. 8.) The extinction of false knowledge is further treated of in order to impress us with the fact that this is the supreme consummation

objects

;

namely, the universality of the universal

individuality of the individual spirit,

of existence.

27.

Whoso

supreme Lord^ remaining equal ^ undestroyed in the destruction of them

sees the

in all creatures,

sees indeed.

all,*

28. Perceiving

Lord

the

difterenceless,

existing

equally everywhere, he does not destroy the Self himself, 1

" Hearing of the Scriptures,"

study. 2 "

This

and therefore goes to the supreme end. is

etc.

;

hearing includes

all

requisites of proper

the chief expedient for the lowest. Lord ; " from the standpoint of the consciousness dwelling in

Supreme "union" with the body. 3 " Equal " although the Supreme ;

Spirit

in all creatures,

still

has no

differences.

" destruction includes all the six changes to be destroyed, a creature must have passed through birth, existence after birth, growth, decay, and change of substance. * "

Undestroyed

them

â&#x20AC;˘which every creature is subject.

all

;

THE LORD'S LAY. The Deity consciousness Deity.

differenceless since he

is ;

there

nothing

211

the one and secondless

from the Deity the idea that " I

eitlier similar to or different

must not be forgotten that

in the

am and

nothing but I am " does not exist. The meaning of the saying that " the Supreme Spirit is one and secondless " is the negation of such an idea, which would imply a searching for something, and then feeling that the impulse to search finds rest without finding anything. This, being a mental process, is to be negatived with regard to the Deity, who is " without life and without mind," accord-

ing to sacred authority.

The Deity

the plenitude of bliss,

unconditioned conscious-

ness, the absolute perfection, and therefore devoid of

all

impulse

of any kind which, being the invariable sign of want and imperfec-

do not belong to the real nature of the Deity. " Existing equally everywhere " is a paradox for " everywhere "

tion,

;

and " equally " is the negation of all differthe Supreme, yet the Deity is nothing but the

implies differentiation,

ences.

All that

Deity.

There

is, is

no simile for the wide expanse of the heavens, nor ocean how much less can there be a simile for

for the waters of the

;

the unsearchable God, whose image the universe cannot hold, in

search of a perfect representation of eternally creating

whom Brahma

and abandoning creation

said to be

Here

in despair.

lies

the great difference between Truth and Pantheism. The Pantheist says, " Nothing but God is, and He is the Universe." The true devotee says, " Nothing but God is, and He is not the Universe."

The

great commentator says, "

the universe.

from the

The Supreme

Besides that Spirit nothing

Spirit

Spirit ;

different

that which

from

different

a false seeming, like a mirage of the desert."

Does not destroy the Self by himself." It is well known that even the most foolish do not consciously injure themselves. The wise man who knows his identity with God does not seek to kill himself by casting out God.

The

unwise,

who do

are guilty of suicide,

of unrest.

The

not

know

God, gloom those spheres, wrapped

that the Self

and must therefore wander

Scripture says, " Sunless are

identical with in the utter

blinding gloom, whither repair after death the creatures

who

are murderers of the Self," meaning in the above sense. It

can

is equally everywhere." How be harmonized with the observable differences in person-

has been said that "the Lord

this

alities ?

THE BHAGAVAD gItA

212

Whoso

29.

sees every variety of action as performed

Prakriti/ and also the

Ego^

as non-actor,^ he sees

indeed.

Not only

the

Ego

undifferentiated while existing in

all

things,

but also the things themselves are not different from one another, being but various modifications of Prakriti, which is one. To show this

it is

said

â&#x20AC;&#x201D;

when he recognizes^ the distinctions of things as merged in one,^ and therefore also the manifestations, then he becomes the Supreme Spirit. 30.

the time

How the absoluteness of the Deity remains unaffected, even though manifested in various forms, is next spoken of:

â&#x20AC;&#x201D;

31.

reason of being causeless,^

Supreme

the

body,^

Spirit, is

Kunti's son, he neither acts nor

The Supreme

Spirit "neither acts

of action or to action

does not 1

attributeless,''' this,

changeless, and though in the

act,

who

If the

itself.

attached.

attached" to the result

Supreme

Spirit

the

Ego and

This question the Blessed Lord

the actor?

nor

Prakriti, the illusive power of the Deity, the same that the Sankhya school unconscious producer of all that is produced.

calls the " rootless root," the 2 "

Ego," the Kshetrajna.

3 " Non-actor," that

is,

4 " Recognizes," that

unconditioned.

is,

following the teaching of the Scriptures and the pre-

ceptors, he gradually acquires a vivid realization of the truth underlying those

teachings, and feels that the truth he realizes is what they taught him. 5 " Merged in one." He perceives that all this is the Self therefore ;

life,

mind,

expectation, the elements, appearance, and disappearance are in reality but the In other words,

Spirit.

many forms through

all

that appears to exist

the power of illusion, which

really Self appearing in so

also called the creative energy.

" Being causeless" or beginningless, the Ego which is realized as identical with the Supreme Spirit can have no limbs or parts strung together and harmonized into a whole. That which has no limbs cannot act except when action is its â&#x20AC;˘>

essential characteristic, as in the case of Prakriti. 7

" Attributeless," while Prakriti

But unlike

Prakriti, the

the union of the three qualities.

fore the action implied in having different qualities does not apply to the Spirit

;

and

further, the

Supreme

Spirit cannot

Ego

There-

Supreme

have any action through nature,

because there is no nature that can be regarded as peculiarly his, as the great nature is but his power. Therefore the Spirit is changeless. 8 " In the body," that is, perceived through misconception as connected with the body.

THE LORD'S LAY. answers, " Nature only acts

(Chap. V.

nature being the same as avidya

V. 14).

The freedom by

" ;

213

of the

Ego from

action and attachment

explained

illustrations.

32.

space, though all-pei^^ading,

by reason of

its

subtlety, so the atma,

kinds of bodies,

all

As one sun

33.

manifests

The illustration

manifests

all this

world, the Kshetrajna

son of Bharata.

of the sun applies to the unity of the Kshetrajna in

spite of the variety of Kshetras,

and also

The sun manifests

to conditions.

not attached,

not attached.

Kshetras,

all

though seated

to its

want of attachment its mountains

world with

this

and valleys, sea and land but the sun does not thereby become many, nor is the sun defiled by the impurities it brings to sight. If we take the sun as the Ego, and consider a number of saucers ;

water as

full of

there its

human

one sun

own.

beings, then

While the

will

be seen that although

each saucer seemingly has a sun of

in reality, yet

reflected sun

taken for the sun, the motion

of the water from the breezes will give a

seeming motion to the sun. broken and the water runs out, then a man who has never known the sun except by attributing reality to a reflection, will think the sun is destroyed but not so the man who recognizes saucer

If the

;

the sun in the saucer as merely the reflection of the blessed sun in

the heavens.

when

a child

may imagine

the sun to be extinguished

when the knowledge by ignorance we imagine non-identity with the

clouds prevent his seeing the sun, so

within us

veiled

Deity.

The

chapter concludes with a

34.

Those who, with wisdom's

summary

its

contents.

eye,^ thus perceive the

difference between the Kshetra and the Kshetrajna, and

into the

and preceptors.

The Vedas

also the extinction of the nature of objects,^

Supreme.^ 1

Wisdom's eye

;" the instruction of Scriptures

are called the eye of the ancestors, gods and men. 2 " Nature of objects " avidya, the illusive power which brings into existence ;

objects essentially unreal. 3 " Go into the Supreme attain Nirvana.

;

" escaping

from the wheel of migratory existence,

"^^^

214

BHAGAVAD

gItA:

Thus ends chapter the thirteenth, called "Right Knowledge of the Discrimination between KSHETRA AND KsHETRAjNA," in the blessed

Bhagavad Gita, the sacred lore, the divine wisdom, the book of divine union, the colloquybetween the blessed Krishna and Arjuna, and contained in the Bhishma Parvan of the blessed Mahabharata, which is a collection of one hundred thousand verses by Vyasa. By the realization of objectivity and its distinctness from the Ego, which is in reality pure unconditioned consciousness, not different from the Supreme Spirit, all and every suffering comes to an end, and the crown and consummation of being is reached. Salutation to Krishna, rates the

who

that truth

Kshetra from the Kshetrajna.

which sepa-

THE LORD'S LAY.

CHAPTER

21$

XIV.

RIGHT KNOWLEDGE OF THE DIVISION OF THE THREE QUALITIES.

All

that is produced is due to the union of the objective Praand the subject Purusha (Chap. XIII. v. 26). This chapter is intended to show that this union is dependent upon the will of God, that in the as is held by the Sankhya philosophers and not production of the universe, with all its functions, Prakrit! and kriti

—

Purusha are independent. The cause of birth in good and tifying

evil

attachment to the quahties.

wombs

This

said to be self-iden-

rendered clear by am-

the subject is treated by dividing it into six different namely 1. Depending upon the Divine will, the confusion of identity between Prakriti and Purusha, and the attachment of the latter to plification

;

topics,

—

qualities of Prakriti, is the cause of the universe (vv. 3, 4).

The

different kinds of attachment according to the difference

of the qualities to which the attachment

The

How How

What liberation

Ego

the

bound by them

(v. 5).

(v. 10).

liberation from the qualities

Again

gained (w. 17-20).

implies (vv. 21-27).

The Blessed Lord I.

made

different qualities defined.

shall declare

sj>oke:

the supreme,^ excellent

Again " although the purport of what follows is found in what has been again presented on account of the great difficulty in properly comprehending the truth. 2 " Supreme " that is, relating to that which is the supreme end of existence. This epithet refers to the object-matter of knowledge. This refers to the 3 " Excellent," that is, yielding the ultimate end of being. 1

said,

;

it is

;

value of this knowledge to the wise.

THE BHAGAVAD gItA

2l6

knowledge of the wise.^ Knowing this the sages have attained supreme success from here.^ The reason

for declaring the value of

knowledge

this

increase the hearer's receptivity.

Having taken refuge^

who

attain to

state

knowledge, those

in this

are not born at the time of

creation, nor are they pained at the season of dissolution.^ (i) According to sacred authorities creation is of three kinds That which is taking place every moment (2) That which takes place when all the inferior products of Nature are absorbed into the universal mind (3) That in which the universal egotism (ahankara) is dissolved into the First Cause. Here the last is :

;

referred to.

may

meant

at first

appear as

The

this is not so.

the declaration of a specific result

Nirvana there

that even in

a sense of separateness

but mentioned only to attract Ey the figure of speech called underis

the hearer to the right path.

statement, the absolute being, or Nirvana,

whom

hearer for

the absolute would be a

great Prakriti

the seed

;

from

;

specific result is here

that,

the

intended to affect the

mere word.

womb

into

Bharata's son,

which

I cast

the birth of

all

creatures. "Prakriti"

and

"my" "

called " great " because

because

Of the wise

(meaning the Supreme)

all-comprehending

;

not dominated

" that is, the knowledge about to be imparted is not one the class of qualities beginning with want of consciousness of merit, described in the preceding chapter (v. 7 ei seg.), 2 " From here," after the dissolution of the body. 1

;

among

8 "

Having taken refuge

;

" that is, performing all that is needed for the recepnamely, studying revealed philosophy, meditating on it, assimilating it, and then being effaced in the truth thus made manifest. * " My state " does not mean a state similar to mine, because that would be opposed to the identity of the individual and universal spirit which is uniformly taught by the Blessed Lord, " Know me as the Kshetrajna in every Kshetra " (Chap. XIII. v. 2). tion of truth

;

" Dissolution," the period of universal dissolution.

THE LORD'S LAY.

21/

means matter in every form, and is the assemblage and by true knowledge is shown to be unrelated to consciousness consciousness is the spirit of God from the standpoint of one who is aspiring to the knowledge of God. Hence the Deity is not touched by the false knowledge from which the aspirant seeks to escape, and without this false knowledge there is no bondage to Prakriti. Consequently Prakriti depends upon the will of God, by which the power of true knowledge is shaded. It is to be understood that the Prakriti of the Sankhya philosophers by

it.

Prakriti

of the three quaUties,

;

here spoken

of.

The "seed" was moved upon

Brahma, and

cor-

" the spirit of

God

for the birth of the creator

responds to the power referred to in Genesis

This seed

the face of the waters."

edge, desire, and regulation of desire.

false

knowl-

the Deity, the lord of the

two powers Kshetra and Kshetrajna, unite the unchanging Kshetrajna to object-producing power consisting of the three qualities. Prakriti and Purusha are united by a power called false knowledge, and disunited by a power called true knowledge. The series of phenomena, creation, preservation, and destruction, is the relaTime is the relation betion between knowledge, true and false. tween these three great classes into which existence is divided. Both true and false knowledge exist. That which is now is the false knowledge true knowledge is its opposite, and disunites Prakriti from Purusha. Consequently true knowledge makes Prakriti disappear, first as containing Purusha and then as separate from Purusha. In other words, through true knowledge Purusha is independent of Prakriti. True knowledge is eternal because unrelated to Time, which touches only the three, which are nature, consciousness conditioned through illusion, and the relation between them, or illusion itself therefore Purusha is eternally unrelated to Prakriti. In other words, God is, and through mere being is the ;

;

ruler of Prakriti.

the other hand, false knowledge

eternal because time is

and the bondage by mere lapse of time. The whole cannot be changed by the relative change of its parts. But true knowledge is the opposite of false knowledge therefore they cannot co-exist except by destroying each other, included in

Purusha

;

therefore the universe

eternal,

eternal in the sense of not ending

;

leaving a third thing; namely, the Ego, which both.

This realization

liberation.

the witness of

THE BHAGAVAD gItA:

2l8

Purusha, or consciousness, neither

which

kriti,

nor

not related to Pra-

the co-inherence of the true and false knowledge, of

bondage and liberation. Therefore it is justly said, the Ego is never bound or loosened; that is to say, one who is liberated is not conscious of being liberated after bondage or desiring to be liberthe Ego is the 'Ego per se. ated,

â&#x20AC;&#x201D;

wombs, O son of Kunti, whatever forms are them the great womb is Prakriti, and I am the

all

born, of

seed-giving

father.-^

This verse refers to gods, men, and animals. Whatever apparis but one real cause, and that is the union Even the Creator, Brahma, is an instruof Purusha and Prakriti. ment of the Deity. The whole universe may be considered as the objective form of the Supreme Spirit, who really has no form. ent cause exists there

The

now

qualities are

thou of mighty arms, sattva,

Prakriti-born

these

described.

qualities

bind

rajas,

and tamas,

to the

body the

unchanging lord of the body.^

Among them

sattva, illuminative

transparency and restfulness,

on account of its ties through

O sinless one,^

attachment to happiness and knowledge. Sattva

transparent in the sense that the all-pervasive conscious-

by a transparent medium. power are considered as unconscious by us. The sattva quality is the most spiritual part of nature. Its manifestations are the higher virtues and spiritual ness

Those

manifested by

as sunlight

objects which have the least of this

" Seed-giving father " that ;

2 " Prakriti-born."

The

is,

the fructifying cause.

harmonious commingling of the qualities is and as any action takes place, one or other of the three qualities asserts its prominence in this sense alone are the qualities born of Prakriti. 8 " Bind " that is, connect it with the experience of pain and pleasure by reason of the error that the body is the spirit, which it is not. * " Lord of the body " Kshetrajna, the consciousness as connected with the perfectly

Prakriti.

;

body. 5 " O sinless one." Those whose sins have been exhausted through the means prescribed by the Scriptures are alone able fully to comprehend spiritual

philosophy.

THE LORD'S LAY. The

insight.

universal spirit possesses the

quality as one of his powers.

— and

are

evil,

this

power

which

that

only

219

acme

good,

power or

of this

—

other beings

all

manifested as good in us

of the Deity, the fruits of the Spirit of

God

really

(Gal.

et seq.).

Through sattva the Ego appears to be happy and wise. To be happy is an experience; therefore happiness is an object, and conrelation to consciousness is not essential, but is pro-

sequently

its

duced by

false

to the

Ego

lute.

it is

Similarly,

when wisdom is attributed The true Ego is abso-

through false knowledge.

that

Know

knowledge.

am."

be the embodiment of desire, and

rajas to

the producer of thirst and rehsh

Rajas seems, as "

;

that,

Kunti's son,

the ego through attachment to action.^

ties

happy,

were, to lay the colors on the transparent sattva.

know,"

the expression of the pure, calm state of

the heart. On this ground, like patches of color, arise such thoughts as, " I want this, I have it, I Hke it, and want to keep it." Thus it

manifests

itself in thirst for

absent things and relish in possession

of them.

Know

tamas as born of insensibihty,^ the deluder^ O Bharata's son it ties through heedlessness,^ laziness,^ and sleep.^ 8.

of all embodied creatures,

Sattva attaches

;

happiness,

rajas

actions,

while tamas, veiling'^ the power of discrimination, attaches to heedlessness.

The mode 1

'•

of operation of the three qualities

Attachment to action," both present and

next shown.

future.

2 " Insensibility," that

power in Prakriti which does not reflect consciousness. 3 " Deluder," the cause of the acceptance of falsehood for truth. 4 " Heedlessness," the non-performance of what is intended to be done, on account of attachment to some other things. 5 '• Laziness," lack of energy and enthusiasm to complete what is begun. 6 " Sleep " includes stupor. 7 " Veiling," etc. that is, obscuring the clearness of perception due to sattva, causes non-performance of right action. The power to perceive spiritual truths belongs to sattva, but tamas causes their oblivion at time of action. ;

THE BHAG A VAD gItA

220 10.

Overcoming

Bharata's son

;

rajas

and tamas, sattva asserts itself, and tamas, and

similarly, rajas, sattva

tamas, sattva and rajas. Those who desire the other two qualities.

mode

cultivation of sattva

of the operation of the qualities

of the three

perceived

When

must overcome the

In order to impress this upon the mind, the

when

given.

The

effect of

one

the other two are overborne.

every gate^ of the body there is the illumination of knowledge, then know that sattva is 11.

dominant. 1

Greed,^ initiation of action,^ energy in great worldly

achievements, unrest, and

thirst,

these are born on rajas

becoming dominant. 13. Non-illumination,* non-initiation, heedlessness,

delusion,^

â&#x20AC;&#x201D; these, O

and

son of Kuru, are born on tamas

becoming dominant. The and

is due to attachment and power of the qualities.

future condition of creatures

therefore dependent on the

embodied

14. If the

self

desire,

experience death when sattva

dominant, he obtains the stainless^ spheres of the

knowers of good.'^ 15. Experiencing death when rajas is dominant, he is born in spheres of attachment to action.^ And so, " At every gate," that is, all the senses and faculties attain the fullest maniand thereby remove all sense of effort or inability. 2 " Greed," desire of that which is possessed by others. 1

festation of power,

3 " Initiation of action," striving for objects in

general without any special end

in view. *

" Non-illumination," want of discriminating power, external and internal. â&#x20AC;˘' Delusion," stupidity and gross folly.

6 " Stainless," free

from rajas and tamas.

who know the nature of buddhi, or are worshippers of the cause of the physical universe. 8 " Spheres of . . action," as a human being. "^

Knowers

of good," those

;

THE LORD'S LAY. one dead when tamas

dominant

221

born

deluded

wombs. The varieties of disposition due to the qualities, and the consequences of such dispositions, have been enumerated in the three preceding verses. The influence of the qualities on actions is next declared.

They^

the fruit of righteous acts as pure and

call

pertaining to Rom.

vi. 23-

„

of rajas the fruit

sattva: -

pam**: and the fruit of tamas

insensibility.^

17. From sattva arises knowledge,^ from rajas greed, from tamas heedlessness and delusion, as also spiritual

blindness. 18.

Those established

in sattva^

belonging to rajas remain

go upwards;'^ those ^ and those

middle

in the

;

established in the functions of the lowest quality

belonging to

tamas — go below.^

The preceding birth

his

chapter briefly says

good and

wombs

evil

(v. is

21)

— those

The cause

with

self-identification

qualities."

The of false

foregoing verses of the present chapter explain the nature

knowledge and the

qualities

which cause bondage. Liberacomes from right knowledge,

tion from attachment to the qualities

shown

in the following; verses.

" Deluded

wombs," as creatures

whom

the power of consciousness

very

limited. 2 "

They,"

that

is,

the wise.

Sankhya philosophy, and

One

authority says Kapila,

the founder of

his disciples.

8 " Pain " is the consequence of action in which right is mixed with wrong pain predominates, while there is still some pleasure. * " Insensibility." The consequence of vice is pain varied by insensibility to

pain. 6 " 6 "

all the senses and faculties. Established in sattva;" acquiring spiritual knowledge and acting under the

Knowledge," right perception by

influence of sattva. 7 " Go upwards

" are born in celestial spheres. " Middle " the human sphere. 9 " Go below " born as irrational beings, or as some say, in hell. 8

;

THE BHAGAVAD gItA:

222

While the wise man who does not perceive the

19.

actor as different from the quaHties/ and also perceives

what

different

from the

qualities, attains to

state.

qualities

body transcending these three from which the body is produced, and being

liberated

from

The ego

20.

the

birth, death, decay,

and sorrow,

attains

immortality.

Whenever

the three qualities, or Prakriti and Purusha, are dis-

criminately known, liberation

The found

reached.

question naturally arises as to what characteristics in

are

one who has attained such liberation, because character-

istics natural to

him

are to be acquired

by the aspirants as means

for the accomplishment of the desired end.

Arjuna

By what

21.

known,

qualities ?

said:

characteristics

does

man become

Lord, as having transcended these three

What

such an one's behavior, and

how

does such an one transcend these three qualities?

The Blessed Lord 22. Illumination,

Pandu's son,

engaging

when

spoke:

in action, as also delusion,

in activity

he does not hate,* nor

wish for when ended,^ "Different from the qualities;" that

into cause

and

effect,

and under

is,

their influence

the qualities are being modified it

appears as

the ego were the

actor. 2

false

"What

different;" that

knowledge the

3 "

4 "

itself

is,

qualities exist at

state," Nirvana.

consciousness, by relation to which through all.

Realizes that

does not hate " that is, he does not wish to check it. ;

all this is really

when any one

the ego.

of the three qualities asserts

6 " Wish for when ended " that is, one established in sattva wishes for the domination by sattva of the other two qualities when they assert themselves. This answers the question as to the characteristics of one who transcends the ;

qualities.

;

THE LORD'S LAY. Who, remaining

23.

the qualities

as disinterested,'

" the

;

223 not perturbed

quahties prevail, overcoming

one another " who, thus fixed, is not moved 24. Equal towards enjoyment and suffering, seated in Self;^ equal towards a clod of earth, stone, and gold; equal towards the desirable and the undesirable,* wise, equal towards blame and adulation ;

25.

Equal towards honor and disgrace; equal towards

friendly and hostile sides ;^ abandoner'' of called

beyond the

And

26.

also

all initiation,

qualities.

whoso worships

unwavering

union of love,^ he, completely transcending the is

able to

become

the

qualities,

Supreme God.^

This answers as to how the qualities are transcended. The path is mentioned because the condition of sages illuminated by

of love

knowledge

27.

comprehended

in the

two previous answers.

Even of the Supreme Ruler, immortal and unmodiof the acme

fying; of the eternal law of righteousness

bliss,

"The

â&#x20AC;&#x201D;

disinterested

;

" that

is,

unattached to the qualities and their actions.

In consequence of the realization of the distinctness

qualities," etc.

of the Purusha from the qualities, that

is effect

;

the support.

are but the three qualities

the question as to behavior. s " Seated in Self " that ;

is,

perceived that

and

all

that

their modifications.

independent of

all

cause and all This answers

objects.

" Desirable and the undesirable," from the point of view of others. 5 " Equal towards friendly . sides " not only disinterested as regards his *

;

own apparent interest, but also for that of others terest of the human race is one and the same,

;

the true object of spiritual in-

â&#x20AC;&#x201D; the

Deity,

who

the true and

for the

maintenance

only Self. 6 "

Abandoner " engaging ;

no action not indispensable

of the body. ?

Unwavering union

which though one yet dwells in every heirt. of love " an all-exclusive, changeless love never thinking of the condition of bondage. 9 " Able to become God " that is, attains Nirvana through the grace of ;

" the Spirit,

;

God, even before the dissolution of the body. language means " to be in the form of God."

To become God "

in scriptural

THE BHAGAVAD gItA

224

Here ends chapter the fourteenth, called " Right Knowledge of the Division of the Three

Bhagavad

Gita, the

wisdom, the

book of

Qualities,"

in the blessed

sacred

the

lore,

divine

divine union, the colloquy between the blessed

Krishna and Arjuna, and

contained

the

Bhishma Parvan of the blessed Mahabharata, a collection of one hundred thousand

which

verses

by Vyasa.

The Blessed Lord as the Spirit is the spirit of the Supreme Ruler whose nature is immortality and eternity perfect spiritual ;

illumination reveals the truth that the Spirit of God is the only true The " eternal law of righteousness " is the power Spirit in Being.

or ability to attain Nirvana

with the Deity

;

the knowledge

manifested to the devotee

by which the is

identity

also the Deity

;

the

power and the powerful being the same. In this sense the Blessed Lord is the support of the Supreme God. God is, because the true

Ego

is the Spirit of God. In this chapter has been explained how the union between the extinction of Kshetra and Kshetrajna causes the universe ;

The conditioned existence by perfect knowledge is declared. natural characteristics of one who has transcended the qualities are also explained, for the purpose of indicating the proper

the aspirant for liberation

love of the Deity

;

and

finally,

means

said that all-exclusive

the easiest road to salvation.

whose devotee easily crosses over the ocean of existence produced by attachment to Salutation to Krishna,

the three qualities.

THE LORD'S LAY.

CHAPTER

225

XV.

RIGHT KNOWLEDGE OF THE SUPREME

SPIRIT.

It has been said that by right knowledge the bondage of condiIt has also been is cut asunder (Chap. XIV. v. 19). said that this knowledge can be acquired only through the grace of tioned existence

God, who grants

The

V. 34).

identity with

truth that the fruit of

God

human way (Chap. IV.

to the aspirant either through another

form, called his preceptor, or in some inscrutable all

action and the realization of

in real essence, or as consciousness, are

ent finally upon God's

and not upon human

will,

will, is

dependdeclared

In the last verse but one of the foregoing chapter

as supreme.

the Blessed Lord says that

As knowledge Lord proceeds

God

grants liberation to His devotee.

the only road to salvation, the Blessed

to declare the right

bestowal of which

knowledge which saves consciousness,

— a new

knowledge of the

Self,

rescues His devotee from death. is

by the This

not a mere intellectual form, but real

life,

in fact.

The Blessed Lord

spohe:

the Agvattha,^ with roots I. Exhaustless they call above ^ and branches below,^ the leaves whereof are the Vedas * who knows this knows the Vedas.'^ ;

—

here means the sacred fig-tree, evanescent symbolizes the universe, which is called exhaustless because it is without beginning, and ends only by spiritual knowledge and not in time. 2 " Roots above " that is, the Supreme Spirit, through the power called the Above, because the subtlety, permanence, first cause, is the root of the universe.

1 A^vattha Ficus religiosa.

literally, fleeting, It

;

and comprehensiveness of the cause transcends the effect. 3 " Branches below " the branches are the product of the first cause, which These products are buddhi, ahanis Prakriti, under the oversight of the Spirit. kara, and the five subtle elements. * '• The leaves whereof are the Vedas " because as leaves protect a tree, so the Vedas protect the universe by revealing the law of righteousness. 5 " Knows the Vedas " that is, whoever knows the Truth knows the Vedas, as they are but the embodiment of the Truth. ;

;

THE BHAGAVAD gItA

226

endless stream of evolution is represented as a tree for the purpose of teaching that without complete purification through

The

dispassion no one can ever know the mystery of God's being. At same time it is not true that every pure and dispassionate man necessarily attains that knowledge of God which gives salvation. the

Besides purity of heart

know God

and

;

necessary to have the aspiration to

this aspiration

may be

called love of

God, love

of liberation, love of Nirvana, or love of truth. This symbolism occurs in the Vedas "This A^vattha, with :

roots above and branches below,

Elsewhere

eternal."

—

said " Prakriti

buddhi

trunk, and the crevices in

is its

the root, and supported by

the subtle elements are objects its fruit

This

good and

;

its

branches, and

and and organs;

this tree is raised,

are the senses it

leafy with gross

and pleasure and pain are creatures is this tree of Brahma.

evil are its flower,

suited to the

life

also the abode of

all

Brahma

perpetually

;

Brahma dwells here

with the great sword of knowledge piercing and cutting it asunder, and thence obtaining the enjoyment of being the true Self, one does not revolve."

God, and His nature has two and shadow. The first aspect of is all that appears to be, and the other is His own independence otherwise called bondage and liberation. To realize this opit, in other words, to position of the two aspects of the Divine power That which God. know to is is not be appears to what that see supports the existence of two mutually destructive things is beyond

The

idea

that nothing exists but

aspects, as inseparable as sunshine

—

both and

majesty of

God which

—

Himself. This is the absolute untouched by the universe that seems to

the real nature of God,

negation, as also by the disclosure of the true character of He to whom this truth is as real as the the universe as seeming.

pen

its

to the writer

knows even as he

who

holds

in his

hand

is in

Nirvana

;

known.

2. Its branches,^ having objects of sense for shoots and invigorated by the quaHties,^ spread above and 1 " Branches " that is, various creatures who are distinguished from one another by the difference of surroundings proceed to regions above or below ;

according to tlieir merits. 2 " Qualities," meaning the three qualities,

— goodness, passion, and ignorance.

;

THE LORD'S LAY.

22/

below; and the roots,^ having actions for their consequences in the world of men,^ also penetrate down below.

form

Its

3. it

world

in this

not perceived as such;^

has not end* nor beginning^ nor middle,^

—

this

A9vat-

tha with roots" struck deep, having cut asunder with the firm sword of dispassion,^

Then^

that seat, from which those

back^^ no more,

who

attain

it fall

be sought by taking refuge in from whom is the beginningless

that Primeval Spirit,

flow of conditioned existence. 5. Without egotism and indiscrimination, having subdued the fault of attachment,^^ devoted to the thought of the nature of the Spirit,^^ with desires at rest,^^ free from the pairs of opposites called pleasure and pain, the undeluded go to that exhaustless seat 6. That is not manifested by Sun or Moon or Fire, ^'^^ haviug gonc there they fall not back Rev. xxi. 23 ;

xxii. 5.

WidX

my Supreme

abode.

^ " Roots " that is, secondary causes, such as attachment and hatred, which produce the inexorable chain of causation, which by the will of God governs the ;

experiences of conditioned beings. 2 " World of men " because in other worlds creatures are more contented and less changeful than men. ;

such " because if the true character of worldly existonce perceived it vanishes like mist before the sun. < " It has not end " no man knows when it will end, because it can only end by illumination which comes according to no law. (Cf. Matt. xiii. 32.) 5 " Nor beginning " no man can say when the universe began. 6 " Nor middle " even its present condition cannot be understood. 7 " Roots " etc., that is, the stream of worldly existence will not end if left to 3 " Is not perceived as

ence

;

itself.

Firm sword of dispassion " that is, with the face resolutely turned towards Supreme God, perpetually practising dispassion with right discrimination. 9 Then " after renunciation the supreme seat is to be sought. 8

the

'•

;

••

;

"Fall back;" that " Having subdued

is, .

into migratory existence. .

attachment,"

that

is,

being equal to friends and

enemies. 12 "

Nature of the Spirit " the mystery of the connection between the Absoand the conditioned Self. 13 " Desires at rest," as in sages who have perfected renunciation.

lute

;

THE BHAGA VAD CtxA

228

The sacred text says " Not there shines the sun, nor moon, nor stars, nor shine these h'ghtnings; where is there this fire? That hght reflecting, these ali shine; by the light of that all this is :

manifested."

Every union

in nature is followed

by disunion.

there is no falling back from that seat

now

Even then how

explained.

7. Even aportion^ of Me becoming the beginningless apparently conditioned ego in the world of such egos, draws in the six senses (together with the manas), existing in their proper relation of harmony.

The word "portion" might suggest the thought of the division of the Supreme, but in reality this division can appear through delusion alone. The usual illustration is that the light within an earthen pot which

pierced with holes issues from each opening if the pot is broken, the lines of light

as a distinct line of light; but

merged in the light and do not again appear in those individual For clearness other illustrations are given. By reflection on a number of surfaces the sun appears as many suns, but on the deare

lines.

struction of the reflectors the sun-images are lost in the sun forever. the space occupied by an object merges into infinite space

When

on the destruction of the object,

it remains a part of the space. Immortality consists in the knowledge that the sun-image and the sun are one. The ego is the same as the Supreme Spirit, but immor-

â&#x20AC;&#x201D;

tality is an object called by some recognition, of the oneness, of the want of change in the quality of consciousness, despite the infinitude of objects that exist by dependence on it.

The

portioning of the Supreme Spirit into personal egos is due to knowledge or creative power, and these illusive entities circulate in the wheel of evolution by causing a coherence of the various powers of sensation and reflection in a definite way, the whole system of evolution being as real or as imaginary as those egos. The immediate agency which causes this aggregation maybe called false

pre-existing desires

;

this naturally gives rise to the inquiry as to

what gives this power to desires. Philosophers solve in two ways, according to their respective schools. 1

"Even

a portion," etc.

The

truth

back after attaining the Supreme, Supreme.

falls

is is

this

problem

that the conditioned ego, which never at no time really different from the

THE LORD'S LAY.

229

Svabhavat, or natura fcnan, while others Whichever term is used, the explanation is the mysterious, ultimate cause is beyond comprehension, the same Both schools will admit that from our like the yellowness of gold. present point of view the Cause is conscious, and both will agree that by spiritual illumination the cause is seen to be separate from consciousness, and therefore non-existent except as the power of

By some

call

called

the will of God. ;

consciousness, and therefore really identical with

The

receives,

it.

Lord,^ carrying these, proceeds to the

from the body he

leaves, as the

body he

wind bears

fra-

grance from the source thereof.

the subtle perfume of flowers

the conditioned ego carries with

borne away by the wind, so

the six powers before mentioned.

The ego is really all-pervading, like wind circulate in reference to objects different from the air, so in reference to the body the ego appears to migrate and this appearance is due to the operations of the mind The metaphor goes

further.

air; but as currents of

;

and senses.

The

individual ego

â&#x20AC;&#x201D;

in other

words, the conditioned ego con-

sidered at the lowest limit of conditions

conceptions of time and space relate

to these

;

â&#x20AC;&#x201D;

unfettered by

mind and senses

human

are necessary to

The individual and the knowing the latter. Bethe universal should be known by the individual

two classes of conditions.

universal spirit are coeval, the former not cause, in order that it is

i/ie Spirit should be manifested, nothing more than the manifestation of the knower's

necessary that their identity as

knowledge

relation to the object

known.

The manifestation of this identity is but another way of saying that the co-related attributes of the Spirit which form the individual and universal spirit are rejected from consciousness, and the Absolute is itself.

Ignorance of the universal Spirit

for the existence of the individual spirit.

the essential condition

may be urged

oppo-

between the two is not identity, but some other which would enable the two to exist, and yet the individual sition that the relation

know

the universal

;

this is self-contradictory.

The

idea of indi-

viduality does not admit of the existence of things similar to

That

not individual which 1

The Lord

" of this

itself.

unrelated to the universal, and

assemblage of body and

faculties.

THE BHAGAVAD GITA

230

obvious that that which is related to many can have no relation to the universal, which to be must absorb every variety within itself. All being thus reduced to duality,

clear that the universal

must know the individual spirit. Otherwise where would the consciousness be to support the latter's existence by knowing it ? Spirit

cannot know

itself as the individual spirit

the universal Spirit, in relation to

whom

except

also

knows

alone the individual

the

been said before.

individual, as has

The individual spirit can, therefore, exist only as " I do not know myself; " this is the meaning of individuality. The universal Spirit is " I know myself; " the " myself" in both cases being the same? and identical with the real nature of God. do not know myself " considered apart from consciousdarkness over which the spirit of God or conprimeval ness is the sciousness broods, and contains within itself the whole warp and This "

woof of

all

sal Spirit

that has been,

knows

this

Thus divested of consciousness

is,

The Son

or can be.

darkness

not

and

in this

God

way

or univer-

omniscient.

self-identity with all objectivity, the self-existent

perceived not as an object but as the Self; while

knows

is an I which he does not know, want of knowledge. In other words, the stuff of this the individual believes himself to be an object false behef about the Ego or Spirit is false knowledge (avidya), because the Ego is not an object. This seeming or false knowledge by its own nature counterfeits the I. The knowledge that the Ego is not an object is the only true knowledge of the Ego, which Spiritual knowldoes not require to be known in order to be. edge is not an intellectual acquirement it is dispassion, universal love, and the faith that I am pure consciousness and nothing its consummation is that can be the object of any operation

the individual

and

that there

also contented with the

;

Nirvana.

Dominating

ear, eye, skin,

tongue, and nose, as

well as the manas, he enjoys objects.

"He" is the personal ego, the being who feels in connection with the body that " I am the actor " and " I am the enjoyer." Ahankara, apparently impregnated by consciousness, or, as it is technically called, receiving on

the personal ego.

the reflection of consciousness,

THE LORD'S LAY. The deluded^ do

10.

not see him, migrating, station-

ary, or experiencing qualities; but the

wisdom-eyed^ do

perceive.

Men

11.

of tranquil hearts,^ striving for

him, seated

the buddhi

and devoid of

it,*

perceive

but those of impure hearts,^

;

though

discrimination,''

striving for

it,

not perceive him.

The splendor

12.

whole world, that in the fire,

The

which

the sun which illuminates the is

also in the

moon, that

also

â&#x20AC;&#x201D; know that splendor as mine.

various luminous powers are but reflections of the

same

be understood that the Divine influence pervades everything; but all things do not manifest it equally, through the influence of the quality called tamas.

and that

light,

This

light is the Deity.

It is to

an enlargement of the idea as to the

illusive manifestation

of the Deity as conditioned egos.

13.

Heb

Gen.

29.

Also entering into the

earth,^

uphold these

by my power,^ and I nourish all vegetables by becoming Soma,^^ the embodicreatures

ment of sapor. 1

" Deluded," that

"Wisdom-eyed;

is,

engrossed in material

" tliat

is,

life.

those whose minds have been purified by spiritual

knowledge. 3 "

Men

of tranquil hearts " those who are carnally dead, and alive in spirit. " that is, through meditation and Scriptural study. it ;

* "Striving for 6 "

;

Seated in the buddhi " that

separate from it. 6 " Impure hearts

;

" those

is,

though connected with the body, yet

who have no

control over their senses,

and cannot

concentrate their minds on one thing except for a short time who have not abandoned evil habits, and whose egotism and vanity are not subjugated. ' " Devoid of discrimination ; " turbulence of the senses causes defective ;

perception. 8

what

" Entering into the earth " as ;

its

soul the divine power

makes the earth

it is.

9 "

By my power

;

of all creatures really

Soma

that

is,

the fitness of the earth to be the dwelling-place

comes from the Deity.

embody all the sapor of the entire vegetasapor (or essence of taste) did not exist, no vegetable would have been eatable, and creatures could not have lived. The fitness of vegetables 1"

ble kingdom.

the sacred plant said to If this

for food to sustain life is here indicated.

THE B HAGA VAD gItA

232

14. I, becoming Vaigvanara,^ and entering into the bodies of living creatures, digest the four kinds^ of food,

being joined with the upward and downward Hfe-breaths. 15. I am also seated in the hearts of all; ^ from Me is

and knowledge, as well as their removal byI am to be known,^ and I am also the author of the Vedanta,^ as well as the knower of the Vedas.'' recollection*

the

all

;

Vedas

The remaining

verses of this chapter contain an epitome of the

whole book. 16.

Two

spirits^ are there in the world,

ble^ and the indestructible.^'^

The

â&#x20AC;&#x201D; the

destructible

destructiis all

crea-

and the kutastha ^^ is called the indestructible. 17. But different is the Supreme Spirit,^^ called the Paramatma,^^ who, the exhaustless God, having entered

tures,

into the three spheres, supports 1

Vaifi'dftara

the internal

fire

them.

or energy which causes digestion in connec-

tion with respiration. 2 " Four kinds " according as the food is chewed, sucked, lapped, or drunk. 8 " Seated in the hearts of all " all creatures, from the ant to the highest god, ;

;

are conscious because of the

same Ego

;

each taking

as himself, through false

knowledge. 4 " Recollection " '^at is, the righteous stances, wh!'-!. tne unrighteous cannot do. :

remember the law under

all

circum-

am to be known." The Lord is no other than the by the Vedas. 6 " The author of the Vedanta " that is, the Primeval Teacher who was the first expounder of the true meaning of the Vedas. ? " The knower of the Vedas " he who realizes the truth embodied in the 6 "

Supreme

all

the Vedas

Spirit revealed

;

Vedas

Supreme Spirit. the Supreme Spirit is seen through two

identical with the

" Two spirits " different veils. " Destructible " the material of all things, from the body of the most exalted creature to the fibre of wood. It is called spirit in accordance with popular usage, and for the purpose of indicating the Supreme Spirit by the process of elimination. W " Indestructible " the power of the Deity which causes the destructible. 11 Kutastha ; the indestructible spirit is thus named because it is unaffected by all differentiation. These two are really the Supreme Spirit manifested to man's conception through two correlated forms. 1- " Different " that is, unrelated to the conditions which form the other two. 13 Paramatmci ; of all things called atma from any point of view, this is the supreme, the innermost reality, the Most High. 1* " Supports " that is, without effort, by His mere being. The Absolute does not lose its character in supporting the universe. ;

;

THE LORD'S LAY. Because I^

18.

am beyond

the

as well as in the world

and

destructible,^

superior even to the indestructible

Vedas

233

;

therefore in the

called the

Supreme

Spirit.

Thus whoever, undeluded, knows Me as the Supreme Spirit, he, the knower of all, worships Me in all 19.

forms.

Thus this most secret instruction- has been deby me, O sinless one knowing this, a man

20.

clared

;

becomes,

Bharata's son, the doer of

all

that

done.

Thus ends chapter the fifteenth, called the " Right Knowledge of the Supreme Spirit," in the blessed

Bhagavad

Gita, the sacred

lore,

book of

divine union,

the colloquy between the blessed

Krishna and

the divine wisdom, the

Arjuna, and contained the blessed

in the

Bhishm.a Parvan of

MahabhArata, which

a collection

of one hundred thousand verses by Vyasa. Salutation to Krishna,

who

has revealed the right

knowledge of the Supreme Spirit, which is realizable only by cutting down the tree of conditioned existence. 1 " I " not the human being called by the world Krishna, but the Spirit which he knows to be the true Ego, the real Himself. 2 " Destructible " the perpetually changing universe. 3 "Indestructible;" the divine omnipotence which is the basis of the uni;

â&#x20AC;&#x201D;

;

verse.

^-^^

234

BHAGAVAD gItA

CHAPTER

XVI.

RIGHT KNOWLEDGE OF THE DISCRIMINATION BETWEEN GODLIKE AND DEMONIAC ATTRIBUTES. In Chapter IX, verses nature

12,

13, it

into three classes,

is divisible

ish.

This subject

those

who

now

has been said that

further explained, in order to teach that

aspire for salvation must cultivate the godlike attributes

and abandon the

This chapter

others.

also intended to eluci-

date the last verse of the preceding chapter by showing

knowledge of the being of the Deity"

makes a man the " doer

of all that

Want

fear^^ sincerity

regard to knowledge^ and restfulness,^ sacrifices,'

its

how

" the

be obtained which

to be done."

The Blessed Lord I.

human

â&#x20AC;&#x201D; godlike, demoniac, and imp-

spoke:

of behavior,^ assiduity in

realization,* gifts,^ external

study ,^

austerities,^ rectitude.

1 " Want of fear " acting fearlessly, without doubt or misgiving, in accordance with scriptural instruction. 2 " Sincerity of behavior " not influencing others artfully or by falsehood, sophistry, or by causing perplexity. 3 " Knowledge " instruction about the real nature of the ego and non-ego given in the Scriptures and by preceptors. ;

;

* " Realization

;

" constant effort to verify these truths

These three are the most important

ence.

nature of a

man

whom

by personal experi-

of the attributes called godlike.

these attributes exist

The

said to pertain to the quality of

sattva.

" Gifts ; " sharing one's possessions with others. " External restfulness " repose of manner absence of nervousness. 7 " Sacrifices " according to the Scriptural injunctions. 5

;

" Study ; " that

is,

of the Scriptures other than those

liberation. 9

" Austerities ;" as explained further on.

which deal directly with

THE LORD'S LAV. 2.

Inoffensiveness, truth,

235

want of anger, renunciation,

internal restfulness, not speaking of the faults of others,

compassion towards creatures, superiority over temptashame,^ freedom from gesticulation. patience, purity, want of deforgiveness,* Power,'^ 3.

tions,^ gentleness,

sire to

cause harm, want of over-esteem of

godlike attributes wherewith a mortal

self,

born,^

are the

son

of Bharata. " Purity "

means both mental and bodily

cleanliness.

also requires purification

thing

whenever anger

done for the purpose of

said or

or a falsehood

felt,

flattery,

ceived by the insincerity of a speech or an act.

whenever anyor any one is de-

another needlessly disclosed

told, or the faults of

External

The mind

impurity can be removed by water and other purifiers.

;

Habits of internal

cleanliness should be cultivated with even greater care than those of

outward

The agent

purity.

repentance. falling into a

sewer

;

and

shame and more loathsome than and self-praise are as

of internal purification is

Entertaining anger or hatred self-gratulation

offensive as foul sores.

Godlike attributes are spoken of as " the fruit of the Spirit" by Against such, as the apostle says,

Saint Paul (Gal. v. 22, 23).

" there is no law," because they lead to liberation, as here in verse 5. 4.

expressed

Ostentation religious and worldly, egotism, anger,

sarcasm, false knowledge,^ are,

Prithas son, the demo-

niac attributes wherewith a mortal 5.

born.

Godlike attributes are for liberation, and demoniac

1 "Superiority over

temptations ;" freedom from agitation in the presence of

temptation. 2

''Shame ;" all genuine repentance must be preceded by shame. Power," to overcome opposition.

3 "

* " Forgiveness it

;

absence of anger, even when injured

;

this distinguishes

from " want of anger." 5 "

Mortal is born " these attributes are godlike as indicating the future wellbeing of the soul. " 6 False knowledge " perverted ideas of right and wrong, truth and false;

;

hood, spirit and matter. 1 " Demoniac; " pertaining to the quality of rajas, and here includes impish attributes pertaining to the quality of tamas.

THE BHAGAVAD cfxA:

236

â&#x20AC;&#x201D;

bondage, this is meant by Me, O Pandu's thou art born with godlike attributes. grieve not; son; 6. In this world the creation of creatures is twofold, for continued ^

godlike and demoniac. Gal.

The godlike has been

V. 17.

fully declared

;

hear from Me,

Pritha's son,

as to the demoniac.

For

of detection and avoidance the rest of this chapter

facility

describes demoniac attributes in a concrete form. 7. Demoniac creatures do not know what to do and what not to do, neither purity nor right behavior; there is no truth in them.

They

call

the creatures truthless

lust

and lawless^ and sexes, having

by the union of the

Godless,* produced

only for cause.

Among

the various systems of Indian philosophy this view

Charvaka, said to be a demon in the form of a the leader of Indian materialists. The main feature

not unrepresented.

Brahman,

of his doctrine

the rejection of both Scriptures and reasoning

by inference, as legitimate organons of right knowledge. His ground for discarding inference is noteworthy as being in anticipation of many modern thinkers. A general proposition is inferred from observed instances and again instances are employed to prove the validity of the conclusion drawn by inference; hence all universal and general propositions are inadmissible and illegitimate. Such is the reasoning of Charvaka and his modern successors. It is ;

to be noted, however, that the assertion of the validity of perception

and exclusion of inference and revelation involves the all revelation and inference are inadmisThe whole fabric of materialist philosophy is thus based

the senses

universal proposition sible.

upon a

â&#x20AC;&#x201D;

contradiction.

1 "O Pandu's son ;" the Blessed Lord, knowing the thought of Arjuna, proceeds to remove his anxiety as to his own attributes.

2 "

Truthless " that

3 "

Lawless " there

is,

;

and knaves. 4 " Godless." There

now

as they are deceptive, so

neither good nor evil,

is the whole race, they think. and all Scriptures are produced

fools

no conscious cause or righteous judge

in the universe.

THE LORD'S LAY. Relying upon

237

this view,^ those of cruel deeds, per-

verted natures,- and of

little

reason,^ enemies of the

world, are born in order to destroy. Full of ostentation, self-glorification, and pride,

10.

fixed firm in insatiable desire, steadfast in false faiths*

through blindness, and impure of conduct,^ they prevail on earth. 11. Also holding fast to measureless anxiety terminated only by death, and convinced of this that the enjoyment of objects of desire is the supreme end.^ 12. Bound by hundreds of bonds of desire, taking supreme resort in lust and anger, and for the enjoyment of objects of desire working unrighteously'^ for

many

possessions.

This has been gained by

13.

sired object

I will

to-day, and that de-

gain; this treasure

become mine. 14. This enemy by me has been

and that also

is,

will

also slay;

am enjoyer, am happy.

lord, I

others

slain, I

I shall

have gained

am powerful, I 15. I am rich and high-born; who else is there equal I shall perform sacrifices, I shall give alms, I to me? By such blindness deluded, shall rejoice. 16. With hearts confused by many desires and covend,

ered by the net of delusions, and engrossed in the enjoy-

ments of objects and

lusts,

they

fall

into

impure

1 "

This view " that

2 "

Perverted natures," having no means of working for their

;

is,

hells.

the view of Charvaka.

own

well-being

hereafter.

" because confined to that which can now be perceived. " False faiths " perverted view of the destiny of man or worship of false gods, as one authority says. 5 "Impure of conduct;" because their religious rites involve the taking of life, drinking intoxicating drugs and liquors, and other similar impure practices. 6 " The supreme end " according to Charvaka the supreme end of existence Âť " Little reason â&#x20AC;˘*

;

is to 7

enjoy

all

possible pleasures.

"Working

unrighteously j " by committing thefts, frauds,

etc.

THE BHAGAVAD gItA:

238

Honored

17.

in their

eyes, arrogant, full of pride

own

and delusion of riches, they perform sacrifices in name,i irregularly,^ and for the purpose of ostentation, self-con18. Embracing egotism,^ tyrannical power, lust

ceit,*

hate

and anger, the enemies of the righteous their own ^ bodies and in the bodies of

others.

Them, the

19.

haters,^ cruel

and worst among men,

I cast endlessly^ into impure, demoniac sphere of migratory existence.

wombs,

in this

demoniac wombs, deluded from birth to birth, and not finding Me, O son of Kunti, thence they go to even worse ^ conditions. 20. Falling into

attributes are the " lusts of the flesh " against

The demoniac

which Saint Paul warns (Gal. things shall not inherit the

21.

Threefold

this

" Sacrifices in

when performed 2

3 "

Irregularly

;

and

"They which do such God." hell,

causing perdi-

also greed

;

therefore

three.^*^

name

" this teaches that even Vedic ceremonies are valueless

;

such a

the gate of

tion of the soul,^ lust, anger,

abandon these

19-21)

kingdom

" that

spirit. is,

Embracing egotism

;

in violation of established rules. and imaginary qualities to one's self

" ascribing real

through false knowledge. 4 " Self-conceit

;

which makes

obeying any authority except their 5

"In

their o\vn," etc.; that

The Supreme

is,

for them to be thought up by themselves.

intolerable

own

or set

violate the scriptural

commands of man does.

of as

the Deity.

Spirit, as consciousness, witnesses all that a

" Haters " of God and righteous men. " I cast endlessly," etc. by reason of their perverted nature they go from bad to worse. God does not treat them thus from a personal feeling of anger, but their evil deeds, violating divine commands given for their welfare, draw them into evil births, in which they work evil and are again born in evil wombs. 8 "Even worse;" it is not to be imagined that left to themselves they ever 6

;

turn to God, but eternally go from bad to worse. 9 " Causing perdition of the soul " that is, preventing the soul or conscious It does not mean annihilation. creature from gaining the supreme end. Nirvana. if these three, 10 " These three " the chief among the demoniac attributes ;

;

the root of

all evils,

are abandoned, the rest will soon disappear.

THE LORD'S LAY.

239

man secure from these three, works for his well-being and then proceeds to the supreme goal.^ 23. Whoso, abandoning scriptural injunctions, remains in self-wilful conduct,^ attains no heavenly sphere,^ nor happiness,'^ nor the supreme goal. 24. Therefore, in the decision as to what ought and what ought not to be done, the Scriptures are to be thy authority thou oughtest to perform action on earth, knowing what is enjoined by the Scriptures. 22.

Kunti's son, the

the gates of

hell,

;

Thus ends chapter the sixteenth, called "Right Knowledge of the Discrimination between Godlike and Demoniac Attributes," in the blessed

Bhagavad

Gita, the sacred

book of

divine wisdom, the

lore,

the

divine union, the col-

loquy between the blessed Krishna and Arjuna, and contained in the Bhishma Parvan of the blessed Mahabharata, which is a collection of one hundred thousand verses by Vyasa. The supreme authority of the Scriptures is emphatically declared by Jesus Christ by fulfilling the Scriptures himself, and also by ex" The Scriptures cannot be broken " (John x. 35). plicit words,

â&#x20AC;&#x201D;

In tures if

all spiritual difficulties

when

the best course

to follow the Scrip-

there are any express declarations pertaining thereto

not, the practice

and opinion of sincere men of

religion

;

good

precedent; failing even in that, the conscience trained by the study of the Scriptures is a safe guide to follow.

According to the influence of the three qualifies, the attributes forming men's characters are divisible into two classes namely, ;

" Proceeds to the

supreme goal " avoiding the ;

trinity of evils, the

man

only attains the supreme goal, or Nirvana, but also lives a happy, peaceful

life

not

earth. 2 " Self-wilful conduct " following the corrupt impulses of carnal nature. 3 " Heavenly sphere " that is, imperfect vision of God, in lower celestial ;

;

spheres. * " Happiness

;

" that

is,

on earth.

240

THE BHAGAVAD gItA

Those who wish for salvation ought to godlike and demoniac. the chief among the demoniac attriavoid lust, anger, and greed, butes,

â&#x20AC;&#x201D; â&#x20AC;&#x201D; and cultivate the godlike attributes of courageous obedience

to the Scriptures, study of spiritual philosophy,

and perseverance

in its practical realization.

Salutation to Krishna,

who by

describing the godhke

and demoniac attributes has shown what is to be followed and what avoided in order that the truth which is liberation may be received.

THE LORD'S LAY.

CHAPTER

XVII.

RIGHT KNOWLEDGE OF THE THREEFOLD DIVISION OF FAITH. In the preceding chapter the Scriptures are said to be men's Those who have no faith in any revealed Scriptures are liable to be the victims of their own eyes in regard to spiritual matters.

fancies

God

;

man

for the natural (i

Cor.

ii.

receiveth not the things of the Spirit

14).

Yet at the same time

it is

be borne in mind that the Scriptures

The

are not the truth, although they point out the path to truth.

Vedas have

quali-

ties

be free from the three qualities,

;

benefit as there in

assemblage of the three

for their object only the

water stretching free on

sides

all

;

As much much is there much benefit as

Arjuna. ...

similarly, as

Vedic rites, so much ing Brahman (Chap. II. vv. 45, 46). there

a limited expanse of water, so

is in

in all the

there for the truth-realiz-

When

the forest of delu-

sion thy heart shall cross over, then shalt thou attain dispassion

both as to what V. 52).

heard and what

These and many

yet to

hear" (Chap.

similar passages in the Gita

idolatrous veneration of the letter of the Scriptures.

means

Scriptures are invaluable as

but only as the means not good, but

The

faith

evil.

;

in the only true

seen.

God

;

but

brief,

the

letter killeth.

which manifests

scribed in the last chapter

for the attainment of truth,

accepted as the end they are not only

The

II.

condemn an

is it

itself in the

godlike attributes de-

the best and highest faith, being faith is

The Blessed Lord uses

not easily attainable, and

question, to explain the nature of the inferior faith,

forms.

rarely

by Arjuna's which has three

this occasion, offered

THE BHAGAVAD GITA

242

Arjuna How,

Krishna,

said:

the devotion of those who,

leaving scriptural injunction, worship in faith, sattva, rajas, or

â&#x20AC;&#x201D;

tamas?

This does not refer to those who, knowing the scriptural injuncabandon them in favor of human innovations such cannot

tions,

;

be said to worship in faith. If the God whom they worship is the true God, they can find no knowledge of Him outside the Scriptures; and external worship is not necessary to one who finds God within Consequently, when a man who is acquainted with the himself.

them and is not yet holy enough to worship form which transcends all Scriptures, namely, "in truth and in spirit," he cannot be said to have faith, and is included in the demoniac class (Chap. XVI. v. 23). The worshippers here spoken of are those who, through incapacity and want of development, rest contented with traditions and the opinions of authority. The question is answered by showing the nature of this inferior faith, which can belong to any one of the three qualities. Faith in Scriptures renounces

God

in the

the true

God

of the Scriptures

of the purest sattva quality.

The Blessed Lord 2.

The

faith

innate nature;

spoke:

of embodied creatures

born of their

of three kinds, namely, belonging to

it is

the qualities of sattva, of rajas, and of tamas

;

hear about

that now.

The "innate nature" here means

the tendencies of the begin-

ningless past, not purified by any spiritual influences

used to distinguish

obedience to the will of

The

;

here

from a nature which has been produced by

God

as revealed in the Scriptures.

change the character of man as produced by past evolution is to study the Scriptures and have faith in them. This study of the Scriptures is a sacred duty, incumbent upon all capable of it, and no study is perfected unless the knowledge acquired from it is conveyed to at least one other person. Those only

way

unable to study

fulfil

the lawful authority.

their duty completely

by simple obedience

THE LORD'S LAY. The

faith

all,

the quality of sattva

ever

;

True

son of Bharata, proceeds from

this

one's faith, the

being

same he

made

of faith

;

what-

is.

comes only from the Scriptures

faith

243

directly, or indirectly

through the instructions of holy men.

Those of the

sattva quality worship gods

;

those

of the quality of rajas worship Yakshas'* and Rakshas;^ other

men

of the quality of tamas worship ghosts^ and

spirits."

From become

the time that faith germinates the external appearances of secondary importance, for they are but fading echoes

The

thenceforward.

Chapter IX. verse ^7

doctrine of justification by faith as given in is

a practical appHcation of this great spiritual

truth.

Those men who perform terrible austerities unby scriptural authority, and are full of vanity

enjoined

and

egotism,*^

attachment, 6.

—

and

full

Those deluded

of the strength of desire^ and

creatures,

— torture the powers and

faculties that inhere in the body, and also Me,^'' presiding

over his innermost heart;

know them

be possessed of

demoniac purpose. i

" This being " the embodied ego, the ordinary creature.

"Made

;

of faith;" a

man

can have genuine faith in that alone which he

Faith comes of the quality of sattva and varies according to its power over the other two. 3 " Gods," that is, the powers of the true God, as manifested in the quality of really

is.

sattva. •*

6 7 8

Yakshas,

spirits

who

preside over treasures.

Rakshas, malignant spirits, enemies of piety. •' Ghosts," disembodied human beings inhabiting the world of shadows. " Spirits," the powers of the elements. "Vanity and egotism" are the causes of their being addicted to cruel

austerities. 9

"Desire"

refers to absent,

and "attachment"

characterize the quality of rajas. 10 " And also Me." The Deity

commands.

The

to present objects.

These

is said to be tortured by the violation of his " deluded creatures " here described are those overpowered by

the quality of tamas.

"^^^

244

These two verses are demoniac

treat of those unscriptural worshippers

the other class

;

out on account of

left

who

its infre-

Those described must be avoided.

quency.

Food,

BHAGAVAD gItA

sacrifices, austerities, gifts attractive to crea-

tures, are also of three kinds

;

hear of their differences

now. All that are mentioned here are threefold according to their relation to the qualities.

Those desirous

must

of spiritual well-being

adopt that which cultivates the quality of sattva and avoid the others.

Foods which promote longevity, mental tranquilharmony of bodily functions, cheerfulness, and sympathy with those of like temperament, and are succulent, oleaginous, producing permanent benefit to the body, and the composition of which is ascertainable 8.

lity,

industry,

at sight, are attractive to those in

sattva

Foods excessively

whom

the quality of

dominant. bitter, sour, salt, hot,

dry, and ardent are attractive to those in prevails,

and

and are productive of unpleasantness,^

Foods

insufficiently

offensive in odor, not fresh,

cooked, deprived of savor,

and

ing,^ are attractive to those in 1 1.

That

sacrificial

that " 12.

unfit for sacrificial offer-

whom

tamas prevails.

ceremony belongs

is enjoined by by men who expect no

which

to sattva quality

scriptural authority,

it is

benefit,*

and

and performed

fix the

mind

in this,

be done."

best of Bharata's sons,

know that

sacrifice

which

" Unpleasantness " while being eaten.

2 " Suffering," that is, after-effects,

such as depression of spirits. is, food which has been irregularly tasted blessed by sacrifice, which corresponds to the saying of

3 " Unfit for sacrificial offering," that

by any one before grace

rajas

suffering,^

disease.

10.

pungent,

whom

among

Christians. 4 " Benefit j " outside of the desire to perform

it.

THE LORD'S LAY.

245

performed, looking to the result,^ and also for a purpose of pride,^ as belonging to the quality of rajas. 13. That sacrifice is said to pertain to tamas which is

unfounded on sacred authority,

which food

not

given to Brahmans, nor holy texts recited, concluded

without making

gifts,

and performed without

faith.

and offerings, and indeed all kinds of religious works, are good because prescribed by scriptural authority, and not in themselves; consequently no good comes from their performance Sacrifices

according to personal pleasure, or without faith

in the Scriptures.

Having condemned all violent and unscriptural mortifications, the Blessed Lord declares the nature of proper austerities. 14. Doing reverence to Gods,^ Brahmans, superiors,* and wise persons, purity and straightness,^ chastity,^ and

uninjuriousness' are called bodily austerities, 15.

Words

that cause no anxiety, that are truthful,

soothing, and beneficial,^ and also repeated readings of

the Scriptures, are called verbal austerities. 16.

Transparency of the mind,^ cheerfulness mani-

fested in the countenance,^*' restraint of speech,^^ self1

" Looking to the result," that

is,

for the

purpose of

specific

rewards

heaven,

or for acquiring reputation for righteousness.

" Purpose of pride," that is, for self-gratulation. "Gods." that is, the Deity under all names and in all aspects. * " Superiors," that is, parents and others worthy of honor. 5 '' Straightness " this is a technical term which implies not using the limbs in prohibited acts, and keeping them engaged in the opposite. 6 "Chastity;" here meant in the absolute sense. ' " Uninjuriousness," that is. inflicting personal harm on no one. 8 "Words that cause beneficial." Righteous speech must have all these elements: i. It shall cause no anxiety; 2. It shall be in harmony with the real 2

;

experience of the speaker;

parent objects " Be collected,

;

3. It shall be soothing or pleasant in relation to apAlso beneficial in relation to spiritual things. For example, son study the Scriptures or perform religious works that ;

;

promote your well-being." 3 " Transparency of the mind," from absence of anxiety. 1" " Cheerfulness," etc. the function of the mind which suppresses all thoughts injurious to others and entertains only such as are for their well-being. This faculty is the source of saintly calmness depicted on the countenance of holy men. 11 " Restraint of speech " the determination of the mind which causes it is

will

;

here meant.

THE BHAGAVAD cItA

246 restraint,^

and sincerity of conduct^ are called mental

austerities.

By men

17.

not desiring benefit, and tranquil in heart,

austerities practised in excellent faith are said to

Thus^

to sattva.

18. Austerities

belong

austerity of three kinds.

that are practised for obtaining fame,

honor, and favor, that are uncertain,

and

transitory,"^

confined to this world, are said to belong to rajas. 19. Austerities that are practised in

upon

a conviction founded one's

self,

folly, for

consequence of the torturing of

or for the destruction of another, are said to

belong to tamas, 20. "Gifts

that are

place

have to be made;"

made

to those

and time^

thinking thus,

who make no

return, in

gifts

proper

to a recipient,' also otherwise proper,

are considered as belonging to sattva. 21.

But that

gift

which

given for the purpose of a

return of benefit, or expecting benefit, or given unwillingly,

some

definite spiritual

considered as belonging

to rajas.

The

gift that is made in improper time and and to improper recipients, who are not honored but treated with contempt, is said to belong to

22.

place,

tamas. 1 " Self-restraint

meant

;

withdrawing the mind from worldly objects. This is which are not specifically mentioned as fit objects for

to include all things

the exercise of self-control. 2 " Sincerity of conduct " absence of desire to influence others by any deviation from straightforwardness. 8 " Thus," as is about to be described. ;

* " Uncertain

and transitory

when they do not disappoint 6 "

;

" their effect is entirely confined to this

life,

even

the performer.

Proper place " according to Bnihmanical custom holy places, such as Benares, are proper places in which to make gifts. 8 " Time " by the same authority the last day of the month is a proper time ;

;

making

for

gift

gifts.

" Recipient

;

" a

when he makes no

Brahman versed return.

in the

Vedas

the proper recipient of a

THE LORD 'S LA Y. It

being extremely

difficult to

24/

preserve perfect purity of gifts and

other works, here follow the directions for the removal of unavoidable shortcomings.

23.

Om, tat,

sat, these are considered as the three

designations of Brahma.^

these, in the beginning,

the Brahmanas,^ the Vedas, and sacrifices were sanctified.

24. Therefore, uttering the syllable

enjoined acts ity

— pertaining to

Om,

the Scripture-

sacrifice, gift,

— of those who declare the Supreme

and auster-

Spirit*^

become

always blameless. 25.

those desirous of salvation, uttering the sylla-

ble TAT, are performed various acts of sacrifice and austerity as well as acts of giving alms. 26.

birth of sons, on adopting righteousness of

conduct, the syllable SAT

occasion of marriage,

be employed, and also on

son of Pritha, the word SAT

suitable.

27. In sacrifice, austerity,

nent good result

and almsgiving, the permaand also works for the

called SAT,

sake of the Deity are called SAT.

The

28.

any of them, has the and tamas qualities.

repetition of these syllables, or

of purifying

works from

Whatever

rajas

oft"ering

made

given, whatever austerity

done, without

Asat,* and that 1

Brahma

2 "

the

faith,

into the

practised,

fire, whatever and whatever

son of Pritha, that

called

not for well-being here or hereafter.

Supreme

Brahmanas," that

efficacy

is,

Spirit.

knowers of Brahma.

special reference to caste

here meant. 3 " Declare the

Supreme

Spirit," that

is,

those who, having attained identity

of nature witli the Deity, afterwards lead others to that goal according to the instructions contained in the Vedas. •*

Asat^ that is, unrighteous, and not bringing the actor to which literally signifies Truth or Beingness.

of SAT,

God

;

the opposite

THE BHAGAVAD gItA:

248

Thus ends chapter the seventeenth, called " Right Knowledge of the Threefold Division of Faith,"

in the blessed

Bhagavad

Gita, the sa-

cred lore, the divine wisdom, the book of divine union, the colloquy between the blessed

KRISHNA

and Arjuna, and contained in the Bhishma Parvan of the blessed Mahabharata, which is a collection of one hundred thousand verses by Vyasa. Abandoning

and tamas, the sattva quality

always to be

aspired for in austerities, sacrifices, and almsgiving.

Faith being

rajas

imperfections in such works are removed by pronoun-

present,

all

cing the

name

of the Deity.

Salutation to Krishna,

knowledge by

who

has shown the path to

purification of heart through the cultiva-

tion of faith pertaining to the pure sattva quality.

THE LORD'S LAY.

CHAPTER

249

XVIII.

RIGHT KNOWLEDGE OF LIBERATION. In

this final

chapter

given the

summary

of the other seventeen,

be found in the Vedas is also to be found here in a concise form. The immediate occasion for the discourse of the Blessed Lord is the uncertainty of Arjuna as to the distinction between the renunciation of all works and giving up the expectation and

all

that

is to

of personal benefit in the fruit of Deity, since

it is

said that the

works by dedicating them to the result, liberation, comes from

same

both these courses.

Arjuna 1.

tial

wish to know,

O Thou

truth as to renunciation

results

;

said:

of mighty arms, the essenand as to the giving up of

and also their difference,

The Blessed Lord

Slayer of Kegi. spoke:

The renunciation of all works for specific purposes known by the wise as renunciation; the sages call the 2.

abandonment of the

fruit

all

actions the giving

up of

results.

"Works"

here means the sacrificial and other ceremonies as Renunciation consists in not performing

prescribed by the Vedas.

works, to which the Scriptures attach some specific gain. Reis the performance of the prescribed every-day duties, and such as are enjoined for special occasions as, for exall

nunciation, then,

;

ample, on the birth of a son. Some among the wise also consider the giving up of this class of duties as renunciation.

THE BHAGAVAD gItA

250

The "giving up of results " is not expecting any personal benefit from the performance of such every-day and special duties. Although the sacred authority promises no specific reward for the performance of such duties, yet in a general manner they are said to "lead to the sphere of the righteous," and to "diminish sinfulness." If all desire for benefit

can there be First of

from action

for acting at all

all

can be saved by

is to

be given up, what reason

should be impressed upon the mind that no

man

not an act, but a

new

acts,

because salvation

Suppose a prince to be stolen at birth and brought up among swineherds, with no knowledge whatever of his royal descent. Can he by any act change his consciousness of being a swineherd's son ? It can only be changed when the statement of some other person as to that fact proves to be true. In a similar manner no conditioned creature can cease to be conditioned by any act. It can only be changed by a new consciousness arising from a source different from the conditions which seem to life

or consciousness.

It is also true that this

limit the ego.

given unless

its

From

comes.

seen that there

new consciousness cannot be whence it

recipient has faith in the source from

moment

the is

that this

realized,

will

but one thing to be done, and that

be clearly to acquire

Every one knows that what is unfamiliar is not believed this faith. no great confidence is felt in a stranger, however friendly his professions may be. Suppose it to be shown that if the stranger can be trusted great good will come to those who believe in him, which cannot come in any other way. It would be reasonable then to give a trial to the stranger's words, and to feel confidence in him after a ;

time

nothing occurs to disprove his veracity.

Works out works

are nothing is

dead."

more nor less than this trial. " Faith withIn other words, works are of value only as

accessories, faith being the principal.

supreme

faith

which

Therefore, in order to attain not merely the assent of the intellect, the

â&#x20AC;&#x201D; â&#x20AC;&#x201D;

approbation of the stranger which influences one to test him, but a new consciousness or life, works also are needed. At the same time, if the works are done with some other purpose than to prove the stranger's veracity, no good comes from them the real end for ;

which works are prescribed is defeated. The true purpose of ion is not to direct and facilitate the self-improvement of the ful,

but to lead them to the

life

hidden

religfaith-

God, ethical improvement

TFIE

LORD'S LAY. For

being one of the preliminary requisites.

who

25 this

aspires for salvation, do whatever he has to

God by

object of gaining will cease

because

Tlierefore

its

faith

and wlien perfect

;

purpose

cause

let

him,

do with the sole comes, action

faith

is fulfilled.

said that "actions or works purifying the heart

Spirit, and then, their purpose being consummated, they disappear like clouds at the end of the rainy season "

turn

towards the

;

" the Yogi does not leave action, but action leaves

other texts to the same

summation those

who

The

effect.

him

;

and many

liberty of the Spirit is the con-

Therefore the right course for

of spiritual culture.

aspire to salvation is to perform their duties in

life,

good works as their conditions permit, believing them to be commands of God, and desiring only to strengthen the faith which by grace will save them. The distinction between renunciation and the giving up of results is here made for a definite reason otherwise the two might be inwell as such

;

cluded in the resignation of the personal characterizes the state of those

Absolute resignation

will.

who have reached

the

supreme con-

dition of spirituality described in the concluding verses of the sec-

ond chapter, and

in the fifth verse of the twelfth chapter.

the Blessed Lord

not speaking of those

devoid of wisdom and

bondage

;

to action,

But here

speaks of such as are

but are desirous of es-

caping from bondage by realizing identity with the Deity

manner described It is

in the

Chapter XIII.

necessary for these seekers for spiritual

after a time the road

divided into two paths.

life

It is

know

that

absolutely

all special works, such as would secure a liveand other kinds of worldly prosperity. Let no one who desires salvation strive for these things himself, or by Other works are not to be deputy, or advise any one to do so. necessarily given up, but the expectation of personal advantage

necessary to give up lihood, longevity,

therefrom must be resigned, absolutely and forever.

Some

sages say that

all

works should be given up sacrifices, gifts, and

impure; while others say that austerities must not be given up.

Those who renounce all works are the followers of Kapila, the founder of the Sankhya system of philosophy the others are the orthodox Brahmanical ritualists, who form the Mimansaka school. ;

;

THE BHA GA VAD gItA

252

The " works " especially referred to here are the Vedic ceremonials and the chief objection against them, made by Kapila and afterwards by Buddha, is that they involve the taking of life. Attachment and aversion are also to be given up as impurities. It is clear from the nature of the objection against works that it does not contemplate the illuminated sage. For to him nothing is ;

impure, since he knows that all objects are included in the Kshetra, from which the Kshetrajna or Ego is distinct. Further reasons in support of this view will be stated presently. 4.

tainty,

being

giving up 5.

so,^

hear

words, which leave no uncer-

best of Bharata's sons, in regard to giving

^ ;

perfectly declared to be of three kinds.

Sacrifices, gifts, austerities, are

works that must not

be given up they must indeed be performed. Sacrifices, gifts, and austerities are purifying for the wise. ;

This teaches that for those who renounce the thought of personal works are purifying, and should not be given up.

benefit these

Here

also

perceive that the spiritually illuminated are not

spoken of, for they can need no purification. more sanctifying than knowledge " (Chap. IV. 6.

Even

" v.

There

is,

all

son

indubitable and supreme declaration.

Whenever any that the

nothing

these works are to be done renouncing

personal interest in them or in their fruit; this of Pritha,

38).

act leaves in the

command of God

has been

mind any

feeling other than

fulfilled, that feeling is

produced

by egotism.

The abandonment of obligatory works is not proper abandonment thereof through delusion is the result

the

of the quality of tamas. These works are not obligatory on those who seek for according to the doctrine of the Sankhya philosophers.

tion,

" It being so

" Giving up " does not include the supreme

;

libera-

Upon

" there being this difference of opinion. resignation of the spiritually is here " perfectly declared."

illuminated, but as practised by those not illuminated

THE LORD'S LAY. all

men under

253

the Brahmanical law imposes certain duties without

reference to any such special occasions as the birth of a son, etc.

Whoso

up these works through

gives

fear

bodily trouble, thinking they are painful, the giver-up,

impelled by the quality of

rajas,

does not gain the

fruit

of renunciation.^

No man life,

who gives up the unmistakable duties of command, excepting when, through realizawith the Deity, these duties naturally become

does right

resting on divine

tion of identity

impossible of fulfilment. 9. O Arjuna, when obligatory works are performed with the thought " They ought to be done," and aban-

â&#x20AC;&#x201D;

that giving up doning attachment and result, quality ofsattva. of the sidered to be

He who some

performs duties thinking that

evil will

difficulties

come

to him, or that their

from his path, works for

wise,^

The

true giver-up,

any moment

of sattva quality,^ spiritually

full

attached to favorable works.^

abandon

of action 1

not possible for an embodied creature com-

It is

pletely to

He who

action.

gives up the fruit

called a giver-up.'^

" Fruit of renunciation," which

of giving

remove

will

Duties should simply

result.

and with doubts cut asunder,^ hates not unfavor-

able works,^ nor 11.

con-

they are not performed

performance

be done because commanded by God, who may command their abandonment. 10.

up brings on

"Sattva quality"

Spiritually wise

suffering,

salvation.

the contrary, this kind

domination by passions.

one for spiritual illumination.

fits ;

owing

and therefore

at rest in the realization of identity

with

the Deity. 4 "

Doubts cut asunder " that is, false knowledge extinguished by true knowledge. " 5 Unfavorable works " that is, unfavorable to the attainment of liberation, such as forbidden works, or those which only lead to personal benefit. 6 " Nor is works " that is, has no special pleasure in them performs them involuntarily, without thought, in the same way as he breathes. T " A giver-up " that is, in a secondary manner so far as a man in that condition can be. ;

;

THE BHAGAVAD cItA:

254

He who, by

leading the

life

of works, renouncing egotism

and

expectation of personal benefit, becomes sufficiently pure to abolish

from

mind every impulse towards

his

activity through the reahza-

independence of the Ego, rests in the " city of nine gates, neither working nor causing work to be done " (Chap. V. But to an "embodied creature," in whom the false idea V. 22). tion of the absolute

body

that the

and

the ego

commanded

therefore

religious, as

still

entertained, this

not possible.

perform his scriptural duties, moral

an " unprofitable servant," in order

to attain the

salvation described in Chapter V. v. 22.

The connection called his

of the illuminated sage with the

no personal use

to him.

body which is good

It is entirely for the

of the world.

The

12.

three kinds of result of action,^

undesirable and mixed,

come

after

do not practise renunciation but never practise supreme renunciation.^ ;

desirable,

death to those to those

In the next five verses the reasons are given which plete renunciation possible for the illuminated only.

who who

makes com-

The sage has

Ego never acts, and knows that all acts are done now to be enumerated, which are brought into existence by the illusive identification of the Ego with objects. Those who accept these agents as the Ego are naturally unable to

realized that the

by the

five

free the

13. five,

agents

mind from

all

impulse to action.

Learn from me, agents

the

and declared

the

for

thou of mighty arms, these performance of all actions

in the Vedanta,^

which extinguishes

all

action.^ " mental, verbal, and bodily. '-Supreme renunciation;" as described in Chapter V. verse 22. He who simply renounces fruit of action gradually attains this condition. 3 Vedanta ; some take this to mean Sankhya philosophical treatises. The Vedanta consists of the Upanishads, the Bhagavad Gita, and the Brahma Siltras. No teaching, not founded on these, can be authoritative for the followers of this 1

" Action

;

school. 4 " Extinguishes all action

action (Chap. IV. v. 33).

;

" because spiritual

knowledge comprehends

all

THE LORD'S 14.

The

LAY.

2$$

body,^ the actor,^ the different instruments,^ fifth, the supporting

the various and separate efforts,^ and divinities.^ 15.

Whatever

man performs

act a

with the body,

speech, or mind,*^ whether lawful or the opposite,' these five are the 16.

causes thereof.

This being

whoso perceives the

so,

Self,

unique, as the agent, he, of perverted heart,^

and

in whom there is no consciousness of egotism,^^ whom buddhi does not adhere ^^ to anything, â&#x20AC;&#x201D;

He,

though slaying

he, even

nor

2 " 8

these worlds, does not slay,

all

bound.

The Blessed Lord nor

by reason of unpurified understanding.^

perceive 1

which

does not

slain" (Chap.

beginning says, " This neidier slays

in the

The body " is the location of The actor " egotism, or the ;

"The

for the reason that "it

II. v. 19),

desire, liking,

never

and aversion.

ahankara.

different instruments,''

twelve in number; namely, five powers of

sensation, five of action, and the powers of reflection and determination. 4 " Various and separate efforts " which are the vital powers, usually called ;

life-breaths.

tions,

They

â&#x20AC;&#x201D; digesting,

are divided into five, according to the difference of their funccirculating vitality through the body, inspiring

and causing upward currents 5

Supporting divinities

and expiring,

to the head. ;

" that

is,

the internal and external instruments

considered as conscious beings. 6 " Body, speech or mind; " the classification here refers to the different ways which the results of action are experienced, and does not contradict the above enumeration of the five agents. " Lawful or the opposite " these include the functions of the body because good or bad health is caused by prior deeds, good or bad. 8 " Perverted heart that is, a nature which binds one to the wheel of repeated births and deaths. 9 " Unpurified understanding ;" not refined by the instructions of the Scrij)tures, religious teachers, and philosophers. Those who believe in doctrines that imply the actorship of the true Ego are included in this class, because such doc-

;

; '

trines are not 10

meant

for those of purified understanding.

" Consciousness of egotism

;

that

is,

realizes that essentially the

Ego

independent of the powers of action, will, and cognition. 11 " In whom buddhi does not adhere " realizing the true character of the Ego, does not feel " I have done this, and in consequence will have to go to hell or Those who have realized identity with the Deity in suffer in some other way." the sense in which it is understood in the Vediinta, namely, identity of will and design with God, in consequence of participaticn in Divine nature, are beyond all rules, and the responsibility of their acts belongs to the Deity, who is absolute. ;

THE BHAGAVAD gItA:

256

Therefore how can he "kill or etc. (Chap. II. v. 20). cause to be killed " ? This has been repeated again and again, and is here finally summed up. Every one is liable to be visited by the three classes born,"

of the results of action, except the

man

whom

This, the revered commentator

says,

18.

actions have fallen

all

off.

of true renunciation,

from

also the truth taught in all the Vedas.

Knowledge,^ the object known, and the knower^

are the three varieties of causes exciting action

;

the

and the instrument are the threefold

actor, the object,

basis of action.* 19.

From

differences in respect to the quahties,^ knowl-

edge, action, and also actor are said to be of three kinds

philosophy of Kapila;^ expounded. in the

listen to

them, properly^

The

three kinds of knowledge are next declared.

20.

Know

which

tributed,^ 1

that

knowledge^

belonging to

sattva,

perceived the one exhaustless essence, undis-

though

Knowledge "

in distributed bodies.

that

by which an act of cognition takes place

;

the broadest

instrument of cognition. 2 "

The knower

;

" that

is,

Ego appearing

the

as such by the mysterious

power

of false knowledge. 3 " Causes exciting action

; " that is, a cognition of loss or gain is followed by the operation of the five causes and not of the Ego (Chap. V. v. 14). Then the acts produced are of three kinds, according to whether they inhere in the body,

speech, or mind. * " Basis of action

;

" that

is,

For instance, no and the object and action is formed by

that which contains an action.

action can exist except as a certain relation between the actor

the instrument used by the actor.

In grammar, the basis of

the nominative, accusative, and instrumental cases

;

the other cases are not directly

related to the action. 5 " Qualities," the three qualities.

Kapila, the author of the Sankhya philosophy. Properly," that is, in accord with reason and authority. Although the Sankhya philosophy is not to be followed in regard to the being of God, it is authoritative in regard to the present subject. 8 " That knowledge " whereby the identity between the Ego and the Deity is 6

' "

attained. 9 " Undistributed ; " that reflected in

them

all.

is,

though bodies are

different, there is but

one Ego

THE LORD'S LAY.

Know

21.

knowledge

that

257

belong to rajas whereby

different egos of different descriptions are perceived in

the various creatures.

all

But that worthless knowledge which, unreasonably, without spiritual insight, perceives ^ the totality as attached to some one form, is of tamas. 22.

The

three kinds of action are next defined.

23.

That action

said to belong to sattva

which

obligatory ,2 not done with attachment^ or from liking or

by one who desires not its That action is said to be of by one desiring its fruit, or again, aversion, 24.

involves great trouble in

Without regard

25.

one's is

own

its

fruit.

rajas

which is done and which

in pride,

performance.

to consequences, loss, injury,

capacity, whatever action

begun

and

delusion

of tamas.

The

three kinds of agents are next described.

26.

agent

self-assertive,^

who

devoid of personal

interest,

not

possessed of zeal and perseverance, un-

by success or failure, is said to be of sattva. The agent who is attached, desirous of fruit of

disturbed 27.

action, covetous, harmful to others, unclean, full of re-

joicing and grieving, 28.

The agent who

declared to be of rajas. heedless, dull, unbending, de-

from gaining a livelihood,

ceptive, preventing others 1

" Perceives," etc.

way He select some the

;

that

is,

vainly imagines

dwells in the whole universe. special object as

God.

Such

This

God is

to dwell in

the view of

beliefs are

any one form, in all

wanting alike

idolaters

who

in reason

and

spiritual insight. 2 " Obligatory " that is, such actions as are not prescribed for any special purpose, gifts, penance, and sacrifice (v. 3). ;

â&#x20AC;&#x201D;

8 "

Attachment," that

the actor

;

is,

the power to do

self-identification with it is

really of

it through the feeling of being God, who can remove it whenever He

chooses. 4 " Self-assertive " that is, does not speak about his Charity " seeketh not her own." ;

own

share in the work.

;

THE BHAGAVAD gItA

258

lazy, desponding,

and procrastinating,

said to be of

tamas.

The

knower known, and buddhi similarly includes

three kinds of agent include the three kinds of

action includes

what

to be

the instruments.

29. Listen to the differences of buddhi, as well as of

the recuperative powers,^ which are of three kinds by-

reason of the qualities, and which are being exhaustively and discriminatively declared, O Dhananjaya. 30. The buddhi,^ that knows initiation and renunciation, also what ought and what ought not to be done, and what is to be feared and what not, also bondage

and

liberation,

31.

of sattva.

That buddhi,

are imperfectly

son of Pritha,

known what

righteous, and also

what

of rajas, whereby

righteous and what un-

be done and what not to

be done. 32.

That buddhi which, wrapped up

appear as the opposite of what they unrighteousness

righteous, are,

gloom, makes and all things

of tamas,

son of

Pritha. 33. That reciiperative power which through fixity of mind becomes unwavering, and by which the action of

the mind, vital powers, and senses are kept in control,

is,

34.

son of Pritha, of sattva.

That recuperative power whereby moral exceland desires are upheld^ in a man

lence, enjoyment,

desiring fruit of action,

of rajas,

son of Pritha.

That recuperative power by reason of which a man of impure understanding does not give up drowsi35.

" Recuperative powers " includes perseverance, patience, and endurance. The functions of this faculty are to give knowledge and recupera-

Buddhi.

tive power. 8 " Upheld

;

" by being always perceived as desirable.

THE LORD'S LAY. ness,

grief,

fear,

vanity,

and external

lassitude,

and

determined to be of tamas.

The agent and now declared.

Now

36.

internal

259

instrument have been described

hear from me,

;

the result

best of Bharata's sons, the

three kinds of happiness, in which enjoyment

comes

through repetition and in which pain comes to an end. 37. That happiness which is like poison in the beginning, and in the end is like nectar, and is produced by the transparency of the understanding^ directed towards the Spirit, is said to be of sattva. 38. The happiness that is consequent upon the contact of sense with objects, is in the beginning like nectar

end is like poison,- and is known as of rajas. That happiness which in the beginning and end is delusive to the embodied ego, arising from sleep, indolence, and heedlessness, is said to be of tamas. 40. No such creature^ is there on earth, or among the gods in heaven, who is free from these three natureborn qualities. and

in the

39.

By shown

that the real

qualities. is

and instrument, and the by the three qualities, it has been the illusive power embodying the three

the descriptions of the agent, action,

results gained, as influenced

enemy is

Since this power

the stuff of which the entire universe

the varied manifestation, nothing in the universe

instrument, or result

guish

â&#x20AC;&#x201D; can destroy

it,

â&#x20AC;&#x201D; agent, action,

any more than

fire

can extin-

fire.

Therefore ing nor

said that salvation

it is

many

acts,

not obtained by

much

learn-

but by a new consciousness unlimited by the

Transparency of the understanding " that is, the purified understanding, or becomes transparent to the light of the Spirit. 2 " Is like poison " by causing loss of strength, reputation, health and vigor, discernment, memory, and energy. Sensuous pleasures are undesirable for this 1 "

;

heart,

;

reason. 3 " Creature " includes plants,

and

is,

in fact, equivalent to " object."

THE BHAGAVAD GITA

260 power of

illusion,

and showing

destruction of illusion

for to

illusion to

show an

illusion.

This

error to be an error

the to

and knowledge is which reveals the true nature of the universe to be a gigantic

destroy that

;

it.

error.

faith, or

Everything

in the universe is error,

one attains eternal

life

new consciousness, and

except through this knowledge,

knowledge never dawns

this

until

the tree of false knowledge, described in the opening of Chapter

XV.,

cut

down by

the firm sword of dispassion.

revered commentator, Scriptures, and,

Dispassion

the teaching of

may be

extremely

added, of

all

the

This, says the

Vedas and other

all religions.

of attainment.

difficult

does not

consist in simply suppressing the outward activity of the body, but in

complete unconsciousness of any impulse of the mind or body

colored by the feeling that these impulses are from within, or that

they should or should not be suppressed.

It is foolishness for a imagine that by a particular course of action he can be freed from personality. Such a thought is the most powerful manure for

man

a luxuriant growth of the upas-tree.

come impersonal through what

personal

man

can only be-

very rightly called a supernatural

means, or an act of grace generating a fliith in that which is absolute and beyond the reach of mind and sense. To escape from personality, and consequently from suffering, a man must look for an expedient which is beyond experience. In So long as this faith is wanting fact, he must accept a mystery. But when this faith is obtained, there is no hope for salvation. one of two equally good results will follow; either a complete abandonment of the world, or else remaining in it and working as an

commands

unprofitable servant carrying out the will is

not subject to question or

full

of a master

whose

comprehension.

Let no one think under these circumstances to enlarge one's life by one's own initiation, but simply keep the divine commandments not even attempting to do something not commanded, thinking that it would be acceptable to the Master. For nothing is acceptable to Him but perfect resignation to His will, under the conviction that he is the Master, even of those who do not consciously submit to His will. This resignation cannot be an act which brings about a new relation between the Master and His servant, but is the recognition of a fact which always exists. With this in view the divine commandments to the Brahmanical people are next declared. The

duties and responsibilities in to

;

THE LORD'S LAY.

duties pertaining to their system of castes are divine

commands

;

other words, a declaration of the latent possibilities of the

These

which could not have been otherwise discovered.

soul

commands must be obeyed

without questioning, always recognizing

the fact that the power for performing these duties does not belong

performer

to the

who

gains no special merit, because they are in-

tended for his own spiritual well-being and for no other purpose.

41.

The

and also

duties of Brahmanas, Kshatriyas, Vaisyas,

of Cudras are divided into classes by the

from nature.^ 42. Internal and external self-control, purity, forgiveness, rectitude, learning, spiritual perception, and faith are the nature-born duties of Brahmans. 43. Heroism, vigor, patient endurance, presence of mind, not turning back in battle, liberality, lordliness, qualities arising

are the nature-born duties of Kshatriyas. 44. Agriculture, breeding of cattle, and

are the nature-born duties of Vaisyas the nature-born duty

that of

;

commerce

and of Cudras

which the essence

serve.

Men

are said to be the

body of the Creator, and

As each member

castes are His different limbs.

the various

of the

body has

peculiar function, so are there appropriate duties for each of the

its

The conception of the caste system in the Theocratic Law is paralleled by the Christian idea that the Church is the Body of Christ. It would be very instructive to compare the dicta of the Sacred Law of the Brahmans on caste with the parable of the vine, and with the utterances of Saint Paul in Romans four castes.

Brahmanical

xii.

4-6, and

And

Cor.

xii.

also " is intended to

show

only the

tliat

first

three castes are entitled

to study the Vedas. 2

" Qualities arising from nature; "

sisting of the three qualities

;

otherwise

"nature" it

resulting in birth in the different castes.

the different castes are founded qualities.

may The

upon the

the power of the Deity con-

mean the tendencies commands relating to

be taken to scriptural

difference of inherent tendencies or

THE BHAGAVAD gItA

262 45.

devoted to their own proper duties attain Listen how they attain perfection by-

Men

full perfection.

own

devotion to their

The usual teaching

duties.

that those

who perform

their caste duties

properly obtain celestial enjoyment after death and are then born

country inhabited by religious men, in a worthy caste and But here it is full of intelligence, knowledge, wealth, etc.

in a

family,

said that perfection.

by the right performance of caste duties men attain Not only Brahmans, but all others, when purified by

the right performance of their duties, are fitted for the reception of spiritual knowledge, which

46.

Him

salvation.

Worshipping by the performance of one's duties from

all this is

whom

the endeavor of men,^

man

pervaded, a

47. Better are one's

by whom

attains perfection.^

own proper

duties,

though devoid

of merit, than the duties of another,* even though well

performed.

man does 48. faults,

Performing acts not incur

obedience to nature, a

sin.^

duties,^ even though stained with must not be abandoned.^ All acts are wrapped faults as fire is by smoke.

Nature-born

1 " Worshipping," etc.

;

that

is,

the interior spirit of devotion and self-surrender

God malces the performance of the ordinary duties of life acts 2 "From whom is the endeavor of men " that is, He who, human heart, engages it in action and regulates its course. to

;

3 "

man

Perfection " does not here

of true renunciation

mean

and devoted

of worship.

dwelling in each

liberation, but the fitness to

to the

become a

acquirement of spiritual knowledge

which brings liberation. 4 " Duties of another " because a thing is right in the abstract it does not become right for every one to do it. 5 " A man does not incur sin " as an insect born in a mass of poison does not die from that poison, so a man who does his duty does not incur sin, even if those duties involve acts which are hateful to others. 6 " Nature-born duties," are the duties to which a man is bom in consequence ;

;

of pre-existing tendencies. " Must not be abandoned

" it is possible for those, who have realized the Ego, and know that it is immortal and therefore unaffected by time, to be actionless. But those whose impulse to action has not been removed by spiritual knowledge should perform their natural duties otherwise they infuse new vitality into their tendencies and thus frustrate the desired end namely, the realization of the true Ego, which is actionless. "^

;

THE LORD'S LAY.

He whose

49. is

budclhi

263

everywhere unattached, who

victorious over his heart and devoid of desire, ob-

tains

through renunciation the perfection which

action-

lessness.

The

come from

greatest result which can

action

independence

of action.

50. Hear from me, in brief, the way in which the Supreme Spirit is attained after obtaining freedom from

This

action.

all

the ultimate end of the application

to the pursuit of knowledge.

The path

to the

supreme goal

51. Possessed of

pure

now

described.

buddhi, controlling the self^

with patience,^ abandoning

all

objects, beginning with

sound,^ and also giving up attachment and aversion, 52.

Dwelling

secluded spots, eating

little,^

speech, body, and mind, engaged in

regulated

concentrated

contemplation,^ and joined to unwavering detachment

from 53.

objects.''

all

who, abandoning egotism, strength, vanity,^ is in peace and devoid of the

desire, anger, acceptance,^

1 " Pure " that is, free from the idea of within and without enced by the quality of sattva (v. 30). 2 " The self " means the body, senses, and mental faculties. ;

;

Buddhi as

influ-

" Patience," as influenced by the quality of sattva (v. 33). '' Beginning with sound " that is, the objects of the senses. Such a disciple abandons everything not absolutely necessary for the support of the body, and even for that has neither attachment nor aversion. 6 " Light in food " and therefore free from drowsiness, heedlessness, and idleness, as well as healthful in body, mind, and speech. 6 "Concentrated contemplation ;" that is, the thinking principle at rest after 3 <

;

being turned towards the Spirit. T " Detachment from all objects " including divine worship through body, mind, or speech, which interfere with unbroken contemplation. 8 " Vanity " the emotion which succeeds the feeling of satisfaction with anything, and leads to the violation of the law of righteousness. " From being pleased a man becomes satisfied, and satisfaction leads to the violation of the righteous law governing him," says a sacred authority. 9 " Desire, anger, acceptance " through perfect purity of nature the sage does not feel that he accepts anything, even that which is necessary to maintain life but he does not resist the natural workings of the body. ;

;

THE BHAGAVAD gItA

264

feeling of possession,^

worthy

be the Supreme

Spirit.^

54. Attaining

the

Supreme

Spirit,

he,

having his

nature perfectly purified, neither grieves nor desires, but

equal towards

creatures

all

supreme devotion

attains

Me.

55.

in reality

devotion he knows Me, hovv^ and what ;

then,'^

having known

in truth, after that

he enters into Me.

He who

56.

actions,

always the performer, even of

depending upon Me,^

attains

through

all

favor ^

the eternal, exhaustless seat.

Having placed

57.

of discrimination, and

all

action in

regarding

and also taking resort

goal,

Me, through power as the supreme

in firm faith,

be always with

heart fixed in Me.^^

Having thy heart fixed in me, thou shalt cross troubles by my favor but again, if from pride thou listenest not to Me, thou shalt perish. 58.

over

1 "

all

;

Devoid of the feeling of possession " even in regard to life and person. worthy to be the Supreme Spirit " meaning that the realization of ;

2 " Is

;

identity with the 8

Supreme

"Equal towards

Spirit takes place at this stage.

creatures ;" that

all

perceives the grief and joy of

is,

creatures by comparison with his own. * " Supreme devotion ; " that is, true knowledge of the Deity.

all

(See Chap.

VII. V. 17.) 5

bases. 6 "

How

;

What

" that

is,

appearing as varied by being reflected in different objective

in reality

;

" attributeless consciousness.

This does not show that after the Supreme Spirit is known the for the knowledge of the Supreme Spirit is Nirvana. final consummation comes Each one knows the Supreme Spirit as himself so, although the Supreme Spirit is one, and Nirvana also one, yet, as each one who attains Nirvana realizes the Supreme Spirit as himself, each one is absolute. 8 " Depending upon Me " that is, fully convinced that God is the Ego in him, and therefore not wishing for reward. 9 " Through my favor " the knowledge that sets man free is not attained by any acts; it is a gift of divine grace. Salvation, or Nirvana, cannot be gained T

"Then."

;

through action. 10 " Heart fixed in Me " do not turn to any other source for help. trust in Him even though He should slay. ;

Put your

THE LORD'S LAY.

26$

on egotism thou thinkest fight," vain indeed is thy determination shall engage thee in it.

" I shall

59. If resting

men

All

are under the domination of

God

;

not

thy nature

some know

this,

â&#x20AC;&#x201D;

others do not.

60. Tied to thy natural tendencies before,^ thou shalt, powerless to

by what has gone do that which

resist,

thou, through delusion, wishest not to do. 61.

The Lord,

O white-souled

one, seated in the heart

by His illusive power revolves all creaof tures, who are as though mounted on a machine. 62. Take sanctuary with Him, O Bharata's son, with all thy soul;^ by His favor thou shalt find supreme all

creatures,

peace,* as well as the eternal abode. This verse performer of

all

ceaseless assertion of

G^f.

ries,

the

feels that he has a free will

will continue.

can come to such a man. in the

man

;

God, the Consequently, no peace

free will is freely resigned to the will of

and unless the

spoken

Although God

intended to deny fatalism. action, yet each

All that

necessary for salvation

one word " obey."

This knowledge,^ the most mysterious of myste-

has by

ing this in For the

its

been thus declared unto thee

;

consider-

entirety, act according to thy will.^

benefit of those not able carefully to consider the pro-

found doctrines set forth in the Bhagavad Gita, the Blessed Lord Himself sums up its teaching. 1

2 "

Thy

natural tendencies

Gone

before; " that

to the present situation. 3 " W'ith all thy soul i

;

" this refers to the warlike character of Arjuna.

past Karma,

â&#x20AC;&#x201D;

all

causes of every kind leading

" in mind, body, and speech.

" Find supreme peace

5 " This

;

is, all

" this favor lasts until divine knovirledge arises. " is the Bhagavad Gita. ;

knowledge 6 " According to thy will " that action, as seems right in thy sight. ;

is,

adopt the path of knowledge, or that of

THE BHAGAVAD gItA

266

64. Listen again to

supreme words which are the

most mysterious of all thou art ever beloved of Me, therefore I am declaring what is thy welfare.^ ;

Be with thy mind fixed in Me, be my devotee, be worshipper, bow down to Me,'"^ and thou shalt come

65.

even to Me; this beloved of Me.

Abandoning

66.

thou art

take sanctuary with

Me alone.

all acts,

thee^ from

I shall liberate

When

verily swear unto thee;

all sins;

do thou not

grieve.

the heart has been purified by following the precepts in

verse 65, then abandon all acts, knowing that there is none else but God. This is the teaching of all Scriptures. So long as the restlessness of our nature

not reduced to tranquillity

we must

work, consecrating to the Deity all the fruit of our action, and This is not, attribute to Him the power to perform works rightly.

however, an injunction, but a restriction.

The

true

This hfe

life

man

rest in identity with the

reality, the truth,

and

seems

;

Spirit. it

The

realiza-

be opposed

to this

altogether independent of us.

tion of the non-existence of all that

truth

Supreme

not brought into existence by any act of ours

new consciousness, and not an act. Man's liberation no way related to his acts. In so far as acts promote the is

reahzation of our utter inability to emancipate ourselves from condiafter this is realized acts become Those who work in obedience to Divine commands, knowing that the power thus to work is a gift of

tioned existence, they are of use

;

obstacles rather than helps.

God, and no part of man's self-conscious nature, attain to freedom from the need for action. Then the pure heart is filled by the truth, and identity with the Deity is perceived. " Knowing Him alone one goes beyond death there is no other path for going," says the sacred text. Another text completes this " When men shall fold up space as though it were declaration a piece of skin, then only will suffering end without knowing the ;

2 "

Thy welfare " that Bow down to Me " ;

;

employest for 3 " I

vv. 2-5).

its

is,

the attainment of supreme truth. is, surrender to Me thy goal and the

that

means thou

attainment.

shall liberate

thee " by the resplendent

lamp

wisdom (Chap. X.

THE LORD'S Deity."

This knowledge

the

LAY.

26/

only immortality

action of themselves can in no sense liberate

works and

;

man from

his pres-

ent bondage.

Then follow the rules that must be observed Truth declared by the Blessed Lord. 67. This

in the

must never be declared by thee

study of the

one who

does not practise mortifications, has no devotion, and

unwilling to serve the spiritual instructor; and also, not

who reviles Me.^ Whoever shall expound this supreme mystery^ to those who have love for Me," shall without doubt come unto one 6Z.

Me, having obtained supreme love for Me.* Than he, there is among men no better performer of what is dear unto Me, nor shall there ever be on earth any one more beloved of Me. 70. Also, whoso will study this colloquy between us two, which makes for righteousness, by him I shall be worshipped by the sacrifice of knowledge; this is my to

69.

mind. 71.

The man who

shall listen to

out cavilling, even he, freed from blessed abodes of those 72.

Has

this

who work

obtain the

Pritha's son, with

Has thy confusion

ignorance been destroyed,

and with-

righteousness.

been heard by thee,

thy heart one-pointed?

in faith,

sins, shall

arising

from

Dhananjaya?

This verse shows the duty of the righteous teacher. If one fails in its effect on the pupil, some other must be adopted.

method

1 " Reviles Me;" thinks Me a vainglorious man who has pretended to be one with God. 2 " This supreme mystery " the dialogue between Krishna and Arjuna. 8 "Those who have love for Me;" this shows that the purity of devotion to Krishna, even in the absence of other qualifications, renders the devotee fit to ;

receive these doctrines. * " Having obtained

supreme love for Me " whoever expounds these doctrines as an act of service to the Primeval Teacher, Vasudeva, will attain liberation through His favor.

;

THE BHAGAVAD gItA

268

obedient pupH must never be given up simply on account of his The question is asked here in such a manner as not to

dulness.

discourage the pupil.

Arjuna

said:

My delusion is ended, and by me has been attained

73.

^ through thy favor, O Achyuta ;2 I am from doubts,* and will perform thy bidding.

right recollection firm,^ free

San JAVA Thus

74.

and

have heard

this

dialogue between Vasudeva

of great soul

Pritlja's son,

said:

;

unheard ever before, and

making the hair stand on end.^ 75. Through the favor of Vyasa,^ this supreme mystery^ of yoga ^ has been heard by me; from the lord of yoga,^ Krishna himself speaking.

King, again and again remembering this wonand sanctifying colloquy between Krishna and Arjuna, I am again and again rejoicing. "jy. And also again and again remembering that wonderful form of the Lord, my wonder is great, O King, and I again and again rejoice. ']6.

derful

" Right

recollection," or the faith that the

rial conditions.

Achyiita

Krishna, " he

who never

falls "

Ego

truly independent of mate-

â&#x20AC;&#x201D; the eternal Lord, the Primeval

Teacher. 8 "

firm " in

obedience to thee.

4 "

Free from doubts " as to what is right there done in obedience to Divine command. 6 " Hair stand on end," through spiritual joy. ;

nothing right that

not

6 " Favor of Vyasa." In the Mahabharata it is said that the sage Vyasa bestowed spiritual perception on Sanjaya, by which he heard this dialogue. " 7 Supreme mystery " because relating to the supreme consummation of ;

existence. 8 Yoga; the liberation of the Ego from nected through the power of false knowledge.

Lord of yoga." become successful. i*

all

conditions with which

it is

con-

by whose favor those striving for isolation of the Ego

THE LORD'S LAY. 78. is

Wherever

269

Krishna, the lord of yoga, wherever

Prithas archer-son, there unwavering are Fortune,

Victory, Increase, and

Wisdom

of action; this

mind.

Thus ends chapter the eighteenth, called the "Right Knowledge of Liberation," in the blessed

Bhagavad

GlTA, the sacred

lore,

the divine wis-

dom, the book of divine union, the colloquy between the blessed Krishna and Arjuna, and contained in the Bhishma Parvan of the blessed Mahabharata, which is a collection of one hundred thousand verses by Vyasa. In reverence and devotion to the teachers of old, and

the Primeval Teacher of

all,

this Scripture

ended.

SYNOPSIS. By

the affliction of sorrow which overcomes Arjuna in the begin-

ning of the Lord's Lay

it is

shown

that the root of all evil

man and

self that hides the real spirit within

own

the false

asserts itself in the

and the lust of possession. have done this; these are mine " is the enemy to be overcome to attain the eternal life which is the heritage of all human beings. This is made clear in the second chapter by exposing the deceitfulness of this false self and despoiling it of the pretence of being the real Self, which is immortal and perfectly pure. It is also declared there that to realize the true But for all but a nature of the Self is the attainment of salvation. vain conceit of

The

spirit of

its

very few this realization purities of

sufficiency

falsehood which says

human

not at once possible because of the im-

nature that

tie

Although the highest perfection

them

to the exterior

life

of action.

only gradually attainable by a

of action, yet the forcible repression of tendencies to action hensible.

life

of right action

the

means

of purifying the heart

for the reception of true spiritual consciousness by which the

of darkness and

evil,

our

common human

life

repre-

nature,

life

The

ended.

and points out that the performance of fulfilment of duties to God and man, accepting duties as the commands given by God for the well-being of man and doing them for the love of God alone, and not for the purpose of any personal gain. The peculiar efficacy of the religious works resting upon scriptural authority is also declared. third chapter teaches this, right action consists in

The ity.

tlie

fourth chapter discloses the source of the teacher's author-

interiorly is the

Logos who,

for the salvation of

kind, from time to time reveals to the world through

man-

human forms

selected for the purpose the path of truth and righteousness.

then goes on to teach that when the

man

of pure heart has seen

THE BHAGAVAD gItA

2/2

God he becomes

invested with that liberty of spirit which makes it him to engage in action or abstain from it. As all personal desire becomes extinguished by the sight of God, all the optional for

subsequent acts of such an one are really performed by the Divine

power

The relation of morality to the The laws of morality are instituted for

for the benefit of the world.

spiritual life

expounded.

the purpose of giving man the right appreciation of life by the comprehension of inaction and forbidden and enjoined acts. When in

manner

this

the true nature of the restless

human

spirit is

under-

removed from the attainment of spiritual consciousness by which God is known. This knowledge of God is to be sought after by reverent obedience to those who possess it, and by cultivation of faith in their words and in the words of the stood,

obstacles are

all

Scriptures.

The

relative position in spiritual culture of right per-

formance of action in the world and adoption of a life of seclusion away from the world is elucidated in the fifth chapter. Without renunciation of personal desire no one can perform action rightly, and without right performance of action no one can attain to thorough detachment from the world. Thus they form together one harmonious whole. It is true that between complete detachment and the rise of spiritual illumination in the heart nothing intervenes; yet

it is

better not to wrench one's self

but wait patiently for

its

dropping

away from the

oft"

life

of action,

The

right time.

sixth

by the birth within the devotee of that purity and dispassion which serve as a barrier which the world cannot pass. At this stage the devotee becomes fit for Contemplation is self-effacing contemplation of the Divine Spirit. chapter sets the limit to the

life

of action

and long-continued loving annihilaGod, accepting him as the only Self that is

attainable through dispassion tion of self before

The

real.

task of reaching this state

beset with great difficulties,

but they can be conquered by perseverance and

consummation of contemplation, namely, the attained even at the close of

fidence that he never shall

perseverance success

will

life,

come

the devotee to

If the final

faith.

vision of

may

evil end,

God,

not

rest in the con-

but that through

finally his.

With the first six chapters concludes the first topic of the Lord's Lay namely, the real nature of the individual spirit, what man

â&#x20AC;&#x201D;

;

man is the witness of all that he does and all that he is, and yet the man cannot know it because he is always going outwards and not inwards. The spirit really

is.

The immortal

spirit in the breast of

THE LORD'S LAY. is

the innermost of

It is his

that under

all

273

any conditions he

calls himself.

very ownness.

Having thus declared the

man

real nature of the spirit within

be pure consciousness, incorruptible, attributeless, and perfect, the Blessed Lord begins the declaration of the real nature of the spirit

What

outside of man.

next topic

is,

Who

the devotee really

the object of devotion

has been shown

the

;

With the seventh

chapter begins the revelation of the mystery of the being of God. As there is nothing higher than this in the whole universe, all devotees cannot possibly receive it in the same way, in consequence of

The seventh

the difference in their spiritual states. the mystery so as to enable the to feel after

within them. is

will

God and recognize Him The spirit of God is

Supreme Deity

the

is in

ant

Whoever knows the

same

as identical with the true Self

absolute consciousness

Himself.

that the Spirit of

the contemplation of those

Him

who

his heart

all

contemplation to find

and

in the

who through

this

its

and also

Him

as present in the

tlie

Himself,

object for

impurity of nature are not

and all his soul and all his mind seeks through God, who, though attributeless, is the Spirit

own

heart, in the sun, in the cause, in the

mutual relation of cause and

superintendent of his acts, attains to various celestial states.

The

Him by

in either of the

effect,

and

the

progress through

ninth chapter declares the mystery

of the Divine Being for the benefit of those

Him

God

without loving, all-excluding contemplation.

present in the devotee's

proach

;

By His mysterious

His power and no substance

eighth chapter declares

able to find

with

as in the highest celestial being

The

is liberated.

effect,

chapter declares

spiritual devotees

unites consciousness, without causing any alteration in

nature, with the objective which itself.

most pure and

who

are unable to ap-

before-mentioned ways.

The

tenth

chapter continues the declaration begun in the ninth of the omnipo-

human and superhuman. This is intended for the contemplation of devotees of immature spirituality. Those who in faith and perseverance contemplate the wonderful evidences of Divine Almightiness given by nature, and in a pre-eminent degree by godlike beings, may hope by the grace of God to know Him as the Soul of which the universe In the eleventh chapter Arjuna is is considered to be the body. tence of the Deity as manifested in nature,

favored with the vision of the Deity in that aspect.

The

twelfth

chapter declares the relative position of the different classes of the 18

THE BHAGAVAD GItA

274

Those who realize that the Deity is in the veriest reality Among the rest, those who lose are His very Self. themselves in Him through the power of all-absorbing love are the devotees.

the true

Ego

best devoted.

whose

The

commandments

chapter closes with

spirituality is lower

than what has been described

ing these they can by degrees attain to

to those

by keepperfect devotion and find ;

God.

The second

third of the Lord's

Lay terminates the declaration

In His real nature

the mystery of God's being.

God

absolutely

unknowable, and nothing more can be said about it than that it is the purest Beingness, the mysterious essence of Being, the Consciousness. Yet God is not entirely incomprehensible when diligently sought after through His works.

The whole

universe

but

a manifestation of His imperial will and can be destroyed by the

modes in which That which is called cause can produce effect because God wills it so, and not through any inGod is not limited by any ethical laws, herent power of its own. it is His eternal lordly pleasure to reward virtue and punish sin. He forgives the sins of those who seek after Him, love Him, and work for Him alone. He searches our hearts by dwelling in us, and is our Father, Mother, and Friend. The last six chapters of the Lord's Lay deal with the relation between man and God, by the realization of which immortality is attained, and man becomes a " partaker of divine nature " (2 Pet. same

All laws are really not laws, but the

will.

the imperial will chooses to work.

4).

The

nature of

thirteenth

man

sciousness in

chapter declares that the supremely real

the Spirit of

man when

God and

nothing

else.

The

disconnected with everything else

same as the consciousness which

the Deity; there

con-

the

not the least

The reason why man can be saved

is because But the identity of the real nature of man with the Spirit of God is of no practical use to him unless he knows and this knowledge he can never attain except by the grace of it God. There is but one Self in the universe, and that is God. The one Self dwells in all creatures, not by a change of nature but merely by His will so to dwell the true Self is God, and in supreme reality unknowable and attributeless and the Self as perceived is nothing but the image of that Divine Self which as itself can never be perceived. In an impure heart the image of God is dark and distorted, but in a heart that is pure the image is perfect. The

difference in that.

always immortal.

;

THE LORD'S LAY. God

perception through which

immortality

known

2/5 way

in the

explained, and

attained, can never exist in a being devoid of the

and

virtues described in this chapter

called knowledge.

The same

â&#x20AC;&#x201D;

note is heard in the Lord's Lay as in a Western Scripture, " Behold, the fear of the Lord, that is wisdom and to depart from ;

understanding" (Job

evil is

which

The

xxviii. 28).

identity with

Vedas

the highest spiritual hope contained in the

Brahmans, nature of

nothing more or less than a participation in the real

God and

identity with

Him

in will

The

and design.

teenth chapter further elucidates the nature of this identity.

power

nature,

God works

named

and tamas,

attains to identity with

but through the Divine power.

The

four-

The

in three characters usually called qualities of

sattva, rajas,

He who

ness.

God,

for the

â&#x20AC;&#x201D; purity, passion, and darkGod does

is in

nothing of himself,

the perfect form of God.

three qualities of nature and their operations are described in

the fourteenth chapter.

with the Deity

The

state of the devotee

who

described in the succeeding chapter.

identical

sees

power in its fulness the universe constitutes the apparent bondage of the spirit, and its liberation is achieved by perceiving the Spirit of God which pervades and supall

the operations of the Divine

ports

all

things.

sees

how

as our spirit and carries on the brief, the v/hole

;

the Spirit of

work

of birth,

purpose and design of

God

God life, is

enters into us

and death.

manifest unto the

Knowing the Supreme Spirit as above and beyond makes the most perfect adoration and all labor and work for him is ended for ever and ever! The Blessed Lord then proceeds to illuminate the path of salvation. There are two paths in the world eternally established by the inscrutable will of God, the path of salvation and the path of damnation. Those who are on the former road possess godlike attributes, the fruits of the Spirit and those upon the latter are possessed by demoniac attributes, the fruits of the flesh. Knowing this, the devotee must seek after the first and kill out the latter, which leads to ceaseless mutations in evil and suffering. The Lord casts them into demoniac wombs and they never come to Him. The aspirant for God must glorified spirit. all

things, he

;

â&#x20AC;&#x201D;

;

implicitly follow the authority of the Scriptures.

and purest form of

faith.

Those not following

This

the highest

the authority of the

Scriptures, the seventeenth chapter goes on to say, can have an inferior kind of faith according to the tendencies of their natures

but that

faith

cannot bring them

to the

only true God.

;

According

THE BHAGAVAD

276

gItA.

predominance of one of the three qualities in man, faith, But all things done in in the Supreme God can be only of one kind, namely, pure.

to the

austerities, sacrifices are of three kinds. faith

Faith sanctifies gives- a

all

summary

things.

In the final chapter the Blessed Lord

of His teachings, and firmly establishes the truth

life is not the outcome of man's acts, but the gift of Himself made by the Father of All when the heart is purified by right performance of duties to God and man, in obedience to the Scriptures and the spiritual experience of those who have followed them and attained to perfection. Human nature is one, God is but one, and the path of salvation,

that the eternal

though many

in appearance, is really but one.

INDEX.

Absoluteness

of the Deity,

80, 84,

162, ig6, 197, 212.

Achyuta, 268. Action, bondage of, 47, 94. freedom from, 65, 263, 266.

man

of,

46, 47, 50, 64, 70,

256. right performance of, 104.

Action-born, Sg.

many, 130. Blind, spiritually, 51. Births,

attainment

Bliss, absolute, the

of, 155.

96.

the Lord of, 74. Bondage of the Ego, 207. Brahma, 141, 217. Brahma, the supreme, 7, 136,

137, 247.

Brahmachari, loS, 140.

A^vattha, 225, 226. Adhibhuta, 136, 137.

Brahman,

50.

caste, S3, 98.

Adhidaivata, 136. Adhiyajna, 136.

Adhyatma,

Birth, causes of, 206, 221.

Body, conquered,

of, 144.

philosophy

BhoktS, 207.

Brahmanas, 247. Brahmanical ritualists, 251.

136, 137.

Ahankara, 76, 125, 230. Akasa, iii, 124. Anger, results of, 58, 73.

Brahnians, theocratic law

Buddha,

of, 27, 66.

Buddhi, 76, III, 124, 258.

Anumanta, 207. Arjuna, 23, 24, 25,

despondency

of, 32.

his duty to fight, 44.

Asat, 247.

Atma, or

true Ego, 39, 40, 41, 42, 207,

232.

Attachment, abandoning, 51, 55.

and repulsion, 59. Attributeless, worship

of, 182.

Attributes, demoniac, 238.

Aught,

35. Austerities, sacrificial, 88, 89, 245, 246.

Avidya, 206, 20S, 209, 213, 230.

Caste

system, 261.

Castes, described, 83, 261. results to, from confusion of, 28.

Cause, First, 203, 205, 20S. Chakravartin, 17.

Character defined, 71. Charvaka, the Indian materialist, 236, 237Christs of God, 78. City of nine gates, 97.

Cognitive power, 59.

Conscious existence, 164. Consciousness, facts of, 35, 123, 137. pure, unconditioned, 214.

Battle,

resolve fixed on, 45.

Bhagavad Gita, Bharata, son

3, 14,

the Supreme Spirit, 30, 71, 79, 100, 126, 199,

179, 265.

of, 132.

Content, the meaning

Bharta, "the supporter," 207.

Cow,

Bhishma,

Creation, 149, 216.

22.

rajas, 98.

of, 54.

THE BHAGAVAD

280

Creator, Brahma, 218. Creatures, origin of, unperceived, 42.

gItA.

Ego, immortal or

real, 36, 37, 38, 40,

202.

Egos, plurality of, 33. Egotism, 96, III. Elephant, tamas, 98.

(^udra caste, 83.

Culture, spiritual, 121, 242.

Emperor, Absolute, 208.

Day

Deadly

Brahma,

Equal-sighted, 98.

141. plurality of gods,

sin, belief in

Essence of Bhagavad Gita, 179. Eternal, 39.

79-

Death, meditation at time

of, 138.

spiritual, 74.

Declare the Supreme Spirit, 247. Deity, absolute, 80, 84, 198, 205, 212.

162, 196, 197,

34, 82.

life, 9,

Ethical codes, 44. Ethics, highest benefit

Everlastmg

of, 84.

102.

life,

Evil-doer, 90.

attributeless, 133, 198, 212.

knowledge of, 199, 211. the form of, 169, 171. the true Self, 80, 112.

unchangeable, 69, 79. unsearchable, 150.

External objects,

loi.

Faith,

certainty-soul ed, 47, 48. described, 71. 130, 151, 242.

how

obtained, 243.

persevering

with attributes, 172.

how removed,

in,

133.

Fatalism denied, 265.

Delhi, 17.

Father, the, 126, 136, 204.

Delusion, results the forest

of, 58,

128.

of, 52.

Demoniac dispositions, 128. Dependence on God, 123, 133.

Fire of knowledge, 91. First Cause, 203, 205.

Food, the

effect of, 109, 263.

Desire, absence of, 114, 263.

Desires, broods of, 48. Devotee, how emancipated. q6. Dhananjaya, 24, 51.

Dhristadyumna,

GandIva,

25.

attributeless, 678.

Christs

24.

Dhritarashtra, 17, 18.

Dispassion, 52, 260.

Divine incarnation, mystery of, 78. power, 14S, 158, 160. Divinity, not proved externally, 55. Domination of God, 265.

Doubt, dangerous, 91. Duryodhana, 17, 21.

of, 78.

grace of, 223. is consciousness, 75. life in, the true Self, 208. personal, 30.

the love the will

of, 155, of,

God's mercy,

Duties, unmistakable, 253. Duty, the law concerning, "j^n 262.

31, 80.

God, absolute,

156.

229.

11.

nature, 80, 226. Gods, belief in a plurality of, a deadly sin, 79.

concourse

of, 173.

false, 131.

Earth,

defined, 124.

Earthen pot

Easy path, Ego,

Govinda,

illustration, 35.

26, 32.

Grace, Divine, 78, 126, 183.

181.

21S, 32, 33, 36, 37, 41, 56, 57, 58, 229, 254, 256.

bondage

identical with

God,

190, 218, 228.

Hearing

Scriptures, 210.

Heedlessness, 219.

of, 207.

58, 61, 74, 75,

Holy Ghost,

98.

Hrishikega, 24, 32.

INDEX.

281

IcvARA, the Son, 204.

Logos, the, 124, 125, 132.

Identity, 113, 123, 1S9.

Lord

with Supreme Spirit, 266.

Love

Idolatry condemned, 83.

Ignorance destroyed by

of all worlds, 102.

of the body, 74.

fire of

God, 156.

knowl-

edge, 91.

Ikshvaku, 77.

Madhava,

Illumination, inner, conditions for, 56,

Madhu,

23, 117.

136.

slayer of, 26.

129.

Mahegvara, the Lord of all, 207. Manas, 76, 11 1, 124, 13S.

spiritual, 51, 6S, 102.

Illusion, 50, 72, 129.

Illusive power, 12S.

Immortality, 141. Incarnation, mystery of divine, 78, 81,

Man, the Temple Man's duty, 44. Manu, â&#x20AC;˘]â&#x20AC;˘], 160.

God,

Master, the, 260. of great car, 21.

Incarnations, purpose of, Si, 207.

Indwelling spirit, 43.

Materialists, Indian, 236, 237.

Infinity, 56.

Meditation, mounting the

man

to,

104.

of, 116.

to sit for, 107, loS.

Janardana,

Me, how

26.

Jehovah the Creator, 203. Jesus Christ on the supreme authority

154, 155,

tortured, 243.

251. 152.

My-ness, 32.

53.

Myself, 129. Mystery, supreme, 268.

through, 90.

union with, 51. Krishna, 25, 79, 113.

Nature,

Kshatriya, military caste, 43, 44. Kshetra and Kshetrajna, knowledge

and superior,

125.

God,

80, 97. of objects, 213.

of,

the totality of qualities, 65, 71.

189, 210, 217, 252.

Naught, things that are caused, 35.

Kshetrajna, consciousness, 199. Kunti, son of, 31.

Nirvana,

17, 21.

Kurukshetra, 17, 18. Kutastha, the indestructible

godlike, 151.

inferior

slayer of foes, 31.

Kuru,

153,

Moods, 128.

137, 208.

of, 161.

sacrifice

how

Mimansaka school, Modes of worship,

Kegava (rays of omniscience), .Knowledge, how gained, 9 1.

lamp

141,

Mental states, three, 108. Milch-cow of desire, 66.

of the Scriptures, 239.

Kapila, 251. Karma, 105, 136,

attained,

156, 264.

4, 8,

n, 34, 47, 66, 82,

12, 130,

230. attained, 47, 77, 87, 97, 99, 100, 102, spirit,

232.

105, 109, 123, 133, 181, 193, 223,

239, 264.

Lamp,

iio.

Laziness, 219.

Obedience

to divine

commands,

Liberation attained, 144, 155, 202, 221, 222, 262, 266.

Objects, nature of, 213.

Life-breaths, 88.

Offerings, the doctrine of, 245.

Life everlasting, 102.

Om,

242.

127, 135, 140, 152.

"Ji,

THE B HAGA VAD

282

Omission, results from sins

of, 45.

One-ness, spiritual, 113. Opposites, pairs

Pain-wombed,

of, 34, 86, 132.

99.

Pairs of opposites, 34, 86, 132.

Pandu, 17, 18, 21. son of, 23. Paramatma, 207, 232. Path of ancestors, 144. of gods, 144.

Peace, 156, 184. Perfection, 262.

gItA.

Results, giving

of, 250.

Righteousness, 73, 81. Rites, Vedic, 152.

Sacrifice, 66, 67, Z-j, 2^^, 245. Sage, the illuminated, 39, 40, 54, 61, 68, 100, 164.

Sages, the seven, i6o. Salvation, life in the Deity, 100.

not of works, 63, 123, 245, 259.

through love of God, 156. Samadhi, 56. Sankaracharya,

Sanjaya, iS, 21.

Persevering in faith, 133. Personal God, 30.

Sankhya system of philosophy, 251.

Philosophy, purely spiritual, 46. the Sankhya system, 251.

Sattva (goodness), 49, 65, 83, 98, 128,

Pleasure and pain, 206. craving in, 55.

Pot of earth, 35. Power, divine, 160. Powers, vital, 140.

Sapor, essence of taste, 231. 218, 242, 244, 247. Scriptures, the, 13S, 139, 242.

the supreme authority of, 239, 242. Self, 105, 106, 122.

(and not

Prakriti,

in,

the supreme, 105,

192, 193, 200, 201, 202,

203, 215, 216, 217. Prakriti-born, 218.

self), 36, 38,

no.

Self-restraint, 246.

Senses, 88, 200. the control

Pranava, 127, 140.

of, 60.

Prostration, 90.

Sensuous pleasures, 259.

Purity, 235.

Service, 90.

Purusha, iii, 137, 200, 202, 215, 217.

Shadows

Qualities, 200, 223. arising from nature, 261. Question, 90.

53, 54, 80,

105.

Praise, lovers of, 48.

of speech, 49. Sincerity of conduct, 246. Slayer, the, 38, 45.

Sleep, the effect of, 109.

Smell, sacred, 127. Soma, the sacred plant, 231.

Son

God,

30, 126, 136.

Speech, shadows

of, 49.

Spirit, exhaustless, J42, 143.

Rajas,

65, 73, 128, 219.

Rakshas, 243. Reality, 50, no, 125. Realization of the spirit, 53, 199. right knowledge of, 123.

Religion and Scriptures, 139. Religious duties, 67.

Renunciation, 66, 94, 95, 100, 102, 103, 249.

right

knowledge

of, 68, 165,

225.

the indwelling, 43. Spiritual death, 74.

philosophy, 47. Spiritually blind, 51. Studies, necessary, 44,

Supporter, 32.

Supreme

Spirit, 32,

53, 61, 68, 84, 87,

95. 97, 98, 135. 177, 1^3) 186, 196,

Resolve fixed on battle, 45. Rest in Supreme Spirit, 53, 97.

actionless, 84, 85.

Restraint, 88.

declare the, 247.

198, 229, 264.

INDEX. Taints, 98. Tamas, 65, 128. Teachers, spiritual, 191. Tendencies, how removed, 105, 116. That, 135.

Time,

its

meaning,

Vasudeva, 130. Vedanta, 254, 255. Vedic rites, 152. texts, 38, %i, 95, 139, 226. Veiling, 219.

Vital powers, 140.

53, 143.

Tortoise, limbs of, 56.

Vivasvat, 77. Vyasa, 18, 268.

Troubleless seat, 52. Truth held back, 129. its

283

essence, 62.

Wisdom's

righteous, 147.

Word,

made Universe,

the false nature of the Ego,

194.

Unknowableness, So. Unmanifested, 142. Upadrashta, innermost Upanisliad,

spirit,

flesh, 80.

Works, 249, 250, 251, 252. Worship, modes of, 152. of true God, 130, 242, 262.

207.

Yakshas,

VAflSHTHA,

eye, 213.

the, 126, 204.

201.

Vaigvanara, cause of digestion, 232. Vanity, 263.

University Press

243.

Yoga, Karma, 209. Sankhya, 209. what it is, 51, 52, no, 112,114,268. Yoke of God, 155. Yuga, 141.

John Wilson

Son, Cambridge.

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