THE BHAGAVAD-GITA With Samskrit Text, free translation into English, a word-for-word translation, and an Introduction on Samskrit Grammar. BY ANNIE BESANT AND BHAGAVAN DAS. THEOSOPHICAL PUBLISHING SOCIETY LONDON AND BENARES FEINTED BY FREEMAN & Co. LTD., AT THE TARA PRINTING WORKS, BENARES. All Rights Reserved. Registered under Act XXV of 1867. CONTENTS. PAO*. INTRODUCTORY NOTB ON SAMSKRIT GRAMMAR ......... Qita i xviii Mdhatmyam. described in the The greatness Varaha-Purana of ... the Gita as ... xxi Gita-Karadi-Nyasah. the Gita. ' The Tantra way ... of 'practising' ... ... xxvii Gita-Dhyanam. The Thought-Form of ... the Gita ... for purposes of meditation xxxi CHAP: I. Arjuna Vishada-Yoga. Arjuna inspects 1 the rival forces He describes the evil consequent ... ... on the battles of kinsfolk 22 CHAP : II. Sankhya- Yoga. Arjuna refuses to fight the Shrl Krishna counsels Arjuna not to grieve over mere destruction of transient bodies, because or even because the inner Self can never be slain the bodies must die in any case and so to per- form the duty of the Kahattriya with untroubled mind ness in thereby gaining fame in this and happithe other world, incidentally its though duty should be performed for own sake and it is performed Arjuna asks for a more Shri Krishna particular description of such complies, laying stress on the attainment of wis- not for any ulterior reward, as of steady by sages mind dom and the absence of desire. ... ... 2356 * x* Yoga and in Shi i Krishna of this again lays stress on the necessity right-thought.. a cursory allusion but without attachment" liation of the two: to the system of the to the world-wheel.. cursorily as yet. CHAP : VI.reason. replies.. connec- describes the many forms ( of Yoga He adverts to His to own of previous incarnations. 57 76 CHAP : IV. Jnana-Vibhaga. Adhyatma-Yoga. right... tion Wisdom.PAGB. which gives rise various Uharmas.. which true ..Sannyasa-Yoga. duties in enquires why men fail duty Shri . enlightenment is not possible ). made cycles. Karma-Yoga. and action ' ' Shri Krishna answers (in- by describing the happy condition of those who renounce the fruits of action but continue to perform it as duty. CHAP: III. 96109 Shri Krishna conti- nues his description of the Yogi Arjuna asks Shri Krishna how the condition may be attained . Karma. to world- strengthens the allusion... 77 95 CHAP : V.. Arjuna Krishna . Arjuna asks how these are compatible of slaughter with such terrible action as that Shri Krishna's preliminary reconci- "perform the action that is duty. without an understanding of . ' Arjuna repeats his question as to the inconsistency between 'renunciation directly. from the Supreme Self. in reply a question Arjuna's and so incidentally before. knowing that all proceeds . the final wisdom.) CHAP: X.. Shri Raja. living as well as the departing Jiva.Yoga. Krishna Adhibhuta.." the possession of which of confers Immortality. 174191 Shri Krishna all compresses into one illuminating vision the ." Arjuna asks: "what are the consequences of : failure in birth.Yoga. answers "by dispassion and perseverent practice.Yoga. . Vishvarupa-darshana-Yoga. Yoga?" Shri Krishna replies : "a better to the greater opportunity and devotion Self.. the recognition and devotion to the Supreme Self also describes the results of devotion to . performs his duty unflinchingly). The Glories of the Su. Akshara-Brahma.) Arjuna asks what the nature of Brahman. Supreme and final attainment of Moksha. Jnana." Shri Krishna describes 110 130 CHAP : VII. Vtbhuti.. of the natures wisdom and unwisdom the Glories of the Self (the knowledge of which constitutes the wisdom whereby the possessor thereof .. 144 157 CHAP: IX.. 131 143 CHAP: VIII. these and and Adhidaiva Shri describes also incidentally mentions how Brahman may be reached by the .Yoga. preme Self CHAP: XI. Krishna continues his statement of " the Royal Secret.minor personal Gods 158 173 (Ishvaraa of systems &c. ... ... of Adhyatma. matter of the previous is (The subject is chapter continued...PAGE.Vidya-Raja-Guhya. viz. and that His will. . in action jas Arjuna . Ishvara to whom we belong. to " (He thereby stimulates deeper enquiry. results of lengthened explanations. and. Arjuna.PAGE. Bhakti-Yoga. fixing the the other ' mind on the one or on is Shri Krishna answers: "the former the more to difficult.. Jivas have of (a personal) Ishvara. perceiving the difference between the Unmanifested Eternal and is the manifested Ishvara. Kshetra-Kshetrajna-vibhaga-Yoga. dual Ishvara) feebly as they may. pass to and by that method the stage and state leaves too. the wisdom which raises the Jiva above doubt and makes him steady should be. it is gift (in the personal as- pect of the manifesting as an Indivitheir duty to endeavour.. incidentally asks which the better method. in the present is instance the destruction of Kshattriyas.. that the one system is to fix the mind on the Eternal. to repay this great debt by obeying His will. 192 224 CHAP: XII.. the difference Shri Krishna expounds between Purusha and Prakriti as part of the supreme science. and makes his Arjuna are see directly that life he and all fellow - beings are part of the of Ishvara that they what they are by His Supreme that Self.. nation to that will of the supreme to work by the . in subordifact. 284248 . the discovery that the two which He systems are really not distinct. 225 233 CHAP: XQI. is Sattvika. Rajasa. preceding chapter is The sub249 ject of the continued and . in accordance with the Shastras (and battle against the latter to prevent them from harming the innocent). to which Arjuna belongs. CHAP : XIV.. .. which the only means of secur- . tial partofthe highest science. . in the aspect Self the Abstract as well as the aspect of a ... .. 261270 CHAP Daivasura-Sampad-vibhaga.. Gunotraya-vibhaga-Yoga. what the characterises all untrue actiou. perform their duty. of 8annyasa-Yoga. finally.. 271 28l CHAP: XVII.. asks Shii Krishna to describe what of all true action is Arjuna also the essence and what is not. manifested Ishvara . Shraddha-traya-vibhaga-Yoga. or tamasa...... divine and demoniac. according as predominant motive-nature . and having. issue before an immediate bearing on the the dual nature of all Arjuna.. . good and evil He tells how the former class..Yoga. the creatures of Ishvara.. Shri Kf ishna goes on to describe. Purushottama. 282 294 CHAP : XVII I. and deals of with the Purnsha. the whole teaching regarding nation renunciation is of fruit of action with performance. the three ganas of Prakriti are dealt with.Toga.PAGE. 260 CHAP : XV.. necessarily . of the Shrj Krighna carries on the subject specially 13th discourse. .. as another essen: XVI. further. Shi i Krishna sums the combiup. 335 ~ 333 ~348 . ing happiness Arjuna's doubts are solved he is convinced and satisfied.PAGE.. and ex- to presses his readiness do . ultimate . his duty of battling with the unrighteous.. - 295-328 329 APPENDIX. generally speaking. is salient features therefore added here. It will grammar. as by an individual. thus gaining a fuller insight into the meaning than can be gained through a translation. while studying this Hindu scripture mainly for the sake of its priceless teachings.' 'modifications.' . to utilise the text. : Alphabet A complete uses a dreds. putting before the reader a few of the most thereof. alphabet would comprise hunOut of these each human and race or sub-race comparatively small number.' 'emotions. perhaps thousands. A of Samskrit. as likely to be help by giving a bird's eye view of the idea of how one part is connected with subject and thus some another. and incidentally acquiring a better brief note on the grammar knowledge of that language also. are. These 'ideas.' 'passions.' 'glories. a correspondence between all the parts of an organism. /. fjlijt HIS edition of the Bhagavad-Gitd has been prepared for pl[A gjj^g the use of those who. and the means and instruments of manifestation possessed by of other is There in a race or nation. wish.' which that race or nation embodies and has to express.' the 'main idea. correspondence with the 'ruling passion. The details must of course be looked up in any large of use. selected in accordance with the constitution of its vocal organs aspects of its physical and superphysical being.' 'aspects.INTRODUCTION. if needed. being little acquainted with Samskrit. of single sounds. dentals. which is the embodiment and exponent of any one such main idea. to make their lives fuller and deeper. is therefore itself systematic. ruling A race embodying sweetness and gentleness would unand sweet sounds for its consciously select the soft language. the harsher another manifesting martial strength and spirit. cerebrals. The various members of a race. in any one time 'peace. are in accordance with the 'body. &c. the world-process which endeavours to express them is infinite. or Consciousness. which. &c. are infinite . One main idea ( others being subordinate ) is expressed by one individual. of the race. or one race. &c.' 'piety.' the physical constitution.' &c. or touchlanguage. the law and instrument of a civilisation whose characteristics are systematisation. which.' 'devotion. is This means.' 'war'. 'duty' 'right. They are arranged systematically. linguce-radicals. 'science. sound- language. anitsvdra as sixteen visarga amongst and so count them and and the consonants thirty-three. Spirit.of the Universal Self. 'comfort'. Some put the : nasal and the aspirate sounds the vowels. . palatals. as said before. 'strength. again. and more definite ones.' and space. a total of seven sevens.' 'law'.' its idea. and in all departments. or smell-language. embodying Dharma. The Samskrit language. It uses fourteen vowels and thirty-five consonants. order. an ordered arrangement of life from beginning to end. have to use means of communication with each other to intensify that exposition. is in accordance with its 'spirit. during the present cycle of evolution. according to the regions of the vocal apparatus whence they proceed. In other cycles it may be sight-language. rounded comprehensiveness and completeness. as gutturals. This sound-language is made up of single sounds. 'beauty'. that T. '. h..labials. ??r. that the ?ci. &c. ^ the aspirate of eft. see The question can only that if But we can vaguely these sounds of the alphabet were multiplied systematically and permuted and combined. may be witnessed as being in progress even to-day. constitute the several F. kh.. but for all practical purposes of pronunciation they have merged into * and 5T. ?jf.. qy.have practically disappeared from use . and certain combinations of these beginning from the As to why we have here two throat and proceeding outwards. that the guttural of this appropriated by the Persian race and language and has disappeared from Samskrit. has been guttural of ZRI. In Samskrit the vowels ^j. are not Samskrit. . and of T. r. snorts and 'grunts' of This process of elimination. we should obtain a scheme which would cover all the languages of the earth. find that viz. action. and five fingers on each foot. ^ ' &c. is only a deepening of 37. and bring into line all the Samskrit verv various-seeming alphabets of these. sounds which i. ij(. ^. savage languages. and that ^ is the* aspirate of T. &c. e. 5C. taking the linguce-radicals. is 5r we . that present in fF. ot the disappearance of sounds and letters... %T. e. again. q. huve disappe- ared from Samskrit and been appropriated by the Arabic race and language. and that the nasals of the other letters. but may possibly be present in some of as ' the so-called various kinds. now pronounced. septenaries of vowels and five septenaries of consonants is a question which could possibly be answered by one who had sufficient knowledge of world-evolution to be able to say why the present human race has two hands and two feet and of five senses of knowledge and five organs hand and five toes on each tantalise us. is the nasal ofT. their outer written form is preserved. as gj. q-= (^fo Vowels: ST q =( 8? or 3CT -f f orf) . have a tendency to run.[ iv ] The distinction between sj and q is on the wane . it would imply a greater and a : somewhat coarser heartiness . particularly So in English. them. pronounced as laf it indicates a toning down of the uncontrolled animal spirit. and in some English circles. the probability. though the spelling continues as before. have now disappeared except perhaps in some village dialect?. it is becoming further shortened into : Ian'. or. in the mouths of those who are not careful. *J. or letters employed by them. According to the variety of the aspects of consciousness embodied in a people will be the variety of sounds. is that q in another form of the Persian kh mentioned above. Short 1 Short Long ^TT Long. into the single ^. In America. The reason of this may be suggested thus. sy. sounds existed when such words as 'daughter' (Persian dukhtar. judging by the rules of pronunciation given by Pinini. The Samskrit Alphabet SIMPLE. were brought over. q and the similarly abandoned^q The all of of the Persian ph or nasal letters again g^. and 'night' ( Samskrit nakta ) &c. COMPOUND. as the one variety dimini- shes or expands so will the other if the word laugh were pronounced as lawgh as it probably was in the beginning. which originally Samskrit duhita). as the discarded ^ SR 1 is that of the Arabic f. and as it is still by 'uneducated' people. into a much more mild and refined condition of feeling. They may the be summarised thus ( Buddhi Reason . the to generates the ( Mandra sound of that. II. and it in turn sets in motion the mdruta. Grammar. &c. the wind chest the or breath . place. that moving again. the coalescence is When natural tendency followed by another.Cosonants 37 ^ r q 1 ^ Classified in various ways with STOsT. in quick succession of pronunciation. Self cognising facts by means of ) inspires the Manas ( intelligence ) with The the desire to speak of the the Manas in strikes the Ttdydgni the fire body . and these are not very intelligible in the absence of : full explanations. reference to ??nT and ' ' the place in the vocal special kind apparatus of ' T IT af * and the effort ' required to pronounce it. the is for the tail of the first and the head of the : second to get mixed up This mixture sometimes takes a shape which. as to the psychophysics of sound and language. &c. time. effort. ) rising palate or the the head and rebounding thence passes classified to the crown mouth and produces articulate sounds. in Panini's Shikshd.. while no doubt always retaining traces of the compo- . arises the first difficulty of of sounds. according to tone. Sandhi or Coalescence of sounds or letters In connection Samskrit one word with these letter sounds. Sandhi. There are only a few verses now current. nents. Thus. if The generalised rule may be stated to be that student will pronounce the two letters correctly and quickly in succession. 5. Thus the Frenchman " In Samskrit le petit. The detailed rules on which two sounds mixing make up which third sound. will also be in accordance with the cal rule on the subject. the vocal apparatus of the Indian finds it diflicult f nounce the dental-nasal n bial nasal m intervenes : . the resultant the long vowel. ' writing the spoken sound this subject." but he always writes other languages. should be *I%T. but no attempt is made to express in writing the spoken sound. ). grammati- the grammatical rule is only a description of the physiological fact. 18. compelled by his own the vocal apparatus. ( iv. but in the influence of one sound it on another separated from by one or more intervening ones. and in one of the chief difficulties the foreigner. the resultant sound. for the most part. ( "i. says "le'pti. but after pronouncing the cerebral r in its exact Samskrit shade. or one short and one long. % and the result is q^oF.) Conjunction of similar rowels : whether both short is or both long. is not always analy sable into these beginner. Briefly. according to the ordinary rule the word tfJT declined into its instrumental form. offers The coalescence takes place to in all components by the languages. are many. This appears not only in the case of actual coalescence. it to adjust iteelf rapidly to proproperly. ). ^%?T ^TZP =?i?Rr*f: ( vi. even when another laturns more readily to the allied and nearer cerebral-nasal n. ) . is imitated. Examples (a. =ET 3rrc = =ErHTC 27. ^TcH and so with . the remaining word or words have their endings clipped off. ) ifc dropped before a vowel ^^: it and no further change occurs. . 3r and % ( ( Visarga : changes in : ways is it disappears. ) III. ). 13.[ vii ] : (xv. 7. ^ <J^ = ^t (ii. SJijfqr or f gives 5 IT. 1. Compounds. 3: =% ^j ( vi. ^^=^[^9^51 (d) Consonants'.x. and only the last word of the compound is complete . by SR gives 3T^. g ) 3??rar:=?ipra: : (x. f followed by any dissimilar vowel gives 2 l ( ( c ) ii. 3T5f STfT = ar^Tfq' (iv. ( xiv. 8. ^fpr changes into 5T. ). 6. . 3. ).) these cases being generally marked with s. as 9: ^r*pr = ^tS^?T ( iv 9. 37. ( i. 41. ) The in a details of the rules causing these changes must be sought grammar.) etc. 2. and will only gradually be- come familiar. =q- = ^^(.). (b) Conjunction of dissimilar vowels ST or SH followed by f aft.t?T 3jffq:=^f^: (ii.) = 5rer%^: . Zl^^rlf%^:mH?l=2I?Tff^mTl (x. 30.). ^rt = ^^rt *ff ). words are compounded together.) by ^r or gives afr. 41.). ( xvii. changes into afr. ( . ) by or gives ^. q^ ^ = ^%^ ( vi. the student is faced with another difficulty . ii. When all cases of simple sandhi have been eliminated. of The final consonant one word is modified by the first consonant of the succeeding one. ) . 8. by 3 or q- g> gives 3^rT: 38. ^ and ^r. m^ ?T^r = Z^fr^T ^ (vii. the following cases show the general principle follows above mentioned that the writing the sound . These changes are very numerous and intricate. and these have to be supplied before . f it IT =^R : iiv - 37. ^Jr 57. ) ] it is changed into ^ qrf^: H?. 39. 4. so five 5 * gives . q- . it is hidden in and and is a part of the noun itself. (a) Declension of nouns. ]V. names and names of actions. Hence the next step of the learner is to familiarise himself with the case-endings. and the meaning of the compound depends on this elimisated case-ending. I ) Compounds ^HeHH: R^zj = it will . Other . ) ( xi. Compounds . even a> desire son. ( xi. but in the Samskrit. kinds. is the third kind of word. ?P^rciT I To solve these compounds is be noticed that a knowthe case-ending ledge of case-endings necessaiy it is which is struck out in a compound. binding them together. ) Compounds. Words. I 28. is hidden theper- not something separate from him. f^ compounds T tfT: =ETf si: ^tr^nff^T (Hi. of things Words are mainly of two ness. 1 34. dual and plural.[ viii ] the compound becomes intelligible. the actor. corresponding respectively to the cognition and action aspects of conscious- as desire binds cognition Mediating between the two. qw STRHT-TOTW ( xv-17 ) Compounds fiwr %^: ?I^ . for various evolutionary reasons . singular. it forms a separate word in the modern languages. Such compounds are called snrra". rT?l = jBrgr^f^?lV ! ( vi. 14. . the preposition . and action. is in the shape of in the declensional termination. compounds : = 3^T 45. of which every noun has twenty-one 7 cases in 3 numbers. )j %5^T: ^ = TW^R^i'TrS^r ^9Rre f*r ( i- 13. ) . They are of six chief kinds. indicat- these declensional terminations are called vibTtaktis'. on their of relation that exists simple and some as derivative. 1] [xi. or marks of the kinds of accusative. i. To denote the kind between one noun and another. As pre-positions. distinguishing and separating the nouns concerned. right one. as ing that some action passes between them. [iii- 28] . terminations. ^rfffl [ii- 30] 14] Tftvq: [xviii. <*r*** [v. 2nd. 34] 21] $iw* ?pt<* [i. or Cii) derivative. 6] qrenr* STHfiHi VI-' [v. [i. by gender into 3 classes. showing the position or situation or case in which they are. 4] [xi. n3r 21] 3%: STOP [iii. 7th. i. whether nominative.the detail practical of the theory. from verb-roots. some of purposes to recognise that as the Samskrit language its nouns may be regarded as. or declensional. but without going into. it is enough for now face. [xi. of the kind of action passing the purpose of prepositional. stands. derived and probably the names or nouns are ultimately connected with and founded on some characteristic action of the object that all . &c.. : ^TTSP ^T 5%or 3>fr [v. 21] 3] srfc^k srtrani 32] [i- 53] 5th. of declensions [v. Of course one theory. with reference to each other. and give some indication is also to between them. kdral'as.[ ix ] parts of speech are off-shoots from these three principal ones. subdivided e. 3rd. [i. ( i ") Nouns including pronouns are simple. 66] 3] 6th. or instrumental.] [i. they are called Examples 1st. is to say. and occurs very frequently in the Gttd in the singular number. $T<g f^-STT Jrfr or JTrTO ( 2 ) ) ii- 39 4th. crude form Atman. r 5 ] e i & j ^rr^r^r vi. Thus 1st. ) (6) Adjectives ' and adverbs tive of the qualities of nouns. aw eJ>M crude form (xviii. are declined in Adjectives. except and second cases. 8) 30 ) The feminine in t f may be taken as an example of the feminine declensions 1st. 3rd. . 49 *c. 6 ] [vi. is a typical form. 5th. 6th. 3rr?*rr -4| | [ v. ( vi. f^r: ( iii. generally follow the masculine. 8) ( iii. 43 ) or f %&i: ^r ' ( ii. irr^: 3Tfc*TPT [ vi. O J ora. 78) 2nd. has : SRnT F ^FTfTT ( ix. 6th. | 4th. 3t*fe. cHT*T?[ [ vi.Atma. if^ ( xviii. 7th. 7th. 9 ) 2nd. 21] in those of Neuter the first nouns in their case-endings. 21 ] 2nd. 5th. in " and when not compounded with these are always " apposition with them. ( iii. words indicathe same way as the latter. 1st. [ xi ] ' Adverbs adverbs indeclinables include also . and eacb capable of undergoing hundreds of inflectional or conjugational terminations. and not the Hindi. . and causative. which are not thus conjunctions and interjections are included here. and the moods are Imperative. viz... The is of roots given by Panini numbers 2343. STTt iv. These some words. But by the same processes of selection and elimination that have governed the number of the letters. are mostly ' Examples ^. Arabic or As a general rule. 8T7JT 6 ) . Indeclinable in Samsferit.4 list (d) Verbs. desiderative and repetitive forms of it. six tenses and four moods. 3T. governing frequent cases. and there are ten of such. and 2 future. as in Samskrit They belong verb. : The marks to the in of gender are very perplexed in only. The tenses and moods are taken together and all called laMras . xvi-14 ( ) ). 3TR are of frequent occurrence. when the male base ends in a short aqrr . &c. ( and the neuter ^PTC: Singular of 3T7*R[. The tenses are. the corresponding female base ends in the long in ^j. verbs. Benedictive and ribhaJctts or . 3 past. After nouns. however. 1 present. (c) Gender. ( i". as noun most languages French. &c.. the verb-roots in actual use in current Samskrit are not many more than 500 and of these a very limited number of forms is used. on account of moods and tenses. T. Potential. and so on. and all these again can be conjugated in the active or the passive form. we should have approximated of conjugation.[ xii ] Conditional. If the whole list of the 2343 roots were. and the older race. very many more roots would be found to be common between the several Aryan languages than are now noted. belongs to the active voice. and in something is done ' ^sometimes the 3TR*Rf? form is used. as said before in connection with the alphabet. These verbs are divided into ten classes son is .. and in some cases both. ihas correspondingly dropped them of in its later career. the other two being very infrequent . the root-race. But while in the passive voice form of any verb only the 3flcH%T? form is used. the genius of each later janguage has selected out of the roots what were most suited to it. and the 3TR JR-7? " for The former. and that is not traceable. the self '. very rarely used. to one self '. one form of the past. In . so the first future is seldom met with even Of the moods. to There are two main forms another '' q"^-tff "for . conjugational formp. where. If it could be said that there were ten main kinds of human the answer wanted. But. in the active voice the TWT7? f rm is used only generally. common and the unclassical Samskrit. the external rea- that the verbs of each class resemble each other more than those of the other classes. generally speaking. is largely used. in the general appearance of their But this again requires a deeper why. the benedictive mood is in cla ssical Samskrit. wherein one person does something to another and the latter to the passive voice. action. carefully examined. . It is as if there had been a partition patrimony between heirs so that what one took the others could not retain. viz first preterite. [ xiii } The following forms occur frequently 7*&<Tf Present Tense. 3rA p. in the Gttd. SINGULAR. ( i. PLURAL. (ii.6) TO^fa ^rfrer 29 ) *ft?j??f 2nd p. (ii. 25) 1st p. slam* STsRfrqr (i. ( i- 30) fa: 2) (ii.6) First Preterite. 3rd p. 2nd p. sr^^frsp srrgr (ii- H) 3) 3) rr 1st p. (. 12) ( i. Second Preterite. 3rd Tfetrdl Preterite. p. ^r^T 2nd p. 3?iTJT: (ii. (in conjunction with drops sr, and acquires ) imperative meaning First Future. 3rd p. *rfror p. T?tTrr% ( ( " 20 ii. ) ) 2nd Second Future. 52 53 33 4 47 3 ) 3d. p. tqroinT ( ii. ) ) ) 2nd p. 37Rn% 8^3 q^q ( ii. ii- WWT yn3Hg >rnrarr 5R?T(q5^p?f ( i. 34 ) ( iii. 11) 1st p. Jrreafre3lft( >Tf^rT: ( ( ii. 12 ) ) Imperative Mood.Srd p. ( ( ( ii. ) i H 11 i. 2nd p. i. ( Hi. ) ) Potential Mood. 3rd p. ^ri{ 1st p. ^rrcgsir* ( i. 36 ) ^5: 5T^r ( 46 6 ( ii- ) ') The dual number is omitted, as not occurring in the Gitd Present Tense. 3rd p. 5TT^ *fr*T*T ( i. 29 ) S35RT C iii- 29 ) 2nd p. (ii. ( i. 11) 1st p. efff% 32 ) First Preterite. 3rd p. p. ^<^H: ( i. 1 ) Second Future. 3rd i&% *r$*% (ii. ( ii. 35 ) 2nd p. 1st p. %^z[ (ii. ii. 37) 9) 14) ) ) Imperative Mood. Potential Mood. 2nd 3rd p. p. ram$TCf( 5PTT5TW ( ii. 54 5 1st p. g^sfre ( ii. the correct use preterite In the technical woi-ks on grammar, rules are given of all the ten moods and tenses thus the ; for first should be nsed ; current day the 2nd personal knowledge ; future should be used speaker's and the 3rd in any case; and so the 1st when the event is older when it occurred outside the the event is than the when also expected very shortly. only in classical But these rules, as said before, is are observed composition. represent possible ' There some reason real to think that they do not It is accurately that ' the original distinctions. to the the ' three pasts ' corresponded English imperfect and pluperfect &c. The addition of of prefixes entirely changes the meaning the verb-root, as stated in the classical shloka on the subject. " The prefex violently drags thus, with the -STT^TC away elsewhere the meaning root 5, to take away, of the verb-root common S^n: means a blow, ^ft^pc clearing food, ?ferc destruction f%frc, play, and of away ". A careful analysis shows that the idea taking away is present in some shape or other throughout all these. Each verb-root of these is form, a desiderative form and a frequentative form capable of being modified into a causative and each ; of forms is capable independent conjugation in all moods and tenses. ; Causative of ?, The causative verb is formed by the addition is ; which ii. becomes ) when the kill, termination added, q vjiH^fiii ( (iii. 21 he causes to from ^ to kill ftqrsram f^ff^; 1) thou causest (me) (iii- to to engage, do, from *r to join; 3iPJ% qq; 5) ) he is caused from $ to do ; ( iii. 29 he ' STfEff^?! down. let may cause to be unsettled, from ^w to move him ) cause to sink down, from ^T^?; to be cast The desiderative verb first Desiderative; of the agent ( : expresses the wish ; ^r is added, and the to fight, letter is reduplicated fight; i. i) ) ( (ii. ) ( iii. 25 from H\^ to live; sjNj^jSfr: ( of the desiring to do, from f to do 6 to live, ; wishing we ) wish from 5^ to ) wishing to ascend, from ^Jl^tomount. (e ) Derivative words. Derivative words of various kinds, e, a. some indicating moods not covered by the regular conju- gations, are formed ( by means of affixes. ( xii. ?^S ) ^T ^ = ( 1 wis h ) to obtain 9 ). S = ( art ( powerless ) to do ( ( ). xii. 11 ). = having Various shades so like iof abandoned ii. V. 10 ). having been 20 participles, past, in present and future, and some tenses, which Samskrit behave like adjectives and nouns, are also thus derived. They are declined : which they exactly like the nouns with may be in apposition = seeing being seated ( ( v. 8 ). xiv. 23 ). fsipTPT 5jo^ hearing ( v. 8 ). = being slain ( ii. 20 ). ). %?T^: = to be heard ( ii. 52 gjTO = to be done ( xviii. 5 ). .= have : gjrfozj = to be done (iii 22 ). ( or hast, or has ) said ( iv. 1 ). = seized or possessed with ( i. 28 ). ffrfl: - devoted ( ix. 31 ). *TTR: attached ( v. : 12 i. ). = going to fight ( 23 ). Many nouns are formed by inflectional modifications other nouns : of q-f^:, the son of jqT- ( ii. 3. ) e^f*:, the son of ^\. 5 (ii. 14. ) So *tr*T? : from |J>TgT ll^q: from ffa^t which itself is formed from yq-^ &c. ( i. 6. ). ?($W; W3T, 3T?ifl: &c. ii. meaning ' not capable of |jf :, or 3T?:, or ^fre: &c., ( 24 ). : good-ness r = un-avaricious-ness ). ; ^rfrFTri^fr = very-proud ness; ( xiv. 2 -possessing ; ( vii. 18 ). d' 5 ( vii - 82 ). S?T. ( from r%) = from which then, thence,' ( vi. ' ( place ), ( ii. 2 ) ; ^rf: from rfq;, 45 ). Sf( = : in accordance with 3TST or ^: ' ( ii. 31 ). ) ; eight ways ( vii. 4 &c., &c.> &c., [ xvii ] V. are : Sentences. ( 1 ) ( 1 ) that in The two main forms of the sentence the active voice, and ( 2 ) that in the passive. : Active ^ HT 3Wfa feqfa ( iv. 14 )= Actions do not stain me. is ( 2 ) Passive : fozfo ^ QTqror ( v. 10 ) = He not stained sin. by In construing a shloka the first thing to do is to separate out the words, so as to give to each its complete and independent existence ; the coalesced tails and heads [ ^ffvj J are first dissolved into their component parts ; then the compound words are separated, and any lacking case-endings supplied; then the words are arranged in their prose order. In Samskrit order matters comparatively inversion little, but still there is more us permissible in poetry than in prose. Let take i. 2, 3. Separated into independent words : The ri^r prose-order : inn ^ifrw ir^rTT sr^rai g ^ ?fi Separated into independent words ; [ xviii ] = 5 ) Trfr: 55 ! gsr ( ffM^S'^ = ) ^T^ S^^ <TW f^I^^ ^HrTF U The English prose-order of this would run. But in Samskrit prose-order : THE BHAGAVAD-GlTA . ^rfq II ^ Ii qrs^ II ^ II . [ xxii ] fast JT II II H ll n ?R: ll ^1 ^^t qra-fl^eft s ^ri% 3*ft II ll ? n nr cin?r: m^r^ ^^ q^ II =^ II It fft II II \{ : II s Rlrat ^^ || TO q^ qs^ n ^ ll qt q^ n u \o ftrcrnrr: q% *ir qrs . is Where is the book of the all Gltft. If he study the Gita. constrained by prarabever assiduously practising the Gfta. (3). THE GREATNESS OF THE Hail to GITA. Ruler. is who. he is happy in this world. Vishnu said is dha karma. holy places. where its read- ng Prayaga and the performed. he : He liberated. how may unfaltering devotion arise is constrained by prarabdha karma. the Shrl Ganesha ! Hail to Lover of Radhft ! Dhara (the Earth) said O Blessed One. him. there indeed . he is not stained by karma. O Lord : O in ? Supreme him who (i). there are rest. as water stains not the lotus-leaf.[ xxiii ] THE BHAGAVAD-G!TA. then can no sin stain (2). doubtless ever (6). Blessed. (7). the Earth. he may obtain . to Arjuna with His own mouth. The Gitel is My supreme science. the final the exposition of the knowledge of the Tattvas. (8). teaching. It is the half-syllable eternal (the dot on the 3*). half be read. Uddhava. then Then he doubtless obtains merit. Rishis. I dwell in the retreat of the Gita . everlasting. by Krishna. it is verily the form of Brahman. By the reading of a third part. equal to the gift of a cow. If the may one (ll). also (4). I Having mastered the wisdom of the protect the three worlds. with Narada. the Omniscient. and their train.[ xxiv ] All Devas. Help comes it is swiftly where the GJti Gita. the the three Vedas. (5). The man who constantly repeats the eighteen perfect discourses with unwavering mind. the Glta is My Glta. Where abide. Spoken bliss. goal. there O the recitation. the discussion of the I. Gopalas and Gopis also. is recited. the ineffable essence of the Self. he will obtain wisdom and reach the supreme (10). Yogis and Pannagas. of heard. (9). complete recitation be impossible. best abode. [ XXV Ganga. ] the fruit of bathing in By the repetition of a sixth part, he fice. may obtain the fruit of the Soma-sacri- He who daily reads a single discourse with (12). devotion, he, having become a Gaga, obtains Rudraloka and therein long abides. (13). The man who daily reads a quarter-shloka, he, O Earth, remains a man during a manvantara. ten, (14). The man who should read seven, five, four, two, three, one, or half a (15). shloka of the Glta, He securely obtains Chandraloka in for ten thousand years. manity. Ever engaged death, he Glta, passing through the reading of the would return to hu- (16). Having again practised the Glta, he obtains the supreme liberation. Engaged in the utterance, " " reaches the the Gita, dying path. (17). great sinner Attached to the hearing of the Glta, even the attains to Vaikuntha, and rejoices with Vishnu. (18). He who meditates on the meaning of the Glta, having performed actions abundantly, he should be known as a Jlvanmukta, and at the ending of the body reaches the supreme (19). goal. in the Glta, Having taken refuge many Kings, [ xxvi ] Janaka and the rest, praised in the world, being cleansed from sins, have gone to the supreme goal. Having accomplished the reading of the Gita, (20). he who should not also read this description of its greatness, his reading (21). is in vain, and his labour is lost. He who associated with this discourse on tains the fruit, he performs the practice of the Gita, its Greatness, he obreach the path difficult may : of obtain- ment. (22). Suta said He who should read this eternal Greatness of the Gita, proclaimed by me, at the end of the Gita, should obtain that fruit which has been described. (23). Thus in the blessed is Varahapurana the great- ness of the Gita Note. set forth. or the whole, of the Gftcl, tic. The statements made above, as to the value of reading portions, may seem at first sight to be somewhat fantasas of verses, but rather as the mastering They should not be construed and the lip-repetition, meaning the mere reading, the and assimilation of the spirit of the GttA, life-repetition thereof. The man who has thus wrought the Gttd into his life is a Jivanmukta, and the assimilation of one shloka, of several, of a quarter of the Gftd, and so on, mark various fruit. stages in human evolution, each of which has its own appropriate [ xxvii ] n WTO ^RF : II 5Tcrcfrs*T II t : || t 1 1 II r: H II [ xxviii ] %KT THE ARRANGEMENT OF THE HANDS FOR THE GfTA. ETC. 3* The Blessed Veda-Vyasa is the Ri?hi of this Bkagavad-Gitb mantra. The metre is the anushtup. Shri Krishna, the Supreme Self, is its Devata. " Thou grievest for those that should " : not be grieved is for, yet speakest words of wisdom such doning is all duties, " come unto me I " the Blja. alone for shelter : Aban" such sins ; the Shakti. " : will is liberate thee " : from : all sorrow not such " ! the Kilakam. Weapons - cleave him not, nor fire burneth all him " " ; thus To the two thumbs, drieth hail " ! hail " Nor waters wet him, nor wind : him away " " ; thus To the two index fingers, all Uncleavable he, incombustible he, neither to " " To the two middle be wetted nor dried away thus ; : fingers, all hail!" "Perpetual, all-pervasive, " " stable, im- movable, ancient all ; thus : To the two nameless (fourth) fingers, Behold, hundred-fold, a thousand-fold ! hail " " O " ; Partha, my thus " : To Forms,* a the two little colours fingers, all " ; hail " " ! Various in kind, divine, various in thus " : To the two palms and backs of the [ xxix is ] hands, all hail " ! Such the disposition of the hands. Now as to the disposition " of the heart and the other organs. Weapons cleave him not, nor fire burneth him;" thus: "To the heart, all hail !" "Nor waters wet him, nor wind drieth him away;" thus: "To the head, svaha i( " ! Uncleavable he, incombustible " ; he, neither to " be " ! wetted nor dried away the encasement, hun " thus: " To the shikha, vashat ;" thus: Perpetual, all-pervasive, stable, " " ! immovable To Behold, O Partha, " : my To Forms, the fire- a hundred-fold, a thousand-fold ;" thus weapon, phat reading Note . ! For the propitiation of Shri Krishna the who gave it is enjoined. mantra, in the Hindu religion, has a Rishi, ; A A is metre, which governs the inflection of the voice. A Devatft a super* natural being, higher or lower as its informing power. The Blja, seed, a significant word, or series of words, which gives it a special power ; a sound which harmonises with the key-note of the individual using it, and varies with the individual sometimes this word expresses the essence of the mantra, and the result of the mantra sometimes this word is ; is the flower springing from this seed ; this essence of the Gttd is in the the energy of the form of the mantra, i. e. the vibration-forms set up by its sounds these in the Gftd carry the man The Kilakam, the pillar, is that which supports and makes to the Lord. is ; words quoted. The Shakti strong the mantra imperfections. ; this is the ceasing of sorrow, by the freeing from Then relations follow certain special in the between the centres intended to set up directions, man's body and the corresponding centres in the body of the Lord the universe. The thumbs, the earthsymbol, are connected with the physical plane and are utilised in conThe index fingers, the water-symbol, are control of its subtle forces. t [ XXX ] nected with the astral plane, and are similarly used with astral forces. The middle fingers, the fire-symbol, the apex of the pyramid of the hand, are similarly used with mental forces. The fourth The fingers, the air-symbol, are similarly used with buddhic forces. little fineers, the most powerful in the subtle worlds, are the 4kasha-symbol, and are similarly used with atmic forces. The other organs of the body are the other magnet of the body thumbs and heart; index fingers and middle fingers and the point of juncture of the occipital and the little the fourth fingers and the sukshma sharira parietal sutures poles of the ; : head ; ; These are the positive and negative poles of the magnet we call the body ; either may be positive, either negative, according to the object aimed at, but they work together. fingers and the creative organ. From other stand-points, these dispositions may be regarded as having on the one hand, an inhibitory, or, on the other, a stimulative effect on the physical or subtler function of the organs concerned, according to the purpose in view in the subsequent meditation or practice. superstitious To the western world these correspondences may seem fantastic and to the eastern world, in which the faint tradition of the ; Great Science lingers, they sound as echoes of a mightier age, when Gods and Men walked familiarly together in the Hidden Ways. [ xxxi ] n \ \\ n ; n \ \\ 11 fRg^nr ^rr% ^OTTPT II V II s^qfSfad fan ffqr^^: n ^ u U \\ II ^- ^ H the supreme joy of Devaki. milker of the Gita-necthe Milker tar. with eyes like the petals of the opened lotus by whom the lamp of knowledge. in I midst of the Mahdbhdrata. the destroyer of Kamsa and Chanura. O Mother. destroyer of rebirth. to Krishna as Teacher. all hail All the Upanisjiats are the cows ! . To the Parijata-kalpataru of the suppliant. Guru of the world. large-minded one. the charioteer. O the whip. . the man of high intelligence is the enjoyer the milk is the great nectar of the Gita. Kris. the pourer. verily was crossed by the Pandavas that . to the holder of . the God. 3% Taught by the Blessed N^rSyana Arjuna . filled with the oil of the Mahdbhdrata.forth of the Hail to thee. the ancient Muni. the blessed.11 THE MEDITATION ON GiTA. has been lighted. . Advaita. Vyasa. Himself to the compiled by Vyasa. O nectar of Bhagavad-Gita. meditate on thee.hna. is the joy of the cowherds Partha is the calf. I worship Vasudeva. With Keshava as helmsman.[ xxxii ] II < II SWTT: . to that God. whose billows were Karna.river. born on the lake of the words of P^r^shmeaning of the Git. all hail ! . and the Maruts praise with divine songs. were Asvatthama and Vikarna. Rudra. cleanser of the stains of Kali. whose crocodile wasShalya. whom the SSma-chanters sing with the Vedas and with Ahgas. and the cripple a climber I of mountains. in the pada and krama methods with the Upanihats. pollened with many stories. sucked by the bees of good men in the world day by day.[ xxxiii ] whose banks were Bhishma and Drona. whom Yogis see by the mind fixed in meditation. whose grace makes the dumb man eloquent. Madhava. whose blue lotus was GandhSra. May this Lotus of the Mahdbhamta be for our arya. Whom Brahma. Indra. unfolding to the sun of the history of Hari. Varuna. the supreme Bliss. whose water was Jayadratha. . to Him going whose end Suras and Asuras know not. sweet with the fragrance of the good. whose current was Kripa. whose whirlpool was Duryodhana. salute Him. whose terrible alligators battle. . the sons . ^%% = ^ff: . . ^rn what ar^frT did they. : 5^r : of gj^*H. wishing to Panda.II 3HT ^^^N^HI SK^ri is II HERE THE BLESSED LORD'S SONG BEGUN. ^% of Kura. 53^ Sanjaya. eager for battle. q4$T% = qifeT clharma. people and the Pandavas ? tjrUrg: of O Sahjaya. ? H Dhritarashtra said : On the holy plain. in (on) the field fi^lu : ^JT%^r gathered together ^ no . my %% Dhrifcaraahtra : ^rr^T said . iff also . in (on) the field. gathered together. . on the field of Kuril. irH^r : Ti^P = Trit . ^ and . what did they. Tri^TSTR:=<Trfr: I^TTni. . the son of Bharadvaja. . the army. and pada of the great car I ~ Drona. . mighty bowmen. Pania.Sahjaya said : Having seen arrayed the the army of the Pandavas. => 3RT37 of soon indeed <j ^r having the Pandavas. STVqffc said : n Behold this \ \\ mighty O teacher. arrayed host of the sons of Pandu. Virata. and (2) spake these words SftaTg: Sanjaya irg-cfRT . arrayed. . by the son. *T53 behold. ^fr^T said . of *T?cff great. g'T?^^ = ?T^^ f^qof (by) ^W . thy \vfse (3) disciple. to Bhima and Dru(4) Arjuna equal in battle. ^^f^ teacher.army. =qr^*I. by the son of Drupada. Technically. of Drupada. one able to fight alone ten thousand bowmen. the sous 53?i teacher. 1 Raja Duryodhana approached : his teacher. ^r*ff the tlien . 2 : Yuyudhana. <rm BTT^ra this. rPT thy disciple ^tTrrr (by) wise. : . stTOTO the King (Duryo- . \ 11 3 n Heroes are these. . z%% arrayed dhana) rf?f gtfpCT: DmyoJhaiia S7?PT*zi having approached. ^TilH speech . . and the valiant Raja of 1 Kashi. and Uttamauja the brave. bows whose ? s^ra :=^ : fg which. ^f and. and Shaibya. 2 Abhimanyu. whose. and . gfain battle ggvjR! Yuyudhana ^r and jf<r*: Drupada . Purujit Kuntibhoja : . turo. %RFJ. Utlaiuauji 1 . -' YudhAmanyu : ^f an 1 . Saubhadra and the Draupadeyas. . and bull. =^ and. and the sons ofc Draupacli. ) . erreat. Chekitana. of Bhiuia. %sg: Shaibya . rF^rr Kashi. : || H II Dhrisbtaketu. the son of SabliaJraL aul Arjuna.a. bull among men : . (are). vigour. nraFrTiT: > the strong. 2 all of great cars. is Tho bull. chariot. ^ JJT=J: = ^5 5T^ among men.( 3 ) 5T3T h-'i-e. ^T?I>?r5r: the King. . equal : Virata : .v. he. ^r>T3 : Saubhad. : n ^ 11 Yudhamanyu the strong.s $farfjTOTr: = tfPKH . ^R^T^ . tfftfcftf Yatiaat . Purujit and Kuntibhoja. (5) . =q- and . JTfS^P = Tffrf they ( : great. Dhrishtakcta of . ^^ that ?*&W TP . as tlie emblein of manly strength aad often used as an epithet of honour.IPT: Chckitsina =Ef : cffnwsn = valiant. the anow. of Arjuna. Hiw heroes. .i ^T^T^yonr honour vffcJT: Bhishma = and and tTRRTSW ?rmm 5raf% assemblage. arnor. *T^R?jr: great cur- Know of the further all those who are our chiefs. lord and Bhishma. for iho 3^ those tjffrfff (1) speak % of (to) thee. the leaders of : my army. . . adatti J also . (pjfthugj ^ even . JTRT^fl^ 3T?f. Vikarna. these name those . . ^ qq even . (7) the i-e>t : q who : : flp* FRff*T know (thou) best . ) Draupadeyas warriors. ^ and. : f%: Saumadatti . g-^ r ^ = ^n^r: of recognition. conquering in battle Ashvatthama. : . (8) : and ^^: Kr.. .( 4 all . and Karna.r:. tne 3*T my li^ZI sake: ^f army. and Saum. fj^fTT 1! ff ^3 ^TTff leaders . O best I twice-born. *T Kripa and + =ET ST^^Tnir AshvatthAuiA f%^<7[: Vikarna conquers . : ^ and . ^ : ^: . II < II Thou..g the twice-born. The son of Soraadatta. ^ : . 3TW to thee for thy information rs 3 indeed ftf^TSP . and Kripa. whose. ?T^^tf%fir: whom. by sfRra&STgCTr: = ?fRr ^T^rfa JT^WIR ZPTT >T various. . they. q?j force . yffi = ?T?K ^r^% % renounced. 5 indeed . 33. for sake. (9) : my. skilled. they battle. means of striking. " Anandagiri takes it to mean just the reverse of Shridhara Sv&uni apary. . weapons. 5*^37 f our . Yet insufficient seems this army of ours.( 5 ) And many their lives. and ^f and well-skilled in war. (10) STTSUCfT insufficient ." by the other as un- limited." 1 (n) differ The commentators in their interpretation of verse . for my sake renouncing all with divers weapons and missiles. lf?i^r Bhima.l$t3*l='W*W 3TPTTr%rni: by Bhishma. while that army of theirs seems l sufficient. commanded ted) .P heroes Jf^str = Jfq." . commanded. though marshalled by Bhima. life. this n the rank and file standing firmly in their respective divisions. " " " Aptam being taken by the one as insufficient. though marshalled by Bhishma. even all ye Generals. 3T?5[ others . heroes. qqfer sufficient . guard Bhishma. sr^cf : . others. many 3J5T. (or protecof theirs . ^ Therefore in f| let m? all. ^ this . ^ all . $l*ttf- W*. that . tabors and drums and cowhorns suddenly blared forth. even arpTCST^ guard *T^?T: your honours . ?^ a conch . then ^fTSfi: conches . Vf^: kettledrums . T . gg?5: tumultuous 3TVpr?l was. and the sound \vas tumultuous. (T^ even f^ indeed (particle to complete metre). y*H*11 generating . the ancient. and. ^ and . j%^^ sounding . rfrf: (13) . inrrJT3T?f?!jT: = Tw^r*that . II 3^ || enhearten him. cfcf: : in H . blew his conch. the glorious. ) in the lines of to . . ^ . ^ and : . ^f^: = . tabors.( 6 troops . focTTT? the grandfather . 3(^1 suddenly ^ also 3T>^ffZ(H' g-. ^pftj ( in ) j all . ^ . : and. among the Kurus. ^rf: sound. g%: on high (or loudly). the Ancient of the Kurus. according division 3T^fl?Trn' : . 'Ef and . a lion. . the roar. cpwhorns. rK3 of ( in ) him ": ( 12) . the Grandsire. Then conches and kettledrums. ^v^f blevr JTrTrT^T^ the glorious. 3rr^^r ^ Tf3<5rr: . and were struck . 5$ : joy . sounding on To high a lion's roar. drums. standing Bhishrua all . *TtT^Tr ^ *ff T ^ . mighty conch. . the son of Pdndu . T^ovadatta tTJT^ni: ^ . and Devadatta by 3 4 Vrikodara. whose. stationed white horses. a wo'f 's. 5% (in) yoked . given. their divine conches. . ffr%5T: senses. & of ~5&(\3 the ff% wealth. he . blew his . 3 Pdnchajanya. slain Slirl by Him the title Hrishikesha is Driven to Krishija. . Panchajanya by Hrishikesha. ^|% iu war-chariot &V(31 (two) standing . f^f fearful. MaJhava <TT^ . 1 Madhava yoked to and the son of Pandu 3 blew (14) .( 7 ) Then. whose conch is the ^God." 4 Bhtraa the meaning of the name of his conch is doubtful. blew fr?r?r^ great HW ^ T: : deerl. . of terrible deeds. Krishna's conch. was made from . stomach. (two) divine ^[j^j (two) conches ST^Tg: (two) blew. thus q'r^ J Pa-indra conch . he. 1 Shri Kfishria. in their great war-chariot. Paundra (15) Panchajanya. the = fqt^T^rrI .like. <nr: then . and Dhananjaya to Arjuna. whose. in Mil Dhanaiijaya. 5^fTT . (in) : great . the bones of tha giant Panc-'hajana. lord. %"^ (with) white : ^q: with horses . . Slirl 2 Arjuna. wins. ^ and ^ also . ' of the great bo\v. *TR3I%: Sityaki ^ and .The Raja Anantavijaya . (17) Kashva. the modern Benares. and Shikhandi. \ *rfrar?[: wR^g. Sughosha and (16) . O Lord of earth. the unconquered. on all sides their several conches blew. Manipushpaka. . T^FI^T^ in < II Drupada and the Draupadeyas. the son gnjfsr: Yudlushthira Sai:vL'va . the mighty-armed. : of Kunti. ^fr^r= fl^F . ^ and . and Manipushpaka. efir*3: excellent. 1 the son of Kuntf. ^5^1^:=^^: . 3TT^rRf?TJ unconquered. . 2 " endless victory. and . and Saubhadra. Rr^fr Shikhandi great car-warrior \jgg3g. . ST^f^q Jpp Anantavijaya . Dlirishtadyumna . Dhrishtadyumna and Virata and Satyaki. f%^lT : Virata . Yudhishthira. 1 (18) were named respec- The conches of the remaining three brothers tively. ^ and. bow. tfStf the King .lie . ^ ff^ft : Xaku- Sughosha. whose. the mighty car-warrior." The King K4shi. blew Xakula and Sahadeva." of "honey-tone" *md "jewel-blossom. And 2 Kashya. and. $J<J5f: sq^Jn^q^ with sound. of in : ^T having Dhritarashtra: ^q^^: = . whose. <^5T 3K?l of) sons ape. sq-^f^q-^ni standing (in order) the seen. ^ftT^TI. ffc^n Draupadeyas . filling q- and. That tumultuous uproar rent the hearts of the sons filling the earth and sky with sound. he whose bo\v. Dhritar&slitra. j^% 'STTTH in (the state having begun Vf^: SUlsreTTffi : = ^PSTrTf*!. . ffaar^ conches ^w|: <jsrg* severally. . and. earth. Lord ?f: 3&W from . the sons g^ft tlie hearts . sf?jw 1% of = T?l?tr JTfT^fi: he . tumultuous 5fT: =q. the son of bow ^n*^ having taken up. (two) arms. sererally . &: an flag. earth. qr{rerv!i = sjrTCTgTO S^TOTT of . whose. szf^f^ff rent sky. took up his (20) 3T*r now . Then. crest is an ape. in the falling. 5T: %5r of : uproar. and. of weapons. he. of Dhritarashtra. beholding the sons of Dhritarashtra standing arrayed. *l% STO . ^jft: vrwrgrq. and. and the flight of missiles about to begin. (19) that. sf af*n?rq% = =q- bhadra. PT?: Saugreat. q^ also.( 9 ) JT3: Drupada all sides . the son of Pandu. . (two) blew . ttmsl . *Tfrq% rf^T ^T to then f . they. ^vf car ttHTO stop. fight. ^r? to- be fought 3?ff^ in this. O Lord of Arjuna said " : In the midst. while. Immutable. by me. Hyishikesha. earth. between the two armies. longing for I must strive in this out-breaking (22) war . gfvr^f: both H^ in the middle. %my. I with may whom behold these standing. gether. zftMf^T- wf % desire. O Achyuta. ^^r'sr said. %?T^r: of the (two) armies. = T^JT: TfT Lord.And earth: spake this word to Hrishikesha. . tin's. fftfHt see . 3T? I . ff^f whose. . 3ftfiftp % : with whom. 3?^- standing. ^ISRW sentence. SFTRlr IT^ to these. . 3TT? said. (of) Arjuna. war. stay my (21) chariot. I R^ II That battle. in the uprising. 3^. 3TW . fight. (24] Thus addressed by Gudakesha. desirous to do. 3T? I. svrzfr: mirf both . ^fTrrr^=^Rf ?TT*T^ of chariots. tj% these 3T^T here ?r*rTrrrTr: gathered together of >*nforg*l of the sou of Dhritarashtra in fight. Hrihikesha. ready to desirous of pleasing in battle the evil-minded son (23) to . in the middle. IR Sanjaya said : n Bharata. O having stayed that best of chariots in the midst. . who . . ZJ . of Dhritarashti-a. Bhai-ata Jf^f . 1 Srfi: r: addressed . f^lf^Rihf?: f^R2I N^ff^: the pleasure. see. SfT^TRRt these going . W?R^f having stayed. g^: (of the) evil- minded . 1 Arjuna.( II ) And fight. between the two armies. f^fr^: Hrisbikeslia (of) . by the lord f: of the (two) armies . f^FT of sleep. gaze on those here gathered together. the best. . there uncles and grand- mother's brothers. and rrri of Drona. grandsons. TRr Partha. ^^l these . sons and (26) grandsons. comrades.Over against Bhishma. hrofchers. . Drona and " O Partha. standing 3T*r . and.saw. : of Bhishina. <^I f?f hehold thus. said : all the rulers these Kurus (25) gathered together. urus Then saw Partha standing fathers. such.^PT^J. fqrrrrTfR^ grandfathers. also. in presence = T?f r%3f?T ff^ Jlfrf^ of the protector g^^T of all ^f and. tfT^rrrq. JTCff^f" %^T the earth. . f$cf9R(." vfrsTjioriT^rr: = HfSff^q ^ jr^T^ ^ ^^^ . of tkem 3^T^ said qr*I . ^T'T'l teachers. Partha . sees. teachers. Fathers-in-law and friends also in both armies. gathered . rf^r there . snsfft friends: rf^T too. cousins. (is) the earth. f^^ fathers. ir^r^ maternal uncles. . behold of the world. . ift also . (l>y) extreme . ^U^ fathers-in-law r: in ^f^t good-heails (two) armies. Arjuna. 5Rr*T3 : Kannteva. . 5H^T ( ln ) both STH" .( 13 ) Seeing 1 all these kinsmen. Deeply moved to pity. ftlso rn3[ these . Krishna. own. this uttered in sadness : Arjuna Seeing these. O . arrayed 1'iiy . of one's .. my body (29) and my hair stands on end. ^f: lie. . Kaun(27) teya. ^r and . sorrowing f^q. The son of Knntf. 3W%: paid . My quivers. T^r . 'J' said: my kinsmen. : . this 3^^ Aijuna . 53?^ wishing to fiht ^Tlf^?c standin toether. thus standing arrayed. fjstir Krishna . having seen relatives. . people 1J . entered ST^ff: (filled) . tf^!^ all standin. eager to fight. ar^f^Trfr . 1 limbs fail and my mouth is parched. from hand over : . ? Tf^rm limbs : . opposed. i Aa luxuriant hair. and . *R: iu Gandiva over . to stand ^fo vrandcrs . slavering <*f and : 5tfr* my: ^fa$ <$: =^r*rni. O Keshava. H I am my hand. *W up : 1Vl v . dries ^g. . q^qrft (I) sc-c j HT^fcTn^ the better 'q and sjzj : : Hi^ir^rm (I) foresee. c?^ skin . excitement body . ^sR^ kinsfolk. . 1 Xor do in I any advantage from slaying kinsmen and not . ST f . srrf% in battle. from (30) . TOFfft (I) . (30 fanrrnf'r causes (omens) . ^K having killed. %^f^ (the good). ^ and : Jjfp And foresee I see adverse omens. irfefcj sf Gandiva also able . epithet explained by sonic as meaning: " 5fi?T by others n meaning: he : ' he who has fine or 5T?T. iri who sleeps. ^ am H my <ntfSJ% burns ^ not ^ f^ and like . battle.( 14 ) fail . &g% slips : f^ni all . 3T^qig niind. x O Keshava . =^ in : and . 5*3 month . and my skin burns all slips not able to stand. 3T' . the waters. . =q -nd . =$: -{ the hairs. and my mind is whirling. ^[33 kingdom. nor kingdom to us. in battle . as wall as grandfathers. ^T*Tf: enjoyments ?p?rnt pleasures. Govinda. ^r^T 5 by (or with) kingdom ' Go- . ^ what vincla not . nor pleasures what is kingdom f^TO O . *srand. or even life? victory ^2) . f% wi. . fathers. if: of us. crnot. those fH these ^rgr^rrr: are standing. . aban- whose . . . desired. ^ and-. ^ and trf%? . enjoyin pleasures. ^rf sake. f^f ?f: to us . ^TT by with) pleasures by (or life ^i or.[ 15 ] For I desire not victory. g^fT^ (or pleasures. ingdom. they stand here and riches battle. . life-hreaths c^ff having abandoned Vf^JJl^ riches. O Krishna. ^jtfi^ri (is) . sons. what enjoyment. . . . Teachers. ^ . <3ftfa (I) desire ^sor Krishna . and. Those ments and donin life for whose sake we desire kingdom.li) w ^ ia * . how sake of the kingship of the then for earth? (35) for the these. though myself slain. sfnot. I?r^% = *IfJT ^% of earth. (i. of ^^^ kingdom . cles *ST3T*r. a demon. JTnpr: maternal un. f^rfj? (I) wish. grandsons.killing these desperadoes sin will but take hold of us. also . mother's brothers. ?r?r: BTFT although . what pleasure can be ours. f^r*: of cause (for the sake of ) {% hov. . O Madhusfidana. for the sake. 5 then . although they be slaying uie) q^^g^ of . qr and. Slaying these sons of DhritarrtShtra. f^rfTTfT- grandfathers. " Destroyer of the people. ^Nrtpf: relatives. and other relatives. fTrfr : fathers . fathers-in-law f'nTF : grandsons : 3TCoTn brothers- in-law. as the vrarrior conquering forms of . .ifrHi^g three world?." Sbil Krishna evil. These I do not wish to kill. rT^T too. O Janardana ?. kill. Madhusudana 37^ even. (36) 1 2 all The slayer of Maclhu. ^TT^Rr: teachers . ^ jprf : sons . ?*to e. slaying . %f?r?^T^^^t .( 16 ) in-law. even three worlds. fathers-in-law. brothers- (^s <jm thus . p to us . : ^r^ may . ??srt^rr^ own relatives. j$im having killed (frff^ these STFcTrfrfzi?!: desperadoes. . O . (are) not. ^2ji| of 93 . jpesj having Madhava. to us . = !W^ W& &* by the destruction. 2 . (ought). >?r^rgr^ sons of Dhritaraslitra. $tf hostility er fault (evil). to kill vjr^ugf^ the sons ^r*I Dbritarashtra ofitf . kill the sons of Dhritar- for how. $?W*3xT . TI they. . ? may (37) we we be hapoy. our relatives . II ^ < II Although these. Therefore we should not htra. made. whoso. % by greed. be. if . see no guilt in the destruction crime in hostility to friends. ^yf^ happy kinsfolk. mm how. (^ indeed. sftf?T IJ3" . no (38) see . Madhava ?r gf^rrl therefore. crime. mind. Janardana . killing our kinsmen. sin . 3T^rfl . what. of friends. also ^TTOZirj would attach ^TWJ. pleasure. of a family. srfqr even . carried away. of a overpowered by family.[ 17 ] having slain. pnrffff = PnrPfW ft? in and TTtf^H. q% these ^ not <T^tT . with intelligence greed. . killed 5f(5l^: may (we) be . ar^p deserving. il a sin. .f be known. aleo . <& the family. %Wl to . in the destruction FJW: ^f^S : W' of the family. this i a wide word primarily meaning the essential nature of a thing. . who see the evils in the how . lessness overcomes the whole family (40) : c^ST[ = pTC3 perish. Why should not we learn to turn away O Janardana. 53TO the whole . T5 of a family. ST^rf*: by us. ST^H' lawlessness 3TPT*rcft overcomes 1 3?T indeed. from such destruction of a family? cjf?j . from sin T*TT?t (from) this R^f^5l to turn away = (as slil. . duty : immemorial vj^ in the (state of) ^ being destroyed .[ 18 ] n ^ . 3Rr?f evil. . ^ II 1 ly traditions perish In the destruction of a family the immemorial famiin the perishing of traditions law. its duty. the laws of its being. hence. us who see). ^ Janardana. JTT^rfln by the seeing (by not . (39) . and it Dharma includes religious rites righteousness. 28) caused by the destruction of a family. the duties. appropriate to those laws customs. and. women corto O rupted. wrsftq of the family. of the family become corrupt.[ 19 1 : 11 8 1 il Owing the women predominance of lawlessness. STWW STfawl of . .fT5T%3^: confusion WTPl. of rice-balls. . lawlessness. ^^^7^: = wfas 5T^: of caste. . from pre. Jost. they. Krishna the family. of the slayers of the family. ^HN^f^^rf^'5I = sJffT KT^I : "^ 7f ^1 ^ ff>ir ^t % whom. the rite. . of : II II . . confusion. T^rt (is) for hell <rj also . (40 3TWfaHST?l= valence . (42) . deprived of rice-balls and libations. these . . there ariseth caste-confusion. '. : n ^ n This confusion draggeth to hell the slayers of the family and the family for their ancestors fall. W^ . . O Varhneya. *f and T?tm fall ftfT*: tlie ancestors r^ verily ^t of . $w* <JCT?| of jjfa^? flsTT women -arises . R^cqft become wicked $Hife(q: in (the state of) women ^TOTT^ (being) wicked Varslmeya. Krishna. and of water. (fef: (by) these. prepared ^^ we q^ to do . . the everlasting caste customs customs are abolished. O j Janardana. of the men whose is family customs are in hell. ^gsgrarf of men. Sc^rt[?f are destroyed. rfg4RlJA& <*^ota ftlffvqnffe t. . 3R[|?f O Janardana. H??l great . f?RtW fixed. of the family. = HF%* Wft. *!5<^l 9^^5TTH5T of kingdom. by the doers. they.he the family of caste. 313: dwelling: we ^ ave heard. qSftf ft (4^ .[ 30 - ] By these caste-confusing of the family. ff^^f = 3TO W= of the custotu. f^T thus . and ^rf^STrTP everlasting.of family. ^1%: misdeeds of the slayers and family (43) by sins. q' customs . of whom. CHste. ^?T alaa . The abode extinguished. . ^rT who Alas! in committing a great sin are we engaged. alas . qjqr sin . f^RT ' slayers. ^c% in hell. (44 \ 5?^T^^r frlt = ^^TsT: Ig^^^&lwr ?T destroyed. we are endeavouring to kill our kindred from greed of the pleasures of kingship. of the of 5nf?i>CTr : eoufusion. everlastingly Thus have we heard. customs. .s. having cast away . in the battle. aTJT^r^n* without retaliation (unresis- 3T5I^ weaponless. should slay me. in the seat ^rqrf%^ : cqtTOt-WTO sank the SW of down . sflWrK better : vf^ would be. . . casting' away his bow and arrow. Sanjaya HHT^TO: n said : ^ n Having thus spoken on the battle-field. (47) ^r5T3: Sarjjaya. if 5 unarmed. in hands. n If the sons of Dhritarahtra. . whose. 3T^T: Arjuna: ^"f in the battle the chariot. that would (46) HT me.[ 21 ) of pleasure. fl of me ^ . together . 3?TPT said : q^ thus . ?rerc = 3fc<Jr ^? with anow. his mind overborne by grief. 33 to kill. Arjuna sank down on the seat of the chariot. \veapon-in-hand. m. ^IR* (our) own relatives S^ffiT uprisen. for me be the better. ^^?^r having said. iff ting). . unresisting. . they q[TUgT: the eons of Dhritarashtra ^ot in the battle 553: may slay that . : by greed. ^TWWTq: =3TWrN Trf5l3 q^T^ weapons. f%O5?l . Thus in the the ETERNAL. and. = ^^or^f ^ ^T^T the scripture 'sfffjsotr ^^^f? of Shri Krishna. the science of the scripture of Yoga. entitled : THE YOGA OF THE DESPONDENCY OF ARJUNA. in .[ 22 ] w sorrow. agitated. Yoga sfR name . : f^Tf^rnJ the = ST^ffZJ R^T?CT ^TT : : of Arjuna. . . ffa thus OTPTO?fi in the Upanishats agJI^Sira^SgW H^jraf of the ETERNAL. in the dialogue . qpTSTrir = JJfnr^ ^11% of Yoga. whose. Upanishats of the glorious Bhagavad-GitS. the discourse. of Arjuna. JfipT: first ^2n"^ : discourse. in the science. he . by mind.a*Nl*ndr!| in the blessed Bhagavad-Gitas . the dialogue between first Shri Krishna and Arjuna. *. of despondency. ift*T. and. . and. <ft 3HH5I. Arjuna 3?rT: whence .SECOND DISCOURSE. *fT thee - . ff^T^rf (to . whose. rftyr thus . the) despondent y^ this T^T^T spake Ttpgrs Madhusudana. ?>T3r ted . . O (2) . heaven-closing. despondent. : 11 ? n Sanjaya said : To him brimming words ?j : thus with pity overcome. ? this dejection befallen thee in this ignoble. ^ fB| q?n . dejection . with smarting these (l) eyes. filled. infamous. STTftei. ^ with pity . ?T: with restless (smarting). ff this in difficulty: srg<TRtr?Pr happened. him speech . and. 3T^J?fri^I^1=aT^fvT: tears. . penetra- ^ ^1^% . i The Blessed Lord said : Whence hath perilous strait. Madhusudana spake to him . (two) eyes. 55f^ ia battle . fft q-?iq[ (pleonastic this. rejoiced in unheaveuly (not leading to Svarga) *f: ( . un-fame- inaking ^pf Arjuna. ^fti particle. . in tliee . ^ H Yield befit not to impotence. heart. Drona with arrows in battle ? they who are worthy of How. O Partha ! it doth not ! thee. ^fir O : slayer of foes. (3) fff : 5^3[ His to go: Tr^" weakness. practised ) . O shall I reverence. ST^ftnNftil. not. q[ TTTOT is fitting: . g? mean: ffq^M^^S?^^ ^f^^f having abandoned .. .3J?* by non-Aryans. gtzj Drona arrows . nrlran^rm shall attack . T^T^rT^nT others (foes) consumes (he who). Shake Parantapa off ! this paltry faint-heartedness Stand up. weakness ?f%r^ of the 3frT9 stand up . >frTq[ Bhisliraa . O Partha not. II II Arjuna said : attack Bhishma and MadhusQdana. and *T*J*J$?T Madhusudana I 5^fvr: with . (4) how =q 3Tf I . . who wealth. I should of blood(5) besprinkled feasts. or 3^?f (jpr 3T?| covet i. : them .of worship.(T^ also . " greedy of wealth . another reading ie ^f?^Ffr' irft= (^nfo ^r*T rTWT?l) from greed of wealth. 3T?5^r not having slain t. Slaying these taste ' Gurus. ^f^*I alms ^rfqr even . ZJr^fRT ?Tn^ wealth (or g-ood).(t. : 5 sj^^ Gurus foods: . 3T^RP3L= *& *&*them with .e. Gurus. and this term is more in accordance with the tone of Arjuna's remarks. More often translated. = ff ^) SRR^RT they : who desire (my) artha : good or welfare. thus. : ^rf^?T = ^f'ITTl 'S^T of enemies. splendour." but the word is used elsewhere for well-wisher. to eat . ff liere. . g^ffl I should eat Jiff^rq: mrr^ ^nirr'^n? = ^wr blood. f| || H II Better in this world to eat even than to slay these most noble 1 the beggars crust. e Gurus . our well-wishers. stained. HRP better in . whose.liey) desire. the deserving (two) slayer. 5^ in. here: r5T% deed world ??^f having slain. . f? indeed . ^1^5 . ^r and . .?p for us (we) . . 3T^R?Tfrr : (are) standing : J?gi|r in face . heart is weighed down is with the vice I or I my mind confused as to duty. this . ^^ . . . ^ . whom having slain we should not care to live. . . the sons of Dhritarashtra. . even these arrayed (6) not . 5T n *ui Nor know I which for us be the better. f%?T: (we) . : which 3TapT that r(ta: more important Ztff should conquer qff if ?j or ^: us even ?c^r having (they) should conquer qfij whom alain ^ not nrifrf^^r*?: (we) wish to live % those . know . that tell ask thee which may be the better me decisively. . . t?r*rgT: sons of Dhritai'ashtra. .( 26 ] jf^TT sw sTRmgr: against us. My faintness . that weconquer them or they conquer us these. attacked. to) duty. of ^ jrregrr'S ( T ) . or even the sovereignty of the see not that that withers Shining Ones. % of 3Tf I : teach Hfl. . . better ^q. if I should attain unrivalled monarchy on earth. lordship. he . tftqm grief.am thy disciple. . may rne . feT5Ti unrivalled rr^f kingdom gUl!IPt of the Suras even *a( and STTl'tfrttra. teach me. me ^\ sn^Pi suppliant. . confused. away. STft . ^STR in (as : ( I ) ask : ^f thee be . . ^^I^^l . ir<^ For I n it would drive away this anguish up my senses. by the fault. nature. (7) of commiseration. my . ^f of (to) . that . ^ having obtained ^V in the earth . whose. W ^5 % ^ which . srff (8) not . he . Wnrjr^n = whose. aff speak thee . f$Il disciple to thee . ffffr?f : decisively . . suppliant to Thee . . see . senses IT^r1 . ** mY : STTI^F^ drier-up . that . having said -rjsjjff silent *(?$$ became. spake these words. |^t%^r destroyer of : to Hrishikesha T . 31^ to him. Ttrrf^ to Govinda. him. 3TT%?T : . Iff^ of smiling . and said to Govinda. smiling. ? (particle).[ 28 ] Sarijaya said : dressed fight !" Gudakesha. in the midst of the two armies. n 3 o H Then Hrishikesha. despondent. having thus ad" I will not Hrishikesha. . (9) ^ thus. 3^T: word. SW: despondent . conqueror of his foes. rn. ff% thus.?T Bhai'ata hi the %^5Etr: the (two) armies. f^ as were (of) . 3^cff having spoken 7CrI<j: Gudakesha. > *W^ ^^ : Hrishikesha: . qrrTO (I) will fight. as it were O Bharata. not . became silent. |f this both. foes. I ID . middle. to (10) ^n* it said . ! . speakest. was . not . (12) not . and old age. ^R Nor at it any time verily was I not. any time . As the dweller in the childhood. . ^ . ?T shall we ever cease Sffg at . . neither for the living nor for the dead. Tft3R: . . grievest for those that should not 1 be grieved wise grieve yet speakest words of wisdom. nor thou. Jfi?PW*. gone. those arirlf^l. . ar^^ff ^: 1 5% thou. so passeth he on to Words that sound wise but miss the deeper sense of wisdom.The Blessed Lord said : Thou for. nor these princes of men. not. nor verily hereafter. unbewailable . after. *TcTn33^ *T?Tn 3T3p=r: 2WT rIPiJ. lifebreaths. gone. . 5 indeed : lj^ also *l : sr'f I . not . nofe and those ?f sf^fNnw grieve qitrrn the wise. 5 . not ?f *Rrft<Tr: =:3RRr ff Srfaqrr: of the people. &p^ thou f . not . q^ also . . whose. youth i body experienceth. *8 a11 '> *&& we 3T3 : from this (time) T^l. and. arrST 1*. ^^fr^ni. lords sna11 be t 5% these not ^r and . in the body. whose. life-breaths. The hast (n) bewailed 'Of . words. to be.= JT5Trar VTTq% : *Cr?T1 of wisdora. f| The man whom immortality. the steadfast one grieveth not thereat. best . imper(14) bravely. the ob. . steadfast. O son of Kunti. pleasure and manent endure them . (13) ff?f : of the embodied . f not : gflfff grieves. they come and Bharata. give. : 3TTCT3. go. whom . > n . q% . O Tt^rcTSlT^iTnrraT: wft: of the : the touches. coming. these 3^ man J^f* SWIT = HW of men. tllis **H as . qnfT youth 5HT old age rTOf *rw: of another body. . ^T%at Kaunteya ^T 5:13 ^ ^ff?T 5T*^ co^f ^TRTr^l^^S^fr: *M3 ^ and lieat and pleasure. matter. ?f not . they. for balanced in pain and pleasure. childhood taining ^r??rcim%: =1?!^^^ the firm ?nr there vjfa: . pain. O chief of is men. 3TR??ir: transiBharata. and. &Wi . indeed . going. =* 3 ^ ^ 4 indeed . ^ : in body so . and. STTfH: ^ ZT^T%. 119 su The contacts of matter. and.[ 30 ] another body . whose. he fitted (15) f| . giving cold and heat. and. if these torment not. thus ^rTTTnTrraT: =TrW ^ . tory . rTPl these ranTSTC^ bear (thou) HK?T . . ^l > pain. s?ttJHfTf torment . Know THAT is pervaded. . . able. 3T*H of this not . whom). not . *m'. *j?p of the . 3 That . nffor . is . bj the truth-seeing. . ^ . to be indestructible by whom all this Nor can any work indestructible . the destruction of that (i) imperishable One. ft this ?f?r (has 3Tqqfq of the impeanj-one . fa^Uf is . firm : W he . not 3T*rn" : non-being . 5 . indeed all . know (thou) 3R by whom itir^TO. been) spread rishable is . ^rfiTfJ ZR&l to do . . and whose (to . of the non-existent . (16) ^ "being . pain and pleasure. . existent ^^f: of the two STR" also . unreal hath no being . BT^RnlT . spj^ra for immortality becomes *ntt JTOlit T%fct The be . ^ e destruction sf ^ . (has been) seen 3TrT the end (the final truth) 3 indeed %H3P of these . ^\ . *ftt fit. f^f?% .[ 31 ] equal. him cfic^^T . the real never ceaseth to the truth about both hath been perceived by the seers of the Essence of things. 3T*T?P . who and boundless. ^TIT slayer ^?f^ slain . nor q: he q^t slain. Bharata. is He (19) . .ructible 3T^?T^ figlit the immeasurable. (18) . "%n?T knows . as Therefore 9TrT^cT: O Bharata. of : the everlasting. both of them are ignorant. R3K3 of . tin's . are kno\vn fight. . having end of fT these : \QI bodies . finite. ^HT not . . <ff those ^ ?f not not . T . and he slain. . he who . 3?Rf: (aie> said apj-^rfqqf: ^rffRor: of the . (two) know . . this . therefore : 33^ (thou) n i %n who He who thinketh he is regardeth this as a slayer. *li% thinks fa^rsftrp f?*frT is killed. q: he who the two 8Tq this *qr and : |pr . . slayeth not.. embodied the rT^TTft iiidest. ?Rr kills . is eternal.3 < \\ indestructible These bodies of the embodied One. man slay. . ??3% is ^HJTffi (in) being killed srftc in body. Sfr^rT killed . ar<^ this >jc^r . . O Partha. f5R% dies . he any more to be unborn. will be . casting off worn-out garments. 3: Ipf *f: this ?T3T . or (21) . ceaseth tered. . 5fra% . how can that cause to be slain? knovveth him indestructible. he ( that ) <j^: causes to be slain . Rt^: perpetual. unborn.[ 33 ] nor having been. T5W . having been ?T5T unborn : . (20) *fffffl at any *rf%?rr time 31 or ^ ?T : not not . unborn . . is born . : ancient . . man <m? . ^ not . ^TTTTIFT As a man. ^r or . . he is not slain when the body is slaughis : He not born. arf^TrfaFT indestructible . taketh 3 new . eternal and ancient. ff not . perpetual. eternal 3TJ[ this *[tfu\ . ZR whom ^f?r kills 3TO whom. ^ knows who how . fsf^j perpetual . nor doth he die . : **& MR 3 ii Who undiminishing. O Partha . y$$: (any) . undiminishing ZfW . more . . perpetual. : IK ^11 Uncleavable he. fejfrf cleave . ST^SSP 3T^ this . cast . > . . away . ancient. not : weapons "of and . (24) . 3TT*n% others ^farff^f rT?n so ^TCftfPI .- immovable. perpetual. qtrr as. nor wind drieth him away. ^: a man goes . in^rf: wind. sftofrPr . . entereth into others that are new. . casting off worn-out bodies. ^fr the embodied (one). having new n^TRT takes bodies . worn-out . . : ^ not . AU^ld dries . 3T^ir unwettable . away . worn-out ar^nf^ to others gw?T ?Tf FT? (to) new . ijqf this . TT^5F: fire . f^fTI having .[ 34 1 ones. . so the dweller in the body. all-pervasive. nor (23) waters wet him. and indeed neither to be wetted nor dried stable. ^TWfftl ?T ^ this fff% burns . sf . gone ST^oT: immovable s^^ this ^rrrT 1!: ancient. q^T this . . ^ and : . nor fire burneth him. stable R5^: perpetual ^fop =^^*T3[ Trf: into all. uncleavable . incombustible he. . garments ^^rf% . ftfra . wet ^rn?: waters ^ not . cleave him not. s^f this : T?rW: incombustible : . 3T^If^: undryable ir^ also . ^ratf*T (22) cast away . Weapons not . . (two) arms. nyvRf (thou) thinkest.[ 35 ] therefore grieve. . Unmanifest. he is called knowing him as such. thou shouldst not grieve. ^ not.3Tf[% (thou) oughtest. ^ and . (25) 3T33RJ5 unmanifest this . fosQ perpetually. R^^rer = R^( 5THT constantly. sgrT^dead <$ thou *T?rwrfT = H?r?Hr arr^ arfa also rftfT so (?t) great . 3T*T (26) qjj this . 3TZJ 3Tft^ra: immutable . Or if thou thinkest of him as being constantly born and constantly dying. (0 thou) : . . grq this &eifo . ^r or. called this . whose. O mighty-armed. therefore q^ thus . thou shouldst not . : inconceivable is . unthinkable. srg this . f%rt^ having known qr?f ?rwq[ 5f not . . . even then. 3Tf%?3 . ^ ^^ this. to grieve . born. . ^frF^^I. to grieve 3Tff% (thou) oughtost. now . immutable. T| . death : V? certain : : t5fI birth ( ^^j . manifest. destruction. middle.[ 36 ] For for the certain dead . death for the born. ^ also : rT^r there : ^r what . What room then for lamentation ? (28) ^Tf whose. unmanifest likewise are they in dissolution. they. O Bharata. % unmanifest. beginning. of tbe . dead . R = *vifi ^q Bharata ^qr rTFR . . ! they *T|T?I ST^^Fwhose. manifest in midmost state. STCrf^ of the (27) born . TPf^Rr lamentation. R^fR = 3T5ZITK R^T they . . ^3: and . a^: certain . 3TTf*f I** m ) inevitable BT^f in matter not : sflf^gij to grieve 3T?i% (thou) otightest. ^ *W\<1 T therefore ?t thou . whose. 3jqr ?TrR unmanifest. 53rriRJT^f . ^TcTTH cT^T ^T 'r^fT |R< II Beings are unmanifest their in their origin. ^rR 5 beings . and certain is birth therefore over the inevitable thou shouldst is not grieve. f| indeed . . g^?i . for there nothing more welcome to a (31) Kshattriya than righteous war. looking to thine is own duty. sees .[ 37 1 As marvellous one regardeth him as marvellous another speaketh thereof. O Bharata. ^vf . . ^T and 3T?2T. 3TI^zfa<l as woriderf al ^ . always . another arr^si^ 8LS wonderful ^f and this srfST 3T?q: another sjofffW hears . (30) frcJi . 3Tf c?j: invulnerable . . having heard. "%? knows . aril f? in the body . . ^ also anyone. ipr this . as marvellous another heareth . cr^rW . Bharata . therefore thou shouldst not grieve for any creature. . thereof. . none indeed understand(29) 3Tr^5^ this . . ^ . . to grieve 3T?r^ (thoa) shouldst. even . . cf thou. This dweller in the body of everyone is ever invulnerable. %^T the embodied this . ^ and . yet eth. ^Jfrrfa' creatures T not . thou shouldst not tremble . rl^rfl therefore ^^ff^T (for) all . some one . as wonderful . of all v^rT .f?^T having heard ^ff?T . Further. f not . 5fii%<l . also speaks ?r?jT so . then. f5*T% obtain . fifff this. of heaven. %fj[ if. : ^qpT battle ^ not gn?S3l[ (thou) wilt do rfrf then ^qJ| own duty gRTfrT** fame 5f and . thine own duty and thine honour.[ 38 ] . . arfr also . . . 3^{i?l than war . (33) thou wilt incur 3Ttr now. . %^: not . . kshattriyas battle . . sr^l having oughtest . who obtain such fight. casting away sin. door ^qar happened ^TfnCW = 5f??r^! happy STTrf ^ opened . O Partha. ^4 Partha . seen. rf not. . f^PT^* to tremble.*** and . ^ and . Vft% righteous. . . f^H like this. my sin . offered unsought as an open door to heaven. 3T?f . (thou) : >?Tfq. ST^fl other. cfw thou. better. duty. ^cfr having thrown away . (32) by chance . (than) righteous f| indeed . ?rfrc^ff^ (thou) wilt obtain. S . . TT% But if thou wilt not carry on this righteous warfare. $Tnf3*3 of the Kshattriya Jf Happy a the Kshattriyrs. is. slandering thy strength than that? spoken by thine what more painful . and. by them. . 3TJ%rc=53f% exceeds. The battle from fear. ^JnTrfr creatures . . % thy and 3T53RTW undiminishing. 'qr . mtfH from the . *T*m?tTTO ^T^ffr*?: of the honored . whom . great car-warriors will think thee fled from the and thou that wast highly thought of wilt be lightly held. J^urr^ than death . &( HSK^T the great car-warriors much JTrj: thought (of). ar^ withdrawn . . c^T thee . =^r and . Many unseemly words will be . enemies. thou . (34) will Men recount dishonor relate . to one highly esteemed. dishonor . ^ . dishonor exceedeth death. (35) battle .[ 39 ] II ^ 8 II thy perpetual dishonor. having been ?U^r% wilt go PJT^TW^ to lightness. STFT also . . ^ and . from fear will think zrej of . . by whom. 5 thy indeed . Slain. decision. nn^r having conquered *T?fl tne earth : ^f or *Tr$3WT (thou) wilt . having made. T: Kaunteya. and sf rfrf . ?ra : than fgfjJT what. many : . (37) frp slain. victorious. the battle frt sin ^^IH^I% 555^ join (thou) (thou) shalt obtain. and. defeat. . and loss. . SiiC^Tra' (thou) . obtain. Taking as equal pleasure and pain. words. therefore stand up. friends slandering <ff that. ?psr^ fjc^r loss. : pain.[ 40 ] to be spoken. and. 3Tzrriftr= . =s( and . rf^*TTfj[ therefore . gain . 5rPTraTOT = r*nT: *T 3T^P?: ^ gain. he. : thus thou (38) . and ^fjj equal . ra= ^T a7^r?[5 % . and. re thy . thou wilt obtain heaven . victory and defeat. grffrTr non. % = 5^ ^ I ^ ^T pleasure. ^if heaven enjoy . not ^ thus ^^[^ . >^\l\ for battle made. victory. power . 3T or. will say . O wilt : son of Kunti. : then . for . gird thee for the battle shalt not incur sin. more painful . . ^rf^Rr . ^frTW stand up . and. thou wilt enjoy the earth resolute to fight . irqr this % of (to) thee . . . ^?T. thou shalt cast away the bonds of action. 3?f^ even . (thou) shalt cast away. 3TTO of this . . destraction . 3TC3 . 1 Dharma. is in accordance with hear it now according to the Yoga. is no loss of effort. little . protects if^f: (from) orreat VTTT^ from fear. very . . Sahkhya imbued with which teaching. nor is there transl Even a fear. . the bond. . which <TT*T SAnkhya . O Partha. 3Tn=T3IT?Tr*r: =3Tf*n*JT*g ^TO: of effort. . . . . . (39) 3TPTf|?Tr (is) declared . vpr^l duty . ff here: . little of this knowledge protects (40) from great ifnot. . in f i^f: knowledge qm in the Yoga g indeed fHT this ^TT with knowledge ^rff: joined z&n with *joj hear Partha ^sr^ = 3R*fa: tW of karma. In this there gression.This teaching set forth to thee the . 3Trf>T is !?c^f R: transgression ^ not . soul. With desire for l self. branches. O joy of Kurus many-branched and endless are the thoughts (41) 3TKTr v&W- of the irresolute. and who therefore act with a view to win heaven and also rebirth to wealth and rank. ir^r . many. ^^\ . in the word." is uttered by the the letter of the Vedas. = tf^ . flowery. . those ff indeed . ^f? the Veda. g^q: thoughts. rejoicing PArtha other 3T|?iFr is fRT thus ^rf?^: saying. with heaven for goal. ft^ speech. l and prescribe many and Those whose very self is desire. Raima. : whose. they offer birth as the fruit of action. mq ^ not . %fqfr^:! Tr: . whose. O Partha. f 5 here . . and. one . 3T^?fr : endless . fJTT this. Flowery speech naught but this. rejoicing in " There is (42) 2tt* which.^f^ . gfe: thought . but one-pointed. m determination. rejoicer ^f ?imr . saying: foolish. she ?T?^ of the . . : ntter. Kurus. 3TT^TfRT: the un-wise.[ 42 is ] The determinate reason the . ais^^gTR^r^ of the irresolute. not being inspired with resolution. highest. varieties. ?ff . 43. and is full of (recommendations to ) various rites for the sake of (gaining) enjoyments and sovereignty. many.44. they . ^ jrrrt enjoyment. the thought of those who are misled by that (speech) and cling to pleasures and lordship. [for the attainment of pleasure and s. in concentration. saying there is nothing else.[ 43 ] various ceremonies lordship. whose minds are captivated by such teaching. that Sfg^r: (which) ^r*T = in f^j?rrori f^TTn 1*31 ?Tf of actions. and. (f^) n^rf?f whose. of action. and." is not engaged . in lordship. TI% of which. they. of the attached 1 rT^by that. P&rtha. fruit.^\ T % desire. and. of sovereignty. (44) *Tf*T3fter?Ef 'TT = *TPt ^ offered as ?^ ^ Wt -fKM . 3TTfrT%rT?rrw = The following is an alternative translation of shlokas 42. heaven. " The flowery speech that the unwise word of utter. on contemplation steadily bent. (re) birth. whose. alone. %Tp^Tr% = *frT? 3 ^ ^J^ . is not designed 1 this determinate Reason. (asj gives. r in enjoyment. son]. towards For them who cling to pleasure and lordship. and. clinging to the ensouled by selfish desire and longing after heaven (the flowery speech) that offereth only rebirth as the (ultimate) fruit of action. that. O the Veda. the gaining (for the sake of). inertia or darkness. ^ HW and. he: 3TR*TWR^ f nil of the Self. : (45) %?Jl7 atf%<T2tP =%5=^ fra ^TT % the three . earning. is. 1 a tank a place covered all over with (46) Gu$as = . dwells. in 3T%T : Arjuna. Samadhi . and. full of the SELF. . not. without the pairs (of opposites). whose. as water. (who. f%vjra% is fixed. = R3* . activity or passion Tamas. careless of possessions. mind. subject-matter.[ 44 ] dragged away. beyond the 2 pairs of opposites. ^Jjr^T in The Vedas above these deal with the three attributes. All the Vedas are is as useful to an enlightened Brahin mana. . ever steadfast in purity. attributes. whose. *T? be. they. "%^T: (the) Vedas fMilpzi: with- out the three attributes. sf determinate (see 41) not . attributes. or . 2 Sattva.*** *(. maintaining. or purity forms of energy. O Arjuna. 1 be thou three attributes. thus T STflrT %T: %W. of them . They are Sattva. rhythm Rajas. frcTO?rer ff% constantly. *=T?> sattva. Rf: thought. whose. wfif&t actions . ^fiff&T in the action in . motive.[ 45 ] much. use. *reiT3 Dbanaii- ^jRRRT: = f?T^t ^ WTWT T iu success. ^TfTSR at any time W . not < . only 3Tf^FTrc : right . be thou to inaction attached. asrtf: everywhere. \ Perform action. 3nT*TT yoga-seated perform . i. not % thy . %<-g^|^% = %c^ being) flooded. . m . and. renouncing attachments. thee . ]aya . ^Tt attachment. business is so let not the with the action only. e. fllrT^f% (in the state of a place . success and equilibrium called (4 8 ) *P5. not l3-' whose. fruit. aTgTTTO of the Brahmana. dwelling in union and balanced is evenly yoga. be Jtf ^zi *T of action.. in O Dhananjaya. ^ (in) >%5 in the Vedas . the fruits T: ^pf ?Wfg'-=^ ^ . ^ . (of) learned. Sf<TFT in a small pool. r?R^T having abandoned. rJTCT^ so much . failure: with the divine. TT *v * "^ IT Thy fruits . in non- . JT^ . with) water all. never with its fruit of action be thy motive. nor (47) . % . ^fT: attachment 3T?g let (there) be ar^for in inaction. (in. he >J: . = 5^: qrirn^of discrimination. seek. therefore cleave thou to yoga. 3T?rC inferior.^ = g^rf ^ . (to) yoga. . ff indeed. than the yoga. be united. ^Ttui: pitiable. 5f?rm (he) throws away ff here 3H both SJfirT^!. ff^fqfim. ^ for good deed. whose. Far lower than the Yoga of Discrimination is action. . (prepare). Take thou refuge in the Pure Reason . they. 3UT: yoga. VRH^ O Dhananjaya ^^f . . and in actions ^RHTW skill. evil deed. . (50) I[^3^. pitiable are they who work for fruit. <w|?Hr: = ^ fftvf refuge . and.:=f3ir5^j: with knowledge. (49) ^C<JT by far. O Dhananjay. v^\ having become . f| : ql[ ?T5?fT^q It H ^ II . faction. . H II United to the Pure Reason. 55^^ ?l?Rrl therefore. ] and . in (the) Pure Reason.i. ^pf: the same . yoga is skill in action. equality %*r: yoga 3^1% is called. . endowed.46 success. motive. ?g: ^t ^ fruit. 3Tr^^^. one abandoneth here both good and evil deeds. contemplation. then shalt (53) thou attain unto yoga. <W the fruit c^c^f ^FWfrRl^T: = . ^rR?l of (what) has been heard II H^ II When thy mind. united to the Pure Reason. f fa^-rhl . distract- . rTff the confusion *Trirr% mind . . then thou shalt rise to indifference as to what has been heard and shall be heard. ^f^fifsm . indeed . % thy. of birth. z^T (52) tffa&! When when. liberated from the bonds seat. HW having abandoned 3J JRn^Jp V 1T<1 f%R&?CT: of birth. of *r (what) should be heard and. = *u?^ of . *RTTT% thy mind shall escape from this tangle of delusion. bewildered fixed in by the Shruti. delusion. fTf: (thou) shalt go . 3ff^ action-born f| . . >?r^E?l^l . ' KJTr%T5n by scripture-texts. : united to Buddhi (see 50) . <rf the abode T^|<t go . sgnfaK'wif^ will cross *^ en . shall stand immovable. they go to the blissful (51) . and. renounce the which action yieldeth. the wise. from the bondage. freed painless. f5|^ to indifference .[ 47 ] The fruit Sages. all the desires of the heart. fl^rf^r: = R^rff *ff: ^^ 5f: fixed. ST^n^f^T (thou) shalt attain. whose. (55) . and is satisfied in the then is he called stable in mind. ^nTrf^???^ = of the Saraadhi- seated. O Partha.( 48 ] ed . able rf^T thy ^pn^r in Samadhi . what. . jrf^f: then . : T% v Arjuna said: What is the steadfast in contemplation. . TW . SELF by the SELF. STTSfhT may (he) sit . ^Fir IW rTTO steady. fWrTT^TTO = R^TrTF his. ? stable-minded talk. sr^FJr unmoved . %?r^ mind. ^Tnt to yoga . . RVJT immovPure Reason . what (how). ^ . he Keshava. how doth he s^TF sit. definition. mark of him who is O Keshava stable of mind. r% what !T>TT^Rr may (he) speak f% . f% The Blessed Lord said : When a man abandoneth. s^r when *qrlf?r shall staud . how doth the how walk ? (54) whose. intelligence. what (how). 5T%?r may (he) walk. and sip^t . and. is and (56) anger. (57) q: he who. who neither likes nor dislikes. a^WSTf: mi-attached . that (whatever) U*T ^f 3TU*t ^T having obtained sf not pleasant. desires to 7PT O Parfcha *T%TrTR. ] e) all. : 3Trc*mr by the . H He whose mind different is free from anxiety arnid pains. . Self . throws away . gone. 4 . loosed from passion.='?^ Trff^ 3Tf?*TfH in tied is .[ 49 . ^ only the mind. he 3t?T*rTvrasfiN: = ^Irf: ^T *** 5^5 ?T : : . of such a one the understanding is well-poised. = T Sff?t *R: 3**! ff: : not agitated. and. n oue > desire. fear in- amid pleasures. he called a sage of stable mind. fear. in mind (see 54) <ffr then called. f%Trf^? =f%T?ir ?<J?r gone. unpleasant. 5^: satis3=53^ (he) f*qrTW steadfast. ^ ^TW : ^f ^^ . rTff that . . whose. ?ffj gf^ everywhere. and. <*:%* in pains 3T3ffJT*Rr: . z&Q *T5[ W he in pleasures. whatever hap of fair and foul. . the Self : . niiud. he (he) is f??jfivfr : steady-minded (s^ee 54): 0^: ^g e ' r called. He who on every side is without attachments. s and whose. whose. 3[fr : when . anger. . desire. ^ftti. 3r?3P everywhere. turn . as a tortoise draws in on all sides its limbs. desire for The . NH^Idcf I H^ (I l objects of sense. ^r^3T = ^^ excepting . he withdraws his senses from the objects of sense. RrR^t . objects remains even desire is lost away when rejected. ^: limbs $^like. : (59) the objects of sense ^f$sr: of . q- and. jf^t the intel- ligence . . (of the) f oodless relish. then is again. them . ^: relish arn" even ffff ?R^ him . qr%rir established. turn away from an abstemious dweller in the body. ff not. ] rejoices. sn^T the intelligence established. one. draws . the embodied . in . but still when the Supreme is seen. away of . his understanding well-poised. qt the Supreme l ^[ having seen turn . arjfTffi . ri^f of him . from the objects . fffjsirnjr the senses f f^tU^^S = f fy^fTr^ aT^f^: of the senses.C so . and The even relish turneth away from him after the Supreme is seen. but not the relish for them. When. is ffij hates ^3 of him . Sf%1jj (58) aril this 35T when: tortoise. ^% turns away. . f| Having I restrained . 5?^ the intelligence . STHrq?R (the) uptearing T^: the mind. all 4^wj having *re<T*: . .O mind. though he be impetuously carry away his (60) . . him the understanding rrrfa . 5H33 O Kannteya . whose. ff?B[rPT senses (is) ?f^ him . f ffi carry away . wise the senses impetuously. g*ff: joined. man. (61) restrained . 3^far should . established. musing on the objects of sense. g^TOl of man . f^qffcgr: (of the) . them for is all. son of Kunti. Man. ZfrT^: of the endeavouring ff indeed . q^T in control of =9Tt'TC ff indeed : 1^ ^ . goal. sit. . arfqr eveu . of well-poised. conceireth an . supreme ZRH of whom : . he should sit harmonised. his supreme goal them 9Tr*f[rT whose senses are mastered. the excited senses of even a wise striving. he . I. But the disciplined \vith self. . goeth to Peace. from attachment ariseth desire . and.[ 52 ] attachment to these . anger . ^\Jj: desire . ( from ) i-uiml. fused From anger proceedeth delusion from memory from confused memory the . korn *=fTTfl from attachment . ^f?Tr?r:=l^': TF5T: of ^TT?J of memory. . ?ir^f^*n =??^: confusion . destruch'nu ^ ng^[5Tffl fron. (from) disjoined. . the meditating. ^fstrZKf arises . ^J indeed . . destruction of Reason sr<irofsr ( he ) perishes. CfTfsrRs^: = T*TT ^Tf ^"1 ^T^S^: with ( from ) attraction. HfHT ' becomes . from confusion Reason. ?^[f?T^?iTrfI = f*& . ?T'*?fi? : delusion from delusion. fifing. from desire anger cometh forth EZHItT' (of the) a^f: is (62) sensesj 3<T5fR*T . moving among sense-objects (64) senses free from attraction and repulsion mas- tered by the SELF. (on) objects (of the man <HT: attachment tjsr in them . . f%^*f: of memory. . . f fg^j: with senses : ^^ moving . Reason from destruction of Reason he perishes.-iim. of . and. 3T[>T3ira% is produced. delusion condestruction of (63. from. objects ( of sense ) . . 3Ffr*n?|[ from desire sfirsr: anger . ^qfsiras arises hi* . peace n ess. whose. T^ settles down. . whose.nd =5T ^TjTRfZlof the uucbtlt colled : ^T^rR^l of the uncontrolHFRF medi. There for the is no pure Reason is for the non-harmonised. and ? how can ^rf^gr is . nor . 3T5u"rT^I of the nnpeaceful 553: whence .- 3TfaT^lW attains. of pni'is fff^: -"fsfcrnciion ^"rT: -lj^ nf him . ^f\rf : Reason : not ?T *% . . to peace. not. non-harmonised there concentration is for for him the (66) without concentration there unpeaceful no peace.[ 53 1 < after led . q'gyT^'rr^'- =JTq?f BTF5J ^?j . self. ?jiq happi- . *T: ( by ) the control- n>raT5JTr = T^fa: 3TR*Tr 2TC?1 subdued. qaickly ^Rjf: the Reason . not ff . B^QTRT = *rfqr 5:*9PH . |T: <TR!f In that Peace the extinction of II ^H II him . mind. for of him whose heart is all pains arisetli for peaceful the Reason soon attaineth equilibrium. . and 3T*TR*l?T : of the non-meditating. tation. ?Tf2( peaceful. ?(fl%: .leed . : there be happiness : T led . of) all.i. SRTT> ( (65) in (the state of) peace. f| in. 3lT?fT*res[:'=3lT?*rT: ^&: of the Self. ) . of (68) *^raT?r rTRTt therefore : q&l whom . . ff indeed. just as the gale a ship upon the waters. 3([foT RTrfrarHT restrained. ff3 : TfT^lff II ^<^ II Therefore. R^TT That which is the night of all beings. fff^r^f^: (see 58) from the objects of . jfgr the intelligence . carries : away . hurries away understanding.[ 54 ] T f| irqjafU Such of the roving senses that hurries as the mind yieldeth to. $\ythe senses. mighty-armed (see 26). whose senses are all completely restrained from the objects of sense. STKTfgrTr ( is ) established. of the senses. . . (67) away the ff?2U aTT which 3TC3 of . . for the dis- . O mighty-armed. ^^: the senses ?T*a[ of him . . the wind ^1^ the ship f=? like the intelligence 3tvrr% in the water. si^rf . ^KHTI moving Zftj q^' the mind STgTShfraa' is conformed to rffj that . him ftfH . everywhere. of him the understanding is well-poised. while rife rersS. g% 5ET he ^rfr^H peace of ( afTrffrr% obtains ^ not objects of ) desires. the desirer. 1 (69) SIT which. the disciplined creatures . . whose. desires ^ ( in ) . ( objects all . which is filled with water but (70) ITfrfSr . ?f^jfr *Tfrrnt . 1 The Sage is awake to things over which the ordinary man sleeps. one ) . remaineth unmoved SrrrcfaFTI (ever) 3TC?I not he being who . him ^55^ (in) . ^fo ^TrTPff = *nfqf 1 ^rTRi (of) all. ?ff^ so . 3T=5n7JfR5 = 3T=^5Tr . f?ror night. . of ) . Jrf^?ir% enter zjf ?j as . . desireth desires. then is night for the Muni who seeth. that which is real for the masses is illusion for the Sage. . waters . <T?g?r. to whom qf^df?r enter . and the eyes of the Sage are open to truths shut out from the common vision. status. l II VSo || He attaineth Peace. of beings ( ^^ in that . qRRT: . ^ that night. . ( of the ) seeing 5^: of the muni.[ 55 ] ciplined man is the time of waking . into whom all desires flow as rivers flow into the ocean. . to the ocean ?rpr. q&tt in which frf^ri UTUT^ wakes tjfrem wake . filled ^ unmoving. when other beings are waking. . ^friT^ desires : 5^: IIH who. \vithoiu-miue (ness PKf^fK: wicaout-egoibm ^p be : ^ifnt to peace . qm *t this . man. Who. iu the time %rf7 even . ^tfo goes. JHPJ. in this . to Xirvdna o a?. . if^t this JfT^ having obtained ( f%3fTfa confused . gt^q^nl *m fl^iqts^r^: u entitled: s iu the glorious BHACrAVAD-GlTA the second discourse YOGA BY THE SANKHYA. 3T^f . 3TP^I-=<$'frT attains. . 3glR^r T*I Bi-ahman. 3T?rI^fr% tJ the end. . selfless and without egoism he goeth (71) having thrown away -. is O son of Pritha.$[% attains. is established therein. sTfgfr of . he goeth to the Nirvana (72) of the Eternal. Having at attained thereto none bewildered. having sat of been establmhed ) .[ 56 ] Who to Peace. This is the Eternal state. R:^f: ) without-desire . . so forsaketh all desires and goeth onwards free from yearnings. qr?f is O Purtlia : not. Brahman : f^q'R': sfarus . even the death-hour. therefore tell me ? with certainty the one 2 ) I may ) reach bliss . understand ing T : ^r?3f% .[ 57 1 THIRD DISCOURSE. . tliee rf?j . ^ u my ( II With these perplexing words Thou only confusest understanding way by which ^rf^^'T speech as it : . f^ as ( it were ) . II 3 II Arjuna If it said: is be thought by thee that knowledge superior to action. %f{ . 37*1 JJJ: than action . 3I5ZR with . Sj-fs? . %q were my . : ^g: knowledge 3RIFT gfJifor % ( by ) Janardana of : then why in act . why dost thou. O Keshava. ( with intermixed . q<fT : thought f%* . thou . HT ) engagest %^ O Keshava. confusest . O Janardana. one ^f speak \' hnvinc: docided ZR by which obtain. on . q[t ( in ) terrible . ( enjoin on SSSttZRTf me this terrible action ? if I ) superior. rT?l so q5^ . $(q: better the good) . 3^: man ( r not ^ and . sinless one of . tni 's . that of r% in world . ffft^T twofold . %f% perfection attains. winneth not freedom from action by abstaining nor by mere renunciation doth he rise ( to perfection. ^rr^ih . as I before said. of the and that of yoga by action. by Man from activity. T 4 ) not . one Sahkhyas belief yoga by knowledge. . of the Yogis. from by ) renunciation : only . by yoga ^rns^Rni yoga . action. O sinless . of action? . ^r^fJTTR . ( in ) . knowledge. ( 3 ) : .I 58 ] The Blessed Lord said is : In this world there a twofold path. from ( by ) non- commencement obtains (T^ : inactivity . ROT jjcr formerly said ijqj by me 3H^ . 3T5Trt*n^ . the Sankhyas the yogis. . O . even actionless . . . he . . senses (see ii. frT5re*Tr = f%f?: srr?n 3*3*1. . ^^H II ^ II But who. . ( 6 ) ^RFqrfor = 3ifrni ff^rPT of actions. *& all : CTf5f%fr: ( by ) the nature-born . . but dwelling in his mind on the objects of the senses. . R^r^TC: = ^f: mt^IT STr^nC-' is called. arfa even ^faff anyone ^m. for is an instant. . 5 ) . 501: quali- Who sitteth. . that bewildered man is called a hypocrite. j . he duct. . whose. 3W ^- false. 58. whose.) . having . confused.( 59 ] Nor can anyone. a moment f^gf?T stands 3T^f4^ un-action-perform3Trg in reality 3T^5T: helpless gpf ing gjrl[% is made to do f| indeed not . con- he . controlling the senses by the mind. . mind. controlling the organs of action. the organs $Wf who controlled zj: STF^T sits HT^rr by the mind f fj^F^lf^ the objects of the ?*re^ remembering . action ties. remain really for helplessly everyone driven to action ( by the Jfff qualities born of nature. . . is bound by .[ 60 ] Arjuna. Perform thou right action. ^ ^m : action: ^itr^I^T^ . inaction. perform thou action. for action is superior to and. . : body would not be t : ( 8 ) prescribed: 3pJ do. and % thy TT^T of the body. by the . even the maintenance of thy possible. f%f?TO% excels. I 7 ) mind O fff?^rf^r g R^TT having controlled Arpna ^f?5%: by the organ* . performeth yoga by action 2j: l . he is worthy. of sacrifice. inactive. in obedience to Law and Dnty. ^Tr^T^" commences : 3T3pT : of action 37^*1*1. unattached . without attachment. . pilgrimage 3TR even . O son of Kunti.T succeed STSfRon from ( by ) inaction. ( from ) for the sake of 1 Karma. : ^ The world ment. f^ indeed..Yoga z. with the organs of action. not sn?Tx?il?J[ ma . senses . ST^Ffi. the using of one's organs of action simply in service. karma - yoga . IT^iH'T! than inaction. . who indeed : the *R*rr . better. ^: he .. free performed for from attach(9) . unless the sake of sacrifice for that sake. is the consecration of physical energy ou the Divine Altar.^rT action thou. e. action. objecte. whose. bond. . propagate (ye) sr?g let be desired. ( ( !I . 4r^3 O Kaunteya. ar%1 by ^: of this. . for the sake. 5ft action . world. attachment. the Lord of emanation said: mankind together "By this shall desires 1 . : Having with in ancient times emanated sacrifice. . from which each could milk what he wished for hence the giver of desired objects. ^HRf by 3: this % those. by whom. ye the shining ones and may the nourish shining'ones you. rT?*T = 3*3 3T5>f of that. ye propagate. Off formerly ^r^f shall ran ft: Prajapati . it. tiq this . a^f%KZp^ . Sf5Tp . ) Gods *rp^3?T nourish ye ) . "OT'. >Tr?35 i may nourish. you The cow . peoples said.6i action ( tliaii ) otherwise ?p*r3r &fa: the 3T3 this. gff?*fT: = g^: ^ifr 3f *' abandoned. ( 10) the = 3*R ?j^r with together. from . he *T*TP^C perform. ye this nourish "With shall reap the f^ff^ the supremest good. you . be ?T?3Sctt: this to 5T? you the giver of sacrifice. having emanated . of ludra. milks.Gods. . thus nourishing one another. graahTT: =*fi$ anCT 3*3 3P action. . ( <ft the highest ye ) shall obtain. ^: to you . aught. s^Tf^rerfa'T: = 21^21 . ii \\ ii The righteous. they ^?f: the good all. %*: good. are freed from all sins but the impious. thief l3 only . f%5: 3^Rm^ . will 2ntTHrr?rTr: . = 3fFT . (12) ff f^Pl. give . qr*i: these. who eat the remains of the sacrifice. . (13) sacrifice. from . for their own sakes. HlT^fr'- by nourished %: by them 5r: ^rTRt given to STJTfnt not having enjoys . : gsra enjoy I % 5 indeed : srq evil sinners \vho : TeffW (for cook. = g% those : f%ff?^%: by ( from) by (from) qrqr: sins. self. they verily eat sin. ^% are freed . (who) eat.I5 SFR^fl of the the) cause (sake). given ^q 1 : (returned). of the remains. indeed. t " *T% the Shining For. ^rfferi^rq-: . nourished by sacrifice. ?j:who. desired ^TfTPSL enjoyments. . ^T: the Gods sacrifice." A thief he who enjoyeth what is given by Them with- out returning Them . qrrrap nourishing. ijr^ he. 8TrW^rrcaTr<t=TrcH . ^KT . . Ones shall bestow verily is on you the enjoyments you desire.[ 62 ] each other. who dress food . ^ from Zffi: action. ^rTFR creatures of food. going . from rain . whose. *Tsrffi become . . . and the Imperishable cometh. ^rgr . thou that from Know (IS) 3J| action. . everywherein sacrifice . VT^rra.From food creatures become. rTCHT^ therefore . the arising. . Therefore the Eternal. 3T5n=T*rf: =3T5TC*l SPT^T: the production. . is the produc. becomes 75^3: sacrifice ^FT?^: ==5R^tjr: ^^-. sacrifice . ^?J rT?l . U?HII Brahman from Brahma action groweth. from . qw. rain . tion of food rain proceedeth from sacrifice sacrifice ariseth out of action. that f^f^f know SWC^S^^ 3 3^Crrl ^35^: arising. is ever present in sacrifice. ^2JrT<l. BgHS? = sB(igv\ : ^^' . that. (14) from food from rain Zf^lTf^ . that . from srgl Brahma Brahma. (the Vedas). 551 ( is ) Brahman fHr2J constantly Zffi established. from the Imperishable. the all-permeating. whose. arising. whose. he rejoicing. ^ d . . sinful of and rejoicing ^ . whose. who . sfysKnT: . ^r: he SELF But the man who rejoiceth in the SELF. pleasure. 3*3 3TTCR: .evil. indeed : (i/ . for him is satisfied. in the senses. is. 16) 13 life. q: wl. O son of Pritha. thus . srefrTrT sec turniug wlieel not . he . u the : Self. 2jm follows: f? whose. Iteiv. man ted. g'g ?r : coufcen- (work) V. is verily there q: nothing to do.n mi re( He who on earth doth not follow the wheel thus life volving. ^r^ uselessly Partha . ST.flonn : ot: For him there is no interest in things done in this . with the and is content in the SELF. Self . he. 3 STR'TCft: . iu the ^ ouiy ^ to may be : satisfied nnr\ . he by the Self. liveth in vain. : the only . = trg-qg P in the sens- es. whose. nor any in things not done. the beginning. action which without attachment. all. ?T 18) not . %$ ( in ) . for by performing action without Supreme. ^ in and . . . then having an eye to the welfare of the world thou shouldst perform action. therefore ST^rff: . ?r not . creatures ^ff*Tq[ any ^t*[^j = ^ftj 3T?fo of (an) interest s^qr^ST^: dependence. srr^T^ performing . (necessary) to be done ^ unattached action . . any . . whose. acr^ of . attachment. fj%.world. q^f concern even. 3)fcrr ^ only . . Therefore. f| Janaka and others indeed attained also. unattached . (19) . . is constantly perform duty.f with action. ^?T?f always gT ^JTp^T perform . man verily reacheth the . to perfection by action. indeed . nor doth any object ( of his depend on any being. ft . they 5 = sfr^I q'tf&l of the . BT^TF: action . ^ . . ?nf: not STfi^T with inaction qR^H $f here . tTFTTri. 3&( of him. srrre?t?rf : attained *H*|^: = 3Rgp.: ?Tr^?l'?T?l % Janaka. this one . 1^ the Supreme 3TTJfn% obtains g^^": man. ft indeed ^f%Rrn srrft: zfti to perfec- tion . by action (20) . that should be done by Me. srflrT is . Whatsoever & great man doeth. . only frTC. 3tfJ . . (21) 3jqr . . (22 . unobtained l3 also ^ and ^q. ^^ . by that the people what ?iq. that JnTrrir ^ ^ best. There is nothing in the three worlds. rfrer even. ^p he what measure . that other men the standard he setteth up. . that 3T5^^% follow?. ^ to . what. O Partha. ?f^r the other : ^rff: people . ^ of me . not (I) . to be : done. ( . Sfa^FS looking tbou shouldst.makes ^r^T: the world (people) ?rq. nor anything unattained that might be attained. ffr%^ worlds fifi^T anything ^ 33 exist Bq^ifloq to be obtained in action. welfare to do. yet 5T I mingle in action. <rr?f : Partha . STT^Rt does. 9TR" also. also go.[ 66 ] world. II R3 || do . . ST^rFR. . f%rrj (in the) three . authority) ^g. : *!R?: . ) not .f &i . the that . men around would follow My path. everywhere. (23) For if I qf? if . in (to) action ?ff%fi'Er the unwise . 3Tfgi?t follow. . Partha These worlds would fall into ruin. I should be the author of confusion of castes. (always) . .[ 67 ] all mingled not ever in action. ^fHf^I in action 3T^f?rT unwearied ipr my . O so should the wise act without attachment. these not : gfzfr if (I) . ( . 5% . qrf action confusion ^ ^ . (see 20) the welfare of the world. attached . ?tr^P worlds ^r? 1 I ) 5 . . author . desiring the welfare of the world. T not : . ?fqj so ^zfnT should act R$R[ ar^TJ: unattached f%r^|%: desiring . ?qr*l. . ^H\: men. and should destroy these creatures. the ignorant act from attachment to action. ^fg . ^c4 path. unwearied. ^^ ir*T should exist . As Bharata. gffipJT . act VK3 . if I did not per- form action. the wise . ^f^fn^ of be . *&n to as . would (I) ^vould slay f *TT: these inff: peoples. . ^f?f r . Bharata make ^37^3*1. ( 2 4) 3^ff??J : would be destroyed perform . ^T?fjr: (25) . and . ^f% man . f| indeed . O son of Pritha. sf if . . 3Tf I . ^^f ^^TT i n ^WrnT^Tr^z attachment. the breaking-tip the 3T*TRT action. . whose. ^51: everywhere. aj^f: by the qua- lities . not. Hf^% thinks. = ST^RT f^S: he . \vhose. ." : of nature : fafT^JTr^rFT being performed. . ( balanced ) . thinketh "I ( am 27 ) the doer. but acting in let mind of ignorant peoharmony with Me (26") . All actions are wrought only. by the qualities of nature : The self. unknowing . ^?H ^: by egoism. art^Trif^gTr^Tr self. deluded. ^t of f the reason. ^THffoT actionsSTrcJTT . . ^THr^^ performing. all.[ 68 ] Let no wise man all unsettle the ple attached to action. the wise man grfj: united. should cause (others) to like ^tf^prfror = *rfrfr ?K*frfoi actions f%5f1. him render action attractive. 5f^f^t=l%: shoul^ produce nff . deluded by egoism. of them . ^rff the doer 3Tf I f f% thus . . arrangement of karmas. in the actions. qTSnt attached. <Jnfi% = ST^RT the qualities. Hf rerff mightywrSocn*. of the . rff^ those 3T?5?5rfaf : . not. holding that "the qualities move amid the qualities.But he. ?J'wfft<Trnir: = SJ^TRri. ff^r thus. of : nature." 1 is not attached. having tliought. ^ Those deluded by the to 1 1 qualities of nature are attached the functions of the qualities. the arrangements of gunas and . Jjorr: the H5fr qualities. and. armed ( ii. 3-5^% are attached. 26 ) . T ^f HnTCT^r: divisions 2 of the qualities. the essence-knower . who knovveth the essence of the divisions of the qualities and functions. (28) 5 indeed . . 3JOKTJ5T: =3J<^: %*[5T: by the qualities. of the actions. (two) . ties. "of guna-vibh&ga and gunas and the class of karmas or ( 6) . O mighty-armed. or the relations of them. A suggested reading as sense-organs " is : move amid the qualities as senseThe functions dwell in the propensi- O) Shaukara karma-vibh&ga "=>of the class of says. 3jotj in the qualities ff ^fa is exist. vibh&ga=apportionment. The man foolish of perfect knowledge should not unsettle the ledge is whose know(29) imperfect. ^3 of not-all- 1 The " qualities objects. and. deluded. [ 70 . from hope and egoism and of mental fever cured. Trre. witliout mine' ^Jjr^r having . ?r my . they too are released from (31) (they) who. : \\\ 1 11 Who and actions. by ( from J actions. . gone. igeqtf are freed. full of faith free from cavilling. engage in in battle. opinion : f^ this . s^nm: faith-filled. . should unsettle. ^prrfal actions ^r?g^ having the Self. with . the slow the all-knowing . he. ?T3Trot all . . 3?f^ also. f^T?ifp nnhoping f%^rr: become ^^^ fight (thou). abandoned. 21 abide ever in this teaching of Mine. whose. 3Tirc*T%rr*rr = ^ in mind. r! 3T5rasr% follow. pfHJ con- stantly. % they. with thy thoughts supreme SELF. . n:: ii ^ ii Surrendering resting on the freed. JTR^T: men not cavilling. ] knowing not . iriq all actions to Me. (30) me . fever. . mindless ones as fated to be destroyed. the wise man 3Tfo even . this . . at who . t?f 3*3 of the sense object. carping at ?r not . . repulsion. ^T^rqr. restraint avail ? (33) . carp at My deluded in all teaching and act not thereon. knowledge. 5 > indeed. . what ^fR52?r% will do. to nature: qf[% go. 5j3rR creatures. in knowledge. seated rT^f: of ^ not . know thou these (32) . 3T3nraf*T follow % my Jfrf 1. 3T>-^^SfrT: . destroyed . with his Even the man of knowledge behaves in conformity own nature beings follow nature what shall . . aT%<Tgf: mind-less. . ( of ) his own conformably nature ^rr^T^r^. and. %^ . *nr|. ^rl (under . in the senses. deluded rfrq[ these . qa^ .Who senseless. (34) . .^r = tfesra of the sense these (two) srq- in the W: "^f^: . opinion ?rf jjfRf^J5R . . let Affection and aversion for the objects of sense abide none come under the dominion of these . know (thou) . . two they are obstructors of the path. f^f^f: restraint . of behaves ^r^T. 5H% f% JJ^rJ (in) all. ^T attraction. and. than the duty. Better death in the discharge of one's own duty the duty of another is full . RrJJif: without (good) quality. : II Arjuna said : But dragged on by what does a man commit sin. reluctantly indeed. compelled. of danger. as it were by force constrained 3T?T ? ( 36 ) now. JT^^: impelled : . TW?: another's duty nir^f: fear-bringing. 3T3* . O Varhneya. ^f these (two) . . . %?T by what does . qr?<Tf*nfr (two) obstructors of the way. f*^ in own duty f^q?T death *=T3fl?rTr?l (than) well done d|: better. ^nt J^T: man 3TR=^^ undesiring . than the duty of another well-discharged. ffq^: ' (35) own-duty. . qpf sin . this.C 72 3 the) control . . qrqwr?! = T^T ^*fni of another. ^^Ti^ by force f*f as it were. Hfari better. srrT even . Better one's own duty. indeed . though destitute of merit. . srrir^girf let (him) come . 31&W Vdrslmeya. ^r by The universe "This" as opposed to "THAT. all-consuming. ^ As dust. . f^ 1 this TH: embryo enwrapped arrf^TI enwrapped. ?nn so . all-polluting. qrer: this : VRVf: wrath . f%f^ know (thou) . is enveloped by smoke. STf^rT: . from the quality. . : is fire . SW . sSFfPT: (37) . JTfrqTwir . whose. devouring. 3Tff^^% a mirror. it said : is wrath." . q?rr as ." the ETERNAL. whose. : . Wff enwrapped ^r% by dust -^ and zmr as. of mobility. as is a flame is an embryo it. know thou this as our foe here on earth. *rSW* = nKP SFffil tr5V? JT^r^T: =H3fl 3T^ H&l ^: great. as a mirror by l wrapped by the amnion. . this . ff here very ^[RoT^ the hurtful foe. Some say " This " stands for " knowledge. . birth. . begotten by the quality of mobility . it desire . 3?gr?r by the amnion it . so This (38) enveloped by ^I^ by smoke ?rr[?(r: . it. q^: this ?~5fr?JOT^-.t 73 ] I The Blessed Lord It is desire. . unfillable 31^?^ by flame -BT and. ^5: is the . srfagRi*. mastering first . The its senses. the seat. ^[1%^: of . 3^21% . reason . he . whose. which insatiable as a flame. it are said to be seat by these. 3Tff ^ FRRR^ Therefore.[ 74 ] Enveloped is wisdom by this constant is enemy of the wise in the form of desire. the senses 3T*3 of these . . this %"f ?fi the embodied one. grojCT the . . ^ff%3 . called q%: by . (39) STffrT enveloped he wise 3?R: man by ) . wisdom q-%^ (by) this ffT^nftTr by the constant enemy . having enveloped jftWl wisdom ^-. ^TT^TT = Kaunteya . T^: the mind . ^<t ^re^t *T : desire. enveloping bewilders the (40) dweller in the body. II 2 ^ II O best of the Bharatas. fwf Z(f% bewilders . this. ( body. . the . ^ . . mind and the Reason wisdom. ^fe the Reason indeed . ffrf: mind : H'T^T: than . of knowledge. the mind 5 w ho. of special knowledge. do thou slay this thing of sin. f fg-qrfot the senses . restraining the self Thus understanding Him as greater than the Reason. jt the greater. thou . the senses .[ 75 ] the senses. is HE. . ^^ . . than the senses . rt superior. . destroyer. 3|t^T . 5 ^f: he. Tr^frT sin . senses is the is mind but what greater than the Reason. difficult to overcome. TO It is said that gfe^rf fi:: the senses are great greater than the greater than the mind is the Reason . of the Bharatas. ^f: than the Reason . ffS^rrJr ifsfz^zi: T^lT^r superior . f^f: greater. <tf this . say . arrfr in the beginning |%^y^ having controlled best ^?TI>T= *KrTRf slay . q-^r superior . . 5^: than indeed . ^r having 1 The Supreme. rTCTrfl therefore . . destructive of (41) wisdom and knowledge. and. the enemy in the form of desire. l?fr (43) thus . ?j: the Reason. . by the SELF. slay thou. O mightyarmed. srrg: l (42) (they) . Sfsfff ff indeed *rmf%*tt?Rr?R*= ^TR^* ^ R*TR^ ^ ?rr?[R*. 3Tr?TR*l. . %*rP-ai . arr**Rr ( ii. the self . the enemy *T5r*r?t 26) mighty-armed difficult to 3fnH3<t ( 39 ) (of) the form of desire approach. the Self srf| slay (thou) . .GiTJL. ^ .. entitled : THE YOGA OF ACTION. . Thus in the glorious BHAaAVAD. having steadied .the third discourse. by ..[ 76 ] known . this srg-. . . by succession. IRII This. handed on down the line. spoke . inn The Blessed Lord This imperishable it said : yoga . %'. This yoga by great efflux of time decayed in the world. obtained . Vivasvan taught f*t this to Manu Manu Ikshvaku told it. f%3?^ to Vivasvan . Parantapa. f%g: . (0 . ^rt yoga. time . qtfe to Manu . . said ^5: Manu . ^jr?FT by . unfo- . ST^ZHI. know . O . f^^rpi Vivasvan . ?T? I q-[^ . I declared to to Vivasvan . imperishable . ^ thus f H this T^RrHl= TtTWr the king-sa^es . (2) JIFff**. f ^i^r% to Ikshvaku 3TS%?1 spake. . JTfTfi^T^ .[ 77 ] FOURTH DISCOURSE. . the King-Sages knew. f^ here q^TT (by) great ?frT: yoga destroyed Parantapa. ancient HTR: thou ) art % my ST^f friend isf and ff?T . birth . . earlier the birth of Vivas van how then am I to understand that Thou declaredst it in . for thou art My devotee and My friend it is . q^ earlier . this yoga JiFFr declared ^nTT'. may understand . devotee . *fro secret. . f| indeed. (3) . q'lTff^r^ declaredst f ft thus. II 8U . beginning . 3TRT % to thee Jf^r by me STZPZ. . . Arjuna said : Later was thy birth. . the supreme . this ^ even zfri: ( 3TfI to-day . I c T^ said : IIHII The Blessed Lord Many births have been left behind by Me and by . this in the *% thoa STrff . f^pftani. . . . 51WI the birth f%3rr^rp ( I ) Vivasvan .[ 78 ] This same ancient yoga hath been to-day declared to thee by Me. \ ST^TH best. thus. the beginning ?T<Tt ? (4) of later . . . q-. ^nt how q^fq. . VT^rT? : thee of . 5fT the . Secret. q^ this. unrighteousness. thine. I know O Farantapa. and also the is all I beings. born through 3TFT also self. . Though unborn. 1 . . . . arff% ^ my . My . ^^ Parantapa . 5f not & thou . own Power. . being ^o^qr^TF = 37szj?j .[ 79 ] thee. ^^ the SI^Rf nature ^T^my own . O Arjuna. : . . f ^R : the Lord 3TPT also . : 9rrr*Tr ZITO g- : undecaying. which is transient and therefore unreal compared with the eternal Eeality hence M&yft comes to be taken. the power of thought that produces form. whose. but thou knowest not (5) . brooding over nature. Lord of own. many and . ^ ^T%?T oqanTfR* past 5F*TfR births rT*T Arjuna rttR these ?r| I %f know . * Whenever and there is there is decay of righteousness. 5ET*T^rm (I) become . yet ^T5f: the imperishable SELF. . which Mine (6) am . . thy . by maya. unborn 5T3[. Jj^RrH of beings . of O Bharata. errors resting on the Self. then I Myself come forth (7) l Mayft. . %^ knowest . them all. he being .' as the power of producing illusion. exaltation . . rTT^5T from (in) reality cZfoFr^T ?T having abandoned not comes . decay. ^ and : . . . Zf^r when. 3T3**TFrai . ^ %% . for g-vf^TR (I) am born. (8) . knows. having 5F*r birth . rising up arrcTPPI. Hrt to me ^% comes ^f: lie . 5T?T to birth. >?ift3 of daty . f| indeed. % my . He who its thus knoweth My divine birth and action. 511 age: arr in age. .r|T! of evil-doers . tpf thus. (9) essence. . ffssj divine . in abandoned the body. . ff the body. but cometh unto Me. action .^fT when . cometh not to birth again. of the in establishing. q: who. ^ . ^ and . is. I am born from age to age. O Arjuna. myself ^TSTrpT send forth *J*T H ^ n For the protection of the good. WWRT of sin . 5^: again. for the sake of firmly establishing righteousness. mtrT <T^T then Bharata . for the destruction of evil-doers. O Arjuna. $TTO = >OTtq HWTTTW the sake: ^TTT^ of duty. . for the protection for the destruction . ^rg7rf of the good ?f. ZfTT % anger. q who ?JIT so . (to) by the austerity. JTT^W approach . rfrqt. taking refuge in Me. they tfvTOr full of me. follow. However men approach Me. ^Un*T*Iir>TP = sftfT: desire. ^T mJ . ?lTT?(r : ( have) come. my being. 3ff^: many. . even so do I welcome them. Cn) 3iqr as . rr^ to me . <r^ even . ^55^: men. whose. fear. and. fear and anger. rTTHf wisdom.^ . ^Trfsmr of resorting . of wisdom. purified in the have entered into My being. many (10) gone. fire rilled with Me. . for the path men take from every side is Mine. ^^? P a * n > 3^5^^ where. O Partha. TPT O PAr-tha ^^r: every- Wit They who long 6 q^cT after success in action on earth sacri- .8i Freed from passion. grTT: ^^T ^^H. 5TM?TWr = purified. . to me. and. 7JTPL. *TT: =^T VT3[ ^ 3>W. them . and. vnTTR welcome 3T? I . [ 82 ] for in brief space fice to the Shining Ones world of men. ^4rr karma-born. me ^jfrf^T actions <?T% . m* me . and of rT^f of qR^Wi the author.desiring sacrifice to f 5 here . success is born of action. in the fruit. iTHl. fpr^JTac- = fjaTRrt ^t ^*r^I by division . ?T not . diffe- of qualities and actions know Me to be the author of them. He : \vho thus knoweth Me stain is not bound (14) by actions. 5f not . m^p *rer% in is . verily. nor is the fruit of action by Me. ^f*foTT of . ^TH f%fe success zr^% (they) the Shining Ones %sj quickly ft actions. %% (in the) world. yjfi desire. i%*n*TO: of qualities it. %rfq~ also . % of of action. the four cashes *TOf by me . . in this (12) . . . . . by the . indeed. mi The rent four castes were emanated by Me. ^rg^^ r%*TrT?P tions. feqR . and. ^ . ffilf know ST^rTKI unacting srsn^qi inex- haustible. success . (13) . . fTgf emanated . though the actionless and distribution inexhaustible. ^ri^T. the human. Nor do desired actions affect Me. ever seeking therefore do thou also performed action perform action. shalt be loosed from (16) f% what. . knowing which thou ^j4 action. f% " What is action. (I) declare . ?i me. thou ) shalt be freed 8T!5pTr?l . g. moksha c3 do thou . ^: he-. eR*rft: by not. that (therefore). cfrra: .u% is bound. will declare to thee the action by evil. |fr (was) done. what inaction Therefore I " ? Even the wise are herein perplexed. . srfr also. arp^Rffit knows : . as did our forefathers in the olden time. .ff% thus. 3T5T ST^f4 inaction. action of qlf: . . . our liberation. (are) action . HP*. (15) ij^ thus. %ffrir: . ^ 3|fH: (by) desirous even ( . thus. ^f of (to) thee 5Rjf will ( qq[ which . by ancients. STR also. jffn^r having known. here. forefathers. f% what. ^ rTC*Tr?l therefore . actions'. 3$ . II Having thus known. ff% confused cf^[ poets . ^r^r having known from sin. 5% <j?f : by ancients ^cft in the ) past done. q who. action . f? indeed . and to discriminate inaction mysteri(17) ous is the path of action. he. action. may inaction ^ and gfH action q who ^f: he . JT^S^J in men f: . He who tion. ^ all. whose actions are burned up by the fire of wisfree . afpjf^ should be . and f%^>JT^T: of action. should be wrong known.[ 84 UN 3\& *rm: n It is ^ n needful to discriminate action. to discriminate . pi: Whose works are all II 3 ^11 from the moulding of desire. in 3T34 inaction q who T^q. . he all is harmonious. : . deep . see . action. does. . seeth inaction in action. grf? : balanced . 3fr^5^ should be known . even (18) while performing in action . who. . Tr%: the path. : . and action in inac- he is wise among men. wise. . : he . of gr*pJT: action . grfq*qr also . 3T3Fffr of inaction ^ and ?f?M . unlawful action. ^<*T : of action . known . fire. actions. Having abandoned attachment anything. mind. (19) whom. whose.[ 85 ] dom. and. a 1 ^?rrt*Tr : : beginnings. <fihim. . ( wishing ) qrTr%TTf^i[ = 3rT f*T^ ?T:--= con trolled. f . performing action by the (21) body alone he doth not commit sin. engaged not. untouched jTFTTf^T^WTT3! = 5TRTO srf*^r ?T*TTFT rT ^THff^T 2RZI of knowledge. and. ^-fl: wise. ^TRH^T- tions. to the fruit of action. fff^HCrT: always- contented 3TnriTfTr: Prcr j9'3 . 3RKTP = 3?R *T sr3T?% ^ ^f%rTT by desire. ^ even . 3fuf?T does . of action. without dependence srr7 also. although doing actions. self. ^: he. him the wise have q*g of called a Sage. nowhere seeking refuge. him . all. having abandoned all greed. is always content. . Hoping for naught. his mind and self controlled. f%f%q[ any- thing . taking. and. "Ot hoping. he . ! . 3Tff qr%rT learned. T . consumed. by imaginaand. he not doing (20) 3rfaorRf>t = ^pfT- <*% 3Tra*t in ( to ) : the fruit. : ^ : . by the call . attachment. 5T- abandoned. ?HF^r having abandoned. =5fin$far in action . whose. . 35$ action . : grfRZl of the liberated ^TFn^fWcT^"^: = JfTT% -whose. ^ not bound. whose.[ 86 . un-envious . contented f^TcSft: . gone. harmonious. %H 9^ rT*3 in ivisdoui. . gone beyond . his works sacrifices. attachment. of him. in non-success is -q- and ^r^T having done . from the pairs of opposites. . ] by whom. rrn'nd. established. 3TT c. ffrfTr^: . though acting he is not bound. sirfft bodily %35T only . ^Tcfnr the . with his all thoughts established in wisdom. . acrfqr even . with gain. = ft gif: . for sacrifice 8*1^^: ( of ) acting . equal pairs. without envy. action melts away. dissolved. his . Of one with attachment dead. (23) : = TrT : *fT *K*l rTTO . he doing . ?f not . RT^T in success 3T-f%>gr . Content with whatsoever he obtaineth without free effort. balanced in success and failure.frf?r obtains f%ff4(<i sin. (22) zir^r^PTSirg?: = sr^ir 5rrH5T SrgS: by chance. . ^4 action ^Wlj entirely . ^^^ divine yogis in the . meditation. . S5fTfr = &%W. by him . ^ only . the . ' : . in that. . sacrifice q|pT by sacrifice ^ even ^ . up sacrifice to the Shining Ones others sacrifice only by pouring some sacrifice into the fire (25) ETERNAL : . 3TT^ . . ^ . ih?*nr <Tl<TrSrT practise fire . (is) offered ggT Brahman only . . . afl^TOTrm^r = s*5I his action meditateth wholly . .%^ by him ffrl^ (is) to be attained OT rff%T^ ^Trf^s 5W %T Brahman. ( 24 ) agl Brahman a^rr^r = 35TT 3**^ ( the thing offered ) of Brahman. STql.II R3 II ETERNAL the clarified butter. a^I Brahman $f%: the offering srqoi ( the act) of offering . . are offered in the ETERNAL the fire by the ETERNAL unto the ETERNAL verily shall he go who in the oblation. The ETERNAL upon the ETERNAL. whose. . others . action. ST^rW o ffer U P- . q^f sacrifice .3T^T of Brahman. in the fire SHUTF by Brahman f^rPl. ^ only. n R Some Yogis of the offer u . [ 88 ] Some pour into the fires as sacrifice hearing of restraint ; and the other senses of the senses as (26) some pour sound and the fires other objects of sense into the sacrifice ; WSTTfTR = *xr% srrf?: 3<*r*l rm% hearing, the beginning, 3TRT others ffj^TnT the senses whose, them ^*Trf5T5 ; ; ; = ?fa*re3T ning, 3TI5nj of restraint SIS?'- ^ffli sacrifice; 5T^^= ; (concentration), in the fires ^TfTf rTR. sound, the begin; ' ^r^ whose, them f^q^r^. sense-objects ; ar^f : others f nr^fiJIl sacrifice ; = f fffOTnr*. 3Tf5T5 of the senses, in the fires II RVS II Others again into the wisdom-kindled attained by seif-control, pour as sacrifice tions of the senses *nrffor fire all ; of union the func(27) and the functions of life actions =5T ; and ; t??^Trfa = f fy^orni. ^rfa of the senses, JTr'T^Trf^T = Jff^zt 3\*fnv\ of the breath, actions W*t 3T^ others WlWTCnWWTnft = 3Tr5T^5 ^T all; ; ; ^ : ?T^ the 3Tjfr fire ; of the self, the ; restraint, jjTRfirrfif even, yoga, of that, in 3jf ffi sacrifice = JcTrH^ Cff^ by wisdom, lighted. [ 89 ] the sacrifice of wealth, the sacrifice of the sacrifice of yoga, the sacrifice of silent reading and wisdom, men concentrated and of effectual austerity, Yet others vows they they ; (28) : $?533iTt ; = SfoZfor 1 3ST : Sfai % by substances, sacrifice, whose, whose, ; OTT35K: qriq^n'; = 37= = 3rT' aig: a^T tftT % % austerity, sacrifice, ; *&$' ; yoga, sacrifice, whose, rhey ?rer so ^toi aiqc others ^iun^9T!!?^[T: = prraw ^ *IR ^ 3*r ; %, study, and, knowledge, and, sacrifice, whose, they and; 333: the restrained (anchorites); 3ftrer3<rr: = 5frf *3f ^W.% sharp (difficult), vows, whose, they. : II R! II Yet others pour as sacrifice the outgoing breath in the incoming, and the incoming in the outgoing, restraining the flow of the outgoing and incoming breaths, solely absorbed in the control of breathing ; ; (29) Sff^ outgoing STq-R in incoming breath 3J}| [*t sacrifice breath jnoj in outgoing breath STTPi incoming breath ?ftff ; ; ; ; thus ; sm others . JTrorrTRTrT? = STF^TO ^T ^TTI^^ ^ Trfr, of pr^na, and, of apana, (the two) courses; ^^f having restrain- ed ; ^rTWr^ra'JTr: = STrorraR: TCr^^qr ^ pranayama, final refuge, whose, they. : II ^o II [ 90 ] Others, regular in food, pour as sacrifice their lifebreaths in life-breaths. All these are knowers of sacrifice, and by sacrifice have destroyed their sins. (30) 3T<K others; food, JTOTr^rcn = ftq<T ^TTfR: ZWI % restrained, in whose, they; JTTTT^ life-breaths; sacrifice : sjfbnj ; life-breaths; ^f f% fice, ; g-f all ; arft also ; jpr these z^rftf: sacrifice- knowers ^STrqWFTSTP = ait^T STR*: sins, tf&W'- ^1^% by sacri- thrown away, whose, they. \ \\\ 3 \\ The eaters of the life-giving remains of sacrifice go to the changeless sacrificer, ETERNAL. This world is not for thenonmuch less the other. O best of the Kurus. (31) of the sacrifice, 5frf^TCT^55r:=igw Rig ST^T ^f?r ^ ^ remains, immortal (ambrosia) eat, who, they ; qfr% go ; Brahman STftrf ; ^fTR^T'iL eternal ; ^ not ; ST^Pl this ; SfT to ^RT: world ; ; is; 8T-^fT^I.of the non-sacrificer ^: O whence; ^f^' best. other eh^TH = i^miI ^rW of the Kurus, Many forp and various 1 sacrifices are thus spread out bethese are born free. the ETERNAL. Know is thou that all of action, and thus knowing thou shaltbe l (32) " In the Vedas '' another interpretation. C 91 .] ^ \: ; thus of ; 7gf%qr manifold; : Zf^TP sacrifices ; f%rRf: ; spread ; Brahman (or Veda); % in the f ace born frr% know (thou) 3^ them ^fa all having known f3W$3% thou shalt be freed, ; ; ; ^ffhffri. action; ; ^ thus M of wisdom, OParantapa. ^ ; ii Better than the sacrifice of any objects is the sacrifice All actions in their entirety, O (33) Partha, culminate in wisdom. ^ir^ than better ; y53RSir<l (than) made up 1 of objects 3^1 ; sacrifice; 5n?rq5T: TtHT Parantapa; Partha der; Titf ^ = s-TPT^ ^f all of wisdom, the sacrifice SRH action; 3rnsT% without remain- ; ^jr% in wisdom ; qR^THr 1 ^ is finished. II \* II Learn thou and by 3r service. this by discipleship, by investigation, The wise, the seers of the Essence of (34) things, will instruct thee in that; ; wisdom. ftfe know; srfdTTr^ bJ obeisance; <mJWT by ; questioning thee ; ^3f by ; service 5T?^i% shall teach tlie % of (to) 5-fR wisdom ?TR?T: the wise; rlT^ff^R: truth-seeing. [ 92 J And beings this confusion, having known this, thou shalt not again fall into O r'andava for by this thou wilt see all without exception in the SELF, and thus in ; Me. ?jq[ (35) that ; 5fr?3T . having known ; ^ not ; JJ^: again ; *fr^. ; delusion; at?T qi thus ?frr% qreqflr (thou) shalt go TT?^ Pandava by this; (thou) creatures ; ; 3T-trTT (by) without-remainder ; ; shalt see 3Trc*TR in the self %nJr that is ; TR I ^^ II Even if thou art the most all sin sinful of all sinners, raft yet shalt thou cross over by the art; TfT1 ; of wisdom. (36) STfreven; ^?J : if; 37RT (thou) ^ than sinners; (than) all: C5T^ ;T of TR^TfT: most-sin-doing S=ptall; wisdom, by the raft ; only ; ^ fspT ^ sin (thou) shalt cross over. CT*TT the burning fire reduces fuel to ashes, Arjuna, so doth the fire of wisdom reduce all actions to ashes. As O qqras; qvjff-% fuels; g- r ^ (37) : kindled; 3TT^: fire; [ 93 ] (to) ashes; fi^f makes; ^%?T of Arjuna gftfT so. ; gTf"T: wisdom, ashes fire ; ; ^^4rr5t = 5T4[f^T makes ; Sfffrfa all actions vrcTmil (to) fr<j% Verily there is no purifier in this it world the like he that season. ?ff? is perfected in yoga finds in SELF wisdom; in due (38) not; 5TRT by (to) wisdom; tf^r similar; VV&fH. : purifier; 3U?T f?here; f%?j^ is ?T?J that; ^f itself ; ^riRfri^ = ^f^^J in yoga, perfected; gtt5R by (in) time; 3Tf?HR in ; the self r%m finds. The man who is full of faith obtaineth wisdom, and who hath mastery over his senses and having obtained wisdom he goeth swiftly to the Supreme he also ; Peace. the faithful; intent; benses, ^ rWT obt.ains ; %\j wisdom; ^mf^n = ?rarm^ -whose he ; frffzufa ^^ %. controlled, jffrt wisdom; ^se^r having obtained; "TO ; (to) the highest; srfmq: goes to peace; 3T-f^oi without-delay [ 94 ] But the ignorant, destruction ness, is ; faithless, doubting self goeth to nor this world, nor that beyond, nor happiself. there for the doubting ; (40) non-believing self, : ; ?T-5T: and ; un-knowing ^ ?raicTr = 3ET5I3I 9TIW ^^f ; : ^ ff and ST-'STPTT'T: *T %f?q ; : ^ ; doubt, this ; whose, be fsR^flr is ; is ; destroyed; T^ : ^ not beyond ; not; not ?T ^r^f world ; ; fj^ happiness of (for) the doubting-self. He who hath renounced action by yoga, who hath cloven asunder doubt by wisdom, who is ruled by the SELF 1 actions do not bind him, O Dhanaftjaya. (41) , $nra-S<Err3?Hf or ced, action, by = %Jt^ O?q^[ 3*3 *H^ by Yoga, renounwhom, him; gnrcrf^sRJsrai 1 i^R^ ^fs'sr ^ ^ ?T g- : by knowledge, cut away, doubt, whose, him, ; possessing the Self ?r not ; ^J-tfpiT actions ; bind ; *R*Rl Dhananjaya. 1 Madhusudana explains dtmavanta/u as ''always watchful." qirr. this ignorance-born dwelling in thy heart. STf^^s of the Self.GrrA . . ^RiriRr = ftt^zi 3TRRr of ranee. up. stand up *TRtT Bharata. fgj^r having therefore.. by the sword. ^ this. yoga. arrf%5 practice.the fourth discourse. be established in yoga. tfsre doubt. cloven. SIFT Thus in the glorious BHAGAVAD. entitled : THE YOGA OF WISDOM.. .[ 95 ) Therefore. . with the sword of the wisdom of the doubt. rP3Trr!j[ SELF cleaving asunder Stand (42) aT5I^W?r = 3igRr<jr gvr?R from igno heart-seated . born |^*r wisdom. O Bharata. 5Rr%rT1 well-determined. 3RT yoga which . renunciation ftvvo) . is the (0 . s^rf both : . ^j?ri% again. The Blessed Lord said : Renunciation and yoga by action both lead to the highest bliss of the two. one rfif that % of ( to ) me .?T5[r . praisest . ^ (<J . <BT and . action-yoga . srf? speak . O and then also yoga. . yoga by action than renunciation of action. fjsor Krishna (tbou). of these two . ^T^rT'. Krishna. Of the two which one better? That tell me conclusively. thou praisest. . ^uii of actions . $&: better ^rT^f: of these two . ^T^gr* renunciation jpr: . hig'iesb-happine^s-makers 5 indeed . is verily better (2} . srf| n i n Arjuna said: Renunciation of actions. . =5f and .[ 96 ] FIFTH DISCOURSE. established . pairs . tft^afrnr. and. not : ^|^ the arr^Tf: childmn arfq- sj^r% *nv . f| *npnfr ^ ^T^R^ as . cf[Tjjf?f desires . . ] of action. even aTTTCTrP . f^-^STrcft constant-re.[ 97 . 11 ^ n He neither posites. 5P^: should be known *f . ff indeed lfr. Sahkhya and Yoga in lie who is duly established one obtaineth (4) the fruits of both. g^ff ( of hates f not ) . *T Sdnkhya. nouncer. speak of the as different . . who from the pairs of opeasily set free O mighty-armed. . . q: who without the not . he from (3) bondage. . in ) . together with ^H^TS of both f%^% obtains tff^r the fruit. ^f: he . O mighty-armed freed.*ms3: separate wise . ^ jf%TrP ( IJ5R one . not Sages. and. excels. from bondage Children. than renunciation ^f^FT' action-yoga. ^ zU*r . . opposites easily . 5^ ^rq. Yoga. should be known hateth a nor desireth free is perpetual ascetic. the senses subdued. ?T(cjfH to obtain ^[JHT: mighty-armed. q^?^f?r sees. he. qfit: by the Yogas the ajfqr also r*q% zjnr is Ijejj oue 3j: 44M<| 3&nkhya sees . STRtft . ii vs n He who is harmonised by yoga. who. SELF-ruled. that . ^fr^rff . q"^RT g". (without yoga). from non-yoga . qfTS^: = qrnr 3^j: with yoga. although acting he is not affected. the self purified. f%: muni . (7) . who seeth that (5) sm^j: by the Sankhyas . is obtained . whose SELF is the SELF ot all beings. ^ that . Brahman 5f not f^T by a long time . . O mighty-armed. g indeed. . . 3q. the and. renunciation is the yoga-harmonised Muni swiftly (6) goeth to the ETERNAL. O hard . But without yoga. . hard to attain to . ggi to goes. joined. ^rrer: renunciation g:?sn . the Sankhya and the Yoga are one. . PTFT place gone to . .I 98 ] That place which is -gained by the- Sahkhyas is He seeth reached by the Yogas also. ^ and . *re^gi n ^Tl sleeping . f^l^ is affined. sleeping. . quered. opening ( the eyes ) niR^ closing the eyes ) . sr^f^ eating. moving. ?H?*TT : uf all. eyes. ir%^ grasping ( . %ft ?pK: the joined (one) . whose. : rtr^f^fl the essence- knowei T^^L . he . " should think the harmonised one. ff not . eating. opening and closing the " The senses move among the he holdeth : objects of the senses. STfcHr rf : by whom.-eoing. pure. 3^o^ ^^ touching . giving . Speaking. sf?*^ also . IK " I || do not anything.[ 99 ] yoga-united. ( . he 5^. ing. ^ even . r%f%rl anything . touching. giving. the Self. H*M thinks hearing." sreqj^ speaking . smelling. grasping. (9) ftq** . snt .5T . senses. of ) beings. hear. ( I ) do . breath(8) ing- srnot thus . become. whom. who knoweth the Essence of things seeing. the Self. . smelling: breathing. he ^q^ acting srPr even . cfi^fo . . self. ^m q?T- by 3 3 II Yogis. by the waters. ^fgf thus . having abandoned attachment. leaf. not. He who leaf acteth. ^^ exist (move) . 3Trrq^^r^ = 3TrcT?T: ^3& of the self. the ^fCfrlt acts. \\-ho. by the senses : : H yogis. feczKT having abandoned. ?F?3lRf3 = fff?pn 0^3*^5 of the senses. a[: 5fit attachment. perform. sin. ff^rT . in the objects . (II) cfifzisT by the body . qfjfiffaT actions.[ 100 ] the senses. by the Reason. BTP*R having ^rF^r affected. of is ?T placed. and even by the senses. ^rT attachment. by the mind reason . qj*f action. in unaffected by sin as a lotus sTftfoT Brahman. W^ main- taining. placing all actions in the is ETERNAL^ (10) abandoning attachment. $?&: ( by ) only f r??f%: ggfr by the srffi also . by the mind. perform action only by the body. having abandoned for the purification. f?f like. for the purification of the self. cfrq"^T bj q^H=T?i^ water. q: he. H^F . q^rn the lotus. . . the nine-gated "^$ the embodied ?T not . having final. . ir% bound. ^ ^ . neither acting nor causing to act. the fruit. ST^rff: ^rrr^TO. H actions ( as befoie Hrf^rr by the mind. l The body. attaineth to the eternal the fruit monised. ^ft the ( of himself ) . ^?^ happy . of abandoned. often called the city of Brahman. having abandoned. . acrf^ ruler city . attached RSfSI^ is by the impulsion. the non-united one. ^ffWi causing action. Mentally renouncing ler all actions. STfc^rf^. peace. j: impelled by desire. ^Jjfaof = 3fl<*T: fft of action. the sovereign dwell in the body resteth serenely in the nine-gated city. bound. the non-harattached to fruit. ^k^ acting not .oH tains. in ( to ) fruit . are (12) the united one. sits.II 3 ^ || The harmonised man. in the ?f even . having abandoned of action. effpTOfta desire. (13) ) . Peace. ?f^ ft ( in ) . f^lj: q-pT sin. g indeed. 113 Verily. enveloped. ^2Jrt of action. %q by this. q not ef 1 . 3Tff?r are deceived 5rR wisdom. and. and. in wisdom of the is destroyed by the them wisdom. *{ not.[ 102 ] The Lord of the world produceth not the idea of agency. eff^RT actions. ^rj?t agency. by ignorance. ). (15) . 3TF?^ takes. manifesteth. g^?f virtue. (16) . the world. nature. . the 1 ^H^^forth union. SR^T: ^ ?&&t =5f . JT^rffi exists manifests 5111% II i Hu The Lord accepteth neither the evil-doing nor yet the well-doing of any. however. ( ^vn^: own-nature. q^ even. ?rnot. nor actions. 1^5: the Lord. gft^f^rj of anyone. shining as the sun. Wisdom is enveloped by unwisdom therewith mortals are deluded. of fruit. ff (14) ft[5fftg of not. in ^ II whom unwisdom SELF. 3T?T^: beings. STsrTFnT and. nor the union together of action and its fruit. reveals the Supreme. the Lord. ?5rrlt emanates zfr*t= ! ^ not. 3TT?*R of the Self . is solely devoted to in THAT. ( (in) endowed. they . f flflPT in (on an . . ^r ?T in 3 That. and even a doe. ( is ) rT?j that. them . r^rrr: ^f?H^T: sin. JTTgj^ ) in ) (on a) elephant . an elephant. JTrftTrTI. irfsf in on a cow . of of 5 indeed. STJTT'T : ignorance. 3TTf^zJ3'f suiilike j3T?i wisdom shines forth <r?qT that highest.[ 103 ] by wisdom. they. mind. whose. er. they. a cow. stablhhed in THAT. (to) not. whose. only. Self. supreme. with modesty. wisdom. Brahmana . whose. and an outcaste. goal. r: II \< II Sages look equally on a Brahmana adorned with nrning and humility. (18) and. whose. ^^rfRTI. . establishment. they go whence there no return. their sins dispelled by wisdom. qx\ $ That.Vrf ?T (17) in That. whose. merged THAT. and. destroyed . f%'. they. whom .again-returning. That. ZTsrri% hy 5^?^^dispelled. . : I Thinking on THAT. they. *J7f% in ( on an ) outcasts. ^fif: rebirth or creation. f^fff: conquered . eifffcr: equal-seeing. STfJT2Il the unpleasant.' neither rejoiceth on obtaining what is pleasant. nor sorroweth on obtaining unpleasant. f? here ij^even %: by those . he f?T 3T*pjy: unbewild- he who cooks. ^ and . . ^1*3 1 in equality. Even here on earth everything whose mind remains balanced ruptible in the . Jffi: uiind. . aglfor Brahman. what ?T established in the is ETERNAL. established. f| indeed. whose. R^tq spotless. . qr<3i . obtained. q- and. is overcome by those the ETERNAL is incor- balanced. With Reason firm. fl^^f^f: . eats a dog. reason.and . <rfe?Tr: pandits. ^ even . (20) him . qpc^ 3ff^HI let ( him ) be agitated . ?jt equal in : agj Brahman. therefore they are established (19) . unperplexed. firm. % they. let ( ^r ) rejoice having obtained having not fq^H the pleasant .104 3JPT in ( on a 1 ) dog . rTWl therefore. *f and. not jf= jq[ . the knower of the ETERNAL. fly?T establi- shed. ~3WH of whom. ETERNAL. %^ in those ^H% rejoices. sTr^rr g?^ jdeasure. He whose and findeth joy with the self is unattached to external contacts. ^req^STT: contact-born . whose. O q only.[ 105 . Sfitar* q^ % those. . they are verily of pain. = S^TTR: %Tf^f% HW * (in) contacts. imperishable. nvombs. enjoys happiness exempt (21) from decay. I ered . established. for they have beginning and ending. |j?g pleasure. enjoyments. ( those) which . O Kaunteya. joined. whose.: . g in urn * : 1 Brahman. self in the SELF. self. gq-: the wise. 3T^3?r enjoys. f| The wombs delights that are contact-born. g:Qra*Rq:= 3*3*3 WW. of sorrow. f^fm external. i by yoga. ff indeed. STPSlrHrar: having beginning and end. Kaunteya not in them may rejoice the wise. he. agiqrT3Tfnr^r = 5r5rroT ^r^ self. 35ff%fJ[ Brahman-knower a'^TTT in Brahman . Jfnot. having the harmonised ETERNAL by = arrtTS W*f ^rr?Tr i yoga. ( the self. 3?ST unattached. he . ztfj that) which 3=??. he. srffTCTsfg i" TKFcTr fij'ds. (22) . goeth to the Peace of the ETERNAL. birth. ?infr ZErgTR^T'T =a^r"T5 f%^Pt . from anger. (in the self . ). who rejoiceth within. whose. %t man. who. ^3^1^: light. 3^1 **' ^m:^^: =3Trf: ( 3TR*TFT ) 5^T 3W 9'- the self). ere he be liberated from the body. that Yogi. the nirvana: f-?r Brahman-become 3TfqrsgF% goes over. Brahman. q: to. it . ^rff: whoie. ) Q . he. . illuminated within. ( *m yogi so (too). whose. he able jn37 ( is a happy man. gf: he. before. (24) inward. and. OT3 to bear. he. from and. happy *j^' n R$ 11 He who is is happy within. he. ) 5^7rt: SW . united. becoming the who ETERNAL. ^: (iii who. from the SFP=?T?^ ^T body. : from tf liberation defiire. ?5^ T?1 . pleasure. he q^[ . (in the self). 2j: who to 3ff: that .io6 : IT H ^R: n R^ ii He who passion. f^ here. BRRfIIif*s*T&: (^TrcHC^r) STITFT: inward. ^= inward. whose. 3TRTR even of pnjovment. q-. the force born from desire is is and (23) harmonised. force. =3T?r: . q^ even. he ?T?FtnT is able to endure here on earth. they . whose. qm?TR: = ztrT= VK*m QWl % controlled. ^rvrr?i ** r%3Tfrr^ri from and. whose. intent destroyed.Ri?his. in the = qfroTP 3r**TOT: 3srri. . iron. i. grgnlr^f CTT Brahma-nirvfina *% exists. of selves. upon the welfare of all beings. (25) SRqq. who are disjoined from desire and (26) desire. their selves their sins controlled. of subdued thoughts. of 3TPTrT: near. .nger and. ?=r!r?rr??f = *ra%ni w?IRI^ ^rff: f|% of all. sins. whose. whose. r>Rrrf?^R=f%r?rr: STRHF ^r^ ?Rri known. beings. mind. obtain the Peace of the ETERNAL. they. = ^ ^RPC.% worn away. . K^ passion. fsSTI^r: = fStsT Vt *WR % cut off. their duality removed. the 5PT% obtain Bishis. dualities. they. (of) welfare . the controlled %rl- q^r^ controlled. \\ . self. II The Peace of the ETERNAL lies near to those who know themselves. pleased. ^TTsfRfagTTjRi = ZKWIH * ascetics.of %<?r3t. (of) the disjoined. STSTR^QT the Brahma-Nirvana sftorSFIe'reP whose. subdued in nature. of those. ZRT%?l^rH these. the Sage. solely pursuing liberation. and. fear and passion. fear.Tr = STRT: a^f: t ^ middle. verily liberated. whose. g-^f always. and . he. ^f? ' outside. and. and. reason. having for ever cast desire. senses. 3T$TRt and. H: IR<^ With away senses. he who. as the Enjoyer of sacrifice and o . sr^ in the external. (28) controlled. f??3T having made. contacts . fj^r having made. Having known Me. ^rSfTTRrr: =m^: T*R*r whose. desire. and. and with gaze fixed between the eye-brows. and incoming breaths moving *75lfa. TO ^T ^FW: . ^ q: 3KH ^' gone. anger. the (two) f eyebrows. and. outgoing breath. ii mind and Reason ever is controlled. whose. having made equal within the the (27) outgoing nostrils. moving. SRf (two) equal. . r^ngf^grvrat^T^: = f%iTrrr q^f HW 5T f=ESf ^ liberation. mind. **g: eye (gaze).t io8 1 Having external contacts excluded. %: he. even. grR: freed. : gfa: the muni he. goal. STr^T^S the nostrils. within. sjrTr Tr . ^ STTR: ^ incoming breath. and. qq even. and. ^fRni to peace sj^ufsr obtains. creatures. he goeth to Peace. of ) worlds. entitled : THE YOGA OF THE RENUNCIATION OF ACTION. and the (29) Lover of ^trFTt sacrifices all beings. enjoyer... great lord . of the and. the ^ rJWf ^ of austerities. rTf^FRr^ Tl^J^ of all. me . ^TWWrTRri. of all . the mighty Ruler of all the worlds. the fifth discourse. jj[?^r having known. |jf*f the ilf lover. ( ^^ranOpKl^^fani. S^qsrf = 3T*rPtt and. .I 109 ] austerity. Thusiu the glorious Bhagavad-Gttd. ( HO ]. 1 ( i ) He STTTf^TrT not-relying (on ). qfffor^ = ^f^T : *f\$> of action. he is a Yogi. ^ not. not he that is without fire and without that rites. independently of the fruit of action. is not to be a real Sannyasi. that makes plans for the future. That which as yoga. qpfr Yogi. ^fTZf that ought to be done. know thou that nor doth any one become a Yogi with the formative will 2 unrenounced. 2 The imaginative faculty. and. . does. SIXTH DISCOURSE. ^T^Tr^T Sannyasi. . ^RI: without fire . 3PT action. ( 2 ) O Pandava 1 The Saauy&si lights no sacrificial fire. q: who. and performs no sacrifices nor ceremonies but merely to omit these. ^ and . without true renunciation. is called renunciation . and. 3ftif?T the fruit. ^not. ?T:he. ^ ^ without action. he is an ascetic. FKTCR ^sfrsr: The Blessed Lord said: n ^ performeth such action as is duty. called. . wishings. (of the) muni. ?frf yoga. si*?: to ) cause. HfT then. *Hhfai?<rcn?rrof m^r called. i ^ ii When a man feeleth no attachment either for the or for actions. qfe^ O' Pandava not. f| indeed. renouncing the formaobjects of sense tive will. attained. ( 4 ) 3(^T when. renounced. . renouncer. ffa thus . f%j% know. ST^S^cT^?^: = ^ ^Z&ft: by whom. to ascend. 5^% is . of the ascended . ^?T: yogi- ^ *T: not. then he is said to be enthroned in yoga.[ III ] gpl. called . 5%: of (a) g?r^TW the ( zf[*T[^*31 = 2if*t arr^3^[ even. Zfnff becomes ^93^T anyone.f ' 3 that. yoga. 313*^1% of attached. serenity 3TT^3?r: is called the means. 3TO of him. ipr peacefulness. ^ wishing action. call. when he is enthroned . ff?^r^[ of the sense-objects is actions. 3=53% is yoga. which . the in For a Sage who is seeking yoga. wishing. ^fR^TH the cause. ^^Trari renunciation . to yoga. action is called means for the same Sage. ?T not. zir*t yoga. f| indeed. jjr|T: ( they ) . all. he. II ^ II The SELF is the friend of the self of him in whom the but to the unsubdued self by the SELF is vanquished self. of the and also the SELF the (him) raise. ^ ( HTrf: 3TRHr q&i *W indeed. ^?% in (for) g^?T even ^T? may (would) become. ^7?^ the the self. ff indeed. . srr^TT the self. and not let the become depressed self. the ^ only . STf?^ the . nra: conquered 3T5THT*: not (conquered^. RJj: enemy srr^T^: of the self. =T his. hostility. 3T^: . whose.ftft (him) cause 3rr?^5f: sink down. ?f by the let arr^Trsf the to of not. srvj: the relative. self. ?f^j . self. of him *t?T by \vhom . the SELF verily becometh hostile as an enemy. 3TR*T'T : of the self . by the SELF.Let him self raise the self . 3Tr?HTr enemy self. self. self . (5) 3*Wf self. aTFTT the Hke an enemy. ?rn*n the the self. ^rrcRr by the self. the self. 3T^n. ^ even . lef for verily is the self's SELF the friend . ^ . (6) . relative. ^ only 3TR*TT . II ^ II . with knowledge. JT5Tm*9 of the peaceful. ( 7 ) nFffTrc^T'T: =f5T^: BTT^r 1?S[ ?TTO conquered. *** 5 1 : equal. ?r*JT JTRFTHRSfn^R T ST^TR ^T in disres- pact. and. whose. and. and. in pleasure. tfnfrwT^%S = 3TT?T cold. as well as in honour and dishonour. senses. self. in and. a stone and gold are the same. % is called 3FiN*T afrit ^ he. and. and. H'. and. rock-seated. satisfied. pleasure and pain. * 3^T ^ ^t "* in ^T tfmfrf: in heat. he. so. baiamed. and. rock. : II * II The Yogi who is satisfied with wisdom and know- ledge.SPUR W[? clod. of him . to whom a lump of earth. balanced. in pain. is said to be harmonised. ffisftfeq: =f%fSTHri^ grff: tf^rfoT jf?f ^^ thus . qWcTf highest self. ^ZW conquered. unwavering. ^ ^^rsr^^T^T: . . he. and. ( 8 ) with wisdom. whose. respect. yogi . self. and. whose senses are subdued. gold. whose.[ H3 ) The higher Self of him who is SELF-controlled and peaceful is uniform in cold and heat. and. for whom. he. whose. ^m ) self ( g^ffa let his inind (him) balance. and. in in in friends. and. W^fe: =**[ ^f^: n equal.[ H4 ] He who regards impartially lovers. in haters. mind. one over the other. neutrals. also ( strangers. alone. 3 3 II In a pure place. the o ) 3hj!J> ^T in lovers.' ^fq also. f^Rl^^ excels. neutrals. righteous and unrighteous. ) . and ?JTVJ*| the good. and. and. established on a fixed seat of his own. free from hope and greed. ?r?TrT always seated : ^Rf f^TJ in secret : RtHP ^T . friends. in enemies. foreigners and relatives. remaining in a secret place by himself. <rr>S iu the bad. ( 1 1 ) . = JRT ^ 3TI?*Tr : IW 5T : mind. and. and. with thought and self subdued. he ffTCT^fr: without- wish . ( 10 ) J^fTfr 'i the yogi ( . and. and. and kusha grass. neither very much raised nor very low. . a black antelope skin. in in apathetics. ^rn^rTr?^ controlled. made of a cloth. he excelleth. whose. relatives. : self. and foes. Let the Yogi constantly engage himself in yoga. 3TTft^'f without-taking. JTf^rcjj having estab- lished vf . ^1^ ^ seat. l^f. n 3 \\\ Holding the body.( in a ) pure . not . and. n There. head and neck erect. let TTf^^ iieing 2Jf*T seated : 3TFH% on a seat . 3?!^?^ very-low 4for- nrm^WTTCH = =1^ sir^r ^ ^rn ^ ?TTC ^RTH rr^ cloth. ^T f^F'qr tions. he should practise yoga for the purification of the fT^T self. ( 13 ) ^H straight . and. in a place . . orass. immovably steady. ^jr?r having made 5 zrar^%fg'3raTO: = ZTrTr: f^Trf^ ^T ffj^RPl. and. in succession. and. of mind. ( concentrated ) . head. looking fixedly at the point of the nose. ipT mind . ( 12 ) there . 3T*f f%3rf very-hiVh ^ not . 3Tr?*R: of self (his own). ^ R n having made the mind one-pointed. for the purification. yoga. of the self. and . fi^I ^ body. with unseeing gaze. . with thought and the functions of the senses subdued. in which. ffcR firm. T %^: ^ . \^r^^1. and. him practise. steady on his scat. and. holding 8T^5T immova- . of senses. that. the aclie : whose. ^Rr%frq?4 = WJ: neck. HW *r controlled. ir^rq one-pointed . skin. SFWTfcFZII. ^ *(' calmed. whose. self serene. =3Tf T^: ^^ ?T: I. tixed : the i mind me. whose. supreme.'>n'VTT: = IPSf IIP. ?[rn% o peace. he. fearless. balanciii'. nsn The Yo^l. i?T^: ?i^^?T liaving controlled . *TM=3T JJrE STtfm The achari. fear. ever united thus with the SELF. forepart. aTF^frl him sit . harmohim sit aspiring after Me. Bi-ahmachari. with the mind controlled. to the supreme Bliss that abideth in Me. to that . whose. firm in the H^R: in 8 II the nised. he. ""I seeing. ^rR: balanced. of the nose. whose. he. 5T?r of the . . . for*: steady. ^ (his) own. he the grgmribnr ff?J7T: = . the end. self. R^rT^rT^r: = f%^ HRH ^^T & controlled. in vow . of which. goeth to Peace. thinking on Me.ble. PT^OTTWf = PT^T'F T'^'T WW^fift the ?ft nirA'ana.'j ( 15 ) ^ f Mius . ( 14 . I^TTT let niind. f^p the quarter and . mind. let vow of the Brahmmind controlled. STr^PT these]:. *j^ looking at. RTrTr HP : ^^ ?r: gone. Yogi. ^[ff alwys . whose. . and. O Arjuna. ?f his . of rf^ conhim *j=?jj^r. and. q^fftf solely entirely) of tlie rST ""-eating. to sleep. nor who who is eateth too much. nor too much addicted to sleep. = 5^r %5T in actions n^q . yoga. foundation. not. not . ( 17 ) Yoga killeth out eating 3rfiT?rU%?reTO trolled. to that. whose. ?T nor even to wakefulness. whose. grF^ffrf ^r^TW = 3?K ^ff: ^ ?f^tr^: ^ ^W him . sleeping. of . ^^ controlled. Verily yoga is not for him who abstaiiieth to excess. in all pain for him who is regulated and amusement. attains.( "7 ] rft i me. ( controlled. 3Tc3>5Tri: of i* . ^. behaviour. ^T even . of : him . ?T5?r O Arjuna. vr^fa becomes g:*?f?r the pain-killer. . food. ^TR^JTtftaTO^ q?af rl^f too ranch. waking. <J ( 16 ) not. *sf aud. tendency. yoga 3T?rT : T not ^ and ?r . amusement. 5^Df = 3=rfJ: BTFfK: ^T f%?K: ^ Z[^I and. of which. regulated in sleeping and waking. whose. regulated in performing actions. whose.and. ^fT?lrr: of the waking. the much-eating. . : and. indeed. ( 3frTS . quieted by the . mind. . ^qifr simile ^nr .e selt. free from longing after all desirable things. f nW R^lcTCtp (a) windless (-place)flickers . is ^rs=t ^>I>^: (for) for (objects of) desires rf?T : balanced. fi<r: standing is ^ not . f[% fhns: ^5^ said. [%% mind . in . As is a lamp in a likened the Yogi of subdued thought. ^T that .* \\ When his subdued thought is fixed on the SELF. -whose. to such in the ( yoga of the SELF. then it is said " he is harmonised. zirfr^Tl^ = ^rT f^rf 5^ the ) 5^1 controlled.the Jg a > ^fT^T^: of th. f%*$?: not-desiring. znTTO." 18 ( : ) 3l^r when r . I: ST^ffl^ sits do\vn. windless place flickereth not. ^ only. f%R3<T subdued . of him gaffi: ( of remembered tftfiR: of the . tben. absorbed a lamp . practising . Yogi. ZI?JT 19 ) as. That in which the mind finds rest. all. ^rr^TR in the self. f^r^f the mind . in the vft . : ^ even . iff even 3T4 this moves rfr^T: from the Reality. ^ which . . that in which satisfied he. ?rqr that . : .practice of yoga the SELF. . . seeing the . gn^KRT by most final . ^5cj pleasure r . he moveth not from the Reality ( . 8Tmr^l= "%frT the senses. : . by the service. Which. more ihan ( beyond ) where. f%^ curbed. and . : IR 3 n That in which he findeth the supreme delight which the Reason can grasp beyond the senses. knows . . . 3TTc?TR the self seeing STf^TR in the self 3*3f*r content. . he shaken even by heavy sorrow it . wherein estab21 ) lised. where . q which sre^r having obtained . he thinketh there greater gain beyond is is ( no not 22 ) wherein established. STHHTr by the . ^:^ by sorrow. v& . ^q?f: fixed. . . . qr and . SHWRr = SHT^ %^f er of yoga. self is . ^ not. 3qTT% comes to rest . graspable. SELF by ( SELF is 20 ) where . . . having obtained. JTFfi the reason. ^T and srqt another r^pT 33: than that H^T% thinks ^ not SfrRl^r greater gain which ffcnf: established ^ not. . T f%3f*T with paiiis. 2U!T^f^?T*i yoga-namen . side. by the mind the senses on every side. tfrf^f having abandoned. by the mind. mind. 3T that. collection . jR^rr senses. Abandoning without reserve all desires born of the imagination. 3TRl^ desires . with ( 5:^qrrf%^rT = ^:%: ( *Erart . whose. the ) dis- junction . %IT: yoga: aTRl^ar^^^f = n t despondent. ^T^c^TJT^T^r^. by him.[ 120 . . curbing in the aggregate of ( 24 ) imagination-produced ^T^T^ all. \\\\\\ That should be known by the name of yoga. ^ U%^?TS without remainder. f%^ZR surely should he practised. ] ( by ) haavy . RfR^T*^ ST'TrTrT: on every . disconnection -from the this union with pain. This yoga must be clung to with a firm conviction and with undes( 23 ) ponding mind. 3TPT even f%^T?<^ is moved. from ) conjunction. even: f f?q?nt = f f?2?rTrl 1TT of the having curbed . RCTTi* let (him) know. of Reason controlled by in the steadiness by means having made the ' mind abide SELF. whose passion-nature calmed. ^r^?5^ unstable 3rrctTO unsteady ^ having restrained. thence self. having let made. by ) gradually 3q*^? let him cease ( from by the reason vjrj%jr faarr = vf?Tr *T3Trnstr by seized STRT^rW self-seated .IK H n Little by little let him gain let tranquillity . ^ him think. ^rfcf also. not. whence. ^(^ let ( him ) lead. mind goeth it forth. flfff^rj anything. q?f: . out. . ^r%: activity ) . who is sinless and of . ^gjr ( firmness. . ^rf: let him bring i'uns r{^: under the ( 26 ) whence . II f 3A U As often as the wavering and unsteady it in. him not think of anything. nfK^r% . T l [TI?R Supreme joy is for this is Yogi whose mind is peaceful. q?frjthis. 5T%: gradually. so often reining control of the SELF. ipf: the mind : . (25) . 3Trc*TR in the ( in ) to control . JR: mind. all. 351^^= Brahman-become . ( 28 ) gsnj practising yoga. pleasure 3?^% enjoys. smHHT the self . beings. passion-nature. creatures . touch. sin. . ^ Z(^3I rfrf he. ( gr 27 ) = sr^rirT this z^zf peaceful. whose. *R: . msrw ^ in all. that . mind. 3TRTR the 2irfr yogi . g^sTT with ease. ?im?:3T^^= qfa f^: g?3( to 3 subsided. ag!?T?q?Il. him . ( 29 ) ^iaW^^^S^rS him . \\ ^ . ^fr always. <r. ^ thus.[ 122 ] the nature of the JT5rirT*R?T ETERNAL. abides.f zmT?[JJ: . self. him. . q and.= STgJ'Jir ^CT& with Brahman. (I The self. whose. whose. seeth the SELF abiding in all beings. (in) = ^rfiT ^rTrfH ^4^?rrf?r self. yogi fj^ pleasure . whose. harmonised by yoga. . ever harmonising the self. . hath put away sin. f| indeed . all beings in the SELF everywhere he seeth the same. 1 aT[c*ir% in the fg^ sees. 3TcZ?rT ultimate. \\ ^C [\ The YocjT who thus. highest 3%rT comes (to) sinless. f^Trr^?*T'?: = f%TrT= ^?JTq: ^Zf ^: gone. he easily enjoyeth the infinite bliss of contact with the ETERNAL. ^TTTO. worships fj^r^l. in ) unity . ^ of ^ f all . existing . ZT: everywhere. perishes (gets lost ). established in all in unity. of him will lose hold of Me. . everywhere. I ( not . and seeth everything never lose hold. to ( 3: . sitting. and he shall never who. balanced. ^Z[ .[ 123 ] l *P by yoga. of him . whose. f 31 ) in all. q[ff yogi Hfa in me . . Jfj me . Me. Sf^r everywhere. Ht me. ^Tlf: is. VTSJfo . that . He who in seeth Me I Me. 333 . (in) beings. He abiding his who. f and me ( T^j[% ) : sees 1 . qofTOffi get lost g he : =5T and % to ) me . that Yogi liveth in worshippeth Me. OT^Tf% perish not. beings. . self. established tf : ^tfT every way . he . qfa in 1 qs^f^ sees. . BTff^TrT: STfqr also . ?R^TT: equal-seeing. whatever ( mode -who of living. ST^T Arjuna -?T: . 3frT: . q^ifa sees. strong and difficult to bend hard to curb as the wind. through the likeness of the SELF. ^tf by thee. O Arjuequality in everything. said : Thou hast I declared to be by 33 O Madhusudana. deem it as ) ( 34 .: . ( ) which. . he. slayer of Madhu of this. 5*3 pleasure yogi. ^r or. owing to restlessness this. ( 32 ) 3TR^T7*ZR = 3Trr*R: 3Tf<TFT of the self. qrffr 1W highest. declared tr^?i g. ?r not. ^ f| T^f: 113 8 11 it For the mind is verily restless. . Jfrf: thought. O . =qr^^c^rft from restlessness: f??!^ stability ff tjTPI.p^f by equality 3jf I : T^^H firm. 11 ^u Arjuna This yoga which equanimity. q: who. is impetuous. by the likeness. qf| if. jffT?. painful. ^r is 'V : 5:^ sorrow. seeth who. Krishna I .He na. *R equality. see. 3^ yoga. see not a stable founda. whether pleasant or he is considered a perfect Yogi. tion for q: it. ^^f every where . .<T^Tf*T . . H: the mind . by a but by the SELF-controlled it .. rTf^f 3T? ftf? gripping.restless . $OTT O Krishna of it . JWrfiT I . self that is is attainable ( by properly directed energy. The Blessed Lord said : Without doubt.-. : jfftf : opinion.'. . O Kauuteya by dispassion ^ and wt Ycga is uncontrolled hard to attain. methinks. whose. hai-rl grip.. whose. ^ . ^rztn of the wind. q^ . ( 35 ) . ?UT: yog: . Tr<T: : hard-gained : ffrf thus : % my self. rzi doubtless to . great-armed . STS3rnWTr = 3T*T!lrp by him . the mind is hard to curb and restless but ir may be curbed by constant practice and by dispassion. *WT think. self. f? indeed . ^fr^Tfr %. ^ftSfrf strong. haid to be done. 3T-zr^T?f *^^r T 2l'JT practice: . indeed : ^r%?l held. moviiig. 36 ) 3Tr^TT3TC3?nT uncontrolled. 5^ bard. impetuous. w. O mighty-armed. 3Wc*^r = ^ra aTHHr HW WT controlled. >>y the mind. O in yoga. $3 like. ST^rcjjJt. perfection is He who Kri?hna ? ( 37 ) 3T-^lf?T : un-Rubdued . is 38 ) that. .strayed. Fallen from both. QTSfRfg: unstable.[ 126 ( . to obtain STTOcf: through means. failing to attain what path doth he tread. ?r not both. ^fj to what . ^OTT %<nTff 1 Krishna . . from cloud. deluded in the path of ( the ETERNAL ^fgq. from yoga. ] by him possible . rf?f path . iT'eS'f^' goes ( he ). S>TZfmre: =?VT3Rf: f%*5"torn. jj indeed . O ? if. ^^rTTf'T^r = ^"f^sf JTF'T^' H&X $T. ^T-JTr ^ not having attained . is he destroyed like a rent cloud. is fallen. 2TrT?Tr by the ) endeavouring . V^aff by (with) faith : . JTfrarff mighty-armed. mighty-armed. Arjuna said : unsubdued but who possesseth faith. ^r^T^f^rf^ = 2MTff ^f^rng of yoga. perfection . with the mind wandering away from yoga. whose. he . JRZifa destroyed. ^qrT: endowed 1 . l%smif = l%5r ^ . mind. unsteadfast. agW of Brahman <ff*f in the path. ?T not . . . of mine . 39 ) *T my : . surely . this (TrT?f . gTr%q[ any one resf?T g es - to an evil path rfr?f beloved . qr?| O . oughtest without of . g"3?m^!T doubt 3^5 (of) this. the solver q not 1 . in the next world. is world nor in the to come there destruction for him . . doubt. beloved. sr|ff% . c^q[ than thou 3T3 another. never doth any who worketh righteousness. \\ The Blessed Lord said neither in this : O life son of PrithA. (I 3 Ml doubt Deign. 3??ZIPT$<1 ( fate ). ff not . . ] f?pji?: deluded . to be found save Thyself able ( to destroy this doubt. to completely dispel this for there is none . O Krishna. righteous-doer . tfroj . fjj indeed 5TT?J% is to be found. remainder. ?f^l*RF : fjCTf Krishna . tread the ( 40 ) O Partha . ^ even ff here . path of woe. ^TH to resolve. f^RTSP destruction 5ff| ?f^ of him.[ 127 . . the prosperous fallen . *f| in the house . which ff?r like There he recovereth the characteristics belonging* . this. tne pure. ^ even q^q. c tfrftTPl o? to wise. jrrcJl ( 41 } iiaviug obtained. ^?y in the family this. FJr^jT^ worlds. 5n*Jcff: everlasting. in the world. becomes. T f ^fqw having dwelt JflfacTt of : . he who fell from yoga is reborn in a pure and blessed house. ?sr% . 3frT<FTriL of yogis. be born into a family of wise Yogis that is most difficult to obtain in ( . <p3^?rPlL of the right-doers . g^p years. . ff indeed. r. obtain. 3Tf*T5fR% born. and having dwelt there for immemorial years. Or he may even but such a birth as this world. 42 ) . is from yoga. hirth . 5^*f very af?jr difficult .[ 128 ] Having attained to the worlds of the pure-doing. arfq" also. completely purified. he reacheth ( ) the supreme goal.to his former body. even the seeker after yoga goeth beyond the Brahmic word. by ff ) practice ?pr by ) that . T and in perfection ^f^??T = ^tfpCTf *I T?^T WrT thence. he . ^TC^STfJ sound-Brahman. . body. is ( . the conjnncHon . wishing to know acrfq- yoga. ?j. labouring with sin. by former. ?T he. . *TCRT strives. rejoicer. whose. 43 ) that n?4%T-f^f: . ^fa^ff of the Kurus. ) from ( with perseverance . goes beyond. ff^ fl^RTTSft S: II I ^^11 By that former practice he is irresistibly swept away. ^FTT But the Yogi. *$: again. and with these he again laboureth ( O joy of the Kurus. STZl^r?l 45 . fij3% swept away f%n3T5: mdeei . Only wishing to know yoga. 'grf'-SrSR ( ( 44 . 3T^?r: . 3rPTR: striving 3 indeed.. ^jr*T of Buddhi. 9 . fWff obtains qnf%ff3ni belonging to the previous . 2fr*T^| also. for perfection. assiduity. purified from fully perfected through manifold births. ^3J[lf!f?*<T sin. ) = "jt^T q^ even of 3T*2n%5T . 35f there. ^fifi the yogi. helpless. ^n of all. (by) births.V AD-GIT A. higher. arRRT: also . STIR^T* than the wise . HRfPNH faith-filled. q: who. adoreth Me. the siith discourse. arfacff: . harmonised . thence. worships. greater . 47 ) ztfRRPl of yogis. the yogi . ?f: he. ^^ = jif jf^pr in me. goes. . T^r^to the highest ?rm*I.[ 130 ] : by many. he is thought than the men of action . ... arR JTcf: thought . sfrtfr yogi . entitled : THE YOGA OF SELF-SUBDUAL. perfected . And among inner all SELF abiding to be the Yogis. itrrn^TTr with inner self. *($mfl therefore ^fiff a yogi >?^ be 3T^f Arjuna. % by me. rTTf^ro: (46) than the ascetics. 33-. O Arjuna. path . . 2tf*ft . . he is considered ( by Me most completely harmonised. TO: is thought. *H me . with the in Me. . Yogi is greater therefore become thou a Yogi. he who. gTRrFT: most- Thus in the glorious BHAGA. full of faith. srf^p the greater efififei: than the actors . *r5KT gone. *foft The Yogi is greater than the ascetics the to be greater than even the wise . vnf: . ^f^ir . WTO' ?f fj 3*3 *T . what ought) to be known SHTO5 ^ sr^^fj other . mind. . . more . refuge. . how thou shalt without doubt ( I know Me Tfzt to the uttermost. f^ here . he qr?f Partha . T not . refuged in Blessed Lord said : clinging to Me. whose. whose. together ff this declare remainder . whole that . Tf me 3*rr . having known ( . . ) in me. I. . which. Sflj which ST^qTrf: without 5U?T . O Partha. remains. I will declare to thee this knowledge and wisdom in completeness. ( ^^ thou ) . f%5TRf ?H? . . he. there is ( 2 ) nothing more here needeth to be known. STRTTfiTTr: = 9TRTrR : *{^: 3TO *P attached. having known.SEVENTH DISCOURSE. its % of ( to ) thee %T? I knowledge with knowledge. performing Me. 3U*T yoga as gH^ practising *F?PSRs=3Tt doubtless shalt . 5TT*3Rr know J^ listen. . that hear thou. I 3 II The With the mind yoga. strves also . *TT me %f% knows essentially. . the striving arfqr . . : (of) successful .( 132 ] Among perfection . ff?T thus. H u the Know My other nature. this % of me . u This the inferior. *frr: earth J^H: Titiud : these are the eightfold of My (4) : BTfT: tgfifr y?a[ water. : fire. some one . air. among thousand for some of Slcrr? . by which the (5) universe is "pheld. thousands of men scarce one striveth for of the successful strivers scarce one knoweth (3) Me one in essence. 11 ether. perfection . ^T^: air : ^ and egosm nature . water. men . . eightfold. " u Earth. fire. Mind and Reason division also and Egoism nature. the life-element. STT^: rea?on JT^ e\en . higher. O mighty-armed. fasTf divided. of ) whole 3T*T?T: ) %*%' source becoming : sn*i3: ( place of dissolution rfVjf also. . other . All this on a string. frT from (than) . rows ^ ^f in a string like. . i'hanafijaya . understand ( . ^nfo is Supported afiTJt world. I any one a ll 5 ^rftcf is . ^f^l in . faf this. . ^fpT ( all fj% . this. (6 ) > q ?rdr5frf*r =<r?r SJTR: ^JrirR : ^rf rnPT . nature f^r^ know . JTTT: naught whatsoever higher than I. me . *m\ by which : ff this . higher life-element: Hfr^ffr great-armed. SI*T<T: spra: R^q^IT of all II ^ am II Know this to be the womb beings. I the source of the forthgoing of the whole universe and likewise the place of its dissolving. ?f not : 9Tr?t . . as rows of pearls (7) . they . otlier J .[ 133 ] lower T . whose. 3Tf I of ) ^cT?a[ . thus of 37W3 world . O Dhais threaded on Ale. TOR ^r ii vs ii There is nanjaya. beings . . % my qiri. SffHlft. ^^ tn JTT^r ( is ) threaded . womb. . f: of pearls. this . q-^ higher is v^^^ . than . g indeed . II % () The pure fire fragrance of earth and the brilliance in life in all am I : the beings am I.134 I the sapidity in waters. 5<^: light . the splendour of splendid things am I. ^5f: life . . fire fr^?Tl =q" ( in ) beings ^q": austerity and . !T*Tr the taste : 3?f . the Word waters of Power in the (8) Vedas. the radiance STR* am of ^rRlCTzrar: = *IR: ^ *&? pranava . *T^T: smell . ST*?^: ^rafS=*raf3 "%*3 (in) in ether . ^ and . men . am ( I ) : rfqr?f*J in ascetics. in the Vedas. . ^^ in men. pure "^ and . sun. STCfJ ( 4n%3f Kaunteya the . O Partha. % ^f^T virility . ^f of the moori. . and virility in in I ) . earth . "jfzTo^rn in I in ) . and . sound in ether. as the eternal seed of all beings. and. . (10) I . STf^r am all ( f^vrr^^V in . and the austerity (9) in ascetics. . O son of Kunti. am the Reason of the Reason-endowed. TT ^T^^fRTFlt T%%: Know Me. W. ?[S?: sound. the all. I the radiall ance in moon and sun I . from me . ^ even . rTRSTT: inert . TPT the O Purtha. srf^Tam (I) . of the 8plendid 3Tf I. natures. ^ . . *m%37f pure. *rf me ? . and . and. I am desire not contrary to (il) duty. by desire. ( gf^: g^tftTni . H73T know reason . ^ and irfq in even I : f [% thus H^ i" them ?fp^ these f^PST ^ which know ^ . Zf . active. abandoned wnr^ = qfa **fe^g'> iu beings. Lord of the Bharatas. . not g indeed . slothful. not I in them. ^^m^ srftT : ' eternal. but they in Me. ^rtHprn^= ^fqm W3RP*. In beings. . (of) all. ^ fW^f%rre. devoid of desire and passion. . ^im desire. active . not ft opposed . of reasonable am I ) . srf^T and. of beings. efffJTCHT- f^P*fcrI. ^ they . And I the strength of the strong. 3T7 strength . O Lord of the Bharatas. with (to) duty.I 135 ] 3T5T seed. >^j ni (I) . mil these The natures know as from Me which : that are harmonious. JTrf: . . me. ^lf : splendour ^STfl^nC. . m^: . by passion.= ^jr^^ . . 3n*m[* U*TT!I of the strong. (15) deluded . they cross over This divine illusion of this illusion. knoweth not Me. : Jfir ' ^rar illusion JTT'Jm . the vilest men. ^KC?^T bard to go beyond JTr^HI. .[ 136 1 All this world. m*l me arfv^RITW knows well . they come not to Me. rn* to me . above these. ^l higher 3TS3?^l inexhaustible. . ^t than these . *n%: by natures. f%pr: (by) three. they whose wisdom is destroyed by illusion. qfvr: JJOITO: (by) the : guna-mde . t() mfl 21 who. ?T have embraced the nature of demons. ^r tliis. imperishable. ^isft guna-made . 5*$^: = T^ evil-doers . hard to pierce. cross approach. caused by the qualities. . these. this. deluded by these natures made by (13) the three qualities. lowest. STCr^HF: 3T*4Tr: among men. if indeed. deceived : ^ rot : H ft T his 3TT?t world. the deluded. 51 they The evil-doing. . . m*f. (bj) . ii^r ^nfr TO n 3 n is Mine. (14) ^7 my 5 divine. who. 5?r: approach. they who come to Me. not . illusion : ijrTPl. constantly harmonised. I am supremely dear to the (17) grfi: %urrq: of these ^rpft the wise. . O . devotion. ^f me 3Hf : people . the unhappy. ledge. I^2i: . . well-doing. Pt^grfi: =f?r?T always balanced . ?R Lord wealth. wis. dom. worship. = 3T153T asui-ic 3U*f . and the wise. ping the One. ^r^T O Arjuna. refuged . they '?THjt >TT^^ nature *TT Fourfold ship Me. excessively: ^r^ I. W$[$ = Vlfi whw\ . in division are the righteous ones who worknow- O Arjuna: the suffering. *^ jjJifHI: of the ilcM^jJi. -s rx rv rv WT^IT Of wise. 3TTI?T*TPTr: . irsRHf^ = tigpf?^ . Lord of the (16) Bharatas. these. q": ^ indeed lie. ^1% torn away. is the best and he is dear to Me. "BT and . the wise. . whose. dear. whose he wise. Wtf: wisdom-desiriner. Vf^% worship . thus gjrft the wise .f 137 ] JTr?ror by mdya ( in ) . VRTT^T Bharatas. ipT of me. ^TFfj: 3*3? g": in one. and. the seeker for the self-interested. R|1(|<>a$ excels fifa: dear. of the seeks. : fourfold . vJ<K|: fixed on Me. iu < ( at ) the end . as the son of Vasudeva. he. than which.[ 138 ] f| Noble are all these. but is I hold the wise as verily Myself. -^f^q|J^ of births . he ?R^ ba- ^ ^r^rTiif : =^ ^rf^rf sJ-HHF 3RSTT: rff not. self. 5 indeed. is. q^all. the highest (18) noble. q^T even 4||cHI self. TJ% these. . self. path. ^p% . ^T: ^[^ all : f^ thus: ^: he: JT^T?Tr = T^RT . ^my. better. whose. . the Ma(19) difficult to find. he Sjjjshr: very-hardly- 1 A name for Shri Kpishna. very T Vasudeva is all. that-. . Vasudeva. irfrPI. At the close of " many births the 1 man full of wisdom cometh unto Me: hatma. lanced. path. SELF-united. f% indeed: ^rfn^n^^rff: even iff me whose. great. (of) many . *Trn ^pft the wise ." saith he. 4<lR'iJd: 5T: fixed. he. . ^T: q^ even : . : opinion ^(1^*11 . knowledge-possessor ^f to me XJ' 1 l Urt approaches. 3*5 obtained. He. . seeketh the worship of such a one. 2|f which. ^ I. . rf^I of j^^f with faith -^f^^jj^to worship. . led Any such devotee otee . rTrJ shape. ST7SJ% ap^T^r *NrlP other gods. aspect I at with faith to worsp any worship wt faith of the bestow unswerving verily (21) who seeet wo seeketh that man. (22) .139 ct FfWTRSJFT IR<>|| They whose wisdom hath been rent away by desires go forth to other ternal observances. ^ which. ?|^f of him JSTfft faith . : . by desires. ^ri^H(: = % torn away. endowed with that faith. ( 20 ) . whose. rule : (vow) . 3TO^RTT: = wisdom. and from him he obtaineth his desires. -H\WW having taken up . |-c^fri wishes him ^^oTT steady . according to their : Shining Ones. 3: who: 2f: who. devotee. %: (by) them T ^ : (by) them . m even . resorting to various exown natures. they. ?f that ^ that. HrR: . I verily decreeing the benefits . proach . f%^|f*T make . . ij^| by nature . ^jcT^rj. (24) ^S^TK unmanifest. 4iHI<i desires. as having manifestation. intelligence. To the Shining Ones go the devotees come worshippers of the Shining Ones. of (to) them ^TT me to the gods fnt ?ods. ?TT'Iv t o . tffi my. (lie) of it . thus. <rar(with) that. that belongeth to those who are of small intelligence. *J^3T with faith. . m^ me ^f^xjSj: tft highest . ^r^*r nature. and.[ 140 ] g: he. Tfffi the %>TT fruit. ( 23) of with that . best. worship. 5 indeed . ^^^f^ imperishable. small. my. ?Tq[ ^1% is . RQrilH decreed: f^FT Finite indeed the fruit . united. -%W?\ arrived . the Unmanifest. . 4|c-qHMyi'*( . manifestation irrational: . rf^I -cpfi: . ^ ^ indeed. II ^? M Those devoid of Reason think of Me. = ^PTT ^T ^TT . f^f wishes 5HTW obtains. 'sqfq- also. jf^jf by me. benefits. knowing not My supreme nature. ^TRTSR'T rfrp worship thence. *|v4H ozrfrFra to . . most excellent. ^r^TntrT: unknowing. but My unto Me. q*(<^\ whose. imperishable. nff^r go. . think. an end . "^-qf them . devotees ^rtf^ eo . that are to come. beings ^f me 3 indeed . sprung from is Yoga-ni4y& the creative power of yoga. the un- born. ^^. all things being but thought-form?. O Arjuna. T not . covered.Nor am illusion. . Hcfcur: known 3T$TO of ali . enveloped in My creative This deluded world knoweth Me not. knows. unborn ^fojf^^ imperishable. ^ and knows ^ not. that are present. ^r^T O Arjnna. vrf^szirfoT future.. =ET and. ^ . nut. 1 I of all discovered. . but no one knoweth Me. (25) . r: by this. (26) "^ know. ^ I . . ^8^ any one.: world qj^ me . =srf[ I. ^JnTrf^T present. ^!f*T5!FTn% yo^a-maya.. ^: deluded. I know the beings that are past. ^ . g-JTrffrTTf^ past. By 1 the delusion of the pairs of opposites. the imperishable. they. freed from the delusive pairs of opposites. in vows. ^rrRT' ^ 1 having . O Bharata. r^'T of from bate. steadfast afar*! in whom sin is come (28) to an end. arises. >flT<T Bharata. worship Me. they. *rr me . indeed. universe wholly deluded. vow. and. all O Parantapa. to end . beings walk this (27) ffrf desire. t they from delusion. pure. action. 5 . all by it . zjff?f g > Tt^T Parantapa. and. : Trffr 1?rrf% ST^ to delusion *n? in creation . %& 5nt^T*t ^ firm. for liberation . (29) They who from old age. by the delusion. 3T??riT?t of sin whom. qTO SRHT* P men . this.attraction and repulsion. of = 3Trf : TrT gone. whose. VT5!^ worship . and. ^TcffrT ^f | birth refuged in Me strive for liberation from and death. beings. of them of pairs. they know the ETERNAL. the whole SELF-knowledge and all Action. gu^^oTrq . f But those men of pure deeds. freed . whose. %T from and. from death. the pair. Thus in the glorious BHAGAVAD-GiTA. ] taken refuge in . they. % ^5 ^R^ balanced. together. g. 3Tr%oT whole. They who know Me as the knowledge of the Elements. erf^T^ = 3TT%U^T . and. 1 sroroicfiTST = W*W Jjf 3tfX of going-forth. with the adhiyajfia (concerning the sacrifice). and as that of the Sacrifice. . made. l Death going forth from the body. together Jjf me ^ and. to tne Atmji. they. entitled : THE YOGA OF DISCRIMINATIVE KNOWLEDGE. jrgl Brahman . f%^: know. with the adhidaiva (concerning the S^TWfqt4 = 3Tfp3?R gods).4 action . J (30) ^^rftf^Tr =<T*rfwith theadhibhuta (concerning the elements).. =JTK also. (concerning . ^ . time.f 143 . mind. know Me time of forthgoing. zicff^T strive if who . ^TfWlJ^^t the Self ) . ^rtr^riy whose. me. ^rfq : they. ^ and. ^ and having referred. 3[ who.the seventh discourse. verily even in the as that of the Shining Ones. harmonised in mind. in f^: the know.. % they . best. f% what. ^f: who .[ 144 ] EIGHTH DISCOURSE. JT^r^^TI^' spj bow . . . ^rf?TgrT adhibhuta . ^p^f^ what. and Madhusudana ? And how at the time of forth( 2 ) going art Thou known by the SELF-controlled ? STpitag: in O adhiyajfia this : : Zfpi how . ? ^5T Brahman. is knowledge of Sacrifice in this body. is O that ETERNAL.hat. declared . ^q: to be k&own ^rf% art (thouj i-elf. 1 f% jftrCT^t^ fe^TrT Arjuna said : II 3 What Action. ai^ here . what ledge of the Shining Ones ? called the know( I ) f% what. : %= Lody (at) . ^pr karma . AdhvAtma fw . controlled. ^^sTrrr^ . in BTreT^ T^fT^T the time of departure "Sf and . . = 5^^ ^TTH f^jij. . what Purushottama? And what is declared to be is the knowledge of the Elements. by them. among men. \ : IRII What how. O Madhusudana . 3TRl%gI adhidaiva fgjq^hat 5T^q% is called. *sf and. whose. v. rTT thafc . what SELF-knowledge. is named (3) 5J . Knowledge of the Elements concerns . whose. 3T^jt undecaying . emanation that causes the birth of beings Action. that action. and knowledge of the Shining Ones concerns the life-giving energy * the knowledge of sacrifice tells of Me. The supreme Purusha is the Divine man. ffW of beings.[ 145 The The Blessed Lord said : His essential indestructible. My perish- able nature. that. makes. f^ff emanation . TnW ": 1 *??* cfifrffi . q^4 supreme . ??>Tnr: own being (His nature) Wrfvn^f^^: = VTrTRr* of the 3^|c-H Adhyatma veqft *T= : is called . the supreme. 5^: Adhidaiva ^fv|^: Adhiyajna . thus. as wearing the body. vfR: nature. perishable. name. is the ETERNAL nature is called SELF-knowledge . l The male creative energy. 4 ) ^rn^W Adhibhuta. ^: mnn ^f and ^|{V^tT*I : . O best of living ( beings. the . 10 . Brahman . the manifested God. nature the birth. . If? only. . Vlfat: by ) ) nature. ^T^ q: ody. of them And he who. ^. ^[^ here 3% in the . ^r or . body that. that . Whosoever at the end abandoneth the body. body. ( 5 ) : faTO only. (6) 2f which . . ^ and cast . . O Kaunteya. remeuibering . thinking upon any being. in the time . ron% goes forth. natured ( inspired . my. to that being only he goeth. 3jfqf . off. ^TTfrT ^oes . ( which . : remembering. ] 3Tf I. he entereth into My being there is no doubt of that. wear. 3 to . casting off the body. that . the end cjf^ff?. *$&&n having who. the . ever to that conformed in nature. *3T5n% abandons 9^ in CTO(. 3i[T% f *be end. ^ only <?fr goes Vfft^r . iTji^. also . body. best. to nature doubt. thus. goeth forth thinking upon Me only at the time of the end. Il4 natnire .C 146 . ^f%^ ( Kaunteya ( ^RT always ^^1%: =%^ ). ^: he. 3 by to . ?r not. 5^.man. '^T^RRll doubtless. divine. . With the mind not wandering after aught else. . c&r% in ) times . . *&?{ the ^ to f^saf another. ^^iirr^qrr = ^Pr fS^frT it. goes. and on Me. in Me. O Partha. %eq fight ?T: <*% and *TS55[rfcR%if^ = and.[ 147 ] It ^ II Therefore at fight. harmonised by continual practice. ^ only lj^f% ( thou ) go . placed. constantly meditating. ^T 3TC3 JJTO. whose. divine. mind. goes TI^ O Partha 3T3f%?T*Fl. reason. supreme. and. therefore . and. thinking oil. by . rTCTrfl Me only. (8) with practice. with ST yoga. jrf me . HI^Hi remember . (with) united. without doubt (7) ( . . all times think upon set With mind and Reason thou shalt come to Me. ffrr not. ^f$ in all . one goeth to the Spirit. Tfo 3rft% IT- ^ ff^'. highest. ^rfrf thus. he shalt to me . and. ^?T?rr with the mind. whose. ^ only . divine. of all . hiui : rTT^T : fi'om dai-kuess H<^dl<t beyond. ^rR: joined . like. of form unimaginable. :fH^( in the time . I 9o (I forthgoing. inconceivable. whose. STfSrrfarTRTl. fixed in devotion. may think q : who ^^S( mttwn 3*3 X supporter . the Omniscient. IRlfr^T^ smaller. gjft the poet . of . ( with ) unshaken of forthgoing fR^TI with mind HrFSCT with devotion . of . than small. <*%: of the ( two ) eyebrows . >sr and . ^rjjff: . In the time of he goeth to JRTI this Spirit. the ruler of the world . colour. the sun. the All-Ruler. (10) . color.[ 148 ] I! ^ II He who thinketh upon the Ancient. refulgent as the sun beyond the darkness. yoga. ?H!Tf him . form. with unshaken mind. by strength . . minuter than the minute. by the power of yoga drawing together his life-breath in the cencre of the two eye-brows. the Supporter of all. (9) ^<|mH ancient the . ij^ in the middle . supreme. ] breath Tt . ft path. ^f% goes . ^fTO having placed SfTZRE together . that path I will . g-: he . That which is declared indestructible by the Veda- knowers. (they) desiring. declare to thee with brevity.% ^one.. : ^ ^<^: (into) the Veda-knowers whom. passion. the life-breath fixed in his own head. S^SR man . f^szpi divine. ^rgt indestructible R^T pprform enter. MgT^Jj Brahmacharya. (ll) .[ 149 . highest. . whom. i. concentrated (12) by yoga. e. % that . ?T^ that: % summary . &KlfiLI 1 all gates. ^trUHU: = ^t?T 'HT: ^ with Zl^ni. of (to) thee. that desiring which Brahmacharya is performed. whose. that which the controlled and passion-free enter. JJ^^ (i) will declare. ^ whom ^f?T declare: they. g^r?i having con- The gates of the body. . All the gates 1 closed. a^: the controlled. tlie sense organs. (as) f=5g[rf! . the mind confined in the heart. of this ever harmonised Yogi. not thinking ever of another. fq^?T having confined. . jpf: mind : f in the . ^T and self . . lift to the path ( goal He who constantly thinketh upon Me. . . JfTO. (in) . g goes forth.^ (0 . ?j: who . ^ifi^rf: established of yoga. . he . remember obtained : . head -411^(3 having placed . thoughts. ff% thus . 3(33 always . TO Aum . q^rr^t one syllabled . thinkwho goeth forth. . whose. ). abandoning the body. tpTTT (to the) highest . f%^ren ever rf^f of him 9T? Partha frz? O PTc^^-rt. *$&[ in the . a^j Brahman . I 5 ever-balanced of yogi. ! 1 \\\ " Aum " ! ing upon Me. of him I am easily reached. he goeth on the highest path. '13) . ^ reciting iffn me who : : 1 he. 3: aT^^Ti^ remembering the body. (14) another. nrsr^ abandoninor. . heart. concentration. HJIr*{H : of the jfToi breath .trolled . me 5PT: ^H<|^ easily . not. O iu Partha. reciting. goes. he the one-syllabled Brahman. . 113 HH Having come to Me, these MahAtmas come not ; again to birth, the place of pain, non-eternal gone to the highest biiss. JTTi they have (15) birth to me Jf ; sTt^r having -yidil j come ; Jjvf: again ; f?JT ; ^^sIN^RL 3 ^^RR, not ; of sorrows, the place; ^i^ii^n*!. : non-eternal; 3Tr c f^f?t <T^ft (to) gain; ; *f^|':HH iTcir' Mah&tmAs ; to perfection highest gone. The worlds, beginning with the world of Brahma, they come and go, O Arjuna; hut he who cometh unto Me, O Kaunteya, he knoweth birth no more. (16) ^T up the world ; 10; O again-returning Arjuna ; qjn to me ^"^ having gone 5 indeed , Kaunteya 5^^FT again-birth ?f not qfjcftp ; BT3njsRni worlds ; = grfrJr- E^Tf?l ^JT^r^f^T'' of Brahma, ; fmm ; ; ; The people who know the day of Brahma, a thousand a^es in duration, and the night, a thousand ages in ending, they know day and night. (17) [ 152 J thousand, yugas, boundary, of whico, that ; st-j: day ; ZRJ whicti ; tigjirj: of Brahma; q^flOT 3T5=?f: ffg: know; *rf% the night; giiq^Ml =g *K*n. VRW- rTPI of yugas, by (a) thousand, end, of which, ; that ; % they Sfffrnrft^: = ; ^ ^T *TI% people. ^ f^f^r ^ : day, and, nig^ht, and, know, thus "Sf^j: II 3^ II From the unmanifested all ; the manifested stream the forth at the coming of day they dissolve, even in That at coming of night the unmanifested. called (18) ^ZFKTt from ^r: the unmanifested ; sq-rft^: the manifested ^rnf*T in ; all; jpr^lt flow forth; the coming; ^rszir 1!^ = dissolve ZI ; TT ; ^i|*IH=3T%: of day, in ?TlT% of night, the coming; ^f there q^ even ; ^o^TfJ^Tj ^fr^I^ unmanifested, name, whose, Its, in that. M\ dissolved at II This multitude of beings, going torth repeatedly, Partha, it is the coming of night; by ordination, streams forth at the coming of day. ( 19 of beings, the ; O ) IWTnn = grTnTR. Tnr even ; ^pj this ; aggregate ^; that; Wc^T having been ; ^jr^r having been ; [ 153 in ] dissolves helpless; ; ?j2jfTT*T the coming of night ; ; n^ Partha ; STWlt flows forth 3T^ni% in the coining of day. Therefore verily there existeth, higher than that unmanifested, another unmanifested, eternal, which, in the destroying of all beings, is not destroyed. (20) 7^: higher; rT?Tr^ than ^fVH\ that 5 indeed; >TR' : nature; the all; another; ^rsg^fj: unmanifested; zj: ^r5^^!^ ^f: tlia* ; (than) unmanifested; (in) is CCTrrT'T: ancient; (in) who; ^^\i\ ?T beings; T^ZI?5 the being destroyed; not; destroyed. That called It ; unmanifested, is "the Indestructible," It is It named return not. ^roqTfi: the highest Path. They That is My supreme abode. who reach (21) unmanifested; ; ^^<: Indestructible; f|% thus; ^rfi: called; spi that arrf: (they) call; TOT ; the highest; nf?T path (goal); return ; ^ which; j^c^ having obtained, ^ not; g^ that; VfTT abode; qw highest *pr ray. [ 154 1 He, the highest Spirit, O Partha, may be reached by all unswerving devotion to abide, by whom all This ^f: Him 1 is alone, in whom beings (22) pervaded. ; 5^-: spirit; by devotion 5J>2|: obtainable; : He; ^: of highest <J qpf Partha; ^^fT fcT^f^ indeed; ^^-W beings; without another ff% (object); TS&q whom; they; rfrfq. 3tf:?mft = 3(r{- TTf% inside, stand, thus, ^nf^ ^ by whom; q^all; f^nthis; spread out. That time wherein goin^ and also that wherein I forth, Yogis return not, going forth they return, that time shall declare to thee, O prince of the Bharatas. (23) Vff where; qfT^ 3TT? f^TO. return ; in time; ; ^ and ^ ^ indeed; even ; ^MI^frmL non-return ^rfnT: yogis will ; ; JrarrTT: gone forth; qffi go; ?T that; ^affFT' (I) declare; prince of the Bharatas. |) *(% \\ Fire, light, day-time, the bright l fortnight, the six of all. This, the universe, in opposition to THAT, the source I 155 ] months of the northern path then, going forth, the to the 3T^: men ( who know srfjr: the ETERNAL go ; ETERNAL. bright, 24 ) night- ) ( ; sqn%: light; T^f^rr six months fire; ) ; day; |r$: the ; (fort- ^KRPTI ; northern-going iresf^T go ; of the sun r^T there ; jntfrTT gone forth a^T to Brahman ; STlf%^: Brahma-knowing 5f? U RH II Smoke, night-time, the dark fortnight also, the six months of the southern path then the Yogi, obtaining the moonlight, ^R-: 7 returneth. *ff^: ni^ht ; (25) rf^r so ; smoke; p^r*TF six months sun ) ; dark (fortnight) ^f^wriT'l the southern going ( of the ; ^5<*T: ; <ct?T there ; qryirg' = light ; ^fTfr the yogi; Jflxai qysrep ?^ of the moon, this 5ifrfa: having obtained f?R^ returns. ; ; n to ^^ ii Light and darkness, these are thought everlasting paths by the one he goeth who returneth not, by the other he who returreth again. (26) world's ; be the ( ir$l*OT = SJ$r two) paths ff indeed ; ^ *Jff ; -q- light, ; and, dark, and; ; nft |j% these 3|<13: of the is world 1 The lunar, or astral, body. Until this slain the soul returns to birth. [ 156 ( ] eternal ( two ) ; JT% are thought two ) ; q^^f by one arrq^r ; (he) goes; '?T;Tr^r%*l to non-return; ( he ) returns <j;p again. ; by another; Knowing perplexed. these paths, O Therefore in all Partha, the Yogi times be firm is nowise yoga, (27} in O Arjuna. ?T not ji?f ; these ^fift ; Ffrft ( two ; ) paths is ; ; qr?} Partha ; ; Iff^ knowing any one %Trg^j: Arjuna. ; the yogi ; gsfnr in all perplexed ( ^JT times ; tT^Trrj; therefore 3=?T>: 5^5 ^rr^5 in ) = 4rtT with yoga, balanced; Hf be; 3T^T n The Vedas ing, the fruit ^^ in ii of meritorious deeds, attached the to sacrifices, to austerities, and also to almsgivthis, Yogi passeth all these by having known and goeth to the supreme and ancient Seat. in (28) the Vedas ; qg^ in sacrifices ; rTqng in austeri- [ 157 '" ; J ties; ^ the 1 and; l% of even ; fT^!J fruit g'fts; 2f^[ what; ; 5"ZIf2j qjof merit, the STTf^l. assigned aTStf^r goes beyond; ijrrfr ?|(j that; ; ^^ till; ; yog! qt highest ff tins; f%f^c^r having known; 3%f% goes ^ and ^TT't place ; ; ; first. Thus in the glorious BH.\GAVAD-GirA...the eighth discourse entitled. THE YOGA OF THE INDESTRUCTIBLE SUPREME ETERNAL. 3Tfprr?l from sin. = the king . ^JfH^t ttW . to righteousness. ( to ) thee ( to ) . ( or = ^rgt f^TT of kings. % of . 1W ?f?l by direct ( intuition ). I II The Blessed Lord said verily : To thee. the wisdon) king. trSfrW'm = f^srrfTR. that . whose. according Purifier. which. ^f%q% (thou) II ^ II Kingly Science. shall I declare this profoundest Secret. ?T?Tj most secret . thou shalt be freed from evil. known. very easy ( to 2 ) perform. HT?3T = f%i?f %T gr?W with knowledge. kingly Secret. shalt be having freed. . 3 indeed . f^TPranjrj which. wisdom with knowledge combined. having known. the this ^TlH^ highest JT^T^T^'nT = J?cq%! . T^rr of sciences. yft^n. supreme intuitional. (0 ff this ( I . knowledge.[ 153 ] NINTH DISCOURSE. g-pj wisdom. purifier 5^ Urg?j . U^rR 3flJ[ ) will declare srog^ the uncarping . of secrets. this. together. the uncarping. imperishable. tfTOTrft = ^Ntfor *g(lfo all being i n them I ^T^Rq'rf placed. in the path. ^ this ^[^ all . TTme. STSSTf^jWHr^^wr by ltf%: ^^ %^ nnmainifested. O n ^ n this not reaching Me. RF^ ( of ) return. thus. ^^n<R$P|4| of death. world (3) ( sUST^JTr: unbelieving. 331^ pervaded . they. return to the paths of Parantapa. world. . whose. ^n to do imperishable. %rt > ^ ?f *RT<?TT ^TrT^FR: II H II . . aspect. am . him. without faith H^ffi fcjjtwKr in this knowledge. stand. Hir by me . g^qf: men.[ 159 ) sp$ righteous. craft? By Me ed aspect in them. *TT Men of death. me. . ^ and . and. gg^f very happy. . not. ^r^ in world. 3TW of ) thia q^TT O Parantapa STSTTO not having obtained . ?Tc?qTR = *Tra f%tf% : fR tlfR . all this all world is pervaded in My I unmanifestnot rooted (4) beings have root in Me. spfej of duty . yoga upholds. in beings. ftgra not : -q- and. } ^^ jffj[% to nature. rra *T my qnni. an 1 . placed. ^zpTHR: ?m =^[1^ sits. thus. '*!5n^ fa *f% fT% beings. stand. beings = . ever. goes. me. beings. ^he . .[ i6o ] Nor have beings root in Me behold My sovereign yoga The support of beings. q^T^ thus . g^ftr: =^T^'T . ^TcTTR CT* As thou. air. thus . ff% thus . thns RST^ great in ?TqT so . *rr^^n% ffrl. = ifa fHS?f^ . nourishes. grT^T^ know. 3TT^TT?rf^TrT qfrS- : =aTT^n% f^T?T : in the ether. so beings rest rooted in Me thus know (6) as . ^rf% bemgs . enter My lower nature at of a world-age at the beginning of a world. T ! Sf^' ?frf all every where. "Sf (5) ^Irf in . TO my. (7 Kaunteya . H<TO(R existing me . age again I emanate them. . : their efficient cause. STRIf thns. beings. ! My SELF ?T nof. the end All beings. sovereign ?r . zjqT f^REJ the mighty all air everywhere moving is rooted in the Akasha. ?jjf^r:=^^ self. yet not rooted in beings. Jlc^JTR see . O Kaunteya. cfi?<T$ra = 3f?T*3 ^1 of a kalpa. nature ^TOTfJ by force. (9) ?T not. own. ^ . beginning f^^TTR^ emanate ^ <%lfl of a kalpa.= >J!jTPn i{. ^TH. IK Hidden forth again less. these. ^Jf this ^^SQ" helpless . gfpnfoT works. in the I. . action. ^?7f^ = ^?T^ . $?T: . *TrR^re. f5*6ni ?pT'm7n. which all this and again is Mine own. me: rtfffi .161 zjTKt go. II in Nature. I cIIFI M % II Nor do these works bind me. ^^TK unattached. emanate. II 1 II ii . O Dhanailjaya. again. I emanate multitude of beings."^ in those. (8) nature. of beings. 3T^?*-5 xj?f: . I assemblage . of ^: again.ll embraced. having a. in the decay: Hgain. JTTO. and. ra y . help- by the force of Nature. ^ira Dhananjaya ^f^Tr^^ like 3T[g??T seated. indiffe- pT^fft bind rent . unattached to actions. enthroned on high. empty of deeds. nature. and. they . empty of wisdom. the great ^H^IH'^ <?rsrnTrr ?rf JJST: the foolish . : in R II Empty of hope. vff^l. with the moving. supreme nature. (lord) ^^ ^ . senseless. RRfa the world. with the unmoving. and demo(12) vain. as) supervisor 33% sends out. *j?ni%*TO= >j?rFrri it^t of beings. (10) nature. partaking of the deceitful. by me ^rCTt%or (by. ?T5I form. Rnrf^m% revolves. whose. when clad human (n) semblance. despise . ?rar Under as supervisor. forth the because of this. Kaunteya. . ^TTP$Trni refuged (in). moving and unmoving the universe revolves. II 3 3 in II The Lord of foolish disregard Me. unknowing. ^pfa (by) this.[ 162 ] Me. ?T?r my . together %5^r by cause. hopes. 5ET and. niacal nature. *ra*raTC=*ftor ^ . Nature sends . the great Lord. brutal. My me . O Kaunteya. qi highest. ignorant of beings. m^fl human . worship HfrcJTr?r mahatmas . %CR. knowledge. they . *r$T*fri rakshasic . whose. whose. having known Me. ^ and. STT^fpT asuric -ST and. : 5HT ^Tr* ^ JTr* firm. mind. *IT: qlf . they worship Me with devotion. they. with devotion. they gT5Wr having known 5jrfif|q of beings. strenuous. firm in vows. ^y{^\'=^S saluting. prostrating themselves before Me. % : . : Verily the Mahatmas. even JT^nT nature Hrffqf deceitful frar: refuged ( in ). vain.163 vain. they . TT ?&F3\ H^TWT STRKT in * n Always magnifying Me. vrff^r ever-balanced ^Tf^ worship. me. O Partha. whose. divine. . whose.) . ^^[1^ . . . mindless. the imperishable source of beings. partaking of My with unwavering mind. z^fi nature. SKffi er (14) always. the beginning ^f&W*l imperishable. deeds. ever harmonised. (13) divine nature. qft&3: praising. STrpsref: ?T refuged (in. ^ not irl another. me. m and. . >T5fr^ worship ST^^iT^^: = . ^?r: striving vow. . 3 indeed HT me qr^ Partha . offering the the fire-giving herb the mantra butter. ^7ra?T worship. the burnt-offering I I .1 64 in Others also sacrificing with the sacrifice H n of wisdom. * I ^ I II the oblation . nP9rfrg?cnj. the Sup- . the Mother. 2T5KT: ticfi?%. arft also . to ? srt 3Tfqv^ the herb . rnanifoldness . I the sacrifice . : 3? even **T5q . him. . rf sacrificing me . . 3?t STfR: . . 'rf 5TR3ltR = JcTRTO 3|nT f wisdom. I the fire. fa: the I 5 mantra the fire art 1 sr? I *t ^rT 1 x !.* . whose. I the ancestral . "J^rPR by the the ^fVfr by many. . . Me as the One and the Manifold everywhere (15) with the .T sacrifice. 3Tt I f?3: the oblation pitris . I also (16) . j the burnt-offering TTcTT ^TcTT NcM : I I the Father of this universe.= all sides. art I I . . ^q-f the offering . worship present. 3TRT other. 3?P the butter sacrifice . by the oneness. and . face. Dissolution. q-^: the lord. <r^ even . . ^f^ the tlie lover . ftrTr^: grandfather: 5RJ . am ( I. 3cHnfir let go . Treasure-house. Seed imperishable. fco mother. 3TTO of this. ^rt ^rsqq foundation. JT^3[: the dissolution. the Holy One to Word of Power. I hold back and send forth the rain . qf^ 3J3J: pai-ifier sti^TR: the ornkara . fff^r^ JPT^: the origin the abode. immortality and Arjuna. sr? I. 3TT?r: (of) world. burn . ^lt J 5 *$ . be known. ^OT the shelter. Abode. Husband. the Sama. ^f and The Path. S4m. Origin. the treasure-house ^T5f the seed . the husband. <?rt "5T I . the Grandsire. (17) forfr father *Tf?jT . and also the Rik. T[%: the (18) vr?tt path : . SfR Yajuh. Shelter. being and non-being ra "' . Lover. . inexhaustible' 1^ I II give heat . . Foundation. Lord. Witness.C 165 ] porter.i . . and Yajur. . Vfr-TF supporter. . and ^T5^ immortality q- Rl^fTFT hold and iff even . rPTfft also death. ?rr^f? the witness. ^ja^ Rik . 19) . be known. ^ft^r: =f?T^r: fan'. T* and. eat the divine feasts of the Shining Ones. c 'jrTqrr rr:--= I?r ^7^^% . % they 5^^ . ] : death. drink. ascending to the holy . the world . the from sin. (of) Indra. sacrifices . ^rlr eat : f^ft in heaven "^^irrsj: =^r?Tr^ %*TT^ of the Gods. nf in heaven (20) % three. . ^rf I ^o II The knowers purified of the three. sciences ( Vedas). whose. me. Arjnna. . . srq. the Soma-dr inkers. thus. I i ^ and. whose.[ 166 being. purified. pure ?^ ^^ ot divine tlie ^WRJ having reached Gods. ^rq-^ non-being. f |fr having sacrificed ^nr% heaven.5wf they. world of the Ruler of the Shining Ones. -\ vd . pray of heaven they. the enjoyments. ask . q%: with. t ^R<rr: = ^ft R^rar ?r% the soma. Me the way to worshipping Me with sacrifice. sin. they. : . 5nr*t obtain.' death. 3RP men. the duty. come back to this world of Following the virtues enjoined by the three. desire. ^TfiTTSrr: devoted (to). desiring desires. > . the ever-balanced. . tR me . . they . ^ij^t^ svargathe state of being) withered . ?f that.i6 7 their They. ^frf*T l The three Vedas. . of (objects of) desire. ziprng-J? %qri of them. coming. and. f%?TO?T5 thinking . TJTF^ of worship. ever harmonious. security. 5^ = l^rVf W3T of mortals. (21) % world they . to those. they obtain the transitory. cffR^PTT: = ^Hr?rr?L ^TnP . f^mrfT3TKRrq[ I. 1^11?^= 1^ going. having enjoyed the spacious heaven-world. *i\ II To those men who worship Me alone. whose. Jf?Z[5fr37 enter q^r thus sjifn-rif = ?p:zn *R of the three (Vedas). (22) ST^^TP without-others. and. q who bring. holiness withered. ij^r 1 f%^TT^ vast ^ff^ ( in having enjoyed. the world f%5J[5T (in)merit. bring full security. thinking of I no other. ?fij . may be. ^gf: hence =e^f^r fall % *ITT% They who worship the Shining Ones go to the Shin. (25) . Lord. so. (of) sacrifices. and hence . *$ *t't I am fall. arr^f%^^r*l = ^f^fq: WH ^Fff ?T?Tr non-rule. and also the know Me not in Essence. they also worship Me. they 9t I i| indeed : *nfo^Tr*= ^f . worship also : . ^ and .2T5T?r . . sy^qr with faith . kno by essence . q[ not . preceding ( guide as. and. ^qrn ^r^ri of if^: all. though contrary to the ancient rule. ing Ones. but they indeed the enjoyer of all sacrifices. q-^ even. 3TPT5fr^R they. 5 indeed . . ). to the ancestors go the ancestor-worshippers to the Elementals go those who sacrifice to Elementals .[ 168 ] Even the devotees of other Shining Ones who worship full of faith. devotee . (23) ( of ) other. lord. they 3Tf7 *rf me : q-^ even ^33 O Kaunteya arsfrrT worship. ^JT^RTP endowed ^ . ijf me ."24) . but My worshippers come unto Me. Vffvtf the enjoyer. O son of Kunti. of gods. irqrirf*T^: self. ( thou ( ) doest q< . ^pj[ water. whatsoever thou eatest. awirft eat. whose. vow. O Kaunteya. Jf of ( to ) me I. . self.[ 169 spr . 5R3RIH: He who a as fruit. what . . offered accept from the striving with devotion. . II ofifereth to I Me with devotion a a flower. ?jf<t g<> ff% me. striving. . qiflf go = ^Pl^ in . . it is 11 R^ leaf. whatsoever thou doest of austerity. the pitris. thus. fcfsrar: faf3 SW to the BhvUas. Z(^ what 1 (27) . II Whatsoever thou whatsoever thou doest. that as an offering unto Me. q-^- a flower. they . eatest . do thou offerest. ] smr go whose. 3T3Trm" ( thou ) . w i*h = devotion we&fo with offers that. ? 5?T5rar: =>^5 3tt* % in the gods. sacrifice. ^JTJiq . that a leaf. jsq- (26) 3: . fW ^TT %> for the Bhutas. sacrifice. whatsoever thou givest. ^ iTrfSTErtl^ ^r?W ^TitT devotion. also *it to rue. -whose they *j?m% >j^3^f: = *&**' qfnr . VTrFZir Tjj5f a fruit. 3^R[ to the gods farF^ to the pitris qff% go . water.^ what ^frf^T thou ) offerest f^ir% (thon) givest . they. offered. : vow. H^rf: ^TT^r IJ ?T^ whose. of him. who rfq. rTfy cT<T*2rf% ( . hateful ?rfl?r . ^ who Hra in ?T5Tm worstiip . f%gTfj: liberated. bein gs : . ^H?5 = ^3 ^3 . and equal. there verily I is none hateful with (2cf] all > i Me ST*r: nor dear. 3KJ . by yogra. fruit. ^ . : ypf&tt with faith . HT to me * shalt come. what . they are in Me.[ 170 thou ( ] ?KJ what . yielding good and evil fruits thyself harmonised the yoga of renunciation. austerity O Kaunteya ) that ^^ do thou in ( to me. self. Thus shalt thou be liberated from the . . bonds of action. me % they %^ them . ^Tqi^RtnTof ^T 5rn" f?T ^P renunciation. The same am to I to all beings. balanced. he. and. ^f* : by the bonds. They l '. ) doest of ) . evil. 5 in indeed iff me . of also in them. I !PTT!PT W =^jw : : **r ?npt . . . is '. % me. =^ and 3lfT also ^ i. ^" q^f t W^T1 % thus : : good. T not ftf dear. offering. whose. who worship Me in devotion. thou shalt come unto by Me (28) when set free. rf not. by these of ifr^% karma. shall be freed : and. of which. %sq: . ft indeed he. ships. : very-evil-acting 3T ? 2J . Speedily he becometh dutiful and goeth to eternal O Kaunteya. irf even. ^pg'ff eternal: inTf^ peace . peace. know thou for certain that My (31) . JT^Ufffr^ know ^ not . for he hath . n f| They who take refuge with Me. *ncm becomes self. . vprr*Tr = qft 3TF?*ir 5^ . with undivided he too must be accounted righteous. . devotee perisheth never. O Partha. . thus. s^RWrT : ^: he. (30) if. gcjTT^n. iff ^ . rightly resolved STfralso. righteous. whose. ?T : righteousness. though of . worships. qr^ resolved to be thought ^x^gs well . destroyed. f^jj quickly in . RTeg'R goes ^R?I ^ my *TTR devotee . vrsnr wor- me 3T?f52PTr^R : = T T^rrW ff% not another Tf . he.f| (\ Even heart. . : Kaunteya ironraf^ is . if the most sinful worship Me. ltf% rf^Tf also. world: this: m^ having obtained. = who. worship thou Me. U'Sf^: rajarshis . Vaishyas. Vfsi^ worship fff ^ne. qrsr if Partha. THTr ^lir^: ^f^ft. ^ 1 they. mind. thou shalt come unto Me. ^fyq gJ ^ T^f highest. STT^nrrf: Brahmanas. . me . "prqr: devoted. ?J^JT also: fij ^T-f^zi pure. sacrifice Me . they (32) also tread the highest Path. even Shudras. r^ v3 *< \ \ How royal much rather then holy Brahmanas and devoted . <jrTff womb. f% indeed. .[ 172 ] the womb *Tf of sin. JRTTSft my devotee.j: acrain. be devoted before to Me . harmonised thus the SELF. . they f^ij: women. 35T : shudras. . . : : ^ %^f: also r^? : vaishyas. whose.% sinful. ^f^ even. TT% goal. saints having obtained this transient joyless world. whose. tj. ^j: may be. having in Me as thy supreme goal. women. not ^T-^f^ pleasureless 5Tr?f*I. he. (33) f% how VTrW: lasting. >r^ be. safTff^T^ having taken refuge (in). to in On Me fix thy mind Me prostrate thyself . *TR IT.3TO *T=^: (34) *T : me. = HT 15KT f f?T to me. ninth discourse. thus. entitled : THE YOGA OF THE KINGLY SCIENCE AND THE KINGLY SECRET. trs^fgf shalt : corne g^r^r having balanced. . he.. Thus in the glorious BHAGAVAD-GirA the . thus. ^ even. *n to me.[ 173 1 sacrifices. ?R*<pj : salute. sir^R the self tTcquzw = 3T? TUI^ ^^ ' 5T supreme goaL whose. ^ I... *fT : me... Jfin^rff great-armed . know.rJrn =?pT'='Tr l TOTT: of the hosts. I The Blessed Lord Again. said : O mighty-armed. . of wellbeing. *I?sffcrini of the great rishis . of the gods . . by the desire. the ^: word. 3JZT. ^ $gj hear. spr^ origin. <TC4 highest.ihis. % my. will declare to thee ( again . that. The multitude of the Shining Ones. rf not. f^j: J8.[ 174 ] TENTH DISCOURSE.%my. hear thou I My supreme I ) word. or the great know not My forthcoming. which. and . ^rt I ^rrf^: the beginning. ( % ) of (to) thee. KTf even. J^sf^: =1^1?^: great rishis. i ( 2 ) ^not. nt indeed. will to being loved ^^fR I declare. 3p. . desiring thy welfare. who art beloved. gods. for I am the beginall ning of the Shining f%^: Ones and the great Rishis. the ^ everywhere. 3? =q: He who knoweth is liberated from : all sin. ^r^ni. 5jTRl . ^Jj vj^f: : self-restraint jfpi : calmness 5^ pleasure . sryjjg : : among ^TH" = ^ undeluded. *T^ fear ^ and ^T*T^i fearlessness. forgiveness ^5T truth . Lord. existence. if and . calmness. fear. ar^f? : non. he. n Reason. ti% mortals is knows. content. wisdom. pain . pleasure. among mortals without great delusion. : ( by ) all. great . beginningless. non- existence. austerity. TfV : ^f : he. who the HTO. 3TTri^ beginningless of . Hcif*J . . ^T-^TT^: non-existence. by sins quitted. Rf^H%^^=^r'U^ Tf^TCH 1 the world. and also courage. self-restraint. pain.illusion . existence. gflf : (4) J reason. unborn . equanimity. wisdom. 9ftm . unborn. 5:^ . alms- . non-illusion. : CN n H II Harmlessness. forgiveness. and. q^ even . me .i 175 3 Me. the of the Lord world. 8 n truth. ^VTT^T: . from me. the highest in the occult Hierarchy of this earth.- tjt ancient : ^'r^r?:: four. *r4f% are. of The four Kutn&ras. whose.3T.[ 176 ] giving. ^ = T?T5Fi f%qr: 2^1% -separate. : I : n ^ n He who knows in essence that sovereignty and . he is harmonised by unfaltering yoga there is no doubt thereof. = Tr^*rrr ^TT ^ ITTrTF: i" me. . whose. ( 5 ) ^ftST hannlessness . %TT yoga. are the various characteristics of beings issuing from Me. *p he. and also the Manus. the ancient Four. were born of My . 2|^: fame. . "Ef and. ^nrep Tfrf: natures: ^Tr^ri of beings. fpT vniT: gift. sfari of whom ?5t% in world. *nre: being. f%?!r sovereignty. or Virgin Youths. ^RcTF equanimity. s^TP races. HI knows. born . they JTR^Tf! mental .content. of them ( was generated. mauus : ?itn also. fame and obloquy. rT^R: b y essence. yoga of Mine. even. the great rishis ^rc?j 6 ) jfijsfo: seven . ^fg. 3^: : austerity. kinds. they. The seven this race 1 great Rishis. nature and mind . l who . "%f% rne. : obloquy. fHT^ these. (7) <j?rr this. understanding thus. content . JHT^: the generator HT : from me . the wise adore tion. by it. thus. ^ifa yoga. ^pf here. ftnjf always . endowed. I am the Generator of all . not. ever conversing about Me. their life % n hidden in Me. and . they. ^^ of all . illumining each other. fr% thus. they are content and joyful. gone. they. %^^: doubt. . whose. : Jfc^T having thought. JT^^ evolves. (9) T?rr: : = *TT JfPrn mind. wr^L% to me. with emotion. ?r is balanced . . me . shakes. mutually. %T^rT: illumining (making wise). Me . in rapt emo8 ) ^ 8T? all. I . all evolves from Me ( . : worship. 3^f% are . <ftCTtq[ ^tphr: talking (of ) *f and.[ 177 ] ?T f%cR*T% fT^ ^T f not. iff me. ^f% rejoice . ^r me f^T the wise. ^ a 12 u ? \\ . breath whose. ^T and. n Mindful of Me. ?rn[ran'^ ( I destrov srr?*T>Tr^f?T: . % they. before. = >Tr% ff?HT: of the self. ST^qru = 3T5^fir^r: ^T^TrJTl!' ?nf of com- the sake passion. with the light.To give the these. to me . %qrfH of these. raay be. yoga : ?j that ipj by which . always. for . as.-l. in the nature. *r3RT <J of the ) wui.ippiug iftR<75|!l=ifti%: . vn^rfr ( ghiuing. I by which they come ( unto Me. 10) ^HrTf ^RRI*= STcR ( g=f?. *TR3cTT 113 ^ II their them. the supreme . worshipping in love. eveu sr? 1 ' . dwelling wiihin destroy the ignorance-b^rn darkness by the shining lamp of wisdom. ever yoga of discrimination harmonious. ( I ) give . horn ^rfrJT^r: . seated fpT*3l fi^l wisdom. ( 1 1 ) Out of pure compassion SELF. I for ^qriof them dom.PTT . ^rqnW come. (of the) balanced. f darkness . q?f . so of reason. the ^ff% . = ?T5Tr^r?I ) "SfPT i'<*m . I ^ II Arjuna said : Thou art the supreme ETERNAL. ar*n fSTFrl fWI love. unwis- w. . Thou fe*q divine. tellest All this I believe true that Thou Keshava. Narada . divin llshi. and now Thou Thyself 3IIf: declare. 33 ?f Keshava. ^r^Tr. ^ and. t^jj highest. . as also the divine Ri?hi. . ip^r which HI to me. so Asita. tellest it me. 14 ) think. blessed *{ Lord ogfo mani- festation. 5^ Lord. 3T[f?|^ first God. ft highest. O sayest to me. O Blessed Lord.this. Thy manifestation. the supreme Purity. unborn. neither ( ( I ) Shining Ones nor Danavas comprehend. self. primeval ( 12 ) q^ highest. ?^4 srqr also. JT^7 Vjasa.[ 179 eternal. Deity. ijffq. aJ . me. and VyAsa ( . >*R abode man punfie ). 3JI unborn. Brahman. s^ true.. % thy . Asita ijf .. Devala. Danavas. rtf- know ^ff: not . ^f% <l>ou sayest. the Lord ! Man. |^: 3^: even. 3Tf?I?r: (thjr-) DevaU. *T Narada. pure ( >r eternal. f| indeed . 5 . ii i \\\ All t'K Ri^his have thus acclaimed Thee. Sff^ all. ^^T !. ^nq^ Gods. 13) W*l tliee : 3^^^: the E'shis ^all. %S[r^ not . divine Abode. 5f[^: s^fg-. . thou o^rc *l having pervaded . WIcTf^rTZf: =31^^^: self. f 5T of beings. auft: . O Puru?hottama Source of beings. O thou (that) = VTHRni. to tell without reserve of Thine glories own divine by which to . ^T^iT by withoutf%tmfH5 by glories divine . Shining ! One (thy) of Shining Ones. 3T?I% shouldst . . Lord of beings. ^ . ^^qtTFT Punishot- tama. Lord : ^^=^Rfl the world. pervading these ( worlds. . only . 33 of gods. worlds f Jfr^t. these <^I. arr?^ self. irrSTTf by ( thy ) self . 16) ^3* remainder f^pr^j: of ofrefPl. JgrvriCT = *j?nfa causest to become. 3fiT?T^ = ^m: T% of Haler. . !^ indeed. ( b y) which . Deign glories. O God. glories . . Ruler of the world ! ( 15 ) PTO ( thy ) self . tell fts^n"'- . thus m^f% igfTJ ?f?T beings.1 80 Cs Thyself indeed knowest Thyself by Thyself. %Wf knowest. Thou remainest. m*i thou. 3Tft?T is % of me . yogi . O me there is never satiety in hearing Thy ( life-giving words. . O best of the Kurus . chief characteristics. <3fwq ?f tell. f%?g: to be thought srref art VflT^ blessed Lord J^f by me. meditating %$ ( in ) %TJ . for me again of Thy yoga and glory. . VTF%5 in moods . in O Yogi. ^fc?f: contentment. 18) qrt f^cflW by yoga . ^ffr ( always TRf^rf^l. . igfe I . ff indeed y$*r(: of ) hearing. su*W> of ( . "of and . thought of by me.How may ditation? In I know Thee. in ) what . zffftr^ . by constant mewhat aspects art Thou to be Lord . fcT I1 1 % II The Blessed be thou its ! Blessed Lord said I : will declare to thee My divine glory by there is no end to details of Me. . not. n In detail tell i * \\ Janardana . . ffSfrat may know . thy wjq: ( ) own again . what. ( in ) detail . Hl^ thee what . fT>i^T g^ij ^T^r^T O Janardana . 3I*f O blessed ? ( 17 ) how . (19) . seated in the heart also ( of I am the beginning. tf%w?f[*R- f^I?p = g^<srrH. 5T?fr the moon. . 3J37%S[r Gudakesha all.f^T: ]\lnu-hi Jl^ririof the Maruts. of : . 9fTU*Tr^ ( radian ?Tf. t.[ 182- ] T well.5 : end f^^rf^zi of detail of me. of tlie as. T^Trani asteriims ? 3T? I . seated 3Tf and . . being*. the -self . %rf^T I ) am. STpcTR^rri: of "^ mj glories SfPTT3rT %rff?T i : the main. ( 21 ) 3TffflRl q-fH of lights. of the Adityas.^ middle ^T and. Vyuni. ^^STg best . theKurus. divine in . O Gudakesha. . ^ I . am the SELF.h m jp. VTrTPTri. and beings the end of all beings. . $ (to) f| indeed thee . not. . the middle. 3Tf I . cf^: the Sun . grofawirf'T (I) T will declare. gcTRfl STf^ RT?|: (of) I ^rff the beginning ^ BT^rT'.the end beings J . I am Vishnu of radiances the Marichi of the Maruts. T ^^ II R* II I. I. ? heart. =r . ^ even : Of glorious the Adityas I Sun terisms the am Moon am . 3UrTr.01 yWffi. f?5^: r . . all 20) the . . of them . or Kubera. ^ and ^T^ (I) ara . qfrw I the gods SUW ) ( I ) am . of the Seining Ones and of the senses I am Vasava am the mind I ( . Vasus . . Samaveda . thus. I of household priests the Bphaspati . of the of f 22 ( ) ) . 24) . Ami know Me. am I . and of Rak-li!s. 8Tft*T(I) am.i8. beings. Vasava the senses.Vittesha. the Sama-Veda . ^ft: Shtmkara. ^r and.%^: Mru . frrH%?: the . jf^: mind. Parthn. *rl>T (I am. intelligence. and. <wilT (I) am. Pavaka. fa*m|oin i fieaks of which.R^ n Of I the Vedas I am . ( there) are. -^ and . Veds . am ( 23 ) ^yfonqof the Riiflrns. of generals am Skanda . Vittesha of the and of the Vasus Yakshas and Rftk?liasas Pavaka Meru of high mountains am I. [^^^rrl = ^WOTT of ofYakslias. . ^Sfij I. 33*Tri. am of living beings the intelligence. O chi^f. of lakes ( I am the ocean. qm?. m^f II R^ I II And of the Rudras Shahi-aia . ftrdl'. of immovable things the Himalaya. . 3153 the chief . I. Brihaspati. 't>?^f alri.' [ i 84 ] r of house-priests . . "^ and . Bhrigu of speech I am the one of sacrifices I am the sacrifice of silent repeti. . ^ . ^rtfr<Jrrl. Ashvattha of all trees . CRpftHr thus. firrf of Tf^f ojf of the great Rishis ^5: Rhrigu. and of divine Rishis Narada . ITT^. the great Rihis. ^rfl*T(I am ?UTC: the oceaii. 5?%: muni. know. q^ranrri =*T5faf*l f^r<JTrl (of jail. ?Tf I .inon. ar^f (I) am. of trees. *T^??i: of the perfected the Muni (26) Ashvattha. Skanda ^gri. qpf ^t^ri Partha. ^rf^5f: Kapila. the sacrifice . ( 25 ) . of them.of lakes. ^ . Of tions syllable . the army. 3T$uqr syllable ZJ^Ri of 8TfCT (I) am speech . ^ . iff Hie .=:5nTHl q^C. sacrifices. fg-^ff^f of the perfect. . of divine R 8'iis and ^r^: Na-ada . f^nt* leads. f^^TW Ghitraratha . WTWH^of immovable (Things). of Gandharvas Chitraratha Kapila. ffRr5r^: Himalaya.of reper.of Gaadharvas. the one. he ^r^rf Aij avata . fSI the thunderbolt trf^T $ft . ^ f%f^T n know Me. 3TPR (1) . am. T^gTuri of the lords of elephants W*T*l of men. whose. . am. thus (Kauiadhuk). -BT and. of weapons cows. ^p<3TfT of horses . : I! Re I 1 II Of weapons KAmadhuk pents of cows I am the thunderbolt am Kandarpa of the progenitors Vasuki am I. birtb. Uclichhaishrava >TT . 1) And I am Ananta of Nagas .u UchchaishravA of horses Airavata of lordly elephants . 3retr^1 = 3T??Tr?i. ^rmfr=fRrarr TI^t of men. 5fj^f: the progenitoiof ^ and. am 3T!jf%s Visuki. ^rf^i ( I ) (I) . and of men the monarch. nectar-born. 33&'- *&H *(' from amrita. Varuna of sea-dwell- . . me . ?ff I . . . KWJ3 = ejiRr^ Tf*(^: milks. am (28)- I j of ser STrgtrpWlL of ^TfJI desires. (27) know 3^: s$TWl. serpents. the monarch. Kandarpa. . thus.. 5f and SErf^T ( I ) am . of governors 8Tjj I.nons. 5T^f[^r slOWrrT ffqrirf f f^FT . . vft: arzfar Aryarna . of . ff% ^^rt w ^=>. %%<J\: Varuna ^r?^rf f . -^ and. -ef and . .. ( I ) . cri' Rama them . XT^5ff^: ) Prahlstla . qff&: of Time. ^?^r?li of I. I am Prahlada of Daityas I . ^ and . Daitvas. Yama . and Vaina( teya of birds. : ^'^' = and. . HRTT^r of Nagas . . TFT: and I Of purifiers I am the wind Rama of warriors I am Makara of fishes of streams the Gan^a am I. j (30 q^-^: the wind . ^[^f[ ( I ) . . fishes JT^T : makara "ff and ( I ) '. of governors ( am 29 ) BTfTJtT: .i s im^f tkiings. of calculators Time 3 and of wild beasts the imperial beast.[ 1 86 ) ers I I. . BT? fqHori of anceKt. am 3T? <>f f . Yama am I . . %JT?fa: ) . g^JJirir of c. STifT ( I ) am ?ff^ . ^Tr"tr ruler. ^ffci . and of ancestors Aryama Ananta . male ( Vainateya qi%<JIR "f birds. f sea-beings . 8Tf I = f%^nra[r q- ^T?^ f^ 3^^ : w 'l'l Viuata. wild things. q"^flt f pui-ifiers .l:nlMt.ors. n ^ <> n And am I . child. bears. I. f%^r of con. I the Supporter. and the dual of all the compounds fac'e I also everlasting Time letter . O Arjuna. ^Tff'r = "STf P of Jalinu. the copulative. ^ creations. n^: the speech JTW^tfT of Of whose letters the letter T . self. having fares 1 in every direction.1 87 am . (| Of creations the middle am the beginning and the ending and also I. child. concerning the SELF ?rnroTT of =5T the sptech of orators beginning. that called the dvaDJvn. * even. &%$'> I. ^f*MT: the . f%^Rf of sciences . = ^rur^Tf Ws pounds.r-rning the . ^T^^^'f ^TT ---^f^^^^ the science . ( turns everywhere. letters. Of sciences the science . female Ganga) ^TR: SF^cOTII ^ ( . the group. ^frTf tne . ?T^. A I am. . . ^Trf^s the the middle.supporter. ffrrraf of streams . ^ ^ ^^ .:oinj)ounds Amonsj the various kinds Sanskrit. time. ^ ^ 3T^ used iu (T) am. -q- and Arjana. 3Tff*T trr>Tlf%3FV tliai . of comeve I 1 everlasting.-. 32 ) and . of gfrc*: q p >ui(i. f (. 33 ) ^reworf of ff: the dvandva A. 3T5?T: the end. srftir ( f ) ( am . all-devouring Death am I. 33T^: the birth. qr^ speech. ( : S?^T^ metres. ^^ of flowers. also Brihatsaman . intelligence. and the origin of all and of feminine qualities. ( speech.[ 188 ] $mr And to come . *rf%s^rTJ of future ^ and ttiings . ?Iffrairl. ijf: prosperity. I am the gambling of the cheat. thus. . ma'-gashi! sha : ^ft * '. and the splendour . 3T^ >f monhha. ^ 3fmT: fame. Of hymns 1. 34 ) i&%: death *rtf{: = *Hf ?CI% ff% all. g"*ir forgiveness. memory. forgiveness. the mine. seizes. (35) Brihatsaman Gayatri. and. r&ft also . . intelligence. of feminine things. ffa: firm- ^ ^f ness . of seasons the flowery. firmness. fame. HT^r^t of seasons . . and. ?S|%: memory. ?T? I. G^yatri of metres am of months I am M irgashirsha . prosperity. qraf of Sinaa hymns I. %rfq >=HR: also. . ^ST Dhananjaya. JcTR^fTT of knowers. I. 3fZ(: victory. of those that seek victoI ry I am statesmanship. ^f$q ( J) am Spaf: the splendour ^Sffi^RT of splendours ?T?1. of the Pandavas . s^n^r^: . . truth determination. Of rulers I am the sceptre . ^^ the Of the Vrihnis Vasudeva am Dhananjaya of the Sages Ushana the Bard. ^^FTrl of poets. ( and the truth of the . *rt . g^f of munis VjAsa. |TR the knowledge. I . of secrets. .and ^f even. am. JjfTRf I. sfh%: (I) am. ^rf I. $R . and of secrets the knowledge of knowers am I. 3rfar(I) ?{T^rlt of the truthful . <?n*JT (I) am. f^ffarTT of the victory-seekers . Ushana. srfFT (I) am. 38 ) policy. Kftii (l)am.[ i8 9 ] of splendid things I . am also silence ( . I am victory. ^fRf: the poet. silence. ^. truthful 36 ) *3H the gambling 55r*rai of the cheating. %*ZRtt of rulers. also I am Vyasa of poets ( 37 ) Pandavas. I am determination. . vfTw trs the sceptre. ST^ I. beautiful. ^TT|J: said R^T: extent. . J^r by me. f^r?l not. ^q- ^ indeed. 3Tf 1. of glory . by. aud.^ whi (! h may *nir beiug ^Tj^fq^^K ^ 3T^ ^f moving. ^ ^ is and. f%?rr . ff.hnt ^[^ by that. STrT. moving or unmoving. and mighty. Arjnna. is the seed of all beings. good. (way : illustration. And whatsoever . without ^ 3T3JT O . and. ^rR?T me . O Parantapa. . TtrTT of ) Paranr. that am ( O Arjuna nor is there aught. 5f has been declared divine powers. be . 3TRfT is . unmoviner. J^T my : f^irTt this. only illustrative of My infinite ( 40 ) not T . ii There is no end of My is What glory. g^TT also. .[ 190 \\\ M\ I. exist bereft of Me. ^^[ which ^ r. m Whatsoever is glorious.l . . 39 ) that may see. ^f^iTrTnTT of all qr being* . glories. ( of ) divine. . . end .apa. 1 remain. 1% W^T ^T^ I ^^f^T'STOE thee.- THE YOQA OF SOVEREIGNTY. 3T^ I. . of *t*W. fjf[ . p. ) ^rsr now ^for. ftBH[ havmg established.j. . t. uvtin. 3f^ what . Thus iu the glorious BHAGAVAD-Gfl/l . ^f this.understand thou that to go forth from a fragment of splendour.*KH rT<l of splendour. q^t^i^ by one portiou. f%wf?PT?^ glorious . ftq-fp (aui) seated. origin. ftiq[ that . (41 . known. 3^ '} ) !J%^ (hy) f% ^^ all. many. 9[%?T l-\ (with ben. g^ being ^ aud.the tenth discourse. ""*'"? ! q* even ^n*1^5 recognise.oiis. ^frfF ( of (l>\) thee what. tliat... . *W ni\ 5^ra^Vftpi*TOq: inn<l lion. . entitled .liMi. C) is the knowledge of all these Arjuna? Having peivaded this whole with one fragment of Myself. what. ^ ^rta*.aq[ ?3* thou.) ^r^f O Aijnna. II R II But what details to universe (4 2 this. from po which. 3jf| My ) .ospe. ^nq[ the world. f| II ^ (I The production and heard by also destruction of beings have been me in detail from Thee. by this my ( I ) . like. in detail by me : ?nf: of from Thee ^Rtwm^ = eyes. word . ^f bj that %$: delusion ^q this f^Trp gone PT my.( I 92 ] ELEVENTH DISCOURSE. *Tr9I**2ni greatness . . and . *T5T*Tf . ^rc^jj. . rc Arjuna said: in II This word of the Supreme Secret concerning the SELF. Thou hast spoken out of compassion delusion is taken away. by Thee . Adhyatma-named . O Lotus-eyed. and. dissolution. 2 ) 5r = T^: ^ indeed . ^f ( two ) heard . the . fTPT also *r and . 3rfi . spoken ^ST: . O he able. for favour . whose. the highest 3SJ ?^zrr secret 'VsqreTCTtfrl. R = HT ^T^frS of me. ^ which . ft T: gmTT JT^r of beings . leaf.the becoming. and ( Thy TgTc imperishable greatness. . ars^RI inperish- . . lotus. . ^. <T*T . . . O Lord rlrf: show . form . me. 4|44 I imperishable ^ Behold. desire to see Thy Form 4||cUJ omnipotent. SHSTPf ( thy ) self . ipS*** f*IR (I ) desire % thy . .[ 193 ] i) 3 ii O O supreme Lord. sayest . Jjqr by jpTT O Lord. 4 ) to see. 5^. y^ ?r^ possible. ^ highest l^thou. q&lft tbiukest. ff* to see. ?jft if. iprt this. VTOR (thy) self. fr? thus. 13 11 H II O Partha. ^^t sovereign best of beings. Lord of Yoga. ?trn^ = ^f TW fthen % of ( to ) me. a . even I as Thou describest Thyself. . ^^ . KH that. best of beings. *fn thou . a hundredfold. Lord. . of yoga. (3) q^ thus. then" show If me It can be seen. O me Thine imperishable ( SELF. forms of Me. ^iff as. II % II thou thinkest that by Lord. (6) behold: . O P&rtha : ^TTPf forms . . 1PTJ| the 55 here. jRW ^fr: 3T*T 3W5T divine- thousandfold HRrpt>*n% of many modes. ?TRr^ftfjrT?f^ = STPTT ^ Zl^f ?Trf% many. *|fa many. Bhirata. 33 ( with ) moving. various in colours and shapes. together. ^yrH the Rudras the Vasus. them. jj^ the : ^^ Maruts. behold the whole universe. STlfcflK the Adityas ST^g^l' the ( two ) Ashvins . the Vasus. . colors. the Rudras. behold many marvels never seen ere <TTO this. O Gud. behold . and. ( with ) unmoving.[ '94 ) thousandfold. and. various in kind. whose. (7) with aught else thou desirest to see. in one. movable and immovable. rHTT also. ftqr4. <TW behold hundredfold . . standing. . . O Bharata. ST?? ^^=1^ marvels . forms. not. standing in one in My body. Behold the Adityas. seen *fSR ^^^1^ vfHRT Here.akesha. fttSBHR. to-day. the two Ashvins and also the Maruts. ^^il^c = <JTJJ ^^: ^ . T ?CTf% before. ( 5 ) % my and : qpf . ^*f 4 = worM fj*ir all q^| behold ggrH to-day . divine. . 5 indeed this . 3<R3T having spoken *n?I1 zjrn^T: . . Gud&kesha desirest. the great Yoga-Lord fft: 5:<t Hari form . \\ Me thee. even of ^=qr^qr with own-eyes thee. ?TH : then . g^H to see ^fjRf n < But verily thou art not able to behold . . showed sovereign. . ^ and . ( I ) % . qw highest . Voga> Hari. ( to ) . q^ what . other. . Sahjaya said : Having thus spoken.the eye .. y% . ws(^ O King . ipT to King> the great Lord of Partha His supreme form as ( O 9 ) thus. with these thine eyes the divine eye I give unto Behold My sovereign Yoga. qf uie : ST^UJ canst : ( thou ) . <u*lfa to Pii-tha . . behold "% my . . %tf yoga "^^t sovereign. ?j3T%?r . .[ 195 ] my 5^ . showed Lord. in body . ^3. divine . sf not . to see ST^f with f^rf% give . that. necklaces. in which. marvellous. with many visions of divine ornaments. . that. that . with many . in which. that. uplifted. sights. anointed with divine unguents. unguents. garments. which. divine. H. and. %R5?r endless . and. that. and. boundless.With many mouths and marvel. full scent. in which. ^15^7^1= FF3 God . vari- ons. and. mouths. (n) divine. of which. with many uprais- ed divine weapons vari- ous. the God all-marvellous. various. that. wears. f%^n^ with faces round. ^f^ various. ^rVfozi of all all marvels. Wearing divine necklaces and vestures. ^q. ornaments. with face turned everywhere. TW: ^T ^rgoTT^^ ^ 2Ra( ^ divine. in which. and. eyes. eyes. weapons. divine. the whole the world fj?W . bowed God. f^rarf^ = f^TOJT STrit?: with as- . 3: he . rHf: Dhananjaya. standing God of Gods. <TT^: the Pandava ?ffr in Then he. *T%?J[ were . his hair upstanding. there . ^TTTff ^f^^Tf^l. of a thous. divided in in one the body of the parts. sawj ^[^?^=^r Tr ia[^'E'5 i of . and with joined palms spake. ?3Tq[ may be . fc h e Gods. splendour *Tf ^f that t .[ 197 ] If the splendour of a thousand suns were to blaze out together in the sky. simultaneously like . n ment. ^f^TrlT arisen ?jff if . II 3 ^ II There Pandava beheld the whole into manifold universe. (12) 3(%3&l of suns. . ^r%3TOT in vai-ious ways . ftf% in the sky. ?jOt in the body. of mahitma. . 5TW (of) that. vrRf: of a glo- T . of the Grod then. 4(<l!(4<f . overwhelmed with astonishdown his head to the ( 14) then. that might resemble the glory of that Mahatma. . and *TP 1 . divided . IfefJ^tr standing-in-one . gfSj" (13) . penetrated . f^ the God. TOirft in the ( 1 ) ( 15 . upon His lotus throne. seat. by whom. the Divine. %gfim = gsrrW twfa 3& W ^ ^ . ^ Thy ^ . The Rihis all and Serpents. the Lord. . ^HTT^f said. Stfi^the Gods . in . whose. ) see .[ 198 ] excited tonishment. II? H Arjuna said : II Within Thy form. 5njJT<ir Brahm4 f ?i the lord ^T5Tr^^^ = ^RT^l ^TT^% R^TrT of lotus. groups. he tftfSW. . O God. ^rff%5I5r^^r^ = ^?Tr?nt f%?T- ^ ^ TPTR ^^T^ of beings. God body. $<THlfrs = $?T ^"STfST: ffTCSF hairs. the Gods I see. iEf: made.Dhananjaja. All grades of beings with distinctive marks Brahma. seated f^s^n . ^nfr^aU. ^^[^ Risliis : *&\n all . he. hand-folding. HTT also. (saluting). . ^r\\^ serpents : and divine. qor*^ having prostrated th head. of (various) species. breasts. fire. 5=HNr: everywhere. is. and. ipsq middle. behold : Blazing as as sun. whose. . ^HH^^H ?f ^riGl Iff endless. forms. see Thee everywhere. mace. sf . and stomachs. not : ^. I Beginning. mouths. ( 16) rf many. dazzling the gaze ( From with all sides in the sky. infinite find . Infinite Lord. whose. arras. ^T%tJi with discus'.C 199 ] in * I n With mouths. eyes. mace . not. 3TC3 3rf*rT 17 ) f^fOf^t = RFtfte H diadem. form. and. JT him. tiara. arms. n a mass of splendour everywhere. unbounded Form. and. origin ^f rt thee . see . 'WI ^ universe. ^ T^TR ( I ) see Lord . end. not thy . again. middle. Form. multitudinous. f%$35T = f%^T ^"T f%%*n>f^rei f^c of universe. immeasurable. TOirnT(I) end. him. eyes. ^ . nor source of Thee. him . ^ Shining. whose. him. and of him. I With discus. *r*RTT<l from everywhere. frf^T^ treasure-house r^ Thou ^SI^W inexhaustible eternal. % of me. Eternal Dharma's changeless Guardian. As immemorial Man I think of Thee. r^ Thou %r^5 (of ) . . est . treasure-house supreme all-immanent. II 9 C II Lofty beyond Thou all thought. Tt high. this . of . and. . of sun. ?t thou : 5^: man thought. ftfr** with difficulty.[ 200 ] of splendour. feHHd|eh4jfc = 3frrei 3H<ritq * 3|f%: 21PI ?r of 4jfo?l ^ f?f (the) shining. mass. iSjf thee : 5nWM=3 W him . <T^. (I) see. unperishing. of fire. dharma. ( 18) be ^retf imperishable . highest . 13 Thou . to be . and. f%T^?i of universe. Thou . ^rTnT*T: aucieut . g^: everywhere ??i^Tf^r shining. glory. ^KrM to known. *JJ?Hq immeasurable. . seen . like. whose. the Protector. whose. Thee. tire. HW 3 not origin. of earth. Wf^iMhr . him. 3^*3373 = ^PT3[^t$ ^RT ?T endless.[ 201 1 fcafa? <rtfrR . O mighty One.raft eyes. its splendour burneth up the worlds. qrf: f^T . he. pervaded j mm by all. *!!': T of heaven. arms. frTWT! ?f ^1R 1W light. him. and. whose. And all the regions that are stretched between The triple worlds sink down. as sacrificial fire Blazing. Thee . Tft^V f| By Thee alone are filled the earth. and. (20) ^ Sjre ftlie) : ^ 'jfa5 . nor midst. ii 3 ^ ii Nor source. = ^HrWrt ^'Tfr: *r^T: 3<E3 % endless. ^%5T3T by own brightness f^j the universe ff 37?T1 warming. Form. the heavens. Wend. whose. and. 3T5?ft interspace r| indeed 5?fn? . force. Before Thine awful manifested ^IWjfM" 5^: . sun. ^ $t (19) middle. Unnumbered arms. nor end infinite force. . and. *t . . the sun and moon Thine eyes I ! see Thy face. 5$ this . moon. and. . face. and. q^T by One ft$: quarters ^ and . him wqrft ( ?T c^t ^jcag?^^^ = 3fa'> and. whose. . ( two ) whose. *J& ^T ?t% q&l I ) see . him .sacrificial. . . : IR1 : II To Thee the troops of Suras enter in. ^W. and. (21) of f| indeed . . II . sounding. *pri% utter ^f^T !J + ^TRrf well is T?f^rr%^r^r ^l^^ff^ni ff% thus ^^?^r having said : = ." ?rifr Svasti !" cry. hosts. (is) oppressed 3T^ marvellous ^<f form WRT^ = ^f^Rf ** of worlds . MM(H^ (be it) : : with-joiued-palms . (%-gfqp^ ^T ^JT: of Maharshis. ] having seen . . . thy. = ^rUTPI ^^f: Gods. ^ . ^f Thee ?ffrTf*r: with songs ^^chSflfr: re^ff??T hymn . ^f Thee . . these . ^ terrible . Siddhas. and.[ 202 . . Sethis. triplet <m4K f| mahatmfi. ^r%?f ^orae vfrrTT: frightened. Some with joined palms in awe invoking Thee Banded Maharhis.' the hosts f%^f^ enter. Chanting Thy praises with resounding songs. of Siddhas. Sadhyas f%S[% VishveBf and . Vishvas. ^rf^T^T (the two) Ashvins . behold all. mouths.Rudras. Vasus. and. Gandharvas. and. as also great : I. that. ( 23 ) ^ form . . eyes. the Ashvins. Vasus devas . Ushmapas. arms. and. with thighs and feet innumerate. ^ ard >t f Gandharvas. ^f^^K = ^gR ^\fb( and. Vast-bosomed. and. In wondering multitudes beholding Thee. >T3T3Tfr in which. iff fj ^ Thy . many. ^sffff^JF 1 ( 22 ) =55T: ^ . SSdhyas and Adityas. . set with many fearful teeth.= ^"?^ > 1T?^: ^F feet. Thy The worlds see terror-struck. and. j^?y Maruts . Yakshas. ^ these srrT^rr and "^ . Rudras and Adityas. II ^^ II might). and. thighs. q^r even . .Form. : and of Siddhas. of Asaras. of . . Asuras. Siddhas. Ushmapas: Yakshas. : ^ many. Maruts. and. with many mouths and eyes. Long-armed. . ^ mighty-armed ^ f^Tg^TRPl. hosts *5ff Thee f^ftJlrTr: astonished and . : ^ srfsur: . that many. having seen. strength withered. ?pr ^qfof = 3ReR ^if: T^ ?T1 various. : *i?grWT?5 5T^fvr seen terrible f ^r having . ff indeed shining. With opened mouths and shining vast-orbed My My inmost self is is quaking. GqTvTFR = szjf TTIR %Tr^?Jrm 2(?2T ?T^ opened. *%& = f jr^T . he control . mouths. = srsgnfa . f^soft Vishnu. \jf^r strength ^ not . r^f Thee . (with) '^ftZRT- the worlds ( are ) distressed ?ror also . with teeth.[ 204 ) 'and. and my -peace. ff^rR ( I ) sji? ^ and-. mind. Radiant Thou touchest heaven . Visuinu. eyes. terror *|faflt rffl many sto- machs. . shining. large. find . in which. 9Efij I. JT5lf^?rf ?nT5*Tr . (24) ^ffw 5nT:?I5r = ! W *1SrfrT ?frr 3 heaven. colours. rainbow-hued. him. whose. him ^tai^rST^I = ffffTT? ft^FOTR ^^rfor W& rfqi seen . . in which. whose. . eyes. him ^r having . = fgrffi: SFftrar . touches. thus. that . whose. : ^^T<:r?*ir 2J^ : trembling. . O dwelling. having seen . 5f 51% obtain : ^ and. 3T*ft ^ ^ : II R^ II The sons of Dhritarashtra. eft all. resem- *TTf^ = cfi'|iW!l f^?r: 'iHd**! bling quarters ^ ^R^TH^ of time. <ftTi|^^l T?rf% 1|<H^ : t . and Drona. spread within expanded jaws Nought know Mercy. Upstanding. fire. n?rf^rra = IHTrr: r%fT^T of the world. of Dhyitarashtra. ^RTSTrft with teeth. terrible ^ and % H?m^ . Suta's royal son. 3P5TR?raR and. sons. anywhere.20 5 I! RH see II Like Time's destroying flames I Thy teeth. ^protection. u?f[^ be pleased . %t^T = ^HTt^r of O Lord. of the not T not ^j know . *r and ^r Tliee with. And r> all the noblest warriors of our hosts. . . no shelter find. ig* even . . and with them The multitude of all these kings of earth. ) = tgrnT<gl4>il<rill5 tfaj . . refuge of all the worlds ! ( . ( 26 ) 9T^t these. Bhlshma. I ! O God . mouths ^r . . 25 . *& ^ even. the Gods. . %r%q[ some . % they . ^Rff this ^5 l-&%?: =^FT^ $9f: of with . of ours jfrtrgoli: = zir>TRT 3*3^: of warriors. nT5T5ir: sticking. . with the s II ^ II Into Thy gaping mouths they hurrying rush. ^ti: Bhishma . Tremendous-toothed and terrible to see . thus. = ^^JTrira ( ^Tnf^l of teeth.[ 206 ( } f: the earth. within the gaps between Thy teeth to powder crushed and seen.toothed . mouths . $1*1: Drona . the gaps ^^i% are seen ( ^nSl%: with ) pulverised with highest limbs heads ). their heads ( 27 ) . Some caught Are ground. <^WTT: hurrying f^ffW vr^r^Rirf'T enter terrible. of them. who ) protect. the hosts . in . with . . STCJ^jq: with (those) chiefs. Suta. the son ?f*n also : . fear-bringing . ^RrJ?ft . So fling themselves into Thy flaming mouths. . world. . of rivers. many . fa?U% enter ^fRifbi mouths . Hurling their waters into ocean's lap. In haste. . ^ of facing . ^ even . Htnso. they. 3T*f%TT: . . 33 Thee in . waters. Thy mouths blazing . heroes blazing.20 7 3 As river-floods impetuously rush. (29) xrfrc?T 535R . 3T*ft these fK^jfttfhr: . towards . these mighty men. So also these. to fall destroyed. 'the currents ^j to the ocean . ^ff: . J^fa run <Wl so .fall. in haste precipitate. whose. the As moths with quickened speed will headlong fly Into a flaming light. = 'iT^TT even . (28) 3*jr as of : . R1TP moths enter srrfTT^ to destruction ^ftn = S1W %T : % increased. = wnr* ^t^T *ftn of men. velocity. ff^tare. these lords of earth. destroyed flame 1 to. Enter within 2Hn as . grasping fJ^ Cav. Form art Thou ? God supreme! . the whole. devouring : all . fiery-tongued. TOT fierce Jnrtm burning f^sofr Vishnu. On every side. with Thy blazing rays. What awful worship Thee! Have mercy. CTZ^qtrn (with) increased velocity. . ing filled ^fTfl the world : Cfimq whole : . f%^fr% enter ^t^r: the people .[ 208 . Vi?hnu. glory filleth (30) ^: with ttnrrsra" ( thou ) Hckest . with splendours . ^wf*r: . f| Reveal I Thy SELF . all-swallowing. vm: glory 3 thy . ] to destruction . 5TT of Thee ?nft also. sfr^HL the worlds. ^rqurq. Wfffrf&T mouths . Thou lickest up mankind. Thy space the universe Is burning. every side faces . 5^5T?^: (with) fiery . fR^TR. 3>: who . 5TfafTJ the worlds forth s*rrf ^ to annihilate . ! Made Not manifest on earth to slay mankind one of all these warriors ranged for strife . Blessed Lord said: laying desolate the world. O best first . ^Rr^jit = ^fcfrRT* makes. ?=E^TR irSTRTft I I wish . to Thee ( ( . ( 31 ) declare znf^ glet : . af these . he W. s%% without. . know . *trlJ Thee . (I) ( 32 ) time. tfq the worlds. Escapeth death ^F5T: thou shalt alone survive. f? here . destruction. . arfq all . whose. come shall be . srra . 3*r. of . ^^ =1WRT W* ) ) Gods. .t 209 ] Thine inner being I am fain to know This Thy forthstreaming Life bewilders me. % to me . . *Tffw?fT5 arranged ff?2pft%5 in the rival-armies Eff^T: warriors. vast . . form. 12 . salutation there be to % . *r . v^r^ Thou . ft indeed know q* Thy . also *^i thee . 3ff% desire. not . of srfrr am. ^ . thus . terrible. : 11 ^^ 11 The Time am I. not . t 210 ] B^ Therefore stand up ! u win for thyself renown. habit. HZIT by even: rue nr^ even: JTF^ a q-% these RfrTf: . ^^ . Kf. he. cause. Conquer thy foes. . ^ ihou : 3f%5 stand up. .^ . (33) Be thou the outward n^ffl therefore obtain . By Me they are already overcome. Destroy then fearlessly . whose. : f^T^T having conquered ?1f ^ enemies . wealthy before. to aim.rna. && . left-handed one. slain q. Drona and Bhishtna and Jayadratha. and all the other warriors here Are slain by me. : enjoj : U"52T the kingdom . ^ mere instrument : VfW be ^s?(mf^= *T5 with the left hand. q^r fame. enjoy the spacious realm. 11111 : *Mhlft = $farjrt (lil^ uiaiu j $w also ST?^ otliers . .Fight ! thou shall crush thy rivals jffatDronftv^andKama yadratha =q. t>rU3Ti5T:*=f. ihe diademed one: . quaking. he. 3Tft also. tfrfq. frightened.*fr not . he who weareth a diadem. I ^ H I! Sahjaya said : Having heard these words of Keshava. down his face. together frightene.word.cr: STSSH^: ^*T u^ide. myq: Ja. ^TOffi' trembling. qOT>( having prostrated. q?<T* ! of warriors. szinren tressed: ggj^sr fight. (34) lihistuna : . *r and. l%ltfT . 5f: %?T^ of Kc-sluiva liy .and : : ^ ^ in the field. *y?3\ having heard g^q. iirm^ shalt conquer ^ iu the battle. and prostrating: himself. ?TH^c^t having prostrated *$$: again . spake again to Krishna. with joined palms. casting tliis. stammering (35) . ^ oven 8TT^ said . = ^soj to Krishna. folded-liaiids whom. with fear. ^q r by be dis- i thou *rf$ lay. heroes. STT?^: : *TJ[f ^ ?ff with stammoring. rivals. is pleased .- . the hosts of Siddhas prostrate . quarters all . **TFT in (the right) place (rightly) Thy .[ 212 ] K3TT II * II Arjuna said ! : Hrishikesha in Thy magnificence Rightly the world rejoiceth. . the Sakshasas ^ . . the hosts. rejoices gj^S^ terrified . hymning Thee 5 The Rakshasas In tear . Hriahikesha gift^) i&Sfaft by (singing) thy fame spt^ the world .TH*3nT prostrate ^ and of Siddhas. II . *T?rTTi% ^f: to the . ^ and . 3[^rr% . (36) . to every quarter fly fall. T^nTq[ . & . SfrRJ^: . Supreme receptacle of all that lives . . (of) this . f^f??t of world .t 213 ] lidw should they otherwise. qi highest . Knower and known. . ! Unperishing. ! ! Infinite. %TTT$T% TO- ^ ^R ^ n ^* n Man Thou t"irst of the Gods. Sat Asat.Formed. srf7 also 3Trf3[3fW to the first maker ^nfrf of endthe less ft^T &( thou that . THAT supreme . and . 3tfHTq. the dwelling-place on high In . of Gods . "%^j to be known . wherefore trate . first God. . Tfrzrer to the greater teacher &U<JT: of Brahma one . God of Gods. Man j^for: ancient . highest fsf^RH treasure-house =sr %TTf knower S ^rf?T (thou) art. Mahitma . they . (38) : & ?^ thou Thou. tj$^: . >^T*T dwelling zmj by Thee ?f?t spread . (37) pros- ^r and . ?f not . Lord . BT and . 3fij which. . Sfnf^rrS . O loftiest SELF First Cause Brahma Himself less great than Thou. . most ancient art. ?ffj highest . ^5^7 endless. dwelling worlds being ? ?rgt imperishable qrt gr?j[ Being . Thy ?ft3 vast Form the universe is spread. . home ^ of all worlds. may . f^Hj^ the universe . q%q. hail to Thee a thousand times all hail Hail unto Thee again. Thou holdest all: then Thou Thyself art All. . ^if: hail : ^ to thee . (40) . Yama ^TfrJT: Agni ^if: Varuna Zffi: ^f^: Vayu ! ! . *m . ^ and : . to tnee - Prostrate in front of Thee. jqr: again ?T and. Grandsire of Hail. snrrqrm: Prajftpati : . All. moon. Agni. prostrate behind. Father. all hail (39. all : ! ! Varuna. ^F^ : FT^^f^cf: thousand times also . Prostrate on every side to Thee. . hail . Jlf^TTJT?: great!' . .Thou arf Vayu and Yama. measureless in strength. ^: again ^rff iw na il 'TT : ^a^ . & ^ Thou . : moon grand-father . O In power boundless. again. friend ?f% thus . !ftn^ with affection qr or ff?r thus. . importunate. Krishna "f ^pa-^ O Yadava . <jg?f: . he cludest . be % to Thee ^: ou *jf . srT . . all. thinking Thee but friend. 3$ gf: all . . . Krishna 1 cried. . careless in the fondness of t'riend my love . ^TSTRrTT (by) unknowing. whose. from before hail . <$ thou . (41) inipor- . also . having thought fjOTf . udless. ^ thv 55 this . % . gc*?rr?j[ . to Thee even sfif: : every side ^ ^g . f |% thus : . strength. he boundless. ! ! ! And 3K3T tnnatoly . from behind . jf^f^j: gq[ which ^?jj said .C 215 ] sfTp bail . or O Yadava O friend unknowing of Thy majesty. 1 g^ . r&n by me . If. whose. strength. 3?RT (thou) art all. Jfc^r . . JTft*TR greatness carelessness . ?frf: thence . ri3i% 3?% * 5Tr5 ttee art in . so r^f in . At play. Father of worlds. ^ . aj^: the guru the. ^ w<*i and =^r srr% feast. weighSlftrT * not. Alone. for ^ and. is. of all that moves and stands. 1 11 %\ \\ irreverence showed to Thee. O Thou boundless One. pray to pai-don ?r^ boundless. the . in also . (45) of jesting. f^r^^TC^n'HH'play. 9f[ which. ^TW this . (43) father of . reposing. company I ^ that . and. to : be reverenced ^ and. ? Worthier of reverence than the Guru's There is none like to Thee. ?^EUT: = ?Tf W- of equal. and. the world of . passeth Thee Pre-eminent TrTr Thy power ?r% : in all the worlds. : in --eat. (thou) art ^T^ZJ : of . . O sinless Forgive my error.[ 216 ] rffiftraw} Jf jesting. One. ^ . moving and tmmoving *% thou . self. 3T^rf ^rnrif (I) unt'allen one . Who .sake : 3rcr?f>?p ^t3T^ = nr?rc bed. JJ^: alone : 3J2T^T or ^TTT . sitting or at meals. ar^OT^ = Sft^fHW unhonoured . or with my friends. in and ?f^[ . T^2|R. ^ftq.^: other unrivalled. egf: whence.also . fc^Tf : father. Therefore I I fall is before fitting . ST^f5^ propitiate. whose. to bear. Thee bless . t^SR praiseworthy : .^? O God II . world triplet. sf. As father with the son. with my body worship as Thou me. f^rztT?? to the loved.2I 7 in the ": surpassing. (44) . he. as friend with friend. as lover. bear with me. 3TfI% shouldst. 1 : Thee. f^ like JET^: of the friend beloved. ?f f^f the Lord. ST<JtWJ With the beloved therefore . 3Rq body. f^f like of the son : G*Sf friend . having prostrated f[t having bent. might. heart is My glad. having seen vjiir with fear : . seeu. rff?t mace-bearing . ^ . rf^TT as (before) : . (45) (I) am . . to ^ee . uot. Mercy. discus. ^-fe^Kq wish . of forms innumerate. Show me. . n a * ll Diademed. . O God. O God home of all worlds. whose. . he. in hand. form. ^ftfcf: glad : . Again I fain would see Thee as before: Put on again Thy four-armed shape. . whose. thousand. distressed S3ET3T O even % to me that JJ^: mind Tf rny rtfl show '^ O God ^Tt form Jf^fe be pleased g"ra Lord of Gods 'StiTrfrera world-dwelling. mace and discus in Thy hand. ^f : . (46) O thousand-armed. of Gods. yet faileth me for fear . Thine other Form again. O Lord. whose.[ 218 ] I have seen That which none hath seen before. ^ and . ^ even %qf (by) : hat : by form ?1 f^: ^f: =^^%^ (by) four-armed ST^jT^rff ]>e . he. v^ q^f the universe. . : ?^f Thee t : I . crowned . ^ him . . $ T ZZ before. ^T: arms. which. . 5fa*l (been) . JTStf ! (47) by me . all-penetrating. =5"%^ O Atjnna. % of roe. it ** i Nor sacrifice nor Vedas. .-hown ?T^[^?qf made 3TT^ramr?t=^n^rT-' ^RTri: of Self. ^q" form.- tft highest . seen before. endless. f^ tins. ITST^T (by) pleased . . by My favour thou hast seen This loftiest form by Yoga's self revealed Radiant.The Blessed Lord said : Arjuna. ?re of (to) ihee. first: zjfj . first. alms nor works. from the yfira ^T[ of light ^iq. That none except thyself hath ever seen. . ?^fj[ from (thou) thee by another ?f not ?S^*I.the universe ^R?T endless . : . . tr^RT: thus-formed in . ^r and . whose. Behold again Mine own familiar shape. and let bewildered. he. by Vedas. . fftq: (am) possible to see . . and.[ 220 ] Nor sharp austerity. foremost. ^ : . ^f% = Jfuirii ^t% of men. f^T having thee . and Jf not g[r%: by gifts not . ii M Be not Because thou hast beheld Cast fear away. this awful Form thy heart rejoice . f?T: again f^ this . be thou not afraid. Foremost of Kurus. he . iR my . . =ar (48) not . 5? this . the world yt ^^ from (than) thee of (or %T^H by another ^IT among) the Kurus. TT: ?r?i ^5 ?T that : satisfied. %f j^fffc-^%: : =lf| : =q- q|f: ^ ^33%: . = sffa thou . whose. : ^ and. by studies. . Can win the vision of this Form for man. *n not. . f^ such . fear. >fr: : terrible . mind. q^r even . : . thou alone hast ?T seen. : behold. *Tf (49) not sjpn pain. terities 3%: (by) dire ?rt I .% ^r^ of the confused. nor study deep. 5^mr fW *(' departed. form ?n?. the condition. by sacrifices. . % my ^T form . and fapairPT: by deeds ST not fntr^ by aus. again own Form. ^e^ own ^ . whose. I : Thy gentle human Form. . again ^^^3-. O Janar- am now collected.[ 221 ] Saiijaya said : manifested His one. <w\ form ^sfanfra . STF'Wr^'BfFira' . again . he Arjuna said Beholding again dana. the Vasudeva. form. terrified q% this (one) Jjrff having hecome jsf: . Arjuna. thus . and consoled the terrified Mahatma 3ET^t 3gain assuming a gentle form. ^T?r having spoken . qifn?: . consoled *r and . gentle. . showed >jiq: . and am restored to my own . Vasudeva. having thus spoken to Arjuna. irt'rt the . to (50) ff% thus. = ^T^ 33:3ro*r mahatmd. t not . V|: by the Vedas . rT^f . now to . (they) desire. of (52) to Form 5^t^ivery hard (one who) has seen ^FTP . ??^r^ which *m my : : Gods : arfir also : 3T^ Cof) this ^q?[ of form : f%rij ahvnys: f?r?I^Tf%'T =f4^T.^rW% ff^. said : Mine beholden by thee is very hard Verily the Gods ever long to behold this Form. am : 5ETf rT' become miud STf>r% nature n?f: gone* The Blessed Lord This to see. 8?% i .[ 222 ] nature. ^ffffj . a[ff form. : ^. .Tanardana vrith f^fl . nor by alms.vision. see. Nor can I be seen as thou hast seen Me by the . Vedas. nor by austerities. art . this. nor by offerings (53) ?f not . HT^sf human.q- 3TTO (thou) . ?fWf by aus. 5? this. ?|r (51) : thy (I) : having seen gffi gentle . : *<j form . T not f^f^: . offering to see . My doeth actions for Me. JT^rf?: =TT HrR: dfvrtee. . freed from attachment. work. "(55) my. and en O Parantapa. of this : kind ?I^T O essence . . . the supreme. Arjuna. : he. (54) : HTiotlu-r. es ^ II HH N He who I am. 'Er and : f 33f?tf by kiud . .ioi) . T^fq" Parantapa.T ^nfcr by attachment. whose. ?n%?T by gift . this. (am) possible (of) this : ?g*I C5^F^ (one who) has seen ^ffa (thon) art *rr me : H8 ceived. g indeed I ?[^: (am) possible . grg to : know . without hatred of any being. ^ 5R5q^T (by) without *T^f%eT: . he cometh unto Me. O Pandava. .terity . does. *f : not $T3RT . 5^ to see ^ and fTT^T by !^? to enter T and. aban. tered. doned iW?k without enmity ?l4^5 among all creatures . ^ my q^if: qf5[ ^: I. n But by devotion to Me alone I may thus be perand known and seen in essence. hy deTof. Arjuna. : ^frr^T5frT =?f^ . . whose supreme good devotee. .. THE YOGA OF THE VISION OF THE UNIVERSAL FpRM. .the eleventh discourse. Thus in the glorious BHAGAVAD-GlTA. *T he . entitled.: who . *\\ to me q^ goes qf^fW Pandava.. zj who if me. me . ! . ^rsq^ the unmanifested of these % who : ^rf%TfTT: yoga. ^rfr also . . ^ who ^ and . . are best in yoga. ?r^t the . ever harmonised in worship Me. undecaying.learned-most. whether of these is the more learned in (i) yoga? ^ thus tees . snjf^JT with 15 . and those also who worship the Indestructible. *& : the mind . the Unmanifested. f^I^Tfjr: ever-balanced. with faith supreme endowed. . . 3qKR) worship.[ 22 5 ) TWELFTH DISCOURSE. these opinion. The They who Blessed Lord said : with mind fixed on Me. -tiffgqr having fixed . 331 Thee UtMgThP ever-balanced \ who >TrKT: devof57f^% worship . ^IT Arjuna said : Those devotees who ever harmonised worship Thee. jffa in My (2) . 3TSTC the undecaying . f rf zwtf = f f^Pn"^. the un- unmanifested TgqrRT^ worship ^f *&^*i rock- eve iy. endowed % these . . . 1& even.mI senses. Omnipresent and Unthinkable. and. qtafr (with) r: supreme : . the Eternal. . jrjqf ?f having restrained . . they % they . qW They who worship the the Indestructible. Smfv^ = WK %& ob- equal. in the welfare of also come unto Me. and the senses. 2f Un manifested. JTR the the aggregate ^fsT everywhere: . (3) Unchanging. 3TR?TO . Sjf firm. Immutable. Jfrcjf^ffT tain all. .where-going seated . . defmable 5 indeed ^&F& the . unthinkable. ^1^%% = *3RWl ^f: rejoicers. all regarding rejoicing. *J?rFrri ff^ () of lyings. who . ^Tpsr^qf .[ faith 226 ^Pffff: ] . whose. the Ineffable. in welfare . ?f of me : harmonised-best J^f: thought. these (4) of ^f. m me. understanding. ^?^ ^r^5I immovable : 11 ^ n subduing Restraining everything equally. me ' T: meditating . . qfa . worship meditating on Me. the trouble.13 ^nr: . all . Zfrfffffi actions . (with) pain. Those intent verily who. in having renounced another (object) without (by) q*H& JT?T?t5 . . I speedily lift up from the ocean of death and O Partha. with whole(6) indeed . they the nnmauifested indeed. ff=rf*T: by the embodied is reached. hearted yoga. nd. ?j fia6 . renouncing all actions in Me and on Me. irfrT. path. intent on me . sjRf^rft: greater Pitf: %rri in %n>^rf| j 5fTK%rT^T't=^rs^%f attached. gnTrSHT worship. Sf*?rf oi lifter ) up > j ^eath aud of procession. 5 ifarf^T . ^ even SR^T jj\ ^frTT by yoga . ^W. path of the Unrriani(5) of those j for the embodied to reach. . their minds being fixed on Me. mind* whose.t 22? ] The fested is difficulty of those is whose minds are for the set oil the Unmanifested hard greater . % ^n^T^Rr the imrnanifested. ^m^J -. of those . ar? I . These existence. who . incg to obtain . VJH5T^ Dhananjaya. |^g wish . firmly ^^W^T-aT*^^^ ^Pf . 3HJ now canst .^rnref^ place. then by the yoga of practice seek to reach Me. by the yoga 33: then n me . . ^JTF^TJ to . me . ^ even . ^even reason . ^j^rf^ JTR in me ff^^r . ] from the ocean . *n^ qf* fixed. then without doubt thou shalt abide in Me hereafter. of practice. mind. . whose.[ 228 . . PSrtha. fix . ^ not ^[Zi: doubt. of them. (8) *R in in me . qfy . R: . 9^: hence ^j above (afterwards). into Me let thy Reason enter . II 1 o || . But if thou art not able firmly to fix thy mind on Me. (thou) shalt dwell ff^f in me . ^T^TR become in ^ not . ^ not . ^r% the f%%?ra cause to enter f%^f^r% . Place thy mind in Me. (9) f^rt the mind . f^THt from long . me . Q Dhanahjaya. the mind. (of) of actions. yoga.t 229 ] if also thou art not equal to constant practice. with this (n) this . asTflTf: not able . (10) . V&W 9TTT . 9TT now (thou) art. on . then taking union with Me. thou shalt attain perfection^ in practice . ?rRr do. my. be service . fruit better : than meditation renunciation (12) of action. 5R*Tfr% &j^ doing f%f\R perfection %T?r^Q% (thou) shalt in If 3 ii even to do refuge in the self controlled. hej r* be . = 1^: ^ *&Q ^f: controlled. whose. whose> actions obtain. renounce all fruit of action. ifl- tent on My performing actions for My . ^rfq- also sm*rzf : not-capable -srflr (thou) art . $ *r?tf for my sake. ^ ^^ to sift also . . thou hast not strength. supreme. sffr also. f| II 3 ^ I) . of fruit. sake. ff^fifooT^m = Sr^rr* ^J^t rfSf. he. Better indeed is wisdom than constant is practice than wisdom meditation renunciation of the follows peace. act 'STffarT: refuged all. . (in). ^q[ff^*T = IT 3\% 7*4 : KW *T . work. renunciation 3Tr*IT then . Jroft = T1 ^TT my . self. ^ . contented . * * : me ' offered up. qrff^r self- controlled ??f^^^: = ft^q: 2RT ?f: firm. without attachment and egoism. . . . and pain. = ^ < : ^ ^ ^'S ^fff for- ^ H$q ^: equal. % me i ft?l? dear - . balanced sjfST not hating gpf^ijr: . = 5rW W*3 ^TT: . ^q. sorrow. he 3: who . ot action.wisdom ^p^r^Ffj than pracf%Ri^% excels EZJR meditation : : . and. ^HtRoTc^ri: . he . and forgiving. resolve. ***** whose. giveness-full. JTcqFfajRrifa ~* *^* ^ of ( to ) : ** ^'' . H my . f resolute. mind and Reason dedicated to Me. i&$ devotee. of fruit. he. . harmonious. <JS".4fa: better tice . (ness) . ^TRlrl than wisdom IRr?I than meditation. and. f| indeed . . and. friendly and compassionate. HT+TcTRT *Nf: ^W ^ to ^ I II 3 ^ II He who in pleasure beareth no ill-will any being. Rl^^n'?:: without egoism and. with the self controlled. 333 ?S': afriff yogi . reason. . . ^ : be . mind. with Ever content. My is devotee. whose. . renunciation 3Trrr^ from renunciation JOTfrT peace . (14) always . in he . whose. (13) *T^J5RPI of all creatures fhr: friendly merciful even ^ and f^RT' without-mine . dear to Me. ^R?T^ immediately. ^T^:??r^^: joy. JTrTsgtT = iTrTF z*mi VRQ *f- gave. and. % me ftqi dear. anger and fear. ^rWl who . is pure. ^TfTT^r not looking to (anything) |jr^: pure. from the world : not . fifo: dear. sff 3t?f agitated =^ and. freed from the He from whom anxieties of joy. by (from) the agitations grj*: q: who . of impatience. untroubled. ?T: he 'q' and . f^: SSrgTJT: unconcerned. (of) q-: he. is wants nothing. 5frr: and. (15) STCTTfi. renouncer he % to me . q. from whom . world . 3ff*nT q- is agitated is . ^?fT<*Wf^ freed .q: H =3 *r *r: inn II the world doth not shrink away. fear. . he. whose. . ?T not . ^: who . pain. of joy. who doth not shrink away from the world. Jf^my. =?4w ^ SmTO ^ of *RTO to ^ . . dear to Me. and. = *folH ?[TTnofrw 7R?irft all. expert. My devo(16) skilful . . . VTrffJ ]pvtee. he is dear to Me. 5fp?j: the . passionless. He who tee. *rqfTCTTReqrft undertakings. renouncing every undertaking. . in ignominy. TnTn*Tnrai : ^ aTT*?T% ^T in ^ S^ ^ in pain. ^ and : . and. and . ^ and = TT% f*i% (to) in the friend . sfNfa grieves . II 1^ II silent. 5 ^T ^ ^ . also . and. not .C 232 ] He who dear to Me. ^ not . renouncer vrirfnni devout . and w. destitute of attachment. wholly . 3TR?T% desires U>Tf^Tq-F?^mT and. H: who q: he ^ to me . freed. of . cfirR^IH: = *PTT<t M^l^d: from attachment. : ff evil. renouncing good and evil. ^Tr^r^^^:^ = tff% ^TOT in cold. and also in fame and igno- miny. equal . T ST^prra ^T <TKlffT of good. in pleasure. and. and. pleasures and pains. he is (17) 5f who . alike in cold and heat. in heat. ^ not. not . full of devotion. fs^ft rejoiceth 5f . nor grieveth. . the: fff^l = 1PT*3T dear. nor desireth. (18) SPT: equal . hates . fame. and. R: Taking equally praise and reproach. q: neither loveth nor hateth. ^nfr (to) in the rf^r enemy . Alike to foe and friend. . indeed J . nectar. and. that (same). ifrsfr silent ^fg?: content. Supreme TrUf: devotees fqtir: dear. me as (as) the if . whose. mind. blame.. 9TH%?T: homeless f^TTl^: . whose. ed . he . vfRf. homeless. . and. They as verily who partake of this life-giving wisdom faith. he . full of devotion. tf : equal.fRt derout ^f of me ffas dear 5ft: the man. ^Tt^r: (believing . I taught herein. ^T Ffr^rl *n%: j with anything . devotees. in) . . THE YOQA OF DEVOTION. and aftfT as . si faW (to) 3*3 *P firm. (19) *3 3*3 .. arf^ very \$ > of (to) me j Thus in the glorious BHAGAVAD-GlTA.r 233 i content with what cometh. Hnf^prr-' faith-endowed. they are surpassingly dear to Me. ship . % they . praise.tf*5 *T 5ftl T^ ^f righteous. firm in mind. ^*3?SrT^.. and. 3^FI said T^TT^% wor- 3 who 3 . endued with their Supreme (20) Object. that man is dear to Me.the twelfth discourse entitled. ^r . this j g: who knows . Kaanteya . . knower of the field q^r even ^f and to know f =5^rm (I) wish jjir't knowledge Keshava. the Sages. Keshava. thus . . the . qrfjj this . =^ . also the Field and the Knovver of known. . I The Blessed Lord said : that This body. ^f%zc . son of Kunti. ^q. hould be kuowu ^f and 'zfiim the .[ 234 I THIRTEENTH DISCOURSE. srnr^tqt jfrf : called . these I : Spirit. ?ff??: tn e is knowers omitted in of that. matter <j^q. ( i ) ?rttt body is . the ~^\r[ field . gq what . . g^r that (they) call ^^: many the knower of the field fm thus 1 . f f this fr"% . that which ought to be fain learn. %^ . \\ Arjuna said Matter and the Field. field Wisdom and would . q-f even .spirit and . O . is called the Field which knoweth it is called the Knovver of the Field by . This verse . editions. 235 tff W (I ^ || Understand Fields. . . . sf and. and of what nature. and. ^ and. . and whence it is. compression. which . *Rr%T ) aggregations listen. the knower of the . fo^li'. whose. ^ . how and what He is and what His ( 3 ) powers. . field. in fields VTRrf f^^^r: = %^ST =^ ffrfTO ^ of the field.1^1 ^T y Jfor which. ZRJTWTFr. ^r^T knowledge . ^=r field. brevity % from me . which. qq[ which (thought) jpi My. what like *t rfl. ^ o| that ( . qi^a. and 3<l that ^TFT knowledge ^ . *TT Me r%% know tfi^f = ^3 %%$ Bh&rata of . . ff: He . and. power. Wisdom as to the Field and the Knower of the Field. . he ( ^ and ) . hear that now briefly from Me. Me as the Knower of the Field in all O Bharata. 2?lt^|R = 2T: ^ffi: q^ which. modification. ^ (in) and all. the knower of the . that Field is What fied. 3: what . . g?fqr also . whence 'q'and zjfj. Hfl[ that . that in My field opinion is the Wisdom. = W*F*'. whose. . . (2) ^?T3T . that . The five great Elements. aversion. greji reason 5 ^afrff the Unmanifested * and . briefly described. duality . Individuality. the ten senses. Rishis ( . ffsfqifr^cr- = ffjfapJtPl. constitute the 1 Field and 1 its modifications. and the pastures of the senses J?nf*f 5 (5) great elements * ^e 4f^ii: . Reason and also the Unmanifested. pleasure. combination. II ^ Desire. . ^ and ) ^ even ^* severally j ^JTRP ( by ) full ftRfi^fi ( by ascertained. 3Rfrf*f : by . even five one j H and ^ H ^f j ^ of the senses. in many various and in decisive Brahma-sutra words.words. *gvfT in ) many ways : 5 *ffa sUng .chants^ Rishis have sung in manifold ways. ^ff^Cf: ^ q^f . the pastures. indivi. firmness. and the one. (6) The body. pain. intelligence. and. ff|ft(rft the senses ^ ten . full of rea(4) sonings. reason . by metres of ftfiq: by various by Brahma-sfitra. these. . sff?T: forgiveness atrr^ rectitude service. ^MH^K: non-egoism ^ even . of in the objects . 3RT>T?W unpretentiousness . 5:^ . ifa purity. and. unpretentiousness. II V9 || Humility. seeing. ^ and birth. rectitude. qRcfrKH. of the pain. (7) iHlfa^ nnhaughtiness harmlessness . self-control. and also evil of birth. . . (8) the senses. *RTT with brevity.[ 237 ] desire. death. steadfastness. ^4^^MIJfjj 3TTCR jf%j| of the teacher. insight into the pain and death. service of the teacher. . ^I^MRT?: self-control . fY5Nl u U*l 4$fy dispassion . %rRT intelligence . harmlessness. and. of them. absence of egoism."^: hate. the . aggregation field . f rf*. . is said. old age and sickness. purity. old age f and. g<^ pleasure. . Indifference to the objects of the senses. steadfastness . pain tpfifc . of the evil. sicknesses. . and. with modification. ^: firmness this . t 238 ] Unattachment. in the befallings. ^W . QtiTf^ = by ! another object . Sf- II 1 9 II . constant. unstraying of ^ff^W^TOllW-PWRW resort . ^fj: devotion ^5^'fvT ^TR fr yoga^ = without . aud . II 1 o II Unflinching other devotion to Me by yoga. J^f'^Tf rf^ wives. 8TR?rTt and. ( to ) Tfr*^ object^ resort to in ( Me ) . absence of self-identification with and constant balance of mind in ) wished-for and unwished-far events. \ snf^f : absence of pleasure ^rifrf: non-pleasure in the crowd. without sequestered places. = <J^!J ^ ?f* 5 ^ am ong ffftq- and among and. ^fff4 (if) . ?Rnjsff: ^f *f|5 non-self -identisons. ^f and . son. lovely. places. fication . among of houses. wife or home. *% ** OT^fTTfV equal-mindedness f ffrR^rTTfTrS = f ERT of ^ ^TTT%3 desiredj andj undesired. absence of enjoyment in the company of men. a-rgfrf?: (^9 unafctachment . 3T*TRf . irt to be known. everywhere dwelleth ( eyes. iirffj .STt^l 9TTO ff^ thus jftrjj *T*fal S^fal of the essence. ^ffc^r being known . knowledge ^r?T then said . 29 ). non-being. . ^ u Everywhere THAT hath hands and and mouths all-hearing. ^Tfrfl nectr . ir^irm (I) will ^ which ( .in the world. ( all against is ignorance. of the object. that . feet. of the know. declare. ^TJJ. ningless supreme ETERNAL. the realisation . qq[ which. not. . heads. the concerning . 13 ) . ledge. TSZ(?r is called. ff ?T^rr?H^ beginuingless. understanding that is declared to . enveloping all . of ( u ) Sn^r^lTHRSnt = 3Iqp*FP ?r^ m^T^ the Self see vii. fffj. ^being.t 239 ] Constancy of the in the Wisdom object of essential wisdom it of the Self. lity ) that. be the Wisdom. He . this . constancy rTTg^TRnf t&rtl. afi Brahman . that known immortality is enjoyed the begincalled neither being ( ffi{ . . otherwise. ^t^T^r ignorance 3$ which . immortaqt 4lVlri the Jiva) enjoyed highest. nor 12 ) non-being. in the knowledge. I 5 R H I will which being: declare that which ought to be known. *l not. and. ( 15 ) Without and within . . fjr^j in the world. that ( b 7 ) senses.[ 240 ] reV. movable . whose. eyes. the enjoying all beings. movable . and. ^T S*srrf% -^ a?** 3<l everywhere. *T *** *H everywhere and. f ij&: f%ff$Wl by ^ . heads. the splendour. the qualities. that ^PRI: everywhere all. even. unattached. qft: outside . immovable and also by reason of His subtlety imperceptible at hand and far away is THAT. and free from qualities . <nora: hands. and. f?^=^t ^itff^ . supports. that ^fjthat. . Shining with all sense-faculties without any senses unattached supporting everything . in f thus . ?reflrsf^jf5rcrg'3*J. st ?TTf?T haying ^r^fcj sits. ?pnTfo Kf and. f%^o| without qualities. ^ TOP . ?TffT: feet. q- and. *r and ^T^T7( from ^ety.= 3T^lf% ^T fWT% . enjoying qualities. ^fa*Kl possessing ears enveloped . ^ ^=^^n^ . ab&n- ( of ) all. ifa: inside . whose. ^t movable ^ HHMJ .< unknowable. mouths. ?RT all. and. of beings ?r^t imsubin even. rntl.^ that. of senses. whose. . *? and . of qualities. ^$m of all . ^ ^nrf to be known absorbing JT>TI%'5'3 prevailing ^r and. THAT is to be known He devours and He generates. is said to be beyond darkness. 16 ) ^TnnT^K undivided divided . %tf knowift beyond rfim: from darkness = ScTRT *\*q f(RflVj| ledge ^q[ that which is to be known . this. the Light of all lights. . beings. by knowledge. Wisdom. f%>TrK *T^ of . beings. ^ and . . in beings => . . stands. . that. ( 17 ) 53ff%^rl of lights. 5^ in the heart . n ? ^ H Not divided amid ly . and yet seated distributiveas the supporter of beings ( . the object of Wisdom. in * 16 n . . Rqr|l . the supporter sy and that . 3rf^ft ear . seated in the hearts of . ^ . seated ^ffj 5j?fvr| . to be reached . and. Sfft also 5fll That. ^r and.[ 24 I if ] (all) cff distance. and ^33 . 5^%: light. I! 3 V9M THAT. f^ like . by Wisdom to be reached. &&& is called . all. from matter. be known xf . MrH^H^f<. to being. My to Being. thus knowing. (19) ^f and : 5^ spirit . Wisdom and told. ^fqf al^o <5f f^4iKI*i modificaf%f^T ^ and . ffrTthus. the Field. RftTO having known approaches. . . the Object of Wisdom. (20) 53 s aim. enjoyment of pleasure and of cases. (18) briefly My devotee. TH^RT Know beginning . also. to) my. . II Ro i) Matter causes and is called . the cause . thou that Matter and Spirit are both without and know thou also that modifications and qualities are all Matter-born. beginnin^les ^>TT both . . f%r% know . m the creativenesa . ?fRt.Thus the have been enters into Field. .R^: ^W 5^t them. effects Spirit the cause of the generation of is called the cause of the pain. gpT wisdom. that which is q& my ( ?nn . fjsi . *m^t tions . TT^I^ matter . *J"nl qualities and qq even know whose. ^ even . origin. and g^fi said ^TRfrf: briefly = JJT *Trf: devotee ^^l this . . Supreme Self.!. II Supervisor and permitter. ( 21 ) g^: thus . is and. them. U R3 Spirit II Matter useth the qualities born of Matter. = !T?tr . gt-eat Lord . 55: the cause ^-^H called.( 243 spirit ] matter . great Lord and also the supreme SELF thus is styled in : this body the supreme Spirit. . 3^7: the spirit q^: highest. in ^f^ of his ^R^^fn^ Rni^ WI (in) good. . T?ff sup- ^RT . and."^ srfir also ^RS . in matter. . of pains. supporter. sits. ^ enjoys. (in) evil. and. $ffi thus b the body sifcni. spirit. ( in ) nf^t: the ^f and . enjoyer. of pleasures. attachment to the qualities is the cause seated in of his births in good and JT^frR^: evil wombs. this . 3TmT* from matter. ftgfo fffc. . ^TT^T in the enjoyingness . 5^: . ^f ( 22 ) TTJST supervisor . ^oi^T: = 3^. . ar^HrfT permitter j porter . ^eSRtis called . born 3J"U^ qualities the cause .r . n$f?hff3 = ^Jf^oir ^%: . attachment 3FJT5 = ^r^ ^ 3T^rft^ ^ ^fPT5 births. en joyp. and. q<HI^I the calle. f| indeed. in wombs. 5 %i\: in the qualities. and . some. adhering to this. frf^q[ ^^ 5 . SphrT all ways again . aTf^r by the Self. STif% matter in . Some by meditation behold the SELF in the self by the SELF others by the Saiikhya Yoga. . . t: IRH n Others also. having heard of it and these also cross beyond what they had heard. not . .IR^ He who qualities. ?rr?Jn^ in the self. . q: he 3J3[: . ypj others. v-^f^H by meditation. ignorant of . g iu. by the Yoga. ( 25 ) . qT5fT% see. and others ( 24 ) by the Yoga of Action . ^PFT knows . born. he ( shall not be born again. ^ and 5^: with existing is . qualities. ^ and ST ^ others. worship death. in u its thus knoweth Spirit and Matter with whatsoever condition he may be. 3T5TT*Trr not knowing . ^ ^ 5^ spirit with. ^ thus . 01 action. .'eed q4 this. ^rft also . ^TrJfR the Self. 3753^ (by) the Sankhya. by Yoga. 3J: 23 ) who . from others. STO others. ^HrTaanrr: = ^f?P highest. from others : =?f ^FRcr'TOT cross 1*3 death. qq> even. know . ^ that . know thou. m>d. . unperishing within the perishing he who thus seeth. and. frfSTrf seated . . that union between the Field and the Knower of the Field. best of the Bharatas. immobile or mobile.245 having heard they. the highest Lord RRSH?U among if: . . from the onion. in ) ^fftj ( all . and. *qT* % scriptnre. H'Crl^'T II R II Seated equally in all beings. . refuge. ( 27 ) ^pf equal . he seeth. 7* ^T^ 3<rm% worship > over. ^ who in beings . . being and r^%rfr9^tTPl = %^T^ ^T %^3W ^ e^TTI^ of the field. . irfT also. they. s^g: and. (26) jgrwr q^fl whatsoever g~3(Rm is born r%fVfJ any wr^iTT'iri = Wl?i ^ ^TTI ^T immovincr. . : . i) R^ it is u from the Whatsoever creature is born. q$3TW sees 5f: he . the supreme Lord. . the perishing . O best of the Bharatas. moving. whose. the unperishing . of the field -knower. I II ^% II He who actions. ( 28 ) qszrq^ seeing . he doth not destroy the SELF by the self. by matter ^ even . then he reaclieth the ETERNAL. SPHfcreqL equally dwelling. tprarlr sees. RT the highest . f not. fom- (the) being performed ees. ?jf ^ everywhere . ^IT^nt the Self. fj^ lord. SPJ equal . : 3^3: every w Uei e q: who. ^. ?rr*rpt the Self. he seeth. if Indeed . and spreading forth from it. ^tnt goes . ?fqT so. (30) . *TTenn by the sp]f. and tliat seeth that Prakriti verily performeth all the SELF is actionless.Seeing indeed everywhere the same Lord equally dwelling. . ?Ri?lH actiouless he . . II ^ II When he perceiveth the diversified existence of beings as rooted in One. . irf% path. 33: then. (29) . f|^f|rT slays. and thus treadeth the highest Path.and . Sfprlfor actions . the Self. I I Being beginningless and without qualities. (31 ) **Hrfi^nt butelesne8s ^JIT^T the supreme . seated. . f not . f^ftrirc ^M^V^N . so seated everywhere in the is not affected. existence.fiom subtlety. : not. seated. ^prjr^ acts ^ not . iJ?T$*r*Trt = ^JyTRT ferf 1 several. *fa everywhere. is subtlety. . <%t&tt ^ not . by reason body the ( SELF 32 ) *rfT<t the omnipresent. TTIH^ is affected.body-seated.[ 247 ] 3RT discerns when. q and. O Kaunteya. f^c^^ is affected. BTsqg: im- perishable . ether. beginninglessness Pr^or?^ from . though seated in the body. %<?!% becomes . SfST then. the spreading W& Brahman . the imperishable supreme SELF. &$*qTr|. ^rfa alno . . f^ *Tnr* of beings. ^Tf^eq% is affected. in one. ^j| in the body. ^fifa Kauuteya. attri- Self ^pj : this . qgj^ = q^ rHT thence ^even . ^lO^^T'. n ^^ u As of ifs the omnipresent ether not affected. H*TT so. worketh not nor f rom is affected. . THE YOGA OF THE DISTINCTION BETWEEN THE FIELD AND THE KNOWER OF THE FIELD. ^wnRTOP = ^STRI of ?r w^nr^T sr of the field. and. JT^rrarqnr illuminates this. 1&. % q^ to highest.. fr^Mius. and. the field-. the one sun illumineth the whole earth. %^ft whole: JTgjr!0'?lf% illurai- iRfCrT T^ftfcT They who by difference Field. Thus entitled : in the glorious BHAGAVAD-GirA. eye.the thirteenth discourse.[ 248 ] *UIMI% As *nr<r it ^^ n Bharata. (33) qm whole. f bj the beings. ^ the and . .. . . ^k. HOT so: ^rg Bhzlrata. distinction. they (34) go to the Supreme.: one $c*4 the . of the fiHld-knower. Lord of the Field illumineth the whole u . so the Field. Rj: know (ff% go . ift: 1 . f*T snn wner. the %4f the fi^ld . q who . the liberation they . > world. from matter. ^ TO^[ II ^8 || the eve of Wisdom perceive this between the Field and the Knower of the and the liberation of beings from Matter. knowledge. .. as ofpsF . of wisdoms. which all the Sages having Wisdom. .[ 249 ] FOURTEENTH DISCOURSE. Having taken refuge assimilated to in in this Wisdom and being My own nature. Jf?r$3irR ( . come. 2 ) ft ^rif in this . 5^yf?f suffer . of . nature. emanation also f not sUTiUZirf are born JJr?^ in dissolution 5f not . ^^ffiR5r having taken refuge in. ^ ( which . ^W^ . 5fifj : the wisdom : having known 5^1: innuis j ^ . 'illHtil: (to) ^rfif similarity . ^R wisdom. of known ( i have gone hence to the supreme Perfection. ^f and. The Blessed Lord I said : will again proclaim that supreme all wisdom the best. . ygl: again . tft highest . 3rtH*I best. q?T tn the) highest to perfection f ?f: Ueuce Trlf : goue. nil . 1 ) will declare . . they are not re-born even the emanation of a universe. nor are disquieted in ( the dissolution. TO my. seed. jfl-: which. thence cometh the birth of beings. JftHST: the birth. . ^u: mobility . ( O 3 ) Bharata. thence . wombs their generating father. in this. . .J^rfr ^TR: the . the great .a. *T*f the of all germ beings 5^nr^ place 3T? I. great. eR^j >f Kaunthese. in that all I place germ PT . the wombs ETERNAL is mortals their are produced. nr% becomes 33'. H^srgj the great Brahman . the indestructible dweller in the bo^y.[ 250 ] My womb the is the great ETERNAL . wmnh : ^t I . ( 5 ) Harmony .ftfa : womb . . O Bl. Matter-born O ^jc3 rhythm (or haimonj ). one. such are the qualities. Inertia. ?rrm fTgl Brahman . ^4nf H e horn . gives. I O mighty womb. TOWlS = srcfe 5nfr ( in ) all.ata. (4) in . ?ff^ . J^jfrfr: . Mobility.armed they bind fast in the body. 11 % 11 In whatsoever Kaunteya. ijfo: forms. thus fTrTT father. teva. . ?PT: inertia. . my . f^WWrTrT binds . of VXifa binds. : ( two). Of 3[*e( harmony j f^^oTc?rr[ from staiuleesness ^?TW . luminous and healthy. from its stainlessness. whose. "q-and. tfmreJ *Tn *%lF*U 3I 3*1 desire. ?iq[that . Kaunteya. ] ff% thus . it fofe know. indestructible. fiom them *{ift. self. by the attachment. ^^y<H = 'ST'^f pleasure. in the body by the attachment ( to 7 ) = t5j: mobility. by the attachment. T3?nf^f ^THflTR =3Rsr II ^ i) Harmony. bindeth by the attachment to bliss and the attachment to wisdom. the source. and. ^f^f the embodied . SPi^ Mobility. illuminating. . birth. ^RBn^=5RW sinless wisdom.?T5^ ZlWHl rlfl thirst. O sinless one. that . whose. . that O bindeth the dweller action. from Prakriti.[ 251 . know thou. ^HPTO healthy. fs^tfra bind great-armed one 3% in the body . they . qoti: the qualities JJ$f?te>reT: = JTfj%: . is the source of attachment and thirst for life. fOTrrcrTS3?R=3OTn' ^ ^I^T: *t and attachment. . the passion-nature. (6) these ?pr there sniT51?K . fiom which. j ^fiy: inertia Sf*n^ in heedless- ness . ?PT: O Bharata. wisdom . attacheth to verily Inertia. is the deluder of dwellers in the body . indolence and sloth. know (of) 1 . having shrouded wisdom. ipii^rsrWIFr- ^rr^l ^Pfffir^by ?rfj[ heedlessness and. born . f>HUIM binds. all know thou. *t(5f the causer. %lTqi% attaches 3rf but. 5fc^ 9) *if. mobility 3pfi% in action : yn^j pleasure . by the ^n^ the embodied. harmony. of delusion all. inertia. ( O at- tacheth on the contrary to heedlessness. by indolence. and. that. But Inertia. 3T5rR^ = ^RfrTTrl of *IH from . \ . g^f . that bindeth ( by 8 ) heedlessness. ^fr^ = 5FWn: fl*R of action. n^ II ^ II Harmony Bharata.[ 252 ] Kaunteya attachment . bliss. . by sloth. ^R . ignorance. in . =^r SftTT embodied. and. Mobility to action. Bliarata %3f2iffr . 3TTf5T having enveloped 5 indeed . attacheth. born of unwisdom. 5 f%f^f indeed. ^iflPls^M jlfr =5r*!rtT Bharata. 1 ( 1 ) g%K5 = ^>5 in tbis . outgoing restlessness. having overpoBh&rata ^sp . then it may be known that increasing. powered Harmony and and now Inertia. *5j: 10) mobility : fl*{: inertia . STHCrT O . desire ^ II energy. cT^T N^nf ^^FR^T II 1 3 II When Harmony is the gates of the the wisdom. ?RT then . mobility inertia . vrei% becomes . wered . ?ftrr also.light streameth forth from all body. O best of the Bharatas. (12) . Mobility. 31?: ?[af: inertia =^ and q* even . Rram. 3jf*nj?l . ^ and . mobility. . having ( overpowered Harmony and Mobility. undertaking these are born of the increase of of actions. Now Mobility. . W. having over powered Moband Inertia. g ?^ harmony 1 .253 ility Now Harmony prevaileth. ^| in the q^^p . . 5 Greed. harmony 5r% thus S3 indeed. . in gates 1S . 5T^ harmony CT? harmony . light 3T5T(^?I ( born ^r^T body wisdom . having overInertia . when . O Bharata. let him ) know fttpg increased . fft$ ( in ) all. in having become ) increased 5 ( indeed .5TT*: greed . g^r thea. heedlessness ^^: . ^[ST desire i-affq in (the are born mobility IJWTR these . . SfffrT: forthgoing. sr^f in ( the state of ) : harmony jf^f ( . HCcT^T best of the Bharatas. the worlds STtffiFi. jf^ to dissolution . O ( joy of the Kurus. . of them . ar^TT: state of ) unpeacefulness. stagnation and heedlessness and also these are born of the increase of Inertia. tl'e . q^ even . of actions. f%f$ ( in . . 3TPfiT?r: 13 ) darkness . then he goeth forth to the spotless worlds of the great Sages. and . . delusion uon-forthgoing . these 3Tra[% are born ftf^j having become) increased *^^<?H O rejoicer of the Kurus. of the spotless . ( 14 ) 2RF when . thus. ^f and . delusion Darkness.= r?l4 they ) know. having become) increased.sn<t ges . body. SPTR: r?HI^T in ( the ( in state of ) inertia ^ft . ^ . 'he supporter of a ?rf %qTR . 5Tf *ff^ra. n^ . ftfcTO to . arTW beginning. ^rqrffcf: . II 3 8 II If Harmony verily prevaileth when the embodied goeth to dissolution. %*!' *$ti\ "35 born in . is born. f^f: igno- of mobility 5 indeed . 5(133 born. in the wombs . of inertia. attachment. . of the senseless. grf??^ harmonious . 15 ) . *%i% the fruit t. g^TFg . ( bom wombs .. WQ. is bora among he is those attached to action in the if dissolved in Inertia. whose. 17 ) .H Having gone i H II to dissolution in Mobility. to dissolution .f action . verily the fruit of Mobility pain. . ^fpi[ . *n% in mobility jy^ is ir?^T having gone dissolved q&f fSlg = sirffr amongst them <prf% in inertia . they ) say . . ( of ) well-done . . he . *\\*& ?^T so JJcJhT: qpqtftg = is ^WL Crft^ of the senseless. It is said the fruit of a good action is harmonious is and spotless . srrf : ( . fruit. ( and 16) the fruit of Inertia unwisdom.he fruit. qj^ II 1* II From Harmony wisdom from Mobility . ( and also unwisdom. Tjfqfr the . RH5T spotless . 5-^ pain ^^H rance. and also greed heedlessness and delusion are of Inertia. action. fcflfrT They rise the Active dwell in upwards who are settled in Harmony the midmost place the Inert . wisdom . ( 18 ) 3^ active . f^TfTT: . . and lTn^f|t = ^ *TT? : 'srheedlessness. 3jof>^: than the qualities. T the Seer perceiveth no agent other than the and knoweth THAT which nature. When qualities. ( of the ) guna. seated. rR^T: from inertia <$? Vf^ff: ( two ) become . . . gjrjft the the Seer. doer. delusion. ?nrar5 the inert. JCT j than the qualities sitf ^ and . upwards. qualities. ?T?nt ignorance even . from mobility ^t*r greed qr^ even . gr^?n = 5Jf% . is higher than the ( he entereth into 3f?^T My 19 ) not. %TT knows . aud. 5Erq-: downwards. . other. 35(143 i born . jfpt . in the mode. aj^ap the highest. . 31^*1^ sees. in har- mony. seated lowest. ^ft my. ^ and. to being ^: he . ^ . enveloped in the vilest qualities. of the jpj^ the midst frTSfif stand ^Taf^f: the ^m*q^frfTH||: = ^Fq^i g^T^T f^T go .[ 2 56 ] f rom harmony . ir^R in ?o . and. qtf when. . go downwards. fcttl'. of 55 whom.of birth. 17 . he drinketh the nectar of immortality. whence bodies have been produced. ^v^tf enjoys. . O lord . Arjuna said : What are the marks of him who hath crossed over the three qualities. qrTf^ these . of sorrows R^Tft: freed . goTRt qualiipft rfcf eroes#d . 3nft*3 having crossed beyond . . ^ITT ?TR. *?^^^^ goes bejond. and. H>'HT^K what-conduct g^f how f?n^ . tbese fqr% becomee . sft^ three f^ the embodied <^&* . f^: : by marks . liberated from birth. and* by from ) $&'. ^ and . death. the origin. ^RT^. gofR. old age and sorrow. . ^rTr*^ these flffa three . immortality . from the body.257 When these the dweller in the body hath crossed over all three qualities. . flft^ three . and. them . ( and 21 ) how doth he go beyond %: (by ties . .&^SRFT: * S?^t: ^ WPW ^ ( death. . O Lord ? How acteth he. of old age. ( 20 ) the qualities . qualities . these three qualities? ) what . is unshaken by the 23 who " saying: The qualities revolve. q: -who ?ni%9Rr stands away . ^ even tr and q[^q . <QV[r. ^ . . II He. . nor outgoing energy. light . who hateth not radiance. *t not . w II ^^ II He qualities who. forthgoing .tfe The Blessed Lord said : ii ^ and not ( . hates. O ^ Pdndava not . . nor even delusion. ajtfr: by the qua. when present. ^STfrnf% ( when ) gone forth returned SRmr% desires. the qualities thus . immovable." standeth ( ) apart. Sfr% . ^ even . q: who q$% move . H3nr delusion . . and . JRT . O Pandava. T not : R^l^^f is shaken . absent . fir% moves. nor ( 22 ) longeth after them. the neutral . ^r^5T^ like lities sntffa: seated . : IR 3 1| . seated as a neutral. . for whom. and. honour and ignominy. the same in censure and in in pleasure . 3?3: equal r: g?q: equal prarRT^t! = ft^H enemy. to whom Balanced a lump. . gold. H^JT H: equal. whom. . and. of the fi ieud. blame. and unloved.[ 259 ] and pain. crossed ^: he =53*T is called. in . self-reliant. T i n honour. *PT:'5npar:=sr'T 5^ ^r H*r T ( 24 ) ar& H: the same. ^oif^: =3*TR. equal. aud. the abandoner . whom. clod. and. HRTTHTlsir: = *TPT ^f 25 ) TT*% . dis- honour. standing . and. ^h[: firm gc^n^^nT^f^gl^: ^ praise. loved. V&*'- the qualities. pleasure. and. and. for ?R% *T: equal. praise. he. he. he ffa: gesftzunra:^^ T ^rfiro: ^ S& W . of the (of) of undertakings. of self. a rock and gold are alike the same to loved and unloved. for whom. ^^r: =*3r?flf% foTrT: in own ST^rereTSRTfP = STT: Ste ^ STPTf **t ^TT ^T . aud . firm. and. and. sorrow. of earth. n . he . for self. atone. in the sides all. and. IRS The same friend in n and foe. the same to abandoning all undertakings he is ( said to have crossed over the qualities. ( Rflf^T abode. 8Tf I . ITT ( 26 ) me . he is fit to become the ETERNAL. the >TfTF3l*R . 3TZ||'3TOTC a r without. . ?f: who of . entitled THE YOGA OF SEPARATION FROM THE THREE QUALITIES. becoming . and of unending of of 27 ) Brahman. of ) inexhaustible . ^: he . Thus in : the glorious RHAGAvAD-Girl. of immemorial ( righteousness. |% indeed. %^ for serves . ^I?q% ff P"or I am the abode of the ETERNAL. bliss.H8PT is fit. Brahman. ^ . he. . nectar ^o^^^ .[ 260 ] And he who serveth Me exclusively by the yoga of devotion. ^jffw^fCT of the uttermost ^r and. the Vtfq&m .^the fourteenth discourse. ^T and. . and of the indestructible nectar of immortality. . crossing beyond the qualities.. by yoga .^?rn* these. ?prr^ the qualities OTrffcr having crossed JJ3JRT of over.stray ing. everlasting ^ and qrfer of duty . and (of) of pleasure .VTTRN: Sim?! devotion. <TOff(% the leaves q: knows g he . S?T% hymns rn^that .FIFTEENTH DISCOURSE. "^: tible . . ( I ) whose. the root. the bonds of ( action in the world of men. the ashvattha. below. 5TN3T: *KQ rll. branches. . II ^ ii Downwards and upwards spread nourished by the qualities its . the branches of it. 2 ) . and its roots grow downwards. who : ^ff call ^5^^^ indestrucjjf^: (they) ZR^ of which . . the objects of the senses buds . said to be indestructible the leaves of it ar"S hymns it it he who knoweth it is a Veda-knower. . branches below. 1 : . ii 3 i! The With Blessed Lord said : roots above. whose. the Ashvattha . above. is . ^Tfl^fJ Veda-knower. by the weapon . ashvattha irf this. roots whose. . whose. *TT*^T: 1 the branches. is f obtained. q-and. in the bond. sr aud . qrat rTf objects lities. ST^of : . ?rej of by the qua= f%q^T: J^TST!'. ?fnot not .[ 262 ] 3P*: below . 33 here. sprouts. ^r?f: end ^ not. this . ( end. : ?RJT so . \&r^\ having cut . they srq below . STTff: beginning. ^i^^<S^oi = 51^3'ff'f ^TTR 3R2| rfl well-grown. ^nmgr foundation ^v^c'^ii.8T?iT^ ?T^r of non-attachment. whose. ^T form. of men. nor its origin. nor its 3 ) sf not. they. ^TSP^ . ^ and . . action. : the roots. this rooting-place strongly-rooted Ashvattha having been cut down by the unswerving weapon of non-attachment. this ar^T^%or . fTTf% 1 JlgUcHrfi the world. Nor here may be acquired knowledge of nor its its . nourished. ylM^\rfj: =?J^j'5 W^M . ^C and that. ?|^r ( by ) strong . g^f above Jl^Tf: spread . ramified . ffTO!pn5TT: of the senses. form. the faults. should be sought qfFPj ?fi^ in which . T3n gone. by whom. they. gone. II H II Without pride and delusion. of attachment. ) ^ zjrf: even. perma- . 5 ) f*WR$T?r:=TPr delusion. desire pacified. and. jj<rtl ( . liberated from the pairs of opposites known as pleasure and pain. I go indeed to that Primal Man whence the ancient energy forthstreamed. they tread. victorious over the vice of attachment. y*qr**lfldr: = ^g^n^Pf PtcETT: in the inner self. ^pg 5^ Man . ( 4 ) there Off: tne " J <T* foot ( stepping-plaee ) . flj that sf . treading which is no return. JfH?n issued $wt(i ancient.26 3 That path beyond may be sought. and. . to I that. ^ . original . $fqr: %: % from whom. undeluded. : and. q<l^ they . not . ^ ffa: ^ ftf?ft q^: % pride. spf: again. ( that indestructible path. go . dwelling constantly in the SELF. return. whence J?fl%: forth- going . Rlrrei<1<{tn =nWT : conquered. SNj to which. *T5ff ) ?flWR Sf illuminates. JT^f?fftlT7?T = s^^r fararfa placed 3f$m dj aws. supreme abode. pain. ^: . my. 5fH<HI< . JPT (7 . draweth round itself the senses of which the mind is the sixth. of living things. ) my q^ even. and. the sun lighten there. of in whom. ?I^ that . desires. nature. them . ^ *rT not f^ft'^ return ^pr abode q^ highest . . . having gone . II ^ II A world portion of Mine own Self. M^fa . whose. the sun if TCrfcp the moon. shjfrrr^ senses . . pleasure. veiled in Matter. not. . ( . transformed in the of life into an immortal Spirit. U^^HS^ =*!i*?f ^ 5:^ T ^*TT m%: name. depar- whose. from ) . Tr^f: foe. in the world ancient. ^far: portion. nor moon.I 264 ] nently established ted. ^ ffaJjan jiva-become ^TTT^ 5^f mind. . = ftftf TpfiRP . they f^: by from ) the pairs them Rg-rM: freed. f^^ ( r: 5RPTT: *<n% . un-deluded <ff to the goal BTo39[ indestructible ^ go . n:^grm = TT! . by . 3{j not. sixth. that. 1 not. Nor doth fire . and. nor having gone thither they return not that. that is ( My 6 . of touch .u < \\ When abandoneth as the the it. and . beyond . ^f and . afij( which . 3T3nf)fvf obtains . their retreats. aft^r 9 ) the ear . : in o when u The deluded do not perceive Him He . fTSR the organ organ . i M % u enjoyeth the ( Enshrined in the ear. ^ i|^ 9fTf>T5rl . the touch. ^fqf also ?csfjrTf% passes . the eye. like ^Efl^^r^ from retreat. even . ^T|j: the eye . jfT?^T fragrances having seized f^ . f^: . He objects of the senses. He Lord acquireth a body and when He seizeth these and goeth with them. . =q and . this |%q?n^t the mind JT*T: presiding over the senses objects of ^ njoys. ^^ and the* organ . ( wind takes fragrances from a 8 ) $[fft body . the "Lord . . which . if^TR' these : ^qrRr goes ^rg: wind . 3jq[ . of taste. the taste and the smell. and in the mind also. ETF'r the of smell ^ . Yogis in the also. snT^TTri = thf STTf^lTfl . . the wisdom-eyed perceive. T?T from the sun. they. ^rit also g^PT enjoying accompanied . departeth or stayeth. though struggling. fcrS staying . 3T|irar7T perceive . eyes. by whom. established ( 1 1 ) SELF but. ^T or . TWf% Self. i f^fk UR^ m ^ n Me. the unintelligent and |jt thus . that which is in the moon and in fire. swayed ^r or by the ( IO ) **H?T departing . 5?^^:=^ ^|J: WT% wisdom. f%ij<8T: the deluded ?T i>ot . ( That splendour issuing from the sun that enlighteneth the whole world. Igorri3**ni=gdh 3Tf^?T by the qualities. made (purified). struggling. ^ the Self. . q^flT see.C 266 ] qualities or enjoyeth. . perceive ZRTrl: Him not. . ^ not . . . ?jw?f: striving. 3TW?m^ established ^rf: a7T?*Tr zi:% not. their selves untrained. . know as from 12 ) which . they mindless. . that arq[ splendour . whose. gone ( forth ) %^: splendour PTl the world . irf this . striving qifTR: yogis : ^r . perceive Him. (13) STITCTO having entered . of living beings "^fH the body . having become the Fire of Life. .( 267 ] arf^nre whole lightens irfft qq[ which -q. "ef and . aqif^t: plants ^: all. tjrrarr^ . 3fl-SR(1 . i^l^^: =rep ?IT^r ^: nature. . mine. m which in fire . sap. know . ^tT: R2I Soma. united qm^ is I ) cook . take possession of the bodies of breathing things.and . and. ^rgpiriT in the moon . . ifT^T ( 14 ) V*JPH: Vaishvanara. : JR^IIH^: = Jrojf and. . ^|H<4tH. whose. having become. I support beings by My energy. ^npSHT: sheltered in ^r*iia-H . vital I Permeating the soil. and having become the delicious Soma ' nourish all plants. I digest the four kinds of food. . ?f?f that j %5T: splendour . having become. and. . food . ( with the ont-breath. ^ STTI^^ ^r wit}l tlle in-breath. the accepted translation " Having become the watery moon . . support 3T? I . the earth . by vitality (I) 5f<^r nourish ^ it. and united with the life-breaths 3T3 I . TO beings . in ^ H I. 3TO ^gft^l " fourfold. . And I . e^ffoT all . tflf: ( by ) be known ><tmf5?l Ved&nta : maker %^f?Tfl Veda-knower ^ even . ?yr% in destructible and 3T^T: indestructible q^ . ^ . 3T'ttf . ^f^ memory by the to . ffpr is called the indestructible. 5^<fr Purushas (two). the destructible the destructible is all beings.[ 268 ] II ^ H II And which is I am seated in the hearts of all. (15 of all . and from Me memory and wisdom and their absence. ^ and ^: . There are two energies in this world. . seated . jnqr : wisdom . *JrTTT% beings . ?Tf I. ^9 : I : ff| in the heart. that I to be known in all the Vedas am and indeed the Veda-knower and the author of the Vedanta. .16) world even : . the destructible . . 3?% I . ^IT: (in) this. . and the indestructible . ^ and . (. : from me . the unchanging fr two. : absence all . *T and. ^ : and <r*T "%^: . JTrf . evgrl ^t Vedas ^ and . ( I ) m ^r% . |: ^ffrT: called. hence . rock-seated . %ir%T . the three worlds. declared sustaineth ( as the supreme SELF. than the indestructible ?PT: 3?ft ' so . in the world . =Rr i f3TC: The highest energy is verily Another. in the world and Spirit. . . >% in th Veda ^ and nftRf: declared 3^irTr*r: the highest spirit. *r beyond. ^ ijideed.[ 269 ] the called. the indestructible Lord. Veda I am proclaimed the supreme $fi destructible. T?R: beat . and . ^r^: the indestructible . 18 ) whereas. Wf*: nnother. and am more ( excellent also than in the the indestructible. who pervading spirit . WTrfYrf: . Tf I. : 17 ) the highest . ti 3 ^ 11 . all. 5^: . highest Self. ff% thns ^TTfWTO having entered triple world . He. f>^: Lord. : who: the imperishable . Since I excel the destructible. . *rrc?T O Bh&rata. this TW spoken mn by me sr?Tq sinless ^rq[ this having known. ff?f and hath finished . he . t. worshippeth Bharata. THE YOGA OF ATTAINING PURUSHOTTAMA. he hath become illuminated. worships. q^ thus .L 2 7o ] He who spirit he. Thus entitled : in the glorious BHAGAVAD G|TA^. . . ^[?J may become. HR. his work. ^MTl^ all- knows. undeluded knoweth being. ^f^TT^ wise . ^'n?q[ knowing. ( 20 ) . by whom. Me this most This secret teaching hath been O sinless one. & . .work. 3JST?l4 most . O Bharata. ( ) all. secret srrW* teaching one . done. with SSsfprm* the >T3t??r highest spirit. thus . me. he. 3: O all-knowing.the fifteenth discourse. 1 1 ^o (I Thus by told. ST^P^S': undelnded . known. tf: . . *TTH Me thus as the Supreme Me with his whole ( 19 ) who. me with being nTrf Bh&rata. Octf truth . absence of wrath. I Fearlessness. and. acr^rvr: ?nT: renunciation compassion . absence of anger absence of guile . cleanness of Yoga life. n?t mildness fickleness. renunciation.SIXTEENTH DISCOURSE. uncovetousness. ^ S'reffqTW: ^HS self-res- in wisdom. ^fr^lRl: study (of Sh&stras ?nT : austerity 3T[^ rectitude. ^JjT ness . fTR^flo^falf^: = ?T^ and. . m . ^ W*1 . absence of crookedness. . almsgiving. n ^ n Harmlessn^ss. in yoga. =*r?^TO tf^rr^: of being ( living ). mildness. peacefulness. steadfastness in the of wisdom. austerity and wardness. truth. ^R gift ^T ) . absence of fickleness. purity . Sirf?T: peace . modesty. Sft^pr . ?n^: sacrifice. self-restraint and sacrifice and study of the Scripture. srffCT barmlessnesn . ( 2 ) . fl-wy^R}'. <?r*rg[ straightfor( I ) fearlessness. fixity q. traint . compassion to living beings. BTqfr^e^ uncovetona-y^iq^ absence of . and. and. among beings &' modesty . forgiveness. ^ STRwrf: pride even and . wrath and also harshness and unwisdom. and. Grieve not. . with demoniacal properties. ignorance ^ STRHr^^ %rr^pl of the born ( . Pfcrtha. fortitude. . TTU Partha ^Pf? to the endowment to ) demoniacal. the H 11 divine properties are deemed to be for liber- demoniacal for bondage. 3 ) %^: purity . are his who is born. arrogance and conceit. splendour. Hypocrisy. \vratb . is absence of envy and pride divine properties. of the born VflTH O Bharata. %5ftn ( to ) div'ne .II ^ II Vigour. ( 4 ) 3^: arrogance harshness . *T*fW are . n The ation. %qp? to endowment. O . *jf?f: fortitude: ?j^%lf^HlKrfr over-pride . ^ ^flM . . the*e ere. t*: hypocrisy stfq": . . acrftf absence of malice 5f not : . his who born with the ( O Bharata. ^pn" forgiveness . qr^9 and . ^ . purity. . thou art . for is ( c "> %$ f^hn* do not .: this . ?f not . and . thought. 4||g{) 3j^". 3Rr: men. 5J^J ( in ) . g^g[ endowment. truth is in them. fq%ta is. 5Rt not. . born . . r ?f not . Jfj . ( 7 ) and. : divine. ?rfq also. 5fT% in world cal . of beings. for bondage. qq even said . qi& tuou to ) endowment art. hear from Me. f%^: know and. ^rg^: demonia. O Partha. emanations. ?rf% ( qnr^ ti sun* ^^ ii i ^H Twofold divine and at the animal creation in this world. f%^Q: in detail demoniacal Tr^T O Partha % of me . n not. liberation. f5fff% return. sff% forthgoing. grieve .I 273 ] born with divine properties. hear. jJT (6) ft two: . (to) divine Pandava. %^: divine . ^Iri. . Demoniacal men know neither right energy nor nor purity. -^and. %5 in 18 them . ^ ^ truth . the the demoniacal the divine hath been is . \j: the divine . the demoniacal. . . described length . 9Tr^T^: rigtt conduct. nor right abstinence . ^l^i|: demoniacal . nor even propriety. O Panclava. demoniacal. ^f^ purity . . of fierce deeds. these ruined selves of small under- standing. cause.[ 274 I basis. STI^qt^fand. and. JT^tfrT ^?fl% ^n. ^= the world. 3T<TC: SHf: say ** T W> m^ 9T?fp^q. selves. they . ^ they . without ( moral ) "without a God. come forth as enemies for the ( 9 ) =T5T: aresm having held whose. 373133 without-foundation . from 5=T'^ another. born. small. and caused by lust and nothing else. that. % . Holding this view. fast. they ." (8) " The universe 9T33JT without-truth 3jTrq[ . else. is without truth. whose. them (two). SrTT this . whose. actions." they say. reason. they. |fgn view. sfgreTPf : ruined. fierce. f% whatj 3^*1 f^: 55CT Schist. STrf%r whose. : II 3 II . other. destruction of the world. brought about by mutual union. $T9r9 for destruction snTH' of the world enemies. . without-God. STrTfW = ST^F come forth . ^ and it. whose. holding evil ideas through resolves. they thus much fffi thus . prfacir: assured. and. *t$r^ from delusion. desire. they. vows. goal whose. enjoyment. action) . II ^ ^ II Held in bondage by a hundred ties of expectation. sr3qfcTr^= jj-?j^: at dissolution. end. . they engage based ^T in action with ( impure qjpi fill. and. given over to lust and anger. iHI< evil addictions . the supreme ( is all ) . by pride. having held. Giving themselves over to unmeasured thought whose is death. whose. conceit and arrogance. of ) desires. feeling sure that this is all. . regarding the gratification of desires as the highest. delusion. % of (objects . sn^ engage (in impure. they strive to obtain by . and.[ 275 I ed Surrendering themselves to insatiable desires. 10 ) srrHTCT having on. TPHT ^ STf^rfT by vanity. ~tt ). possesswith vanity. W ( 3m%rTr: refuged in. <[wt *J^1 hard to 7>wi*i*i3i?v3crT: = ^TT ^ ir^f . by intoxication. pursued. ( II ) end care ". *TTfwri unmeasurable . ^Tf: enemy . happy . wrath. ^ and 9T^r^ arf^ also fj^. *gj: bound eKT*ra?NpmarTP =3fPT: ^ SFt^: ^ <TC*r ^TPT . ?rr slain others . again . for the sake of. f RS% ( I ) shall elay . be mine in future. 14 ) aqrcfr this ror *>y . Wft " slay. they ff% they strive ( to secure ). . ( 13 ) ff this. (12) armprrcrart: = ^rr^rrar. ?re: of hope. I am perfect. obtain . of cords.: rulei . ^ n " shall gain shall This to-day by me hath been won. ^f unfa is . refuge. that purpose I this wealth is mine alread}% and also this . : am the enjoyer. %q this. whose. qfnWfiTnJ fSBTiiroF desire. HffrCTl desire . wealth. & v?^ this . me . arfr also : ^ of me vrremfi shall be $*. injustice : ?rira^ir^= ST^RT y-4^(^ of wealth.unlawful means hoards of wealth for sensual enjoyments. ( by ) hundreds T^nr . and others also I I shall am the Lord. ( powerful. ) and. TTSTRT . 3TSJ to-day iffC^T ( I ) shall rar by ine. I have I slain this enemy. and. this . . srsq- obtained. highest. % ( desire. . of enjoyment. collections. enmeshed in the delusion. by by the of > net. ^^ s f. yTH<RI ^r*t* desire. of delusion. srf^f sacrifice. fall downwards into a foul hell.( 277 ] e enjoyer . 3TT3i: Thus deluded by unwisdom. q?ir by me . will rejoice. well-born . ^re?rrrJr S. 15 ) wealthy 3TPT3FTfI^ well-born J . 3jfl*I (I) am : ^f : who. happy. will give alms ( ). ^^: C I ) will fTH thus : STITRffSTfirir. " is I I am wealthy. f%imn (by Hf9Hr5TOTrf3T = Hf^ : ) various. in the enjoyments .- f^g: perfect ytf I . bewildered. give. %PT: other. q^fff^ fall . 39% (I) will (I) w ^l rejoice. deluded. covered. = ar^TRT f^itflrTT! by unwisdom like. . rong . TC% into hell. q^fit n ? n web of they Bewildered by numerous thoughts. what other I is there that ( like unto me " ? I will sacrifice. M^'4 impure. Jf^TrRT: attached . ( 16 ) ^HehfaTimrerr =gT^%: HT% thoughts. *ffft^ . addicted to the gratification of desire. i . obstinate. ^|cH4<<^t| = ?tf3W'. lust and wrath. carping II \\ ( II These world. ( 18 ) TO (to) . q?R JfRC . % they. 17 ) 3TRW*Trf%rTn stubborn. me. contrary to scriptural ordinance. 3T?3TK (to) egoism . and. evil. they perform lip-sacrifices for ( ostentation. filled sacrifices. these malicious ones hate Me in the bodies of others and in their own. intoxication. refuged in . filled with the pride and intoxication of wealth. (to) desire . and. pitiless. the bodies. power. I haters. and. vilest among men wombs.of . g^TT by to rule. ?TR3fr: hypocrisy . f*f*^r : T T^r ^ Srf^rr. self. in the ever throw down into demoniacal 19 ) . (to) : insolence . of others. and. qs(3 worship. ^I^T (to) wrath power ^r and . by the pride. in =3 fc^f Rff^rT'- ^ tfS hating . .[ 273 ] Self-sufficing. *rftft$fci3. = 3TF5*Rr SPTTIW' b ? spmrewfoan = >ret3 *TRT by the by nominal self > glorified . wealth. insolence. contrary Given over to egoism. . ffra't des. . frfrti triple tructive also . STTtfTJf : the self . $rc gate .[ 279 J rTfl. STUI 1-^ . destructive of the wrath and greed therefore let man renounce ( these three. ^jr^ cruel. deluded . : 21 ) . the lowest depths. H<4>^1 of hell of . is the gate of this . aqr? I .wrath . these. : STR^T . OT^r^ wombs. deluded birth after attaining not to Me. 3TW*. in the worlds ( TOW^ s^f . . O Kaunteya. f this . 20 gjJT ) ' womb . ff^<T=(the) hating (ones) . not having obtained to the lowest ^fi%^l Kaunteya <&' thence ( 2jfm go if^ff path goal ). birth *RTf% in birth ^t me . . ftrnra fl I ) throw snrsw always . among men. in . impure . SKpr: . worst . Cast into a demoniacal womb. ?rm . they sink into ( . fallen into . ) demoniacal q^ even zfrf^rj in birth. . 9jr>T: greed rfWil therefore f?T^ this ra triplet let him throw away. ^IT^fr demoniacal zjrR** . desire m*?'. . . 5fHR . hell. Triple self lust. not to perfection. the rale having cast away. path. ^nro . impulsion of desire obtains ? not . q%: by these . or what ought not to be . ?m% goes. path. 22 ) f^rfj: liberated . ^RgFRrl: from the . %f^<{ r perfection . accomplisheth his own welfare and thus ( reacheth the highest goal. Kaunteya flfpt: : : sfift. . . ^f: he .280 ] |R ^ II A man O liberated from these three gates of darkness. ^^ pleasure. nor happiness. (23) q: 3**|3Z! who 5ir^r%=fmsrrjTT|lf%r' of the ShlLstras. of darkness by gates 3TTc*pr ( by ) three . 5RF1 Therefore let the Scriptures be thy authority. q^f highest . ?f not . man -MI-^f% : acts . followeth the promptings of desire. not . nor the highest goal. the . n?^. son of Kunt!. : . in determining what ought to be done. ffc:=?R*r: Sft: fft: . ^ II He who having cast aside the ordinances of the attaineth Scriptures. own Sfas bliss rft: thence ?nf% goes <m highest. SRnfo and. % of thee. of . : I Tbns entitled: in the glorious BHAOAVAD-G|TX. oughtest. Knowing what hath been declared by the ordinin this ( ances of the Scriptures. sflTW Shastra .<.[ 28 1 ] done. THE YOGA OF DIVISION BETWEEN THE DIVINE AND THE DEMONIACAL. and. of non-duty. ^ in 3T?Kr&r *T sq*fcrelr determination. jRnjj authority . the fTTCT having known by the rule. the sixteenth discourse. thou oughtest to work world. . spoken ^ action : ^f^q: to do : ff here. r1&n<l 24 ) therefore . . STTSTI^T'TrrK = *TrTTO f%viRT tPfE of Shllstra. ?KT*H3il3feHftq<ft duty. . q*ra of . away ?Wl. sr^r state. sacrifice . ggmNgU^revrrent 5lRTr from own nature. Passion or Darkness? CO 3| who . ^?jj ?TH: O Krishna 3^ Satva . cast ed. 3*353 having 3T[?^HT: endow^jr . but casting aside the ordinances of the Scriptures. with faith . : Hill Arjuna said : Those that sacrifice full of faith. (2) J trf'TT of the emSTOT faith frrcqr threefold *r^r% is . Hear thou of these. what is verily their condition. . O Krishna ? Is it one of Purity. them. . . vvhat. I n The Blessed Lord Threefold is said : by nature the inborn faith of the embodied pure. 5 bodied. mTCT^frqL the rule of the Shastras. arrfr or. ST this. ^T: Rajah Tamah.[ 282 ] SEVENTEENTH DISCOURSE. passionate and dark. f%gr g indeed. : II ^ (I The Bharata. ghosts and troops of nature-spirits. : II II Pure men worship the Gods the passionate the the the dark folk. q?n^ ghosts *f rHrtJTn*=i ^RFl .r 283 rftjasic. ZIF SIvSrr : rq this . worship tfe srcrr . "W^fPRi: faith-formed. shaped to his own nature. Bharata. ( 4 ) tfrf^r: the sfctvic : ^ ltr% hosts : ^T Yakshas. tfSKft timasic ^r and : f|% thus. faith. H^I^ is *TR?f . e??q others ?ll!% worship P tamasic iThat is. it . . O 1 that which . born . worship and others. he. . of elementals. trrr?43ft satvic . ^^t %' whatever. . gf ^ ^ and. W . the . following the form. gnomes giants . Rakshasas. : $*p* the Gods qfttand . ^: that ^ W^g even. he is even ( 3 ) ?I^r5^:Tr (according = ^T^^ to)^^of 3TI^Tr of the being. . inrr: people. he . TmJI. all. consists of his faith that. . is tlie man's faith shows what the man's character. and. ^: who. s^fffaith. therajasic. 5^: man whose. hear. his faith faith of each is The man is. and . . know these demoniacal in their resolves. unenjoined by the Scripture. who. and. ^ ?T5?IfKr ^ ^g=rKr: with vanity. ( 5 ) 3TOT^rr%!?rT tfre = ?T SiniraT rert^ not. by force. tormenting the aggregated elements forming the body. n of desire. ?T%?T5r: un. resolve. ordained ?j . ( 6 ) r: tormenting . seated assemblage. ?fq. I? HT in the body. austerity . of asnras. and. intelligent rT . whose. a^TSHrwf = 3TrT . II ^ II . ^rfiTW = snfR of elements. seated in the inner body. % they.II H II The men who perform severe austerities. ?lftT 3JT- within. by the Shastras. ^f and . of passion. . II ^ II Unintelligent. with egoism. impelled by the force of their desires and passions. and. terrible : . wedded to vanity and egoism. seated HT^ them f%f^f know. and. lf^ even . and Me also. J?f me. in the body. joined ?fiTWR?3TfKRr: = 5Fir*WI ^ WfW filled. ?fcif=f endure. inn: people ?*nt*R*JgrKr: =*5R . threefold. and. distinction of these. a<y: austerity tfqtalso. *qtq of al! . $pf gift. *fc distinction: f% tins ygl hear. and burning. ( and agreeable. substantial : fff: agreeable arff Kf. purity. and which ( 9 ) . joy that augment vitality. passionate desire foods that are bitter.foods of the s&tvic. vitality. health. 1 and.The food also which is dear to each is threefold. the . . these. and. *T^I% dear. fl'Tnn . sour. %qrl of these. indeed fq?f: . vigour. rr$TC: f Hear thou the ( 7 ) ood . and. fafw . rfq also |fp . dry produce pain. and. The foods health. delicious. g is . increaseis I&H: . austerity and almsgiving. grief and sickness. energy. II ^ II The saline. are dear 8 ) \1*i ^T strength. substantial to the pure. as also sacrifice. bland. pungent. sacrifice. *?f ^T q?f%: ^ m^fim^Tr: . over-hot. pleasure. and cheerfulness. : bland. and. delicious. dear. cheerfulness. and ST^W ?HRT^ &[: desired . that f>Tfwf*n is pure. in the rule (of the is offered . and. taste. of the rajasic . qfn putrid. . Shasfcra). and. stale. (10) ^Rrwt = ^m:^ri5 lW?ni gone^a watch ( of ours ). and. by the sacrifice: f%fw??s =f%^?: . and. dear. and. burning. whose. disease. sour. and. salt. fT5PT sfi&mi food. left. 5:^- *ftsf>rrairer:=3^ grief. very hot. *r it. under the. ^^i^^^fm^ ^ irofir ?^r son-ow. the tamasic. iraW = TrT: *: 5WHflgoe. thus. not. foods . putrid and corrupt. and. arf^ also. is the food dear to the dark. pungent. jq[ which. leavings also and unclean. it. firm belief that sacrifice is a duty. andj srlf^ unclean. ( u ) gni5rnffn%rH:=sT desirous. seen ( pi escribed ) q: which f 33% . That which is stale and flat. The sacrifice which for fruit as enjoined is offered by men without desire by the ordinances. dry. of fruit. and .[ 286 =q- a?$tjr: "ST 5^T: T f%?l^ ^ bitter. give. and. ziff: *&W . whose. food. is said to be of darkness. q^ even *: that . f*I*Fn ffrt b y rule. qf : the mind . f5Sl% is . f*TTife = . devoid ^ sacrifice ?rnW tamasic. having fixed . for the sake *n? also. . . that. ( qrsj fruit 12 ) having aimed at. wanting . U ii without dis- tributing food. . The sacrifice offered also indeed for self-glorification. ffrf thus . 3RT*tt!J* g if tless . srffcnfi: sattvic. devoid of words of power and without ( 13 ) empty of faith. STftsnt =T ^ WT ( of ) given. and best of the Bharatas . ( they ) declare. gifts. . hypocrisy. g indeed.[ 287 . in '> which. H^R 'ifi^^JH mantra- without faith. *FZtftl&3 = *9?&l fttitf by . O know thou that to be of passion. repVB best of the Bharatas 55T sacrifice fofe know . ] ought to be offered . with a view verily to fruit. H*0J' 4 m*i I^THvsfl 5T . H The sacrifice contrary to the ordinances. 1& even ^rand. offered . . 35 which ^ that . atffCT harmlessness ^ and . W3p6fili continence ?ni: austerity . Speech causing no annoyance. silence. ^ire purity . and. ^ even .288 i ?v} n Worship given to the Gods. purity. worship. of the twice-born. ^rcgtRTf ><TCR ^ pleasant.T ^*t ^frfgffRT not. and. self-control. and. . ( 14 ) of the Gods. practice *% and . =H ^^ I v>e BTOCTT speech . 315^3 of ?PT: austerity 7%^ is called Mental happiness. HRf truthful. = niai . = ar ffrf beneficial. of the wise. fsrarff?i qiTO speech . continence and harmlessness. qg which . . arrir^ rectitude . and. are called the austerity of teachers the body. truthful. and beneficial. . ^fftt bodily ^%?ai% is called. of the gurus. of the study. straightforwardness. causes. are called the austerity of speech. . and. equilibrium. to the and to the wise. ** and. thus. and. ( 15 ) r3$iT3ft = . to the twice-born. the practice of the study of the Scriptures. excitement. 4f*3^ equanimity. faith . ( . harmonised. unstable and fleeting. of the mind. without desire for fruit. JJRq silence. ^?Jt^T: of nature. ^fr by hypocrisy ^ and j i& eren . and. g^saj^f is called. and. qro ( by ) highest . ?iq[ that f%m threefold ^[: ?m suffered ^j: ausby men 3T ?Wf?fin%ft: = . . for the sake ?n: .[ 289 ] purity of nature this is called the austerity of the mind. ^ wlucb 19 . . happiness. honour and worship^ and for osteutation. by ) notndesirous-of-fruit ( g^: by balanced . fe: = >n?^T . ?f<|: austerity HTT^T 1!. honour. is ( said to be pure. meutal . . |f?f thus . of these. 17 ) WW by terity ( . they ) declare. performed by men with the utmost faith. 1^1 *t ?Iim STiJ respect. HTcHf^PTT^: self-restraint *U^f3T: . and. f?ff| this . This threefold austerity. (16) TT-'TOR = ^T^T: >JW^. purity . The austerity which is practised with the object of gaining respect. ( 18 ) ^rafKTRS^f = *!MRR: amsterity j ^ TTT: ^ . is said to be of passion. worship. srf?^ sslttvic . that alms is accounted That alms given to pure. other. <** ^f^q^JTR^ to the non -requiting and ^r% in a right person ? : ^ . of destruction. . anis declared of darkness. li one who does nothing in return. ^?r is remembered. believing that a gift ought to be made. in a fit place and time. %% here iffr^ is said . fpr gift : . ). ^ff that .[ 290 . CTW rafasie . ^ and ^ that ncf^5 satvic . in place > ^ff . = . cft^r with torture or done.^T?^Tfrr?J 3TT . ^: <TCTO of another. of the self. : \ II ? % II That austerity done under a deluded understanding. movable . 1?3 3T^ . seizing. ( 19 ) q^^tjf = ^y^ JTffW by 5T?fR: is foolish. . ?f?| that . austerity ^?f which .. . ( stubbornness . ( 20 ) ?m^HL ought to be given is . for the sake. ff?f thus . given : time gift . 3T^1 unsteady. to a worthy person. ] is done . that with self-torture r or with the object of destroying. ?j?l that tamasic 5^T??T^ is called. or to receiving in return.[ apt ] That given with a view looking ed of passion. is fir 9fR . ( 22 ) *^*lRf% = f time. => !T*g<?3W$*l ?$ of returnfor ( . that alms account( 21 ) W| which 3 or . ?pTgift. and. ^ . y^fight place. 3Tf " AUM TAT SAT. for fruit again. in ( right . 23 ) . . for the sake ^ . jfaft is given ^r and . that fR gift. . ^m?T bered. . grud- gingly ). ^ not. fruit ^fff^8( having looked TRf|5? painful Sf 5*: again . ) and. ?rTT^E[: to unfit persons <?fa% . Vedas and sacrifices.that. !f?f qRm$ . nq. benefit. that That alms given at unfit place is declared of darkness. f&Pl is remem- II ^^ II and time. " this has been considered to be the threefold designation of the ETERNAL. q<i that 1TROTL tamasic ^rgrT^ is called. and to unworthy persons. indeed . given sr^r^rHi un honored 3T^TRT contemned . r4jasic. By that were ( ordained of old Brahmagas. disrespectfully and contemptuously. or is grudgingly. %?f by this %^f: Vedas . . gift " II AUM " the acts in and austerity. are always commenced by the knowers of ( the ETERNAL. and. gHfi^qrq without having aimed . T5T fruit 55fnrT5T%W: acts of sacrifice and austerity . at . Brahmanas sacrifices . . of gift. as laid down the ordinances. acts of gift ^ and . by those desiring liberation. acts sn^w g always . : IR HH without aiming at fruit are performed the various acts of sacrifice. ^r^ Brahman-declarers. ( 25 ) ?Trl With the pronunciation of " TAT and " that . 44l|c3 having flRIT: of said. forth . and. by the desirers. austerity and gift. 24 ) sffr Aum . . ^ 3l*&* ^ rTTH-' ^ . f f?f thus . . qjnr'- ^ and . 3^?Rrl7:plW=35rc* and. . &&: remembered. f^ffrTT: ordained <y*T formerly. f%?r: designation .3TT rT?l *T?l Aum. IRS Therefore with the pronunciation of of sacrifice. said . ?TWrl therefore . of austerity. f%f%^T: Tarious of liberation. f |% thus . . of Brahman. sacrifice. threefold. That. nc^ are done . 5RT thus . Being nri%Wi . ^ and . j%qr%TKTs of = f%>jr^T &*!(' by the rule. ^Rf thus ^ even . Errg*rfa in ( reference to this rfrif .t 293 " SAT " likewise. q- and . the word SAT ( ) of a good work. ^ and . . that. action . the meaning. is whose. ^if . " ( 27 ) qjf in sacrifice rPTf^T: firmness 5ff*T . 33 . ^ : and . thus . ) goodness is . ?f?f . also Being ^f word qr?} Partha f TSRT is used. named. 3*q~3 : is called . gift. "^ and even . 3f?f ^?5 H?l . 3T3T3 in ( 26 ) reference to reality . O is used in the sense of reality and goodness " " is used in the sense Partha. and an action for the sake of the supreme is also named " SAT. being ffif . . Whatsoever is wrought without faith. spoken . thus . . oblation. ^pj. \\ (\ Steadfastness in sacrifice. . fi% in gift . austerity and gift is also " called " SAT. rTTI% in austerity true q-^ it . ST^f^f in praiseworthy GRiffa actions . g-q[ . 33 ^fej = 5r: Being . . ^ f^f given. 28 ) austerity . ^r^% is called qrq( Partha ) . . ^ . O Partha ( . .[ 294 " " ] Asat austerity. whicli . f Rf thus . untrue tf . ^ that . ff and . it is nought. or other deed. 3T^ . offered . .^the seventeenth entitled: discourse. here. . w. THE YOGA OF THE DIVISION OF THREEFOLD FAITH. rfH by wifchout-faith suffered $<j done . >?g having gone hereafter % not % not & . and . aT I5nir^r it is called. Thus in the glorious BHAGAVAD-GiTA. here or hereafter. [ 295 ] EIGHTEENTH DISCOURSE. 3>rwinTr (of) desiref al 3T*rni of actions 52jr^ renouncing . <J?T^ severally . renunciation .hCdana. slayer. I) ? II Arjuna said I : mighty -armed. . : ^r^Hthe essence fE^rfH ( 1 ) wish . by the wise. '^fggn to know <m<|*3 of abandonment ^f and fS?%^T O Hrishikesha . renunciation . ^PTT^^R I ^ n The Blessed Lord said : Sages have known as renunciation the renouncing works with desire the relinquishing of the fruit of . . ^T of Keshi. JltflTFft mighty-armed . . f%: know all. f ( I ) SmWTO . of all actions is called relinquishment . . ?[4^T*rq75r?rrT 3riTTl ^?5W STT't (of) of works. of fruits. O Hrishikesha. O quishment. (2) . and of relindesire. ^3: poets . O Keshinis. to know severally the essense of renunciation. ?TO3<1 full Jfrf : gift. gift and auste( should not be relinquished. evil. . fasrei conclusion ( . cfc5[ I ii H n . rfSf there ?nJr in : respect of ) abandonment . be abandoned ffa thus ^ STU others. . ^rf^TpT . and and austerity . fw^rorft the II ^ II " Action should be relinquished as an " . . not . of evil ifTfifclg: .[ 2 96 ] renunciation nise. wise .he sf . has been explained as threefold. ^nraftffcP declared. say . : O 4 ) best of the Bharatas since relinquishment.' sn^. ff indeed is ^^N^fST O tiger of men . II II Hear my conclusions as to that relinquishment." declare some thoughtful men rity acts of sacrifice. Zfff action . fj% thus t. best of the Bharatas ?srriT: : abandonment threefold . % my . O . q% ones some ) . ?TTt abandonment . acts to of sacrifice. ." say others. tiger of ( men. declare . J*joj hear . ??ryzi 3 ) should be abandoned ( . . ) . FTF%?T certain JRT opinion 3TPTO best. gift and austerity should not be . ^ . srq: austerity . gift. f i% thus . 5 indeed befits . attachment ^frfs^ri^ to T^^T having abandoned be done ( TWTf'T fruits . gift ( 5 ) and also austerity are the : purifiers of the intelligent. of action not. ^fZJTST- renunciation . . ^J3<MrfT ^fH acts of sacrifice. 315-f sacrifice . ^f*T?for actions. II ^ II Verily renunciation of actions that are prescribed is the relinquishment thereof from delusion is not proper said to be of darkness. 3H53 that . qr^ttnr purifiers JT^f^oTR <R*T of the wise. % my qf?i O P&rtha . . ^ and . . ^ and . . Hr5T(l. sacrifice. gt . but should be performed sacrifice. . ^ I even . 5 indeed .from delusion . ( 7 ) . and austerity H not should be abandoned even ?TJ[ cfi&H to be done . ( 6) IJrnTJT these. gift . ^T^fT 'fi^STH II ^ \ T%<T *KTTR3. ^ : . 5qql% . RlSRfW j: of . : arf<t also. Q Partha that is my certain . obligatory .[ 297 ] Acts of relinquished. If aside attachment and But even these actions should be done leaving fruit. prescribed *( . and best belief. . ?M^ laiasic . " He who performeth ^ prescribed action. i^z^T prescribed . f5T fruit ^f and *T?f: . q^ even. 3nira ought to be done Zffi ." O Arjuna. q^ even. done 3T^T . relinquishing attachment and also fruit. <m3?fT: abandonment ariST tamasic . from fear . 5f|f?^gf: sattvic. ^f: c*inT : abandonment. ^ action . . even of . abandonment. O Arjuna . is . the fruit ?y*T% may obtain. thought. 3if wliich : action . <:ig pain . q not. ^Tt attachment T4ir having abandoned that . of pain. ] afar of that is . saying. declared. even . ^ . He who relinquisheth " an action from fear of thus performing a passionate relinquishment. ^p he 1 ^Jr^T liaving done . Fr^5T*T^Tfl=^5R^ &*\& *W?l 3T^r cZTft body." relin-quishment. of abandonment. qjf which . saying. . ( 8 ) ff^ thus . obtaineth not the fruit of physical suffering. may abandon . that relinquishment is regarded It ( as pure. ought to be done. jjfftft is ^ .[ 298 . 9 ) ffw thus. Painful. ?q^5 to abandon 3THTPT actions ^r%qff: without remainder.f 299 1 The relinquisher pervaded by purity. doner . ffgr ^ unpleasant. ft indeed . hateth not unpleasurable action nor is attached to pleasurable. evil and mixed threefold is . ^^ fW of fruit.relinquisher but there is . who f indeed qpfaoraPft s 3f: . . faction. he. trVTOTfftg: satva-pervaded . not . ^W possible . f?1?rr by the embodied . action he ?T is said to be a relinquisher. ^395 3T|^ST% is attached wufr the abanSTfUffr* . II 3 ^ II Good. [55f- cat. *f*IFft intelligent . hates. ( 10 ) 1 not. whose. abandoner is j ^j: he . I II 3 9 II Nor indeed can embodied beings completely relinverily he who relinquished the fruit of quish action . . . ? ^ fjft of action. in pleasant . ( 1 1 ) not . the fruit of action hereafter for the non. . intelligent and with doubts cut away. cZJ|ift abandouer ^r^ thus . doubt. i^ called. the end. of . ^ and .t 300 1 none ever for the renouncer. learn of for the Me as declared in the Sankhya system : accomplish- ment of causes all actions (13) . TSTf^re* severally . ( 12 ) 3TRr threefold ners . the divers kinds of energies. T^T five. T^H fifth. and . f%f%>* . unwished . ^f of me . the fifth. . f|f4p| in the S&nkhya <>rfR( . and the presiding deities also. where. ^T^TJITR . ^j the doer various . ffflft II 3 ^ II These five causes. ST^tMRR. the actor. ( are declared fajg* success ( of ) all.armed. The body. . & wished . . ( -r*TT 14 ) : srfagR the bodyg. ff^of: the fruit *HT% ( is 'sjRZf having departed hereafter ). ^ divinity <* and ^ even . in that . several . of non-abandf not. f^rt^T: %fr: activities . O mighty. the various organs. lf?nR these . g^Jr organ ^ and . of actions. . . ai^f ) rrfw^. foj mixed . here . ^T also . action. f^WHf learn 9CTrT5 . HfnrrfT mighty-armed . body. . and. He who Reason is is free from the egoistic notion. with mind. . ( 16 ) W Self . intelligence. there . . which ^r or W*i% 3r or . seeth not. . whether right or the reverse. from the condition . ^rT?t actor . ( 15 ) *rttorr3FSFnf*r: = *rflrcf ^ ?rrrr =*r *R*TF with speech. of him. achieved.C 301 ] II? Ill Whatever action a man performeth by his body. he slayeth not. and. ^: he. which is isolated. whose not affected. . sn^ the %^5T alone 3 indeed *: who qqf?f sees ^M^^N?' ^r? = f ^rfr^r: 'anr. <pr . and . ffW f^r^ not. T with . undertakes q=^ five . by whom. evil-minded. as the actor. he verily who owing to untrained looketh on his SELF. of perverted intelligence. ^ jusfc . -3|tq . w- a man . nor is bound. thus . these five are the cause thereof. speech and rnind. am in being . he. T not. though he slay these peoples. 35% action . . ( ij ) . ^ these ^^q of that ^f: ca That being Reason so. severally from the difference of qualities also. : siavs ^ not R^Szj^ is bound. . the knowable and the threefold impulse to action . : ?JoTH*sTT% = ?J17TT'Tni. frft also. gunas gf(% from the division. =?TH? actor "vrfrT: .C 302 ] lt*3 of reason slain $f?f . . threefold ^Tf Tf to action. Knowledge. he . . in the said . . . tf: . . of qualities action and actor in the category threefold. SR the action . the the organ. incentive . ^TJf f^T^t hear thou duly these ( knowledge . the threefold constituents of action. *t&ft: egoistic Sfpf: notion not fi^ff is affected having not f *fl these . ^ of 19 and ) . ( 18 ) STtf knowledge . the assemblage. qfo action . enumeration f^rr^l exactly these . the action. . *TPT also . ^i^^T% W^l hear . the organ . ^r and . . peoples . of ganas. . threefold. knower. threefold 1& even ifit^lrf gtjtfr^H: is = ^orr^fl . the knowable T . . . the actor. cTT^TN Knowledge. ^f the actor ^r% thus . are also said to be . whom ^ not q& of whom JT . ^TR?: of action. tm^r?Tr the knower . s^f by which . . g% ( in ) all . . inseparate in the separated. %f% knows . know . know thou one knowledge 20 ) j *r4*T^tf in all beings. ^ fsff^ . atfj which. . without reason. *nj[ that. %^ in beings . *rNf . ( 22 ) . s&tvic. gR wisdom *im various *repj. ( 21 ) tnF%T by separateness 3 indeed. separate . being ST533 indestructible in the . . manifold existences ledge But that knowledge which regardeth the several in all beines as separate. narrow. 3rfr*Tirf inseparate that ^H wisdom . ^ f ^f% sees . . knowledge ftrg know H3f^ r&jasic. natures ^m'^^r't of various . that is declared to be dark. 11 ^u II While that which clingeth it to each one thing as if were the whole. without grasping the reality. as pure.[ 303 ] That by which one all indestructible Being is seen in that ( beings. . kinds 5TT^ . that know- know thou as of passion. <TPT5T tamasic . ] qi| which in one . =^ ^T f5rr?l 31 ?T% not. = ^f5T: tkat . or again with egoism. the whole . that : small . R3| ^rRcf %*I egois. | 24 ) which . deToid or. fjfj . f*<M done . ism.i8 called. f33tf prescribed by C of ) attachment. f indeed . from hate. or with much that declared to be passionate. anrfW^Tr = f <t^^ ^e^^[ . arram: ^IW< . SRT^ in action Sfrfi attached jftg<E without cause %r?<j . . . action ^ which . thus done not. *f and . without essential significance. ^iqc^r = ttm& |C^T : of desire. done by one undesir- fruit. (I W effort. ( II But that action that is is done by one longing for desires. CTWgf rijasic T^f^t w . by desirer . ^fr?Hl. that. great. . ^|i|*l^Sgr . of fruit. without love or hate. or. in which. from lore. *TUlf?T = *HTT tf?% ^TTlf|. labor. by him . . called pure. ^ . . by desirer gtf action is ^Tf^lt^ = ?r?^K . devoid of attachment.C 304 . ?f?l that satvic TEaiW It ealled. fj^^f like . ^T or ?fq[ jpf: again . whose. An ous of that is action which is ordained. 3 indeed . called. endowed Rl^ll^^r.305 ] II RH II The action undertaken from delusion. action . T. .=RT^T ^ STmSfir ^ ^?rf Rrf^rr^: unchanged failure. qq[ which ?f^ that 3^33 is called. ^ exertion. thus. without regarding. says. '** v&n and. without reloss gard to capacity and to consequences toothers that is declared to be dark. = ST^t^r^ = T art ^FW f fa not. in *mf%* . qfarq STFWt tamasic is begun . unchanged by success is or failure. *&& abandoned. ( 26 ) he. by whom. not egoistic. in success. with confidence. and. and. 20 . satvic ^^% is called. ^T ^H^W: with firmness. and injury ( 25 ) fiNrPT injury f rom . and . that actor called pure. *TfijT?t . endued and confidence. g^^iT :=. consequence $ra loss . Liberated with firmness from attachment. . delusion . . ^ryi^HI^M'. ^ and. actor .?: spT. attachment. fruit ' of actions. ^^Tr^fland. with sorrow. %cf5ffi3i: malicious . : <????1 ^frfjs : f action. acrfjf^: joy. such ( an actor ^T*fV is pronounced passionate. !TT?rT: 28 ) vulgar. he. whose. in self. malicious. that actor is called ( dark. indolent. j q' 1 . ^*f"JWSTC?j: of the fruit. unreservedly severally. 5^f: q?[ O Dhananjaya. STSrR: unbalanced. cheating. . cheating . impure. >|%: ) of firmness. procrastinating. 27 ) passionate. desirous sjf^: greedy . harmful. = ^TT . hear thou related. followed. . impure. ( 29 and ) of reason. even .[ 306 ] Impassioned. 353? actor ?J5rcr: rajasic TR^i?lrW?r: is named. procrastinating "^ and ^j?fr actor ?Tn^r: t&masic. 50^: from . : stubborn 1 . ar^f: lazy . desiring to obtain the greedy. fiff^^ three- fold *&l hear sff'esRR'l being declared ^Rr^ without . Hf ( division. threefold according to the qualities. Discordant. vulgar. . f3RT: =^fT ^T ?fl%T "^ 8Tl*^P with . f?STT^ra? = ff^TT STfWI ^ 1 q&( 5f: cruelty. R^I^I despairing . stubborn. *?|SVf . and. The and division of Reason and of firmness also. despairful. moved by joy and sorrow. ^y: . according to qualities . That which knoweth energy and abstinence. . srefo wrong what should be done . *T3fr rijasic. that Reason is pure. wrong-doing. ^rraf. q\ <rr?f Partha ^rf^3FT satvic. ] remainder . 51%: reason . . O Partha. f *&&*{ by severalness ^*ra Dhananjaya. und fear. JnTHrTrT understands . that Reason.[ 307 . ^T and . ^ and . fearlessness. qrf P&rtha . (3O 1 ^ f and . what ought to be done and what ought not to be done. is passionate. ^[qvfttfi incorrectly . and also what ought to be done and what ought not to be done. . w that . ( 30 ) if and . 'q and . "%f^f knows . That by which one understandeth awry Right and Wrong. and. f orthgoing . ^r or . even . sr^rr^ what should not be done . . . frf f% return . . and. -ET and . and ^vj bondage right-doing. bondage and liberation. qn$ 3WT by which . ^ n^ that liberation . O Partha. ^fe: reason . fear and fearlessness. ^4* right . ^TTO^ holds . thinketh Wrong and seeth all things subverted. That which. of the sense-organs. fRftrTrJ|. fw f|% thus covered . that Reason is O Partha. . ^T that . P&rtha m*?^? tamasic.II to be Right. O Partha. . 3T>^r of darkness. onerestraineth the activity of the mind. The unwavering firmness by which. of the life-breaths. *r^% thinks . by which. of the life-breaths and of the sense-organs. perverted ffc: reason . ( 32 ) wrong q*f right . . . O Arjuna. HTST things with darkness . . ^: firmness ^ ^f Slf^fft II ^ ?|| But the firmness. and. ST^m^TK^r Partha . that firmness. *&f( ( by ) which . and. HT:- of the mind. ( by ) unwavering sitvic. by yoga that . . desire . from attachment desirous of fruit. and. ^fit^T . actions . one holdeth fast duty. H\ which . through yoga. . en wrapped in darkness. is pure. ( 33 ) by firmness . Arjuna fruit. is O Partha. ^TR . me ^fKr* O . firmness. is passionals. where. pleasure . 5 *?rirr = end xf and Pnrsgrf?! goes. that ?raT ( 3T*f: firmness. them by firmness ^IT^ holds ST^T attachment tjf^r^fffeft = <tt*3 ^n^TTsft of \g3SR . pleasure. . f ffiff now bull of the . ** . w that . m :* . ?j*?r That in which one by and which putteth an end to pain (36) . sfr*r grief intoxication. *T^f fear . despair. O Partha. ( 35 ) 33T by which despair. evil-witted. *ff ^c^ sleep . II ^|| And now from Me. abandons. ^T that. that firmness. . >fcT: ^ even. sleep.[ 309 ] and wealth. indeed . <n$ P4rtha . dark. wealth. the from practice ??T% rejoices. f%f^^r threefold . ^1%: ^ and. O practice rejoiceth. by desirous vffa: firmness . 5 . . That by which one from stupidity doth not abandon and also vanity. fear. v (34) : by ) which g indeed *r*rerRT*fR. and. grief. . ^joj hear "% of . . . . ^ not. ^T rTP^ duty. flSKft rdjasic.= ^ : ^ ^^ and. . Partha. and. Bharatas of pain. the threefold kinds of pleasure hear tho u bull of the Bharatas. rfrT^ft tamasic. . . is > s= ?TTcH5f?rq'^r?^T l 3TnR: ^I of the Self. 3VIT . from union . 37 . from the placidity. the . ^ like ^^ that . ?f?j[ that .the ^JTT . ) . of the senses. in the beginning ar^'TPTT'I Jjke nectar . of knowledge. sfTrf? whose. born. STO in beginning . called .Which at first is is as venom but in the end is as nectar. nectar. ( 38 ) with objects. . that pleasure said to be pure. f%T* poison 3*31 rT<f f^ qftoft% in it end . g?t pleasure ^rfwl*>H. 7fr<JTT*t . but in the end is like venom. aflj which . satvic . is that pleasure accounted passionate. g^ pleasure ?IRf rajasic . simile. ^ aq^THI 3 3T^rj that . II ^ II That pleasure which both at first and afterwards is . objects at That which from the union of the senses with their first is as nectar. remembered. born of the blissful ( knowledge of the SELF. 3KJ which like . end poison . . <T?J i that p . . accor(41 ) ding to the qualities born of their own natures. . Khattriyas. of Kahattriyas. 3T-J^ in the and f-pjj pleasure . and. ^f^ff ) in the earth . and. heedlessness. and. indolence is and ( heedlessness dark. 7^f^%: by from these ) qualities. . from ^rq. from called. that 8RJ which . 3T?tnT sleep. ?T liberated from ( 40 ) . sloth. the Gods qr or . ^%5 among ( . either on the earth or again is heaven among the Shining Ones. that these three qualities. . of Vaishyas. rTPRni. which ( qf*r: may be . the duties have been distributed. SJfT- . 39 ) consequence of the self . Hf^^T delusive . 5f and . Parantapa. and. not j flij . flrf 3|q[ a being . ^f or ff j% in heaven . atflST is .delusive of the self. born of matter. 5%: by from Of Brahmanas. ^ srq in the beginning . f?rf?f: from three. O grrsT<nsTRroft?TreL= STTSPTRT ^ ^nr^mt ^ ffsri ** of Brahmanas. nature-born . Vaishyas and Shudras. them. risen . 5^: again ifrF freed . and. . that . that . ^ and. declared tamasic. arising from sleep. tAmasic ?fTf TO is II % II There in is not an entity. Sfnf belonging to the Kshattriya ture-born. . %^f: splendour . are ) distributed ^>TT^JfH%: by own-nature-prod- uced . firmness. W. purity. . . terity . firmness ( 43 ) prowess . ^ ^T and . and also not from battle. ] of Shudras ( . ^Tre*T own-ua- . HT : austerity . f|%: . forgiveness belief in ( and also uprightness. splendour. belief. Parantapa . 42 ) Brahmana calm . dexterity. born of his ?^r own nature. ^r^ . wisdom. Serenity. flying Prowess. self-restraint. . ^fand . forgiveness n'j^r'T rectitude TI^ even ^ and ^fi^ ^ wisdom. *j^ in battle . action . knowledge. generosity. ?Trf??T^5[ Brahmana. purity . duty. ^rrt also STT^r^R^ not fleeing fR gift f Jg-^TT^: =f ^^ TR: of a lord. are the God. i-fmffa actions . $TTf3T* fT: . born of his self-control STr'Sf^'l. gof: by qualities. of the knowledge. dex. are the Khattriya duty. austerity. ^ and 1 .[ 312 T*?PT . own nature. ^f^ . the nature . the action. . the nature of a ruler. protection of kine. Man own who is duty. by Whom his This pervaded. = . reacheth perfection by each being intent on his Listen thou how perfection is won by him intent on his . ^^^TT^'^'iL own-nature-born qfl'srqferaf . firii: fl^r% He all from is whom is the emanation of beings. engaged . ^rt^rr: perfection own. qtf action of the Shudra ^"7 also ^^Tf^^ own-nature-born. born of his own nature. 3f4f% in action . and trade are the Vaishya duty. perfection 5HT?t obtains in action. the action 3TT?*Tr . . ( 45 ) ^ in own of ^[ . %?ZRR^ =%^[^f . cow-protection. nature.[ 313 ] || g8 || Ploughing. . trade. WQ ?T(l service. ft^KT fi Hft that hear. ^: a man . . and. and. ( 44 ) ploughing. and . in srfiror: . that . Action of the nature born of his own naof service is the Shudra duty . duty. 3nft of Vaishyas. by worshipping Him in own . whose. ture. enjoyed J^TIJ f?n% also . ds . own own . ?rq[ Him . He who his doeth the duty not sin. O son of Kuntf. of beings all. dained . down by own nature incurreth ( 47 ) ^^4: own-duty . srfq even. ought not to be abandoned. ( 48 ) congenital 1 . 3$ ?r action . f^fRfr finds 8T*^^4 having JfR^: man.. duty of another. q-^Rf: forthcoming . Kaunteya (him) abandon. . .duty a ?HT S man winneth from perfection. 5^3 5T^r^[ let with fault. ft this. though defective. own-action perfection . rlrgip without quality . ^frtrTri-t ( than ) ^HT^T^ri = ^TTr^I f%1?T by own-nature or. than duty. ^ . . II %* (I Congenital duty. not. 5f not . . TTr?l of another. 3f4 action fj?4^ doing . ^fifor by . whom IR by whom. rf?f spread. tter . All undertakings indeed are clouded by defects as fire by smoke. JJrTnni. worshipped Better is one's own than the well-executed laid duty. well-practised. though destitute of merits. ^rrJnfrf obtains . ( 46 ) . all. ^q-rf>. even or . . he the c his condition of that. he goeth by renunciation to the supreme perfection of freedom from obligation. f^Tcfl^TT f^rRT : I He whose Reason is everywhere unattached. . O Kaunteya. he. nTcrrcTT^^rP W?Tr 2(^1 5f: conquered. from whom. actions. 3Trffrr% obtains . *(&( RTRTI. 50 ) f%|% perfection rlZTf JTTff: attained qqr . . f^ like. $tfW O Kaunteya . ! perfection obtains. 5Tn^T by . . self. gone. ff indeed . . frq-or by 1%fby smoke srfff: fire. STTfrTP enwrapped. wisdom ^ . whose. ( 49 ) he . desires. undertakings . f%in<I?: = ftTHr ^?T 3&tt<l W gone. only succinctly. as *f .that highest state of wisdom thou ( Me so . f?T^r^ learn of me . . ^ 3Tlt>TP .arer:5raW ffe: TO! *r: unattached. reason. from whom. of summary . he. dead to desires.[ =* 315 ] r fault . <TC*rf highest by renunciation ?rfq'JT 5gf% T TTT II H II How from he who hath attained perfection obtaineth learn the ETERNAL. S^T Brahman . 5T=br everywhere . ftST state 2jf <Kf highest. ?I?5 >TT5r : %^J4 . whose. the self subdued. they [. Laving controlled . and.II H ^ II United to the firmness. . vsqMifm're: =g^pt ^ ^HT: ^ T^ ^^ in. serves. %^fT^ dis- passion ^MlfHH: taking refuge . prer always . : controlled. abstemious. having Reason purified. and. 52 ) %^ 5 ffw solitude. yoga. speech. ^ and. thus. constantly faf%rF ff?T and yoga. and. (SO f^JT by reason RgJ^q| by firmness 3T[c{R the self . ^f and whose. M4*4 ) . \^T . ^T: . ( in dispassion. meditation. speech. thus eats. hatred. he. . . by ) purified . ^f: . controlling the self by abandoned sound and the other objects laid of the senses. 0^4^ having Dwelling taking refuge in solitude.= 513^: SUR ^W11W[ hearing. grR: united . *nT : thrown off . ( objects of the senses ^Tr^r having abandoned . and. mind. whose. ( . ^ %T ^t passion. beginning. he and. little. having aside passion and malice. whose. supreme. body and fixed in meditation mind subdued. he ^ not . having thus known Me in Me . serene the same grieveth nor desireth . violence. covetousness. gffpr desire ang^r. ircrffRJTr = jj^PT: arr^HT 5f tranquil. whose. in essence who and he forth( with entereth into the Supreme. ^E(f?r grieves . abandoned fafa: without-mineness of . to become the ETERNAL. HS n in the to all SELF. f%^q having srgpjairzi fit. selfless and peaceful he ( is ) . ow much essentially . ^ nt and arf^f ( I ) am ?T?r: thence me . ^5 among beings . wrath. me %|IH41Hlfrf . ( he ) knows . 1 * highest. 53 ^efiK. ^5 among . he obtain( eth. t By what I devotion he knoweth am . arrogance. arrogance . egoism J?rir ^55 violence . . grgnj^: 54 ) Brahman-become . = SgpJT: ^p? Brahman. 1 not . . supreme devotion unto Me. desire. he neither beings. rT^rf: essentially .Having fit cast aside egoism. for the nature WfP'jft is \ n Becoming Brahman. desires . ft? . ^: who . essence. 55 ) . devotion t^^ obtains W . 5=TT: equal in . by devotion . . self. *ff . ^frf: peaceful. . all . me. . I. goal ar33 : flRffi ^ in .having known wards. *T?r always obtains . HAjmvro: = 3T? s^TTT^:^ *T: my. Me. by My ever performing all actions. indestructible. all works intent on sr^fJTffSf HS<TC : all actions Jffa in me . = me. gfgqfTqL the . . yoga of reason . intent on me . whose. f%wl ( he ) enters . ( 57 ) ^rrar with the mind 3T*ZKq having renounced . . 5T5Trfr?t favour. he. resorting to the yoga of discrimination have thy thought ever on Me. ?fij[ that . taking refuge grace he obtaineth the eternal indestruc( tible abode. ^^ always T^ be. ^rffi also. 56 ) Rffa^*rft5r all > actions. II H^ II Renouncing mentally Me. by j refuge. mind. ^ftfa: doing . ^r^f eternal q^ij. = JW . whose. JI?JraTfni . TTTfSrei having taken refuge in in qf^Tf: . he . . 3*?i?rc* after- Though in Me. thou shalt overcome all obstacles but if from egoism thou wilt not listen. ( thou ) . 8KJ which in . 5f not : . *ff by own ^Jjfoir by action Kaunteya.[ 3i9 3 by My grace Thinking on Me. Entrenched " in egoism. fight . thinkest : pr^r vain ^ . STTl^R^ having taken refuge . * not f%^$qrcT ( thou ) shalt be destroyed. O of thine son of Kunti. <t5 if j : wilt listen grace . bound by thine own duty. that which from delusion thou desirest not to do. f%TO sjj^ to do . &( thou . I will not fight . thou " thinkest. by own-nature. . . . 59 ) . f[?f thus . born own nature. this s^sro' resolution % thy nature *3\n thee Rr^rflf% will compel. (60) reMN^H bound . intent ( 58 ) on me 13T*n?rg[ by now . my stgrffoi = ST^ffa ^Ifa all obstacles. %rq. JffoTT. . ^^[ . 5f not . even that helplessly thou shalt perform. .born. thou shalt be destroyed utterly. ^fo . H^lf . 3T^nTflL egoism ( I ) will . sr^CTUfl from egoism . to no purpose thy determination nature will ( constrain thee. . . ?rfi<*rf% ( thou ) shalt cross over . by grace ) shalt q^f highest . 3TW helpless iffa also ?f?i that. 5r^w?TnTr*Lof all beings . irs^ go . as though mounted on a potter's wheel. ?f IT supreme peace. ft?t = ff:^r of heart. *ffer?l . zjq. ( 61 ) His illusive power. with nature .: the Lord . ^ ) all. srr* shelter . ( 62 ) to Him ( . Jn^lflf ( thou obtain ^ir^riH everlasting || . O Bharata . with Tii. by His grace thou shalt obtain the everlasting dwelling-place. heings rar^^Tr5T = ^% ^I^<SIH machine. thou shalt do . fcfgfcf I /v ^ *rrw in the hearts n all all ** n beings. The Lord dwelleth Arjuna. peace place . ] ( ( thou ) ) wishest . mum by illusion. f?T5f?f sits ^TRa(^ turning in (on) . O Arjuna . Bharata .[ 320 that . by of O beings to revolve. . in place ^rgfqr . even . from delusion . *TTTH . ^4w?rnW mounted all . . causing fs^*. ^rff^ his. Flee unto Him for shelter with all thy being. . f?rf thus . most secret beloved art thou of Me. will speak. . ( 63 ) fflf % to thee. srns^R . ffi benefit. 21 . ifQfl this ST5Tr<JT without remainder 5^r% ( thou ) wishest . then act thou as thou thus . sacrifices. SnHJSFSR = *(%**(: 3J?IH^ than 5jor listen ( . . be My devotee. secret ?zir by me . rim so 5 1^ do. Me. T3R?: my devotee thus "fl* me be . . more been declared unto thee by fully. having considered as . with mind f ( 65 ) . T3f: art % of me ?^ strongly j . most word j secret. TWST% to Merge thy mind in Me. and steadfast of heart. thou ) % my q"^t highest . thou shalt come even to Me. sacrifice Me. listest. more . I pledge thee My troth thou art dear to . % thy . than the secret SJfTrTt . ( 64 ) . thence ^TWrft <i. fixed on me *n . . all. of all Listen thou again to My supreme word.^fnre. declared . qsn* f ft to me. . therefore will I speak for thy benefit. Me secret than secrecy itself. 1 ^: again . prostrate thyself before Me. ^g : heloved ?l?f: %rffT . wisdom .[ 321 ] Thus hath wisdom. having reflected on it . ( . ] salate . not . ^zj .. TR^T5^ having abandoncome.'. ^T ft ^ HFdM^+W who Never is is this to be spoken by thee to anyone without asceticism. come unto Me alone liberate thee for sorrow not.jrr_noi ^pq-: grieve. STKT ( % of me. not . Jf not . all. by f ) thee . art I. (66) ST^TR^iEr^^l. TTT to me j IT? . ^T and ^ me . nor without devotion nor to one who desireth not to listen. all sins. . 'truth. refuge 5T3f *r$^fti:-ff>C: TRi: (from) ^fSll|free . ^t thee.( 322 . 3* who ?f*2TO?rR cavils . 4H 4Hil<U ( to ( not . % thou to ) art . ^rHrFra to ?f ( one . from sins . spokea . sr <$[ fl^Tn all I wqrm will all *n ^nn^ ^ from il Abandoning shelter : duties. . at any time . jf duties . 'fifr: dear. ed. ( 67 one ) ) f^ this % of without asceticism tion . 'q' and acf^P?^ if one . nor yet to him who speaketh evil of Me. to me. thee JnWTR (I) promise. ) without devo^ ( 3i?T ! 5R . ) not wishing to listen ^r&l to -be at. even qsqfa ( thou ) shalt come . among . . *J4^ = *PT >TFf?. . ^ not. ... devotees ) ^ftroqflr . *P?fiS my. 'BT other shall be more ( 69 ) not . ^r and another. % of me. ^<s^f?T shall come ST^^T: doubtless. $ this . devotion irfzi . in ( for me qjj highest fj^r having done ^TW to me <Jcf even . . by him I shall be worshipped with the wisdom. declare. : l|vs. Nor is there any among men who performeth dearer service to beloved by 5T Me than he. dialogue o& sacrifice oft ( 7<>-) ours. *jft. aj$j secret shall . and. sjrf^fj any one % of me . rTfir?l than he .well-doing will be. without doubt he shall come to Me. Such is My mind. f^fTfTiT: most. qtf highest . fa^^Tf: dearer .C 323 1 He who shall declare this supreme secret among shown the highest devotion^for Me. ( 68 ) My devotees. H3^nj among men .o-ik And he who shall study this sacred. in the earth. . rTWqr than he . . having ?j: who . . nor any Me on earth than he. vj* sacred . zt who fIT . tr T radiant. caused by unwisdom.% my HRT. . . also who. ^FTOlR = ^FTC^ 3tR %?f by wisdom.[ 324 : ] shall study . *grT heard. STicTR^'Tf^: =3TJ3TT^ ^f*frf. : uncarping . Partha . destroyed . the radiant worlds of the righteous. The man unreviling.opinion. with one- pointed mind ? Has thy delusion. qrf%fl whether. .' ignorance^ delusion JTorg-. 71 ) *^NI< may hear. action. arf^ also ^: ^: man. 5^. ^ and us . this . merely heareth obtaineth ( it even freed trom evil. full of faith. sr liberated. 5<5l ?rjf whose. of them. ^pm. Has this been heard. sfraTR. q^f?j ( this ) . O Dhananjaya ? ( 72 ) 3)f%?[ r^zjf whether. ?HT dialogue. by the sacrifice . been destroyed. l=3 ^ ^ ^f meritorious. art I > f 5: wor- shipped TOf^may be f f^ thus . . by thee q^ffiT'T by one-pointed ifagT by mind of . . worlds. %^f ij: he. obtain.: ful1 of faith . . him . % they : ^ra C Dhananjaya. he. O son of Pritha. of ^mOt: of (two). ^HH^ who. . <n4 . <s{ and . qr^TO of j P&rtha . me . have gained knowledge Immutable One. s?t .[ 325 ) \ Arjuna said Destroyed is : my delusion. I . I am firm. ^rfW . am ( I ) r?ig%5 . . my I will do according to Thy word (73) 5fg. 3Tfrei of Vasudeva . of thee. . I through Thy grace. O doubts have fled away. $[%: delusion . ^grT O Achyuta T?T: ^ff HW * gone.I obtained c?T3T*rrfr^=?re JWF?T<|. 5T5Vj. word 3? Thy. will doubt. wbose. *Tf TcTO: n Sanjaya said I : heard this marvellous dialogue of Vasudeva and of the great-souled Fartha. . by do . causing my hair to stand on end .firm . : farf'. by grace ( I ) H3I . he cRft<$ .: destroyed . . ( 74 ) ff% thus . ^ and nji?R: of the great-souled *faf? dialogue . ^f%: memory . ^ and . [\ O King. remembering. : . hearct . ^05^ holy . Krishna Himself ( 75 ) speaking before mine eyes. f : again . ^^ this Krishna. heard . from which^ that. directly . . Jj^f secret. . q^ highest qjnfrom the Lord ^ ( from . I re( 76 ) joice again and again. gj^^rT: from ) the declaring ?^(W Himself.rfl = Srer*3 JrerrST^of . and . m^trf. $50TTft ^rt3RT?f = 3rT*3 fJ^Tl of yoga. . Vy&sa. excitement. 3T^?T marvellous %^I^T^lf: = ^ra^i ^ 3T^?TW ^ of Kethava. . of Arjuua. g^?f having remembered &<? having *T5n*. ST^rt of the hair. remembering this marvellous and holy dialogue between Keshava and Arjuna.0 King remembered e^I^w dialogue f ^ this . . and. from the favour 3T I . 52ir*nraTg. f^iTF^ ( 1 ) rejoice . . By the favour of Vyasa I listened to this secret and supreme yoga from the Lord of Yoga.r 326 } marvellous . 3THTKR. yoga. ^SHin. 5f : again. 5^: again . ^f?f: iffoi opinion . again and again. ^5^: v[\^: archer. great is also that most marvelKing. <rnf: . Partha. having remembered ^t the form 3T5^rf very marvellous . ift: prosperity policy . . ?HT there. zif^P^: Lord the of yoga. Yoga's Lord. the . ^r f*: of Hari* f%9TO: astni8bient my. fT my. . the archer. remembering.[ 327 ] Remembering. that ( 77 ) ?T?J . . ^ and . victory and happiness. . O re- joke. the ( 78 ) where. . ?T5f^ again. where. jn: Krishna firm . ^ and remembered . n n Wherever is Krishna. f^^rq: victory happiness ^r . King . *[?$& having %*^T . I my wonder. lous form of Hari. S?T. Zl^f f3T So I think. : II \< II n Thus in thejgtorious Upani shuts of the BUAAVAD-GiTA. <RfPJ great. assured are there prosperity. wherever is Partha. m* ( I ) rejoice . the dialogue between Shri Kj-ishJja and Arjuna. . the scripture of Yoga. Thus the BHAGAVAD-GITA hath ending. PEACE BE TO ALL WORLDS. To the Blessed Kfishna be homage. entitled: THE YOGA OF LIBERATION BY RENUNCIATION. May there be happiness. the eighteenth discourse.C 328 ] science of the ETERNAL. and The new interpretations have been suggested by Pandit of Benares.). Benares from various MSS. the Bhagavad-Qita and the Yoga-Vasishtha . who passed away only in this The interpretations are worthy of attention because of their prima Jade aptness. is Under these circumstances easy to see that his interpretations are at least as notable as older ones. he had read the Yoffasixty-five Vastshtha through one-hundred and times and the work consists of sixty-four thousand lines-while the OttA was read it through too often to be counted. different readings have been mostly gathered of together by different The B&bu com- Govinda D&sa mentaries. as of study he gave to these may be inferred from the fact he said shortly before his death.APPENDIX. This gentleman used to say that he had practically studied only two works in the course of a fairly long life. The following variations of the text and one or two new inter- -pretations are printed as likely to be of use to the student. and the kind that. many . D. Vrindavana SArasvata year (1905 A. on the ground that anger does not arise from desire but from defeat ." 36. VHKN^I"! ^^fw^l'i The scarcely alternative preferable.[ 330 ] FOR i. ii. READ ^T 444gi|: REMARKS. *5nft 63. tives'. significance while ?rfSr gives the sense of i. 10. "on all sides. with tLeir text. s*3- s>*3 The special prefix ft has no here. ii. ^*TT<1 suggested by Pandit Viin-^ davana. i. by listening (to my teaching) acquired knowledge the true and particular significance of the Veda". Adds the 8. ' here as is it means tions '. even so). lifreni 5TPT: This is an emendation ii. 53. i. 4 $i "Not thus" (shouldst thou grieve. Vrindivana interprets this as meaning: " . f&f name of one of the principal warriors. 19. is our own rela- stronger. of 62. rela- the ' on the other hand. ^5T *0*nf*r^f^?T <J*|frrfa^f%IT Dhrishtadyumna was the Commander-in-chief of the PAndava army. having. Jgfrtf^rafrHSri Pt. masculine and not neuter. while pjfa 1 .[ 33i ] of desire. it. order and and does not fit in. iTffTO 3TR* The context refers to one after who to is still striving deliverance. 21. 23. is the natural conof desire. with the pronoun is which is in apposition. one g^*q. and not who has already grK?q. blind craving. and the other incorrect. K^ *: !J*T In view of the following ?n. attained v. . sequence The emendation has a doubtful value. The alternative is correct according to modern grammar. because CTfra. reading sj?f grammati- confuses the prose the sense. iv. q: is distinctly the better cally . is because it not supported by any manuscripts inspected. however. and " the addition of " defeat of is no very serious strain on interpretation of the the verse. xi. ft ?Hl. 9Tf*rR5^t$f% STRTrft 5^?5Kr Flaming on all sides. 5. without Vikalpa. 41. sf?Ni<T?f & 18. gjpbr: lET 1$*T : "He instead is difficult to find" of " very difficult " un- to find ". 16 x.[ 332 ] vii. <r||fi|i|rprTf STRTTrf^Tr The more alternative of makes no change in meaning. xi. doubt." The alternative seems to make better sense. " free alterna- doubt thy- self ". viii. The text has a superfluous and weak prefix ft." Of. or lower attraction ". but is accordance with modern grammar. 8. 7. SS^rRt eZRtHl ^TfrfS^TCTfl " (More ancient) than both the manifested and the (lower) unmanifested. It is more " in keeping with the technicality of xi. The text seems to be the stronger reading. 19. 3re*ET3 WfaW The tive text means the of doubtedly ". xv. 28. viii. SfteR5*iT The " alternative means abstract. without alternative. The alternative is gramma- . viii. Yoga. 20. 37. or by that Brahman. 1. 3. the current commentaries and regard it as interpret the word HfJJ as great ' ' qualifying myf. 23. ^ItqrftHL here is interpreted Pt. the other merely 5t*Tft. VrincUvana as meaning the Linga Sharlra. snfRf STTRsri "(The highest knowledge) of the wise all '* instead of " of ". 32. ireRrenf " M4fg8frT And acts in pursuance. 4." Cf. not by qualifies neuter. . VrindAvana says the construction should " follows mahat-tattva is womb and : be as the I. iv. In these two shlokas. 5.[ 333 ] tically correct. 23. is Pt." This gives additional meaning . and further they construe both the shlokas as meaning that "the great Brahman the womb and I the depositor of the seed". Brahman. HT&PTreN WSPrr %T " By that Brahma. as the is which the pronoun masculine. am xv. re- peats the sense of xvii. the seed-giver ''. knowledges xiv. xiv. Brahman . xiii. . ii. 6.37 ii. 19 x. 16. iv. 6. xv. 14. 15 xiv. x. 31 x. ii. v. xvi. xvii. 21 vii. 34. 26 ix. 16. 16. 40. 11 . ' xviii. ix. 21 42 vii. 6 xiii. iii. .18. v. 30. 37 24 16 13 xi. 15 xviii. 18 29. 17 xv. 14. vii. 72. viii. xviii. 32 xv. 33 xi. 71 30 39 24 vi. 49. 25. 24 xi. iv. viii. 4. 3. iii. 53. iii. xiii. 31 xiv. . 41 16 xiii. i. 18. 21. 37 xii. 3 iv. 5. 8 iv. 11. iv. . 7 xviii. 1. 18. iii. ) vii. viii. 12. 48. 9. 6~ xi. xviii. 24. 42 13 xv. iii. 11 11 xiv. 33. 6. 6 25 x. 9 xviii. ii. 19 xviii. 39 21 xv. 73. 5. i. 42 v. 15. 12 10 xviii. 41. viii. 17 xvi. ( also Vfftiyr ^fr*W 40 iv. 2. 1. 3. 21 x. 33 vii. 8. 14 vii. xiii. 25.INDEX. 16. 31. v. 12. iii. 12. 15 3. . 19 16. vi. iv. 31. x. xviii. 32. 41 ii. 11 xi. 29 xv. . 7. 25. 9. vi. -iv. viii. 13. iv. 47 24 5. 4. 1. 6. xvi. 70 xii. 12. xv. 17. [ 336 3 ] iii- 30 vii. ix. 32. iv. 31 ix. 28- viii. vii. 16 xv. 35. 28. 24 xviii. 16. iv. 8 xii. 11. 5 xiii. 19. 37. g. x. 44 8 viii. 3 xvi. 5. 18 xiii. 20 iv. 22 14 25. 4 ii 17 xvi. 3. vi. xvii. 66 14 x. 47 20 xiii. v. xviii. 58. 10. 29 viii. x. 13. 36. 11 XT. vi. ". 6 x. v. ix. 15. 9. 44 37 vii. ii. xi. 12 xir. iv. 16. ii. 24 26 xvi. 31. 13. 13. 20. 40 24 14. 1 xv. 9. 5. 34. xviii. 27. 51 ii xiv. xviii.55. ii. ii. 38. 25 ix. 7. xi. 9. xi. 4. 14. 6. _ir. xv. 1. xv. 3. 1 xviii. 22. vii. xvii. 38. 12 viii.72 24 vi. 22 vii. 4. vi. 5. 24 xvi. 45 xi. iiii 7. 20. 5 xiii. vi. 25 seq. 16. 30. viii. 11. 16. . xviii. 16. 32 xi. xii. 10. 27-30 vi. 19. 19 x. 8. 55. iii. 4 xiii. _. 44 viii. 5 xviii. 7. 16 ix. 19 ix. 11 xvi. 35. 21. 24. . 16 xviii. 60. 7. 18. 10. 25. iii. 9 xiii. ii. 9 xviii. 43 11. 59. 58. 48. 34 iv xiii. 23. 45 iv. 22 xviii.21 ix. 3. 17 56. 28. 19 xi 37 xiii. 28J 29 32 ii xv. 49. 18 31 xiv. 18. 19. 32. ji. 22 xvii. 39. 13. 66 v 12 xviii. iv. 12 28. 26. 5 ii vi. i. 18 xviii. 22 .20. gprwj ii 30. xiii. vii. 20. 25 v. 13 vii. 15. 16. 1. x. xiii. 7. 34 15. 18 xvii. 5. 13. 18. 5. 17. 25 ix. 41. 28 5. 6. 42 26 v. ii. 9' 14 xviii. : xviii. ii. 4 xiii. 41. I. 19. 24. ii. 17. 19 xviii. 20. 337 ) T 37. iii. vii. 88. 5 xvi. 2-> r 2 4. iii. 28. 5. 7. 21 ix. 27 vii.2 13. 24 viii. 8. iii- 38. iv. 22. 21. 51. ] xi. 40 v. 8 xviii. 3. 20 xi. 5. 2. 5. 12 xvii.x. 4 xii. 25. 27 xv. 17. TSH??T i' 66.I vi. vi. 16 21 18 viii. 6 xiii. 39. 55 vi 5. ^r_ii 48 xi. 15 xiv. 1.i. 27. 42 iv. 9 xii. 5. iv: 24. 29 xvi. 27 - 11 x. 28. 7. 15. 11. 4. 17. vi. 1. 41 1 iv. 14. v. 60. 24 vii. 26 33 ix. 31 33. 10 xiii. 26. 24. 14 1. 70. 9. iii. viii. ii. 7. ii. 9 2 xii.27 13 v. 18. 42 xiii.[ 338 ] vii. 8. iii. 2. ii g. 15. 19 xvi. 55. 9. 3. 53. 48. 22. 15. 37 42~*i. 10 11. 19. xvii. 23. 20. xi- 7. 34. viii. 20. 25. 47. ii- 9 ix. 9. 24. 8. 6 28 xv. 14. 12. 16 24 xvii -23 26 27 xviii. 45. 16. 16. vi. 24. 12 32. 26. 23. x. 18. 6. 18. 5 vi. 11. xvii. ix. vi. 3. 60. 29 xiv. 5. __i v 14 3. 12 xviii. 25. 33. 11. 9. 34. 43. v. 81 viii. 1 xii. 8 xii. 22 xvi. 7 v 2 . 18. 19. lu. xiv. 17 vii. 5 xv. 15. v. 20 xiv. 1. 23. vii. 12. 14. 48. 38 iv. 62. 9. . 19 xviii. 19. 18. 24. xiii. 5. 11. iii. 20. 6. 64 67 xii. 41. 6. 15 ix. xviii. 44. 8. xviii. . 41 v. 71 5 37 vi. 61. 12. 12 vi. 7. 14 xiii. 22 14 xiii. 18. 30. 20 xvii. 20. 24. 3. 21 vi. 3 TV. 21.30. 49. 47. 4. 58. 3. 7. 19. 25. 13.l. 53. 41. xvii. 9. xiii. 16 12. iv. 7 xviii. 4. 6. 51 iv. 40. 20. iii. 16.. 8. ii. 27. 22. 42 66. xviii. 10. 50 iii. 23 24. 4. _iii ii. 17 xvi. 38 7 viii. 17. 63. 1 iii. 21 xyiii. 9.[ 339 j ii. 64. 5. v. 7. 10. 75. 70. 19. 10. 26 T xviii. 42 xi. 54 xviii. 3 29. 26. xiii. 33. 5. 17. 41. 39 xv. 20 xyiii. xi. 17 50. 1 xviii. i. 2. 39 iv. 34. 34 24 46 vii. 33. 19. 13. vi. 15 xviii. 9. 14. 20. 41 i*. 63. 32. iii. 2 viii. 18. 13. !%TT 20 ii. 6 xiv. 18. vi. xiii. 38. 2 1 x. 8 xviii. 68. 26. 23. 42 xii. 1. vi. 1 vii. 3. 2. 4. 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