Bhagavad Gita - Comm Sankara, Tr. Aiyar PDF
Bhagavad Gita - Comm Sankara, Tr. Aiyar PDF
Bhagavad Gita - Comm Sankara, Tr. Aiyar PDF
GITA BHASHYA
(Sri Sankaracharya's Commentary on the Gita)
Translation by
C V. RAMACHANDRA AIYAR
Foreword by
SWAMI RAN G ANATH A NAN DA
1988
Rs. 100
PRINTED IN INDIA
VANDANAM
śankaram Śañkarācāryam Śripatim Pātthasārathim
Gttā-Bhāfya-krtau vande Bhagavantau punah punah
OBEISANCE
I bow again and again
1. Ś n Krsna delis ereil the GItii to Arjuna, white acting ns his charioteer
o n the battle-field.
2. Laksmi, the G o d d e s s of Beauty and Plenty, the Consort of V i s n u .
FOREWORD
RANGANATHANANDA
Ramakrishna Math
Hyderabad-500 029.
3rd February 1988
PUBLISHERS' PREFACE
R. R. D1WAKAR
S. RAMAKRISHNAN
General Editors
PRESENTATION
On the secular side C.V.R. took his B.A. degree with Honours
in Mathematics when he was barely nineteen and immediately
entered government service. But his heart was not in it. Though
he brought to bear his sincerity and thoroughness in the official
assignments that fell to his lot, he did not care to take the depart
mental tests for promotion, with the result that when he retired
after thirty-six years of loyal service he had not risen above the rank
of Tahsildar! If at all he stuck on to professional career it was
because of the heavy responsibilities he had to shoulder as the
eldest among seven offspring of an economically shaken family.
He did acquit himself well in discharging the duty cast upon him,
and the family ever remained grateful to him. On the domestic
front he was blessed with a noble wife, a real salui-dhaima-cliarini,
who, in spite of her very poor health, ably and heartily carried out
the heavy chores that housekeeping for an orthodox Brahmin,
given to elaborate rituals, entails. Her poor health was, again, a
blessing in disguise to C.V.R,, helping him to lead an immaculately
continent life right from his thirtieth year, which beside contributing
to his spiritual sadhana, also sharpened his intellect. Absolutely
honest and guileless, 'allergic' to public gaze, uncompromising in
principles, unknown to mincing words, assiduous in whatever he
did, this stickler for frugality and simplicity was forbiddingly re
served, and, to add to the forbidding aspect, was quick-tempered.
If, in spite of this, he elicited nothing but love and respect
from all who knew him, that surely was a mark of the intrinsic power
of the purity of heart.
The Sage always had a softer corner in his soft heart for this sincere
sanatanisl-.sw//7fl/c<7, and however big the crowds around him,
never disappointed the disciple without a very private audience
and ever enthused him with the illumination he sought from t h e
venerable Gurudcva. In his last y e a r s C.V.R. w a s a l s o d r a w n in
profound devotion to Sri Satya Sai Baba. It is moving to think of
his very last moments on earth—On the forenoon of that snivana
pumima, a fully conscious and meditative C.V.R. w a s gracefully
slipping out of the body. Q u i t e unexpectedly the vibhuti of the
Baba arrived at the nick of time. C.V.R. had it smeared on his
forehead and chest and a pinch placed on his tongue. He raised
up his h a n d s t o fold the p a l m s u p a b o v e his head. With that
final act of supreme thanksgiving ended in natural e a s e a life of
life-long prayer.
My affectionate thanks are due to artist ' Vinu' for his beauti
ful wrapper design and frontispiece, and to Sri S. Mohanaraman
for his diligent preparation of the typescripts.
The Ācārya has not commented on the First Chapter and upto
verse 10 of the Second Chapter, since this portion is just a prelude
to the Lord's Teaching, which commences only in verse 11 of the
Second Chapter. The Introduction (pp 1-6) is, of course, by the
Acārya.
F-ii
xviii
less Self (IT. 12 ft'). Nor is the Ācārya unalivc to the Enlightened
Man of Knowledge also engaging himself in action, simply for the
sake of promoting the weal of the world. This is amply borne
out by the Commentary on verses 20 and 24 of Chapter III; and, in
fact, by the personal example of the Acārya himself, an Enlightened
Man of Knowledge ever engaged in spiritual service to humanity.
(As for Bhakti, Devotion to God, both the Man of Action
and the Man of Knowledge partake of it on different levels, accord
ing to the Ācārya. In the case of the Man of Action, he has to
dedicate the fruits of his actions to the Lord. His very performance
of his natural duties is worship of the Lord, as is clearly stated by
the Lord (XVII1.46). In the case of the Jñāni we have again the
Lord's own declaration that he is the foremost among the devotees
most beloved of Him (VI 1.17), nay, His very Self (VII.18). The
Ācārya defines "highest devotion" as "consisting in the Know
ledge of the Supreme Reality" (p. 397). In the Acarya's Com
mentary on "My devotees" (XIII-18) we see beautifully delineated
the Jñāni-Bhakta and also the Acarya's own jñāna-bhakti towards
the Lord: "he who has consigned his entire being to Me, the
Supreme Lord, the Omniscient, the Supreme Teacher, Vāsudeva;
—he, whose intellect (understanding) is permeated with the all-
possessing idea that all he sees, hears, or touches are none but the
Lord Vāsudeva" (p. 438).
" ' On the part of ordinary human beings, in whom the attach
ment to worldly object prevails, dualism is commendable.'"
Is it not clear from the above that the different doctrines, and
therefore, the different paths come one after the other, and not
together, each depending on the particular stage of the aspirant's
evolution? Śri Rāmakrsna , be it noted, is stated to have realized
them not conjointly or simultaneously but in different stages of
his life.
3. ibid.p. 300.
xxi
4
of his mother , proving to the hilt that even dhārmic actions have
to be renounced by the Man of Knowledge.
Equally with Śri Rāmaktsna, the Acārya also did not hold
the Paths as mutually contradictory. Otherwise how could the
Path of Action itself equip the aspirant with the competence to
enter into the Path of Knowledge? And, we also saw how he
made Devotion part and parcel of both Action and Knowledge.
This, and not rolling the different paths into a single amorphous
amalgam, is what evidently is called the 'wonderful hamony' pro
pagated by Śri Rāmakr§na.
OM TAT SAT
Translator
KEY TO THE TRANSLITERATION
AND PRONUNCIATION
or e ay in 'say' 5 dh dh in 'god-hood (
lit ng (practically)
^ d th in 'then'
• h half-articulated
ST dh theh in 'breathe-
k here
*f kh ckh in'blockhead' * n
j[ g g in 'get' T P
q gh gh in 'log-hut' ph ph in 'loop-hole'
7 ñ ng (very close torn)
1 b
c ch in 'church' ?T bh bh in 'abhor'
xxiv
T m 3j[ - s c in 'Cecil'
*T y qr s sh (almost)
7 r % s
<=r 1 5 h
^ v
Dedication
Obeisance
Foreword
Publishers' Preface
Presentation
Translator's Preface
Acknowledgments
Key to the Transliteration and Pronunciation
Abbreviations
Contents
Verses of Meditation on Śrimad Bhagavad-Gītā
TEXT
Upodghātah (Introduction)
CHAPTER :
XVI Daivāsura-Sampat-Vibhāga-Yogah ( T h e m o d e
o f Dividing Divine and D e m o n i a c P r o p e r t i e s ) . . 506
XVII Śraddhā-Traya-Vibhāga Yogah (The Mode of
Division of the Three Kinds of Faith) .. 524
6 4 3
Errata ••
1
*
Wrapper : GUopadeki, the Lord delivering the Gītā t o Arjuna.
;
Front spiecc : Uhagavadpāda Śri Sankuracārya, the Commenta'c-r.
(Artist : -Vinu*)
•4/
3J0
«ft TOTTO |
* ' T r W ^ T W\ I
Śn (jopālakrsnāya namah
P R ifaTS^ W II \ U
Prapanna-pārijātāya tottra-vetraika-pānayc
Jñāna-mudrāya Kfsnāya Gītāmrta-duhe namah
Wft ^ $<fa ^ ī f g - ī I
%^4}mfai wfanmsafa *i w§ ll • II
6. T h e names given here are those of the important warriors of the army of
the Kauravas, with w h o m the ra dav<is battled.
9
xxxhi
^ «TCHH^ ii * ll
( A G A I N , ON ŚRI KRSNA)
TPTĪ^ * ^Ī^TOĪT II II
Śnmad-Bhagavad-Gītā Śāñkara-Bhāsyam
THE C O M M E N T A R Y OF
SAN KARA ON ŚRIMAD-BHAGAVAD-GITĀ
UPODGHĀTAH
INTRODUCTION
Om Nārāyanah paro{a)vyaktād-andam-avyakta-
sambhavam
Andasyāntastvime lokāh sapta-dvīpā ca medini
1 2
Om. Nārāyana is beyond the Unmanifest ; the
3
Andam has arisen from the Unmanifest; and these
4 5 6
worlds and the Earth, comprising the seven dvīpas ,
are verily within the Andam (Brahmānda Purāna;
M.S. I. 11).
1. The revered C o m m e n t a t o r c o m m e n c e s this important work in the tradi
tional manner with the contemplation of the Ista-Devatā (one's chosen Deity),
Nārāya a.n (A)
cp. But beyond the Unmanifest is the Supreme Person all-pervading and
devoid of all marks, knowing w h o m man gets freed and attains immortality.
(Ka. VI. 8).
6. Jamba, Plaksa, Śālmali, Kuia, Krauñca, Śāka, and Puskara are the
seven dvlpas (Islands).
2
7. Lords of created beings. According to Mann Smfii (1-34), they are ten
in number. Sec also Bhāgavata l[-xii-2l, 22, according to which the other nine
are : Atri, Augiras, Pulastya, Pulaha, Kratu, Bhrgu, Vasisfcha, D a k s a and
N ārada.
9. T h e four ' Sana's (the other two, not mentioned in the text, being S a n a -
tana and Sanatkumāra) are the earliest teachers of Ātma-lattva (the true nature
o f the Self). See Bhāgavata II-vii-5.
10. Nivrni : literally, ' tendency to c o m e b a c k ' , i.e., abstain from activity
(Sec also XVI11-30 C o m . ) .
11. T h e four principal castes {vaiyas) are Brāhmana, Ksatiiya, Vaiśya and
Sūdra, respectively looking after the spiritual and secular w i s d o m , the political
governance, the e c o n o m i c well-being and the manual servicing of the people.
12. The four o r d e r s ' ūiminas ' are Brahmacarya, Gārhastya, Vānapraslha and
Sarhnyāsa, respectively the m o d e s of life of the religious student observing
celibacy, the married house-holder, the hermit living in the forest a n d carry
ing out Vedic rites and the ascetic w h o has completely renounced the world
and all its duties, including Vedic rites.
13. The K r t a and the Treta Y u g a s had passed away and the U v a p a r a Y u g a
was c o m i n g to its end. (A).
14. Kama : Thirst for distant (i.e. unattaincd) objects (VII-1J C o m . ) . It has
special reference to sexual desire.
3
15. T h e word kila in the text has the sense of ' feigned action ' (unfettered by
karma).
16. Amśa generally means ' p a r t ' . But the K.rs a-avatāra is held to be a full
n
incarnation of the Lord. Therefore the term ' athśena ' in the text is explained
by Anandagiri as meaning ' with an inscrutable form produced by H i s o w n free
w i l l ' (sveccltā-nirmitena māyā-mayena svarūpena).
17. The revered C o m m e n t a t o r here follows the Smfti text : ' Bhaitmasya
Brahmarto guptyai Vasudevād ajijanat' (M.B. Santi 47-29). (A)
19. See X1V-5 et. seq. and C o m . for a description of the gupas. Māyū has
n o existence apart from, and d o c s not act independently of, the Lord w h o
however is quite independent of it. Herein lies the distinction between die
Māyā of the Vedānta and the Prak ti (also called Pradhāna) of the Sarhkhya
r
school.
21. T h e third a m o n g the Pāndava princes, and a dear friend of the Lord
(see X l - 4 1 and 4 2 , and XVĪII-64).
23. Vyāsa incorporated Hie Uita hi the division " Bhi$ma Parva " of his epic
Mahā-Bhārata. See c o l o p h o n s at e n d o f chapters.
31. Ātma-śuddhi— ā t m a ' (self) here means ' the mind ' (V. 11 C o m . ) .
6
The Gltā - śāstra unfolds this two-fold Religion, having for its
aim final beatitude; and, in especial, it has for its subject-matter
the nature of the Supreme Truth, Para-Brahman, known as
Vāsudeva. Tt°* thus bears a specific relation (to both). As by the
comprehension of its import, the achievement of all the aspirations^
of human life is secured, I am undertaking to explain it.
32. Here are staled the unitliaiidha-cuitittaya, the four mutually connected
elements of a Śastra (scripture), namely,
II 5TOHtss*TTO: II
(3T3p fa<?^ ^ Ī J )
S P ^ # $ W ^TR%^T I
Dhrtarāstra uvāca—
Dharmaksetre Kuruksetre samavetā yuyutsavdh
Mātnakāh Pāndavāścaiva kim-akurvata Sañjaya
1
Dhrtarāstra spoke —-
1. Prelude to the Gita—All negotiations with the Kaurava Prince D u r y o
dhana for the peaceful restoration of their kingdom to the Pāndavas, their
cousins, having failed, b o t h sides prepared themselves for war. ' T h e Lord,
Śri K r s n a , consented to serve as charioteer to Arjuna, the third of the five
Pāndava brothers, but without Himself participating in battle by taking up arms,
and 'to place His powerful army at the disposal of D u r y o d h a n a . T h e sage
Veda-Vyāsa offered Dhrtarāslra, the father of D u r y o d h a n a , the gift of trans
cendent vision to enable h i m ' t o view the battle; but as the latter did not wish
directly to witness the carnage a m o n g members of his o w n family, and wanted
merely to hear an account of what occurred, the gift was bestowed o n Safijaya,
Dhrtarast'a's companion and counsellor. On the tenth day of the war, Bhj$ma,
the doyen of the Kuru race (to which the warring parties belonged) and
Commander-in-Chief o f D u r y o d h a n a ' s forces, was beaten and jay OH his bed
of arrows, awaiting the advent of Uttarāyana (the winter solstice) for quitting
the body. W h e n this news was c o n v e y e d to him by Safijaya, D h r t a r ā s t r a wished
to hear a detailed account of the war-situation from the beginning. H e r e
c o m m e n c e s the first chapter of the Bhagavad-GUā, forming the twenty-fifth
chapter of the " B h ; s m a Parva " of the Mahā-Bhārata.
1. O Sañjaya, having met on the holy field of Kuru-
2
ksetra , eager for battle, what did my sons and those
of Pāndu do?
mm
arr^T^pw^ ĪT3Ū 11 ^ 11
Sañjaya uvdca—
Drstvā tu Pāndavānīkam vyūdham Dutyodhanas-tadā
Ācāryam-apasamgamya rājā vacanam-abravīt
Sañjaya said—
2. And then, seeing the forces of the Pāndavas
3
marshalled, King Duryodhana, approaching the
4
teacher , spoke (these) words—
11. A Yādava hero belonging to the Vrsni clan (to which fc K r s n a also
belonged) and c o m m a n d e r of o n e of the seven akfiuMpis of the P ā n d a v a host.
( A n akmhini is a division of army consisting of 21870 chariots, as m a n y
elephants, 65610 horses and 109350 foot-soldiers).
3
possessed of valour; Purujit" and Kuntibhoja, *
15
and Śaibya, the foremost of men;
he earned the appellation Bhisma (the Terrible) for the dreadful v o w of lifelong
celibacy he took in order to make possible his father's second marriage with
Satyavati, and w a s blessed by him to be proof against death unless he c h o s e to
die voluntarily. Sec also X l - 3 4 C o m .
3#*TS^*T?cT ^ Ī ^ S U ^ S ^ || \ \ ||
80
14. Then, stationed in an eminent war-chariot yoked
29. Bhi$ma.
30. Arjuna's chariot which w a s large and excellent in every w a y and w a s
covered all over with a plate o f gold w a s presented to h i m by the G o d o f Fire
( A g n i ) for assistance given while devouring the K h ā n d a v a forest. It could g o
anywhere on earth and in the heavens without obstruction.
14
31 82 33
to white horses, Mādhava and the son of Pandit
(blew) their divine conches,—
88
Vrkodara of terrible deeds blew his great conch
named Paundra ;
31. These were from a m o n g the hundred celestial horses presented to Arjuna
by the Gandharva king Cilraratha. T h e total n u m b e r of the horses would
always remain hundred, even t h o u g h any number might be killed in action.
34. A name of Śri Krsna, meaning : (1) Lord of the senses (the Kfetmjaa),
(2) H e w h o has the senses under control (the Paramātman), (3) He w h o in
the form of the Sun and the M o o n pleases the world by his rays (V.S. 47. C o m ) .
TO* i W f % ^ p r II m i
w&mfo II ^ ° II
Smfclf** § f ^ £ faīfaftfa II R$ II
Arjuna uv&ca—
Senayor-uhhayor-madhye ratham me sthāpaya
(A)cyuta
Yāvad-etān-mrīkse{a)ham yoddhukāmān-avasthitān
Kair-mayā saha yoddhavyam-asmin-rana samudyame
Yotsyamānān-avekse(a)ham ya ete(a)tra samāgatāh
Dhārtarāstrasya durbuddher-yuddhe priya-cikirsavah
Arjuna said—
43
21-23. 0 Acyuta, station my war-chariot between
the two armies, the while I look at these marshalled
here, eager for battle. [ shall inspect with attention all
these with whom I have to fight at the onset of this
battle—these who are joined here ready to fight,
wishing to please the wicked son of Dhrtarāstra in this
war.
2
Sañjaya uvāca—
Evam-ukto Hrsīkeśo Gudākeśena Bhārata
Senayor-ubhayor-madhye sthāpayitvā rathottamam
Bhīsma-Drona-pramukhatah sarvesām ca mahīksitām
Uvāca Pārtha paśyait&n-samavetān-Kurm-iti
Saiijaya said—
44 48
24-25. 0 Bhārata ! Thus addressed by Gudākeśa ,
Hrpkeśa placed that splendid war-chariot between
the two armies, opposite to Bhīsma, Drona, and all the
48 4
kings, and said : " O Pārtha , behold these Kurus '
gathered together".
45. N a m e of Arjuna, meaning " consequeror of sleep and sloth " (X-20 C o m . )
46. Son of Prdiā (Kuntt) ; from this n a m e of Arjuna, the Lord got the n a m e
Pārthasārathi (the Charioteer of Pārlha).
Arjuna uvāca
Drstvemam svajanam Kfsna yuyutsum samupasthitam
Sidanti mama gātrāni mukham ca parUusyati
Vepathuśca śarīre me roma-harsaśca jāyate
Arjuna said—
48
28-29 O Krsna , on seeing these kinsfolk come
together eager "to fight, my limbs give way and my
mouth goes dry; and a shiver passes through my body
and my hair stands on end.
?r few* * *r Trar ^ i
f% Trrre^ f% ^JTsfrM^r *T II II
rT ^ S c T f ^ f t J n o r t ^ F I T SRTH ^ II ^ II
3ffa W T ^ R l i W T fa 3 II H II
52. Another name of the Lord, meaning : (1) He w h o lifted up the Earth.
U) Lord o f c o w s , (3) He w h o cMue* Speech to reach H i m (V.S. 187 C o m . )
(4) He w h o is attained through Speech. t5) H e w h o is understood through
Vedāntic texts (V.S. 539 C o m . ) .
22
63
35. Madhusūdana ! Though they should slay me,
Ī do not wish to kill these (persons) even for the
sovereignty of the three worlds: how much the less
for the sake of an earthly kingdom !
54. (I) H e w h o kills wicked persons, (2) or causes them lo go to hell and
the like places, (3) Slayer of Paficajana—see note 35 anle, (4) H e to w h o m
the faithful beg for the grant of the ends of life—prosperity and liberation
(vide Introduction) (V.S. 126 C o m . ; also X-18 C o m . ) .
* N n imwmfai qrw^wfoiffia^ i
fśr^fś TO5f%^1#R || ^ ||
jforcirfeT ^ m w ^ H T : I
fWf ^foZt&fami n ii
Samkaro narak&ydiva kulaghnānām kulasya ca
Patanti pitaro hyesām lupta-pindodaka-kriyāh
57. G o o d life is lived on earth by following the injunctions of the Vedas and
the Smrtis (canonical law-codes). While prescribing the rituals of religion and
the rules of moral conduct, the scriptures lay great stress o n the observance
of iifia-ācāras (practices of the virtuous and wise) and of kula-dharmas (family
traditions), instead of bringing everything under a c o m m o n written code tor
all because o f the divergence of views a m o n g the several law-givers regarding
the details of religious and secular conduct. (Naiko mimir-yasya mtam prnmā-
nam mahajano yena gatali-sa panthāb • M.B. Vana 314-119)
!R* *T*> I! W II
Sañjaya uvwca—
Safijaya said—
62. Fvcry chapter of the Gita is designated as a 'Yoga', which is best translated
(with reference to the subject-matter of the Gitā) as 'spiritual discipline'; and
in this b o o k , metaphorically, as ' the way ' in many of the succeeding chapter-
headings. ( A l s o as - ' k n o w l e d g e " in chap. VIII and " m o d e " in Chap. X ,
XVI and XVT1.)
{SĀÑKHYA YOGAH)
CHAPTER II
(WAY OF KNOWLEDGE)
flSSPT 3f —
IM^RrfiR ^ Ī ^ R I ^ ugaa-i: ii n i
Safijaya uv&cq—
Tain tathā krpayā(ā)vi$tam-aśru-pftfnākuleksanam
Visīclantain-idam vākyain-uvāca Madhusūdanah
Sañjaya said—
1. Madhusūdana addressed in these words, him
(Arjuna) who was thus overpowered by compassion,
whose eyes were filled with tears, and agitated, and who
was dispirited—
i H r o i s w ^ ^ H r o i r ! * II ' II
śn Bhagavān uvāca—
Kulas-tvā kaśmalam-idam visame samupasthitam
Anārya-justam^margyam-akīrti-karam-Arjima
30
%i S ^ ^ T ?<re?%fTO II i II
Arjuna uvaca—
Arjuna said—
WW® % ^ 3 ^ 3 ;
l ^ f t a %īf?^flr^īrf^%Tī^ II «i ii
Gurūn-ahatvā hi mahānubhāvān
śreyo bhoklum bhaiksyam-apiha lake
Hatvā(a)rthakaināmstu gurūn-ihaiva
bhuñjīya bhogdn-rudhira-pradigdhdn
^ f s ^ r a ī j 3 5 % m f c i ^ r : ll $ ll
2
6. We do not exactly know which of the two courses
is preferable for us ; nor do we know whether we
shall win or whether they will conquer us. Those
very sons of Dhrtarāstra stand facing us, slaying
whom we would not wish to live.
Kārpanya-dosopahata-svabhāvah
Prcchānii tvām dlwrma-summūdha-eetāh
Yacchreyah syān-niścitam brūhi tan-me
śhyoste{a)ham śddhi ///«/// tvām prapannam
2. Living upon alms, which docs not involve killing others, or fighting the
e n e m y , which is the prescribed duty. (A)
Na hi prapaiyimi inamāpanudyād-
yacchokam-ucc/wsanam-indriyānām
A vāpya hhūmā vasapatnam-rddham
rājyam surānām-api cādhipatyam
si^re p t e s?f*rfW i
&rot$*rit*is% fitf^W TO i R II
Sañjaya uvāca—•
Sañjaya said—
4
9. After speaking thus to Hrsīkeśa , Gudākeśa
4. It will be recalled that Hrsikesa and G o v i n d a are names of one and the
same person, Kr$ a. n
3
34
Here, the text beginning from, " And then, seeing the forces
of the Pāndavas" (1-2) and ending with, "(Arjuna) said to Govinda,
' I will not fight' and became speechless " (II-9) should be explained
as having the purpose of diagnosing the cause which produces the
evils of sorrow, delusion, etc., constituting the seeds of samsāra,
for sentient beings.
6. T h e ' I ' concept (sense of personality) which conceives the Self as heiug
the agent and enjoyer. (A)
35
9. Śrutl is the revealed Vedic law ; Smrti is the traditional human law based
on the Vedic.
10. Such as the eating of ucchim (leavings of food partaken by another)(A).
36
b r o t h e r s , s o n s a n d o t h e r s a n d is e x t r e m e l y pitiless, t h e L o r d d e c l a r e s
c o n c e r n i n g a b s t e n t i o n f r o m its p e r f o r m a n c e : » t h e n by f o r f e h i n u
y o u r o w n D h a r m a a n d f a m e , y o u will b e i n c u r r i n g s i n " ( H - 3 3 )
a n d H e t h e r e b y decisively a s s e r t s e v e n a t t h e b e g i n n i n g t h a t t h e r e
is n o q u e s t i o n o f u n r i g h t e o u s n e s s in t h e a c t s i n v o l v i n g c r u e l t y t o
a n i m a l s e t c . w h i c h a r e e n j o i n e d b y Śruti a s life-long d u t i e s .
T h a t ( w h a t t h e o p p o n e n t s say) is w r o n g — f o r , Mūna-nisthā
( d e v o t i o n t o t h e P a t h of K n o w l e d g e ) a n d Karma-nisthā ( d e v o t i o n t o
t h e P a t h o f A c t i o n ) w h i c h r e s t o n t w o (different) b a s e s h a v e b e e n
differently s p o k e n o f (by t h e L o r d ) . T h e e x p o s i t i o n o f t h e s u p r e m e
T r u t h r e g a r d i n g t h e t r u e n a t u r e o f t h e Self, m a d e by t h e L o r d i n t h e
verses from " T h o s e w h o should not b e m o u r n e d f o r " ( I I - l l ) , u p t o
" H a v i n g r e g a r d t o y o u r o w n D h a r m a , a l s o " (11-31), is k n o w n a s
( t h e 7 ñ o n a - o r i e n t e d ) Sāmkhya. The conviction about that truth—
1 1
t h a t b e c a u s e t h e Self is d e v o i d o f t h e s i x m o d i f i c a t i o n s s u c h a s
b i r t h e t c . , I t is n o d o e r , — a r i s i n g f r o m t h e i n v e s t i g a t i o n o f t h e p u r p o r t
of t h a t s e c t i o n is Sāmkhya-buddhi; a n d t h o s e wise m e n t o w h o m
it a p p e r t a i n s a r e S ā r h k h y a s . B e f o r e t h e o r i g i n a t i o n o f s u c h
c o n v i c t i o n is ( t h e K a r m a - o r i e n t e d ) Yoga, t h e p e r f o r m a n c e ' of
actions as a m e a n s of attaining Beatitude, depending o n t h e notion
t h a t t h e self is d i s t i n c t f r o m t h e b o d y a n d is d o e r a n d e n j o y e r a n d
s u s t a i n e d b y a sense o f d i s c r i m i n a t i o n b e t w e e n t h e r i g h t e o u s a n d
the unrighteous (virtue a n d sin). C o m p r e h e n s i o n of this s t a n d
p o i n t is Yoga-buddhi; a n d t h e p e r f o r m e r s o f a c t i o n t o w h o m i t
a p p e r t a i n s are Y o g i n s .
by Karma- Yoga (the Path of Action) for the Yogins (i.e. the active)"
III-3). In this manner, the two distinctive paths, one resting on
he wisdom of Self-realisation and the other on the wisdom of
(the action-oriented) Yoga, have been spoken of by the Lord
Himself, sce.ng that Jñāna and Karma-(thc former) depending
on the concepts of non-agency and one-ncss (of the Self), and
(the latter) on those of doership and manifoldness (of sclves)-
cannot be related to one and the same person at the same instant.
The very same distinction mentioned here has also been made
clear in the Satapatha Brāhmana. Having laid down the
renunciation of all work by the text, " Desiring this world (the
Sell) alone, the Brāhmanas having non-attachment to the worldly
life become recluses " (fi/-.IV.iv-22), it says in the sequel, " What
shall we achieve through children, we who have attained this
world, this Self?" (Br. TV.iv-22). In the same Brāhmana, it is
stated that before taking a wife and after completing the enquiry
into Dharma (Vedic injunction) the worldly-minded man 'desired'
to secure the means of attaining the three worlds, namely son and
the two-fold wealth, human and divine—the human wealth consist
ing of karma (work), being the means for attaining the world of
Pitrs (the manes), and the divine wealth being Vidyā (meditation, up-
13
āsanā), constituting the means for attaining the world of the gods .
Thus, it has been pointed out by Śruti that all works, Vedic and
other, pertain only to the un-enlightened man who has desires. In the
14
words, "Renouncing them , they lead a life of mendicancy" (Br. IV.
iv-22), renunciation has been prescribed for him who is devoid
of desire and wishes only for the world of the Self. This separate
mention would be improper if the simultaneous combination of
Vedic rites and Wisdom (of the Self) had been intended by the
Lord.
Nor will Arjuna's question beginning, " If it be considered by
Thee that Knowledge is superior to Action" (III-l) become proper.
For how can Arjuna, by this question, falsely attribute to the
Lord the doctrine of the impossibility of Knowledge and Actton
being practised by one and the same person (at the same time),
which had not been previously taught (according to the opponent)
by the Lord, as also the tenet of the superiority of Knowledge
to works, which he had not heard of?
Nor, also, would the disjunctive mention (of the two paths ol
15
the two classes of persons) and other connected statements be
appropriate, if a combination of Knowledge with only such actioi
as is prescribed by Smrti were intended. Moreover, the taun;
(of Arjuna to the Lord) " Why then, dost Thou engage me in this'
terrible action? " (II1-1) would be improper, knowing as he did
that the act of fighting was the proper duty assigned by Srnj!
to the Ksatriya.
15. About the superiority of knowledge (lll-l) ; the query in the first versi
of Chap. V ; and die Lord's reply, (A).
Śruti or by Sm ti is taught in the Gltā-Śāstra (The Scripture of the
1
r
Gita) *.
(Reply-)
There was never a time when I did not exist—(it is not that
1 did not exist at any time ;) but 1 always did exist; that is, through
all the past births and deaths of the body, I have been eternally
existent, like space existing in pots. In the same way, nor were you
also non-exislcnl, but you did exist. So also, nor were these kings
non-existent, but they did exist. Similarly, nor is it that there will
ever be a time when we all shall cease to exist ; but we shall surely
continue to exist, all of us, in the future, i.e. after the death of the
present bodies, also. The meaning is that as the Self we are eternal
in all the three periods of time (past, present and future).
<TCĪ ^ s P ^ s i f a t f k s ^ u ^ II
To the embodied soul i.e. the possessor of the body, in this, the
present, body, just as i.e. in the same manner as are childhood,
boyhood, youth, the middle stage of being a young man, and old age,
the stage of decay due to the loss of youthful vigour — all these
three stages being mutually different; on the disappearance of the
first of these stages, there is no destruction of the soul ; nor at
the rise of the second stage is there a new creation of the soul.
What then? Only the attainment of the second and the third stages
by the changeless, single, soul is seen ; so also is the attainment of
another body, different from the (present) body, for the same un
changing soul. The wise man, he who has the strength of spiritual
knowledge, is not perplexed, does not fall into error, thereat, such
being the truth.
(Reply--) Listen !
The wise man, the man of spiritual knowledge, who remains the
same in pain and pleasure, i.e. who does not exult in pleasure or
feel dejected in pain, whom these, the aforesaid experiences of
21. T h e ear, eye, skin, tongue and nose are respectively the organs of hearing,
sight, touch, tnstc and smell—see X V - 9 .
22. T h e external objects first produce subjective sensations such as cold and
heat, felt as agreeable or disagreeable. These subjective feelings are the i m
mediate antecedents of pleasure and pain. (A)
45
Of the unreal, such as cold and heat, together with their causes,
there is no existence, no being. Cold, and heat etc. together with
their causes, though perceived by the senses, are not truly existent
(" vastusat"). They are only modifications; and every modification
is transitory. For example, a form such as a pot, though seen
by the eye, is not real, because it is not perceived apart from the
clay. So also, all modification is unreal, because it is not perceived
apart from its cause. Also, because before its origination and
after its destruction it is not perceived, an effect such as a pot is
unreal. And the cause, such as the clay, is also unreal, because
it is not perceived apart from its own cause.
Objection :—It being thus unreal, the conclusion is that every
26
thing is non-existent (unreal).
23. Such as heat and c o l d .
M Endurance by itself may n o t lead t o mkfa, but a l o n g with discrimination
and indifference t o worldly objects and pleasures ( M and vairagya) «
becomes an effective means to Right K n o w l e d g e , which leads to mok**. (A)
25. T h e objector evidently thinks that there can be nothing which is neither
a cause nor an effect. (A)
46
Then, what is that which is truly real (Sat) and ever existent?
This is being stated :
27. When we say ' here it n o p o t ' , ' i s - n c s s ' is perceived with reference to the
place where the pot is said to be absent. (A)
28. The objection means this : In our experience, we see that the substantive
and the attributive are equally real. Hence, here, the pot must be as real as
' is-ness'. (A)
48
The reply is :
anTfsRtsjtfrwr « 4 W M < * II ^ 1 1
29. Vināśa (destruction, ruin) is o f t w o kinds partial (sāvaśefa) and complete
{nir-avaśew). T h e Commentary takes into account both these aspects. N o n e
can encompass the total destruction o f the Immutuable, because ft is without
parts ; n o r can It b e m i n e d in the sense D e v a d a t t a is ruined by depriving h i m
of his wealth. (A). Devadatta stands for Everyman.
49
These bodies of the embodied Self are said by men of true know
ledge to have an end : i.e. they are seen to undergo destruction.
When the uninterrupted perception of reality in an object such as
(water in) the mirage terminates as a result of investigation by
means of proper testimony., then that is the end of that object.
Similarly, these bodies have en end ; also just as a body seen in a
dream or conjured up by magic.
'Sternal' and 'Indestructible' arc not superfluous repetitions ;
for, in common life two kinds of eternahty and destruction are
seen. When the body, on being reduced to ashes, becomes invisible,
it is said to have suffered destruction. The body, though visible
on being transformed to another shape by sickness etc., is also said
to have been lost. '.Eternal' and 'Indestructible' therefore denote
that the Self has no connection with either kind of destruction (loss).
Otherwise, the changelessness of the Self might be deemed to be
31
like that of earth and other elements ; and it is to deny such an
idea that both the terms 'Eternal' and 'Indestructible' have been
used (by the Lord).
The Incomprehensible, that which cannot be known or
determined by the recognised means of proof such as "pratyaksa"
(perception by the senses).
Objection-Is not the Self determined by Revelation, and by
perception etc. prior to that (Revelation)?
30. Thus, the Lord asserts that there is only Self in all bodies.
P 4
50
can here be search for proofs on the part of any (would-be) knower
Ver,ly without fust being aware of himself, 'I am such-and-such-
nobody proceeds to determine (other) objects of knowledge And
to be sure, the Self is unknown to nobody. And Scripture which
is the final authority ("antyam-pramānam") derives its authori-
tativeness regarding the Self by (simply) serving to eliminate the
superimpositbn (on the Self) of attributes not pertaining to It,
and not as making known what is altogether unknown. The Sruti
also says : "That which is directly present, not remote, Brahman,
which is the Self, within all" (Br- III. iv. 1).
*ī ^ Sr^R TSR ^ I
direction previously laid d o w n and which d o e s not itself lay d o w n any directions.
51
'nor' ("va") is used in the sense of 'and' ("ca") : the final trans
formation defined as death is hereby denied. 'Ever' ("kadācit")
has to be associated with the denial of all changes, in this manner••:
It is never born; It never dies, and so on. It is not that, having been
i.e. having come into being, It again ceases to be, attains non-existence;
therefore It does not die. In worldly usage the person who, having
once existed, later ceases to exist, is said to die. It, the Self, does
not either, like the body, come into being, having been previously
non-existent ; therefore It is never born. As a matter of fact, that
which was non-existent and then comes into existence is said to be
born ; but the Self is not so ; hence It is not born ; It is unborn.
And, because It does not die, It is eternal.
Even, though, by the denial of the first and the final (of the six)
88
modifications (viz., birth and death) all modifications stand
negated, nevertheless, with the intention of directly denying the
intermediate changes by appropriate words of its own, the Sruti
proceeds to nsgate all such unstated modifications, such as passage
through youth, by the words 'changeless', etc. Changeless, always
being constant: by this, the modification defined as decay
("apaksaya") is negated. It does not diminish in form, because
it has no parts; and, being devoid of all properties does not
diminish by loss of any property (quality).
By "purāna", primeval, ever-Itself, the change defined as
growth, which is the opposite of decay, is also negated. That which
increases by the addition of some part is said to grow and to have
become new. It, the Self, was new (fresh) in the past also (as at
pressnt), bsing devoid of parts, ("purā api nava eva") and is there
fore "puranā" (ever the same); that is, It does not grow.
34. Birth (origin), subsistence, (coming into the category of the existent),
growth (through addition of particles or elements), transformation, decline
53
Having declared that the Self does not became the agent or the
Object of the act of killing, in the mantra, "He who takes the Self to
be the slayer' (H-19) and having mentioned the reason for the
changelessness in the (next) verse "This (Self) is never born", the
Lord concludes the declared meaning thus :-
wi * w ft sfo ^ ll %\ ll
The man who knows This, the Self as described in the previous
mantra, to be indestructible, i.e. devoid of the final modification
(known as death), eternal, devoid of change, without birth, and
immutable, i.e. devoid of decay, how can he, that wise man, (himself)
slay anyone, i.e. do the act of killing, or cause any one to slay, i.e.
34
instigate somebody to be a slayer . By no means does he slay
anybody or cause another to slay. Both the words ('how' and 'whom'
i.e. 'anyone') are intended to express denial, for it is not proper
35
to take them as questions (calling for an answer) .
The sole object which the Lord desires to convey in this section
is the denial of all action for the man of Wisdom ; because, the
reason (for the denial of the fact of slaying), viz the immutability
of the Self, applies equally (to all acts) ; and the specific denial of
the act of slaying is only by way of an example.
Objection-Seeing, which special reason for absence of action
in the case of the man of Wisdom does the Lord deny action in the
words, "How can he etc."?
Reply- Why, it has already been stated that the immuta
bility of the Self is the particular reason for the absence of all
actions.
Ob/ectinn-TT\ic, that has been stated ; but it is not a good
reason, for the wise man is different from the immutable Self. It
cannot indeed be said that there is no possibility of (any) action
for the man who has knowledge of an immutable (unchangeable)
pillar.
Even as, in common life, a man casts off worn-out i.e. gone-
fceblc, clothes, and puts on others which are new i.e. quite fresh,
so, in the very same manner, the embodied Self casts off worn-out
bodies, and enters into, i.e. acquires, others which are new. The
meaning is that the Self does not undergo any change, even as
the man (who puts on a new garment after discarding the worn-
out garment).
3ft fiKfol W ī f a §i I
* %i # ^ ^ m r =r jfowfir mat nn i l
Acchedyo(a)yam~adāhyo(a)yam-akledyo{a)sosya-
eve ca
Nityah sarvagatah sthanur-acalo(a)yam sanātanah
24. This (Self) cannot be cut, nor burnt, nor wetted,
nor dried, changeless, all-pervading, stable, immovable
This (Self) is eternal.
And, further—
Avyakto{a)yam-acintyo(a)yam-avikāryo{d)yam-ucyate
Tasmād-evam viditvainam nānuśocitum arhasi
25. This (Self) is said to be unmanifested, unthinkable,
and unchangeable. Therefore, knowing This to be
such, you ought not to mourn.
61
^ T s f t s r a i ^ m $r t R ^ t II II
Avyaktādīni bhūtāni vyakta-madhyāni Bhārata
Avyakta-nidhanānyeva tatra kā paridevanā
been born, before death they are manifested in their middle state,
and unmanifested again in their end, i.e. their end is also non-per
ception ; they become imperceptible after death. So has it been
said: He has come from the unseen and again gone back to the
unseen. He is not yours, nor are you his. What for is this meaning
less grief?" (M.B.-Strī 2-13). What is there then to grieve about,
with regard to beings who are whirling round being unseen,
u
(then) seen, and (again) lost (to sight)?
Āścaryavat-paśyati kaścid-enam
āicaryavad-vadati tathaiva cānyah
Āscaryavaccainam-anyah śrunoti
śrutvāpyevam veda na caiva kaścit
44. That w h i c h has n o existence in the beginning and in the e n d must merely
be illusory in the interim (vyāvahārika-sattva) ; and s o , it s h o u l d n o t be allowed
t o have any influence o n the mind. (A)
64
46. H e r e the Lord presents another viewpoint which, though not valid by
the spiritual utltimates, has been traditionally respected by worldly dharma,
and would appeal t o a hero-prince like Arjuna.
65
P 5
66
s i t %fcrf«T*i sT«r w qr i
The world also will talk of your everlasting infamy, that is, it
will be talked of for a very long time. To the honoured, to a person
who has been famed as a righteous man, a hero and a man possessing
^ ī t ^ ^ *Cf T l ^ f a « x T Ī ^ II \H> 11
Moreover,
52. This observation is for dispelling a possible doubt that the Gltā-iāstra
expounding the supreme Truth enjoins the conjunction of works (with Know
ledge). (A)
70
What is more—
TOfqFTO SlT?t || ||
56. Where a good harvest cannot be had if the sequence of efforts such as
ploughing, watering, sowing, transplanting etc are not perfectly fulfilled.
57. e.g., a medicine wrongly administered bringing about calamitous conse
quences.
72
ever-spreading and extensive, by functioning in their diversely
branching ways ; and, (only) when such diversified thoughts arc
brought to an end through the power of discrimination produced by
the (proper) source of knowledge, will sarhsāra also cease. These
(other) purposes (objects, thoughts) are many-branched, i.e. diver
sified ; and, indeed, by reason of the variety in each branch,
innumerable-Oī whom 1-Of the irresolute, (the undecided), those
bereft of the discrimination produced by the (proper) source of
knowledge.
68
About those who do not possess one-pointed determination —
dpiWRipt # i M * r f $ 51% 11 11
wawriiR^T i f e * fhfaft II 8 II
O Partha, those
teach this—that which is presently being
who
stated-flowery fine like a tree in bloom and pleasant to
speech,
hear, are unwise, are men of mean intelligence, wanting in discrimi
nation. Taking pleasure in the panegyric words of the Vedas, i.e.
delighting in the Vedic passages expressing many eulogies (about
gods and Vedic rites) and the fruits and means (to those rites),
they are habituated to declare that there is nothing else than works,
which are the means for obtaining heaven (svarga) and other rewards.
59. The Vedas in their Karma-Kattda, do eulogise the Karmas that e n d o w only
ephemeral rewards o f wordly pleasures and well-being. But their purpose
in such eulogising is only to induce the down-to-earth people t o c o m e under s o m e
regulatory discipline through these rituals, which if they pursue with the
yearning t o further the true purport a n d purpose o f the vedas would
gradually lead t h e m to those culminating portions o f the vedas, k n o w n a s
Jñāna-Kānda, viz, the upanisads, prescribing the Path o f K n o w l e d g e . But the
Karmins, the Lord refers t o , have n o such yearning and stop with the evanascent
fruits o f the vedic Karmas a s the very end o f life.
74
M
The Vedas deal with the three Gunas, i.e. Sarhsāra, which is
the effect of the three Gunas, is the subject-matter expounded by
60. The reference is only to the Karma-kānda of the vedas (which is the scrip
ture of the unawakened persons referred to in verses 42 to 44). The Jnāna-kānda
of the same vedas constitute the scripture of the awakened-persons thrading the
Path ofKnowledge, who do not consider the Karma-Kapda (ritualistic portion)
as the end is itself (as is done by the unawakened), but take it as the means of
purifying the mind of the unawakened and thus qualifying them too for the
Path of Knowledge, when these Karmas are performed disinterestedly and
dedicated to God.
75
41
t h e m . But, you,0 Ārjuna, should be free from the triad of the Gunas-
i.e., be devoid of desires ; free from the pairs of opposites, the mutually
opposed objects which are the causes of pleasure and pain ; ever-
abiding in Sattva, always practising Sattva (goodness or purity) ; free
from (the thought of) getting and keeping : getting ("yoga") is acqui
sition of what has not been acquired, and keeping ("ksema") is
preservation of what has been already acquired. Effort in the
path of virtue is difficult for him who considers getting and keeping
as the most important thing ; therefore do you become free from
the thoughts of getting and keeping ; and self-possessed, i.e. be
vigilant." This is the advice for you in the performance of
your duty.
STCR^S GklMW II 11
61. Sathiara is the aggregate of virtuous, sinful and mixed actions and their
results, brought about by the three G u n a s . (A)
Your right is to work alone : you are qualified for action alone
and not for the path of Knowledge. And, even when doing work,
never to the fruits thereof. Under no circumstances whatever, let
there be desire for the result of action. If there be desire for the
fruit of action, then you will become the producer of the fruit of
action ; in that way, be you not the producer of the fruits of (your)
actions. When a man enters on action with the desire for its fruit,
then he becomes the producer of (another) birth as the fruit of
action. Neither let your attachment be towards inaction : do not
become fond of remaining inactive, thinking, "if the fruit of action
is not desirable, what is the necessity for work, which is thus disagree,
able?"
f ^ r f ^ r r : srft mn srnt*r 3 ^ n n
Yogasthahkiirukarmānisangam tyaktvd Dhanañjaya
Siddhayasiddhayoh samo bhūtvā samatvam yoga
ucyate
Work done by a person seeking for its fruit »5 verily far inferior
to-i.t. it is far removed from, vulgar, and lower than, that performed
with evenness of mind, (the former) being productive of birth and
death, 0 Dhanañjaya. Wherefore, seek refuge, asylum which affords
freedom from fear, in this evenness of mind, i.e. in the wisdom
8
of Yoga, or in what arises from its * ripening-in the wisdom of
Sārhkhya. That is to say, seek refuge in the knowledge of the
Supreme Reality. For, wretched, i.e. miserable, are they who act,
perform such inferior, action, for results, prompted by the desire for
the fruit. The Śruti says : "O Gārgi, he who departs from this
world without knowing this Aksara is a wretch" (Br. III-viii-10).
65. Meeting with ignorance which arises from the impurity of the mind. (A)
66. 'It' refers to work performed with evenness of mind. Its ripening (fruit)
is purification of the intellect. (A). From th« last is born Sathkhya-buddhi
79
Hear what gain is obtained by one who performs his duty with
evenness of mind :
One who is endued with this even-ness of mind, casts off here,
in this world, both virtue and vice (pimya and papa), through purifi
cation of mind and attainment of Knowledge. Therefore, devote
yourself to, exert yourself for, this Yoga, equanimity of mind. For
Yoga is verily skill in action (the principle of dexterity of work).
The mental equanimity, in regard to success and failure, of him, who
engages in work which is his own duty (svadharma), with his mind
dedicated to Isvara, is the secret of dexterity (of work). It is surely
the secret of dexterity, because even works which are of the nature
of bondage cease to be so (lose their power to bind), by the efficacy
of mental equanimity. Therefore, become endowed with evenness of
mind.
For,-
67. sukfta means both virtuous deed and its result, putfya (religious merit) ;
and duskrta means both bad action and its result, pipa (sin).
80
P 6
82
Arjuna uvāca
Sthita-prajñasya kā bhāsā samādhisthasya Keśāva
Sthitadhīh kim prabhāseta kim-āsita vrajeta kim
Arjuna asked -
54. What, O Keśava, is the description of the man
of established wisdom, merged in Samādhi? How
does the man of established wisdom speak, how sit,
how walk?
69
beginning , and also to him who has reached that stage (of
embarking on that discipline) through devotion to the path of Action
(Karma-yoga)-to them both, the distinctive marks of the man of
established wisdom are taught, together with the means (of obtaining
that wisdom), in the passage from "When a man completely casts
away" (vide infra-II-55) to the end of the Chapter. Indeed, every
where, in the Scripture concerning the Supreme Self, the distinctive
marks of the successful practician (i.e. the realised sage) are alone
taught as the means (of reaching that stage of realisation), because
they are to be established (in the practician under view by (his own)
effort. The Lord now specifies these, which arc to be adopted as
the means and established by effort, and which (finally) become
the marks (of the man of realisation).
Terr spmT^farm * n W n ^ i
3riv*Ti%R.HT rJSi f W B ^ ^ R t ll ll
S n Bhagavān uvāca
Prajahāti yadd kamān-sarvān-artha manogatān
Ātmanyevātmanā tustah sthita-prajañas tadocyate
69. i.e. in brahmacarya (A), the very first of the four stages o f life. (Vide n o t e
12, Introduction.)
84
Moreover,
tonw^sn f ^ s h i r c ^ ii i $ ii
70. Adversities are of three kinds : ādhyātmika, arising in the body, such
as fever, head-ache etc ; ādht bhauttka, arising from external objects, such as
tiger, serpent, etc ; and Sdhi daivika, arising from act of God or fate, such as
storm, rain, etc.
Pleasures are also of the same three kinds. (A)
85
who does not hanker after pleasures, i.e. on getting pleasures (i.e.
pleasurable objects) he has no longing for them : his longing for
pleasure does not increase - unlike fire (which increases) on receiving
fuel ; who has become free from attachment, fear and wrath, from
whom all attachment, fear and wrath have departed, is said to be a
muni, a sarhnyāsin, one who has renounced works, (a man) of
established wisdom.
Moreover,
s n R r ^ f r i * i l l : im mi 11 * > • n
Yah sarvatrānabhisnehas-tattat-prāpya
śubhāśubham
Nābhinandati na dvesti tasya prajñā pratisthitā
Moreover,
When also, like the tortoise its limbs from all sides, in the manner
a tortoise withdraws its limbs every side out of fear, he, the ascetic
("yati") who has entered on the path of Knowledge, firmly withdraws
the senses from their objects, i.e. from all objects in their entirety,
then his wisdom becomes established.
Now, even the senses of a person, sick in body or mind, and
unable to seize upon sensuous objects, draw back (from sense-
objects) like the limbs of the tortoise, but not the taste (relish or
longing) for them. How that taste is to be ended is being stated—
win vāwm II n II
Visayā vinivartante nirāhārsya dehinah
Rasa-varjam raso (a) pyasya param dfstvā
nivartate
Therefore,
ft ^ f ^ n f t w m srftfiRT ll ^ H
Tāni sarvdni samyamya yukta dsīta matparah
Vaśe hi yasyendriyāni tasya prajñā praththitā
71. 'Striving' consists in repeatedly perceiving the evil nature o f sense-objccts.(A)
88
And now, as for him who disregards (what has been stated
above),-this, which is the source of all calamity, overtakes him :-
^«wNn^ $w wnrj^jtsteiqri II ^ II
Dhyāyato vhyān-pumsah sangas-tesūpajāyate
Sangāt-samjāyate kāmah kāmāt-krodho (d)
bhijāyate
^ f t ^ w f e ^ r e r t f&rrīWinnFTf?! ll $ \ ll
72. Varieties o f pleasantness or charm, (wrongly) attributed t o them. (A)
K9
The purport of the passage (verses 64 and 65) is : The man who
is tranquil-minded and whose intellect is established in firmness has
thus accomplished his object (the supreme end in life). Wherefore,
73. being necessary for sustaining the body, such as f o o d and drink. (A)
91
Because, the mind which follows in the wake of the senses which
are wandering, i.e. moving forward towards their respective
objects,-r/iar mind, being engaged in separating and catching up the
objects of the senses-cam'es away his understanding, destroys the
understanding of the ascetic, produced by the discrimination of the
Self from the non-Self. How? As the wind a boat on water. Just as
the wind draws a boat on water away from the course intended by
the navigators and propels it on a wrong course, even so the mind
carries away the understanding directed towards the Self and
makes it turn towards sense-objects.
^ T r t f e ^ P ^ W m tfclferTT || \ * ||
* srrftnn^fa * sjnwift II ^ ° ll
Āpūryamānam-acala-praiistham
Samudram-āpah praviśanti yadvat
Tadvat-kāmā yam praviśanti sarve
Sa śāntim-āpnoti na kāmakāmī
This which has been spoken of above, is the Brāhmic state, the
state of being in Brahman, abidance as Brahman Itself renouncing
all action, O Pārthal None, attaining to, regaining, this state becomes
97
srarfonqf ^ l w ^ r *ft$**rr&r-
P 7
98
CHAPTER - III
(WAY O F ACTION)
1. Because of the statement : "Work is verily far inferior, etc." (11-49). (A)
2. Vide chap. I. verses 36 to 45.
3. i.e. in this very life. (A)
99
10. Since all the āśramas arc sanctioned b y Sruti a n d Smrtl. t h e respective
duties (works) prescribed for each have t o b e associated with K n o w l e d g e . ( A )
WARAYANA GVRUKin_A
I F E R N H J L L , NILGI
TAM/LNAO, INDIA.
102
Objection-Obligatory rites must be performed in order to
avoid (the) sin (of non-performance).
If (it be urged that) the Veda can declare even that which is
nconceivable," namely the incurring of sin through non
performance of obligatory duty, then it would signify that the
Veda is productive of harm and hence of no authority, in as much
as the performance and the non-performance of obligatoty duties
would both result in unhappiness. And further, the unreasonable
thesis would have been set up that the Śāstra is creative (kāraka)
and not indicative (jñāpaka^-which is acceptable to none.
12. For, there cannot be the sin of non-performance (of prescribed duties)
for the samnyāsin who has to give up all work. (A)
13. as being contradicted by another Śruti (Ch. VI-ii-2), referred to. (A)
14. It is acknowledged by all that the Sāstra proceeds on the basis of the
potentialities of padārthas (categories) as universally known, and does not
impart any new power to them, and is therefore only Jnāpaka. (A)
103
for him ; and the enquiry 'why, then, dost thou engage me in this
terrible action?' (III-l) is on no account justified. There is also
no reason to suppose that, in His previous teaching, the Lord
had told Arjuna that he alone should not engage in the 'superior'
Knowledge, in which case the question may be justified. But, if
he had been previously taught by the Lord that Knowledge and
action are intended for practice by different (classes of) perfons-
since devotion to (both of) them at the same time by one (and the
same) person is impossible-they being mutally opposed-then,
this question (III-l) becomes appropriate.
15
Even supposing that Arjuna's question was due to ignorance,
the Lord's reply pointing to (two paths for) practice by different
18
(classes of) persons is not suitable . But, since it is unimaginable
t h a t t h e L o r d ' s reply w a s d u e to (His) ignorance, and since His
reply shows that Knowledge and action are intended for 'practice
by different (classes of) persons, the impossibility of the simultaneous
combination of Knowledge and action is established.
Thus the settled import of the Gltās and all the Upanisads
is this : that moksa is obtainable purely by Knowledge alone.
Further, the request (to be instructed) about only one of the
two, Knowledge a n d action, "Tell me decidedly that one" (III-2)
cannot b ; justified if the simultaneous practice of both were possible.
And, by emphatically saying, "Do you therefore perform action
only" (IV-15), the Lord shows the impossibility of devotion to
Knowledge, in the case of Arjuna.
Arjuna uvsca-
Jyāyaśi cet-karmanaste matā-buddhir-Janārdana
Tat-kim karmani ghore mātn niyojayasi Keśava
Arjuna Said -
1. If it be considered by Thee, O Janārdana, that
Knowledge is superior to action, why then dost Thou,
O Keśava, engage me in this terrible action ?
Moreover-
ś& ftta ^ t w ^ n * . II * II
*TC Ste^THT II 3 H
for one (and the same) object of human life, and if this view had
already been declared or was going to be declared subsequently
in the Gltās, and if such had been taught in the Vedas as well,
how could He now teach Arjuna, who had become His pupil and
was dear to Him, that devotion to Knowledge and devotion to
action are intended for practice by distinctly separate (classes of)
aspirants? If, again, it be supposed that the Lord thought :
'Arjuna, having heard about both Knowledge and action, will of
himself take to both (devotions, simultaneously combined), but
it is for others that I am now laying down (different paths) for
devotion by distinct classes of aspirants', then it would amount to
attributing to the Lord the passions of attachment and aversion
and, therefore, untrustworthiness, which is impious. Wherefore,
by no reasoning whatever can simultaneous conjunction of
Knowledge with action (be deemed to have been prescribed).
22. The significance of 'ca' (on the other hand) is : 'even though the
superiority of K n o w l e d g e is k n o w n , yet'. (A)
23. Another argument for establishing the connection between what has
b e e n previously stated and what follows.
108
Na karmanām-anārambhān-naiskarmyam puruso
{a) śnute
Na ca samnyasanādeva siddhim samadhigacchati
* ft sufasjorafa R ^ ^ ^ J ; i
Because, verily none can ever rest for even an instant of time
without performing action. W h y ? For, every one living being is made
24
to act, helpnessly indeed, by the Guñas, Sattva, Rajas and T a m a s ,
born out of Prakrti. By 'everyone' is to be understood, 'every un-
illumined person' (ajña) ; for, since the Lord says, " H e who is
moved not by the G n n a s " (XIV-23), thereby distinguishing the
Sāmkhyas (from the un-illumined who arc under the sway of the
Gunas), Karma-yoga (devotion to action) is decidedly meant
only for the un-illumined and not for the wise. As regards the wise,
who are unmovablc by the G u n a s and are by themselves devoid
of movement (action), karma-yoga is out of place. And this has
been explained at length in the commentary on (the verse) " T h e m a n
who knows This to be indestructible, e t c . " (11-21).
As for the person who knows not the Self, it is certainly wrong
for him to refrain from performing the prescribed works ; so,
the Lord says :
Wherefore,
w m i&m\ w r c n ^ ii
25. This is to dispel the idea that 'work is to be dons for work's sake' (A),
taking 'yajm' to refer to the sacrificial rite.
113
26. 'yajm', here and in the sequel, means 'sacrifice', 'religious rite'.
P 8
114
And also -
Annādb-havanti bhūtāniparjanyād-anna-sambhavah
Yajñād-bhavati purjanyo yajñah karma-sainud-
bhavah
29, 30 and 31. The five places of slaughter in a household are at the llre-placc i
the wooden mortar in which corn or grain is threshed, the grindstone, the
broom, and the water-pot. In these places, injury to life is knowingly caused.
Injury is also caused to creatures, through inadvertence, such as by treading on
them with the foot. Sin also arises by inadvertently coming into contact with
impure objects. All sins arc wiped away by the performance of the Ave mahū
yajnas (great sacrifices) -to the gods, to the pitrs (manes), to men, to Bhūtas (all
created beings) and to the rsis (Brahma-yafna'). (A)
116
From food which has been eaten and been converted into blood
and semen, directly come forth beings ; from rain food is produced ;
from yajiia arises rain, as taught in the S m r t i -
" T h e oblation duly made in the fire reaches the sun ; from the
sun comes rain ; from rain food ; and from that all creatures".
(M.S. 111-76). Yajfta is born of Karma: Yajña here refers to
32
' a p u r v a ' , and ' K a r m a ' to the activities of the priest and the
sacrificer, from which (activities) results the apūrva ; thus yajña
(apūrva) is born of K a r m a .
And -
^ K S ^ Ś m $ m *?t sftfaflq; n u l l
16. He, who here follows not the wheel thus set
revolving, he of sinful life and satisfied in the senses,
in vain, O son of Prthā, does he live.
He, who, being charged with the duty to perform action, here,
in this world, follows not the wheel of the universe thus set revolving
by Iśvara on the basis of the Veda and yajña (sacrifice), he of
sinful life, i.e. he whose mode of living is sinful, and satisfied in the
senses, and who delights in the pleasures of the senses, in vain
uselessly, O son of Pfathā, does he live.
33. Receiving the grace of the Lord and the kindness of Gods. (A)
And making it clear that this very truth taught in the Sruti
is what He intends to explain in this Gltā-Śāstra, the Lord proceeds:
Besides,
Because of this -
35 This is to rebut Arjuna's idea that he should cease from activity, be taking
himself to (the path of) Knowledge. (A)
120
^rws*r*rfa s m * # f # r I R ° II
Karmanaiva hi samsiddhimsāsthitā Janak ādayah
Loka-samgraham-evāpi sampas'yan-kartum-arhasi
hand, Janaka and others had not attained true Knowledge (of the
Self), then the meaning is : they aimed a t reaching perfection
ultimately, through action which is the means to the purification
of the mind.
3 T?5TOW f^f II R \ II
38. Though there is no object to be gained for Myself, (yet, i.e. ) with a view
to the guidance of the world. (Ā)
123
If, on the other hand, you or any other person should feel
that, like Me, he has achieved fulfiment by being a knower of
the Self,-even by him, action must be performed for the benefit
of others, though there is nothing to be done for his own sake.
This is stated -
f ' n f 5 ^ ^ T 5 ^ T W | ^ T O ^ II R% II
Saktāh karmany avidvāmso yathā kurvanti Bhārata
Kuryād-vidvāms-tathā (a) saktāś-cikīrsur- loka-
samgraham
25. As do the unwise attached to work act, so should
the wise act, O descendant of Bharata, without
attachment, desirous of the welfare of the world.
guiding the world. Therefore, for such a knower of the Self, this
(course of conduct) is prescribed.
Na buddhi-bhedamjanayed-apīānam karma-samginām
Josayetsarva-karmāñi vidvan-yuktah samācaran
arśsrcftqsRin II ^ II
Prakrteh kriyamānāni gunaih karmāni sarvaśah
Ahariikāra vimūcihātmā kartāham-ili manyate
3 9 . Kārya - effect; karana- instrument, The body is kārya. The five organs
of action, the five organs of knowledge, manas, buddlii and ahathkara (antab-
karatid) are the karana (XUI-20 Com.)
40. See IV-13 ; XIV-5 et seq. ; XVIIM9 et scq.
41. i.e. does not entertain the feeling that he is the agent with regard to any
action. (A)
126
This doctrine which has been taught with the authority therefor,
44
namely that action should be engaged in, is exactly the t r u t h :
42. with regard to sons, brothers etc., engaged in the battle. (A)
43. arising from the thought that by engaging in the battle you have to slay
sons, brothers, etc. (A)
44. It leads one, who follows it, to liberation. (A). This answers the query
preceding verse 30.
45. Śraddhā is faith in the teaching of Scripture, and of the Guru, concerning
matters not (otherwise) manifest. (A)
46 Merit and demerit, virtue and sin ; the subtle forms in which good and
evil actions stand till the time comes to enjoy their fruits. (Sec note 32 ante ;
o Com. on verse 33 following).
a ] s
128
^HftfljM^faft *2H%rc: II \ R II
tot <wrn i
sī$fi *nfrr jjcTTft ftjRi f% $fa*rfrj \\\\\\
P 9
130
view alone a n d does not fall under the sway of (his) nature. Where
fore, let no man come under their sway, i.e. of attachment and
aversion. For, they are his, m a n ' s foes: they are obstructions o n
his path to perfection, like robbers (on the highway).
Śreyān-svadharmo vigunah
paradharmāt-svanus-
thitāt
Svadharme nidhanam śreyah para-dharmo
bhayāvahah
Arjuna uvāca -
Arjuna asked -
ŚH Bhagavān-uvāca -
Kāma esa krodha esa rajoguna-samudbhavah
Mahāśano mahāpāpma viddhyenam-iha vairinam
« $ f t % ^ fprowcT ytwq; II * « n
Indriyāni manu buddhir-asyādhisthānam-ucyate
Etair-vimohayatyesa Jñānam-āvrtya dehinam
40. The senses the mind, and the intellect are said to
be its abode. Through these, it deludes the embodied,
by veiling (his) wisdom.
The senses, the mind, and the intellect are said to be its abode,
the resting place of desire. Through these, senses and other
resting places, it, desire, deludes in various ways the embodied,
man, by veiling, covering, his wisdom.
Wherefore,
50. In the preliminary stage, before destroying desire ; because, only when
the senses are under control, will it be possible to subdue the mind and the
intellect. (A)
136
sfik v% isnntr p m t ; II * 3 ll
£Vaw buddheh par am buddhvā samstabhyātmānam-
ātmanā
Jahi śatrum mahābāho kāma rūpam durāsadam
dtftesqrw II
Iti'sn Mahābhārate śata
sāhasryātn samhiiāyam
Vaiyāsikyātn
Bhīsma- Par van i Śnmad-Bhaga vad-Gītāsūpan isatsu
Brahma-vidyāyām yogaśāstre śri Krsnārjuna-
Samvāde Karma-yogo nflma
trtīyo (a) dhyāydh
137
51
Thus the third chapter entitled ' The Way of Action,
in t h e
Upanisads known a s ' The Celebrated Songs of the
Lord '
expounding the Knowledge of the Supreme Spirit,
and the Science of Yoga, in the form of a
dialogue between Śrr Krsna and Arjuna
embodied in the Bhīsma Parva of
Śri Māhābharata, the Compendium
of one hundred thousand
verses produced by
Vyāsa
II ^3«ifss*TW II
CA TURTHOADHYA YAH
JÑĀNA-KARMA-SAMNYĀSA YOG AH
CHAPTER - TV
(WAY OF RENUNCIATION OF ACTION IN
KNOWLEDGE)
f ^ F i r c % J n T O f a r o f t » N t ^ Ii \ II
śrī Bhagavān-nvāca—
s *i%SfsTOTqtffTO:wm II ^ II
Evam paramparā-prāptam-imam rajarsayo viduh
Sa kāleneha mahatā yogo nastah parantapa
Seeing that the Yoga has been lost at the hands of the weak
with uncontrolled senses, a n d that people had become dissociated
from the (supreme) object of life—
Lest anyone should form the opinion that the Lord has made
a self-contradictory statement, and being desirous of preventing
such opinion being formed, and seemingly raising an o b j e c t i o n
s ' 3^—
3?<rc *TCc!r 3FH <rc 3FH ft^rera! I
^ f e t f f a f m$ II & II
Arjuna uvdea—
Arjuna said—
Later, in the house of Vasudeva, was Thy birth; and the birth
of Vivasvat, the Sun-god, prior, at the beginning of creation. How
then should I understand as being consistent in import, that Thou
Thyself Widest this Yoga in the beginning, and that self-same person
art Thou who hast now taught me.
śrī Bhagavān-uvāca—
At what time a n d for what purpose is such birth (of the Lord)?
The answer follows:
^ • g ^ - f l s r f o r ^ Ī S S S Ī H ^snwTI^, II « II
Yadā yadā hi dharmasya glānir-bhavati Bhārata
Abhyutthānam-adharmasya tadā (ā) tmanam
srjāmyaham
That,
the good, who knows thus, truly, in their true light, as stated, on
leaving the body, i.e. this (the present) body, he is not born again,
he does not get another birth: he attains to Me, conies to M e ; he
's liberated, O Arjuna.
This path to salvation is not being laid just now, but has been
(trodden) even in the past—
%\*m\ $ n ^ R * m F n : n \ • II
Vīta-rāga-bliaya-krodhā man-mayā mātn-
upāśritah
Baliavo jñāna-tapasd pūtā mad-bliāvam-āgatāh
^ w t f 5rw% <rfca«rc * r s n * ^ I
m^ms^ m n u 11
145
P 10
146
f%* ft ^ 1 % t%M^t% II ^ n
Kāmksantah karmanātn siddhim yajanta iha
devatāh
Ksipram hi mānuse loke siddhir-bhavati karmajā
The answer i s :
The fourfold caste, the aggregate of the four castes, was created
by Me, as stated in the Śruti: " T h e Brāhmana was His mouth,
e t c . " ( R . V. X-90-12), by the differentiation of Guna and karma,
according t o the distribution of the gunas—sattva, rajas
and tamas—, and according to the distribution of work (activities).
8
The k a r m a s of the Brāhmana, the good in whom (sattva: good
ness) predominates, are tranquillity, self-restraint, austerity, etc.
(XVIII-42). T h e karmas of the Ksatriya, in whom rajas (activity)
predominates eclipsing sattva, are prowess, boldness, etc.
(XV1II-43). T h e duties of the Vaiśya, in whom rajas predominates
eclipsing tamas (darkness), are agriculture, etc. (XV11I-44).
The duty of the Śūdra, in whom tamas predominates eclipsing
ra j a s , is service alone. T h u s the fourfold caste has been created
by M e in accordance with the differences in G u n a a n d karma.
This fourfold caste does not exist in the other worlds; hence the
qualification, ' in the h u m a n world' (in the previous verse).
9. The karmas denote not only the duties by way of activities, but also the
proclivities of the doer.
148
" I a m no agent (doer), nor have I any craving for the result
of action " —
10. ' Etc.' refers to indriyas (sense-organs) and the rest. (A)
149
11
(To Arjuna's enquiry,) " H e r e , if action must be performed,
I shall do so merely a t T h y c o m m a n d ; why dost T h o u qualify
it by saying ' as did the ancients in olden t i m e s ? ' " , — ( t h e Lord
replies:) because, there is great difficulty (in understanding) about
(what constitutes) action. H o w ?
And, you should not also think like this : " Action is surely
that which is well-known as movements of the body, etc., inaction
is the non-execution of such movements and sitting quiet; what is
there to understand in t h i s ? " W h y ? Because—
For, verily there is to be. known the true nature even of action.
enjoined by the Śāstras, as is also that of forbidden action, that
which is prohibited, and that of inaction, of keeping quiet. Be
cause, the nature, the true character, of karma, i.e. action, inaction
and forbidden action, is impenetrable, mysterious, hard to under
stand.
12. (Vastu aprapya evu). According to Anandaciri, this means: even the
dissociation of connection with a positive entity {vastu saihsparśa siwyatra)
amounts to an activity (became of the presence of the egotistic concept of
aacney).
152
13
Reply:—That which in reality is ' i n a c t i o n ' (non-active)
appears as with ' action ' (to be active) to the c o m m o n man of the
world who has a mistaken perception; so also does ' a c t i o n '
appear as ' inaction'. Therefore, with a view to teaching the exact
truth, the Lord says, ' h e who can see inaction in action, etc.';
thus, there is no incongruity. It is also appropriate that one who
sees as stated should be called intelligent, etc. And the knowledge
of the exact truth is what has been referred to as the(proper)
object to be known (verse 17). T h e Lord has also stated, " b y
knowing which you will be freed from e v i l ' ' (verse 16); but freedom
from evil cannot be attained through wrong knowledge. There
fore, (it is to be understood that) because action and inaction are
wrongly comprehended by ordinary men, the Lord's words, " h e
who can sec inaction in action, e t c . " arc intended to remove that
wrong comprehension. Moreover, here, neither is inaction the
locus (receptacle) for action, nor is action the locus (receptacle)
for inaction, as is indicated in the statement, ' in the basin there
are jujube f r u i t s ' ; f o r ' inaction 'is (simply) the absence o f action'.
Therefore, (we have to conclude thai) action and inaction are
wrongly comprehended by ordinary men just as water (is seen)
in the mirage or silver in the mother-of-pearl.
Though this subject has been taught more than once in reply
(to objections), ordinary people being deluded through cherish
ing very strong misconceptions forget the T r u t h though often
(To sum up:) The truth that the Self is devoid of action, so
15
well established by Śruti, Smrti a n d N y ā y a , has been taught in
the verses, " T h i s (Self) is said to be unmanifested, unthinkable "
(11-25), " This (Self) is never b o r n ; n o r does it ever d i e " (11-20),
etc.; a n d it will be taught hereafter also. In such Self bereft of
action, i.e. in (Self's) ' inaction ', the perception of action, which
is contrary (to its real nature) has become quite natural with people;
a n d so, " even sages are bewildered as to what is action a n d what
is inaction " (IV-16). And, attributing action, which rests on the
body etc., to the Self, (man thinks) " I am the doer, this duty
(action) is for m e ; I must enjoy its f r u i t " . Also, in the same way
m a n thinks, " I shall remain quiet, so that I may be free from
fatigue, doing nothing and h a p p y " thus attributing to the Self
abstinence from activity, which relates to the body a n d the senses,
and the feeling of happiness ensuing therefrom; and prides him
self: ' I am doing nothing now, T a m quiet a n d happy " . T o cure
mankind of this wrong perception, the Lord teaches: " he who can
see inaction in action, e t c . "
As for him who sees inaction and action (in their true light),
he becomes freed from action by virtue of that very knowledge;
renounces the world and betakes himself lo no work, doing merely
what is necessary for the sustenance of life—even though he had
engaged himself in action before the dawn of knowledge. He
acquires right Knowledge (of the Self), certainly does renounce
work and its accessories, because he finds n o use for activity.
Even if, for some reason, he cannot renounce action and engages
himself in action as before—(surely) without attachment to the
action and its fruit, because he has no object to gain therefrom;
and (merely) with a view to the guidance of the world—he really
does nothing. To show that his activity gets transmuted as in
action, by reason of that activity having been burnt in the fire of
Knowledge, the Lord proceeds:
21. i.e. in this life or the next; or, here or in oilier worlds.
22. i.e. before the dawn of Knowledge. (A)
23. i.e. one disinterested in the welfare of the world etc. (A)
159
Nirāiir-yata-cittātma tyakta-sarva-parigrahah
Śarnam kevalam karma kurvan-nāpnoti kilbkam
And now, what does the expression ' mere bodily a c t i o n '
mean?—Is it action to be performed by the hody? or action
needed for the maintenance of the body?
If on the other hand ' bodily action ' is t a k e n to mean ' action
needed for the bare maintenance of the b o d y ' , then (the inter
pretation of the passage is as follows:)—by body, speech a n d mind,
doing no other action—whether prescribed or prohibited by
Scripture, and productive of seen a n d unseen results—and by
body, speech and mind, performing in the eye of the world merely
those movements of the body etc. which are needed for the bare
maintenance of the body, without even the attachment ' I am
doing (this)'—which is signified by the use of the word ' mere '—
he docs n o t incur evil. Because such a person is incapable of
acquiring evil called sin, he does not fall into the evil of samsāra;
he is surely liberated without any impediment, because all his
actions have been consumed by the fire of Knowledge. This is
merely a reiteration of the fruit of right Knowledge already
described ( I V . O n this interpretation, the phrase ' mere
bodily a c t i o n ' gives no room to objection.
P 11
162
Brahmārpanam Brahma-havir-brahmāgnau
Brahmanā hutam
Brahmaiva lena gantavyam Brahma karma
samādhinā
such as the instrument (ladle), and does the action. Here, the
idea of instrument etc. is not abolished, but the idea of B r a h m a n
is imparted to them, just as the idea of Visnu or other deity is
imparted to the idol, or the idea of Brahman is imparted to ' n a m e '
(Ch. VII-1-5). Even this view may be accepted as correct, if the
topic under discussion were not the praise of Wisdom-Sacrifice
(Jñāna-yajña). But the Lord here praises True Knowledge,
designated Wisdom-Sacrifice, after expounding several acts of
worship (yajña), in the words, " Knowledge-Sacrifice is superior
to sacrifice (performed) with (material) o b j e c t s " (IV-33). And
here the words " T h e process (instrument) is B r a h m a n " etc.
appositely represent Knowledge as a sacrifice; otherwise, when
everything is (in fact) Brahman, it would be meaningless to speak
specifically of the process (instrument) etc. alone as Brahman.
But, as for those who say that the idea of B r a h m a n is to be imparted
to the sacrificial accessories as the idea of Visnu is imparted to a n
idol or as the idea of Brahman is imparted to ' name ', the subject-
matter of the verse cannot be the Brahman-Knowledge (Brahma-
Vidya) taught so far, because (according to them) the subject-
matter to be understood would be the instrument of sacrifice etc.
Moreover, the fruit of liberation (moksa) cannot be secured by
a knowledge which brings the (mere) notion (of Brahman); but
it is stated here that " He reaches Brahman alone " , and it would
indeed be improper to hold that the fruit of liberation can be
secured by anything other than Perfect Knowledge. The inter-
pretation is also incompatible with the context which treats of
Right Knowledge, in the verse, " H e who sees inaction in action "
(IV-18) and in the summing up in the closing verses. The chapter,
in fact, concludes by praising Right Knowledge in the words,
•'Knowledge-Sacrifice is superior to sacrifice (performed) with
(material) o b j e c t s " (IV-33), a n d " h a v i n g attained Knowledge,
he goes at once to the Supreme Peace " (IV-39). Therefore, it is
improper to say, all of a sudden and severed from the context,
that what is taught here is that the idea of Brahman should be
imparted to the sacrificial accessories, as the idea of Visnu is
imparted to an idol. It is thus concluded that the meaning of the
verse is as expounded by us.
28. i.e. bereft of all attributes such as hunger, and devoid of all characteristic
marks. (A)
167
And—
Dravya-yajñās-tapoyajña yoga-yajñas-tathā(a)pare
Svādhyaya-jñana-yajñctśca yatayah samśita vratāty
And—
m k s i ft m 5ms»tr 3*ns"rt i
And again—
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Apare niyatāhārāh* prānān prānesu juhvati
Sarve(a)pyete yajñavido yajña-ksapita-kalmasāh
33. Being solely devoted to Piānāyāma, they perform Kumbhaka after per
forming Recaka and Pūraka. (A)
170
34. i.e. after attaining Knowledge through purification of the heart (ciita-
fttddhl). The process of krama-mukti is here refeired to. (A) See Com-
on V.26 (and footnote 22 thercl for the difference between krama mukti and
sadvo-mukti.
171
35. That a man who does not perform any of the yajsas becomes sinful (and
therefore, is denied the good things of even worldly life) is here pointed out.
(A). Life in this world will not be happy for him; and on death he may not
be reborn in this world (as a human being or otherwise) and may have lo go to
hell; he will certainly neither go to heaven, nor attain moksa.
36. " The other " means that which is other than worldly, i.e., the spiritual.
172
fHīfa ^ s t ^ t m \\ \* 11
Yathaidhāmsi samiddho(a)gnir-bhasmasāt
kurute{a)rjuna
Jñānagnih sarvakārmani bhasmasāt kurute tathā
3 7 . ' Here ' refers to the science of the Self (adhyātma-sastra). This expla
nation is to remove the possible doubt that even after adharma has vanished,
dharma may act as an impediment to the man of wisdom attaining moksa. (A)
175
Wherefore,
39. Faith in the words of the Guru and in the Scripture. (Viveka-
CUdamayi, 26).
40. ' Listening ' to the teachings (śravana) etc. are meant. (A) The ' e t c '
consists of manana, reflection over the teachings and nididhyāsa, the realisation
of their truth by constant musing.
177
Wherefore?
Yoga-saihnyasta-karmānain jñāna-sañcchinna-
samśayam
Ātmavantam na karmāni nibadhananti Dhanañjaya
P 12
178
in the Self, is never swerving from his Self. Him, actions, which he
sees (merely) a s the movements of the gunas, do not bind, do not
l
bring about any results, bad or others * , O J>hanañjaya\
Cutting this doubt, which will bring about your ruin, take
refuge in yoga, take to the practice of Karma-yoga, which is the
means to the acquisition of Right Knowledge. And now, arise,
to fight, 0 Bhāratal
k
Thus the fourth chapter entitled Way of Renunciation
of Action In Knowledge in the Upanisads known
as ' The Celebrated Songs of the Lord' expounding
the Knowledge of the Supreme Spirit, and the
Science of Yoga, in the form of a dialogue between
Śrl Krsna and Arjuna—embodied in the Bhlsma
Parva of Śrī Mahābhārata, the Compendium
of one hundred thousand verses
produced by Vyāsa.
PANCAMO(A)DHYAYAH
(KARMASAMNYĀSA YOGAH)
CHAPTER - V
Objection —Ho w ?
Objection—How?
8
Objection—What then ?—Whether it is with reference to
the renunciation a n d the performance of action, engaged in by
the knower of the Self, that they are said to lead to freedom, but
that, of the two, performance of action is superior to renunciation
of action; or whether it is with reference to the renunciation and
performance of action, engaged in by one who has not known the
Self, that the two statements are made?
3
the idea of doership still continuing . And, because this renuncia-
tion being associated with 'yama', ' n i y a m a \ etc., is difficult
to practise, while karma-yoga is easier of performance, the latter
is said to be the superior. Thus, even by investigation of the
meaning of the words in the (Lord's) reply, it is concluded that
the view of the questioner is the same as originaily stated.
3 . A person who has not yet realised the Self and betakes himself to the
fourth religious order o( samnyosa still retains the idea of doership with reference
to ' hearing' (bavaxia) and the like, prescribed for his order. He has only
renounced the actions prescribed for his previous order and hence his renuncia
tion is only partial. He has also to apply himself to the observance of yama,
(various forms of abstentions from evil-doing) niyama (observances for the
effective practice of virtues), etc prescribed for his order. (A)
Arjuna uvāca—
Samnyāsam karmanām Krsna punar-yogam ca
śamsasi
Yacchreya etayore-ekam tan-me brūhi suniścitam
Arjuna said—
1. Renunciation of actions, O Krsna, Thou com-
mandest, and again (kartnayoga). Do Thou tell me
decisively that one which is the better of these two.
Renunciation of actions, prescribed in the scriptures (śāstras),
to be performed variously, O Kr$na, Thou commandest, i.e. teachest;
and again karma-yoga: T h o u teachest that it is necessary to per
form those very actions. Consequently, I feel a doubt as to which
of them is better: whether the performance of action is better
or its abandonment; and, since the better course must be followed,—
which is the better, the more commendable, of these two, renuncia
tion of action and performance of action,—that by which you
think 1 may attain felicity, that one—because both of them cannot
be practised together by the same person, do Thou tell me decisively,
as having Thy approval.
mm f**mM i
Śri Bhagavan-uvāca—
187
of action, you (Arjuna) enquired which of the two was the superior.
In accordance with that question, the reply was given by Me that
karma-yoga is superior to karma-samnyāsa, without having regard
to Knowledge. But Samnyāsa which is related to Knowledge is
considered by Me as Samkhya; and that is, in fact, the sublime
(paramārtha) yoga. But what is karma-yoga prescribed in the
Vedas, t h a t is only figuratively spoken of as yoga and samnyāsa,
by reason of its being a means to that (supreme state).
^ S ^ o ^ ^ j s ^ ^ ^ a ^ y r ^ q ^ ^ II * II
As for the m a n who does not know the Truth and engages in
karma-yoga—
0
f^FKt * s <nta qircwfirciwrar \\\ II
Brahmanyādliāya karmāni sañigam lyaktvā karoti
yah
Lipyate na sa pāpena padrna-patram-ivāmbhasa
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Kāyena- manasā buddhyā kevalair-indriyāir -api
Yoginah karma kurvanti samgam tyaktvā(ā)tma
iuddhaye
11. Devotees in the path of Work perform action,
merely by the body, mind, intellect and the senses,
forsaking attachment, for the purification of the self
Devotees in the path of Work. K.arma-yogins, perform action,
merely by the body, mind, intellect, and the senses,—the word
' m e r e l y ' means that the idea of " m i n e - n e s s " is absent with
reference to the body, etc., (and that the actions are done) in the
spirit, " I perform actions for the sake of the Lord alone, and not
for my benefit." ' M e r e l y ' is to be taken with every one of the
words ' body ' (' mind ') etc., separately, for dissociating the idea
of " m i n e - n e s s " from all operations—forsaking attachment in
respect of the result, for the purification of the self, the mind, ( ā t m a
śuddhi = sattva-śuddhi).
Therefore, as your duty lies only there, do you engage yourself
in action alone.
Because also —
9 . Rven though the lotus leaf grows in water, water does not attach to it.
P 13
194
10
in the city of nine gates: seven openings in the head, being
the gateways of perception, and two below, for the discharge of
urine and excrement, constitute the nine openings. Having these
nine openings, the body is spoken of as the city of nine gates.
It is like a city, with the Self as the sole monarch, occupied by the
citizens,—namely the senses, the mind, intellect, and their o b j e c t s -
employing themselves for the benefit of that monarch and produc
ing knowledge of various objects. In that city of nine gates,
the embodied rests, having renounced all action.
10. Two ears, two eyes, two nostrils, and the mouth for speech. (A)
196
Neither agency nor objects (to act upon) does the Lord create
for the world: the Self, the Lord (of the body) does not create
agency, i.e. He does not urge any one (to a c t ) — " D o t h i s " ;
nor does He create objects much-wishcd-for, like chariot, jar,
or m a n s i o n ; nor the union with the fruit of action, nor docs H e
unite the maker of the chariot etc. with the fruit of the action (of
making the chariot etc.)
If the Self, the Lord of the body, does not Himself act at all
or cause another to act, who then is it that sets about acting and
causing to act? The answer follows:
In reality—
3ifpfaī?Ri*R fa s^rfci W W W
^ i m f ^ R r r o iransrcft a s q ^ www
Tadbuddhayasl-lud-ūtmānas-tān-nhthās-tat-
parāyanāh
Gac chanty apunarāvrttim jñāna-nirdhūta-kalmasāh
Now, the Lord proceeds to state how the wise men, whose
ignorance has been destroyed by the Knowledge of the Self, see
the T r u t h :
wise who ' see the Same ' in all these are those who arc habituated
to perceive the Same, the One, the Immutable, B r a h m a n — W h o
is absolutely untouched by the gunas, sattva and others, and by
the impress born of those gunas, whether sāttyic, rājasic, or tāmasic.
ftifc ft m m %rc«rar?n n n
Ihaiva tair-jitah sargo yesām sāmye sthitam manah
Nirdosam hi samam Brahma tasmād-Brahmāni le
sthitāh
Even while living in this world has birth been conquered, brought
under control, by them, the wise who see the Same (the One)
whose mind, inner organ (antah-karana) rests steadfast in Same
ness, the Identity that is Brahman in all creatures. Since Brahman
is spotless—even though by the ignorant It is believed to be con
taminated in the bodies of dog-eaters and the like by the blemishes
of those bodies, nevertheless It is (in fact) untainted by those
blemishes; and is therefore spotless. It does not vary on account
of any diversity in its own characteristics, since Consciousness
(Caitanya) is without any characteristic (nirguna). And the
Lord says that desire and the like are the attributes of the Ksetra
14. Since Brahman is spotless, those who rest in It are also spotless; and
therefore birth ie conquered hy them: this is the connection. (A)
201
(body) (XIII-6) and that the Self is " Without beginning and devoid
of gunas'.* (XIII-31). N o r does It possess any ' u l t i m a t e
characteristics ' which can cause diversity in the Self, since there is
15
n o evidence of their existence in relation to each of several b o d i e s .
Hence, Brahman is even, the same everywhere, and One. There
fore, they rest only in Brahman. N o t even a trace of any blemish
can affect them, for they do not have the conception of identifying
the Self (themselves) with the combination of body etc. The
aphorism referred t o — " who honours equals in different ways or
non-equals in the same manner (commits sin)"—concerns those
who entertain the idea of viewing the aggregate of body etc. as
the Self, because of the specific mention of the topic of honouring.
It is indeed considered that the possession of special qualifications—
such as being a knower of Brahman, o n e learned in the six Angas,
one learned in the four Vedas, and the like—is a criterion in bestow
ing honour, gifts, etc. But B r a h m a n is devoid of any connection
with attributes, good a n d bad; hence, it has been appropriately
stated that they (the Wise) rest in Brahman. Moreover, the
aphorism " who honours equals, e t c . " is with regard to the man
who is engaged in works; while the topic under consideration here,
beginning from " Having renounced all actions by the mind ' '
(V-13), upto the end of the Chapter, relates to the person who
has renounced all action.
are the peculiar attributes inherent in each of the nine eternal substances (the
five elements, Time, Space, Soul (Atman) and Mind) which distinguish each
of them from the rest. Antya-vise$cis in Hie Atman can be inferred only from
some peculiar attribute in the Self, which is denied by Vcdanta. And since a
yogin can assume various bodies at the same time, difference in bodies cannot
mean distinctions in the Self. (Vaiśesika is allied to the Indian Logic of Nyāya
and mainly deals with the categories touching the ultimate realities of Self
and the universe. It is also among the dualistic philosophies and is therefore
M
refuted by the non-duatistic Vedānta Uttara-MimārhSa of Śri Śaihkara.)
202
Sthira-buddhir-asammūdho Brahmavid-Brahmani
sthitah
17. Joy, which is the real nature of the Self, becomes manifest, by degrees,
as and when attachment towards sense-objects is got rid of. He who rests in
Brahman does not merely get the joy that comes through the control of the
senses by practising non-attachment (to sense-objects); he possesses the un
surpassed bliss arising from perfect Knowledge following concentration on
Brahman. (A)
204
Yo(a)ntah sukho(a)ntarārāmas-tathā(a)ntar-
jyotir-eva yah
Besides",
feTO-n vmtmi s ^ ^ f t S II H II
18. Exclusive devotion to the Self is the most intimate requisite of Knowledge.
Another means to Knowledge leading to Mok?a is now stated: Through the
performance of prescribed duties (nitya-karma) such as sacrifices, blemishes
like sin are effaced; and thereafter by the practice of Śravapa etc., Right,
Knowledge arises, whereupon Liberation comes without effort. (A)
Sparśān-krtvā bahir-bāhyāmś-caksuś-caivantare
bhruvoh
Pranāpānau samau krtvā nāsābhyantara-cāñnau
Yatendriya-mano-buddhir-munir-moksa-parāyanāh
Vigatecchābhaya-krodho yah sadā mukta eva sah
with the senses, mind and intellect controlled, and with moksa
as the supreme goal;—remaining in the body in the condition
described, but ever intent on moksa as his supreme station;
24. (See IV-29 and com.). The condition specified refers to Kumbhaka. (A)
209
85
W h a t is that to be known by him of mind so c o m p o s e d ?
The Lord says:
25. When such a muni has nothing further to do, there need be nothing for
him to know either: this doubt is being answered. (A)
P 14
210
II TOtS^R} II
(STRATI)
SAS THO{A)DHYĀYAH
(DHYĀNA YOGAH)
C H A P T E R - VI
(WAY OF MEDITATION)
1
Objection — When action has been enjoined for perform
ance throughout life, why the setting of the limit (for the perfor
mance of action) upto rising to Dhyāna-yogal
1. The objector is the samuccaya-vadin (Ā), who holds that action and
ledge should be practised together.
212
8
Reply—It is not s o . (Also) because the passages, " Alone,
with mind and body controlled, free from desire and possession "
(VI-10), and " firm in the vow of a B r a h m a c ā r i n " (VI-14), pre
scribe the renunciation of action; and there can be no question of
the need for the wife's assistance a t the time of Dhyāna, by reason
of which loneliness could have been enjoined (on a householder)*.
Moreover, the phrase, " f r e e fromderire and p o s s e s s i o n " is in
compatible with the householder's life a n d the question regarding
7
fall from both paths (VI-38) cannot arise in his case .
5. There is no authority for the view that dedication of one's actions to the
Lord combined with dhyñna leads to moksa. The householder cannot there-
lore be the subject of the enquiry in verses 37 and 38. (A)
(>. For performing Agnihotra the wife's aid is necessary, but not for dhyCma;
and so there would be the fallacy of prohibition of what is not a general rule
(apr&pta-prat isrdha). (A)
7. Hecause, even it the householder drops away from the action he is engaged
in. he will get the fruit of the actions previously performed by him. (A)
214
aRiSra: rim ri mi
s *F*TT# %ft ^ * ftrcfsR ^rftrcj II \ II
Śrī Bhagavān-uvāca—
Anāśritah karma-phalam kāryam karma karoti yah
Sa samnyāsi ca yogi ea na niragnir-na cākriyah
Objection—How is that?
* *T*ft *5«H n * u
10. Of the many meanings the word "sarhkalpa" has, the revered Com
mentator here adopts, as suitable to the context, the meanings " desire " in
general and " expectation of advantage from a holy act " in particular—as is
borne out in the commentary following.
217
11
yoga, work (karma) is said to be the means to the desired, e n d .
And on the other hand, for the same person, when he has attained
to Yoga, inaction (śama), quietude, abstention from all actions,
is said to be the means by which establishment in Yoga has been
attained. To the extent he abstains from action, to that extent
he. free from worry and with his senses subdued, gets composure
of mind. Accordingly, he quickly becomes a " y o g ā r Q d h a , "
one who has attained to Yoga. And, so has it been stated by
Vyāsa :
^TOrcratft II « II
Yadd hi nendriyārthesu na karmasvanusajjate
Sarva-satiikalpa-samnyāsī yogārūdhas-tadocyate
Verily, when he, the yogi keeping his mind composed, has
no attachment, either to the objects of the senses such as sound
etc., or to actions whether obligatory, incidental, motivated or
prohibited (nitya, naimittika, kāmya, pratisiddha): The meaning
is that, with the belief that they are of no use, he does not enter
tain the idea that he has to perform them, — then, at that moment,
is he, having renounced all samkalpas, having given u p all plans
which are the cause of the desire for objects of this world and the
next, said to be yogārūdha, one who has attained to Yoga. By
11. The desired end is attainment of Dhyāna-yoga; and karma is the means
thereto, by purifying the mind and bringing about a desire for it (Dhyūna Yoga)
(A)
219
the phrase, ' having renounced all sarhkalpas ', it is meant that he
should give up all desires as well as all actions; for, all desires are
born of thought, as Smrti says:
" Desire verily springs from thought, and from thought are
born yajñas" (Manu. IĪ-3).
" O desire, I know where your root lies; you are verily born
of samkalpa. I shall not think of you, and then you shall cease
to exist for m e . " (M.B. Śānti. 177-25).
wxi ?mv& II * II
Uddhared-ātmanā(ā)tmānamnātmānam-avasādayet
Ātmaiva hvātmano bandhur-ātmaiva ripur-
ātmanah
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Bandhur-ātmā(ā)tmanas-tasya yenātmaivātmanā
jitah
Anāimanastu śairutve vartetātmaiva śatruvai.
6. His own self is the friend of himself for him who
has conquered himself verily by himself. But to
one who has not conquered himself, his own self
verily is in the position of an enemy, like (an external)
foe.
His own self is a friend of himself for him who has conquered
himself, subdued the aggregate of the body and the senses verily
by himself: that is to say, for him who he is self-controlled. But
221
to one who has not conquered himself, the man who is not self-
controlhd, his own self verily is in the position of an enemy, like
{an external) foe; just as a foe different from hi mself inflicts harm
on him. in the same manner does his own self act injuriously to
wards him.
^ r ^ I Ī 5 ^ j % F CI«n H H I W 4 I II V9 II
Further,
Suhrn-mitrāryudāsīna-madhyastha-dvesya-
bandhusu
Sādhusvapi ca pāpesu samabuddhir-vHkyate
The .^ensc is that such a person is the best among all yogārūdhas,
those who have attained to yoga.
With mind and body (ātmā) controlled, free from desire, i.e.
wish, and possession. Even after taking to samnyāsa. he should
practise (Dhyāna-) yoga, abandoning all possessions.
13. Holding erect and still the body, head and neck,
and being firm, gazing at the tip of his nose and not
looking around;
(The sentence is completed in the next verse)
Holding erect and still the body, head and neck— There is the
possibility of motion when holding the body etc. erect; hence the
qualification 'still'.
And being firm, gazing at the Up of his nose—the word ' iva '
(as i t were) has to be understood (before ' a t the t i p ' ) ; he is t o
gaze, as it were, exactly at the tip of his nose; it is not intended to
lay d o w n that the lip of the nose should be actually gazed at.
10
What else then? The descent of the eye-sight (i.e. fixing it
within) is meant. And this depends on the composure of the
mind. If gazing at the tip of the nose be deemed to have been
prescribed, the mind would have to be concentrated there alone
and not on the Self. But, as a matter of fact, in the words, "keep
ing the mind established in the Self" (VI-25), the Lord prescribes
the composure of the mind in the Self. Therefore, the word
' i v a ' (as it were) being understood, the 'fixing of eye-sight within'
is meant by ' gazing'.
And not looking around without looking about this side and
that, now and then.
And further,
F 15
226
16. Yoga is not for him who eats too much, nor
for him who does not cat at all, nor for him who
sleeps too much, nor even for him who is (always)
awake, O Arjuna.
Yoga is not for him who eats loo much, that is, in excess of
20
what is the proper measure for him, nor for him who does not
eat at all. As the Śruti says: "Whatever food is the proper measure
for one, that protects a n d harms not. A greater quantity injures;
and a smaller quantity protects n o t " (Śatapata Brāhmana IX-ii-l,
2). Therefore, a yogi should not eat either in excess of, or less
than, what is the proper quantity tor him. Another interpretation
is: Yoga is n o t for him who eats in excess of the quantity of food
prescribed for a yogin in the yoga-śāstra. The quantity has been
specified thus—
"Half (the stomach) for food and seasoned articles, the third
(quarter) for water, the fourth (quarter) being left over for the
free movement of a i r . "
In like manner, yoga is not for him who sleeps loo much, nor
even for him who is awake excessively, O Arjuna!
AFARFC^T 3TR ^ N I \* II
21. He should not walk more than a yojana (8 or 9 miles); he should control
his speech etc.; he should keep awake in the first third of the night, sleep
during the middle third, and keep awake in the last third. (A)
229
^ * H i s s r q H qnprsn^H gw?t% I R ° II
Yatroparamate cittam niruddham yoga sevayā
Yatra caivātmanā(ā)tmānam paśyannātmani
tusyati
2
(samādhi), one is, satisfied, attains contentment *, in his own Self
only;
and,
Sukham-ālyantikani yat-tad-huddhi-grāhyain-
alīin/riyain
Vctti yatra na caivāyam sthUai-calati tattvatah
besides.
22. On realising the Self directly, there is no scope for absence of satisfaction;
he is therefore truly ' satislicd'. (A)
231
(Now is stated) the special state of the self, Yoga, which has
been described with so many attributes in the verses beginning
from "when (the mind) attains quietude" (VI-20)—
23. That the stated fruit of Yoga will accrue in this life or in the next (A).
232
Moreover,
Samkalpa-prabhavāvi-kūmāms-tyaktvā SUfVān-
aśesatah
Manasaivendriya-grāmam viniyamya samantatah
mi ^ n R$ II
Yato yato niścarati manaś-cañcalam-asthiram
Tatas-tato iiiycmiyaitad-ātmanyeva vaśam nayet
25. This process is the practice of viveka (discrimination) and tair&gya (dis-
passlon).
234
Moreover,
5*5 *T ^ m * wft m II II
27. In the yogi, devoid of passion and purified by yama and nlyama, etc..
there can be no wanton behaviour; yet, the Lord speaks in this manner for
extolling the yogi's wisdom. (A)
28. This answers the possible doubt thai the apparent misconduct of the man
of wisdom might act as an obstacle with regard to his remaining ever-free. (A)
237
Arjuna uvāca—
Arjuna said—
33. (Of) this Yoga which has been taught by Thee,
0 slayer of Madhu, as characterised by even-ness,
1 do not see its lasting endurance, owing to restlessness.
O slayer of Maalnt! Of this yoga which has been taught by Thee,
as characterised by even-ness, equanimity (perception of identity),
/ do not see, understand, its, this yoga's, lasting endurance, per
manent continuance, owing to the restlessness of the mind as is
well-known.
238
34. V e r i l y , t h e m i n d , O K r s n a , is r e s t l e s s , turbulent,
strong and tough. I r e g a r d its c o n t r o l q u i t e a s h a r d
to achieve as that o f the wind.
O Krgna:' KRSNA ' IS DERIVED FROM THE ROOT ' K R S ' , ' TO SCRAPE''.
K-RSIJA IS SO CALLED, BECAUSE HE SCRAPES OR DRAWS AWAY ALL SINS AND
OTHER EVILS FROM H I S DEVOTEES.
sr^rcta 3 t^°i ^ ii 3 * ii
Śrl Bhagavān-uvāca—
^HRiRT 5TOST^^s*P33<TRri: \ \ \ \ \\
Asamyatātmanā yogo dusprāpa Hi me matih
Vaśyātmanā tu yatatā śakyo(a)vāptum-upāyaiah
30. Namely, restraint of the mind through renunciation and practice. (A)
240
3t$ *
Arjuna uvāca—
Arjuna said—
37. He who is possessed of śraddhā but does not
strive, with the mind wandering away from Yoga,
what end does he meet, O Krsna, having failed to
gain perfection in Yoga?
31. Since the practice of Yoga is beset with many impediments, perfection
in Yoga is generally not attained in a single life-time. (A)
32. Because tile senses will be distracted at the time of death, he will not be
able to remain in his practice of Yoga. (A)
24 J
Kaceinnobhaya-vibhrasmś-chinnābhram-iva
naśyati
Apratktho mahābāho vimūdho Brahmanah pathi
* ft ^ ^ o r ^ ^ j ^ r m i ^ f a n « ° "
P 16
242
Śrī Bhagavān-uvāca—
Because.
33. By way of distinction from the years of the humans <\> -thus'
not absolutely eternal, but only very long.
34. See discussion in the introduction at the beginning of this Chapter-
35. Brahma-vidyA (Science of the Absolute). (A)
244
Even the enquirer after Yoga, even the person who entered
o n the path of Yoga with a view to understanding its (Yoga's)
36. Knowledge concerning the Self. (A)
37. Engaging in Qravapa etc. (A)
245
47. And, of all yogis, he, who with the inner self
merged in Me, who with iraddhā (Trust) devotes himself
to Me. is considered by Mc, the most steadfast.
And, of all yogis, a m o n g those w h o devote t h e m s e l v e s to the
meditation of Rttdra. Aditya. etc.. he, who with the inner self,
38
antah-karana merged in Me. c o m p o s e d in M e , V ā s u d e v a . who
with śraddha devotes himself to Me. resorts to Me. is considered
by Me, accepted by M e . as the most steadfast, pre-eminently
absorbed.
T^ss^pT! II
38, The All-pervading Effulgence (Bhagavān in His nirguya, " attributeless "
aspect), or Bhagavān in His sagitna, "with-attributes'*, aspect. (A)
247
SA P TA MO(A) D H YĀ YA H
CHAPTER - VII
" And of all yogis, he. who with the inner self merged in Me.
who with śraddhā devotes himself to Me, is considered by Me
the most steadfast " (Vl-47)—having in this verse set out the
occasion for further inquiry, and. of his own accord, wishing to
explain, " t h u s is My real n a t u r e ; thus is the person who has his
inner self merged in Me " —
srī Bhagavān-uvāca—
T h e Blessed Lord s a i d —
You also, becoming one such, how you shall without doubt
know Me, know that " the Lord is thus (of this nature) alone " .
without any shadow of doubt, fully, i.e. as possessing infinite
greatness, strength, power, supremacy, and the like, that do you
hear, which is being presently told by Me.
^rrr^T s^ ^sfW33TO*ftr«T% II * n
Jñāiuun te{a)ham savijñānam-idam
vaksyāmyaśesatah
Yaj-jñātvā neha hhnyo a)nyaj-jñātavyam-avaśhyate
K
TZ Z X r ^ Z . b n o . respectively,
A Hiranya-garbha, the Aggregate-lntellect (samafd-buddM). (A)
252
4
of self-consciousness, in the form of the " Ksetrajña " , that which
is the cause of the sustenance of life, by which Prakrti this universe
is upheld, having been entered into by that (Prakrti).
Know that all beings have their birth in these, :hat these two,
4
My lower and My higher Prakrtis. constituting the " K.setra "
and the " Ksetrajfla " (respectively), are the womb of all beings.
Because My two Natures (Prakrtis) are the womb, the cause, of
all beings, therefore, / am the source, origin, and the dissolution,
destruction, as well, of the whole universe: that is to say, 1, the
omniscient Iśvara, am the cause of the universe, through the two
Natures.
Wherefore,
* ī f a S o f a s ' *m JīfarprrT ft II II
4. Ksetra is the body as the field of the working of the soul. Kfc-trajñ" is the
soul, and in the Gila often denotes the Realised Soul, who has the true
knowledge of Ksetra. Of these much more later.
253
wm S ī ^ : % fa ^ n a ||
Further,
The Lord (now) expresses pity that the world does not under
stand Him, even though He is the Supreme Lord as described
above, Eternal, Pure. Wise, and Free by nature, the Self of all
beings, devoid of attributes, the Source which burns up the seed
of the evil that is samsdra. And He proceeds to state the reason
for this ignorance on the part of the world—
Tribhir-gunaniayair-bhāvair-ebhih sarvam-idam
jctgai
Mohitam nābhij&nMi māin-ebhyah param-avyayani
13. Deluded by these three-fold entities evolved
from gunas, this entire world does not know Me,
(who stand) beyond them and immutable.
Deluded, fallen into ignorance, want of discrimination, by
these aforesaid three-fold entities evolved from gunas, through such
emotions as attachment, hatred and infatuation, this entire, the
whole, world of living beings, does not know Me, who stand beyond
them, distinct from the guiias spoken of, and surpassing them.
and immutable, devoid of decay, i.e. devoid of all changes such as
birth (to which all beings are subject).
^TTSq^RI WmfsRIT! II n II
Na mām duskytino mūdhāh prapadyante iiarādliamah
Māyayā(a)pahrta-jñānā āsuram bhāvam-aśritāh
6. See XVllf-66.
P 17
258
Of thenu among the four, the Wise-man, who knows the true
nature (of the Lord), ever steadfast, by reason of his being the
knower of the truth, with devotion to the One, because he docs
not see any other object worthy of adoration, excels, is superior;
he surpasses (the rest); for, supremely dear am I to the Wise, being
his very Self. It is well-known in this world that the Self is dear
(to everybody). Therefore, to the Wise. Vāsudeva becomes dear,
being his own Self. And, he, the Wise-man, is supremely dear
to Me, because he is (My) Vasudeva's very Self.
Then, are the three (others), the distressed and the rest, not
dear to Vāsudeva? Not so. What then?
Now, the reason why there is the absence (with regard to the
others) of the perception that all is the Self-Vasudeva alone, is
being stated—
ś i Swmiww ftw: mi II 3° II
Kāmais-tais-tair-hrta-jñānāh prapadyante(a)nya-
devatāh
That >s to say: for that person who, through his natural
tendency, initially engages hirmelf in the worship of a particular
divine form with faith,(I stabilise that faith of his).
īf ' hitān ' is taken as one word (meaning ' salutary') (in
stead of as ' h i t ā n ' ; 'verily these'), then we should fancy that
desires are spoken of as salutary, by way of flattery (not in the
primary sense); for, in truth, they are not beneficial to anybody.
Because they are men with desires, are unwise, and engage
in means productive of limited result, therefore— •
^ fat ^T^^SRT^; I
I, on the other hand, know the beings of the whole past, those
who have passed away, and Ī know those, the beings, of the present,
as also those of the future; but Me none knows, except that one who
is My devotee and takes refuge in Me. It is only because of the
want of the knowledge concerning My real Being that (the ordinary)
,n
man docs not worship Me.
The meaning is: all beings taking birth are in fact born subject
to delusion. Because of this, all beings, with their intelligence
impeded by the delusion of the pairs, and so deluded, fail to know
Me. their very Self, and consequently do not worship Me as the
Self.
Who then are thev who being free from the delusion of the
pairs, know Thee and' worship Thee as the Self, according to
scriptural teaching? Disclosing the answer to this enquiry, the
Lord says—
All those who taking refuge in Me, with the mind concentrated
11
in Me, the Supreme Lord (Parameśvara), strive for liberation
from decay and death, old age and death, tlwy know Brahman,
the Supreme; the whole of Adhyātma: they realise in full the Reality
underlying the innermost individual Self; and Karma in its entirety;
they understand all about action.
11. They lake to the performance of yajñas and the like (the remote means),
and the practice of iravana etc. (the initimate means) for securing devotion
to the Lord (Bhagavan-nisihā). (A)
267
^ r ^ s s q m : II
12. The commentary gives only the grammatical derivation of these three
compound words in the text. They are explained in the next chapter, as also
the terms ' Brahman ' etc. referred to in the previous verse.
13. Those who arc devoted to the Lord do not merely know Brahman as the
whole of Adhyātmū (Adhi-ātniā) and Karma in its entirety; they also know the
Lord with the Aithi-bhūtu and the two others mentioned in this verse. At
the moment of death, there is failure of the intellect (for ordinary beings),
owing to the destruction of the senses; but in the case of the men of concentrated
mind who have the knowledge (of the pentad) aforesaid, knowledge concerning
the true Being of the Lord is present without any effort. (A)
268
ll 3iwtss*n*i: ii
A $ TAMO(A )DHYĀYAH
CHAPTER - VIII
anft —
so
Arjuna uvāca—
Arjuna said—
mi m mi ^ ī t . s s r r c j ī i ^ \
śn Bhagavān-uvāca—
Aksaram Brahma paramam svahhāvo{ā)dhyatmam-
ucyate
Bhñta-bhāvodbhava-karo visargah karma-
mhjñitah
:
The Blessed Lord said —
3rfsr#5^sr ^ m \\ « n
i 4 mft i
<! <T$?ft ^ r s w r f e II $ II
H M ftdJ^ftsf^nfat"K'rcrerT; n ^ II
I
Moreover.
wi 5^ *nfa w k f t - r i H ii n =5 ii
P—18
274
Kavim purānam-anuśāsitārarn-anoraniyāmsam-
anusmared-yāh
Sarvasya dhātāram-acintya-rūpatn āditya-varnam
tamasāh parastāt
The Sage, the Omniscient, the All-wise, the Ancient, the Over-
Ruler, Who governs the entire universe, minuter than even, the
atom which is itself minute, the Sustainer of all, Who dispenses the
entire aggregate of the fruits of all actions, apportioning them to
all creatures in wonderfully multifarious ways, of form inconceivable,
Whose form, though definite and realisable, is incapable of being
conceived by anybody with his mind, glorious like the Sun, Who,
like the Sun, is resplendent with the Effulgence of His Eternal
Intelligence (" nitya-caitanya-prakāśa " ) , and beyond the darkness
275
Besides.
* P ? I T O % j r c m s ^ R mzm 3TRT % I
Commencing with the words, " ' He who verily among mortals,
meditates on the syllabic Om till death, Venerable Sir, what region
6
does he thereby win? ' To him he said, ' O Satyakāma, this the
Brahman, the Higher and the Lower, is the syllable Om ' " (Pr.
V-l, 2), it is further stated, " He who meditates on the Supreme
Purusa by thiv very syllable Om of three mātras (he is borne u p . . .
to the region of Brahman)" (Pr.V.5). And, again commencing
with the words, " Other than dharma (virtue), other than adharma
(vice)" (K.a.I.ii.14), it is stated, " W h a t all the Veda*: declare,
and what all austerities speak of, and seeking which people lead
the life of brahmacarya—that goal I shall tell you in brief. It is
O m " (Ka.I.ii. 15). In such passages as the above, the syllable
Om is aeclared to be the significant appellation for, or an image
like symbol of, Brahman,—by reason of its being the means for
r
persons o dull and mediocre intellects to the understanding
the Supreme Brahman—and its meditation is said to result, in due
course, in liberation (tnukti). That very same meditation yielding
the fruit of mukt' in due course of time, of the syllable Om, which—
7
in the manner specified above —constitutes the means to the
comprehension of the Supreme Brahman referred to in the passages,
" The Sage, the Ancient " (VIII-9) and " What the knowers of the
Veda speak of as the Imperishable " (VIII-11), has to be taugh)
here also, together with steadfastness of Yoga (yoga-dhāranat
as well as other matters pertaining to and closely connected with
8
the mam subject . With this aim, the text proceeds a s follows:
Moreover.
With the mind not thinking of any other object, whoso, meaning,
a yogin, remembers Me, the Supreme Lord (Parameśvara),
constantly, uninterruptedly, and eternally, for long—that is, not
for six months or a year, but throughout life, by that ever-steadfast,
perpetually self-composed, yogin, I am easily attainable, O Pārtha.
This being so, one should therefore have his mind ever concentrated
on Me, without thinking of anything else.
" What avails by Thy being easily attainable??"
" Listen to what, I shall tell you, ensues from My easy
accessibility " :
*nsfar 5 * fan n ^ 1 1
Ābrahma-bhuvatiāllokāh punarāvartino(a)rjuna
Mām-upetya tu Kaunteya punar janma na vidyate
A world is that where beings are born and live. All the
worlds upto, that is, including, the realm of Brahmā. are subject
to returning again, are inherently productive of birth, O Arjuna;
but after attaining to Me alone. O son of Kunti. there is no rebirth.
no metempsychosis.
*$$mi s si^rW i
12. The troubles (kleśas) are: (1) ignorance (nescience, uvidyā), (2) egoism
(asmitā), (3) attachment (rāga), (4) aversion (dve?a), and (5) clinging to life
(abhiniveśa). [Patafijali-Yoga-Sūtras ĪL 3], (A)
13. " kalpa " is the day of Brahma, consisting of 1000 catw-yugas, thousand
four-j'w^a-cycles, or 4,320 million human years. There are four Yugas: kfta
or satya. tieta, dvāpara and kali, respectively consisting of 4 S 0 0 ; 3600; 2400
a n d 1200 Celestial years. A year (360 days) of t h e humans m a k e a single
day of the celestials. Therefore by the human calendar the four yugas consist
respectively of 1,728,000; 1,296,000; 864,000 and 432,000 years ; the four
together, i.e., a ca/ic-or-" maha "-yuga comprises 4,320,000 human years.
283
*nar * ft*^ TO TO H R\ W
A vyakto(a)ksara ityuktas-tam-ahuhparamam gatim
Yam prāpya na nivartante tad-dhāma paramam
mama.
M T h i s U n m a n i f e s t e d ( E t e r n a l Principle) is different f r o m t h e u n m a n i f e s t e d
imla-prakrti: t h e first evolver of t h e m a t e r i a l w o r l d ) till n o w relet red t o .
284
With regard to the yogins now being spoken of, who have
devoted themselves to the contemplation of the Pranava (Om)
as Brahman, and who will attain release in due course of time,
the northern path which they take for reaching Brahman needs
285
The words, ' at what time (or in what path)' should be taken
with ' travelling'. O bull of the Bhāratas, I shall tell you, now,
at what time (path), travelling when dead, yogins, referring here
to those engaged in meditation, and to those engaged in Karma
(Karmins) also, in a secondary sense,—as they have been so re
4
ferred to in the passage. the path of the work for the yogins (the
active) * (III-3)—go to return not, that is, not to suffer any more
rebirth, as also to return, which is the opposite. The purport is:
I shall tell you of the time (path) travelling, or dying, in which
yogins are not born again, and also of the time (path) travelling
or dying, in which, they will suffer rebirth".
The Lord mentions the time (path):
15. The dislinetion is that the yogins practising meditation go to return not,
w h i l e t h o s e e n g a g e d in K a r m a a r c t o r e t u r n . (A) B o t h these, i.e., t h e dhyāna-
gogins and karmins, be it remembered, come after the jñāna-yogins (Sātftkhyas)
who are liberated even while appearing to be living in the world, and therefore
have no such thing as the " departure " of their prā a (vital air) at the fall of
v
l ^ W U Tcfif STT ^ ^ 3
I
26. Truly are these bright and dark paths of the world
considered eternal: man goes by the one to return
not; by the other, he returns again.
Truly are the bright and dark paths,—the one is bright as there
is illumination of Knowledge, and the other is dark because of
the want of it,—of the world: they are open only to those (of the
world) qualified for Knowledge or for action; and not for the
entire world are the two paths possible (open);—considered,
17
regarded as, eternal, constant , because samsāra is eternal. Of
the two, by the one, the bright path, man goes to return not; by the
other (i.e. the dark path), he returns again.
fa TUt 3 f T ^ M I ^ f t W I I
^5 ri<reg ^ nfts^ i
18. As the yogi, devoted to meditation, has his mind on the path of Light,
he is not deluded, that is to say, lie does not, take to mere action which leads
to the southern path. ( A )
289
^rforrcf ^ T ^ r n ^ ^UJII^M-
areftssqro: ||
[> i o
290
NA VAMO(A)DHYĀ YAH
CHAPTER - IX
(YOGA OF K I N G L Y K N O W L E D G E AND
K I N G L Y SECRET)
Śrī Bhagavān-uvaca—
But, they—
crafts m snT^Tjjijftfcr i
What has been stated in the two preceding verses, the Lord
demonstrates by an illustration, and says:
<ra^īft ^ w f t fagsiT*^ n ii
Sarva-bhūtani Kaunteya prakrtim yānti māmikām
Kalpa-ksaye punas-tāni kalpādau visrjāmyaham
fa II ^ II
8. Vide n o t e 12, C h a p . V I I I .
297
From this, it follows that, for any other person also, the
absence of self-conceit that he is the agent (of an act) and (absence)
of attachment to the fruit, is the cause of freedom from bondage;
if he is otherwise, that ignorant man is bound by (his) acts as is
the silkworm in its cocoon.
t p r s ^ f ^ s m f M ^ ii r II
Mayā(a)dhyaksena prakrtih sūyate sa-carācaram
Hetunā(a)nena Kaunteya jagad-viparivartate
9. i.e. the three states of projection, sustenance and dissolution (sr)ti, sthitj
and sathhārd). (A)
10. of the heart. (A)
11. Because Iśvara is merely the witness with respect to His creation. (A)
12. This Śruti points to the difficulty of knowing the Supreme Self, and the
wherefrom of this manifold creation. (A)
13. The idea of creation is thus due to ajftāna (nescience). (A)
299
On the other hand, they who have faith and engage themselves
on the path to mok$a, characterised by devotion (bhakti) to the
Lord,
But the great souled ones, those who are not mean-minded
O Pārtha, being possessed of divine nature, the nature of the gods
(devas), characterised by control over the body, mind and senses,
(and also by) compassion, faith, etc., worship, resort to, Me, the
Lord (Iśyara) with a single mind, with their mind turned to nothing
16
else, knowing Me to be the origin of all beings, the primeval cause
of the elements, ākāśa and others, and of all living creatures as
well, and immutable.
14. The word ' moreover ' denotes that it is not merely that, in their present
bodies, they are of the nature stated; it is certain that, after death, they will be
born as hard-hearted beings. The nature of rāksasas consists in cruelty to
beines. signified by the words,' cut, break, drink, eat'; and the nature of asuras
is to rob another of his property, not to make gifts, and not to perform sacri
fices. (A)
15. Since it is not possible to resort to a person without knowing him, they
first know Me through scripture (iastrd) and reasoning (upapatti), and then
resort to Me. (A)
301
How (do they worship)?
with the knowledge of the real (supreme) Truth that ' One, verily
is the Supreme Brahman'. And, some worship as distinct, the
Sun, the Moon, etc., with the knowledge that He alone, the Lord
Visnu, exists in the forms of the Sun, and the others. Some worship
Him, the All-faced, Who exists in all forms (viśva-rūpa), with His
face on all sides, as manifold, thinking that He alone, the Lord,
exists in all forms, with His face on all sides.
^s^SQ^nreqfsrci II ^ II
And also,
17. The cause, the un-manifested in name and form, is called 'non-being'
(asat): and the effect which manifests in relation t o that cause is called ' being '
(sat). (A)
18. ' Being ' and ' non-being ' have been used (in the verse) as related terms,
referring to the manifested effect and the un-manifested cause. The effect
is, in truth, not absolute ' being '—because all effects are mere name and form,
(Ch.VI.i.4-6); nor is the cause absolute 'non-being' —because of the im
possibility of existence coming out of non-existence. (Ch.VI.ii.2). (A)
305
But those who are ignorant and long for objects of desire—
Te punyam-āsādya surendra-lokam-
aśnanti divyān-divi deva blmgān
The knowers of the three Vedas, Rk, Yajus and the Sāman,
drinking soma, amd being purified from sin, by that very drinking
of the soman-juice (offered in the sacrifice), worship Me, in the
form of vasus and the other gods, by yajña, sacrifices such as the
Agnistoma, and pray for passage to heaven, attainment of heaven
(svarga), (their goal). And. reaching as the fruit oi their good
deeds, the holy world of the Lord of the devas, the abode oi Indra
who had performed a hundred sacrifices, they enjoy in heaven the
P—20
306
Evam trayī-dharmam-anuprapannā
gatāgatam kātnakāmā labhante
*taf PMiftfftRf ^ T ^ T ^ i H * II
307
Reply—True, it is so;
Ye{d)pyanya-devatā-bhakīā yajante
śraddhayānvitāh
Te(d)pi mām-eva Kaunteya yajantyavidhi-pūrvakam
For,
21. I am Myself the enjoyer of all yajftas as 1 am the Vasus, Adityas, lndra
and other deities (to whom sacrifices are offered). And, 1 Myself am the Lord
of sacrifices, in My natural form as the Antaryāmin (the Inner Controller). (A)
309
22. Those who do not know Me truly, i.e. as the Enjoyer and the Lord of
all sacrifices, do not dedicate their actions to Me owing to that ignorance, and
hence fall from the fruit of their action. (A) i.c. from the region to which
they go as a result of their sacrifice, they return after t h e exhaustion of that
result.
Though it is usually held that the fruit of a yajfia is the attainment of the
world of the devatā worshipped, the Commentator, in line with the view of
the Author of the Cita, considers that the real fruit is only citta-śuddhi (the
purification of the mind), which qualifies the worshipper for the acquisition of
jaana, conferring non-return to sariisdra; and this real fruit can be had only
w h e n t h e worshipper gives up t h e desire for the " usual fruit '*. This is made
clear in what follows, where the fruit is referred to in its usual connotation.
310
«wf^WRīfa sprain n II
T O T h % T33ftfa ^ ī f a *T*T I
qwqpfe ll ^ II
^*Rt*TgrirRjn fag^r m i W s r n II
Subhāśubhā-phalair-evam moksyase karma-
bandhanaih
Samnyāsa-yoga-yuktātmā vimukto mam-upaisyasi
24. Those who worship Mc by performing the duties of their caste and order,
by reason of that veiy worship of inconceivable virtue, become pure in mind
ihiuldlii) and close to Me; theii minds become tit for My manifestation. And
naturally being close to them, become favourable to them. Even as sun's
light, though all-pervasive, is reflected (only) in a clean mirror, the Lord (also)
unexceptionally appears in those persons whose minds (tattva) have been rid
of all taints through devotion. And of them has it been said: " possessed
of divine nature, they worship M e " . (IX. 13). (A)
313
Also.
How much more then the holy Brāhmanas, of pure birth and
devoted Rājarsis, kings who attain to Rsthood (sainthood)! Be
cause it is thus, therefore, having reached this transient, perishable
every moment, joyless, unhappy, world of mortals, that is to say,
88
having obtained human birth which is the means of attaining the
supreme end of life (purusārtha) and which is hard to get, do you
worship Me, devote yourself to Me.
25. The Lord declares that, in the matter of qualification for devotion, there
is no restriction by way of birth. (A)
26. Because a body other than a man's, such as a beast's, is not fit for the
practice of devotion to the Lord, one should apply himself to devotion to the
Lord when he has obtained a human body. (A)
315
In what manner?
Fix your mind on Me, become a person who has his mind on
Me, Vāsudeva; so also, be My devotee; sacrifice unto Me, always
be inclined to sacrifice to Me; and bow down to Me alone; thus
steadfast, fixing your mind (in Me alone), with Me as the supreme
Goal, you shall reach Me, the Lord (īśvara), the Self: I am the Self
of all beings and the supreme Goal.
DAŚAMO(A)DHYAYAH
VIBHUTĪ YOGAH
CHAPTER - X
Śri Bhagavān-uvāca—
mq*\ H flsfoflt II \ II
2. namely, that nobody else can impart such supreme instruction. (A)
3. Indradayah acc. to Anandagiri. A different reading is Brahmādayalu
" Brahmā and the rest ".
4. The Lord is their producer, being both the material (upādāna) and the
efficient (nimittd) cause. They, being His effects, cannot therefore know
Him. (A)
5. That person, who might know of the Lord's greatness is a rarity. (A)
Yo mātn-ajam-anādim ca vetti loka-tnaheśvaram
Asammūdhah sa martyesii sarva-pāpaih
pramucyate
For the following reason also, I am the great Lord of the worlds:
fftsfajRrats: mi TO sm$ i
8. Only he who has this knowledge is truly said to be a inānin (man of wisdom.
(A)
9, i.e. a b s e n c e of c o n f u s i o n ; t r u e insight.
Moreover,
m*m S Ī R Ī ^rt ^ t a * H T I J T ^ I : II $ n
Maharsayah sapta pūrve catvāro manavas-tathā
Mad-bhāvā mānasā jātā yesām loka imāh prajāh
all of them had their being in Me, had fixed their thoughts o n Me.
and were, (consequently) possessed of power like Visnu (Myself),
and were born of My mind, were produced by Me, by mind alone;
from whom are these creatures in the world: the creatures in the
world moving and stationary, are the creation of these Manus
and the great Rsis.
10. the foremost of them (vide X-25). The others are Marici, Atri, Pulastya,
Pulaha, Kratu and Vasistha.
11. In each kalpa, fourteen Manus appear and hold office in succession. The
four Manus, well-known as Sāvarnas, are Sāvarai, Dharma-Sāvarni, Daksa.
Sāvarni and Sāvarna.
P—21
322
Moreover,
own? No, says the Lord: it is purely out of affection for Me that
17
they worship Me. To them, I give that Buddhi-yoga , the devotion
to Right (Plenary) Knowledge, concerning My true Being, by
which they come unto Me, by which Right Knowledge they know
Me, the Supreme Lord (Parameśvara) who is the very Self, as
their own Self.
17. The exalted state of the antah-karaya produced by Dhyāna, which is the
means to the attainment of that form of the Lord which is devoid of all attri
butes. (A)
18. The question and the answer indicate the class of persons who are quali
fied for Buddhi-yoga. They are those who are devoted to the Lord in the
manner stated in verse 9. (A)
19. Pure Spirit (Caitanya) cannot directly destroy nescience (ajfiāna) and its
product, illusory knowledge (rnithyā-jñāna). Only an intellectual state (buddhi-
vrtii) can accomplish it. Therefore, it is said that the Spirit (Cidātmd) destroys
ignorance by shining through a state of the intellect, such as is produced by the
teaching (of scriptural texts or the Guru). It is either the Wisdom (Bodhd)
manifesting itself through an intellectual state, or an intellectual state pervaded
by Wisdom, that can destroy nescience and illusory knowledge. (A)
325
Arjuna uvāca—
Par am Brahma par am dhdma pavitram paramam
bhavān
Purusam śāśvatam divyam ādidevam ajam vibhum
arfcRic ^rafr wi % *r I I H n
Āhus-tvam-tsayah sarve devarsir-Nāradas-tathā
Asito Devalo Vyāsah svayam caiva hravīsi me
(Thus have) declared all the Rsis, such as Vasistha. the Deva-
0 11
rsi* Nārada, as also Asita and Devala have said so; and Vyasa
also; and Thou Thyself also sayest (so) to me.
20. Devarfis can exercise control even over the celestials. The following
are some of them: Nara and Nārāyaua. the Vālakhilyas, Kardama, Parvata,
Nārada, Asita and Vatsara (sons of Kaśyapa). (Vāyu-Purāna: IX, 83-85).
See also X.26 Com.
21. Devala, son of Asita, was well-versed in the Veda*, a teacher of Yoga
and a great ascetic. Both Asita and Devala are seers of the Be Veda {Karma
Purāna. XIX.5).
22. See III. 37 Com.
23. demons, the issues of Danu, a daughter of Daksa, married to Kaśyapa.
24. The Lord's essential noture, devoid of attributes (nirupaJika-smbhāva). (A)
327
Since Thou art the origin of the Devas and the others, there
fore,
^RFR
Svayam-evātmanā{ā)tmānam vettha tvam Purusottama
Bhūta-bhāvana bhūteśa devadeva jagatpate
26
Verify, Thou Thyself knowest by Thyself the Self (or Thyself) ,
the Lord (īśvara) possessing unsurpassed knowledge, sovereignty,
strength and other powers, O Purusottama, O Source of beings,
Thou who manifest beings, 0 Lord of beings, O God of the gods,
O Ruler of the universe I
25. Thou Thyself, i.e. without (another's) teaching, knowest by Thyself, in
wardly, not as an object external (to Thyself), the Self, Thy unconditioned
nature. Even the conditioned nature of the Lord—that is possessed of unsur
passed knowledge etc. (described in the commentary)—stands beyond the ken
of others. (A)
328
%S ^ fc^sfa W R F T T II \ * II
Katham vidyāmaham yogims-tvām sadā paricintayan
Ke$u kesu ca hhāvesu cintyo(a)si Bhagavan-mayā
26. Because, Thy nature, which it is necessary to know, is beyond the ken
of others, like myself. (A)
27. In what manner am I of the most stolid intellect to meditate constantly
on Thee, whereby, getting my intellect purified, 1 shall be able to comprehend
Thee, the Un-conditioned. (A)
329
the Lord is so called because he causes Asuras, the people (" jana")
who are inimical to the gods, to go to hell and similar places
(—from the root " ard ", signifying " m o v i n g " ) ; or because he
is prayed to (" ard " also means begging) by all people ("jana ")
for the grant of the ends of life, namely prosperity and liberation.
For, there is no satiety, contentment, for me, in hearing the nectar,
the speech (which is like nectar) that flows from Thy mouth.
Śn Bhagavān-uvāca—
Hanta te kathayisyāmi divyā hyātma-vibhūtayah
Prādhānyatah Kuru-śrestha nāstyanto vistarasya me
The Blessed Lord said—
19. Well, 1 shall speak to you now, O best of Kurus,
of My divine glories according to their prominence;
there is no end to the amplitude (of My glories).
1 am to be thought of thus :
29. The Adityas, sons of Kaśyapa and Aditi, are: Dhata. Mitra, Aryama,
Indra, Varu a, A m śa, Bhaga, Vivasv^n, P sa, Savitā, Tvas^ā, and Vis^u
u u
30. The Maruts, forty nine in number, were born of Diti and Kaśyapa. They
became the wind-gods and friends of Indra. (KP.I.xxi-30—41).
331
W$ STfWfa ft Ttpqgr^ I
TSrff T f ^ s H f o r feraforras* II *U II
Rudrānām Śañkaraścāstni vitteśo yaksa-raksasāin
Vasūnam pāvakaścāsmi Meruh śikharinām-ahttm
23. And of the Rudras, I am Śañkara; of the Yaksas
and Rāksasas, the Lord of wealth; and of the Vasus,
I am Pāvaka; of the mountains, I am Meru.
u
And of the eleven Rudras' , I am Śañkara; of the Yaksas and
Rāk$asas, the Lord of wealth, Kubera; and of the eight Vasus**-
31. The gods are thirty-three: the eight Vasus, the eleven Rudras, the twelve
Adityas, lndra and Prajāpati. (flr.HI.ix-2).
32. The eleven senses are: the five fnanendriyas (those of hearing, touch, sight,
taste and smell), the five karmendriyas (hands, feet, mouth, the organ of genera
tion, and the anus), and mind.
33. The aggregate of the hrxly and the senses is presided over by the jiwi;
and cetana (intelligence) pervades this aggregate everywhere till death and forms
the medium for the manifestation of Caitanya (the Spirit of Consciousness)
(A). See also XIII.6. Com.
34. The eleven Rudras are: Hara, Bahurapa, Tryambaka, Aparājita, Vrsākapi,
Śambhu, Kapardi, Raivata, Mrgavyādha, Śarva, and KapāH. Harivañiiu
I.III.31, 32). O f Itiusc, S a m b h u is the ona referred to sis ^añkara.
35. The eight Vasus are: Dhruva, Dhara, Soma, Aha, Anila, Anala. Praty ?a. a
^ s r ^ F ī t forw t%^r^t ^ f w t i f t : R $ II
38. Because there is no injury or loss of life involved in it, Japa is the foremos
among sacrifices. (A)
39. Ficus religiosa.
40. See also X-13 and note 20.
41. One of the sixteen Gandharva sons of Kajyapa and Muni, a daughter
of Daksa-Prajāpati.
42. An incarnation of Lord Visnu; and Lord of Siddhas. (Bhāgavata-lll
xxiv.19). For the meaning of Muni, See X.37.Com.
334
W I T ^ S^FSN II 3 ° II
Prahlāda&cāsmi daityānātn kāldh kalayatām-aham
Mrgānām ca mrgendro(a)ham Vainateyaśca
paksinām
45. The seven Pitrs (manes) are: Kavyavāha, Anala, Soma, Yama, Aryamā ;
4
47. Adhyātnta-cidya' is that Knowledge which manifests in one's/Self
iatmani) as the fulfilment or final transmutation (paripati? of the inner-sense
(nnath-kar a)
v and dispels ignorance (nvidyd). (A) See Com. on verse 11
and note 19 thereto.
337
48. ' Vāda ' is discussion, devoid of bias, with the object of arriving at the
truth. (A) (Vāde vāde jāyate tativa-bodhal.i). ' Jalpa' is the assertion of
one's own opinion and attempting to refute that of the adversary by an over
bearing reply or wrangling rejoinder, irrespective of which is right and which
is wrong. ' Vitapda ' is idle carping at the arguments of another, without try
ing to establish the opposite side of the question, (prati-paksa-stliāpanā-
hlnab).
49. Samāsas (i.e. compounds, in Sa skrt) are of four kinds: (I)
m Dvandva,
(2) Tat-purusa, (3) Bahu-vrthi, and (4) Avyaylbhāva. (The two classes, Karma-
dhāraya and Dvigu, are subdivisions of Tat-purusa):
(1) In dvandva, two or more words are joined together, which if not
compounded would stand in the same case and be connected by the conjunc
tion ' a n d ' (e.g. " Rāma-Laksmana "). In this, the components carry equal
emphasis.
(2) In Tat-purusa, the first member deteunines the sense of the other
member, or the last member is defined or qualified by the first without losing
its original indepedence. (e.g. " Sita-pati "). The emphasis is on the second
word.
(3) In Bahu-vrthi, two oi more nouns in apposition to each other are
compounded, the attributive member (whether a noun or an adjective) being
placed first, and made to qualify another substantive, and neither of the two
members separately—but the sense of the whole compound qualifies that
substantive, (e.g. " Bahu-vrihi "—possessing much rice). This compound
is adjectival in character, but there are several instances of Bahu-vrilu com
pounds which have come to be regarded and used as nouns (e.g. " CaktapāVH,
" śaśi-śekhara, " Catur-mukha"). The compounded whole signifies an
object other than the meaning of the components. ,„ „„„ d m n r l f n r n i e
P -22
338
TORt w r ^ n f e - s ^ t s p r a t II U ii
Brhatsāma tathā sāmnām Gāyatn chandasām-aham
Māsānām mārgaśīr$o(a)ham rtūnūm kusumākarah
339
50. Because it (initiation into the Gayatri) brings about the second birth of
the twice-born. (A) .
51. as being the month when corn becomes ripe. (A)
52. as being delightful. (A)
53 irrcsistable command. (A) .. .
54. i.e. the effects of sattva, such as righteousness dharma). knowledge </<K»M).
and dispassion (vairāgya). (A)
340
* fon I W I H W I n ^ II
Yaccāpi sarva-bhūtānām bījam tad-aham-Arjuna
Na tad-asti vina yat-syān-mayā bhūtam carācaram
55. Sukrācārya (A)— the preceptor of the Asuras.
56. Those who go astray on the wrong path. .A)
57. The true Knowledge (samyag-jftānci), which arises on the ripening of
samādhi, through śravaya and the rest. (A)
341
Yad-yad-vibhūtimat-sattvam śrīmad-ūrjitam-eva vā
Tat-tad-evāvagaccha tvam mama tejo(a)mśa-sambhavam
f%S*Tīff*R ^ ī T f t t $ R ^ II *R II
60. The manifold glories of the Lord are taught for being meditated upon
and understood. After pointing out to this form of the Lord comprising
the entire universe (which is but His one quarter), the continuation of the
mantra, " Three-quarters of His, the Immortal, in heaven ", referring to the
Reality which transcends the universe and is un-conditioncd, determines the
implied import of ' Tat' (the Goal " That " in the Maha-vākya) as the Whole,
the Sat-Cit-Ananda. (A)
343
CHAPTER - XI
Arjuna said—
Also.
? T O w<di*i* msi^qfo ^ i s ^ II R I I
I. Māhatw.yanu which is translated as " greatness ", also means " the nature
of the Mahfttman ", i.e.. the Great Spirit- the Absolute and the conditioned. (A)
346
Behold the twelve Adityas, the eight Vasus, the eleven Rudras,
the two Aśvins*, and the seven groups of seven Maruts; and also
behold, O Bhārata, many other marvels, wonders, that have never
been seen before i n this w o r l d o f m e n . by y o u or a n y o n e else.
1* ft gST^T ^ F ^ r c f a ^ f a II II
2. Sons of S»rya (the Sun-god) by Samjfia. (V.P. III. ii.7). They are the
physicians of the gods.
348
f 3 Ht WT% 5 ^ T O ^ I
s s N n r o < N T T «rc* - ^ m ^ II ^ n
3. The direct meaning of Yoga is " Union ". As such, the Viśva-rupa (Univer.
sal Form) in which is effected the " Union " of Iśvara with the manifold crea
tion is His Yoga. Or—one among the many other meanings of Yoga is "magic".
The One-without-a-second putting on the Māyā-form of Viśva-rapa enfolding
the manifold creation is the Magic of magics, and is therefore Yoga. Or—
it is Yoga also in the sense of being " a way to the Union with Ood (Atman,
Brahman) ", the sense in which most of the Chapters of the Glta are titled as
Yoga; since, in the Lord's own words (verse 54) knowing this Form itself confers
" entry into " Him.
Sañjaya uvāca—
Sañjaya said—
Aneka-vaktra-nayanam-anekādbhuta-darianam
Aneka-divyābharanam divyānekodyatāyudham
4. "Hari": (1) He who destroys the sin or (even) the transmigratory existence
(sa&sara) of beings, on merely being thought of; (2) He who is greenish in
colour V.S.Com. 359); .3) He who destroys samara with its cause (namely
avidya) (V.S. Com. 650). (A)
350
As also.
S^Wir ^TO?g f r a ^ ^ || w ||
Divya-mālyātnbara-dharam divya-gandhānulepanam
Sarvāścarya-mayam devam-anantam viśvato
mukham
to the God who had put on the Universal Form, he spoke with
palms joined, in respectful obeisance.
In what manner—manifesting his personal experience, namely,
that he was seeing that Universal Form which was shown by the
Lord—(did he speak)?
Arjuna uvgea—
Arjuna said—
15. I see all the gods, O God, in Thy body, and hosts
of all grades of beings; Brahmā, the Lord, seated on
the lotus-seat, and all the Rsis and celestial serpents.
/ see, directly perceive, all the gods, 0 God, in Thy body, and
hosts of all grades of beings, both inanimate and animate, of multi
farious forms; and what else?—Brahma, the Lord, the Four-faced
Lord of creatures, seated on the lotus-seat, seated on the Meru
the pericarp, in the middle of the Earth-lotus; and all the Rfis,
Vasistha and the rest, and celestial serpents, such as Vasuki, residing
in heaven.
/ see Thee of boundless form on every side, that is, the forms
(seen) are limitless everywhere, with manifold arms, bellies, mouths
and eyes; neither the end, termination, nor the middle, what lies
between the two extremities, nor also the beginning, of Thee do 1 see;
i.e. I do not sec the end of Thee, the Lord.nor do I see the middle,
nor again the beginning, O Lord of the Universe, O Universal
Form.
Moreover,
P—23
354
Moreover,
Anādi-madhyāntam-ananta-vīryam ananta-bāhum
śaśi-sūrya-netram
Paśyāmi tvām dipta-hutāśa-vaklram sva-tejasā
viśvam-idam tapantam
5. as has been said by the Lord Himself: " For the farm establishment of
dharma, I come into being " (IV-8). (A)
355
mwisfawftftwii fc mm for?* mb i
$P5Ī$S$ Jp*-rf«ra IR° ii
Dyāvā-prthivyor-idam-antaram hi vyāptam
tvayaikena diiaica sarvdh
Drstvādbhutaiii rapam-ugrain tavedam loka-trayam
pravyathitam mahitman
This space betwixt heaven and earth, namely, the " antariksa",
and all the quarters are filled by Thee alone, Who hast put on the
Universal Form; having seen this, Thy marvellous, astonishing.
and awful, fierce, form, the three worlds are trembling, frightened'
or agitated, O Great-souled One, O Thou of noble nature.
Verily into Thee are seen to enter these hosts of the gods, the
warriors now engaged in fighting, all of them being the hosts of
gods such as the Vasus and others, who have incarnated themselves
6
in human forms for lightening the earth's burden . Some of them
being in fear, extol Thee with joined palms, they being incapable
of fleeing even. (The commencement of the Mahābharata) War
being near and observing signs such as portents foreboding calamity,
and saying " May it be well for the world ", bands of great Rsis
and Siddhas praise Thee with abundant, complete, hymns.
And also,
Gandharva-yaksāsura-siddha-samghā viksante
tvām vismitāścaiva sarve
For,
Nabhah-sprśam dīptam-aneka-var am
n vyāttānanam
dīpta-viśala-netram
Drstvā hi tvām pravyathitāntarātmā dhnim na
vindāmi iamctm ca Visno
Why?
And, Thou
% f t r ^ ircnTH. s^i^+ww^l^tfa} i
(Thou) lickest up, tasteth, swallowing, taking in, all the worlds
on every side, with Thy flaming mouths, filling the whole world with
radiance. Moreover, Thy fierce rays, brilliant beams of heat a n d
light, are burning, causing distress, 0 Visnu, the All-pervading
One!
«ft w i g ^ r —
Śri Bhagavān-uvaca
while that shown to Duryodhana was a combination of the Vis u and Rudra
u
9. V r d d h a - k s a t r a , ruler of S i n d . A r j u n a c a u s e d t h e h e a d of J a y a d r a t h a t o
fall i n the l a p of V f d d h a - k s a t r a , w h o , u n a w a r e t h a t it w a s his o w n son's h e a d ,
i m m e d i a t e l y t h r e w it on t h e g r o u n d a n d t h e n c a u s e d t h e fall of h i s o w n head
as per a curse.
10. i.e. he was a l s o p o s s e s s e d of celestial w e a p o n s . (A)
365
•A
Sañjaya uvāca—
Sañjaya said—
12 The account of the war in the Maha-bharata shows that these four great
warriors named by the Lord could be done away with only by special steps
adopted by the Lord Himself.
13 A diadem (kiriia, possessing the radiance of the Sun, was placed on Arjuna's
head by Indra when he fought the Dānavās (vide M.B. VirataParvaXLlV-\7.)
Hence he got the name.
366
Arjuna said—
and hearing it. Or, the word ' sthāne' (' it is meet') may be
taken as qualifying the object: the Lord is the proper object of
delight and the like, for He is the Self of all and also the Friend
of all beings. So also, (the world) rejoices in, feels attachment
for, Thy praise; and that is also proper; the Lord is the fit object
of affection.
The reason for the Lord being the object of delight and the
like is now stated:
14. When the Rjksasas, who are a part of the universe, are of a different
nature from the rest, how can the (whole) universe be said to be delighted
and to rejoice? This doubt is thus answered. (A)
368
Thou art the Primal God, being the Creator of the universe,
the Purusa, lying in the body, Ancient; Thou alone art the Supreme
Refuge, that in which the entire universe is deposited during the
great deluge (Mahā-pralaya) and other periods. Moreover,
Thou art the Knower of the entirety of knowable things, and the
Knowable, that which is fit to be known; and the Supreme Abode-
namely the state of Visnu. By Thee is the entire universe per
vaded, O Thou of boundless Form, He for whose forms there is no
limit.
Moreover,
369
Vāyur-Yamo(A)gnir-Varunah Śaśāñkah
Prajāpatis-tvam Prapilāmahaśca
Naino namaste(a)stu sahasra-krtvah
punaśc abhūyo{a)pi namo namaste
Thou art Vāyu, and Yama, Agni, Varuna, the Lord of the waters,
the Moon (having a mark, "anka", resembling a hare "Śaśa"),
Prajāpati, (lord of creation) such as Kaśyapa, and the Great-grand
father, the Father of even the Grand-father Brahmā. Salutation t
And,
p—24
370
H?*T *T§tR \
3%fcl I *TT3T5 | ^%f% I
15. The 'he!' in the original (for ' O!') signifies an irreverential vocative in
the context.
371
Yaccāvahāsārtham-asatkrto(a)si vihrda-
śayyāsana-bhojanesu
Eko{d)thavāpyacyuta tat-samaksam tat-ksāmaye
tvātn-aham-apraineyam
Na tvat-samo(a)styabhyadliikah kuto(a)nyo
bkatraye(a)pyapratima-prabhāva
372
Thou art the Father, the Creator, of the world, the aggregate of
living beings, moving and unmoving; Thou art not merely the
Creator of the universe; Thou art to be adored by this world, for
1
Thou art the Greatest Guru *. How artThou the Greatest Guru?—
that is being stated: there exists none, who is even equal to Thee,
in all the three worlds. There cannot indeed be two Iśvaras
(Lords); for, if there be more than one Tśvara, the business
17
of running the universe would become a failure . So, there can
be none equal to Thee. Whence can there be another superior
1
to Thee, O Thou of power incomparable !—Thou, for whose valour,
glory, there is no likeness, and to whom belongs the supreme
majesty.
Because it is so,
pravyathitam mano me
Tadeva me darśaya deva rūpam pras%da deveśa
jagan-nivāsa
Srī Bhagavān-uvāca—
Having seen the Form of Mine, the Atman, you have truly
become a person who has attained all his ends—on this ground,
the Lord praises it (that vision):
Na veda-yajñādhyayanair-na dānair-na ca
kriyābhir-na tapobhir-ugraih
Evam-rūpah śakya aham nrloke drastum tvad-
anyena Kuru-pravira
48. Neither by the study of the Vedas and of the
sacrifices, nor by gifts, nor by rituals, nor by severe
austerities, can I be seen in this Form, in the world
of men, by any other than yourself, O great hero of
the Kurus!
18. Learned elders have held that adhyayana (study of the Vedas) ends with
'earning the text by rote; therefore it does not include an understanding of
the meaning and therefore the practical knowledge of the sacrifices. (A)
376
19
by Śruti etc.; nor also by severe austerities, such as the Cāndrāyana ,
can I be seen in this Form, the Universal Form that was manifested,
20
in the world of men, by any other than yourself , O great hero of
'he Kurusl
20. that is to say, by any one else, because he has not received My grace. (A)
377
Sañjaya uvāca—
Sañjaya said—
Arjuna uvāca—
Arjuna said—
ŚH Bhagavān-uvāca—
Very hard indeed it is to see this Form of Mine which you have
seen: it can be seen only with very great difficulty; even the Devas,
ever, at all times, long to behold this Form of Mine. The implica
tion is: though always desirous of seeing It, they have neither seen
It as you have done, nor arc they ever going to see It.
Why so?
mi ^ =r ^Rfr * ^ptt i
wr i^cftsrr syi srcsHfa *tf TO ii i\ n
379
Neither by the four Vedas, the $ k , the Yajus, the Sāma, and
the Atharva, nor by severe austerity, such as the Cāndrāyapa,
nor by gifts of cows, land, gold, and the like, nor by sacrifice or
worship, can 1 be seen in this Form, in the manner manifested by
Mc, and as you have seen Me.
NO
55. He who does work for Me, and has Me for his
goal, is devoted to Me, is free from attachment, and
is without hatred towards all creatures,—he comes to
Me, O Pāndava!
He who does work for Me, for My sake, and has Me for his
goal,: a servant does work for his master, but he does not look
r
upon that master as the highest goal to be reached by him afte
death; but this person who does work for Me regards Me alone
as the supreme goal; I am his supreme goal; so also, he is devoted
to Me, he serves (resorts to) Me alone in all manner of ways, with
his whole heart and soul; he is free from attachment, he has no
attachment or love for wealth, progeny, friends, wife, or kinsmen;
and he is without hatred towards all creatures, he bears no enmity
towards any of the creatures, even towards those who might have
caused extreme injury to him; he who is such a devotee of Mine>
comes to Me; I Myself being his supreme goal, nothing else can
24
ever be the destination he will reach . This is the desired teaching
offered by Me to you, O Pāniaval
ST^^ĪTTt ^ T O R ^ « f r f s a n ^ -
II iroftssqw II
( «T%*Jt»T:)
D VADAŚO(A)DHYĀ YAH
(BHAKTI- YOGAH)
CHAPTER - Xn
(WAY OF DEVOTION)
(Arjuna asks:) " In the chapters commencing from the second
and ending with that describing the Divine Glory (Chap. X),
the meditation of the Supreme Self (Parmātman), the Imperishable
(Aksara) Brahman, devoid of all attributes, has been taught. (As
distinguished from this teaching,) the worship of Thyself, the Lord
(Iśvara) associated with the condition (upādhi) of Sattva, Who has
1
the divine power of effecting all evolutionary process and the
capacity to know everything, has also b e e n taught here a n d there.
And in the Chapter (XI) treating of the Universal Form, Thy
Primal Form as īśvara, the Universal Form manifested as the
entire universe, has been disclosed by Thee for the very purpose
of Thy worship; and having disclosed that Form, Thou hast taught
me to do work for Thy sake and so on (XI.55). Therefore, desirous
of knowing which of these two alternatives is the better. I question
Thee (as follows)":
^ ^ n j w r a i M % %if^w: II \ II
Arjuna uvāca—
Arjuna said—
śn Bhagavān-uvāca—
Are not the others, then, the best of yogins?—Not so; just
hear what has to be said about them:
Ye tvaksaram-anirdeśyam-avyaktam paryupāsate
Sarvatraxam-acintyam ca kūtasthatn-acalam
dhruvam
3. But, those, who contemplate the Imperishable,
the Indefinable, the Unmanifested, the Omnipresent,
and the Unthinkable, the Unchangeable, the Im
movable, the Eternal,
4. Vide note 12, Chapter VIII.
385
(The sentence is completed in the next verse)
P—25
386
But,
ft ^sfTOī^ II II «A II
Kleśo{a)dhika-taras-tesāni-avyaktāsakta cetasārn
Avyaktā hi gatir-duhkham dehavadbhir-avāpyate
very hard for the embodied, those who have attachment for the body.
8
to reach; therefore , their trouble is greater.
What the mode of living of those who contemplate on the
Imperishable is, that we shall describe later on (verses 13 to 20).
But those who worship Me, resigning all actions in Me, the
īśvara (Lord), regarding Me as the Supreme Goal, meditating on,
contemplating, Me with single-minded Yoga, i.e. samadhi, stead
fastness of mind, having no other object (of worship) to hold on
to except the Self, the Lord in the Universal Form—
Universal Form, /, the Lord (īśvara), become, ere long, very quickly,
7
O Partita, the deliverer —From what? (From) out of the ocean
of mortal samsāra: samsāra (transmigratory existence) is associated
with death (mrtyu); and it is ocean-like, because it is very hard to
cross.
m srorara * w r t f t sfa
fori farc* I
Abhyase(a)pyasamartho(a)si mat-karma-paramo
bhava
Madartham-api karmāni kurvan-siddhim-avāpsyasi
If, again, you are unable to do even this, namely, being intent
on doing actions for My sake, then, taking refuge in Me, i.e. re-
nouncing in Me all the actions you engage in, and performing them
in that attitude, and then, do you abandon the fruit of all those
actions, self-controlled, with your mind subdued.
sreyo hi jñānam-abhyāsaj-jñānād-dhyānam
viśisyate
Dhyānāt-karma-phala-tyāgas-tyāgācchāntir-
anantaram
«^fro^rift^f ^ T R : *T $ fspr; II II
Santustah satatam yogi yatātmā drdha-niścayah
Mayyarpita-mano-buddhir-yo mad-bhaktahsame priyah
s q k W t ś ? n f # *TJ s ^ *r far: i m n
NO
13. svabhāva (nature): here refers to the body and the senses. (A)
394
3R%: iftfo ^ ī ^ t I
^WTfaqT'u" $t .T^Ttrs a *r far; n t$ n
Anapeksah iucir-daksa udāsino gata-vyathah
Sarvārambha-parityāgī yo mad-bhaktah sa me
priyah
Moreover,
He who is the same to foe and friend, and also in honour and
dishonour, when respected and when insulted; the same in cold
and heat; in pleasure and pain; free from attachment for objects of
any kind;
And also.
396
" Who is clad with anything, who is fed on any food, who lies
down anywhere, him the gods call a brāhmana (.MB.—Ś245-1?);
srafaffTprf ^ m r a ^«mt*-
( M*fa<£*4PÑ+ )
TRA YODAŚO(A)DffYĀYAH
PRAKRTI-PURUSA-VIVEKA- YOGA H
CHAPTER - XIII
(WAY OF D I S C R I M I N A T I N G MATTER
A N D SPIRIT)
^ 5 T | T % f a * T ^ H H?T TO II R II
401
P—26
402
" If here (in this life) one knows (the Self), the true (end of
life) is gained; if he does not know (the Self) here, great is the cala
mity." (Ke.U.5).
Also Smrti texts such as the following (from the Gtta itself) :
" Knowledge is enveloped in ignorance; hence d o beings get
deluded " ( V . 15). ;
" Even in this world has birth been conquered by them whose
mind rests in sameness" (V.19);
etc. do not pertain to the Self, they being the products of avidyā
(ignorance), in the same way as decay and death (which pertain
to the body).
Thus, there is no possibility for the doubt that even the least
trace of being a samsārin attaches to īśvara, the Lord, thc Ksetrajna,
though he exists in all ksetras. Surely, nowhere in ordinary life,
because they cannot exist (in the Self) of their own accord,—
13
they cannot be real. Consequently, the assumed hypothesis
is stultified.
12. thai the states of bondage and liberation are real states of the Self. (A)
13. That which has no beginning must be eternal, in the same way that the
Self is. (A)
14. That which has a real beginning must have an end, in the same way as a
piece of cloth. (A)
16. (The idea of) being an enjoyer is the result, and (the idea of) being the
agent is the cause. Or, the result is the body, and the cause is the adrfta (.karma
in subtle form, which produces that result.) (A)
409
identifying these two with the Self in the form ' I a m (such, and
s u c h ) ' . Verily, not even the extremely dull-witted, the insane,
and the like, see water and fire, or shadow and brightness, to be
the same; much less can a wise man. It is therefore plain t h a t the
Śāstra treating of injunctons and prohibitions is inapplicable
to him who sees the Self as different from the result a n d the cause.
Indeed, it is only when a person has duly carried out the in
junctions and prohibitions (of the Śāstra) that he acquires the
conviction that the Self is distinct from causes and results, a n d
not before. (Br.Sū. īīī-iv-26, 27). Therefore, it is settled t h a t
the Śāstra, comprising injunctions a n d prohibitions, applies only
to the not-wise.
17. The unwise man who identifies himself with them is governed by the
injunctions and prohibitions (of the gastra). (A)
25. He neither acts prompted by scriptural injunction; nor can it be said that
his withdrawal from activity is the consequence of (his consciously following
scriptural prohibition. (A)
412
Objector:—How?
8 0
N o w asks (the opponent):—Whose (to whom or to what)
11
is this avidyat
29. Being objects cognised, in the same manner as form etc. are, they cannot
inhere in the Self. (A)
30. In what follows, the opponent dvaitin (dualist) seeks to establish that the
Kfetrajaa is tainted with avidyā, while the proponent advaitin (non-dualist)
shows that the Ksetrajaa can have no connection with avidyā, which is cognised
by him and consequently must be distinct from him, the cogniser. The gloss
of Anandagiri is given below.
31. Avidyā, through which even mistaken notions are steadfastly main
tained, cannot be an independent entity. It cannot rest on Cit (Conscious
ness), because there is no (second) entity besides Cit; and because Cit is of
the nature of Knowledge ( Vidya), the opposite otavidyā, it cannot be the abode _
Therefore the opponent wishes to know where a vidyā rests.
414
3
Reply:—It is only there where it is seen *.
3
Objector:—Where (in what or whom) is it seen?*
Objector:—How?
32. The question may refer to either of two things: (i) whether avidya does
not need something else to rest on; or (ii) the particular entity whereon avidyā
rests. In the former case, there is no need for the question ; and hence the
reply. To explain: Avidyā must be an object of cognition, or it is not. If
it is an object of cognition, since it must be dependent on another, it should
be cognised as resting (or inhering) in something else. If on the other hand
avidyā be not an object of cognition, then, it being not manifest, how do you
know that avidyā exists at all?
33. The opponent perhaps meant to ask what the particular entity is wherein
avidya inheres. He makes this clear by the question.
34. Since avidyā is an object of cognition, and since the particular entity in
which it (apparently) inheres, namely the self, is established by one's own
experience, there is no occasion for the question; hence the reply. This reply
is further explained (in what follows) and made clear through an illustration in
the commentary.
t
h
arenJ s imnif Tife t 0 0 i n t S
° u t
- Mention and the subject illustrated
t h a t t h e
87
Reply:—He w h o has avidyā will (himself) get rid of i t .
40
Objector:—I d o k n o w ; but not through direct p e r c e p t i o n .
41
Reply:—if you k n o w t h e Self t h r o u g h inference , how can
you comprehend the relation (of the Self with avidya)! Surely
{t is not possible for you, the cogniser, t o comprehend your relal
tion with avidyā, the object of cognition, a t the same m o m e n t ( t h a t
you are the cogniser of avidyā); for (then) avidyā stands merely
43 4 3
as a n object cognised by the cogniser . A n d there cannot be
37. Since it is he who has avidya that has to rid himself of it, no one else need
make the effort.
38. Because it is myself who have avidyā, 1 myself should try to get rid of it.
39. The Advaitin expresses his opinion, namely," then, your question ("Whose
is this avidyāV) is nonsensical".
40. Though knowing myself to have avidyā, I do not see it through the percep
tion of any of the senses.
41. By the opponent's admission (that he knows, but not by direct perception .
it is taken that he knows his Self through inference, such as thus: " I must b e
42. There is no reason, however, for accepting any relation between the Self
and avidyā. Does the Self, the cogniser, himself cognise his own relationship
w ilh avidya"} Or, is there some other cogniser for it? The formsr cannot
be true. At the moment when the Self is in the position of cogniser with
respect to (his) avidyā, he grasps avidya as the object of cognition and the Self
functions as the cogniser. How then, can the Self, at the same time, be the
cogniser of the relationship of avidyā with himself since the same entity cannot
function both as the agent of an action and as the object thereof, simultaneously?
44. Since the Self cannot be the object of cognition for himself or for anybody
else, there is no evidence for any connection of him with avidyā. And, the
Self ever reveals himself, in experience (as the cogniser). Hence the conclusion.
45. Does cogniser-ship (of the Self) connote being the agent of the act of
cognition, or being of the nature of cognisance itself? The former cannot be,
because that is not acceptable. As for the latter, cogniser-ship being merely
a figurative ascription, there cannot be any blemish accruing therefrom. Such
figurative ascription in the absence of activity is illustrated by the example
(of the fire).
417
47
Reply:— T r u e , it does so follow; and w c shall show exactly
this when commenting on the verse, "It is indeed not possible
for a n embodied being to relinquish action entirely" (XVIII-11)..
And, wc shall expound this especially in the section summing up
the purport of the whole (Gitā-Śāstra while commenting on).
" H o w , he, who has reached such perfection, attains to Brahman,
that (which is the) supreme consummation of Knowledge, that
in brief, O son of Kuntī, learn from M e " (XVriI-50). We conclude
(the topic) for the present, as there is no need for further expatia-
tion.
Now is set down tins verse which begins, " A n d what that
ksetra is, and of what nature " . (XIII.3); it is a summary of the
import of this chapter o n the ksetra, beginning with the verse.
" This, the body " , etc. (XIII-1). For, it is indeed appropriate to
indicate before-hand, in brief, the subject-matter proposed to be
explained at length.
s ^ *rt aaraifcr n
P—27
418
The (five) "and" signify that all these aspects should be under-
stood together.
Rsibhir-bahudhā gītam-chandobhir-vividhaih
prthak
Brahma-sūtra-padaiścaiva hetwnadbhir-viniścitaih
48. such as the power of seeing, caused by the ' upādhV of the eye. (A)
419
To Arjuna, who has been made to look forward (to the teach-
ing), by (its) praise, the Lord says—
the word ' a n d ' ("ca") signifies that the (eight) different forms are
to be taken together.
The ten senses: the five senses, hearing and the others, which
are (known as) the 'buddhi-indriya's (senses o f knowledge) be
cause they produce knowledge, and the five ' karma-indriya's
(senses of action), speech, hand a n d the others, so called because
they execute action; all these (both these groups) make u p the
ten; and the one, the mind (manas), which is the eleventh, com
posed of t h o u g h t s a n d volition (sarhkalpa); arid the five objects
of sense, sound etc. All these, the Sārhkhyas (i.e. the adherents
of one of the six darśanas (Philosphies) called Sāmkhya) speak
50
of as the twenty-four principles (tattvas) .
Now, the Lord says that even those which the Vaiśesikas
(adherents of another darśana, going b y the name Vaiśesika) declare
as the inherent attributes of the Self (ātma-gunas) are merely the
attributes of ksetra (matter), a n d not of t h e Ksetrajña:
srorcto MltoiMftium I I 5 I I
Icchā dvesah sukham duhkham samghātaś-cetanā
dhrtih
Etat-ksetram samāsena savikāram-udāhrtam
6. Desire, hatred, pleasure, pain, the aggregate,
intelligence, fortitude;—the ksetra has been thus
briefly described with its modifications.
Desire is that which makes a m a n , w h o has experienced a n
object of pleasurable nature of a certain kind, o n again observing
a n object o f t h e s a m e kind, t o seize it as being conducive t o happi-
53. The exposition of the k^tra is for the purpose of creating indifference
J (yairagya) towards it; for only he who has become indifferent to it becomes
qualified to Knowledge. The ' modifications' refer to those of the individual
body (vyafti-dehd) and the ' aggregate ' to the cosmic body (sama ti-śarlrd). (A)
}
(Therefore), the Lord Himself describes the Ksetrajña with his
characteristic marks, in the section beginning from " T h a t which
has to be known , Ī shall d e s c r i b e " (XIII-12 to 17).
But now, the Lord lays down the complete means to that
Knowledge, denoted by ' humility' etc,,—on possessing which
one becomes qualified for, a n d entitled t o . the knowledge of that
Knowledge, and intent o n which the samnyāsin is said t o be a firm
devotee in the path of Knowledge,---which group (humility etc.),
being the means of obtaining Knowledge, is (itself) spoken of
(verse 11) as Knowledge (}ñānd)
3 T N T q f T I ^ *N ^ • T T C l f t f ' T O 11^11
Amānitvam-adambhitvam-ahiinsā ksāntir-ārjavam
Acaryopāsanam faucam sthairyam-ātma-vinigrahah
7. Humility; unpretentiousness; non-violence; for
bearance; uprighteness; service of the teacher; purity;
steadiness; self-control;
(The sentence is completed in verse II.)
As also,
And besides,
Asaktir-anabhisvangah putra-dāra-grhādhu
Nityam ca sama-cittatvam-istānistopapattisu
Also.
And also.
rr^Rfaft MITMUJH ^ S ? W II H H
Adhyātma-jñāna-nityatvam tattva-jñānārtha-
darianam
Etaj-jñānam-iti proktam-ajñānam yadato(a)nyathā
58, because, it is conducive to Knowledge. (A)
59 i e the Paramātman and the purport of the Mahāvākyas. (A). The
Mahā-vākyas arc the Upanisadic declarations about the identity of ftm (the
individual soul) and Brahman.
60. i.e. it is also a means to Knowledge. (A)
11. Constancy in spiritual knowledge; understand
ing the purpose of the knowledge of Truth;—all
this is declared to be Knowledge; and what is opposed
to this is ignorance.
All this, all that has been enumerated beginning from 'humility'
(verse 7) and ending with 'understanding the purpose of the know
ledge of T r u t h i s declared to be Knowledge, because it is conducive
to Knowledge. And what is opposed to this, the aforesaid (Know
ledge)—namely, the contraries, pride, hypocrisy, cruelty, intolerance,
crookedness, etc.—is ignorance. These (opposkes, also) should be
understood, in order that they may be avoided, as being the cause
of samsfira's persistence.
61. ' e t c . ' refers to the 'not-Self. Fixedness in discriminating (the Self
from the not-Self) leads to the understanding of the import of the Maha-vākyas.
(A)
427
3RTftw m ? II ^ II
Jñeyam-yat-tat-pravaksyāmi yaj-jñātvā{a)mrtam-
ainute
Anādimati-Param-Brahma na sat-tannāsad-ucyate
the question, and the reply which shows that a different entity is meant. (A>
63' The bahu-vrlhi compound 'anadimat' means 'having no tegjnnmg";
L in convoying that meaning, the (possessive) 'mat' has Wjfeg»
because the word ' anādi' itself gives the same meaning. (A). See Note
Chapter X.
different meaing: It (Brahman) is mat-para ("absorbed in M e " ) ,
because I, called Vāsudeva, a m Its supreme Śakti (Power).
(Against this, we say:) True, superfluity might be avoided in that
manner, provided the suggested interpretation were possible;
but the interpretation is incompatible, because it is intended that
Brahman should be made understood only by denying It all
specific attributes, by declaring: " It is not said to be 'sat' or 'asat' " .
64
And, to declare Brahman as possessed of a special S a k t i and (at
the same time) as devoid of specific attributes is self-contradictory.
Therefore, even though the 'bahu-vrlhi" gives the same meaning
(as without the ' m a t ' ) , (it should be understood that) the 'mat'
has been employed for completing the verse-form (according
to prosodic rules).
64. To describe Brahman as being absorbed in Vjsudeva can only mean that
the Attributeless is absorbed in the Attributed, and it is 'Sakti (Power' that is
the source for all the attributes.
65. The expression in the text literally means ' girded up the loins".
429
tradiction to say that 'It is the knowable and (at the same time)
that 'It cannot be spoken of as existent'.
66. If not, there is no escape from the conclusion that Brahman is undoin-
able. (A)
67. And so, it is not acceptable as authority, since what is acceptable as
authoritative should not contradict itself. (A)
68. The sacrifice referred to is for attaining the fruit in the next world.
430
70. It does not really mean what it says, and is therefore no authority in
itself. (A) (Ariha-vūda is not a vidhi (rule or injunction) but just an ex
planatory statement coupled with legends and illustrations, recommending
a vidhi.)
71. Srutl denies to Brahman race (gotrd), colour (yar^a) etc. (A) (Afu.I.1.6)
mukham
Sarvatah śrutimaUoke sarvam-āvrtya ththati
13. With hands and feet everywhere, with eyes and
heads and mouths everywhere, with ears everywhere,
That exists, enveloping all in the universe.
73. That which is devoid of all characteristics and is beyond the reach of
speech and thought cannot be perceived (comprehended); and everything
that is perceived (comprehended or experienced) is of the nature contrary
(to that stated): so Brahman must be a non-entity ( f # (A)
74 The lord shows that Brahman exists (1) as the Inner Self (pratyak)
(2) as that which is the origin of the activity of the senses etc (3) as that
which imparts an existence (sattd) and the capacity to manifest itself
to all S t y which is the product of imagination, and (4) as being the Lord
of the universe flśvara). (A)
75.
a . n t l e n ^
areT _
S S E S i X h a v e behind it the self-conscous principle which presides
and directs. (&)
432
Every-where (at all places and times) hands, feet, etc., which
are comprehended as limbs of all bodies, function in their respective
spheres of activity (only) in consequence of the Power of the
7
Knowable "; and as such they serve as evidence (marks) of the
existence of the Knowable; and they are spoken of as belonging
t o the Knowable only figuratively. The rest should also be
interpreted similarly: in the manner that the Knowable is with
hands a n d feet everywhere, It is with eyes and heads and mouths
11
everywhere, with ears, the organs of hearing, everywhere" . That
exists, enveloping, completely pervading, all, in the universe, the
entirety of animal creation.
Sarvendriya-gunābhāsam sarvendriya-vivarjitam
Asaktam sarva-bhrccaiva nirgunam gum bhoktr ca
76. The Power (Śakti) of the Knowable (i.e. Brahman) is the capacity of
inducing the activity of the limbs etc. by Its mere Presence. (A)
77. The mention of eyes and cars is indicative of the other senses of knowledge;
and that of hands, feet, and mouths, of the other organs of action; we have
also to include the mind (maiias) and the intellect (buddlii). (A)
433
P—28
435
80
Reply:—True, It manifests as everything; but It is subtle ,
like ākāśa (space). Therefore, because It is subtle in Its natural
form, //, though 'Knowable', is incomprehensible to the ignorant,
the un-enlightened. But to the enlightened, It is ever known, in
accordance with scriptural authorities such as the following—
Also—
^ 3 # T Jife^r swPraiT ^ II ^ II
Reply:—No.
81. Brahman, the Knowable, does exist as the illuminator of the sun etc.,
as also of the intellect (buddhi) etc. (A)
437
82. The lower Prakrti of the Lord is here spoken of as Prakrti; and the higher
the jtva (the principle of consciousness) as Purufa. (A)
439
88
Some explain anādi as a tat-purusa samāsa , (na-ādi), mean
ing "not-cause" (origin). They hold that only by such a n inter
pretation can īśvara being the cause (of all) be established; and
that if, on the contrary, P r a k r t i and Purusa be eternal, the universe
would be their creation, and the creator-ship of the universe will
not be the Lord's.
How?
87. The five organs of knowledge, the five organs of action, manas, buddhi
and ahanjkara.CA)
441
88
are at once cause as well as effect") are spoken of as the cause .
In the production of these, P r a k r t i is said to be the cause, indeed
as being their originator.
Or—the body, the eye, manas, buddhi, and the Self (Atman)
are all seers; of these, the body is the external seer; proceeding
from it, the innermost and inwardly nearest seer is the Self (Pratya-
gātman), beyond Whom there is no seer further inward; H e being
the nearest ( " u p a " ) seer ("dra§tā") is referred t o as u p a d r a s t ā . "
(Looker-on). Or—since he takes note of everything, like the
upadrastā in a sacrifice, He is called " u p a d r a s t ā . "
97. When those performing actions of their own accord are engaged in action,
the feeling of satisfaction (paritosā), on the part of another who is by their
side at those actions is assent (anumanana); and that itself is approval (anu-
modatia); and he who gives such ' approval' by his mere presence is the ' per
mitter ' (anumantā). (A)
445
H e is the Great Lord, because being the Self of all and being
independent, He is at once Great, as well as the Lord.
The following verse speaks of the person who knows the Self
as described above:
The import is: Need it be said that the Wise-man who conforms
to his prescribed duties is not b o r n a g a i n ?
101. i.e. whether he may be performing the prescribed duties or the prohibited
actions. (A)
447
even as with respect to the actions which have begun to yield their
frutt, giving rise to the current birth; and we see no distinction
between the different classes of actions™. Therefore,the three
classes of actions should -give rise to three births; or all of them
combined may give rise to a single birth"*. Otherwise, by suppos
ing that what has been done could be annihilated, there would be
10
want of faith everywhere, and Scripture would become futile '.
Therefore, it is not proper to say that "he is not born again".
" F o r him there is delay only so long (as he is not released from
the body)" (CA.VI.xiv.2);
"All his actions are burnt away, like the tuft of the tykā reed
(thrown into the fire)" (CA.V.xxiv.3).
Here (in the Glta) also, the burning away of all actions has
been taught in the passage, " As blazing fire reduces wood to
102. All actions {karmas), being the products of ajnāna, are equally opposed
to Knowledge; therefore it is no use making a distinction on the ground that
some actions have already begun to yield their fruit, whereas the others have
not. (A). Usually it is held that only that portion of karma which is called
" Prārabdha ", viz., the karma that has already commenced giving fruits in
the current birth, continues to run its entire course, even after the down of
Knowledge; and that the heap of karma done after tha dawn of Knowledge,
called " Āgāmi", and the accumulation of such of those karmas of the past
several births as have not come into force in the current birth, and called
" Sa«cita ", are annihilated at the dawn of Knowledge.
103. All the three classes of actions, being those which have not begun to
yield their fruits, can be considered as of the same variety. (A)
104 ' Want of faith' is ' indecision' as to whether action would yield fruit;
•everywhere' includes even actions which have begun to operate; fut.hty
of Scripture • (i.e. of the karma-kā^a), because aettons pre*, .bed by Sc ipture
willnouive rise to the (future) birth (in which to enjoy the prom.sed frutt). (A)
448
l o s
ashes" etc. (IV.37); a n d will again be tuahgt later o n . A n d t h s s
stands to reason as well; for, only such acts as are caused by the
seeds of evil such as ignorance (avidyā), desire (kātna), etc. bring
106
a b o u t future b i r t h s . Here (in the Glta) also, the Lord has
here a n d there stated that those actions (alone) performed with
egoism a n d the desire (for fruit) bring a b o u t results, but not others.
Elsewhere also it is stated:
105. The instruction to ' relinquish all dharmas ' {XVM. 66) shows that
Knowledge burns away all actions. (A)
106. For the un-illumined, the kltśas, viz., avidya, asmiia, raga, deveta. and
abhinivesa (vide note 12 in Chap. VIII), constitute the seeds of all evil. What
ever acts of dharma and adharma are occasioned by them, all such acts bring
about future birth. But the actions of the illumined person, for whom the
seeds of kleia have been burnt by Wisdom, have merely the semblance (prati-
bhOsd) of the form of activity; and they cannot bring about a body, since they
have lost the capacity to function effectively, even as a cloth which has been
burnt. (A)
107. since such actions are, even at the moment of their origin, devoured
by their enemy (Knowledge). (A)
449
P—29
450
111. These are the highest class of aspirants (uttama-adhikārins) who, con
forming to meditation, behold the Self to be the same as the Paramātman. (A)
s
112. Sflrhkya ' knowledge arising through the exercise of reason (yicārd);
that knowledge, being the means to Yoga, is of the same class and is (figu
ratively) spoken of as Yoga. (A). Here Sāthkhya-yoga stands for one of the
six darianas and not for the Path of Knowledge (Jflāna) as in Chap. II etc..
A16. This is how the lowest class of aspirants proceed on the pattVto moksa. (A)
452
W^^Trafefe «rra^T II ^ II
Yāvat-samjāyate kiñcit-sattvam sthāvara-
jañgamam
Ksetra-kselrajña-samyogāt-tad-viddhi
Bharatarsabha
117 Because every being is born from the connection of the ksetra and the
Ksetrajna, therefore no being does exist apart from the Supreme Self who is
identical with the Ksetrajna; and hence the knowledge of the identity (of the
Kfetrajaa with the Supreme Self) c a n alone lead to mok a—this is the impor
}
118, 119. The nature of the Ksetrajna has been stated in verse 22; and the
form of the ksetra in verses 5 and 6. (A)
120. The mention of several illustrations indicates that the ksetra appears
in"various modes. (A)
121. 'and the like' refers to the effects (sa,hskāras) of avidyā or false knowledge
(mithyā-jnāna). (A)
454
124
Objection:—The entire world s e e s ; why this discrimination. ?
He injures not, destroys not, the self by the self, his own self
by himself; and therefore, by that non-injury (to his own self),
210
he reaches the Supreme, the highest, Goal, namely m o k s a .
The Lord once more expounds the very same Plenary Know
131
ledge in different w o r d s .
129. Qualities: being happy, unhappy etc. Actions: good and evil deeds (A)
130. The reference is to the Pradhāna, the Prakrti of the Sāihkhyas. (A)
131. In order to dispel the supposition that Prak ti and its modifications
r
are absolutely distinct from the Purusa, as held by the Sārfiklwas. (A)
458
culars (yiiesas), has derived its being from the all-perfect Self, he sees its essential
unity with the Self. (A)
A
nāditvān-nirgumtvāt-paramātmā{a)yam-avyayah
Śanrastho{a)pi Kaimteya na karoti na lipyate
31. Being without beginning, and devoid of gums,
this Supreme Self, immutable, though existing in the
body, O son of Kuntf, neither acts nor is tainted.
Being without beginning: (the Self) has no beginning, no cause.
T h a t which has a cause undergoes destruction of itself (of its own
form); but This (the Self) docs not perish, because, as being without
cause, He is devoid of parts. Moreover, being devoid of gunas,
This (the Self) does not perish (deteriorate); for, only that which
has qualities (gunas) perishes (deteriorates) owing to the loss of its
qualities. Thus, this Supreme Self is immutable, is not subject
to destruction (change). Wherefore it is so, therefore, though
existing in the body, because the Self is perceived as located in
bodies, He is said to exist in the body,—yet, He neither acts;
a n d because He does not act, nor is He tainted, affected by t h e
fruit (of action).
Reply -—As to this objection, the Lord Himself has given the
reply: " B u t it is Nature that acts" 136
(V.14) . The common talk
135. If Iśvara be the agent and the enjoyer, He cannot be the īśvara, any
more than ourselves. (A)
136 The Lord's teaching must be accepted as true, because agency and enjoy
ment are falsely ascribed through avidyā to the Supreme who is in reality the
non-doer and non-enjoyer. (A)
460
Like what does He (the Self) not act and is not tainted? The
Lord gives an example:
138. The Lord now states the reason, that, being the cogniser, the Self cannot
have the attributes of the cognised. (A)
461
Ksetra-ksetrajñayor-evam-antaram jñāna-caksusā
Bhūta-prakrti-moksam ca ye vidur-yānti te param
189
difference , between the ksetra and the Ksetrajna, exactly as
narrated, and also the abandoning, reduction to a nullity, of the
Prakfti of beings, the material cause of beings, known as Avyakta,
of the form of Avidyā,—they go to the Supreme, the Supreme
Reality, B r a h m a n : they d o not take a body again.
sr&f^TPTt ^ « U I I ^ «ft$wrr5ft-
139. The unchangeable nature etc. of the one, (.Ksetrajna), and the mutability
etc. of the other (ksetra). (A)
II ^ i I ^ s s ^ T O II
(gimfwiRtai)
CATURDAŚO(A)DHYĀYAH
(GUNA-TRA YA-VIBIIĀGA-YOOAH)
CHAPTER - XIV
(THE WAY OF DISCRIMINATING THE
1
THREE GUNAS )
It has been stated that all that has birth is produced by the
union of the ksetra and the Ksetrajña (XIII.26). H o w does it
happen? To explain this, the (present) chapter is begun.
Or, (the chapter is begun) for showing that the ksetra and the
Ksetrajña, b o t h dependent on īśvara—not independent in them
selves as held by the Sāmkhyas—, -form the cause of the universe.
It has (also) been stated that the dwelling (of the Purusa) in Prakrti
and (his) attachment to the Gunas is the cause o f (his) samsāra
(XIII.21). In what Gunas a n d in what manner is that attachment?
And what are the Gunas? And how d o they bind (him)? In
what manner is release from the Gunas to be secured? W h a t
are the characteristics of the liberated person?—With a view to
answering these questions also (the chapter is begun by the Lord).
The Lord now explains what sort of union of the ksetra and
the Ksetrajna constitutes the cause of all beings:
3 ' Likeness ' could not have been intended here, for the Lord is here men
tioning the fruit of Knowledge; and ' likeness • is the fruit of dhyana. and not
that of Knowledge. (A)
P-30
466
In that womb, the great Brahman. / place the germ, the seed
of the birth of Hiranya-garbha, the seed which is the cause of the
birth of all beings. I am Iśvara, who possesses the two capacities
(śaktis), the two prakrtis (modes), namely the ksetra and the
Ksetrajna; and I unite the Ksetrajna,—who follows the nature
of the upādhis, namely avidyā (nescience), kāma (desire), and
karman (action),—with the ksetra.
And, being, born of Prakrti, the Lord's Māyā, they bind fast
4 6 1
as it were , the embodied being , the indestructible in the body
The indestructibility of the (Soul, i.e.,) Self has (already) been
declared in the verse, "Being without beginning" etc. (XIII.31).
4. Rūpa (form) etc. are qualities (Gu as) inhering in substances (dravya).
v
But Sattva. Rajas, and Tamus, constitute Prakrti and are the bases of all sub
stances, and they cannot therefore be said to be attributes or qualities inhering
in substances (as opposed to the substances). (A). The three Gunas of
Prakrti (though so-termed) are not to be confused with the gunas which arc
mentioned as one of the categories (paaarthas) in the Vaiśe,ika system of philo
sophy.
5. They show up the Self as being affected by their own modifications. (Ā)
6. The possessor of the body who thinks that the body is himself (A).
7. The soul is in fact immutable, but such is the potency of Māyā that he
appears to be bound. (A)
468
7tarasattvam nirmalatvāt-prakāśakam-anāmayam
Sukha-sahgena badhnāti jñāna-sañgena cānagha
6. Of these, Sattva, which being stainless is luminous
and free from evil, binds, by the attachment to happi
ness and by the attachment to knowledge, O sinless
one.
Of these, Sattva and the rest, the characteristics of Sattva
arc thus stated: being stainless like a crystal of quartz (sphatika).
8
It is luminous, and free from evil , free from trouble. And ist
binds fast: how? —by the attachment to happiness", by bringing
about the union of the subject, the Self, with the object, namely
happiness, by making him feel " I a m h a p p y " . But this union
with happiness is only a n illusion; it is avidyā. F o r no attribute
of a n object can indeed pertain to the subject; and the Lord has
declared that all the attributes, from 'desire ' to 'fortitude' (XIII.6)
pertain only to the ksetra, the object. Wherefore, it is only through
avidyā, which is superimposed as a n attribute (dharma) of the
Self, in the form of the want of discrimination of the object from
the subject, that Sattva causes the Self to be in union as it were
with liappiness, which docs not form his essential n a t u r e ; it makes
him appear as if he were addicted (to happiness); it causes him,
who is devoid of (contact with) happiness, appear like one feeling
happy. And in like manner, (Sattva binds the Self) by attach
ment to knowledge. Being spoken of along with happiness, 'know
ledge ' (here) refers to a n attribute of the ksetra (Matter) alone,
10
namely of the antah-karana, and not of the Self . If it were a n
samudbhavam
Tan-nibadhnāti Kaunteya karma-sañgena dehinam
Lobhah-pravrttir-ārāmbhah karmanām-aśamah
sprhā
Rajasyetāni jāycmte vivrddhe Bharatarsabha
sr.TT^Tt# W t S | T H . f a ^ II | « II
Sattvāt-sañjāyate jñānam rajaso lobha eva ca
Pramāda-mohau tamaso bhavato(a)jñānam-eva ca
Moreover,
Arjuna uvāca—
Kair-liñgais-trīn-gunān-etān-atīto bhavati prabho
Kim-acārah katham caitāms-trīn-gunān-ativartate
Arjuna said:
22. Sattva and other gupis. which appear as all evils (anartha), constitute
Maya, which is the upādhi. (A)
23. What is asked for is about the means to be resorted to for attaining t he
2
conduct *, and how, by what means, does he pass beyond these
three gunas?
4 v
Śrī Bhagavān-uvāca—
Prakāśam ca pravrttim ca moham-eva ca Pāndava
Na dvesti sampravrttāni na nivrttāni kañksati
He, the knower of the Self, the sarhnyāsin, who, sitting like
one unconcerned, like a neutral person who does not take any
side, and adhering to the p a t h " which is the means for going
beyond the gunas, is moved not by the gunas, does not get shaken
25 Well perceiving that the effects of the Gunas do not pertain to the Self,
he neither gets afflicted by them nor longs for them, by imagining them to be
unfavourable or favourable to himself. (A)
26. namely. Self-knowledge. (A)
480
27
from his position, that of discernment . The Lord makes this
clear (by what follows): who, knowing that the gunas, transforming
themselves in the forms of the effect (body), the instruments (senses),
and the sense-objects, operate, each on the others, merely stays
18
firm,—The grammatical form in " P a r a s m a i p a d a " has been
used to preserve the metrical form.
Also.
27. The Knower of the Self, who remains with the awareness of the i m
mutability of the Self, is rid of the idea of his being an agent (of action) and
ceases to engage himself in activity. (A)
28. One of the two voices in which verbs in Sanskrit are conjugated. It is
the " voice for another ", whereas, the other voice Ātmmcpada is the " voice
for oneself ". Avatisthati(in Parasuraipadd) has been used instead of Avatitshate
l
o fit in with prosodic rule.
29. His ' engaging in action' is merely the continuation of activity (in the
eyes of others), which (for him) is not his. (A)
30. that is, remains immutable. (A)
482
33
H o w can it be so? —this is answered:
Brahmano hi pratisthā(a)ham-amftasyāvyayasya ca
Śāśvatasya ca dharmasya sukhasyaikāntikasya ca
27. For I am the Abode of Brahman, the Immortal,
and the Immutable, and the Ever-lasting, the Dharma,
and the Absolute Bliss.
32. Bhakti is supreme love (paranm-prema); and it is Yoga, since it leads
to union with the Supreme. Always contemplating the Lord, without allow
ing the mind to be distracted otherwise, is serving Him by Bhakti-yoga.
Through the Lord's grace, such a person is blessed with (Right) Plenary Know
ledge, and becomes Brahman, while still alive. (A)
33. i.e. how can the enlightened person be himself Brahman? (A)
483
II w ^ s s q T q : ii
(g#Tīn*rm:)
PAÑCADAŚO(A)DHYĀYAH
(PURUSOTTAMA YOGAH)
CHAPTER - XV
^stfs *m m\fa *N * W ^ H ii I ii
Śrt Bhagavān-uvāca—
Urdhva-mūlam-adhah-śākham-aśvattham prāhur-
avyayam
Chandāthsi yasya parnāni yas-tam veda sa veda-vit
1. T h e cause o f bondage (sartisāra) is s p o k e n o f as a tree, t o s h o w that it can
be destroyed (like a tree). (A)
486
" The eternal tree of Brahman* has sprung up from the root,
" A v y a k t a " (the Unmanifested); and it has developed by the
strength of the very same Avyakta. Its trunk is buddhi, and its
hollows are the apertures of the senses; its branches are the Great
Elements, its leaves are the sense-objects; its fair flowers are dharma
and a d h a r m a ; it yeilds the fruits of pleasure and pain; and it p r o
vides livelihood to all creatures. And it is the resort of Brahman,
8
wherein Brahman acts eternally . Cutting off and splitting this
tree with the supreme sword of Knowledge* and then attaining to
the bliss of the Self, one does not come back again therefrom"
(M.B. Aśv. 47, 12-15) and so on.
And that tree, the illusory sarhsāra, with roots above, they
speak of as branching below.. M a h a t (the G r e a t : Intellect),
Ahamkara (Egoism), the Tan-mātras (Elemental Essences), etc.,
which form its branches as it were, extend downwards; a n d there
fore the tree is spoken of as branching below.
He who knows it, the tree of sarhsāra and its Root, as described
above, is a Veda-knower, one who has known the Teaching of
the Vedas. Verily, there is nothing, not even an iota, which
remains to be known, beyond this tree of samsāra and its R o o t ;
therefore, he who knows this Teaching of the Vedas is all-knowing—
thus the Lord extols the knowledge of the tree and its Root*.
7. From the root ' chad', to cover, to protect. (A). " Chandas" is the
word used for the Veda in the text here.
8 The karma-kātidas of the Vedas describe the fruits of actions, namely,
the ascent and the descent of the soul, and arc full of anha-vādas (explanations).
Thereby they protect the tree of sa sara and cover up the defects inherent
m
in it. (A)
9. On knowing the tree of samara and its Root it is possible to discard
the non-Root and extract the Root alone and realise It; and one should_str ve
for this. This is the object in praising the knowledge of the tree and the
Root. (A)
488
10. The feelings of attachment, aversion, etc., are ever present in the liAga-
śarfras (subtle bodies) of all. (A)
11. Only when one has a human body, such as that of a Brahman etc., does
he become fitted for the uninterrupted performance of karma. (A)
489
f^ra^wttlT S T S M k M p M l ftft<M<M*n: I
22. It has been established there that the jiva is in truth not a portion of,
but that he is the same as, the Supreme Self. (A)
23. The doubt that, if the jiva is only imagined as a portion of the Supreme
Self and is in fact identical with the Supreme Self there cannot be subjection to
satksāra or passing out of it for him, is now answered. (A)
494
with him and goes. Like what, is stated: as the wind takes the
scents with it from their seats, namely, flowers and the like.
^ferosf* TO firnigq%*ft II II
Śrotram caksuh sparśanam ca rasanarn ghrānam eva ca
Adhisthāya manaścāyam visayān-upasevate
v i t r e i f*?TrT cTTfif en j j o r r f c ^ I
Utkrāmantam sthitam
vāpi bhuñjānam vā
gunānvitam
Vimūdhā nānupaśyanti paśyanti jñāna-caksusah
" A n d so, misery is their l o t " : thus, the Lord pities them.
On the other hand, those who have the eye of wisdom, produced
85
by the true source of Knowledge , i.e. they who possess clear
vision, they (alone) see him.
^cftsnr^dIrHRT qR q ^ J ^ T ^ T ! II ^ II
Yatanto yoginaścainam paśyantyātmanyavasthitam
Yatanto{a)pyakrtātmāno nainam paśycmtyacetasah
11. The yogis, striving (for perfection) behold Him
dwelling in themselves; but the un-refined and un
intelligent, even though striving, sec Him not.
The yogis, those with calm a n d concentrated minds, striving,
26
making effort (for perfection), behold Him, the Self under dis
cussion, dwelling in themselves, in their own intellect (buddhi):
they perceive H i m directly, " T h i s I a m " . But the un-refined,
those whose mind has n o t been purified by religious austerity and
conquest of the senses, w h o have not desisted from evil conduct,
and whose pride has not been extinguished, and unintelligent,
devoid of discrimination, even though striving with the aid of the
proper means t o knowledge such as t h e scriptures (śāstra), see
Him not."
24. Though the Atman is the most proximate and therefore easily perceiv
able, yet all do not see Him, because of their complete subservience to sense-
objects. (A)
25. The means to Knowledge, namely Scripture (Śāstra) aided by the science
of logic (nyāya) is meant.
26. by taking to hearing (iravapa) and reflection (manarta). (A)
27 For those whose mind is impure and who ate therefore wanting in dis
crimination (between the permanent and the impermanent), the study of scrip
tures and the rest will not be fruitful. (A)
With a view to teaching that the Goal—which even the lumi
naries such as Fire (Agni) a n d the Sun, the illuminators of all
objects, cannot make manifest; which having been found, seekers
of liberation never more turn back to samsāra; of which the fivas
(individual souls) are but aspects (parts) manifested in conformity
to the limiñng adjuncts (upādhis), even as the space in a pot (ghatā-
kāia) etc. are of (the all-pervading) Space (Ākāsd)— is the Self of
all and the Subject of all experience, the Lord speaks of Its magni
ficence, concisely in the (following) four verses.
28. This interpretation brings out that Brahman, Who is Cit (Consciousness)
is the Self of all; it is only the Light of Brahman-Intelligence (Brahma-caitanya-
jyotis), which is present in different places like the Sun, that illumines
all objects. (A)
29. This interpretation refers to Brahman being the Intelligence (Cit) in every
thing since He is Omniscient (sarvajaa)- (A)
497
Also,
P—32
498
A n d besides,
Further,
31. see IV.29. ' Association' refers to the fire in the stomach being kindled
by Prāna. (A)
32. Incidentally, the contemplation of Vaiśvānara in the eater and of Soma
in the food, at the time of eating is taught here; and it is stated that to the eater
who so contemplates the whole universe, constituting the eater and the food
to be Agni-Soma, no defilement caused by (impure) food attaches. (A)
499
e
An epitome of the grandeur of the Blessed Lord, īśvara, called
9
Nārāyana, as manifested through distinguished upādhis* , has been
given in the preceding verses beginning from. "The Light which
33. as the Witness of all that is good and evil in their hearts (buddhi). (A)
34. from Brahmā (the Creator) to the termite. (A)
35. Who presides over all actions and is the stage-manager (satra-dhdra)
directing the machine (yanlra) that is the universe. (A)
36. ' Memory ' is the recollection of what was experienced in past births;
• perception ' is the cognition of things remote in space, time, and nature
(svahhāva). (A)
17 thus refuting the possible doubt that the Vedanta is the production of the
Lord (pauweyatva). (A). The Vedas (and therefore the Vedanta too) ar e
39. The following verses do not merely determine the true nature of the Self
which is Absolute; they also set out the aim of the entire Gitāiāstra. (A)
40. They are not actually Purusa, but are spoken of as such, since they are the
upādhis of the Purusa. (A)
Yasmāt-ksaram-atīto(a)ham-aksarād-api cottamah
Ato(d)smi loke vede ca prathitah Purusottamah
18. Wherefore I transcend the Perishable and am
above even the Imperishable, therefore am I celebrated
in the world and in the Veda as Purusottama (the
Highest Purusa).
Wherefore I transcend the Perishable, namely the tree that is
the illusion of samsāra, named Aśvattha. and am above, superior
in the highest degree to, or farthest beyond, even the Imperishable
which constitutes the seed of the tree of samsāra, therefore, because
I am superior to both the Perishable and the Imperishable, am I
celebrated, praised, in the world and in the Veda as Purusottama,
the Highest Purusa. It is thus that the world of devotees knows
Me. And poets incorporate this name in their poems and other
compositions; they sing My praise by this appellation of " P u r u
sottama".
And now, this fruit, which accrues to him who knows the Self
as defined above, is stated:
44. the idea that the body and the rest arc himself and are his possessions. (A)
irarfaqmi tfarcrret
48. Its (the Teaching in this Chapter) title to be called a Sāstra is not derived
merely by its being an epitome of the entire teaching of the CUā-Śāstra; it is
but proper to designate it a Śāstra, because the whole teaching of the Veda
as well is concluded herein. (A)
II teuTss^rrc; II
(tfaigtwiwpwta:)
SODAśO(A)DHYĀYAH
(DAIVĀSURA-SAMPA T- VIBHĀGA- YOGAH)
CHAPTER - XVI
^ ^^^ S M ^ T \\ \ \\
Śrī Bhagavān-uvāca
Abhayain sattva-samśuddhir-jMna-yoga-vyavasthitih
Dānam damaśca yajñāśca svādhyāyas-tapa ārjavam
1. The latent impressions (yāsanās), inferable from actions, and spoken of
in XV.2 as the secondary roots of the tree of samsāra. manifest themselves in
the bodies of men, in accordance with the karma of previous births, in the three
natures (prakrti)—Divine and the rest, respectively the sārtvic, the rūjusic and
the tSmasic. (A)
507
2
Fearlessness, absence of timidity (i.e. courage) ; purity of
heart, purity of the inner-organ (antah-karana), abandonment of
3 4
deception , dissimulation , falsehood*, and the like*,—that is to
say, conducting oneself in his affairs with honesty; steadfastness
in knowledge, in the understanding of the signification of matters
such as the Self from Scripture and the teacher, and in Yoga, in
making what has been so understood become the object of personal
experience, by one-pointed attention through withdrawal of the
8
senses etc. T h i s ' constitutes the Divine or sāttvic sampad , of the
first rank.
Also,
«pn 1 j N # 3 ^ frU^iftdH. II R II
Ahimsā satyam-akrodhas-tyāgah śāntir-apaiśunam
Day a bhūtesvaloluptvam mārdavam hrīr-acāpalam
And also—
the devas (gods), that is t o say, one who is worthy of the glory
of devas, who is destined to be blessed,—0 Bhārata.
m 3j*t w ii * ii
Daivī sampad-vimoksāya nibandhāyāsuri matā
Mā śucah sampadam daivim-abhijāto(a)si Pāndava
5. The divine lot is deemed for liberation, the
demoniac for bondage. Grieve not, O Pāndava,
you are born for a divine lot.
11. ' dharma-dhvajitvam ': literally, hoisting the flag of religion; that is to say,
showing off one's religiosity. See v. 17.
12. vide ' absence of pride •' in v. 3.
511
Also,
3Tq<Vf<.«\d fr^MWM^+^ II 5 II
Asatyam-apratUtham te jagad-āhur-antśvaram
Aparaspara-sambhūtam kim-anyat-kāma-haitukam
it in accordance with dharma and a d h a r m a " ; and so, they say that
the universe is without a God. "Moreover, the entire universe
is brought about by mutual union of woman and man, prompted
by lust; it has therefore only lust for its cause; what else can be
the cause of the universe? There is no other cause whatever, in
visible, such as d h a r m a and adharma. Carnal gratification is
alone the cause of all living beings": such is the view of the Lokāy-
atikas (materialists; atheists).
P—33
hypocrisy, pride, and arrogance, holding improper
resolves through delusion, they set about their work
with unholy determination.
Resorting, holding on, to insatiable desires, peculiar wishes
hard of fulfilment, possessed of hypocrisy, pride, and arrogance,
holding, taking, improper resolves, unwholesome decisions, through
delusion, lack of judgment, they set about their work in the world
with unholy determination, wicked resolve.
Moreover,
^WMtommOTrfcfcrM^rart www
Cintām-aparimeyām ca pralayāntām-upāśritāh
Kāmopabhoga-paramā etāvad-iti niścitāh
15
cares whose limit is incapable of measurement , that is to say,
always full of anxiety, with the gratification of desire, the enjoyment
of objects of desire, such as sound and the rest, for their highest
aim, and feeling sure that this, the gratification of desire, is all,
18
is Jhe supreme end of m a n ( p u r u j ā r t h a ;
Āśā-pāśa-śatair-baddhāh kāma-krodha-parāyanāh
Thante kāma-bhogārtham-anyāyenārtha-sañcayān
^JT^ft^fir*r srfa«rft
Idam-adya mayā labdham-idarn prdpsye
manoratham
Idam-astīdam-api me bhavisyati punar-dhanam
17. They cherish vain desire for objects, the means to secure w h i c h are either
beyond their capacity or are u n k n o w n t o t h e m : these h o p e s , in their hundreds,
arc like fetters; and, bound by them, as it were, they fall from virtue and are
led astray. (A)
(yāgas), / will give wealth to dancers and actors, and / will rejoice,
obtain pleasure of the highest kind " . Thus deluded by ignorance,
falling in this manner into diverse ways of thinking, wanting in
judgment, (and)
Aneka-citta-vibhrāntā moha-jāla-samāvrtāh
Prasaktāh kāma-bhogem patanti narake(a)śucau
% T i * ^ * T l ^ n § f r % c T qtftg || ^ ||
Tān-aham dvisatah
krūrān-samsāre$u
narādhamān
Ksipāmyajasram-aśubhān-āsurīsveva yonisu
28. T h e word " also " indicates that a person, w h o relinquishes the d e m o n i a c
nature and practises what is g o o d for himself, does attain not only mokfa
through Plenary W i s d o m , but worldly happiness as well. (A)
522
Therefore—
aterftartW $#fasrircr 11 R « 11
Tasmācchāstram pramānam te kāryākārya-
vyavasthitau
Jñātva śāstra-vidhānoktam karma kartum-
ihārhasi
29. which for a ksatriva (like Arjuna) is fighting and the like. (A)
524
ii vTR^atssqrqj ii
(«R;T5rTft*Tī*T ^ T : )
SAPTADAŚO(A)DHYĀYAH
(ŚRADDHĀ-TRA YA-VIBHĀGA-YOGAH)
C H A P T E R - XVII
Arjuna said—
1. Those who, setting aside the ordinance of the
Śāstra, worship with iraddhā (faith),—what is the
condition of them, 0 K r s n a ? (Is it) sattva, or rajas, or
tamast
Those, i.e. the ordinary men, who, setting aside, letting alone,
the ordinance of the Śāstra, the procedure enjoined by Scriptures,
1. T h e future lots of believers and non-believers, i.e., persons w h o , k n o w i n g the
view-point o f the Scriptures, d o or d o not have faith in their t e a c h i n g s , — h a v e
been described (in C h a p . X V I ) . N o w , Arjuna proceeds to question, with a
view to knowing the fate of believers who are not acquainted with
the Scriptures. (A)
525
the Śruti and the Smtti, worship with iraddha, adore the gods and
others with faith, with belief in God and another world beyond:—
sft * T * R I 3 ^ —
Śr% Bhagavān-uvaca—
4. G o d s arc the Vasus, etc. ( A ) They are the celestial beings, generally g o o d .
5. Y a k j a s arc Kubera and his kind. (A) They are like demigods.
7. Pretas arc those B r a h m a n a s and others w h o , fallen off from their prescribed
duties, have attained after death aerial bodies (vayu-drha). (A)
worship of the gods and the like and fixed in Sattva, while the vast
majority of creatures happen to be fixed in Rajas and in Tamas.
H o w (is it so)?
*rf stfta<sf 3 i £ ^ r ^ f s r « p n . t II * II
9. Verse 5 describes chiefly those fixed in Rajas, while verse 6 speaks chiefly
of t h o s e fixed in Tamas. (A)
10. desire (kāmā), attachment (raga): for explanation, see VII, 11 C o m .
529
p—34
530
Āayuh-sattva-balarogya-sukha-pnti- vivardhanāh
Rasyāh snigdhāh sthirā hrdyā āharāh sāttvika-priyāh
Katvamla-lavanātyusna-uksna rūksa-viddhinah
Āharāh rājasasyestā duhkha-śokāmaya-pradāh
11. Life tāyus) denotes vitality; energy {sattva} means stability o f mind, or
vigour; strength (bald) is the capacity t o accomplish what has to be d o n e ;
health (ārogyd) is freedom from disease; j o y (sukha) is delight felt within o n e
self; cheerfulness (.priti) is happiness felt on seeing others w h o are successful. (A)
12. that is, producing benefit t o the b o d y for a very long time. (A)
13. pain (duljklta) is agony felt at t h e current m o m e n t ; grief (ioka) is what is
caused by the separation from a beloved object. (A)
531
fcfsriir i ^ l
T S ^ ^ ' f a *Hi *nm*TT *T mfcttt II M II
the performance of the Yajña itself, in its true form, and that no
personal end has to be secured by it.
«RjfttfN ^ m i II h II
Vidhi-hlnam-asfstānnam mantra-hinam-adaksinam
Śraddhā-virahitam yajñam tāmasam paricaksate
*
Now, austerity of three kinds will be stated:
Deva-dvija-guru-prājña-pūjanam-śaucam-ārjavam
Brahmacaryam-ahimsā ca śārīram tapa ucyate
^smm^ma WTO 3 ^ || ^ ||
15. T h e D e v a s are B r a h m ā , V i s n u , Śiva, and others; the Gurus are the father
and others (venerable persons); the wise are those w h o have k n o w n that w h i c h
o u g h t to be k n o w n . (A)
534
W W T O ^ f ^ s p i a g ^ II \ \ II
Manah prasādāh saumyatvam maunam-ātma-
vinigrahah
Bhāva-samśuddhir-ityetat-tapo mānasam-ucyate
16. such as facing the east and wearing a ring of kuśa grass (pavliram), (A)
this sort of tapas, they, the sages, call sāttvic, the result of
Sattva.
22. T h e s e are Śiksa, Kalpa, Vyākurana, Nirukta, Chanclas and Jyulisci, regarded
as auxiliary to the Vcdas, and designed to aid in the correct pronunciation
and interpretation of the text and the right e m p l o y m e n t of the mantras in
ceremonials.
538
3 T ^ w % s s F r a q p h w śtaa I
ness, the defect is rectified and the action rendered perfect by uttering o n e of
the three specified designations of Brahman (as per v. 23) at the time the defect
is apprehended ; (of which three),
" Tat " is also a name of Brahman, according to the śrttti, " Tat-tvam-asi"
(Ch.VI.viii.7);
" Sal " is also a name of Brahman, as stated in the Śruti, " All this, mv
dear, is Sal alone " (Ch.VI.ii.1). (A)
539
1
^rerfiKg* !^ TIPNTCW: font I
?
51^5% f%Sri nr|.T2 33RJ ^^TTf^T^ || II
Tasmād-om-ityudāhrtya yajña-dāna-tapah-kriyāh
Pravartante vidliānoktāh satatam Brahmqvādinam
The uses of the words " O m " and " T a t " have been explained.
Mow, the use of the word " S a t " is being t o l d :
26. The word " Sat " is used in the sense o f ' reality '
and of ' g o o d n e s s ' ; and so also, O Pārtha, the word
" Sat" is used in the sense of an ' auspicious a c t ' .
The word "Sat" is used, this designation of Brahman is men
tioned, in the sense of 'reality', in expressing as a reality a n object
which is non-existent, such as the birth of a son who is not existent,
l
and in the sense of goodness\ in expressing as virtuous the evil
conduct of a person who is not virtuous; and so also, O Pārtha,
the word "Sat" is used, employed, in the sense of an 'auspicious act',
such as a marriage.
3 m f ^ f S ^ 7I*f *T ^ Ii ^ ||
ASTĀDAŚO(A)DHYĀYAH
(MOKSA-SAMNYĀSA YOGAH)
C H A P T E R - XV1IJ
Arjuna uvāca—
Arjuna said—
q^STVWTK^ 1 ***T3*faft ^ II ^ II
4. i.e. with reference to the same class of persons, w h o have the duty to per
form karma. T h e view of M i m ā s a k a s is n o w staled. ( A )
m
But even these works, yajña, gift, and austerity, which have
been declared to be purifying, 0 Pārtha, should be performed
regularly engaged in, leaving, abandoning, attachment for them
and the fruits, which they may produce; this is My best and certain
conviction.
6, T h e word ' these ' (" etani") in verse 6, which points lo what is immediately
proximate, can refer only t o Yajna and other nilya-karmas s p o k e n of in verse 5.
and cannot signify ' kāmya-karmas' which are spoken o f in verse 2, which is
not immediately connected. (A)
H. While the first t w o relate to abandonment of action (itself), the Lord speaks
of the third in a different way (the abandonment of attachment to and fruit of
action) which is not apposite (according to the objector). (A). Just as a
ksatriya cannot be o n e a m o n g the brahmanas, but forms a different category,
s o also, according to the objector, the two different categories of abandonment
could not be grouped together.
554
And, for the m a n whose duty it is (to perform action) and who
discharges the obligatory duties, leaving attachment and the desire
for the fruit, his inner-sense {antah-karana), not getting befouled
9
by attachment to the fruit etc. , and getting cleansed through
(the performance of) obligatory rites, becomes pure. When pure
and calm, it becomes competent for Self-reflection. Now, (there
fore), with the intention of teaching how such a person, whose
antah-karana has been purified by the performance of obligatory
10
rites and who has turned towards Self-knowledge, may gradually
attain to fixity in Self-knowledge, the Lord says:
10. by the repeated practice of ' Sravana ' (heating) etc. (A)
555
(To sum up:) The man who has that duty, by practising
Karma-Yoga in the manner stated, gradually attains refinement of
(his) self (antah-karana); then he gets the perception that he him
self is the Self, who being devoid of the modifications of birth e l c ,
is actionless; and, he, renouncing "all actions by the mind" and
staying "without at all acting or causing to act" (V.13), attains to
abidance in Knowledge, characterised by actionlessness. This,
the result of Karma-Yoga described above, is what has been related
in this verse.
* ft & * g t t snw i
556
qs%TTfa T h r i f t ^iranft M r s 3* I
qfeb $ a T ^ frpnft faft s^Ni www
12. j « f t * W of action without the desire
F o r the for the result, the fruit
pertaining to the action necessarily accrues. ( A )
558
13. ' What follows refers t o the ' s e a l ' etc. (to b e enumerated in verse 14);
' subject-matter• refers also t o thorn; and the difficult subject-matter which is
intended t o be explained cannot be understood in the absence o f ' steadiness
of mind '. (A)
14. The scat and the agent, and the various organs,
and the different functions of a manifold kind, and the
divinity also, the iifth among them.
and the various organs such as the sense of hearing, for the
perception of sound etc., functioning in several ways, and twelve in
1
number ",
and the divinity also, such as Aditya (the Sun) and others,
favouring the functioning of (the senses such as) the eye etc., the
fifth among them, which with the (previous) four completes the five.
15. T h e ' iipadlii' (limiting adjunct) is llic 'buddhi' (intellect) etc.; and the
enjoyer is he w h o is covered through perceiving the attributes of buddhi as
belonging to himself, i.e. he whose form is mainly that of the upādhi. (A)
16. T h e five organs of sense (jftana-indriyas), the five organs of action (katma-
indriyas), l he mind (mana.i), and the buddhi. (A)
560
Whatever
action a man performs by these three, the body,
speech, and mind,—whether right, consistent with dharma, con
forming to the scriptures, or the reverse, opposed to the scriptures
and to dharma,-- these five, afore-mentioned, are its causes, a r c the
causes of every action. Even those actions, such as the
twinkling of the eye, which are the conditions of life, are compre
hended by the terms, 'right, or the reverse,' inasmuch as they are
merely the effect of acts of dharma and adharma performed in the
past.
Objection: —The seat and the rest are the causes of every
action. How is it then s.iid that action is performed by the body,
speech, and mind (alone)?
17. The eye etc. arc secondary members of the primary causes, the body,
mind and speech. The acts of seeing etc., which are the natural c o n d i t i o n s of
life, caused by them, and which arc outside the scope of scriptural injunctions
arc comprehended in the action of the body. ( A )
561
Even he who holds that the Self is different from the body etc.,
but looks upon the Self (different from them) which is (really) Pure,
as the agent, is a man of non-purified understanding. Therefore,
he sees not the truth about the Self, or about action. Con
sequently, he is a m a n of perverted intelligence; his intelligence is
contemptible, wrong ,and vicious, leading to the perpetual acquisi
tion of birth and death; though seeing, he sees not (truly), like a
m a n who, affected with (the eye-disease) " t i m i r a " sees many moons,
or like him who regards the moon as moving when the clouds
move, or like him who seated in a vehicle thinks himself as advanc
1
ing forward when others (the bearers) are advancing ".
P—36
562
says " H e kills not, nor is b o u n d " ; thus both (statements) arc
proper.
20. Since the Self is without parts, like space (ākāsa), it d o c s n o t change of
itself; it cannot also be modified by others, because that which is unattached
and actionless cannot be subservient to another. (A)
564
Having made the solemn declaration, " I t docs not slay, nor is
It slain" (11-19), having stated that the Self is immutable by point
ing out the reason therefor in the words, "This is never born,
etc." (11.20), having briefly taught at the beginning of the (Gltā)
Sāxtru that there is no duty to perform actions in the case o f t h e
man of Wisdom, in the verse, " H e who knows This
to be indestructible" (11.21), and having introduced the subject
here and there in the middle and discussed it intently, the Lord
concludes the subject here that the wise man "kills not, nor is
b o u n d " by way of summing u p the import of the (Gitā) Śāstra.
This itself is also the essence of the teaching o f all the Vedas,
which should be reflected upon and accepted by wise men of acute
intelligence.
Just with this view has it been explained by us, here and there
in several sections, in accordance with Scripture (Śāstra) and
reasoning.
*
21. If the Self be subject to modification, that must depend o n the Self itself,
or o n the ' s e a t ' etc. It has already been sliuwn that the Self cannot be subject
to modification of itself. T h e other alternative is thus refuted: D o e s the
action of t h e ' s e a t ' etc. go to the Self in fact, or is it ascribed to the Self through
avidyāl N o t the first, because it is unthinkable (as explained in the text),
nor the second because such ascription cannot make the action that of the
Self, as illustrated by the t w o examples. (A)
US
And now, since action, its factors, and the fruit arc all made
up of the gunas, it is necessary to mention the threefold distinction
of each of them in accordance with the three guvas, (viz.,) Sattva,
Rajas, and Tamas; hence that (topic) is proceeded with.
24. i.e. Safakya darśana, o n e of the six philosophies. But in the Gitā, the
Lord uses the term " Sāthkhya " .11.39, (I1I.3, V. 5, X U I . 2 4 , XVII1.13) to
denote nnothcr o f the Philosophies, Vedanta, with its Path of K n o w l e d g e , to
which our Comentator belongs; See C o m . preceding II.11.
8
view to praising the teaching which follows' ; there is no harm
in t h i s .
Prthaktvena tu yaj-jñānam
ninā-bh&v&n-
prthagvidhān
Vetti sarvesu bhQtesu taj-jfiānam viddhi rājasatn
Since knowledge cannot be the agent (of any act), the ex
pression, 'knowledge which sees' means 'knowledge by which one
understands'.
87
F o r instance, the naked Śramanas ( K s a p a n a k a s ) think that
the Jiva (soul) residing in the body is of the size of the body, and
27. T h e Jains.
569
88
some others hold that īśvara is simply the stone or w o o d , —
in that manner such knowledge sticks to one single effect;
1
fori W f e ^ m ^ : %
foq^ ^m$w*\ II w II
Yal-tu k&mepsuns, karma sāhamkarena vd pitnah
Kriyate bahulāyāsam tad-rājasam-udāhrtam
MfiwiO^ ^ U W i W f a f t II II
Anubandham ksaycun himsām-anapeksya ca pa urn sain
Mohād-arāhhyate karma yat-tat-t&masam ucyate
80
Free from attachment, lie by whom a t t a c h m e n t has been
abandoned, not given to egotism, who is not given to saying, " Ī have
done this", who is endued with fortitude, steadiness, courage, and
enthusiasm, perseverance, unaffected in success and failure: whether
there is the attainment of the fruit of the action performed or not,
he is unaffected, because he is prompted (to the action in question)
only by the authority of the Scripture and not by the desire for the
31
fruit e t c . ; (such) an agent, he who is of this description, is said
to be sāttvic.
30. attachment: the desire for the fruit of action and the conceit of being the
agent. (A) -
31. • e t c ' r e f e r s to attachment to the act itself. .A)
572
As " p r a v r t t i " and " n i v r t t i " occur in the same sentence signify
ing bondage and liberation, they are to be (respectively) under
stood as referring to the path of Works (Karma) and the path of
Renunciation (Samnyasa)—
574
fear, namely, that from which one fears, i.e. the cause of fear,
and fearlessness, its opposite, the cause of fearlessness,—with
regard to visible and invisible matters;
bondage, together with its cause, and liberation, with its cause;
32. T h e threefold nature of knowledge lias already been described (in verses 20
to 22). It is therefore stated here that knowledge is different from buddhi,
w h o s e threefold nature, is n o w described. (A)
33. ' kāiyu ' (right action) and" akirya ' (wrong action) refer to the performance
and the non-performance of actions which arc intended to produce visible and
invisible result, while ' dharma ' (virtue) and ' adharma ' (vice) refer to the
'aparva', and are thus different from the latter. ( A ) . Aparva: the remote
consequences of a n act with virtue and vice as their cause. See also footnote 32
in Chap. III.
575
34. This includes ' kārya' and ' akārya' etc. (mentioned in the previous
verse). (A)
576
36. anguish caused by separation from (or deprivation of) an object of enjoy
ment. (A)
37. fatigue of the sense-organs. (A)
P—37
578
«rtT<m*t Prcfo* ^ 11 \* n
Visayendriya-samyogdd-yat-tad-agre-{a)mrtopamam
Par in dme visCttn iva tat-sukham rdjasam smrtam
the end, after it has been completely enjoyed, is like poison, because
it produces loss of strength, valour, beauty of form, wisdom,
retentive memory, wealth, and enthusiasm, as also because it
l e a d s t o adharma, a n d its consequence, hell etc.; -that happiness
is declared to be rājasic.
% M ^ T W 5 f a T ^ Ī T f l f ^ S ^ II ^ II
T^fai ^ferfarron n « ° II
41
have only one b i r t h , and, consequently, cannot study the Vedas,—
the duties are distributed, settled for each class, disjunctively as
between one another:—
On what principle?
41. not having (a second birth through) the investiture with the sacred thread
(upanayana). (A)
s^nftwnw m ii * \ ii
Śauryam tejo dhrtir-dāksyam yuddhe
cāpyapalāycmam
Dānam-īśvara-bhāvaśca ksātram karma
svahhāvajam
qfcerofociś sfiri s j ^ n f a w i f ^ n I I
50. namely, the performance of the very same duties, for the sake of securing
Liberation (Moksa). (Ā)—and not their specified results.
585
How, by what manner, one engaged in his own duty, does attain
perfection, that hear.
It has been stated that one doing the dharma ordained accord
ing to his own nature incurs no sin, on the analogy of the worm
born in a poisonous substance; t h a t the dharma of another is pro
ductive of danger (111-35), and that none, bereft of Self-knowledge,
can ever rest for even an instant without performing action (HI. 5).
Therefore,
*rafawn ft *tfor ^ n t M * n « r a i : II ll
The import is: abandoning the duty born with oneself called
sva-dharma, even though one might perform the duty of another,
he will n o t be free from evil; and (so) the duty of another is also
66
productive of danger . Atid, since it is not possible for a m a n who
has not known the Self to abandon action entirely, therefore, he
must not renounce (the duty born with himself).
55. A duty which is ordained is not sinful; and it should not b e relinquished,
t h o u g h it be attended with evils, as caused by the three gunas. Sattva and the
rest, as for example, lighting which involves killing. ( A )
58. i.e. action and actor are identical, and so the soul (agent) is of the nature
of activity. The five skandhas are: rūpa, vijaāna, vedanā, samjiiā and samskāra
(form, consciousness, feeling, organs and mental dispositions respectively. (A)
59. Because, in both cases, it will mean the ruin of the very nature of the
soul. (A)
60. as possessing the potentiality to act. (A)
Question:—Even though it is contrary to the Lord's teaching
how can it be found fault with if it is compatible with reason?
Question:—How?
Reply:—It is not so; for they are not taken as existent prior
to this (kind of) relation. Tndeed, the Vaiśesikas d o not hold that
objects such as a pot exist prior to the operation of the potter,
the potter's stick, and wheel, etc. N o r d o they hold that forms
such as the pot are produced solely from clay. From this, as the
remaining alternative, they have to assent to the relationship of
a non-existent (pot etc., to its cause;—which is unsustainable).
61. ' kapāla ', referring t o the parts of clay which form the (material) c a u s e
of the pot. (A)
62. all purposes, dependent o u the pot, such as its p r o d u c t i o n , destruction,
elc. (A)
From what has been stated, the theory, that production etc.
(of an effect) is simply another state of the cause itself, also stands
refuted.
65. According to the Sātkkhya theory also, when the new modification (effect)
which w a s non-existent is produced, the previous modification (cause) which
was existent disappears. This is contrary to the principle (upheld by the Lord)
that the non-existent is ever the non-existent and that the existent is ever existent
(11.16).
It has been slated that the perfection arising from (the per
formance of) action consists in becoming qualified for devotion
to the path of Knowledge. Seeing that the fruit thereof, namely,
the perfection consisting in absolute freedom from action (nais-
karmya-siddhi), known as jñānanislhā, should be told, the Lord
proceeds to (teach it in) this verse:
P-38
594
o
s r a i ^ r wfcrfa fa*sr g r a f t *n W ll * II
Question:—(Consummation) of what?
6 7
Question:—Of what nature is i t .
70. This question arises because the Self is variously understood, causing
confusion. ( A )
7 1 . T h e Lord has defined the nature of the Self in such passages as 11. 2 0 ;
and reasoning s h o w s the Self to be immutable (kutastha) and unattached
(asañga). (A)
597
74. Since all actions intended for securing prosperity or final beatitude c a n
not, in the absence of the person w h o desires them, be related to oneself, their
ptirposefulness becomes baseless. (A)
75. Tt is thus established that there is a person w h o desires (he fruits o f his
activities, and that all activities (enjoined by Śruli) such as yajño are intended
as a means to Self-knowledge, as settled by reasoning (flr.Sw.ni.iv.26-27). (A)
600
78
Endued With a pure intellect possessed of the determination
79
free from M ā y ā (illusion) , subduing, keeping under control,
himself, the aggregate of the body and the senses, with fortitude,
Thereafter,
A n d besides,
fafa* f^=r*T: sn % S M * J ? T O
?
n \\
3
as his; and, because of this" , tranquil, peaceful,—he, who is of this
nature, having destroyed all (trace of) exultation and care, the
ascetic devoted t o the path of Knowledge, is fit, qualifies, for be
coming Brahman.
Tn this manner,
T^f%vT*r?r H *v* II
83. i.e. the absence o f t h e ideas o f I '(Alwtkkāra) and ' mine (mamakārd). ( A )
-
84. Even while alive, he is freed from all evils and enjoys (he unexcelled bliss,
namely Brahman, as being his very Self. (A)
meant here, as it is being stated (in the next verse) in the words,
"By devotion he knows Me .XVI11.55)";
Thereupon,
Here, it is not meant that the act of knowing and the act of
entering forthwith are two separate acts, as denoted by the terms
87
'knowing' and 'entering forthwith'. What then is m e a n t ? It is
88. Lest it be doubled that there is s o m e other result, namely (entering, i.e.)
the attainment of Brahman, the Lord's declaration is quoted as authority for
the non-difference (identity) of Brahman and the Self from which it f o l l o w s
that the attainment of (i.e. entrance into )Brahman is not different f r o m K n o w
ledge. (A)
devotee etc. (V1I.16). Through that supreme devotion, he (the
jñāni-devotee) knows the Lord as H e is; and immediately thereon
the perception of difference between the Lord (Iśvara) and the
individual Self (Ksetrajña) is abolished entirely. Wherefore, there
is n o contradiction in the statement, "he knows Me by the bhakti
of the form of devotion to Knowledge ".
"Abandoning the Vedas, this world, and the next" (Ap. II.
23.13);
Here (In the Gltās) also, there arc several statements enjoining
s
samnyāsa '\ It is not proper to imagine that these passages are
meaningless; nor can they be deemed to be of the nature
90
of "artlia-vāda" , since they occur in the sections which deal with
that particular topic (sumnyāsa).
for one who wishes to reach the eastern sea to take the same road
a s the man who wishes to reach the western s e a , i.e. to proceed
in the opposite direction. And devotion to Knowledge (jñāna-
ni$thā) signifies the determined persistence to establish the con
tinued Awareness of the Inner Self, the association of which with
action is as incompatible as (the one wishing to reach the eastern
sea) going towards the western sea. That the disparity between
the two is as (wide as) that between a mountain and a grain of
mustard is the positive conclusion o f t h o t . e who k n o s v t h e m o d e s
92
of proof (i.e. of philosophers) . Thus it stands established that
the devotion of Knowledge (jñāna-nistha) is to be practised by
renouncing all action.
T r J R n ^ ^ f c T STĪTT^vf q ^ ^ ^ || HA II
92. since it is established by Śruti and Smrti that all action is abolished by
K n o w l e d g e , and they both cannot co-exist in the same person. (A)
608
Also because,
fcsfa ^ f t r T T r $ f t ^ F ? ^ s f r cRJ || $ ° ||
P-39
610
For,
«raroiji^nft T?5n^rt% mm 11 w n
96. i.e. by the working of the mind, by speech, and by physical action. (A)
97. It is called ' abode', since the liberated abide in it. (A)
98. Practise K n o w l e d g e or Karma, whichever you wish. (A)
612
1,1 e
Sarva-guhya-tamam bhūydh śrpt paramam
vacah
hto{a)si me drdham-iti tato vaksyāmi te hilam
Then, why?—
" He who has not ceased from wicked acts (i.e. a d h a r m a ) "
(Ka.I.ii.24).
So, the meaning is: renouncing all actions (righteous and un
righteous), take refuge in Me alone, the Self of all, the Same, dwell
ing in all beings, the Tśvara (Lord), the Permanent, destitute of
(the several modification such as) being in the womb, birth, old
age, and death, and the One, with the belief that I am verily That.
The import is: "understand that there is nothing else besides M e " .
614
Indeed, it does not happen that the agent and other factors
of action, which a r e concerned in t h e act o f cutting (wood), the
act of churning for fire, etc.,—acts whose results are visible and
definite, can engage themselves (at the same time) in a different
act whose result will be other than the severance (of wood) or the
appearance of fire, etc. (as the case may be). In just the same
way, it is impossible that the knower and other factors of (the)
action (of knowing) which are occupied w i t h the act of Knowledge-
devotion (jñāna-nistliā)-Whose result is also definite and p e r c e i v
able—can ( a t the same time) engage themselves i n a different act
616
102. Even if the performance of the obligatory (nitya) and the occasional
(naimittika) works be inevitable, their performance, whether in conjunction
with K n o w l e d g e or not, cannot be the means to moksa, as already explained.
A n d , Knowledge by itself (you say) cannot lead to moksa. Therefore
moksa is impossible, being without any eatise which could produce it. (A)
103. A n d therefore it is secured without any effort. (A). T h e " eternal "
does not need a cause to provide it.
104. Since attachment etc. lead o n e lo action, which in turn gives rise to a
body, absence of attachment etc. is mentioned as what prevents, another birth. (Ā)
618
109. and similarly the nitya-karmas cannot be the effects of past sins. (A)
621
And, it is thus settled that Knowledge aione can bring about the
complete destruction of actions, good and evil, caused by avidyā,
and not the performance of nitya-karma^. For, all karma does
originate from avidyā (nescience) and kāma (desire). It has been
so established—that the path of action (karma-yoga) pertains to
the un-enlightencd and that the devotion to Knowledge (jñāna-
nisthd) accompanied with renunciation of all works pertains to
the wise: (vide passages such as the following):—
113. That svarga and the like are not immediately attainable is o p p o s e d l o
the view thai scriptural rites produce (only) immediate results. N o n e will
care for such unseen fruits and engage in the prescribed rites. (A)
114. Like the kāmyu-karmas, the nitya-karmas also produce unseen results
such as (loading to) the region of the manes (pitf-loka) and the like. They
are not intended for the destruction of sins. Therefore, it should be accepted
that Self-knowledge alone can produce that result (of destroying actions). (A)
623
115. Chap. XIII. 7 to 1 1 ; Chap. XIV.22 to 26, and Chap. X V . 3 to 5'. (A)
624
fold fruit of action, the disagreeable and the rest (XVIĪĪ.12), does
not accrue only to those, (v.12) the Paramahamsa Parivrājakas,
(the highest order of samnyāsins,) who have renounced all actions
which are produced by the five causes, the seat and the
rest (XVIII.14), who have realised that the Self is One and non-
agent, who are ever engaged in the supreme devotion of Know
ledge, who know the true nature of the Lord, and who have found
refuge in the identity of the Lord's Being and the Self. And, it
does accrue to the others, the un-enlightcned who follow the path
of action and are not samnyāsins. This is the apportionment
of the duty to action and the duty to non-action mentioned in the
Gitā-śāstra.
116. since it is not reasonable to suppose that the actions learnt through
Scripture are caused by avidya, (A)
117. Without the knowledge that the Self is different from the body etc.,
engagement in actions which are productive of results in the other world is
not possible; and therefore those actions cannot be due to ignorance. (A)
118. T h o u g h there is the idea of the Self being different (from body, etc.)_
true K n o w l e d g e concerning the Self is absent, and so he engages in action
through false knowledge (mil ftyā-j nana). (A)
625
119. A n d consequently n o evil will befall the Self, for the riddance of which
an expedient need be Sought. (A)
P—40
626
And as to the doctrine that the Self acts, having his own
memory, desire and effort as the causes of action, (we say that)
such is not the case, since they (memory etc.) originate f r o m f a l s e
perception (mithyā-pratyaya, illusion). Memory, desire and effort,
indeed proceed from the impressions generated by the experience
of the fruits, desirable and undesirable, of action occasioned b y
false perception (illusion). Just as in t h e present b i r t h , dharma
and adharma, and the experience of their results, a t e t h e result of
the identification of the Self with the aggregate of the body etc.,
and of attachment and hatred and the like so also in the previous
birth, and that prior to it, a n d s o o n ; a n d it h a s accordingly to be
inferred that samsāra, past and future, is without a beginning a n d
the product of ignorance (avidyā). From this also, it is settled
that the absolute cessation of samsāra is attainable only through
the renunciation of all action, in the devotion of Knowledge.
Indeed, since attachment to the body is of the nature of avidyā,
on the removal of avidyā there cannot be (connection with) a
body, and consequently involvement in samsāra.
121. But, even though the Self and m e aggregate of the b o d y etc. are diffe
rent, an un-enlightcned person takes the aggregate to be the Self; and there
fore the description and the perception of the aggregate as the Self c a n n o t be
figurative. (A)
122. Since it is not s o , the concept o f " I " with regard to the body etc. cannot
be figurative. ( A )
627
life, nobody who knows thus: " I am different from the cow and
others; and the cow and others are different from m e " , would
entertain the idea that they arc himself. But, ignorant (of the
difference), as is the case with the cognition of a human being
in a tree-trunk (as when the tree-trunk is, in darkness, mistaken
for a man), it is possible to entertain the idea of self-hood with
respect to the aggregate of the body etc. (i.e. identify the Self with
them), through lack of discrimination; and not when one knows
(their difference) through discrimination.
As for the notion as one's own self with respect to the son,
referred to in, " T h o u , spoken of as son, are myself" (Tai.Sam.UA I),
it is a figurative one, caused by the relationship of generator and
off-spring. And no purpose of the real self, such as taking food
124
e t c . , can be fulfilled by the 'figurative' self; as for example, the
figurative lion and tire cannot fulfil the purposes of the true lion
6
and l i r e " .
124. By a person's figurative self (the son) taking food, the feeding of the
father is not accomplished. S o also, If the body etc. arc only figuratively
spoken of as the self, then they cannot fulfil any purpose of the self, such as
being an agent. (A)
125. Devadatta cannot perform any of the acts of the lion; nor can the student
perform the action o f real fire, such as burning and boiling. (A)
126. Scriptural injunctions such as, " One w h o desires svarga (heaven) should
sacrifice " are authoritative. T h e self is indeed k n o w n to be different from
(he body etc., but it cannot engage in action by itself (alone); and so, the a c t i o n
to be performed by the self is accomplished by the 'figurative' self. (A)
628
1 8
wards the inner Self ' . Though the means may be illusory, still
it is true (as the means) since the end is true, as in the case of artha-
vSdas, which are explanatory statements subsidiary to a m a i n
injunction. Even in the ordinary ways of the world, when a child
or an i n s a n e p e r s o n is to be induced to drink milk, we find t h a t
he is told (by way of inducement) that thereby his hair will grow,
and so on. And, they (the Śrutis enjoining karma) arc authorities
134
by themselves for persons in different circumstances , in the
same way that pratyaksa and other pramānas. based on attachment
to the body, arc authoritative prior to (the dawn of) the Knowledge
of the Self.
135
There is, then, this doctrine which you h o l d : Though t h e
Self is not directly engaged in action, he docs act by his mere
presence; and that itself constitutes the true agency o f the Self.
As is well-known, when his soldiers are fighting, a king is said to b e
engaged in battle, by reason of h i s mere prescnce,even though he
does not himself fight; and he is (similarly) said to be victorious
130
or vanquished . So also the commander of an army acts b y
137
mere w o r d . And wc accept the connection of the king a n d t h e
commander with the result of the act., Also, just as the acts of the
priests officiating at a sacrifice (rtviks) are deemed to be those
m
of the sacrificer (yajamāna) , likewise it may be deemed that the
135. in support of the view that the Self is an agent in the real sense. (A)
136. This is an example (from worldly practice) of real agency accruing from
mere presence. (A)
137. An example to s h o w that even in the absence of hodily activity there
can be real agency. (A)
13S. This is an example from Vedic usage. (A)
631
acts of the body etc. are done by the Self (itself), since their results
go to the Self. And, just as a lodestone (magnet), itself not active,
is truly the agent, by reason of its causing a piece of iron to move
about, so (is the case) with the Self.—We say that this doctrine is
wrong, since it leads to the conclusion that that which does not act
is a doer (kāraka).
Reply: N o t so; for we find that the king and others (men
tioned as examples) are also direct agents (engaged in action).
In the first place, the king may even by his own activity be engaged
in the fighting; and by reason of his causing the soldiers to fight
and paying them money (as wages), his agency is direct and real
(in the fighting); so also is it in experiencing the result, victory or
defeat. Similarly with regard to the sacrificer, by reason of his
offering the principal oblation and giving presents to the Brāh-
manas (ftviks) at the completion o f the sacrifice, his agency is quite
real. Consequently, it is concluded that the ascription, hy cour
tesy, of agency to a person who is not actually engaged in the action
is only a figurative expression, if real (direct) agency—characteris
ed b y p e r s o n a l a c t i v i t y — be n o t understandable in the case of the
king, the sacrificer, and such others, then we might suppose that
there is real agency (in them) even through their being simply
present, as in the case of the lodestone causing the piece of iron
t o move a b o u t . But we cannot conceive of the king, the sacri
ficer and such others engaging in action of their own in that
manner. Wherefore, agency ascribed through mere presence can
be figurative only. Such being the case, the connection with its
results also shall be figurative only. By a 'figurative' agent, no
action o f the principal is performed. Therefore, what is stated
(by you), that through the activity of the body etc. the non-active
Self becomes the doer and enjoyer, is improper.
139
On the other hand, all t h i s becomes reasonable when delu
sion is taken to be the cause, as in the case of a dream and jugglery
(enchantment, māyā). Also, because, the evils such as agency
and enjoyership cease to be experienced in deep sleep, samadhi
141. T h e word, ' aśuśrūsu', literally means ' one w h o does not wish to hear
and learn '; and o n e w h o wants to learn must render service (IV. 34). Serving
the Guru and hearing and learning from the Gtiru arc meant.
633
Now the Lord states the results accruing to him who hands
down the (Gltā-) Teaching:
And,
f r c q r t * c t o ī f t e w i w f a *T i f a i li ^ ° II
Adhyesyaie ca ya imam dharmyam samvdclcim-āvctyoh
him (v.72). The object of the questioner (the Lord) is this: " If
I find that he has not grasped it, Ī shall make him understand it
1
even through some other means., By this, it is made known that
the duty of the teacher (ācārya) is to resort to diverse attempts
(to make the pupil understand the teaching) and enable the pupil
142
to attain his object (become accomplished) .
Arjuna uv&ca—•
Nasio mohah smriir-lśbdhā tvat-prasādān-mayā(a)cyuta
Sthitoia)smi gaia-sandehdh karhye vacanam lava
142. H e Should not become indifferent towards the pupil, w h o , owing to dull
ness of intellect, is unable to grasp what has already been taught. (A)
637
Arjuna said—
Now, in order to connect it with the main story (of the Mahtu
bhārala), (Sañjaya says)
638
Suñjaya uv&ca—
hyaham Vāsitdevasya f&rthasya ea mahdtmanah
Samvādam-miam-aśraitsam-adbhittain roma-harsanam
Sañjaya said—
Vyāsa-prasādācchrutavān-etad-guhyam-aham parain
Yogam Yogeśvarāt-Krsnāt-sāksāt-kathuyatah svayam
75. Through the grace of Vyāsa have 1 heard this
supreme and most secret Yoga, direct from Krsna,
the Lord of Yoga, Himself declaring it.
Through the grace of Vyāsa, having obtained from him divine
143
vision ("divya-caksus") , have I heard this dialogue, which is the
supreme and most secret Yoga: this dialogue is called Yoga because
144 146
it leads to Y o g a , or this dialogue itself is Yoga ,—direct from
144. Yoga is two-fold, Jñāna-Yoga and Karma-Yoga; and this dialogue leads
to them (both). (A)
145. This dialogue is a means to Yoga, the concentration of the mind (citta)
and therefore is itself Yoga. (A)
639
Kfsm, the Lord of Yoga, Himself declaring it. and not through
tradition (hearsay; transmitted from ear to car).
^ TO** TOW i
N o t to dilate further,
640
such is my conviction.
*onfai*rafc5 II
146. All Yoga i.e. both iñāna-yoga and Karma-yoga, have for their seed
discrimination (Māim) and non-attachment (vairāgya), which arise from the
Śāslra; a n d this (seed) depends o n t h e Lord as it is impossible o f attainment
without His Grace. Therefore, since Yoga a n d its fruit arc attainable only
through the Lord's Grace, H e is the Lord of Yoga. (A)
641
Samāpiini-aguinad-idam G%ts-śastram
Thus, the eighteenth chapter entitled the ' Y o g a o f
Liberation in R e n u n c i a t i o n i n the Upanisads
known as the Celebrated Songs of the Lord —
expounding the Knowledge of the Supreme
Spirit, and the Science of Yoga, in the
form of a dialogue between Śrī Krsna
and Arjuna,—embodied in the
Bhīsma Parva of śrī Mahā-
bhārata, the Compendium
of one hundred thousand
verses produced
by Vyāsa.
II 3ktp «»
Iti P—41
śnmat-parama-haiñsa-parivrdjakācdrya Govinda-
Bhagavad-pūjyapāda-śhyaśrīmad-ācāryaśañkara-
Bhagavatah krtau snmad-Bhagavad-GUa
Bhdsyam sampūrnam
642
OM T A T SAT
ERRATA
50 26
51 19
99 23 bhūtvā(a)bhavitā
52 33 worldly
99 35 Chap.I
53 10
,, 22 delete 34
55 13 Vyāsa
56 7 worldly
99 28; 31 Cūdamani
57 15 ĪĪ. 21
„ 32 Scripture"
„ 35 pūrva - mlmārhsaka who holds
59 14
m w
61 19 m a h ā b ā h o naivain
63 15-16
f9 4 Dharmyāddhi
66 2
,, 28 kirāta
67 4-5
69 24
26-7
71 14
73 28 worldly
74 1 samādhi=buddhi=
644
77 18
1» 20 siddhyasiddhyo
78 9
i, 13 śara ijam
79 5-6 j a h ā t l h a . . . .kauśalam
80 2 manlsinah
82 12
1* 16 visayān-puihsah.... tesūpajāyate
89 1 Krodhād-bhavati
92 2 vāyur
94 23 (Scriptural)
98 15 śreyas=
100 7 knowledge associated
1» 32 delete, "Vide note 6 in Chapter I I " .
102 4 saiiinyāsin for non-worship
104 2 Jyāyasī
>> 21 productive of śreyas
105 7 undoubtedly
106 16 worldly
31 Paramātma
111 last line duty to
112 15 muktasaftgah
113 3
»1 16
23 other gods
114 4-5
645
7 Tair-
16 senses
last line man is
17 Annful-bhavanti
13 Prthā
8 progeny
22 man, the samnyāsin, the
25 asaktab
11
13 samsiddhimāsthitā
22 samsiddhi moksa
last line māhātmya
2 Nānavāptam-
11 varteyam
20
22 TJtsideyur-ime
15-6
6 Josayet-sarva-karmāni vidvān-
13
10 are thoroughly
22-3 sathnyasyādhyātma. . . . nirmamo
4 jñāna
8 to),
10 deluded in.
18
11
last line
14 six (properties)
2
3 vanhir-yathādarśo
21 prajahi hyenam jñāna-vijñana
6 to)
14
646
135 24 subtlety
138 3 (Heading) CATURTHO(A)DHYĀYAH
1 0 u
- . . . * p > m i...sns 1 3 . . .
139 24 • foes
141 14 Tānyaham
144 14 My Being
21 fire)—
157 20-21 He, who having commenced performing
action, subsequentlv acquires
159 4 Śarīrain
„ 16 undesirable
162 16 result (' agra'—
168 17-8 tapo-yajñā yoga-yajñās-lathā(a)pare
Svādhyāya-jñāna-yajñāśca
169 6
Correct ñeadittg
Tad-buddhayas-tad
Brahmani
Bljam
rājasās-
nābhijānāti
jñānino....
Prayāija
taught
(yoga-dharanā)
knowledge
makes
Unmanifested
dhyāna-yogins
648
286 20 Brahman
289 last two lines Brahmāksara-nirdeśah ("Instruction
about the Imperishable Brahman"),
290 4 (Heading) VIDYA
7 setting aside
293 1 Aśraddhadhānah
II 22-4 a v y a k t a - m ū r t i n ā . . . . bhūtāni
295 13, 26 bhūtāni
297 18 IX [for " X I " ]
299 20 R ā k s a s ī m . . . . śritāh
300 13-4 āśritāh Bhajanlyananya
302 10
304 6
305 18 and
306 4
312 11 stay away
320 4 for-
321 17
323 1
99 19
326 last line nirupādhika
328 15
333 23 foremost
334 20 yield-
99 last line Bhāgavata
335 20 Vinatā
it 24 Rāmah
336 26 Adhyātma-vidyā
99
27 (parinati)
99
28 (antah-karana)
337 12 samāsa" am I
338 27
339 8
mm
*\
M 28 irresistible
649
341 26
342 10 Jñātena
„ 23 prosperity
344 3 (Heading) EKĀDAŚO...
3 4 5 4
347 18
348 7
24
349 9 Dhrtarāstra!
M 12 Universal
350 13 All-wonderful
15 His
354 21 ftqfai
357 17 bahu-bāhūru
359 9 ^sft
360 last line
363 10
36S 11 praises
369 6 punaśca bhūyo(a)pi
370 19 pram ād āt
371 7 vihāra-
372 4 the three worlds
375 27 a s t n a t o t
377 13 mien
378 10 S^H%
379 P9
14 ST^g t(
may be
380 6 sañga-
383 IJ think of Thee
650
386 2 Im^
390 16 esteemed
395 3 kañksati
401 35 ksetrajña)
407 4 Objection
409 8 "Devadatta, do this"
420 28 prakrtiravikrtih
421 9 know-
11 karana)
423 11 birth,
424 4 . añgah
17 wives
425 9 sole
427 9 Anādimat-Param
428 33 (Power)
434 24 the bodies
436 18 (Gītā)
441 35 samsāra
442 9 bhuñkte
27 apprehension... pleasure
447 25 dawn
448 1 taught
26 dvesa
452 2
454 last line Chap.ll
456 3 126 [for-'216"]
459 27-9 has b e e n . . . . (Jainas)
460 5 Paramaharhsa-
468 11 And it
470 24 mi TO
473 2-3 by the Gunas alone
474 7 duhkham
476 24
651
480 7 avatisthati
„ 29 Parasmaipada....Avatifjthate
492 1 Goal
„ 10 R ā m . Ayodhyā-kānda
495 30 meant. (A)
503 9
508 13
513
5 1 4 1 1
^ĪHtq^m
14,18 upto
517 9 many a fancy
518 6
523 23 Kr?na
530 1 Ayuh
„ 14 Katvamla
537 29 Śiksl
542 33 śravana
543 12 tattvam-icchāmi
545 16 barren
„ 32 samnyasa
558 14 Sāmkhyais
31 'Tvam';
559 27 karma
561 29 though
565 4 karma
566 12 them also
31 Vedānlins
32 mīmāmsā
579 24 m u k t a m yad
586 6 kurvan-nāpnoti
588 13 speciality
652
592 27 vedāntin
28 non-manifestation
592 30 could never
596 27 incomprehensible
597 last line consciousness
600 31 certainty
601 17 Resorting to
612 27 bow down
617 14 delete " ; " at the end
618 26 and
32 karmas
36 fruit
619 2 Gau. XI. 29
621 18 nitya-karma
r? 33 day-time',
622 14 svarga
,, 16 constituent
623 14 (three, though not illumined);
624 2 Paramahamsa
>* 19 Śāstra
640 8 Krsna
* * *
Page Line
Page Line
xvi 7 Tikā
xiii 23 ' made o v e r '