Bhagavad Gita

The Deity said : They say the inexhaustible A^vattha ^ has (its) roots above, (its) branches below ; the /if/^andas are its leaves. He who knows it knows the Vedas. Upwards and downwards extend its branches, which are enlarged by the qualities, and the sprouts of which are sensuous objects. And downwards to this human world are continued its roots which lead on to action. Its form is not thus known here, nor (its) end, nor beginning, nor support. But having with the firm weapon of unconcern, cut this A^vattha, whose roots are firmly fixed, then should one seek for that seat from which those that go there never return, (thinking) that one rests on that same primal being from whom the ancient course (of worldly life) emanated. Those who are free from pride and delusion, who have overcome the evils of attachment, who are constant in (contemplating) the relation of the supreme and individual self, from whom desire has departed, who are free from the pairs (of opposites) called pleasure and pain, go undeluded to that imperishable seat-. The ^ Cf. Ka/^opanishad, p. 70, and Sutta Nipata, p. 76. are above, viz. the supreme being ; its boughs are Hira«yagarbha and others of the higher beings. The Vedas are its leaves, preserving it as leaves preserve trees (another interpretation is that they are the causes of the fruit which the tree bears, i. e. salvation, &c.) Upwards and downwards, from the highest to the lowest of created things. Enlarged = the qualities manifesting themselves, as body, senses, &c. ; objects of sense are sprouts as they are attached to the senses, which are the tips of the branches above stated. The roots which extend downwards are the desires for various

sun does not light it, nor the moon, nor fire ^. That is my highest abode, going to which none returns. An eternal portion of me it is, which, becoming an individual soul in the mortal world, draws (to itself) the senses with the mind as the sixth ^. Whenever the ruler (of the bodily frame) obtains or quits a body, he goes taking these (with him) as the wind (takes) perfumes from (their) seats ^. And presiding over the senses of hearing and seeing, and touch, and taste, and smell, and the mind, he enjoys sensuous objects. Those who are deluded do not see (him) remaining in or quitting (a body), enjoying or joined to the qualities'*; they see, who have eyes of knowledge. Devotees making efforts perceive him abiding within their selfs^ But those whose selfs have not been refined, and who have no discernment, do not perceive him even (after) making efforts. Know that glory (to be) mine which, dwelling in the sun, lights up the whole world, or in the moon or fire". enjoyments. Its form not thus known here, i.e. to those who Hve and move in this world, thus viz. as above described. The man who knows the tree thus is said to know the Vedas, because knowledge of it is knowledge of the substance of the Vedas, which is, that the course of worldly life springs from the supreme, is kept up by Vedic rites, and destroyed by knowledge of the supreme. As to freedom from pride, cf. Sutta Nipata, p. 4.

^ Cf. Ka///opanishad, p. 142; Mundaka., p. 304; Nr/si/?/hatapint, p. 106 ; ■S'vetai'vatara, p. no. ^ Five senses and the mind issue from nature, in which they are absorbed during sleep or at a dissolution of the world. Cf. Sutta Nipata, p. 44. •' Cf. Kaushitaki-upanishad, pp. 86, 87. * Perceiving objects of sense, or feeling pleasure, pain, &c. •' 'Selfs '^bodies, Ramanu^^a and ^'ridhara; 'understandings,' .S'ankara. In the next sentence ' self means mind. •"' Cf. Maitri-upanishad, p. 142. This sentence continues what has been stated at the top of the page. The intervening Entering the earth \ I by my power support all things ; and becoming the juicy moon, I nourish all herbs. I becoming the fire, and dwelling in the bodies of (all) creatures, and united with the upward and downward life-breaths, cause digestion of the fourfold food ^. And I am placed in the heart of all ' ; from me (come) memory, knowledge, and their removal ; I alone am to be learnt from all the Vedas ; I am the author of the Vedantas •* ; and I alone know the Vedas. There are these two beings in the world, the destructible and the indestructible ^ The destructible (includes) all things. The unconcerned one is (what is) called the indestructible. But the being supreme is yet another, called the highest self, who as the inexhaustible lord, pervading the three worlds, supports (them). And since I transcend the destructible, and since I am higher also than the indestructible ^ therefore

portion explains how souls do come back in some cases. As a general rule, ' all going ends in returning.' But the soul is an exception in some cases, as the ' going' to the Brahman is going to the fountain-head. Then the question arises, How does the severance come off at all ? And that is what the lines up to this explain. ' ' Entering in the form of the goddess earth,' say Anandagiri and Madhusfldana. Support, i. e. by keeping the earth from falling or crumbling away. The moon is said to nourish herbs by communicating to them some of her 'juice.' The moon, it may be noted, is called ' watery star' by Shakespeare. As to her relation to the vegetable kingdom, see Matsya-pura«a XXIII, stanza lo seq. '^ I. e. what is drunk, what is licked, what is powdered with the teeth, and what is eaten without such powdering. ^ Cf. p. 104 supra. * See Introduction, p. 17. ^ Cf. ^vetaj'vatara, p. 294. * The two are the whole collection of things as they appear and their material cause. The supreme being is a third principle. 1 1 4 bhagavadgitA. am I celebrated in the world and in the Vedas as the best of beings. He who, undeluded, thus knows me the best of beings, worships me every way \ O descendant of Bharata! knowing everything. Thus, O sinless one ! have I proclaimed this most mysterious science. He who knows this, has done all he need do, and he becomes possessed of discernment.

Freedom from fear, purity of heart, perseverance in (pursuit of) knowledge and abstraction of mind, gifts ^, self-restraint^, and sacrifice, study of the Vedas, penance, straightforwardness, harmlessness, truth ^, freedom from anger, renunciation ^, tranquillity, freedom from the habit of backbiting ^, compassion for (all) beings, freedom from avarice, gentleness, modesty, absence of vain activity, noblemindedness, forgiveness, courage, purity, freedom from a desire to injure others, absence of vanity, (these), O descendant of Bharata ! are his who is born to godlike endowments. Ostentatiousness, pride, vanity^, anger, and also harshness and ignorance (are) his, O son of Pmha ! who is born to demoniac *' endowments. Godlike endowments are deemed to be (means) for ^ Cf. p. 129 infra. Here ^Sahkara paraphrases it by ' thinking me to be the soul of everything.' ^ Cf. Sutta Nipata, p. 49. ' See next chapter. * Sutta Nipata, pp. 15, loi. ^ Ostentatiousness = making a show of piety ; pride = soil, of wealth and learning ; vanity=esteeming oneself too highly; harshness = mercilessness. * Cf. A'-^andogya-upanishad, p. 585, and Miiller's Hibbert Lectures, p. 322. final emancipation, demoniac for bondage \ Grieve not, O descendant of Bharata! )ou are born to godlike endowments. (There are) two classes of created beings in this world, the godlike and the demoniac; the godlike (class) has been described at length; now hear from me, O son of Pmha ! about the demoniac. Demoniac persons know not action or inaction -, neither purity nor yet (correct) conduct nor veracity are in them.

They say the universe is devoid of truth ^, devoid of fixed principle ■*, and devoid of a ruler, produced by union (of male and female) caused by lust^ and nothing else. Holding this view, (these) enemies of the world, of ruined *^ selfs, of little knowledge, and of ferocious actions, are born for the destruction (of the world). Entertaining insatiable desire, full of vanity, ostentatiousness, and frenzy, they adopt false notions "^ through delusion, and engage in unholy observances. Indulging in boundless thoughts ending with death®, given up to the enjoyment of objects of desire, being resolved that that is all, bound down by nets of hopes in hundreds, given up to anger and desire, they wish

' Scil. to birth and death in this world. should not be done as productive of mischief. See too p. 125. ^ I.e. contains nothing that is entitled to belief, as the Vedas, &c. * No principle based on virtue and vice in the government of the world. •"' They do not believe in any unseen cause, but say the lust of mankind is the cause of the universe. ■^ I. e. who have none of the means of reaching the next world. ' Such as that by propitiating a certain divinity by a certain rite they may obtain treasure and so forth. ^ Till their last moments, thinking of making new acquisitions and preserving old ones. to obtain heaps of wealth unfairly for enjoying objects of desire. ' This have I obtained to-day; this wish I will obtain; this wealth is mine; and this also shall be mine ; this foe I have killed ; others too I will destroy; I am lord, I am the enjoyer, I am perfect \ strong, happy; I have wealth ; I am of noble birth ; who else is like me ? I will sacrifice ^ ; I will make gifts ; I will rejoice.' Thus deluded by ignorance, tossed about by numerous thoughts, surrounded by the net of delusion, and attached to the enjoyment of objects of desire, they fall down into impure hell. Honoured (only) by themselves, void of humility, and full of the pride and frenzy of wealth, these calumniators (of the virtuous) perform sacrifices, which are sacrifices only in name, with ostentatiousness and against prescribed rules ^ ;

indulging (their) vanity, brute force, arrogance, lust, and anger; and hating me in their own bodies and in those of others ^ These enemies^, ferocious, meanest of men, and unholy, I continually hurl down to these worlds ^, only into demoniac wombs. Coming into demoniac wombs, deluded in every birth, they go down to the vilest state, O son of Kunti ! without ever coming to me. Threefold is this way to hell, —

^ Blessed with children, &c. -.^ridhara takes it to mean, ' one who has done all he need do,' and Ramanu^a 'sufficient in himself.' ^ I. e. get higher renown for sacrifices than others. ^ That is, because of indulgence in vanity, &c. Vanity = believing oneself to have virtues which one has not; arrogance = proud disdain of others. * There is trouble to oneself in sacrifices and to the animals killed for them. ^ I. e. of God. •^ The commentators render the original here by ' the paths of life and death,' or ' path to hell.' ruinous to the self\ — lust, anger, and likewise avarice; therefore one should abandon this triad. Released from these three ways to darkness, O son of Kunti! a man works out his own welfare, and then proceeds to the highest goal. He^ who abandoning scripture ordinances, acts under the impulse of desire, does not attain perfection^, nor happiness, nor the highest goal. Therefore in discriminating between what should be done and what should not be done, your authority (must be) scripture. And knowing what is declared by the ordinances of scripture, you should perform action in this world.

What is the state of those, O K;7sh;^a ! who worship with faith, (but) abandoning scripture ordinances— goodness, passion, or darkness ? The Deity said : Faith is of three kinds in embodied (beings), it is produced from dispositions ■*. It is of the quality of goodness, of the quality of passion, and of the quality of darkness. Hear about it. The faith of all, O descendant of Bharata ! is conformable to the ^ I.e. rendering the self unfit for any of the highest ends of man. "^ Here, says ^ridhara, it is laid down that the triad is not to be got rid of save by following scripture rules. =" I.e. fitness for the attainment of the summum bonum. As to acting from desire, see also p. 65. ^ I.e. the result of the actions in a former birth, cf. p. 56 supra. heart ^ A being here is full of faith, and whatever is a man's faith, that is a man himself-. Those of the quality of goodness worship the gods ; those of the quality of passion the Yakshas and Rakshases ^ ; and the others, the people of the quality of darkness, worship departed (spirits) and the multitudes of Bhutas. Know those to be of demoniac convictions, who practise fierce penance * not ordained by scripture ; who are full of ostentatiousness and egoism, and of desire, attachment, and stubbornness; who are without discernment ;

and who torment the groups of organs in (their) bodies, and me also seated within (those) bodies. The food also, which is liked by all, and likewise the sacrifice, the penance, and o-ifts, are of three kinds. Listen to the distinctions regarding them as follows. The kinds of food which increase life, energy, strength, health, comfort, and relish, which are savoury, oleaginous, full of nutrition, and agreeable, are liked by the good. The kinds of food which are bitter, acid, saltish, too hot, sharp, rough, and burning, and which cause pain, grief, and disease, are desired by the passionate. And the food ^ which is cold, tasteless, stinking, stale, impure, and even leavings, are liked by the dark. That sacrifice is good which, being prescribed in (scripture) ordinances, is performed by persons

^ The hearts of gods are said to be good, those of Yakshas &c. passionate, those of men mixed, and so forth. sionate, or dark, as his faith is. ^ Goldstiicker, Remains, I, 154. ^ Troublesome to oneself and others, as standing on heated stones, &c. 'Egoism' (Ahahkara)=the feeling that one is worthy of honour, Nilaka7z//ia. ^ Cf. Sutta Nipata, p. 109, and Apastamba, p. 31 (P- 62 in this series). not wishing for the fruit (of it), and after determining (in their) mind that the sacrifice must needs be performed. But when a sacrifice is performed, O highest of the descendants of Bharata ! with an expectation of fruit (from it), and for the purpose of ostentation, know that sacrifice (to be) passionate. They call that sacrifice dark, which is against the ordinances (of scripture), in which no food is dealt out (to Brahma;^as, &c.), which is devoid of Mantras \ devoid of Dakshi;/a presents, and which is without faith. Paying reverence to gods, Brahma;^as, preceptors, and men of knowledge ; purity -, straightforwardness, life as Brahma/'arin, and harmlessness, (this) is called the penance bodily. The speech which causes no sorrow, which is true, agreeable, and beneficial, and the study •'• of the Vedas, (this) is called the penance vocal. Calmness of mind, mildness, taciturnity ^ self-restraint, and purity of heart, this is called the penance mental. This threefold penance, practised with perfect faith, by men who do not wish for the fruit, and who are possessed of devotion, is called good. The penance which is done for respect, honour, and reverence ^, and with ostenta-

' Texts from the Vedas which ought to be recited on such occasions. Presents (Dakshi«a) to Brahma«as are insisted on in Br/had-arawyaka-upanishad, p. 661 ; A^valayana GnTiya I, 23, 14. - Cleanliness of body; straightforwardness = not doing prohibited acts; harmlessness = not injuring any living beings. These are ^ ' bodily,' because the body is the main instrument in these actions. ' I. e. recitation of the Vedas. ♦ This is part of the ' mental penance,' because the government of the tongue is a consequence of mental restraint ; the effect being, according to 6'ahkara, put here for the cause. ^ Respect= people rising to receive one, &c.; honour = people saying 'this is a holy man,' &c.; reverence = people washing one's feet, &c. tiousness, and which is uncertain and transient\ is here called passionate. And that penance is described as dark, which is performed under a misguided conviction, with pain to oneself, or for the destruction of another. That gift is said (to be) good, which is given, because it ought to be given, to one who (can) do no service (in return), at a (proper) place and time, and to a (proper) person. But that gift which is given with much difficulty, for a return of services, or even with an expectation of fruit ^, is said to be passionate. And that gift is described as dark, which is given to unfit persons, at an unfit place and time, without respect, and with contempt.

Om, Tad, and Sat, this is said (to be) the threefold designation of the Brahman. By that^, the Brdhma;^as and the Vedas and sacrifices were created in olden times. Hence, the performance by those who study the Brahman, of sacrifices, gifts, and penances, prescribed by the ordinances (of scripture), always commence after saying *0m*.' Those who desire final emancipation perform the various acts of sacrifice and penance, and the various acts of gift, without expectation of fruit, after (saying) 'Tad^' 'Sat' is employed to express existence and goodness; and likewise, O son of Pmha! the word 'Sat' is used to express an auspicious act. Constancy in

' The fruit of which is uncertain or perishable. " Heaven &c. as a reward for liberality. ^ I. e. the Brahman, according to 6'ridhara. '' Cf. Apastamba, p. 21 (p. 49 in this series). NilakawMa cites texts to show that this and the other two words are used to designate the Brahman. The texts are from the Taittiriya, Aitareya, and A'/mndogya-upanishads. ^ Nilaka«//^a says, 'after "Tad"' means considering the act and all are Brahman, and cites p. 61 supra. (making) sacrifices, penances, and gifts, is called 'Sat ;' and (all) action, too, of which that ^ is the object, is also called 'Sat.' Whatever oblation is offered, whatever is given, whatever penance is performed, and whatever is done, without faith -, that, O son of Pmha! is called 'Asat,' and that is nought, both after death and here^

Ar^ma said : O you of mighty arms! O Hr/shikei-a! O destroyer of Ke^in ! I wish to know the truth about renunciation and abandonment distinctly. The Deity said : By renunciation the sages understand the rejection of actions done with desires. The wise call the abandonment of the fruit of all actions (by the name) abandonment. Some wise men say, that action should be abandoned as being full of evil ; and others, that the actions of sacrifice, gift, and penance ' I. e. either the Brahman itself, or sacrifice, penance, and gift. 2 Cf. Sutta Nipata, p. 69. ^ The meaning of this whole passage seems to be that these three words, which designate the Brahman, have distinct uses, as specified. 'Om,' says NilakawMa, is employed whether the action is done with any special desire or not. Those who study the Brahman there means ' study the Vedas.' ' Tad ' is employed in case of actions without desires only. ' Sat ' is employed, according to 5'ahkara, in case of existence, such as the birth of a first son; ' goodness,' the reclamation of a bad man ; ' auspicious acts,' marriage, &c. The intelligent use of these terms as here specified is said to cure any defects in the actions, the various classes of which are mentioned before.

should not be abandoned. As to that abandonment, O best of the descendants of Bharata ! Hsten to my decision ; for abandonment, O bravest of men ! is described (to be) threefold. The actions of sacrifice, gift, and penance should not be abandoned ; they must needs be performed ; for sacrifices, gifts, and penances are means of sanctification to the wise. But even these actions, O son of Pr/tha ! should be performed, abandoning attachment and fruit ; such is my excellent and decided opinion. The renunciation of prescribed action is not proper. Its abandonment through delusion^ is described as of the quality of darkness. When a man abandons action, merely as being troublesome, through fear of bodily affliction, he does not obtain the fruit ^ of abandonment by making (such) passionate abandonment. When prescribed action is performed, O Ar^una! abandoning attachment and fruit also, merely because it ought to be performed, that is deemed (to be) a good abandonment. He who is possessed of abandonment ^ being full of goodness, and talented, and having his doubts destroyed, is not averse from unpleasant actions, is not attached to pleasant •* (ones). Since no embodied (being) can abandon actions without exception ^, he is said to be possessed of abandonment, who abandons the fruit of action. The threefold fruit of action, agreeable, disagreeable, and mixed, accrues after death to those who are not possessed of abandonment, but never to

^ Without delusion no such abandonment will occur. 2 Namely, final emancipation, by means of purity of heart. ^ I. e. who has the frame of mind necessary for a good abandonment. * Such as bathing at midday in summer. ° Cf. p. 53 supra. renouncers \ Learn from me, O >ou of mighty arms ! these five causes of the completion of all actions, declared in the Sarikh)a system -. The substratum, the agent likewise, the various sorts of organs, and the various and distinct movements, and with these the deities, too, as the fifth. Whatever action, just or otherwise, a man performs with his body, speech, and mind, these five are its causes. That being so, the undiscerning man, who being of an unrefined understandincr, sees the accent in the immaculate self, sees not (righdy)3. He who has no feeling of egoism ^ and whose mind is not tainted, even though he kills (all) these people, kills not, is not fettered^ (by the action). Knowledge ^ the object of knowledge, the knower — threefold is the prompting to action. The instrument, the action, the agent, thus in brief is action threefold. Knowledgre and action and agent ^ The original is sannyasT, but .^rtdhara is probably right in taking it to mean one who has command of 'abandonment.' ^ankara and Madhusudana, however, take the word in its ordinary sense of ' ascetic.' What follows explains, says ^ridhara, why ' the fruit does not accrue to renouncers.'

2 ^ahkara and Madhusudana say this means Vedanta-^astra. 6"ridhara suggests also the alternative Sahkhya-jastra. Substratum =the body, in which desire, aversion, &c. are manifested; agent= one who egoistically thinks himself the doer of actions ; organs = senses of perception, action, &c. ; movements=of the vital breaths in the body; deities = the deities which preside over the eye and other senses (as to this cf Aitareya-upanishad, p. 45 ; Prajna, pp. 216, 217; Muwr/aka, p. 314; Aitareya-arawyaka, pp. 88-270 ; and Max MuUcr's Hibbert Lectures, p. 204, note). ' Cf. p. 106. * Es:oism=the feeling that he is the doer of the action; taint= the feeling that the fruit of the action must accrue to him. ^ Cf. p. 45, and Dhammapada, stanza 294. * Knowledge, i. e. that something is a means to what is desired ; object is the means ; the knower is he who has this knowledge. When these co-e.\ist we have action. The instrument = senses, &c. are declared in the enumeration of qualities ^ (to be) of three classes only, according to the difference of qualities. Hear about these also as they really are. Know that knowledge to be good, by which (a man) sees one entity, inexhaustible, and not different in all things (apparently) different^ (from one another). Know that knowledge to be passionate, which is (based) on distinctions ^ (between different entities), which sees in all things various entities of different kinds.

And that is described as dark, which clings to one created (thing) only as everything, which is devoid of reason, devoid of real principle, and insignificant ^ That action is called good, which is prescribed, which is devoid of attachment, which is not done from (motives of) affection or aversion, (and which is done) by one not wishing for the fruit. That is described as passionate, which (occasions) much trouble, is performed by one who wishes for objects of desire, or one who is full of egotism ^. The action is called dark, which is commenced through delusion, without regard to consequences, loss, injury, or strength *'. That agent is called good, who has cast off attachment, who is free from egotistic talk, who is possessed of courage and energy, and unaffected by success or ill-success. That agent is called passionate, who is full of affections ^,

' The system of Kapila. ^ Cf. p. 104. ^ Cf. KaMopanishad, p. 129. * Reason = argument in support; real principle = truth, view of things as they are ; insignificant, i. e. in comprehensiveness. ^ I.e. 'pride of learning,' &c., .Sankara ; 'egoism/ Ramanu^g^a. ^ Consequences = good or evil resulting ; loss = of wealth or strength; injury = to others ; strengths one's own capacity. ■^ I.e.' for children,' &c., according to ^Sridhara ; ' for the action,' according to others. who wishes for the fruit of actions, who is covetous, cruel, and impure, and feels joy and sorrow. That agent is called dark, who is without application \ void of discernment, headstrong, crafty, malicious, lazy, melancholy, and slow. Now hear, O Dhanan^aya ! the threefold division of intelligence ^ and courage, according to -qualities, which I am about to declare exhaustively and distinctly. That intelligence, O son of Pmha ! is good which understands action and inaction ^ what ought to be done and what ought not to be done, danger and the absence of danger, emancipation and bondage. That intelligence, O son of Pr/tha! is passionate, by which one imperfectly understands piety and impiety, what ought to be done and also what ought not to be done. That intelligence, O son of Pr/tha! is dark, which shrouded by darkness, understands impiety (to be) piety, and all things incorrectly. That courage, O son of Pr/tha ! is good courage, which is unswerving'*, and by w^hich one controls the operations of the mind, breath, and senses, through abstraction. But, O Ar^ma ! that courage is passionate, by w^hich one adheres to piety, lust, and wealth '', and through attachment ''• wishes,

' I.e. attention to work ; melancholy = always desponding and wanting in energy. ^ The nature of the faculty of understanding ; and courage is the firmness of that faculty. ' See p. 115. .Sankara takes these to mean the ' paths ' of action and knowledge, and Nilaka;////a takes the next expression to mean that which is constant and that which is not constant — nitya, anitya. * Always co-existing with mental abstraction and supporting it. ' Three of the aims of mankind, the highest being final emancipation. In the view of the Gita, piety, leading only to heaven, is of doubtful benefit. ® I.e. to the action for attaining them, in the belief that one is O son of Pmha ! for the fruit. That courage is dark, O son of Pr/tha! by which an undiscerning man does not give up sleep, fear, sorrow, despondency, and folly. Now, O chief of the descendants of Bharata ! hear from me about the three sorts of happiness. That happiness is called good, in which one is pleased after repetition^ (of enjoyment), and reaches the close of all misery, which is like poison first and comparable to nectar in the long run, and which is produced from a clear knowledge of the self^. That happiness is called passionate, which (flows) from contact between the senses and their objects, and which is at first comparable to nectar and in the long run like poison.

That happiness is described as dark, which arises from sleep, laziness, heedlessness, which deludes the self, both at first and in its consequences. There is no entity either on earth or in heaven among the gods, which is free from these three qualities born of nature. The duties of Brahma;;as, Kshatriyas, and Vai^yas, and of ^'udras, too, O terror of your foes ! are distinguished according to the qualities born of nature ^. Tranquillity ^ restraint of the senses, penance, purity, forgiveness, straightforwardness, also knowledge, experience, and belief (in a future world), this is the natural duty of Brahma;^as. Valour, glory, courage.

the doer of it; the 'fruit' scil. of the action performed with an eye to the three things named. ^ Not at once, as in the case of sensuous pleasures. ^ Cf. p. 51. The original has also been rendered by 'tranquillity of one's own mind.' ' Cf. p. 59. * I. e. resulting from control of the mind, purity here is both external and internal. And see p. 119. dexterity \ not slinking away from battle, gifts, exercise of lordly power-, this is the natural duty of Kshatriyas. Agriculture, tending cattle, trade, (this) is the natural duty of Vai^yas. And the natural duty of ^'lUlras, too, consists in service. (Every) man intent on his own respective duties obtains perfection ^ Listen, now, how one intent on one's own duty obtains perfection. Worshipping, by (the performance of) his own duty, him from whom all things proceed, and by whom all this is permeated, a man obtains perfection. One's duty, though defective, is better than another's duty well performed'*. Performing the duty prescribed by nature, one does not incur sin. O son of Kunti ! one should not abandon a natural duty though tainted with evil ; for all actions are enveloped by evil, as fire by smoke ^. One who is selfrestrained, whose understanding is unattached every-/ where, from whom affections have departed, obtains\ the supreme perfection of freedom from action ^ by renunciation. Learn from me, only in brief, O son of Kunti ! how one who has obtained perfection attains the Brahman, which is the highest culmination of knowledge. A man possessed of a pure understanding, controlling his self by courage, discarding sound and other objects of sense, casting off affection

' I. e. in battle, Nilaka«//ia seems to say. ^S'ahkara says it means ready resource whenever occasion arises. ^ I.e.' power to restrain people from going astray,' Nilaka;/Ma. ^ Eligibility for the path of knowledge. * Cf. p. 56. " Cf. p. 121 ; the evil appears to be the quality of ' fettering ' the soul. " ^S'ridhara compares p. 65 (V, 13) and distinguishes this from p. 64 (V, 8 seq.) ^ahkara says the perfection here spoken of is emancipation, and it is obtained by true knowledge. and aversion ; who frequents clean places, who eats little, whose speech,body, and mind are restrained, who is always intent on meditation and mental abstraction^, and has recourse to unconcern, who abandoning egoism 2, stubbornness, arrogance, desire, anger, and (all) belongings, has no (thought that this or that is) mine, and who is tranquil, becomes fit for assimilation with the Brahman. Thus reaching the Brahman ^, and with a tranquil self, he grieves not, wishes not ; but being alike to all beings, obtains the highest devotion to me. By (that) devotion he truly understands who I am and how great. And then understanding me truly, he forthwith enters into my (essence). Even performing all actions, always depending on me, he, through my favour, obtains the imperishable and eternal seat. Dedicating in thought * all actions to me, be constantly given up to me, (placing) your thoughts on me, through recourse to mental abstraction. (Placing) your thoughts on me, you will cross over all difficulties by my favour. But if you will not listen through egotism ^, you will be ruined. If entertaining egotism, you think that you may not fight, vain, indeed, is that resolution of yours. Nature '^ will constrain you. That, O son of Kunti ! which through delusion you do not wish to do, you will do involuntarily,

^ Abstraction is concentrated and exclusive meditation, ^'ahkara. The other commentators take dhyanayoga as meditation simply, — as treated of in chapter VI, says Nilaka«///a. ^ See p. 52. ^ I. e. comprehending his identity with the Brahman. * Cf. p. 55. ° Pride of learning and cleverness, or of piety. See p. 1 24, note 5. * The nature of a Kshatriya, 6'ahkara. tied down by your own dut)', flowing from your nature. The lord, O Ar;n.ina ! is seated in the region of the heart ^ of all beings, turning round all beings (as though) mounted on a machine, by his delusion. With him, O descendant of Bharata ! seek shelter in every way-; by his favour you will obtain the highest tranquillity, the eternal seat. Thus have I declared to you the knowledge more mysterious than any mystery. Ponder over it thoroughly, and then act as you like. Once more, listen to my excellent words — most mysterious of all. Strongly I like you, therefore I will declare what is for your welfare. On me (place) your mind, become my devotee, sacrifice to me, reverence me, you will certainly come to me. I declare to you truly, you are dear to me, Forsakincr all duties ^ come to me as (your) sole refuge. I will release you from all sins. Be not grieved. This * you should never declare to one who performs no penance'', who is not a devotee **, nor to one who does not wait on (some preceptor)"^, nor yet to one who calumniates me. He who, with the highest devotion^ to me, will proclaim this supreme mystery among my devotees, will come to me, freed from (all) doubts. No one

' iS'vetajvatara-upanishad, pp. 333-345; Ka//^opanishad, p. 157. ' Cf. p. 1 14 ; by thought, word, and deed. ' Of caste or order, such as Agnihotra and so forth. * All that has been taught in the Gila. ^ vSridhara renders this to mean, 'who performs no pious acts.' " I. e. of God and a preceptor. Cf. last stanza of xS"vetajvataro- ^ Cf. p. 62. 3'ankara says all these elements must co-e.xist to * I.e. belief that in disseminating it, he is serving me. Cf. KaMopanishad, p. 1 20. amongst men is superior to him in doing what is dear to mc. And there will never be another on earth dearer to me than he. And he who will study this holy dialogue of ours, will, such is my opinion, have offered to me the sacrifice of knowledge \ And the man, also, who with faith and without carping will listen (to this), will be freed (from sin), and attain to the holy regions of those who perform pious acts ^. Have you listened to this, O son of Pmha! with a mind (fixed) on (this) one point only ? Has your delusion (caused) by ignorance been destroyed, O Dhanan^aya ?

Destroyed is my delusion ; by your favour, O undegraded one ! I (now) recollect ^ myself. I stand freed from doubts *. I will do your bidding. Thus did I hear this dialogue between Vasudeva and the high-minded son of Pmha, (a dialogue) wonderful and causing the hair to stand on end. By the favour of Vyasa, I heard this highest mystery, (this) devotion ^ from K?'?sh«a himself, the lord of the possessors of mystic power, who proclaimed it in person. O king! remembering and (again) remembering this wonderful and holy dialogue of Ke^ava and Ar^una, I rejoice over and over again. And remembering and (again) remembering that ^ Which is the best of sacrifices ; see p. 62. 2 Cf. p. 72. ^ I. e. understand my real essence, what 1 am, &c. ■* As to whether the battle was right or not. •' The w'ork is so called, as it refers to devotion. excessively wonderful form of Hari also, great is my amazement, O king ! and I rejoice over and over again. Wherever (is) Kr/sh;^a, the lord of the possessors of mystic power, wherever (is) the (great) archer, the son of Pmh^, there in my opinion (are) fortune, victory, prosperity \ and eternal justice.

Prosperity is the greater development of fortune.