·BHAVAN'S LIBRARY
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·श्री मुना ग्रंश
AHIMSA-YOGA
OR
SHRIMAN-MOHAN-GITA
श्रीमन्मोहनगीता
An exposition of Mahatma Gandhi's philosophy of non-violence,
कमांक.........
भा. वि. मदर
By
PROF. INDRA M.A.,
(Political Science and Sonsk!). on need,
D. S. COLLEGE, LAHORE.
lodia.
VID.
TRATIVA
SN ........
C
LIBRARY
English Translation of the Text.
by
Surendra Devi
THE MINERVA BOOKSHOP
ANARKALI, LAHORE.
1945 ]
( Rs. 2-8.0

·By the same author.
1. The Status of Women iu Ancient India
with a foreword by drs. Vijaya Lakshmi Pandit.
Minerva Book Shop, Lahore.
2. War and Peace in Ancient India.
3 Economic Thought in Ancient India.
(in the press)
All rights (including that of translation of the Text in
ang language ) reserved to the author.
Printed by D. C. Narang at the H. B. Press, Hospital
Road, Lahore and published by Prata Krishna of
the Mineros Book shop, Anarkali, Lahore.
Paper for this book was supplied by Bansi Dhar
Kapoor & Sons of Amritsar And Lahore.
1

·INTRODUCTION. "Mr Gandhi who is an incredible combination of Jesus Christ, Tammany Hall, and your father, is the greatest Indian rinco Buddha Like Buddha he will be worshipped as a god when he dies. Indeed he is already literally worshipped by thousands of his people. I have seen peasants kiss the sand that his feet have trod " Thus writes John Gunther, the world observer Yes, he is right. Not only thousands, but millions of Indians worship him as a super man He commands not the blind reverence of the masses of India, but the enlightened veneration vf myriads of his affec'ionate countrymen who bow to him in dumb gratitude for the tremendous revolution and regeneration that he has brought in this poverty-stricken, disease ridden, ign rance smitten, God forsaken land of Bharat. His message of love of bumanity is eternal. He has striven and is' striving strenuously for implanting permanent peace, harmony and good-will on the earth. Non violence-a virtue of personal covduct only so far, has been sublimated by him as an instrument of na. tional and international policy. With him non violence, besides being an article of faith, is a great principle impregnated with immense potentialities of universal welfare. By some he may be ridiculed as an unpracti.

·iv cal visionary and a dreamy idealist, but in fact, he is the most practical realist who ever graced this earth. He has studied human nature at close quarters, com ing in direct contact with millons of people all over the world and especially in India, and the discovery of non-violence as the panacea of all the ills of humanity. is a result of that study. The world will accept this panacea, sooner or later-rather sooner than later-and Gandhi, the prophet of non violence will be recognised by posterities as a Messiah of permanent peace. In this little work, the immortal teachings of Mahatma Gandhi have been enshrined in Sanskrit-- the sacred, immortal language of India. The style is that of the Bhagavad gita. The treatise is divided into eighteen chapters. In the first chapter, Gurudev (Rabindra Nath Tagore) asks Dinabandhu (Andrews) about what his couutrymen did in the battle of independence going on in India and enquires about the prominent heroes that took part in it. Dinabandhu in reply traces the origin of India's struggle for emancipation and names Dadabhai, Beasant, Gokhale. Surendra Nath and others as pioneers of national movement and describes at some length great fighters like Lokamanya, Deshabandhu, Moti Lal, Lajpat Rai, Malaviya, Jawahar Lal and last but not the least the incompar able Mohan ( Mohan Das Karma Chand Gandhi ) who Tought the battle of India's emancipation with deathless determination and gallantry.

·In the second chapter a few more heroes are mentioned and Rajendra (prasad) is shown expressing his misgivings about the doctrine of non-violence, especially about its utility in the struggle for in. dependence and its potentiality for ushering in an era of world-peace From here start the discourses of Mohan, expounding the doctrine of non violence in all its ramifications. In subsequent chapters, non-violence and other cognate principles of Gandhian philosophy with regard to truth, fasting, divine immanence, alleviation of human sufferings etc., are propounded. In the "last chapter. the eighteenth, Gandhi Ji's conceptio of the New World Order or. Ramarajya is given and the non-violent basis of society as envisaged by the Teacher is described at some length. It is probable that some errors or omission and commission must have crept into this attempt of exposition of Gandhi Ji's thoughts But on the part of the author, all care was taken to interpret the Master's mind 29 correctly as possible. Besides volumes of "The Young Indio". "The Harijan" and various other journals. periodicals and books, where Mahatma Gandhi's thoughts lay scattered, the book that proved very handy in this connection was "Gandhi.Vichar-Dohan," a little treatire, containing Gand'i Ji's teachings in a compressed form. published under his own guidance and used as a Text book in Wardha-schools. Bclore closins there introductry romarku, I must ·vi express my gratitude to Prof. Vagishwar, my respected Sanskrit teacher for revising the Sanskrit-Text in this work and giving many useful suggestions for improving it. I must thank also Dr. Prabhu Dutt Shastri, M. A., Ph D. for going through the English translation which was done with the assistance of my affectionate sister Surendra Devi. To my friend Mr. D. Dutt, Sindhwani I am particularly indebted for making possible the publication of this work even in these days of paper-scarcity and high cost of printing INDRA M.A., Dyal Stagh College, Lakore. January, 1945.

·SHRIMAN MOHAN-GITA CONTENTS Discourse Page. 1 1 ... JI 13 ... 111 30 IV 40 ... 49 55 VI VIE 65 VIII 72 IX 78 - ... х Appearance of Mohan Exposition of Non violence Application of Non-violence Exposition of Truth Application of Truth Do (Continued) Science of Fasting The vow ef alleviation of human sufferings The conception of God Alleviation of the misery of ignorance ... Alleviation of the misery of disease Alleviation of the misery of of poverty Do (Continued) Do ( Do ) Do ( Do ) Do ( Do ) Alleviation of miseries of touchables Building of the New Order of Ramarajya 85 .. XI. . 95 XII 106 .. 118 XIII XIV ХУ XVI XVII 124 . 129 un 140 .. XVIII '144 . .

·2 FIRST DISCOURSE दीनवन्धुरिन्द्रियेश उवाच दृष्ट्वा दशां तु देशस्य, शोच्यामत्यन्तविक्लवाम् । अभूवन भारतीया वै, चिन्तासन्तप्तमानसाः ॥४॥ Dinabandhu Andrews said Having seen the condition of their country, pitiable and extremely painful, the people of Bharata became worried in their minds with anxiety. (4). दासताराखलाश्छेत्तु, निर्मा राष्ट्रमेव च । स्वाधीनताधिगत्यर्थ, विदधुर्विधिपूर्वकम् ॥५॥ To break off the chains of slavery, to build a nationstate and to achieve liberty, they formed in a regular manner (5). एकं राष्ट्रमहासङ्घ कांग्रेसाख्यं सुविश्रुतम् । समरं च स्वराज्यस्य, तेनैव प्रारभन्त ते ॥६॥ A great national organisation, renowned as 'Congréss' and began through it, the battle of in. dependence (6) यहयो नायका वीराः, शक्ता देशानुरागिणः । विद्वांसस्त्यागिनः स्वार्थ-शून्या लोकसमाहताः॥ Many heroes-brave, strong, patriotic, learned, self. sacriticing, free from sellishness, respected by people. (7). -- ·APPEARANCE OF MOHAN 3' मातृभूम्याः कृते प्रेम्णा, स्वप्राणानपि दित्सवः । भक्तथा परमया युक्ताः, सर्वस्वाहुविमाददुः ।। Willing to dedicate even their lives lovingly for the sake of their mother-land, full of extreme devotion, brought forth offerings of all they possessed. (8). तनाभवन्नरश्रेष्ठो, वयोवृद्धः पितामहः । 'दादाभाई'-सुविख्यातः, कीर्तिमानरज्जनः ॥६॥ . There was that prince among men, the aged grandsire, called Dadabhai-o famous and beloved of men (9). "स्वराज्यं सर्वदा श्रेयः, कामं दोपसमन्वितम् । स्वाधीनं ससुखं चैव, परराज्यात् सुशासितात्" ॥१०॥ "Self-government, although full of shortcomings, yet self-dependent and joy.giving, is always better than alien government even well.administered." (10). इत्यात्मशासनाधार, सिद्धान्तं विश्वसम्मतम् । प्रख्याप्य भारवायापि, तदर्थ युद्धमाचरत् ॥१॥ Thus declaring the universally accepted doctrine of home-rule for India also, be began a fight for up. holding it. (12).

·श्रीमन्मोहनगीता विषयानुक्रमणिका १ अध्यायः १. प्रथमोऽध्यायः २. द्वितीयोऽध्यायः ३. तृतीयोऽध्यायः ४. चतुर्थोऽध्यायः ५. पञ्चमोऽध्यायः ६. पप्ठोऽध्यायः ७. सप्तमोऽध्यायः ८. अष्टमोऽध्यायः ६. नवमोऽध्यायः १०. दशमोऽध्यायः १५. एकादशोऽध्यायः १२. द्वादशोऽध्यायः १३. प्रयोदशोऽध्यायः १४. चतुर्दशोऽध्यायः १५. पददशोऽध्यायः १६. पोटशोऽध्यायः १५. मतदशोऽध्यायः १६. अष्टादशोऽध्यायः विषयः पृष्ठम् । मोहनप्रादुर्भावः अहिंसामीमासा १३ अहिंसाप्रयोगः सत्यमीमामा ४० सत्यप्रयोगः ४३ सत्यप्रयोगः उपवासविज्ञानम् दीनातिनाशनत्रतम् ईश्वरनिरूपणम् अविद्यार्तिनाशनम् रोगातिनाशनम् ६५ दारिद्रयातिनाशनम् १०६ বিঃখাবিনায়ন १११ दारिद्रयातिनाशनम् ११४ दारिद्रपानिनारानम् १२४ दारिद्रय निनाशनम् १२६ সহবার্ষিনিযা ২৪০ रामराज्यसमामनिर्माणम् १५४ ·BHA SN. ...... A BHAVANA LIBRE fortunately fallen into distress, is suffering from poverty, is appressed by agonins of diseases; (1) Which is plunged into darkness of ignorance, is rotting in Slavery and dependency and hath non arisen from stupor and come to some consiousness, (2), O gentle Dinabandhu, what did my belored country mea of Dharata. Astayed in the battlefield of freedom ओ३म् Aum SHRIMAN-MOHAN-GITAM First Discourse गुरुदेव उवाच आर्यावर्ते पुण्यभूमी, दारिद्रयदुःस्थिते देशे, व्याधिसन्तापपीडिते ॥१॥ अविद्यातिमिरं मग्ने, परावीने पराश्रिते। उद्वोधमधुना किञ्चित् , प्राप्ते मोहान भमुत्थिते ।। भारतीयाः समुद्युताः, स्वातन्त्र्यसमरागणे। दीनबन्धो ! महाभाग ! प्रिया ने किमत ॥३॥ Gurudev Tagore said Ta Aryavarta, the sacred land, which bath un. दौभाग्यनापदगते। d07 (3) ·43 FIRST DISCOURSE... अन्येऽपि:- बेहः शूरास्तामेव ' संरणिं ययुः । फिरोजशाह . पानेन्द-चालूः श्रीशङ्करंस्तथा ॥१२॥ : Many other. warriors followed. the same path:- Firoz Shah, Anand Charlu and Shri Shankaran. (12). रमेशचन्द्रदत्तो ' वै, बौन श्चन्द्रवर्करः । घोपो रासबिहारीश्च, भूपेन्द्रवसुरेच च, ॥१३॥ Romesh Chandra Dutt, Bonnerji, Chandravarkar, Ghosha, Ras Bihari and Bhupendra Basu. (13). सिन्हा मजूमदारश्च, वासन्ती विदुषी तथा । हसनेमाम इत्याख्याः, सर्वेऽपि राष्ट्रनायकाः ॥१४॥ Sinha, Mazumdar, learned lady Basanti and Hussan Imam-all great generals of the nation. (14). विशेषतो युवा वृद्धो, गोपालकृष्णगोखले। निष्कामकर्मणा दिव्य-वाचा च देशंगौरवम ॥१५॥ Especially that young, yet ola' Gopal Krishna Gokhale with his self-less deeds and silvery tongue (15). समुन्निनाय सोऽत्यर्थ, प्रथिवश्चाभवद् , भुवि । पुण्या' फोर्तिस्तदीया हि, भारतेऽद्यापि वर्तते ॥१६॥ Raised the status of the country and became very famous in the world. His blessed memory still abides in Bharata. (16) ·APPEARANCE OF MOHAN 15 सुरेन्द्रनाथबैनर्जीः, "वाक्पटुर्वगभूपणम्।', ..'• पथा तेनैव देशस्य, भूमानं पर्यवृहयत् ॥१७॥ Surrendra Nath, Bannerji,, that, jewel of Bengal, eloquent in speech, following the same path, enbanced the glory of the country.(17)...!! यूनस्तु वङ्गदेशीयान, देशभक्त्या स दीपयन् । स्वदेशजपदार्थाना; 'प्रेमाणं तेषु" सृष्टवान् ।।१।। He Gred the youth of Bengal with patriotism and created among them love for indigenous goods. (18). । 'वन्दनीयः सुरेन्द्रः सः जात्या हृदयमन्दिरे। प्रतिमा पूजनीयास्य, शाश्वतं राष्ट्रमन्दिरे ॥१६॥ Surrendra is adorable in the shrines of hearts by the people. His statue is worth worshipping cons. tantly in the national temples (19). • 1, "स्वाराज्यं जन्मसिद्धो ,मेऽधिकारोऽहं ग्रहोप्ये तत्"। इत्युच्चैः सिंहनादेनाऽ घोषयन् स महारथः ॥२०॥ "Swarajya is my birth-right, I will have it”, thus proclaiming loudly with a lion's roar. (20). महाराष्ट्र महाज्योतिः, कश्चित् प्रादुर्यभूव ह। पालगङ्गाधरो लोक-मान्यो लोकशिरोमणिः ॥२१॥ A great fighter, Lokmanya Bal Gangadhar, the crest of the world, appeared in Maharashtra, like a relulgent light.(211 ·6 FIRST DISCOURSE विलकं जन्मभूम्याः सः, विश्वस्यापि च मण्डनम् । वेदविद्वान् महाविज्ञः, पुरातत्वविशारदः ॥२२॥ He was an ornament of the motherland, as well as of the whole universe--a scholar of the Vedas, profoundly learned, well versed in antiquities, (22). गीताशास्त्ररहस्यज्ञः, कर्मयोगी क्रियापरः। क्रान्तिमुत्पादयामास, स्वातन्त्र्यसमराङ्गणे ॥२॥ Initiated into the mysteries 'of the Gita Shastra, and a Karma Yogi, devoted to action. He wrought a revolution in the battlefield of freedom. (23) महासंघस्य सेनानी:, देशस्वातन्त्र्यवाहिनीम् । पथि श्रेयसि संनीय, वीरलोकगतिं गतः ॥२४|| A Great General of a great organisation, setting the army of freedom on the right path, he went the way of immortal heroes (24) देशबन्धुः पुनर्जातो, वनस्य चिरञ्जनः। स्वराभ्यस्य दलं सोऽपि, विनिर्माय निनाय वत् ॥२शा । . Then was born Deshbandhu Chitta Ranjan of Bengal who also formed a $858jya Party and led (251 ·. APPEARANCE OF MOHAN 7 नेतृत्वे तस्य भूर्यासो, भारतीयाः समागताः। अकुर्वन् देशसझाम, लोकनिर्वाचिता भृशम् ।।२६।। Under his leadership, many an Indian went to legislatures and elected thereto again and again by the people, fought the battle of the country (26). मोतीलालः प्रयागस्थः, प्रयोगेणामुना पुनः। केन्द्रदुर्ग समाक्रम्य, देशमोक्षाय युद्धवान् ॥२७॥ Moti Lal of Allababad also following the same path attacked the central citadel and continued the fight for the liberation of the country. (27), पंजाब केसरी लाज-पतरायो महायशाः। तथैव देशसमाम, विदधानोऽमरोऽभवत् ॥२८॥ The celebrated lion of the Punjab-Lajpat Raimas well, fighting the battle of freedom, immortalized himself. (28). परिडतो मालवीयोऽपि, श्रीमान्मदनमोहनः । मधुराकतिगम्भीरो, राजनीतिविशारदः ॥२६॥ Likewise, venerable Pandit Madan Mohan Malaviya. that astute politician, with sweet and serene face.(29). त्यागमूर्तिर्जगद्वन्यो, धर्मपुत्रो महामनाः । द्रोणाचार्य इव प्रा-तेजा लोकगुरुमहान् ॥३०॥ An embodiment of self-abnegation, adorable by the world, son of Dharma, broad-rainded, like Drops.

·FIRST'DISCOURSE charya radiant with spiritual' lustre and a preceptor of eminence. (30). मातृभूम्या विमोक्षाय, गौरवायार्यसंस्कृतेः। यत्नशीलः सदा ह्येप, शान्तिमार्गाश्रयो भृशम ॥३१॥ For liberation of the motherland and for restoř. ation of ancient Aryan culture, he endeavoured unremittingly, treading the path of peace. (31). एवमेव महान कश्चित् , दिव्याभो दिव्यशक्तिमान् । दैवीं विभूतिमादाया-वतीर्ण देवतोपमः ॥३२॥ Then descended like an angel a superhuman personality, with a divine glamour around him, vested. with supernatural powers (32) . जनतानयनानन्दश्चितचौरो विवेकवान् । देशदेशान्तरव्याप्त-ख्यातिः सर्वजनप्रियः ।।३।। He was the joy of the eyes of the people, a thief of their hearts and was gifted with discrimination. His fame travelled far and wide and endeared him to all. (331. तरुणभारतस्याथ, प्रगाढप्रेममाजनम् । स्वदेशम्य कृते त्यक्त-सौख्यस्तपसि निष्ठितः ॥३४॥ He was above all, an object of deep affection with Young India. He renounced all pleasures for the sake of his country and led an sustere lite. (34).

·APPEARANCE OF MOHAN स सम्राट हृदयानां हि, नेहरुवंशभूपणम् । जवाहर इति ज्ञातो, देशमुक्त्यै धृतवतः ॥३॥ Verily he was the monarch of all hearts, a jewel of the Nehru family, known as Jawahar, who con. secrated himself to the emancipation of his mother. land. (35). एतान् सर्वानतिक्रम्य,, भानुमानिव संस्थितः । स्वाभासा भासयंल्लोकं, भारतं तु विशेषतः ॥३६॥ Transcending all these, stood like sun-one, making refulgent with his splendour all the universe, especially Bharata.(36). शुभ्रश्रीरुत्तुगो हिमशृङ्गवत् । उदन्वानिव गम्भीरः, शान्तः शान्तसमुद्रवत् ॥३५|| Majestic as the Kailash Mountain, lofty as a snow. clad peak, deep as 'an occean and calm as the Pacific Sea.(37). देशदारिद्रयसन्ताप-विदीर्णहृदयो तपाशशरीरेण, देशदुःसं प्रकाशयन् ॥३८॥ कैलाश व यती। An anchorite, with his heart bleeding with agonies of the country's poverty, expressing the nation's sorrow with his body emscisted by austerities. (38).

·10 FIRST DISCOURSE विश्वकल्याणचिन्तार्या, शाश्वतं मममानसः। दूरदर्शी मुनिः कश्चिदाकाशभ्रष्टदेवता ॥३९॥ Buried always in the contemplation of universal welfare, a far-sighted seer, a god strayed from celestial regions. (39). महान् बुद्ध इवाबद्धो, बन्धुत्वे प्राणिभिः सह । भूतानां भूयसां भूयो भूमानं भावयन् भृशम् ॥४०॥ Like Mahatma Buddha, tied in close relationship with all the living beings, constantly thinking of their "weal and welfare.(40). सेवाधर्ममनासकि-योगं कर्चिनाविधिम् । दीनातिनाशनं मोत-साधनं बोधयन्नथ ॥४१॥ Teaching religion of service, Yoga of non-attach. ment, meditation through action and alleviation of human sufferings, as the means of Salvation. (41). भगवान् वासुदेवोऽन्योऽवतीर्ण इव भारते । महात्मा मोइनो गान्धी-नामा विश्वविमोहनः ।।४।। As if another Lord Krishna re-incarnated on the land of Bharata, named Mahatma Mohan Gandhi,a fascinator of all the universe. (42).

·APPEARANCE OF MOHAN 11 समुत्थानाय दीनाना, स्वातन्त्र्यस्थापनाय च । विश्वप्रेमप्रसाराय, सम्भूतः सोऽधुना युगे ॥४॥ He is born now in this age, for uplifting the downtrodden, for liberating the enslaved and for diffusing love of humanity. (44). गुरुदेव उवाच अधिक श्रोतुमिच्छामि-लोकमस्य महात्मनः । कथं वा कीदृशं तेन, देशोत्थानं व्यधायि तत् ॥४४॥ Gurudev said I wish to hear more of this Great Soul. How and what kind of national upheaval was wrought by him ? (45). स्वाधीनताहवे हिंसा-मनाइत्यापि सर्वथा। विजयाय कथं के वा, वीरा वीरत्वमापिताः ॥४शा In the battle of independence, even discarding al. together violence, how and which heroes were moved by him to actions of gallantry and victory? (45). दीनवन्धुरुवाच गुरुदेव ! प्रवीमि ते, मोहनस्य महात्मनः । घमत्कारमयं कार्य, फ्रान्तिकारकमेव यत् ॥४६।। Dinabandhu said Gurudev! I relate to thee Mahatma Mohan's achievements which are as marvellous as they are revolutionary. (471.

·12 - FÍBST DISCOURSE भारते नैव "संसारे, सकलेऽप्यप्रतिम हि तत् । श्रीमन्मोहनगीताञ्च, विद्धि गीतामिमा पुनः॥४७॥ They are unparalleled not only in India but in the whole of the world. And thou mayest know this song by the title of Shriman-Mohan-Gita. (47). इति श्रीमन्मोहनगीतायामहिंसायोगाख्यायां मोहनप्रादुर्भावो नाम प्रयमोऽध्यायः . Thus in the Shrimad-Mohan-Gita entitled also Ahimsa-Yoga, the first discourse "The appearance of Mohan".

·Second Discourse दीनबन्धुरुवाच एवं प्रवर्तमाने , महाभारतसगारे । मोहन नायक कृत्या, भारतीयाः प्रयेतिरे ॥१॥ Dinabandhu said Thus when the great war of Bharata was proce. eding, the people strove, electing Mohan as their Commander-in-Chief. (1). श्रद्धधानाः समाश्यस्ताः, मर्चे तस्यानुगामिनः । :. मार्ग प मार्गितं तेन, प्रययुर्विजिगीषवः ।।२।। All his followers, having full faith and confidence in him, desiring victory, went on the way laid down by him. (2). राजपी राजगोपालो, गद्देश्यो वियेकवान् । राजेन्द्रश्च विहारस्थः, स्थितधीः स्थिरमानसः || There was Rajgopal, that wise saintly warrior of Madras as well as that steadfast and stable-minded Rajendra of Bihar. (3). सौराष्ट्रवानभो वीरः, पटेलो विट्ठलानुजः । मुम्बई-प्रान्तनेत्री प, कययित्री सरोजिनी ॥१॥ Sardar Patel, younger brother of Vitthala, beloved of Gujrat, poctess Sarojini, the great leader of Bombay. (4).

·14 SECOND DISCOURSE स च सीमाप्रदेशस्थः, पठानजातिगौरवम् । खानाब्दुलगफारश्च, परमेश्वरसेवकः ॥५॥ And that Khudai Khidmatgar, Khan Abdul Gaffar, the Pride of Pathans of North Western Frontier Province. (5). अन्येऽन्यप्रान्तवास्तव्याः, नेतारो लोकवन्दिताः। पन्तः शुक्लस्तथा सिंहः, खरेश्च खानसाहिबः ।।६।। There were also other popular leaders of different provinces including Pant, Shukla Singha, Kher and Khan Sahib.16). आजादजमनालाल-देसाईसत्यमूर्तयः । मुन्शी: विजयलक्ष्मीश्च, सर्चे मोहनमोहिताः || And Azad, Jamana Lal, Desai, Satyamurti, Munshi and Vijaya Lakshmi--all entranced by Mohan. (7). तस्याज्ञां तु शिरोधार्यो, कृत्वा कर्मपरायणाः । अहिंसाविधिना युद्ध-माचरन् युद्धकोविदाः | All dutifully carrying out his orders, skilful in the art of fighting, continued the struggle in a non-violent manner. (8). एकदा हि विहारान्तश्चम्पारणभुवि स्थितम् । मोहनं तु समागत्य, महासेनापति पतिम् ।।९।।

·EXPOSITION OF NON-VIOLENCE 15 श्रद्धया परयोपेतो, विनीतात्माऽधिनायकः । राजेन्द्रो व्याजहारेमा, सादरं मधुरा गिरम् ॥१०॥ Once, General Rajendra of humble soul, reverently approached Mohan, his Master and Commander-in- Chief, standing in Champaran-land of Bihar and respectfully uttered the following sweet words.(9, 10). राजेन्द्र उवाच किमित्यार्य विधायैतदुप्रसमामवाण्डवम् । दिधक्षसि मुधा सर्व, भारत शान्तिसंयुतम् ॥११॥ Rajendra said Why O Noble Sire !starting this mad dance of war, dost thou wish, for nothing, to set fire to Bharata, devoted to peace ? (11). क्षिपन् फारागृहेष्वेवं, वीरान् सहस्रशो वृथा। किमेवं देशकल्याणं, विनाशं वा चिकीर्षसि ॥१२॥ Throwing thousands of warriors into prisons uselessly, what good or be it perdition, dost thou wish to do to thy country ? (12). दीनान दरिद्रयन् भूयो, दुःखितान दुःसयन पुनः। सन्तप्तास्तापयंश्चैव, किं श्रेयः पश्यसि प्रियम् ॥१३॥ Impoverishing the poor, distressing the distressed and oppressing the oppressed all the more, what good dost thou sce, pleasing to thyself ? (13.) . .

·16 SECOND DISCOURSE वियुक्ताः पितृभिः पुत्राः, भर्तृभिश्च पतित्रताः । स्वसारो भ्रातृभिश्चैव, किन्निमित्त कृताः पृथक् ॥१४॥ Sons have been separated from fathers and vives from husbands. For what reason sisters have been separated from brothers? (14) देशोऽयं दीर्घनिद्रायां, प्रसुप्तोऽसंशयं चिरात् । मन्ये दीनदरिद्रोऽय, दासताटलाकुलः ॥१३॥ Undoubtedly this country is asleep in long slumber. I know, it is helpless and poor and bound in chains of slavery. (15) परं द्विशतवपु, पर शान्तिस्थितिं गतः । मुशासनव्यवस्थायामास्थितः मुखितस्तथा ॥१६॥ But during the last two hundred years, it is settled in a state of tranquillity, is enjoying good government and is also happy. (16). व्यापारी व्यवसायोऽत्र, समृद्धनगराणि च । ग्रामाश्य सस्यसम्पन्नाः, देशशान्तिप्रकाशकाः ॥१७॥ Here are commerce, industries, prosperous cities and flourishing villages which indicate the peaceful state of the country. (17)).

·. EXPOSITION OF NON-VIOLENCE 17 किमर्थ शान्तिमेतान्तु, देशसन्तोपदायिनीम्। विद्रोहाग्निप्रसारण, विनाशयितुमिच्छसि ॥१८॥ Why dost thou, by spreading the conflagration of - rebellion, wish to disturb this placid calm which is giving so much contentment to this country ? (18). अज्ञोऽस्म्यह, मोहविमूदचेताः सन्देहसन्दोहहनान्तरात्मा। जाने न कल्याणगति स्वकीयो ज्ञानाय तेऽह शरणागतोऽस्मि ॥१९॥ I am ignorant; my mind is confused and my soul is weighed down with swarms of doubts. I do not know which way lies my welfare. I come to thy refuge for enlightenment. (19). कर्तव्यकर्म प्रति बोधशून्यो न युध्यमानः किल कातरोऽहम् । पृच्छामि यन्मे परम हितं स्या- च्छिष्योऽस्मि ते मोहन ! शाधि मा त्वम् ॥२०॥ Devoid of understanding as to my duty, not fighting and dejected, I ask thee about my supreme good. I am thy disciple, O Mohan, teach me. (20). श्रीभगवानुवाच लोकेऽस्मिन् द्विविधा शान्तिः, प्रोक्का शान्तिप्रिय ! प्रिय ! श्मशानशान्तिरुयान-शान्तिश्चैव सुलक्षणा २१॥ ३ ·। SECOND DiscouksE:- Shri Bhagavan said My dear Shantipriya, there are two varieties of peace in this world-tone Ithe peace of the graveyard' and the other well-defined peace of the orchard. (21). ग्याने सरितोऽरिक्ता',' वहन्ति वान्ति वायवः । मधुरं विहगा मुग्धाः, गायन्ति प्रातरुत्थिताः॥२२॥ In an orchárd brimful rivulets flow, breezes blow, innocent birds awaken in the dawn and sing melodi. ously.(22): । नृत्यन्ति केकिनों मत्ताः; कुरङ्गा विहरन्ति । स्वन्ति तरवश्चापि, समीरममरीयिताः॥२॥ Delightful peacocks dance ; deers leap and jump; even trees murmer against the wind (23) विकिरन्ति च सोल्लासं, पुष्पाणि वनदेवताः । वितरन्त्यः ससङ्गीतं, सुरेभ्यः कुसुमस्रजः ॥२४॥ And forest goddesses offer garlands to gods in the accompaniment of music and scatter flowers all round with joy. (24) तथापि प्रकृति शान्ता, ' गम्भीराकृतिसुन्दरी। शान्ति तनोति सर्वत्र, शुभ्रो परमशोभनाम् ॥२५|| Yet, Nature is calm, serene and beautiful She spreads profound and solemn peace crers where" (25).

·EXPOSITION OF NON-VIOLENCE 19 श्मशानेऽपि तथा शेवे, शान्तिरेकान्तनीरवा । यत्रच 'घोरनिद्रायां, शेरते हि 'शरीरिणः ॥२६॥ In the graveyard also prevails extreme stillness wherein people lie benumbed with deep slumber. (26). एको महाशनस्तत्र, श्वसिति केवलं पलात् । . आकर्पन विष्टपं कृत्स्नं, कालः कवलयन्निव ।।२।। Breathes there only one omnivorous Being, Death, dragging forcibly the whole universe towards Himself and devouring it.(27). वायुर्न वेपते तत्र, धुन्वन्ति तरवो न च । खेलन्ति न खगाश्चापि, तस्मिन्नन्तकसद्मनि ॥२८॥ The wind stirs not there, plants more not and birds play not in that abode of Death. (28). नाहं तु वारशी शान्ति, शरीरात्मविनाशिनीम् । स्वदेशायाभिनन्दामि, मनोबुद्धिविघातिनीम् ॥२६॥ I do not like for my country that kind of peaceannihilating body and soul and destroying intellect and reason. (29). हा फष्र्ट मे मृतप्रायाः, निर्वीया देशवन्धयः। दास्यदोपान्न जानन्ति, मृपाशान्तिविमोहिताः ॥३०॥ Alas ! my countrymen are emasculated and well. nigh dead. Deluded by false peace they do not realise the curse of slavery. (30).

·20 SECOND DISCOURSE - . तानिमान भारतीयान स्वानुद्धृत्य मृत्युशान्तितः । • शान्ति प्रति निनोपामि, श्रेयमी जीवनप्रदाम् ॥३१॥ Taking out these my people of Bharata from the stillness of Death, I wish to lead them unto peace that ennobles and rejuvenates. (31). सेर्य शान्तिः सुवीराणा, निर्वलानां न सर्वथा। निर्भयानां स्वतन्त्राणामात्मसम्मानशालिनाम् ॥३२॥ This is the peace of the strong and never of the weak. It is of the fearless, the free and the self-respecting. (32). तामेव शान्तिमिच्छामि, द्रष्टुं लोके प्रतिष्टिताम् । विश्वस्मिन्नपि विश्वेऽस्मिन् , भारते तु विशेषतः ॥३३॥ I wish to see that peace established among people in all the countries of the world, especially in my Bharata. (33). राजेन्द्र उवाच संसारेऽस्मिन् महायुद्ध-कोलाहलसमाकुले । विश्वशान्तिदिवास्वप्नं, कथ देव ! दिदृक्षसे ॥३४|| Rajendra said My Lord, how wishest thou to see the day dream of universal peace in this world, tumultuous with thunders of Gesce wass(34,1 ·EXPOSITION OF NON-VIOLENCE 21 . जातयो जनताः पूगा, गणाः श्रेण्यः समाजकाः । समुदायास्तथा सर्वे, विद्वेषवन्दितापिताः ॥३५॥ Nations, peoples, tribes, clans, classes. societies and graups-all are burning in the fire of mutual animosity, (35). कलहः परिवारेषु, सुतेषु जनकेषु च । प्रत्यहं । पतिपत्नीपु, प्रतिमाम -गृहे गृहे ॥३६॥ There is friction in each family, in each home, in each village, everyday, among sons and parents and among husbands and wives. (36). कथमार्य ! जगत्यस्मिन्नशान्ते विप्लवाकुले । शान्तिमसम्भवप्रायां, त्वं स्थापयितुमिच्छसि ॥३०॥ How O Noble Sire ! in this warring and rebellious world, wishest thou to establish peace, which is well. nigh impossible? (37). । श्रीभगवानुवाच न मन्येऽसम्म किश्चिजात्वहं जगतीगवम् । मनुष्यप्रकृति देवी जाने च प्रयते तथा ॥३॥ Shri Bhagavan said Never do I consider aught impossible in this world. I''recognise human nature to be divino and endeavour accordingly. (38). . 15 ·22 *.SECOND DISCOURSE । सर्वेषां हृदयान्तेषु, चेतःप्रान्तान्तरस्थितौ । '. सुरासुरौ विराजेवे, कार्याकार्यनियामको ॥३९॥ In the innermost recesses of every human heart are hidden, god and demon, 1who determine, good and evil propensities of man. (39). आसुरी विकृति प्राप्तः, पुरुषश्चेष्टते पृथक् । “सुरत्वप्रकृति यातः, नरस्तु चेष्टते पृथक् ॥४०॥ . Man acts differently while subject to demoniacal propensities and he acts quite differently, while subject to divine propensities. (40). असुरः संस्तमोमूढः, झुध्यन् द्रुह्यन द्विपन शसन् । निर्दयं 'युध्यमानः सः, रालोलुपमानसः ॥४॥ demon overwhelmed by darkness, he is given over to mrath, malice, enmity and slaughter. And fighting ruthlessly he is athirst for the blood of others (41). सरं वीरताक्षेत्रं, रुधिरसावनं नयम् । परपीडो परग्लानि, देशभक्ति स बुध्यते ॥४२॥ He deems a battle field as an exercise.ground of chivalry, shedding.of blood as an act of policy and op. pression cod bumiliation of others AS 4, yirtue o patriotism.(42). Asa ·23 , EXPOSITION OF NON VIOLENCE सुरश्च सन-पुनः सत्व प्रधानो मुदितायुतः! मैत्रीपविनिता चि वितन्वन स समन्ततः ॥४॥ • !v.As a divine being, man has predominance,of purity in him.ioHe is full of, joy, and radiates round him bright rays of compasșion, (43). न केवलं स्वजातीयान् , जगतः प्राणिनोऽखिलान् । स्नेहसान्द्रहशा -पश्यश्चिन्तयन् विश्वमङ्गलम् ॥४४॥ Meditating on the universal, welfare he looks upon not only, nationals, of his own country, but, citizens :of the whole world with eyes, full of affection.(44). अहिंसामात्मनः प्राणान, सत्य वासाश्च जीवनम् । दोनार्तिनाशनं . मोक्षं, देवपूजा च. बुध्यते ॥४५॥ He takes Ahimsa as his • very.ilife, Satya. as his 'breaths and; alleviation, of þuman sufferings; as the best way of worshipping, God and achieving, salvation. -- राजेन्द्र उवाच अंहिसा नाम., सिद्धान्तः, प्रेयास्ते विश्वविश्रुतः । परं जास्यावगच्छामि, तत्वतः शुद्भकल्पनाम् ॥४६॥ r:Rajendra sai Non-violence is thy most favourite and universally known, doctrine. But €But I do not understand its full implications very clearly.146). 1CONTar ·24 SECOND DISCOURSE -- 10 अहिंसावतिनो भाषा, कोऽहिंसास्थस्य मोहन । अहिंसक किमासीत, किं कुर्वीत ध्रुवीत किम् ॥४७॥ What is the definition of one pledged to non violence and steadfast' in non violence ? o Mohán, how should a non-violent person sit, how should he act and how should he talk? (47) । श्रीभगवानुवाच मनसा कर्मणा वाचा, कस्यापि तु कदाचन ।' चेष्टतेऽमद्गल यो नाऽहिंसाती स उच्यते ॥४॥ Shri Bhagavan said He is called as one 'pledged to non violence, who doth never cause injury to any, body, in his thought, action and speech (48). स्वय दु.खानि भूयांसि सोढ्वापि कुच्छवेदनाः ।। परेपा मगलाकाक्षी, सोऽहिंसास्यो मुनिर्मत || He is an ascetic steadfast in non violence who himself undergoing untold hardships and excruciating pains, wishes the selfare of others (49) यो भूतेषु हि ' सर्वेपु, फमिपतिमृगादिषु । निर्विशेष कृपादृष्टि स्तस्याहिंसा प्रतिष्ठिता ॥५०॥ Hus non violence 1a well poised, who looks upon all beings, including insects, birds and animals with equal compassion (50) रे 1 ·EXPOSITION OF NON-VIOLENCE 125 - र . - १ यश्चात्मसममन्यास्तु, संसारप्राणिनोऽखिलान् ।। दयते सेवते चैव, 'तस्याहिंसा प्रतिष्ठितां ॥५१॥' His non violence as well poised who pities and serves all the creatures of the world, as he doth himself(51) ? द्वेपो वैरमकारुण्यं, परार्थध्वसनं तथा । स्वार्थाभिनन्दन चैव, हिंसास्रोतासि पञ्च वै ॥५२॥ There are five springs of violence, i e envy. enmity, cruelty, destruction of othersofraterests and self aggrandisement (52) FOR 'तानीमानि नियन्यै व, सर्वतो विद्रुतानि हि । अहिसायोगमामोति, प्रयतात्मा पुनीतधी ॥५३॥ The pure minded and pure souled man achieves Abimsa Yoga by bringing under control all these (springs) running in all directions (53)*? अहिंसा नाम धर्मोऽयं, तपोमूलस्तप भित । तपसैव हि संसिद्धिमहिसावतिनो गता ॥५४॥ This religion of Ahimsa as robted' an'self suffering. and is dependent of selt suffering'' Persons pledged to non-violence achieved perfection through self suffering alone (54) नैप धो नृशसस्य, निस्त्रिशा शिरोनतिः । परन्तु विजयस्तस्य, स्वात्मवलप्रयोगत ॥५॥ - ·26 (SECOND DISCOURSE 1 This religion is notzito surrender zoneself before the sword of a tyrant, but it is his (țyrant's ) conquest by the use of one's soul force (55) विजयो यस्त्वहिंसाया., द्रढ़ीयान स हि मे मत । रुधिरसावनलब्धो, जय स्थेयान्न कुत्रचित् ॥५६॥ That which is conguest of non-violence is verily more permanent - The conquest which, is achieved by shedding of blood is never permanent (56) ५१.कर्कशोऽपि, द्रवत्यश्मा, सद्य स्नेहहुताशने । निर्दयं सदयत्येव, प्रेमामिः, मपन्थिनम् ॥५७१ Even the hardest stone melts at once in the fire of, loye The fire of love softens even & pıtıless adversary (57), द्रवति स्नेहतापेन,, हृदयं , निर्दय न चेत् । । दोपस्तन्मन्दताया, स, माग्नेर्न कदाचन ॥८॥ Ifą pitzless heart doth not melt by the warmth of love, It is the lfault of insufficiency of the and not of the fire of love (58) किन्नु शौर्य शतघ्नीतो, गुप्त्वा परफर्धनम् । नृशसनाशनम्व, निरीहशिशुयोपिताम् ।।५९॥ Wherein lies bravery, whether a blowing others to pieces and reprcilessly killing innocent children and women. while standing behind the cannon (59) F - . warmth ·EXPOSITION OF NON-VIOLENCE 27 किंवा शौर्य समागत्य, शतघ्नीमुखमुत्थितम् । 1. ससाहसं सहास्यं च, मरणं :स्वेच्छया सुखम् ।।६।। Or in, approaching the yawning mouth of the cannon itself, and getting oneself blown to pieces voluntarily and happily with courage and smile ? (60). निर्वीयः "पौरुपापतः, पुरुपो न कदाचन । साहसं तादृशं कर्तु, क्षमो मन्ये मनागपि ॥६॥ I believe, that an emasculated and impotent man can never, in the least degree, show that kind of courage. (61). केवलं बलवानेव, त्वहिंसाशस्त्रशासनम् । बोधति निर्वलो नैव, हिंसाक्लुपितो हि सः ॥६२॥ Only a strong person knows how fo wield the weapon of non-violence, never doth a person whose mind is vitiated with violence.,(62). अहिंसा ज्यायसीं जाने, हिंसातो बलवत्तराम् । क्षमा जाने तथा दण्डा-दधिको पौरुषान्विताम् ॥६॥ I consider non-violence to be infnitely superior to and far more powerful than violence I hold slso forgiveness to be manlier than punishment. (63) अलकारः क्षमा, वीर-योद्धृणां परमोत्तमः । मण्डनं शूरतायाः नोऽधिकक्षाने किमप्यहम् ॥१४॥ Forgiveness is the best opnament of brave warriors. I know, po other better ornament of gallantry (64).

·" 28 SECOND DISCOURSE "परं क्षमा क्षमा तावद्यावच्छक्तिस्तु दण्डने । क्षमा निरथिका मन्ये, याऽसहायजनोत्थिता॥६॥ But forgiveness is forgiveness only when there exists the power to punish I consider that forgiveness meaningless which proceeds from a helpless man (65) । देशस्य चापि फल्याणं, स्वराज्यप्राप्तिमेव च । अहिसाविधिनैवाह, संपश्याम्युत्तमं हितम् ॥६६॥ I think that welfare of the country, the achieve. ment of Swarajya, and the highest destiny can be secured through the method of non violence only. (66). । - - - न शस्त्रसज्जिता सेना, जनताविसवो न वा।। कर्तुं शक्नोति तत्कार्य, यच्छंक्यं स्यादहिसया ॥६॥ Neither an army equipped with destructive arms nor a popular insurgence can achieve as much, as can 'be achived through non-violence. (67). जनताविप्लवो रोग-चिकित्सा न कधश्चन । प्रतिशोधांति-क्रोध-मयी 'हिंसा न सौख्यकृत् ॥६॥ A popular rebellion is in no way a remedy of the disease. Violence based on revenge, intolerance and snger can never be conducire to happiness. (68). I T :

·EXPOSITION OF NON-VIOLENCE 29 नातो विश्वसिमि श्रेयः, किश्चित् स्याद्देशवासिनाम् । अातङ्कवादहिंसा-गुममार्गानयेण हि ॥६॥' 7 Therefore, I do not believe that any good can accrue to my countrymen by pursuing the secret and bloody path of terrorism (69). सीसहन्यमानोऽपि, शान्तोऽहिंसानवी सदा । ध्यायत्यकोधनो भद्रं घातकस्यापि दुर्मतेः ॥७०॥ A person pledged to non-violence is calm, even being bulled with bullets. He wishes well even of the "Wicked tyrant without nursing anger in himself. (70). नायं धर्मो मुनीनां वा तापसानाञ्च केवलम् । विश्वेऽस्मिन् सर्वभूतानामहिंसा धर्ममाददे ॥७१॥ This is not a religion of recluses or ascetics only. 1 acknowledge non-violence to be a religion of all beings in the universe. (71) नाहमादर्शवादोव, स्वप्रदर्शी न निष्क्रियः। अहिसा साधनं मन्येऽन्तर्जातीयव्यवस्थितेः।।७२॥ I am not a mere idealist, or a day.dremer or an unpractical visionary; I consider non violence to be an instrument of international policy. (72) अहिंसा जननी प्रेम्णोऽहिंसा शान्तिप्रदायिनी। अहिंसा विष्टपस्यास्य, स्थेयाकल्याणकारिणी ॥७३॥ Ahimsa is mother of harmony. Ahimsa is kærb.

·30
THIRD DISCOURSEO,
inger of peace ** Ahimsa 'is' accomplisher of perma-
nant welfare of this universe. (73). ,
"
इति श्रीमन्मोहनगीतायामहिंसायोगाख्यायामहिंसामीमांसा
नाम द्वितीयोऽध्यायः
Thus in the Shriman Mohan.Gits entitled also
Abiasa-Yoga, the second discourse
"Exposition of nor.rlblences
।
Thira' Discourse"
राजेन्द्र उवाच
अहिंसां देश कल्याण-कत्रों जानामि मोहन ।
वैययंञ्चावगच्छामि, राष्ट्रविसंवकर्मणाम् ॥१॥
Rajendra said
Iquite understand, O Mohan ! that non-violence
is an accomplisher of the country's welfare. I know
also the futility of methods of terrorism. (1).
संसिद्धिस्सियां नैव, ज्यायसो जातु हिंसकात् ।
স্বাণা मारतायाद्य, मन्ये नीतिमहाफला ॥२॥
Never is success possible by violence against a
tyrant superior in strength I consider non violence
to be the most fruitful policy for India today. (2).
परं ना नायगच्यामि, विश्वकल्याणसाधनम् ।
अहिसया क्यं शन्तिः, संसार सम्भवा भवेत् ॥३॥

·APPLICATION OF NON-VIOLENCE 31" But I do not consider' that (non-violence) to be an instrument of wuiversal bırmony. How peace is possible in this world through non-violence ? (3). सहस्रशः समा याताः, - मनुष्यसृष्टिसंस्तो, परं नेदीयसी शान्ति, वीक्षे नाथापि कुत्रचित् ।।४।। Thousands of years have' elapsed •in this ever. flowing stream of human, creation, but even today nowhere do I see peace nearer. (4).. मानवप्रकृति वीक्ष्य, निष्ठुर कुटिलामथ । कथमहिंसया विश्व-कलहोन् प्रशमिष्यसि ॥५॥ Observing human nature as cruel and crooked, how wilt thou, through Ahimsa appease strifes of the world ? (5). श्रीभगवानुवाच सत्यमेष महान् प्रश्नो, गम्भीरो गहनस्तथा । परं नाहं निराशोऽस्मि, विश्वकल्याणसाधने ॥६॥ Shri Bhagvan said Trúe, it is a supréme question--very serious and intricate. Yet, I am not despondent with regard to achievement of universal harmohy. (6).! भूर्यास: समरो घोराः; वर्तमानी निरन्तरम् । विशदं द्योतयन्त्येते, हिंसाया निर्बल बलम् ॥णा The many fierce svars breaking out again and again one after the other, clearly show the impotence of the strength of violence. (7).' .1 yr ·A 32 THIRD DISCOURSE "नहि वैरेण वैगणि, शाम्यन्तीह कदाचन"। सेय भगवतो वाणी, यथार्थांद्यापि' वर्तते ॥ "Enmity is never extinguished 'by enmity". This verdict of the Lord is true even today (8) अरेणैव युद्धाना, शान्तिर्लोके , भविष्यति । हन्तैपा पावनी वाणी, निष्क्रियाद्यापि तिष्ठति ॥९॥ 'By love alone there will take place cessation of wars'--this holy injunction alas ' is still lying as a dead letter 79) भवेय भाग्यवान् कच्चिदरस्थापने भुवि । अहिमा सक्रिया कर्तुमाहर्तुं लोकमङ्गलम् ॥१०॥ Perchance I may be fortunate enough to implant harmony on the earth to make non violence effective and to bring about universal peace' (10) राजेन्द्र उवाच यदि त्वमेसर कश्चित् , फुर्यादाक्रमणं रिपु । निष्कारण तदापि त्व, किमहिंसा प्रशससि ॥११॥ Rajendra eard Should an aggressive enemy launch an attack without any provocation, even then dost thou advise non violence? (11) श्रीभगवानुवाच नाह पश्याम्यहिंसात , आक्रान्तुरन्तकृचरम् । अहिंसा शोणिताकाक्षा-शयित्री रिपोरपि ॥१२॥ r ·APPLICATION OF NON-VIOLENCE 33 Shri Bhagavan said I do not see a greater destroyer of an aggressor than non-violence. Non-violence quenches the thirst •of even a blood.thirsty enemy. (12). आक्रामन्निपतच्छत्रुः स्वदेशान्तः समाविशन् । प्रतिरोध्यो न शस्त्रास्त्रैर्न वा रफप्रवाहणैः ॥१३॥ An attacking, invading enemy, entering into one's country should not be opposed by arms or by shed. ding of blood. (13.) केवल स तिरस्कार्यः, सहयोगाप्रदानतः । नृशंसस्य पहिष्कारो, बलीयो मूकदण्डनम् ॥१४॥ He should only be treated with contempt by withdrawing of co-operation. The boycott of an aggressor is the severest silent punishment to him. (14). नैतस्याक्रमणे कश्चिन्न या देशस्य शासने । उत्पत्तौ वा पदार्थाना, विदधीत सहायनाम् ॥१५॥ No one should render assistance to him in bis invasion or the administration of the country or in production of commodities.(15). निस्सहायो निरालम्बो, जनतातितिरस्कृतः । न शकः करपन स्थातु, शासितुं तु पुनः कथम् ॥१६॥ No aggressor, helpless, sheiterless and intensely despised by the people, 621 Set bis foot in a country, that to talk of his ruling orer it. (16).

·- 34 THIRD DISCOURSE एवं हृदयहीनोऽपि, नृशंसो हिंसकाधमः । अहिंसायाः प्रयोगेण, पातितः स्यात्तु भूतले ॥१७॥ Thus even a heartless tyrant, the meanest of ag. gressors can be struck down on earth by the application of non-violence.(17). यथा शाम्येत् स्वयं शीत-सलिले पतितोऽनलः । तथा नृशंसता शाम्येदहिंसामृदुमानसे ॥१८॥ As fire dies out itself, thrown on cold water, so tyranny dies out on a person whose mind is softened with non-violence. (18). नैप मार्गः सुराणां हि, देवलोकनिवासिनाम् । मनुष्याणामिमं वच्मि, मर्त्यलोकनिवासिनाम् ॥१९॥ This is not the path of gods alone, who live in celestial regions I talk this of men who live on the terrestrial sphere. (19). रुधिरप्लावनश्रान्ताः, हिंसाध्यापारपीडिताः। अहिंसा संश्रयिष्यन्ति, निराशा: शान्तिमोप्सवः ॥२०॥ Men tired of shedding blood, sickened with opera". tions of violence, in despair will take recourse to non-violence in quest of peace.(20). दवीयान्न त्वसौ कालो, विश्वकल्याणकारकः । कलहा: प्रशमिष्यन्ति, शान्तिर्लोके हसिष्यति ॥२१॥ Not very distant is the time, the harbinger of universal harmony, when strifes will cease and peace will smile on the earth (21).

·APPLICATION OF NON-VIOLENCE 35 जातयो जातिभिर्जातु, देशा देशैः जना जनैः । अहिंसामन्त्रमुग्धास्तु, न वक्ष्यन्ति परस्परम् ||२२|| Entranced by the mantram of Ahimsa, nations will never fight with nations, countries with countries and peoples with peoples. (22). राजेन्द्र उवाच अल्पबुद्धिरह देव, दूरं शक्तो न वीक्षितुम् । पश्यामि केवलं दूरादाशारेखां ऋशीयसीम् ।।२३।। Rajendra said A man of little vision as I am, O Lord, I cannot see far off. I see only a slender line of hope at a distance. (23). अहिंसा विश्वशान्त्याम्तु, सम्भवं साधनं भवेत् । तथा राष्ट्रान्तरप्रान्त-शान्तिश्चेत् सम्भवा भवेत् ॥२२॥ Non-violence can be a possible means of universal peace, if through it even internal peace in a country be possible. (24). प्रत्यह क्रियमाणाना, कर्मणामपराधिनाम् । दमनाय फथं हिंसा-प्रयोग नाभिनन्दसि ॥२५॥ Dost thou not approve of the use of violence, even for punishing criminal actions perpetrated every day by sinful persons ?(25)- प्रजासीयनरमाय, रक्षायै लोकसम्पदाम् । शासन राष्ट्रसंस्थायाः, पथ दिसा विना भयेन्।२६|| ·36 THIRD DISCOURSE Without violence, how the administration of a state which exists for the protection of people's life and property, is possible ? (26). श्री भगवानुवाच राजेन्द्र ! राजनीतिज्ञ ! राष्ट्रचिन्ताविशारद! नाहं पश्यामि ते चिन्ता-निमित्तं किश्वनाप्यहम् ॥२७॥ Shri Bhagavan said O Rajendra, thou, well-versed in politics and immersed in thought of the country's welfare, I do not see any cause of thy despair. (27). राष्ट्र नैवावगच्छामि, केवलं दण्डनात्मकम् । प्रजायाः शासनं हिंसा-मनाइत्यापि सम्भवम् ॥२८॥ I do not understand State to be a mere powersystem, based on punishment. Government of the people is possible even by eschewing violence. (28). दण्डश्च द्विविधः प्रोक्तः, शोधकः प्रतिशोधकः । प्रथमः शोधनायैव, पापिनो मलिनात्मनः ।।२९।। Punishment has been described of two kinds i. e. reformatory and retaliatory. The former is for reforming the sinful soul of a criminal. (29). प्रतिशोधकदण्डस्तु, प्रतिशोधधियोत्थितः। प्रतिहिंसासमाविष्टो, राष्ट्रकल्याणघातकः ॥३०॥ The retaliatory punishment arises from a motive ·APPLICATION OF NON-VIOLENCE 37. of revenge. It is full of violence and slays the best interests of the country. (30). तयोस्तु शोधको दण्डः, सभ्यदेशोचितो मतः। तमेव स्थापितं सद्यो, दिक्षेऽहं महीतले ॥३१॥ Of the two, the reformatry type of punishment is considered befitting a civilized nation. I want to see that type established soon all over the earth. (31). तदर्थ न महासेना, महदन्तर्बल न था। आवश्यर्फ समाजाय, पापविजयकाङ्क्षिणे ॥३२॥ For that, are required neither large armies, nor internal troops in a state, intent upon conquering all crimes. (32). महत्यः सर्वदेशेषु, सन्नद्धाः शस्रजिताः। पृतनाः सचिनोत्कर्पाः, युद्धवन्दिप्रदीपिकाः ॥३३॥ Large armies, standing in constant readiness, equipped with arms and amassing stupendous strength, only in lame the conflagration :of wars in different countries. (33) निश्शस्त्रीकरण तासामहिंसादीक्षितात्मनाम् । केवलं पलवन्मन्ये, विश्वकल्याणसाधनम् ॥३४॥ I consider disarmament of those armies) and their training in the technique of non-violence, as the only powerful means of universal amity. (34).

·38 THIRD DISCOURSE परराष्ट्र तु संवीक्ष्य, भृशं युद्धपराड मुखम्। नान्यराष्ट्रो मुधा यो मुत्सहते कदाचन ॥३५॥ When a state finds another state averse to conflict. it dares not commence a fight unnecessarily. (35). निपतन पतितात्मा तु, निरीहे च निरायुधे । भाजनं लोकगीयाः, सर्वः सम्भूय पात्यते ॥३६॥ A degenerate person falling upon the innocent and the armless, becomes an object of universal contempt and is pulled down by all collectively. (36). एवमेव निरस्नासु, निर्यलासु प्रजासु च । पशुशक्तिं प्रयुञ्जानो, गहणीयो हि शासकः ॥३७॥ Likewise a ruler using beastly force on disarmed and helpless people becomes contemptible. (37). अन्त:कलहकालेऽपि, वरं प्राणविसर्जनम् । शान्तिरक्षाकृते नैव, शस्त्रसञ्चालनं पुनः ॥३८॥ Even on occasions of internal strifes, it is better to lay down one's life for the preservation of peace than to take up arms. (38). यदि कतिपये वीराः, एवं प्राणान् सिस्तवः । देशशान्ति हि रक्षन्ति, विश्वशान्तिस्ततो ध्रुवा ॥३९॥ If only a few valient men uphold internal peace by thus renouncing their lives, then the universal peace is assured. (39). २ ·APPLICATION OF NON-VIOLENCE 39 दुर्धर्ष सुदरामर्पमहिंसाजमित बलम् । हिंसका नैवजानन्ति, यदस्यान्ततिं हितम् ॥४०॥ The force emanating from non-violence is irresistible and irrefragable. Persons addicted to violence understand not its potential good. (40). अहिंसा निष्क्रिया नैव, प्रक्रिया शक्तिशालिनी । नेयं निवृचिरूपास्ति, प्रवृत्तिः परमा मता ॥४॥ Ahimsa is not inaction, but a powerful action. If is not a negative virtue, but a great positive force. 141). शुष्मं शौर्य सहः स्थाम, विक्रमश्च पराक्रमः । अन्तर्गतानि सर्वाणि त्वहिंसाया वलोत्तमे ॥४॥ Strength, bravery, courage, steadfastness, power and prowess - all are comprehended in the infinitely superior force of non-violence. (42). श्रद्धयाऽध्यवसायेन, जगत्कल्याणकारिणी। अहिंसा देवता शक्या, सा प्रसादयितुं नरैः ॥४॥ That goddess of Ahimsa, the harbinger of uni. versal peace can be pleased by men with faith and perseverance. (43). इति श्रीमन्मोहनगीतायामहिंसायोगाख्यायामहिंसा- प्रयोगो नाम तृतीयोऽध्यायः Tbos in the Shrimas Moban-Gita also entitled "Ahimsa-Yoga', the third discourte, "Application of Non-violence" ·Fourth Discourse राजेन्द्र उवाच सुरत्वसम्पदं सत्यं, यदाहास्सिया सह । अहिंसावतिनः श्वास-समं मोहन तत्कथम् ।।१।। Rajendra said Thou describest truth, along with non-violences 49 a divine accomplishment and also as breaths of 3 person pledged to non-violence. How is that Mohan ? (1). श्रीभगवानुवाच सत्यं तन्नित्यसत्यं यत्, सदा सन्नासदेव यत् । नानृतं विजयस्तस्मात्तस्य लोके सुनिश्चितः ॥२॥ Shri Bhagavan said Truth is that which is eternally true, which always is and never is not. It is never attended with falsehood. Therefore its victory is sure and certain in the world.(2). असत्यं तु पुनर्नित्यमसत्यमसदेव तत् । सानृतं निश्चितस्तस्मात् , सदा तस्य पराजयः ॥३।। Whereas untruth is eternally untrue It always is not. It is always attended with falsehood Therefore its defeat is sure and certain. (3).

·EXPOSITION OF TRUTH 411 अहिंसा सत्यमेवास्ति, प्रकृतेः प्राकृतो गुणः । विकारजा पुनहिसा, सदुरूपा सा कथं भवेत् ||१|| Non-violence also is truth. It is Nature's most natural property. Whereas violence is unnatural; how can it be true ? (4). सत्याहिंसे मम प्राणाः, मम श्वासाश्च जीवनम् । तयोः सम्पादने कच्चित्, सफलं जन्म मे भवेत् ॥६॥ Truth and non violence are my life, my breaths and my very being. May my birth be fruitful in accomplishing these two virtues (6) बाल्यात्प्रभृति सत्यस्यान्वैपणं धर्ममुत्तमम् । अनुतिष्ठश्चिकीर्षामि, सार्थक जीवनं मम ॥७॥ Since my childhood I am pursuing the religion of Search after truth. Thus I aspire to make my existen. ce fruitful. (7). सत्यमाराध्यदेवो मे, सर्वसिद्धिफलप्रदः। तस्यार्चना सपर्या च, धर्मः प्रियतमो मम 10 Truth is my adorable God, Giver of fruits of all desires. Its worship as well as propitiation is my most beloved religion. (8). सत्यमीश्वर भारयातः, ईश्वरः सत्यमेव च । अभेदमेव मन्येऽर, तयोदि सत्स्यरूपयोः Truth is called God and God is alled Truth. I

·FOURTH DISCOURSE
make no distinction between the two, both having
true forms. (9).
तस्यात्मा पतितो नूनं, सत्याद्विचलितस्तु यः।
ईश्वरात स परिभ्रष्टश्च्छिन्नाभ्रमिव नश्यति ॥१०॥
His soul indeed ia fallen, who deviates from truth.
Separated from God, one is destroyed like a rent
•cloud. (10).
सत्यं ज्योतिस्तमोऽसत्यं, सत्यममृतमुत्तमम् ।
असत्यं मृत्युमार्गोऽस्ति, श्रेयः स्वं वृणुयान्नरः॥१,
Truth is light; untruth is darkness. Truth is im.
mortality; untruth is death. Let maa make choice of
whatever is good for him. (11).
सत्यं तु भगवान् लोके, भक्तानां भाग्यशालिनाम् ।
प्रादुर्भवन् हृदन्तेपु, स्वप्रेमाणं प्रयच्छति ।।१२।।
प्रवर्तते ॥१३॥
।
Lord Truth manifesting Himself in the hearts of
His fortunate devotees, imparts His love to them. (12).
प्रेम्णा वलवता तेन, समाविष्टोऽवशो नरः।
संसारहितचिन्तायां, यथार्थायां
Overwhelmed with that forceful love, man is un-
consciously driven to right contemplation of the univ-
ersal welfare. (13.)
न सत्यान्वेषकः कश्चित्, स्वार्थसंसक्तमानसः।
परमार्थप्रियोऽसौ तु, परार्थचिन्तने रतः ॥१४॥

·EXPOSITION OF TRUTH
43
.
No seeker of truth can be a self-seeker. He is
rather altruistic and devoted to thinking of otbers'
'well being.(14).
मनुष्यजातिसेवां सः, दरिददुःखनाशनम् ।
विश्वप्रेमप्रसारञ्च, सत्यार्चना विवुध्यते ॥१५॥
He considers service of humanity, alleviation of
human sufferings and diffusion of universal love, as
worship of Truth, (15).
राजेन्द्र उवाच
यत्स्वरूपं तु सत्यस्य, सूक्ष्म व्याख्यासि मोहन ।
सा योग्यं न सामान्य-जनयोग्यं सुदुपारम् ।।१६।।
Rajendra said
The abstract form of Truth, which thou art ex.
pounding O Mohan, is practicable only by saints. It
is difficult and impracticable by ordinary folks. (16).
सत्यं वाग्विषयः प्रोकः, श्राप्त मन्वादिभिः पुरा ।
जनसाधारणो धर्मस्तत्कथं वेत्सि मोहन ॥१७॥
Truth has been called by sages like Menu etc. as &
quality of speech, a common characteristic of all.
How dost thou explain that, O Mohan (17).
श्रीभगवानुवाच
सत्यं
याविपया मत्यं, मुनिभिर्यप्रकीर्विवम् ।
परं मन्येऽधिकं सत्यं, हदयस्यापि भूपएम् ॥१८॥

·44
FOURTH DISCOURSE
Shri Bhagavan said
True, truth is a quality of speech, as it has been
described by sages. But I consider Truth to be more
than this-also an ornament of hearts. (18).
हृदयं सर्वभावानां, जनिभूः सर्वकर्मणाम् ।
हृदयात्प्रसरन्त्येव, सरितः सुमत नसाम् ॥१९॥
Heart is the spring of all emotions and actions,
From heart stream forth good and evil deeds. (19)..
अनृताद्विरतिः सत्यं, केवलं न गिरी गुणः।
मनसा कर्मणा वाचा, सम्यगाचरणं हि तत् ॥२०॥
Truth is not mere abstinence from falsehood, a
quality of speech only. It is right conduct in thought,
speech and action (20).
यच्चिन्तयति चित्तेन, बाचा बक्ति तदेव तु।
करोति क्रियया चापि, तत्सत्याचरणं स्मृतम् ।।२१।।
Whatever a man thinketh in his mind, should
speak by his tongue and also do by his deeds. This is
called right conduct. (21).
सत्यवती हृदन्तस्थ-परमात्मनि संश्रितः।
शृणोति शाश्वतं तस्य, श्रद्धया नीरवं रवम् ॥२२॥
A Truth seeker relying on God, who resides with.
in, constantly listens with faith to His still voice, (22).
तेनैव प्रेरितो धीमान , कर्मणि संशयास्पदे ।
विवेकनिर्मला शुद्धो, समामोत्यवधारणाम् ॥२॥

·EXPOSITION OF TRUTH 45 . Guided by Him, a wise person, in actions of doubtful pature, acquires clarity of vision, discrimination and power of decision. (23). निर्भयः स च धर्मात्मा, द्वन्द्वातीतो जितेन्द्रियः। सहते सुखदुःखानि, हसन सत्यस्य रक्षणे ॥२४॥ That pious man-fearless, steadfast and self.restrained, while upholding Truth endures all pleasures and pains smilingly, (24). मत्यप्रेम्णावंजानाति, पितरं कुपथस्थितम् । अपि त्रैलोक्यराज्यस्य, भोगात् प्रच्याविवो भवेत् ॥२५॥ Out of love for Truth, he disregards his father, who is going on a wrong path, even if he might be deprived of the enjoyment of kingdom of all the three worlds.(25). प्रह्लादो जगदाह्रादः, सत्यवान् विश्वविश्रुतः । अवमेने पथभ्रष्टं, हिरण्यकशिपुं यथा ॥२६॥ As Prahlad, that joy of the world, true of speech and renowned in the universe, disregarded Hirnaya Kashipu ( his father) who had gone astray from the right path. (26). असिधाराप्रतं हिराष्टं, सत्यमचलनात्मकम् । पलितस्तु हि पापीयान्नधिकं पापमयति ।।२७॥ Truth is the hardest son of sword. Its essence is not to deviate.' One who deviates already siafal, becomes all the more sinful. (27). .

·46 FOURTH DISCOURSE . सदवृत्तसाहसस्यैप, प्रकाशः सवलो हि यत् । नहीति कथनीयार्थे निर्भीककथनं 'महि ॥२८॥ It is indeed an expression of strong character and moral courage, when 'No' is said without fear when 'No' is really meant. (28). एवं दोपं विधायापि, दोपज्ञानमुपागतः । सत्यव्रती सदाचारः, स्वीकुर्याहोपमात्मनः ॥२६॥ Likewise, having committed a mistake, later being conscious thereof, a righteous truth-seeker will confess his aberration. (29). नैतस्मिल्लघुता काचिन्महत्तैव महोदया । सत्यमुध्रि यमाणं वै, पुष्णाति सत्यवादिनम् ॥३०॥ There is no smallness in this ( confession ), but ennobling greatness only. 'Truth being rehabilitated surely elevates the truth-speaker. (30). सर्वदा सर्वथा चैव, सत्यग्राही भवेन्नरः । काननं यत्र कुत्रापि, विवेकी चिनुयाद् यथा ||३१|| Man should, always, by all means, accept truth, as a wise person picks up gold wherever it is lying. (31), अज्ञानेनावृतं सर्वमन्धकारमय तथा । माययाऽविद्यया चैव, सत्यस्यापिहितं मुखम् ॥३२॥ All is enveloped by igaorance and darkness. The face of Satya is enveloped by illusion and un. wisdom. (32).

·EXPOSITION OF TRUTH
47
आवरणमपाकर्तु, सत्यमन्वेष्टुमेव च।
प्रयवेत पुनीतात्मा, सत्यधर्मदिक्षया ॥३३॥
Let a pure-minded soul strive with a longing to
see true religion, for removing that envelope and for
making a search after truth. (33).
सर्वधर्मानहं मन्ये, प्रथितान् भिन्न जातिपु ।
प्रफुल्लकुसुमानीव, नानारूपाणि सर्वतः ॥३४॥
I consider all religions professed by different races
as blooming flowers of various colours all round. (34).
वर्धयन्ति यथा तानि, वनोद्यानस्य रम्यताम् ।
नानाधर्मास्तथा नूनं, संसारोद्यानरम्यताम् ॥३५।।
As they ( lovers) enrich the loveliness of an
orchard, surely various religions enrich the beauty of
the world's garden. (35).
भ्रमरश्च यथा भ्राम्यन् पुष्पाणां चिनुते मधु । (V
श्रादत्ते सर्वधर्माणी, सत्यं सत्यवती तथा ॥२६॥
As a rambling bee collects lioney of flowers, so a
truth-seeker accepts truth of all religions. (36).
एवं सक्तः स्वधर्मेऽपि, सर्वधर्मप्रियो नरः।
मार्गयन् सत्यमार्ग स, मृदुशान्तश्च तिष्ठते ॥३७॥
Thus devoted to his own faith, a mın can be ad.
mirer of all faiths. Searching the path of truth, he
lives an humble and quiet life. (37).
यीते सादरं सर्वानन्यधर्मप्रयगान् ।
सहते मनभेदाभ, स स्पस्वधारणायलान् ॥३८॥

·48 FOURTH DISCOURSE He holds in respect all the founders of different religions. 'He tolerates differences of beliefs, based on strength of respective convictions: (38). अवगच्छामि धर्मस्य, स्वरूपं धारणात्मकम् । ऋपिभिः पूर्वजैः प्रोक्तं, वैक्तिकमनुत्तमम् ॥३६॥ I understand religion to be something that is to be lived. It has been described by ancient Rishis as essentially personal. (39). स एप मूकसम्बन्धो, जीवात्मपरमात्मनोः । न वाचा विषयो धर्मः, केवलं तु क्रियात्मकः॥४०॥ It is a silent relation between individual and universal self. Religion is not an object of speech. Its essence lies only in action. (40). एतं तु पालयन् धर्म, प्रयतात्मा पुनीतधीः । .स सत्यपरमात्मान,स्वयं साक्षात्करोति तम् ॥४॥ A pure-minded blessed soul practising this religion visualises God, who is Truth. (41). पत्नी पुत्रानथ प्राणानपि वा भारतं प्रियम् । आराधनाय सत्यस्य, मुश्वतो नास्ति मे व्यथा ॥४२॥ For upholding Truth, I may renounce my wife, my sons, my life and even my beloved Bharata without anguish and remorse. (42). इति श्रीमन्मोहनगीतायामहिसायोगाख्यायां सत्यमीमांसा नाम चतुर्थोऽध्यायः Thus in the Shriman-Mohan-Gita entitled also Ahimsa-Yoga, the fourth chapter "Exposition of Truth."

·HALI BHI SN... ..... LIBRARY. । ” . Fifth Discourse राजेन्द्र उवाच योऽयं सत्याग्रहः ख्यातो, नवीनो नव्यभारते अन्यत्र चापि देशेषु, स कि बोधय मोहन ॥१॥ Rajendra said This new doctrine, called Satyagraha, which is so very famous in New India as well as in other countries, what is that O Mohan ? Please explain. (1). श्रीभगवानुवाच नायं कश्चिन्नवीनोऽरित, भारतेऽन्यत्र चाश्रुतः । कुर्वे पुरातनं सत्यं, प्राचीनं तु क्रियात्मकम् ॥२॥ Shri Bhagavan said This is not a new doctrine, unheard of in India or other countries. I am only translating ancient Satya into practice. (2). परपक्षमसत्यस्थं, स्वपलं सत्यसंश्रितम् । मत्या सत्यस्य रक्षार्थ, यत्नःसत्याग्रहो मतः॥३॥ Knowing an opponent to be relying on untruth and himself on truth-an attempt to uphold truth.is called Satyagraha. (3). स एप न परापेक्षा, स्वापेक्ष एव सर्वदा । स्वयं दुःससहसाणा, सहन नान्यपीडनम् ।। This is dependent not on others, but always on one's own self. It is suffering of thousands of hard-

·50
FIFTH DISCOURSE
।
T
ships by oneself, but not causing hardships to any one
else (4)
दु खानि सहमानस्य, वरं प्राणविसर्जनम् ।
परमन्यायिनोऽन्याय-स्वीकारो न कदाचन ॥५॥
It is better to lay down one s life while suffering
hardships than to submit to the tyranny of a
tyrant (5)
धर्मस्य च नयस्यापि,
रक्षायै
य सदामह
मूकमात्मयलेनैव, स हि सत्याग्रह स्मृत ॥६॥
Righteous resistance for upholding truth and
justice silently with soul force is called Satya-
graha (6)
तस्य सत्याग्रहस्याथ, चत्वार संप्रकीतिता ।
स्कन्धा सन्धायिनस्तस्य, विशदार्थप्रकाशका |
There are four fundamental premises of Satya
graha which are co related and which make the
doctrine very clear (7)
अन्त प्रथम स्कन्धो, येनावृतमिद जगत् ।
नूनमृतविपर्यासो, विवृद्ध पापनामक En
The first premise is.that wrong the reverse of truth,
named sin 15 let loose in the world with which it 13
enveloped (8)
द्वितीयस्त्वनृतस्यास्य, विजय पापनाशन ।
आवश्यकस्तथा श्रेय स्कर स्याग्नगत कृते ॥९॥

·APPLICATION OF TRUTH 51 The second is that the conquest of this wrong is essential and beneficial for the world. It annihilates all sins. (9). हिंसा न साधनं तस्य, पापनाशस्यं सर्वथा।' पापानां वर्धयित्रो सा, वेशानाञ्च तृतीयकः ॥१०॥ The third ie that violence is no means of annihila. ting sins. It only multiplies them and also the miseries of the world. (10). अहिंसैव पुनः पाप-शमयित्री विशेषतः । अन्तोन्मूलने शता, स्कन्ध एपश्चतुर्थक ॥११॥ Nor.violence alone is the annihilator of sins in particular. It is competent to uproot the wrong. This is the fourth premise. (11). सत्याग्रही सत्यपरः परेषा दुःखानि सम्चिन्तयति प्रबुद्धः । शान्तः सदा चैव मृदू रिपुभ्यो नान्यायकार्य सहते . तेपाम् ।।१२।। A wide awake Satyagrahi, devoted to truth, thinks of sufferings of others. He is always calm and polite towards enemies, but never doth he tolerate their ucts of iniquity. (12). म्याग्याल्पयो नो विचलन पदं स शान्तिप्रियः शान्तिमहिसयैव । धीरः सदा कामयतेऽनिराशः भद्धा दधानस्तु नृणां मुरत्वे ॥१३|| ·52 RIFTH DISCOURSE - . Budging not an iach from the path of justice, peace-loving, steadfast and never desponding, placing faith in the divinity of man-he always desires peace through non-violence only: (13). सत्याग्रहोऽपरं नाम, विशालस्नेहसम्पदः । नाहं जानामि संसारे, स्नेहेनाजेयमेव यत् ॥१४॥ Satyagraha is another name of enormous wealth of love. I do not know aught in the world which cao. not be conquered by love. (14). नान्यान दहति स्नेहाग्निदहत्यात्मानमेव हि । स्वय तु दूयमानोऽपि, परांस्तु न दुनोति सः ॥१॥ The fire of love doth not burn others, it burns itself. A Satyagrahi while himself suffering, causes no suffering to others. (15). नमयति नृशसं वै, स चेत आततायिनः ।। मानची प्रकृतिः प्रायः, सर्वत्राप्येकसशो ॥१६॥ He (Satyagrahi) softens even the cruelest heart of a tyrant. The human nature is often the same everywhere. (16). अभीष्टं यदि कस्यापि, भवेद्रक्तप्रवाहणम् । रकं स्यादात्मनस्तत्तु, न परस्य कदाचन ॥१४॥ If shedding of blood is desired by anybody, let it be the blood of one's own self, but not of any other. (17). सत्याग्रही सदा वेत्ति, मरण मारणं नहि । महीयो मरणं मन्ये, मारणाद् बलवत्तरम् ॥१८॥ ।

·APPLICATION OF TRUTH 53 A Satyagrahi knows how to die and not how to kill I consider dying 'far greater and far more effective than killing. (18). मृत्युर्भापयते नैव, सत्याग्रहप्रवस्थितम् । हसन स सत्यरक्षार्थ, शूलमारोहति स्वयम् ।।१६।। Death doth not frighten & Satyagrabi. Willingly and smilingly, he mounts the scaffold for the protection of truth (19), सत्याग्रहचमूनाच, मृत्युनिर्भयचेतसाम् । पुरा स्थातुं समर्थान, शशिकापि काचन ॥२०॥ No power, however, mighty can stand before Satyagraha-armies, whose minds are free from fear of death, (20). असिस्तासा क्षमाणा हिंसा च कवचं रदम् । प्रहरस्ता नृशंसारमा, पतत्येव पराजितः ।।२१।। Forgiveness is their sharp sword and non-violence their strong armour. An aggressor making an attack on them falls down vanquished. (21.) मत्यामहस्य सेनानी:,शत्रहीनोऽपि शबवान् । निर्मूलं कुरुते शत्रु, वैरमुन्मूल्य नदः ॥२२॥ A Satyagrahi General even without arms, is equip. ped with arms. He uproots the enemy, by uprooting enmity from his heart. (22). एवं सस्पामही नैप, सकं घेचि परामयम्। विषयः सर्वदा सस्य, धर्यत्रापि सुनिमितः RAI .

·- 54 | FIFTH DISCOURSE Thus a Satyagrahı knows not ķis defeat. His victory 18 always certain everywhere (23) भारतायापि मन्येऽहं, शस्न सत्याग्रहं परम् । अमोघे सुप्रयोग, देशकालोचिंतं तथा ॥२४॥ I candidět Satyagraha to be a very good weapon for Bharata as well it is unfalling, is easily apply. cable and suited to place and time (24). एतेनैव हि देशम्य, कल्याणं परमं मतम् । नहिं सत्याग्रहाच्छ्यो, वीक्षे स्वातन्त्र्यसाधनम् ॥२५॥ Through it 18 possible, the greatest welfare of the country. I do not see any other means of emancipation better than Satyagraha (25) सहयोगाप्रदानेन, भद्रयावज्ञया तथा। शक्योऽन्यायो निराकर्तु, यत्र कुत्रापि देशतः ॥२६॥ Injustice can be driven out from all places in the country, by practising non-co operation and cıvıl disobedience (26) सत्याप्रहप्रयोगोऽयं, प्रयुक्त: सन् परस्परम् । पीडितं पीडकञ्चैवोपकरोत्युभयं समम् ॥२७॥ The application of Satyagraha, çqually benefits both bim who applies it and him on whom it is ap plied-the persecuted as well as the porrsecutor (27) नाय गुप्तप्रयोगोऽस्ति, शत्रोर्मानविमर्दकः शत्रु नाश्यतऽनना शत्रुत्वं तस्य नाश्यते ॥२८R -- - ·APPLICATION OF TRUIH This is not a secret device to break the pride of an enemy. By it ēnēmy is Foi killed, his enmity is killed. (28). सत्यापही स्वदेशस्य मित्रं विश्वस्यं चापि सः । दीनातिनाशनं श्लाध्यं,'ध्येयं तज्जीवित्तस्य चं रिहा Satyagrahi is a friend of his own country, as well as of the whole universe, Alleviation of human sufferings is the noble object of his iffe. (29). । इति श्रीमन्मोहनगीतायामहिंसायोगाख्या सत्य.' प्रयोगो नाम पञ्चमोऽध्यायः Thus in the shriman-Mohan-Gita also entitled' "Abimse Yoga. the fifth discourse, "Application of Non-violence" Sixth Discourse राजेन्द्र उवाच सत्याग्रहप्रकारा ये, सम्मतास्ते परीक्षिताः। तानहं श्रोतुमिच्छामि, समाजव्यक्तिशोभनान् ॥१॥ Rajendra said : 1 desire to hear the several igpes of Safg'igraba, which are well esperimented and approved bġ theć and whică are proper Tor Höciety as well as individbåls. (1).

·56
SIXTH DISCOURSE
.
श्रीभगवानुवाच
नाई वेनि समास्तु, विशेषान् सर्वसम्मतान् ।
प्रतिराष्ट्र प्रति व्यकि, विभिन्नान् देशकालतः ॥२॥
Shri Bhagavan said
I do not know all the universally approved varities,
as they differ with each state, individual, place and.
time. (2).
तथापि चतुरस्तस्य, प्रयोगान् स्वपरीक्षितान् ।
सोपानानीव सत्यस्य, राजेन्द्र कथयामि ते ॥३॥
Yet, ORajendra, I tell thee its four self-experi-
mented types, which are just like four steps of
truth. (3)
श्राद्यः सामोपचारोऽस्ति, स साम्नाऽनुनयेन च ।
विरोधिपरपक्षस्य, प्रयत्नोऽधर्मनाशने ॥४॥
The first is peaceful conciliation by pleading and
persuading. It is an attempt to curb the unjust
nature of an adversary.14).
धैर्यस्योदारतायाश्य, पराकाष्ठा स्वपेक्षिता ।
नहि सामप्रयोगे वै, प्रशस्ता स्याद् धृतिच्युतिः ॥शा
There is required the maximum of forbearance
and charity. In concliation-method, loosing of heart
is not praise-worthy. (5). .
यदि स्यान्निएफलो यत्नः, साम्नोऽप्यनुनयान्वितः ।
तदैवान्यप्रयोगाणां, विधिः श्रेयस्करो मतः ॥६॥

·APPLICATION OF TRUTH 57 1 । । If the method of persuasive cociliation fails, then alone application of other methods is commend. able. (6). अपि सामेतरान योगान्, प्रयुब्जानो धृतिव्रतः । पुनः सामप्रयोगाय, भवेद्रिपुषु तत्परः ॥णा A Satyagrahi, pledged to forbearance, even apply. ing methods other than conciliation, must, be always ready for trying again conciliation with his opponents. (7). यावत्तु न भवेच्छनोहृदयपरिवर्तनम्। ! सावत् सत्याग्रही साम-साफल्यं नावगच्छति ।। As long as change of heart is not effected in the enemy, so long a Satyagrahi does not take Satyagraha to be successful. (8). सर्वथाऽमफले साम्नि, प्रयोगस्तु द्वितीयकः । प्रयोज्योऽसहयोगाख्यः, सहयोगाप्रदानतः ॥९॥ When conciliation has altogether failed, then the second method called non co operation, by withdrawal of all assistance, should be put into practice (9). यदि विरोधिना सार्ध, सहयोगो दो भवेत् । तदपाकरणं जातु, समधान्निवारयेत् ॥१०॥ If previously there be close co-operation with the opponent, its withdrawal might divert him from the career of gin.110/- - ·58 SIXTH DISCOURSE - विपक्षव्यवहारश्चेत्, सहयोंगनिवर्तनात् । नितान्तं प्रतिरुद्धः स्यात् , प्रयोगः स महाफलः ॥१॥ If by withdrawal of co-operation all the activities of an opponent come to a stand stiji, 'then the method is mösttfrültful. 11). यदि साहाय्यतः शत्रुवृथा पोडयते पेगन् । अंसाहाय्यं तदा धर्मः, परमावश्यको मतः ।।१२।। If by cooperation, an enemy is unnecessarily persecuting others. then non co-operation, I consider to be an impetitive duty. (12). परमसहयोगस्य, दुप्रयोगोऽपि सम्भवः। सत्याग्रही प्रयुखोत, धर्मरक्षार्थमेव '' But wřorig 'application of hon co-operation also is possible. Therefore, a Satyagrahi must use it only for upbolding a righteous causé. (13). । सत्याग्रहस्य सोपानं, तृतीय सुपरीक्षितम् । भद्रावक्षेति विख्यांत, नृशंसान्यायनाशकम् ॥१४॥ The third well třicà méthod of Satyagraha is known as Civil Disobedience, which enäs the tyranny of a tyrant. (14) सैपा सविनयो भगः, शास्तुरन्यायकारिणः । विशेषनियमाना वा, सामान्यशासनस्य वा शा। This meåns civil defiance of some special lafts of trs in general of an unjust ruler. (15). तत् ॥३॥ .

·APPLICATION OF TRUTH 59 ये पुनर्नियमा धाः, स्तेयादिदण्डनात्मका । न तु तानवजानीत, जातु सत्याग्रहश्रियः ॥१६॥ À Satyagrahy should never violate such moral laws as prescribe punishment of theft and other -similar heinous crimes (16) ये च साधारणा अन्ये, मार्गादिचलनात्मका. तानपि नावीन्येत, जनताहितकारिण ॥१७॥ Nor should he break 'other ordinary laws pertain ang to regulation of traffic on highways etc which are of general public good (171 शासन यन्नृशस स्यालोकामम्मतमेव च । तस्यावता पर धर्म, जानामि सुकृत तथा ॥१८॥ I consider defence of a government, which tyrannical and without popular sanction behind it, as an act of virtue and duty. (18) नैवाई सहयोगस्य, शासन ताश फचित् । फराप्रदानतस्वस्य, क्षय. मावहो भवेत् ।।१९।। That kind of government is nowhere forthy of co operation Its liquidation through non payment of tixes may be desirable (19) प्रजासतात्मकं यत्तु, तन्त्र सन्मन्त्रणायुतम् । तत्र सविनयं मगमगीकुर्य त्यसाम्प्रतम् ॥२॥ I do not cansider civiáisobedience to be advisable in a state which is based on democratic form of government and whicb relies on coupsels of good people.co 4 ·60 SIXTE DISCOURSE कुर्वन् सविनयं भङ्गमथान्यायस्य नीतिमान् । सहत वेदनास्तीत्रास्तपस्यन्निव तापस ॥२॥ A wise civil register, while defying unjust laws. braves untold hardships as does an anchorite practising austerities (21) हसन् कारागृह याति, मृत्यो पतति वा मुसे। सत्यामठी अजन्नने, ध्रुव पचान्न पश्यति ॥२२॥ He goes to a prison house with a smile He courts death willingly A Satyagrahı marching onward never doth cast a glance backward (22) - । वसन् कारागृहे वीरो, न विश्राममपेक्षते । अपि लिष्टश्रमप्रान्त , शुष्काहारेण तुष्यति ॥२३॥ Living in a prison house he expects no comforts Even tired of hard labour he is content with a coarse food (23) मान्यान् मानयते तन, सहते सहवासिन । घोरापराधिनो दीनान् दून सन्ननुकम्पते ॥२४॥ There ( 18 the prison ) he pays proper respect to those who deserve it He bears all his fellow prisoners He pities with a compassionate wind poor creatures, guilty of heinous crimes (24) अक्षम्योऽमानुषश्चेत्स्याद्, व्यवहारोऽधिकारिणाम् । दृढ प्रतिरुणद्ध येव, स स्वसम्मानरक्षक Rm If the treatment of authorities be inhuman and .

·61 APPLICATION OF TRUTH unbearable, he is jealous to uphold his self-respect and puts up a stout resistance. (25). परं क्रोधसमाविष्टोऽनिष्टं कामयते न सः। कस्यापि सर्वजन्तूना, सत्याग्रही हितेच्छुकः ॥२५॥ But enraged by anger, he does not wish unwell of anyone. A Satyagrahi is well-wisher of all beings. (26). तितिक्षते क्षमावास्तु, रोपममर्पणस्य सः । । व्यध्यमानो वृथा चापि, नैव व्यथयते परान् ॥२७॥ On the contrary, he bears anger of the indignant "with forgiveness, Even suffering without a fault, he •does not cause sufferings to others. (27). सुट्टैरझरनात्मज्ञैरपशब्दापितोऽपि सः। सहिष्णुर्दान्तचित्तो वै, नापशास्तु भाषते ॥२८॥ Even made an object of vilification by mean, igno- Tant and unscrupulous people, he is tolerant and self- Testrained and does not indulge in vilification (28). अशिष्टं स पुनः कश्चिदादेशं पापदूषितम् । सदुधर्मप्रतिकूलं च, मनुते न कदाचन ।।२९।। But he never submits to a rule, vitiated with sins and opposed to canons of highest morality. (29). एवं देशस्य सेवा च, विश्वसेवा चिकीपति । समाजस्योपयोगित्वं, सौभाग्यं स्वीकरोति सः॥३०॥ Thus he desires to render service to his country and humanity. He considers his usefulness for society as his good fortune, (30), ·. . 62 1SIXTH DISCOURSE अधिक योग्यमात्मानं, स्वत्रताय विधिसति । सर्वस्वाहुतिदानेन, प्राणानपि सिंहति ॥३१॥ He wishes to make himself all the more fit for the practice of his yow. He is ready to give up even his life by sacrificing his all. (31). वदामि योग्यतास्तस्य सत्याप्रहिण' उत्तमाः । अन्तरा ता: न शकस्यान्महात्यागमुपासितुम् ॥३२|| I relate a' few qualifications of a Satyagrahi without which he may be' incapable of undertaking supreme sacrifices (32.) आद्या ट्रेढीयसी श्रद्धा, सजीवा परमात्मनि । प्रभुरेकः परं ज्योतिर्भगवान भूतभावनः ॥३३॥ The first is unflinching living faith in God who is Almighty One, Great Light, Lord Benefactor of all beings. (33). सत्याप्रहिण आधारः, स एव परमेश्वरः । तमेवाश्रित्य सत्यस्थः, प्रारभते गवेपणाम ॥३४॥ God alone is the anchor of a Satyagrahi Relying on Him alone, he begins the quest of Truth. (34) स तत्सत्यमहिंसाच, स्वधर्म,वोधति प्रियम् । ति नरस्यापि, सुप्तसात्विकतागुणे ॥३५॥ He considers that truth and also non-violence as articles of his creed. He also pins his faith on the dormant divinity of man. (35).

·. APPLICATION OF TRUTH 63 स्वतपश्चर्यया किञ्च प्रेम्णः पूर्णबलेन सः'। सुप्तसात्विकता तस्य, प्रबुद्धो कर्तुमिच्छति ॥३६।। With self-sufferings and with full force of love, he desires to awaken that dormant divinity in him. (36). न हिंसया हि हिंसा स्याच्छान्ता लोके कदाचन ।। अहिंसयैव शान्ता स्यादिति विश्वसिनि ध्रुवम् ॥३७॥ Violence is never appeased by violence in this world. By non-violence alone it can be appeased. Thus he believes firmly. (37) भवेत् सत्याग्रही भूयश्चारित्र्ययोग्यतान्वितः। चरित्रेण बिना किञ्चिजगत्यां नोपपद्यते ॥३८॥ Again a Satyagrahi possesses the qualification of good character. Nothing is possible in this world without good character. (38) स्वलक्ष्यपूर्तिमालक्ष्य, सर्वदा स समुद्यतः। भवेत् सम्पदुविमोक्षाय; त्यागाय 'जीवितस्य च ॥३९॥ With a view to achieve his object, he is always ready to renounce his wealth and even to sacrifice his life.(39). चतुर्थी योग्यता तस्य, स्वभावसरलात्मता । स, वेशमुद्धतं कृत्वा, दरिद्रानाभितापयेत् ॥४०॥ His fourth qualification is babitual simplicity. He should not cause annoyance to the poor by putting on rain and haughty dresses. (40).

·64 SIXTH DISCOURSE, परं दीनकतो प्राप्तो प्राम्यवस्ननिपेवणात् । १६ दरिद्रान् स उपासीत, साक्षान्नारायणोपमान ।।४।। But reducing himself to the level of the low, by wearing village-made clothes, he should come nearer to the poor-who are images of Narayan Himself. (41). विख निर्व्यसनो नित्यं, शुद्धचित्तो भवेद् व्रती। न सोढुं व्यसनी शक्तः, कष्टानि तु कदाचन ॥४२॥ Moreover a Satyagrahi should be free from vice and be pure-minded A man addicted to vices can never eniure hardships. (42). श्रय सत्याग्रही योग्यो, भवेनियमपालने । शामनं निश्चितं स्वेन, पालयन्नावसीदति ॥४३॥ Again a Satyagrahi must be capable of adhering to discipline. No one loses anything by, observing Jaws enacted by oneself. (43). रक्षतश्वात्मसम्मानं, परेपा नियमानपि । नावमानयते सैपा, सप्तमी योग्यता मता ॥४४|| He does not also violate laws of others, which do not violate his self-respect. This is the seventh qualification. (44). इत्यं सत्याग्रही योग्यो, लमते सिद्धिमुत्तमाम् । सत्यस्याराधने सको जन्मसाफल्यमाप्नुते ॥४॥ Thus a qualified Satyagrahi achieves splendid success. Devoted to worship of Truth, he makes his life fruitful. (45).

·. SCIENCE OF TASTING 65 अहिंसायोगयुक्तात्मा, दृढं सत्यव्रतस्थितः। शाश्वतं चिन्तयन्नास्वे, विश्वनिःश्रेयसं यती ॥४६॥ A Satyagrahi absorbed in the contemplation of Ahimsa-Yoga, firmly established in the vow of "Satya • and self-restrained, lives constantly thinking of the highest good of humanity. (46). इति श्रीमन्मोहनगीतायामहिसायोगाख्याया सत्यप्रयोगो नाम पष्ठोऽध्यायः Thus in the Shriman-Mohan-Gita entitled also Ahimsa-Yoga, the sixth chapter "Exposition of Truth." Seventh Discourse श्रीभगवानुवाच उपवासश्चतुर्थः स्यादुपायोऽनशनात्मकः । सत्यप्रयोगशालायां, कथितश्चरमो विधिः ॥१॥ Shri Bhagavau said The fourth method is observance of fast or abstepence from food, It Jis the extreme method in the laboratory of Truth. (1) न सों वेत्ति विज्ञानमुपवासस्य वस्तुतः । दुरुहं दुष्करचव, नातस्तं वृणुयाद् द्रुतम् ।।२।। Everyone does not koow the science of fasting in reality. It is difficult of understanding and practice. Hence one should not resort to it with haste. (2). , ·7 - . 66 ; -, SEVENTH DISCOURSE तदेतत् कृच्छसाध्यं स्याद्, उपवासव्रतं भृशम्। जतिना वदनुष्ठेयमात्मशुद्धिमभीप्सता ||३|| The vow of fasting is indeed very difficult of observance. A resolute man should undertake it with a desire to acquire self-purity-(3) चेतसा प्रयतेनैव, निर्मलेनात्मना पुनः । मेध्यबुद्ध या समाधेयः, स सत्यपरमेश्वरः॥४॥ God of Truth should be worshipped with an im. maculate heart, an unblemished soul and an untarnished intellect.(4) अपेताज्ञानसंपूते, सुशान्त अन्तरात्मनि । भगवान् स परं ज्योतिः, परमात्मा प्रकाशते ॥१॥ The Lord Almighty--the Great Light, manifests Himself in a soul free from darkness of ignorance and impiety. (5). सत्याप्रहविधौ भूयः, उपवासं समाचरेत् । तमिमं घरमोपाय, परपक्षस्य शोधने ॥६॥ For reforming an opponent, 'one should practise fasting as a method of Satyagraba in very extreme cases only.(6). Tr यथा हि पावको वन्दिः, पुनाति सकलं जगत्। तथाशु शोधयत्यन्यमुपवासाशुशुक्षणि:!|७|| As the terrestrial fire purifies the whole world, so the fire of fast purifies at once the opponent. (7). --- - - A ·7 । . SCIENCE OF FASTING 67 T+ 7FIT OF 57 मतपसा किन्न साध्यं स्याचपोमूला, दि. सिव्यः । तपसैव सृजत्येना, विश्वमृक सृष्टिमुत्तमाम् ॥८॥ i.What is not possible byi self-sufferings All achievements are dependent on self-sufferings. Even the creator creates this beautiful creation by self. sufferings. तपश्न तपनो लोके, संपुष्णाति वनस्पतीन् । ततोऽन्नं जायते तस्माज्जगदेतत प्रवर्तते ॥६! , The suffering sun in the world is nurses | plants which yield crops wherewith this entire universe is subsisting (9). .ips तपस्यन्ती ,पुनर्माता, मूर्फ प्रसववेदनाः। सहमाना .,मिमीतेऽसावीशप्रतिकृति , शिशुम् ॥१०॥ And a suffering mother bearing silently, the birthpangs, creates a child 'in the image of God. (10). एवमेव । तपस्तीव्रमुपवासव्रतं; चरन् । मञ्जुलं जनयत्यर्थ, वृजिनविजयात्मकम् ॥११॥ Likewise, a fasting person undergoing severe pena. nces creates a beautful object, namely, the conquest of sins. (11). अथ सत्याग्रहस्यास्य, नियमान्नयसंयुतान् । कतिधित्कथयाम्पत्र, व्यवहारनिदर्शकान् ॥१२॥ Now, in this connection, I relate a few appropriate rules of this Satyagraha (fasting) which will make clear its practical side (12). . .

·68 SEVENTH DISCOURSE " . उपवासप्रयोगोऽयं, साधीयान् व्यक्तिधु स्मृतः । समाज प्रति सक्रान्सो, नं तथा फलवान् भवेत् ।।१३।। The application of fast is commendable against individuals. It is not so fruitful, when applied against a corporate body. (13). प्रयुज्येत पुनर्व्यक्ति, प्रति नैवाविचारणात । अत्यन्तविवशेनैव, प्रयोज्य: स्यादयं सदा ॥१४॥ Even against an individual, it should not be used thoughtlessly. It should be applied only when there is no alternative left. (14). भारं भ्रातरं मार्यो, मातरं पितरं प्रति । आत्मीयानन्यवन्धूश्च, प्रयुक्तोऽयं प्रशस्यते ।।१५।। When used against husband, brother, wife, mother, father and other kith and kin it is regarded most effective (15). गुरुं शियं तथा मित्रं, नृपति मित्रवत् प्रियम् । समाज स्नेहसम्बद्धं, प्रयुक्तश्चाभिनन्द्यते ॥१६॥ It is also commended when used against precptor, disciple, friend, ruler who is as dear as a friend and also a corporate body claiming one's affection. (16). परमेवेप्यजानन्तः, उपवासस्य सूक्ष्मताम् । दयार्दहृदयाः सन्तो, विपत्त्रस्ता अनश्नतः ॥१७॥ But all these also, knowing not the subtle working of fast, 'sometimes out of pity or fear' caused by the tisk (of life) likely to befall a' man abstaining from food. (17). , ·SCIENCE OF FASTING 69 स्वीकुर्युराप्रई तस्य, मिध्यामीतिप्रमाविताः। भतो निवेकवान् भूत्याऽचरेत् सत्याग्रही व्रतम् ॥१८॥ May yield to his persistence, under an effect of false intimidation. Thereforo e Satyagrahi should undertake this vow with discrimination. (18). यदि राष्ट्र स्वकीयं स्यादत्याचारपरिमुतम् । अधर्मान्यायसम्पृषमनाचारविहितम् ॥१९॥ If one's country be looded with aggression, oppressed by injustice and corrupted by maladministration (19). सोदु सर्वमशक्तः स्यात्, पश्येन्नान्यो गतिं यदा। न्यायं स्थापयितुं देशे, निस्सहायो भवेद् येदा ॥२०॥ And when one may be unable to tolerate all this and may see no way out and may feel absolutely helpless to resist injustice in the country. (20). वदा सत्याग्रही जानन्, कार्पण्यान्मृत्युमुत्तमम्। प्राणान निरर्थकान योधन, कुर्यादनशनव्रतम्॥२१॥ Then a Satyagrabı, knowing death to be far preferable to cowardice and taking life to be not. worth living, may resort to the vow of fasting. (21), वर प्राणविसर्गः .स्यान्न वर देन्यजीवनम् । अन्यायं सहमानो यो, जीवति न स जीवति ।।२२।। Better is renunciation of life of humiliation. He lives not in fact .who lives by submitting to in, justice. (22). - ·70 SEVENTH DISCOURSE - स्वं प्रति क्रियमाणं सोऽन्यायं सहेत वा नवा। समाज क्रियमाणं तु, न सहेत नृशंसताम्॥२२॥ One may or may not put up with injustice done to one's self. But never should "one" put up with injustice done to society. (23). स नरः सत्वहीनः स्यान्मन्ये चापि नपुंसकः । स्वदेशे क्रियमाणं यः, परान्यायं तितिक्षते ॥२४॥ That man, I think, is dovoid of manlıness and is impotent, 'who puts up with injustice being done to his country by others. (24). देशाय मरणं पुंसः, श्रेयो वै जीवितादपि । अनुतिष्ठन्ननुप्ठेयं, नियमाणोऽपि जीवति ।।२।। Immolation for one's country is far superior to life, One dying, while discharging one's duty doth not die. (25). उपवास तु कुर्वाणो, नतीन द्वेष्टि कस्यचित् । अशुभं कुर्वतश्चापि, शुभ ध्याति विरोधिनः ॥२६॥ A fasting person should not cherish hatred towards any one. He should returnigood eren to an enemy doing him evil. (26) सूप्णी तितिक्षमाणः स पुभुताऽमद्ययातनाः । यदी चिन्तयतेऽनन्त," सहि" विश्वमङ्गलम् ॥२७ While undergoing unbeáradie agónles of stariation without complaint, sell-restrained person con- 4 ·SCIENCE OF FASTING 71 n , templates on the unending, all round well-being of the universe. (27.) उपवासश्च कालः स्यादीश्वरोपासनस्य हि । लभेतोपवच्छकिमासीनः सविधे प्रमोगा। Fasting is also the time for meditation on God. A fasting man 'acquires strength while sitting pear Almighty God. (28). दीनास्तु दुःखसन्तप्तास्तस्य स्युनिभाजनम् । उपोपितस्य :चिन्तायाः,"विशेषविपया हि ते |२६|| The suffering down trodded people are an object of his particular attention. To a fasting , person they are a matter of special concern. (29). सुसे वा यदि वा दुःसे, स्वप्ने जागरणेऽथवा । { विस्मरति प्रती नैव, ध्येयं दीनातिनाशनम् ॥३०॥ In pleasure or pain, in sleep or awakening, a Satyagrahi never forgets the goal of his life i.e the alleviation of human sufferings. (30). , . . इति श्रीमन्मोहनगीतायामहिंसायोगोख्यायामुपयाम- विशान नाम सप्तमोऽध्यायः । Thus in the Shriman.Moban Gita entitled also Ahimsa-Yoga, the seventhdiscourse. Science of Fasting". ।

·Eighth Discourse रानेन्द्र उवाच दीनातिनाशनं भूयो, वदसि ध्येयमुत्तमम् । अहिंसावतिनो नृपे, सुरत्वसम्पदं मुहुः ॥१॥ Rajendra said Again and again thou ptoclaimest alleviation of human sufferings as the supreme goal of life and thou callest it also, so many times, as the divine acquisition of a non violent Satyagrahi. (1). नाहीवन्महत्वं तु, सम्यग् बोधामि मोहन । समेत निजसिद्धान्त, वियोधयितुमर्हसि ।। But I do not quite understand its significance. Therefore, thou wilt please explain to me this doctrine of yours (2). श्रीभगवानुवाच अहिमात्रतिनः सत्य प्रतिनो व्रतमुत्तमम् । ध्येय निष्ठा प्रतिष्ठाञ्च, मन्ये दीनातिनाशनम् ।।२।। Shri Bhagavan said I consider alleviation of human sufferings as the noblest vow, goal, obligation and duty of a non. violent and truthful Satyagrahi (3). स एषोऽवितयः पन्थाः, सद्धर्मस्याप्तमम्मतः । एतेनाभ्युदयस्य स्यात्, सिद्धिः नियसस्य घर ·-- ALLEYIATION OF HUMAN SUFFERINGS 73 , - This is the correct path of dharma, approved by sages. Through this may be realised worldly prosperity and spiritual bliss. (4). निष्कपश्चैप सर्वामा, श्रुतीनां शोभनः स्मृतः। स्मृतीनाश्चान्यशास्त्राणामेतत् संक्षिप्तशासनम् ॥५॥ And this is the excellent summation of all scrip. tures. It is in brief the supreme injunction of all law-books and other religious authorities. (5). कथितं धर्मसर्वस्वं, सर्वधर्मप्रवर्तकः । आत्मनः प्रतिकूलानि, परेषां न समावरेत् ॥६॥ All the founders of great religions have described the essence of religion as follows, "Do not do unto others, what thou dost not wish to be done unto thyself".16) यथेप्सितं मनुष्याणां, भवेदात्मातिनाशनम् । तथैवावश्यको धर्मः, परेपामातिनाशनम् ॥७॥ As alleviation of their own sufferings is desired by all men, so alleviation of others' sufferings should be treated as the highest religion (7). एतस्मादधिक किश्चिद्, धर्म जानामि नत्वहम् । एप मे मोक्षमार्गोऽस्ति, देवपूजाविधिश्च मे || I know no greater religion than this This is the path of salvation for me and this is the way of God's.. worship for me. (8).

·74 EIGHTH DISCOURSE -- । - आत्ममोक्षं नरोऽन्विप्येत्, परेपो दुःखमोक्षणे। क्लेशपाशविपरणे, प्रसीदन् 'मे 'न' रोचते ॥६॥ A man shidula sehk his deliverance in the deliver. ance of others I do not like, one making merry among fellowmen stricken vith 'sorrows (91 । केवलमात्मनो मुक्तय, यसमानो मुनिः पृथक् । मन्ये स्वार्थाभिभूतः स. परमार्थविदेव 'न ॥१०॥ An ascétic,'štriving alone for his own emancipation, I think, is a self seeker and knows not his ultimate good. (10). परार्थसाधनं जाने, परमार्थ तु तत्वतः । परार्थपूरणे प्राण-विसर्गो मोक्षा उत्तमः ॥११।। I consider ultimate good to lie in the service of others, Self-immolation in the cause of the service of others is the truest emancipation (11). यन्निर्वाणमिति ख्यातममिताभागमेष्वपि । तत्क्लेशप्तुविश्वस्य, सन्तापशमनात्मकम् ।।१२।। What is known as Nirvana in the holy books of Lord Buddha, that is only annihilation of sufferings of the sorrow.stricken world. (12). न माग योगिनो योग-निष्टा फलवती भवेत् । अहिंसायोगिनो याहम्, विश्वकल्याणसाधना ॥१॥ The contemplative calm of a Yogin is not so fruit. ful 'as the devotion to universal welfare of 'an Ahlus.Yogin.(13) ·75 n. *+ MIT r ALLEVIATION OF HUMAN SUFFERINGS न दरीदृश्यते देवो, दरीपुदुर्गमासु स:। गिरीणां 'गहरेष्वेक, सरिता सङ्गमेपुवा॥१४॥ God cannot be visualised in'inaceatsible cives or passes' of mountains or on confluences of rivers only:(14) : भगवान् सर्वभूतानामन्तरात्मनि संस्थितः । हृदयमन्दिरेष्वेव, प्रतिमांस्य प्रतिष्ठिता ॥११॥ The Lóra is enshrined in the innermost recesses of all beings His image'is installed "only in temples of hearts.115). .. एकः स सर्वभूतेषु, सूत्रात्मा सर्वतो गतः । एकत्वं प्राणिनां तेन, सर्वथा संप्रसिध्यति ।।१६॥ He is che permeating all the creation like a thread This'way also is established the absolute ubity of all .creatures. (16). प्राणिनामर्चनेन स्यानिःसगसेवया तथा । सर्वभूताधियासस्य, तस्थानमनुत्तमम् ।।१७।। In the worship of humanity and is the self less service rendered unto it, lies the true worship of Him, Who resides in all. (171 दरिद्रा दुविधा दीना', निःस्वारच दुर्गतास्वया। अविद्याच्याघिसन्तप्ताः, सर्व ईश्वरमूर्तयः ।।१८।। The poor, the indigent, the helpless, the 'hare aots' and destitutes immersed in miseries of ignorance and disease-all are verits images of God (18).

·76 EIGHTH DISCOURSE J - तेषां दारिद्र्यनाशेनाऽविद्याऽपकरणेन च ।, व्याधीनां शमनेनापि, परमात्मा प्रसीदति ।।१९।। God is pleased with the removal of their poverty. liquidation of their illiteracy and eradication of their diseases. (19). यथा पिता स्वपुत्राणां, मोदं दृष्ट्वा प्रमोदते । प्रीणाति भगवान् वीक्ष्य, प्राणिनः प्रीणितांस्तथा ॥२०॥ As a father rejoices to see the rejoicings of his children, so God is pleased to see His creatures. pleased. (20). एवं सत्यवती नित्यं, जीवानां मगले रतः । कर्मणा प्रीणयत्येव, तं सत्यपरमेश्वरम् ।।२१॥ . Thus a Truth seeker constantly engaged in. promoting well-being of all creatures pleases God, Who is Truth, by His actions alone. (21). दीनातिनाशनं नाम, सोऽयं कर्माचनाविधिः । अमुना कर्ममार्गेण, सिद्धि विन्दति मानवः॥२२॥ That what is alleviation of human sufferings is the way of worship through action. Through this path of karman, man gains perfection. (22). अहिंसायोगयुतात्मा, मनोवचनकर्मणा । कुर्वाणो लोककल्याण, जातु नैवायसीदति ॥२३॥ One doing universal welfare, with his thought speech and action, harmonised in Ahimsa-Yoga, never prishes: 0231 . . - ·. ALLEVIATION OF HUMAN SUFFERINGS 77 किमर्थावितथं पथ्यं, कर्ममार्गमनुवजन् । स आविष्कुरुतेऽत्यन्तमन्तःसन्तोपमात्मनः॥२४॥ Moreover following the right, beneficial path of action, he discovers extreme contentment in his mind. (24). अन्नं बुभुक्षितेभ्यस्तु, तृपितेभ्यश्च जीवनम् । अवासोभ्यश्च वासांसि, वितरन् मोदतेतमाम् ॥२५॥ He rejoices most while giving food for the hungry, water for the thirsty and clothes for the naked. (25). विविधारुन्तुदव्याधि पीडितात्मशरीरिणाम् । सपर्यामाचरन् योगी, परमां प्रीतिमृच्छति ॥२६॥ Such a Yogi, rendering service unto the sick, suffering from various soul wrecking, agonising diseases, gains the supreme delight. (26) अज्ञानतिमिरे मग्नानन्यायभग्नचेतसः। दलितानुद्धरन् धीरः, शाश्वतं हर्पमाप्नुते ॥२७॥ The stable-minded Yogi, while uplifting the down. troddea people, rotting in darkness of ignorance and broken due to oppression, enjoys the unending happiness. (27). आनन्दनामा परमेश्वरो या,समाधिभित्रशविदामवाप्यः । समाप्नुते दीनदयाघ्रतस्यो, दरिद्रनारायणनम्नभयः ॥२॥ God, named 'Ansada', Who is obtainable by his seekers by arduous contemplations, is obtained by ·78 NINETH DISCOURSE । one , pledged. to, the service, of humanity, ( svithout difficulty ) for, he is an humble votary of Narayanincarnate among the poor. (28). . इति, श्रीमन्मोहनगीतायामहिंसायोगाख्यायां दीना- '... तिनाशनम्रतं नामाष्ठमोऽध्यायः, Thus in the Shriman.Mohan.Gita entitled also Ahimsa-Yoga the eighth discourse The vow of 'Allevistion of human såfferisigs." .. Nineth Discourse 3 है . 7... राजेन्द्र उवाच , ईश्वरःस.किमाकारो, निर्गुणः सगुणोऽपि वा। किरूपः फिप्रतीकश्न, कस्तस्योपासनाविधिः॥१॥ Rajendra said Of what form is that God ? Is He with or without attributes ? What is His shape ? What manifestation ? And what the way of His worship ?(1). श्रीभगवानुवाच भगयानिन्द्रियातीतो, वाचामविषयो महान । महिमाविशयः कश्चिद्, विश्वमध्यास्य विष्ठति ॥२॥ Shri Bhagaria said. God is a mass of splendour, transcending senses, lolty beyond apeech, pervading all the universe. (2). . .. .

·, . 1 , T THE CONCEPTION OF GOD 79 11. Tr001 चक्षुषा- गोचरो, नैव, विप्रकृष्टश्च चेतसः । तकणानवगम्यः सः, प्रमेयः श्रद्धया पुनः ॥३॥ He is not an object of eyes. He is unapproach. able by mind. He is ununderstandable by logic. Only by faith is' He knowable:(3) ग्रामस्थो देशसम्राज, नेदिष्टं वेत्ति नो यदि । न वेद्मि विश्वसम्राज, लघिष्टो नात्र विस्मयः ॥४॥ If a villager does not know the ruler of his country, living nearby, where is the wonder if I who'am in. finitely smaller, do not know the Ruler of the universe (4). नापेक्षते प्रमाणानि, ब्रह्मानुभववेदितम् । सर्वतोऽनुभवन्त्येव, तस्य भक्ता उपस्थितिम्॥शा God needs no proofs He is knowable by ex. perience only. His votaries feel His presence all round (5). नाहं पश्यामि तद्र पं, वेदना वेनि काञ्चन । अतीन्द्रिय सदप्येतत्, प्रत्यक्षं हृदयस्य तु ॥६॥ I behold not His' form I feel only some im. manence even transcending senses He is manifest to the heart (6) ।। पहिरङ्गप्रमाणानि, । नालमीश्वरसिद्धये। भताना सथरिमाणि, स्वयं व्याख्यापयन्ति तम् || The external evidences are not strong enough to prove His existence. Tho! righteous conduct of His devotees prose Him besond doubt. (7). - .

·NINETH DISCOURSE 80 न ८ . ऋषयो मुनयः सिद्धाः, योगिनो यतयस्तथा । निजानुभवगम्यं हैं, विदन्ति परमेश्वरम् ॥८॥ Seers, sages, hermits, Yogis and ascetics understand God to be knowable by self-experience. (8). वीक्षे संसारधर्मोऽयं, विनाशः परिवर्तनम् । परमेकं न पश्यामि, विनष्टं परिवर्तितम् ।।९।। I see that destruction and change are the laws of the world. But I see One as undestroyed and un- -changed. (9). य एको विष्टपं सर्व, सृजति संहरत्यपि । पुनश्च संसजत्येव, परमात्मा स मे मतः ॥१०॥ He that creates as well as annihilates all the universe and re-creates it, is God of my conception.(10). ईश्वरः स निराकारोऽनादिरनन्त एव च । सदा सन्नथ विश्वात्मा, जगदाधारकारणम् ।।१।। That God is Formless. He is without beginning and without end He always is. He is the soul of all the universe and He is the primeval cause of the world. (11). चिरूपःसत्वरूपश्चास्तित्वं वस्य सनातनम् । विनश्यत्स्वविनश्यन् सः, सत्यशब्देन योधितः॥१२॥ He is conscious and real. His existeace is ancient. In the midst of the destructible, He is indestructible. He is named 'Satya'. (12).

·THE CONCEPTION OF GOD 81. भगवानेव तत्सत्यं, सत्यं हि भगवान् ध्रुवम्। तौ सत्यभगवन्तौ हि, मन्ये पर्यायवाचकौ ॥१३॥ That God is, Truth and Truth is God. I tbink God and Truth are synonymous words. (13). ईश्वरो निर्गुणो ह्येप, नित्यशुद्धो निरखनः । अल्पबुद्धिर्नृणां तस्मिन्नध्यारोपयते गुणान् ॥१८॥ This God is without attributes. He is ever pure and flawless. Little intellects of men impose attri. butes on Him. (14). अव्यक्तः स्यादविज्ञेयो, व्यक्तः स्याद् वेद्य एव सः। अतो व्यक्तगुणांस्तस्मिन, कल्पन्ते दुर्वला नराः ॥१५॥ Unmanifest, He is unknowable. While manifest, He is of course knowable. Therefore ignorant men attribute qualities of the manifest to Him. (15). अव्यक्तो व्यक्मिापन्नो, भगवान् भवत्सलः । वृणुते भावना भन्या, भचाना श्रद्धयान्विताम् ।।१६।। The Lord, the beloved of His devotees, even un. manifest made manifest by the faithful, accepts their, loyal devotion.(16). उच्चावच्चविचाराणा, नराणां बुद्धिभेदतः । एकमेव तु तद् ब्रह्म, ज्ञायतेऽनेफनामभिः ॥१७॥ Due to diversity of intellects, men differ in their thoughts. Hence that God, even one, is laorn by different names. (17).

·82 NINETH DISCOURSE 'अल्लाह स हि एवास्ति; योऽसौ तु परमेश्वरः। 'गोड' विख्यातनामापि, न कश्चिदपरः पुनः ॥१८॥ He who is Parameshwara is also Allah. He who . is renowned as God is none else. (18). तत्सन्देशहरान्मन्ये, सर्वधर्मप्रवर्तकान् । नित्यसत्यपर्वकारस्ते नानानामभिन्नु ॥१६॥ I consider prophets of all religions as messengers of Him. With diverse names, they surely preach the same eternal truth. (19). वेदोपनिषदादीश्च, स्वधर्मनिगमान यया । जानामीश्वरसन्दिष्टानन्यधर्मागांस्तथा ॥२०॥ As I consider my own religious books i. e,, the Védas, the Upanishads etc. as revealed by God, so I hold scriptures of other religions also. (20). भगवानेव व्यक्ति स्वं, रूपं नीरूपसुन्दरम् । स नानानामभी रूपैर्देशे देशे युगे युगे॥२१॥ The Lord manifests His form, invisible and beautifut, under different names and incarnations in different countries and times विश्वमेतत्समस्तं तु, स्थावरं जगमं तथा । विवृणोति विराडरुपं, तस्यैव ब्रह्मणो वृहत् ।।२।। All this universe, movable and immovable manifests the supreme, omnipotent form of the same God. (22).

·83 'टा! ! THẾ CONCEPTION OF GOD न केवल नरा,एवं, कर्मयो विहंगा मृगाः। श्रपि तस्यैव रूपाणि, न व्रती तान् जिघांसति ॥२३॥ Not only men but insects, birds and animals are His diverse manifestations. A Yogi does not wish to injure them. (23). "येन केन प्रकारेण, यस्य कस्यापि जन्तुनः । सन्तोष जनये धीमान, सदेवेश्वरपूजनम् ॥२४॥ "A wise man causes happiness in whatever mander to whatsoever creature. That is surely worship of God.(24). इति भागवतो धर्मः, सर्वत्र सर्वसम्मतः । नातः परतरं श्रेयो, धर्म पश्यामि कञ्चन ॥२५॥ This religion of the Bhagavat is approved by all everywhere I do not see any other religion higher than this. (25). ईश्वरोपासनायाश्च, विधिः स उत्तमः स्मृतः। दीनानुपासमाना परमेशमुपासते ॥२६॥ That is also said to be the best method of God's worship. He really worships God, who worships the down trodden (26). न तथा प्रीयते देवो, यशपूजाजपप्रतः। गुपया स्वपुत्राणा, दुःखिताना यथा तु सः ॥२७॥ God is not pleased so much by sacrifices, Rorships recitations and fasts as He is pleased by the service of His amicted sons. (27) ·84 NINENTH DISCOURSE ។ मनुष्यः प्रतिमा तस्य, प्रत्यक्षपरमात्मनः । भजन्नेवं विनीतात्मा, भगवन्तं प्रतीतते ॥२८॥ Man is the image of Him, the manifest God. One who adores him [ man ] ,with an Jhumbic soul, propi. tiates God. (28.) अन्ये चापि प्रतीका ये, परमेश्वरसंज्ञकाः । मूर्तयो भक्तिसंसिक्ताः, मचानां ताः सुखावहाः॥२६॥ Other symbols also which are called by the names of God, as idols, when worshipped with devotion bring bliss to their votaries. (29). आस्थावान् श्रद्धघानो यस्तस्यैते सृष्टिसंस्थिताः । पदार्थाः प्रकृतेः प्रीताः, प्रतीका: परमात्मनः ॥३०॥ For him, who is faithful and characterised with devotion, all the objects of Nature in the creation are happy symbols of the Lord. (30). कमप्येक समाधाय, प्रकृतेः सुभगं गुएम। सत्यव्रती समाप्नोति, जीवनध्येयमुत्तमम् ॥३१॥ Meditating on any beautıful manifestation of Nature, a truth seeker realises the supreme goal of his life, (31). परमात्मा प्रकाशोऽस्ति, करुणासारसुन्दरः। तमिस्रातमसापूर्णमन्धकारमयं जगत् ॥३२॥ Goj is Light, kindly and beneficent is gròpiag in the dead night of pitch darkness. (32) . The world ·ALLEVIATION OF THE MISERY OF IGNORANCE 85 अध्वंगों 'दूरतश्चारित, स्वध्येयान्निजसझनः । सं याचे प्रकाशाय, भगवन्तं प्रतिक्षणम् ॥३३|| The way-farer is far-off from the goal-his home. He should beg of the Lord for light, overy moment (33.) न दूरं द्रष्टुमिच्छामि, पदमेकमलं मम, प्रार्थये शश्वदवलम्वस्व मे पदम् ॥३४॥ "O kindly Light, I pray to thee. Support thou ev my feet. Ido not want to see the distant scene. One step is enough for me." (34) इति श्रीमन्मोहनगीतायामहिंसायोगाचयायामीश्वरनिरूपणं नाम नयमोऽध्यायः Thus in the Shrimad-Mohan.Gita also entitled 'Ahimsa-Yoga', the nineth discourse, "The Conception btcod" भगवन् , ever Tenth Discours श्रीभगवानुवाच आर्तयखिविधाः प्रोचाः, या: पचन्ति त्रिविष्टपम् । तन्नाशं चिन्तयन्नास्ते, दीनातिनाशनम्ती ॥१॥ Shri Bhagavan said Sulferings are of three types, which are roastiog all the threc worlds. One pledged to alleviation of human miseries remains buried in anxiety to end them. (1) ·86 १ 2. TENTH DISCOURSE तत्राधाध्यात्मिकी पीड़ा, ख्याताऽविद्येति नामतः । न जानन्त्यात्मनो दुःपं, पाणिनो मोहिता यया ॥AL of them, the first is spiritual agony: named igno- Tapce, under the spell of which, men even do not know their afflictions. (2). द्वितीया तु पुनः पीडा, रोगसन्तापसंज्ञिता । दैवप्रकोपजाता हि, विज्ञाता साऽधिदैविकी ॥३॥ The second is bodily pain, called disease which arises from the wrath of Nature's Elements. (3) अन्त्या दरिद्रता नाम, महाक्लेशमयी भृशम् । पीडाऽधिभौतिकी सेय, भूतानि व्याप्य तिष्ठति ॥४॥ The last is named poverty, the most excruciating physical agony which envelopes all þuman beings. (4). राजेन्द्र उवाच अविद्या प्रथमं दुःसं, वदस्यात्मविमोहनम् । कथं प्रतिकृतिस्तस्य, भवेन्मोहन सम्भवा ॥५॥ Rajendra said Thou hast called ignorance as the chief among sufferings, which stupefies self. How is its remedy possible ? (5) विद्या चेत् प्रतिकारस्ते, सा तु किंलक्षणा पुनः। ध्येय किं कः प्रकारच, वच्छिदायाश्च को विधिः ।।६।। If knowledge is its antidote, what is the definition of that? What should be its object 1 What its device? And what should be the system of its imparting ? (6).

·ALLEVIATION OF THE MISERY OF IGNORANCE 87 श्रीमगवानुवाच सत्यं राजेन्द्र विथैवाविद्यासन्तापनाशिनी । शास्त्रोक्त लक्षण तस्याः, साऽविद्या या विमुपये |७|| Shri Bhagavan said True, Rajendra ! knowledge is antidote of ignorance. Its definition given by Shasiras is " Knowledge is that which leads to emancipation." (7). चित्तं पुनाति या नित्यं, शिक्षयत्यात्मसंयमम् । निर्भयत्वश्च पुष्णाति, सृजति स्वावलम्बनम् ।। Which purifies the mind constantly, teaches selfrestraint, cultivates fearlessness and fosters selfdefence. (8). अथोपजीविकायाश्च, साधनं धर्मसम्मतम्। मोक्षयत्यपि या दास्यात् , स्वायत्तं कुरुवे तथा II Which is the lawful means of earning livelihood, which emancipates from slavery and gives freedom. (9). हृदय हृद्यसन्दीप्त्या, या विद्योतयते सदा। सा विद्या स्वपराऽविद्या, विपरीतार्थदर्शिनी ॥१०॥ And which illumines the heart with glorious light. That is knowledge. The rest is ignorance which shows things in perverted forms.(10). ध्येयमारविज्ञानं, भगवानत्तरः स्मृतः। अभ्यस्यनक्षर प्रहा, विद्ययामृतमश्नुते ॥१॥ The object is to know the Imperishable Daemyho ।

·88 TENTH DISCOURSE . . is the Supreme Lord. Practising meditation on the Imperishable Brahmap through right knowledge, man gains immortality (11). अविद्याऽध्यात्मिकं दुःखं, विद्या चाध्यात्मिकं सुसम् । विद्वान् विद्यानवद्यात्मा, ॥ चेतनानन्दमृच्छति ॥१२॥ Ignorance is spiritual disaster ; knowledge is spiritual blessing. A learned man purified with knowledge achieves spiritual bliss. (12).' -शिक्षा तस्याः प्रकारोऽस्ति, विद्यासक्रमणात्मकः । शिक्षयैव गुरुः स्वेभ्यो, विद्यातत्वानि दित्सति ॥१३॥ . Educatien is the device by which knowledge can be transferred A teacher imparts through education elements of knowledge to his pupils (13). शिताऽन्न श्रेयसी सैव, नरास्तु दीक्षिताः यया । शरीरचिन्तया मुताः, शक्ष्यन्ति ध्येयसाधने ॥१४॥ That education is sound, trained by which men, free from bodily cares are capable of realising their aim.(14). अथ शिक्षाविधि वक्ष्ये, राष्ट्रकल्याणकारिणम् । देशस्याभ्युदयो येन, भारतस्य · भवेन्मम ॥१५॥ Now, I relate the system of education, which will do maximunt good to a state and by which the advancement of my country-Bharats-will be en. sured. (15) A ·ALLEVIATION OF THE MISERY OF IGNORANCE 89. 1 सोऽयं दरिद्रतापूर्णो, जीविकार्य पराश्रितः। दासताशृङ्खलावद्धोऽविद्यान्धतमसे स्थितः ॥१६॥ The country is rotting in poverty,' is 'dependent on others for living, is tied in chains of slavery and is groping in pitch darkness of ignorance" (16) प्रतिशतं वसन्त्यत्र, पञ्चाशीतिजना ननु । ग्रामेपु विप्रकृष्टपु, कृषिमानोपजीविपु ॥१७॥ Besides, here live eighty five out of hundred persons in far-off scattered villages, which are entirely depen. dent on agriculture.(17) अतः शिक्षां तु तामेव, मन्येऽहं शोभना शुभाम् । यया शक्ष्यन्ति मानेन, जीवितुं ग्रामवासिनः ॥१८॥ Therefore, I consider that education only sound and beneficial, which enables yıllage people to live with honour. (18). देशे कृषिप्रधानेऽस्मिन् , कृषिशिक्षोत्तमा मता। उटजव्यवसायाना, · शिक्षणञ्चोचितं स्मृतम् ॥१६॥ In this land where agriculture is predominant, agricultural education is the best. , Education of cottage industries as well, is very desirable (19). राष्ट्रप्रारम्भिकीशिक्षा, गृहोद्योगारलम्बिता। विधास्यति म्वदेशीयान, स्वाधीनान स्वावलम्बिताना२०॥ The State primary education based on bome in. । .

·9 TENTH DISOURSE dustries will make my countrymen self-reliant and selfdepedent. (20). वर्णज्ञानसमं मालाः, कोडया मोदसंयुताः । क्षुद्रकव्यवसायाश्च, शिक्षेरन् सुगमानपि ॥२१॥ Along with learning of alphabet, children may also learn in play with delight, small and easy industries. (21). प्राः पातरविज्ञानात्, 'शरीरशौचशिक्षणम् । वसनव्यूतिदण्डस्य, शिक्षणञ्चोचितं मतम् ॥२२॥ But before teaching of alphabet, education in personal hygine and practice of Takli may be of immense benefit. (22). एवं घ रोचकाख्यानैरितिहासस्य पाठनम् । भूगोलगणितादीना, 'प्रत्यक्षदर्शनैः चरम् ॥२३॥ Likewise teaching of history by relating interesting stories and teaching of geography, arithmetic etc, by direct observation, may be of great value. (23). सङ्गीतः धर्मशिक्षायाश्चरित्रैः धर्मपुस्तकैः। ज्ञानमावश्यक मन्ये, शिक्षा धर्म विना विपम् ।।२४।। I consider imparting of religious instruction also very essential, by means of music, biographies and scriptures. Education, devoid of religion is poispn. (24) ·ALLEVIATION OF THE MISERY OF IGNORANCE 91 या न शिक्षयते शुद्धि, चेतसः संयम न च । गुरुपु परमा भक्ति, न च श्रद्धां तपोवले ॥२०॥ That which does not teach purity of mind, selfrestraint, extreme devotion to preceptors and faith in the strength of self sufferings. (25). या चैव कुरुते छात्रान, परमात्मपराकमुखान् । स्वदेशसभ्यताशत्रून, स्वधर्मसंस्कृतिद्विषः ॥२६॥ And which makes students averse to God, hostile to their country's civilisation and inimical to their own religious culture. (26). धनस्य मृगतृष्णां तु, स्वार्थयुद्धिं च कुत्सिताम् । शिक्षयतीह या शिक्षा, राजेन्द्र ! सा न मे प्रिया ।।२७।। And which teaches hot pursuit of riches and base selfishness. That education is not liked by me. (27). स्त्रीशिक्षां च तथैवाह, मन्य आवश्यकी पुनः । नाराणामधिकारोऽस्ति, शिक्षाया वै यथा नृणाम् ॥२८॥ Likewise, I consider female education also very important. To receive education is the right of women as it is that of men. (28). सातु स्याद् धार्मिकी शिक्षा, गृहोद्योगसमाश्रिताः। गृहिणीपदयोग्या घ, मादत्वाही विशेषतः ॥२६॥ That female education should be religious in character and based on cottage-industries. It should ·92 TENTH DISCOURSE । also teach household-management and the art of motherhood. (29) वालानां बालिकाना धर्मसंयतचेतसाम् । पोडशवर्षपर्यन्त, न दोपः सहशिक्षणे ॥३०॥ There is no harm in co education of boys and girls. disciplined in morality, upto the age of sixteen, (30) प्रामेषु प्रौढशिक्षापि, सर्वथा सम्मता मम । परमक्षरविज्ञान, मन्ये 'नावश्यक पुनः ।।३।। I appráve whole heartedly of adult' education in villages But I do not consider teaching of alphabet to them so very essential. (31), निरक्षरा, मनुष्यास्तु,, स्त्रियोऽपि पाठनं विना । स्तोकज्ञानविदः कर्तु, शक्यन्ते भापणादिभिः ॥३२॥ Illiterate men and women, even without being made to read can be made literate to some extent, by oral teachings (32). भूलस्रोतस्तु' विद्यायाः, न ग्रन्थेष्वेव विद्यते । निगमागमवेदास्तु, 'श्रुतयः श्रवणागताः ॥३॥ The original spring of knowledge is not in hooks only. The scriptures, the Vedas have come down to us by oral tradition (33)., *, राष्ट्रशिताममस्या ज्या भारते विषमा स्थिता । न शक्या सा समीकर्तु, श्रुतिशिताक्रमं विना ॥३४॥ The problem u of national education, which is - ·ALLEVIATION OF THE MISERY QFIIGNORANCE 93 . so very acute in Bharata, cannot be solved without making resort to the system of oral education. (34). एकभाषाप्रसारोऽपि, परमावश्यको मतः भापैकत्वाईते नैव, राष्ट्रैकत्वं तु 'सम्भवम् ।।३।। Propagation of one language also is very imperitive. National unity cannot be possible without linguistic unity. (35). भापणः राष्ट्रभाषेयं, लेखनैश्चापि सर्वथा । हिन्दुस्तानीति विज्ञाता, शिक्षयितु सदोचिता ॥३६॥ । This national, language or lingua france known as 'Hindustani', should always be encouraged by speeches and writings (36). प्रान्तेषु प्रान्तभापाणां, समावेशस्तु माम्प्रतः। मातृभापामधीयानाः, बालाः स्युः सुगमागमाः ॥३७॥ Provincial languages should be encouraged in provinces Children learn things easily, through the medium of their mother-tongue (37). किश्चाथ मूलभापारणामुञ्चकक्षापु शोभनम् । धर्माय संस्कृतादीना, वरमध्यापनं भवेत् ॥३८॥ In a higher stage. sound teaching of foundation. languages such as Sanskrit etc., for religious instruction is desirable. (38). अपि विदेशमापाणां, कासाविद् ज्ञानमुत्तमम् । अन्तर्जातीयविद्याना, महणं तेन सम्भवम् ।।३६॥

·94 TENTH DISCOURSE Knowledge of a few foreign languages also is desirable, because thereby learning of international sciences can be possible. (39). अहिंसा भारतस्यास्य, प्राचीन: संस्कृतेर्गुणः । नातो हिंसामयी शिक्षा, देशेऽस्मिन्नुचिता भवेत् ॥४०॥ Non-violence is the time honoured characteristic. of Indian culture. Therefore education with a bias of violence is not proper in this country. (40). एप संपतः प्रोक्तः, शिक्षोया विषयों महान् । अविद्यादुःखनिर्मुक्त, दिक्षेऽहं स्वभारतम् ॥४१॥ This in brief, has been told the vast subject of education. I desire to see my Bharata, freed from the suffering of ignorance. (41). कामये शिक्षिता: सन्तो, बाला: प्रौदास्तथा स्त्रियः । जीवनध्येयमाप्नुयुः ॥२८॥ I wish that children, adults and women, all being educated and relieved of bodily cares, may realise the goal of their life. (42). । इति श्रीमन्मोहनगीतायामहिंसायोगाख्यायामविद्यार्तिनाशन नाम दशमोऽध्यायः Thus in the Shriman-Moban-Gita casitied also Ahinsa-Yoga, the tenth discourse. "Alleviation of tbe misery of igporance," , शरीरचिन्तया मुक्ताः, ·Eleventh Discourse श्रीभगवानुवाच अथ वक्ष्यामि रोगाणां, विश्वसन्तापकारिणाम् । आधिदैविकदुःखाना, प्रतिकारं यथाक्रमम् ॥१॥ Shri Bhagavan said Now, I shall tell remedies, in order, of bodily sil. ments and diseases, which are oppressing the whole universe (1). नीरोगाः स्वास्थ्यसम्पन्नाः, सुस्मयोल्लसिताननाः । युवतयो युवानश्च, देशसम्पन्तयः स्मृताः ॥२॥ Young women and young men, free from diseases. blessed with health, with faces beaming with joy are called wealth of a nation. (2) भारतं मम भूयिष्ठ-व्याधीनां धाम दुःखितम् । किश्वामदुपाचारात, तच्चिकित्सामि किश्चन ||शा My Bharata is an unfortunate land of legion of diseases. Besides she is a prey of wrong remedies. Therefore I venture to suggest a few remedies. (3). नाहं चिकित्सकः कश्चिन्न वाऽयुर्वेदकोविदः। किमप्यात्मानुभूतं वै, विवक्षामि हितेच्र्छया या I am not a physician nor one well-versed in the science of medicine, I wish to relate, out of affection, only some experiences of my own. (4).

·•96 ELEVENTH DISCOURSE seases. चिकित्सा प्रथमा रोग-निदानानां निवारणम । निवृत्तौ रोगहेतूनी, न स्याद् रोगस्य सम्भवः ॥५॥ The first remedy is the removal of causes of di- On the removal of' causes, there can be no origin of diseases. (5).. व्याधीनामोपधिभ्यस्तु, शमो न स्वास्थ्यमुच्यते । रोगाणामजनिः स्वास्थ्यमारोग्यञ्च प्रकीर्तितम् ॥६॥ Curing of diseases by medicines only is not called health. Health is a state, wherein no diseases ever appear, (6). भेपजैः रोगनाशाद्धि, भृशं नीरोगता वरम् । प्रक्षालनाद्धि पङ्कस्य, दूरादस्पर्शनं वरम् ।।७।। Verily, prevention of diseases is far better than their cure by medicines. Befter is not touching of the mire than its washing (after having touched it). (7) युकाहारविहारेण, ब्रह्मचर्यस्य निष्टया । व्यायामैः स्वच्छताप्रेम्णा, नर आरोग्यमृच्छति ॥८ By regulation of diet and recreation, by obser. vance of Brahmacbarys, by exercise and by love of cleanliness, man gains the state of disesselessness. (8). तत्रादौ स्वच्छता प्रोता, त्रिविधा दोपनाशिनी । शारीरिकी तथा याहा, व्यवहारस्य स्वच्छता In this connection, the first is cleanliness which is ·ALLEVIATION OF THE MISERVOF DISEASE 97€ said to be bf'ebtee Types, re.; physical"external and habitual cleanlinessessit eradicates all diseases (9) 11 Ab शरीरशुद्धिरमोक्ता परमावश्यकी:पुन::l | riratn प्रतिदिनाभिपेकेण,0वपुषः शोधनें वरम् ।।१णी । Of these, the physical eleanliness is the most im-' portant, To clean one's body:by; tảking bath every day is a wholesome practice (10). IFE IT आपस्तु परमाः पूता, स्नानीयाः समुदाहृताः। . गावाणी, ,मार्जनं ताभिरारोग्यप्रदमुच्यते ॥११॥ Pure water is said to be most suited for bath. Rubbing of limbs with water is highly conducive to health. (11) TICTET TIFFET Syi नेत्रश्रवणनासानो,' दन्तानाच विशेषता कक्षोरुसन्धिदेशाना, मनप्रस्राविणां मुहुः ॥१२॥ +-1, शरीरावयवानां हि, "सर्वेषां विधिपूर्वकम् । मलप्रक्षालनं मन्ये, स्वास्थ्यारोग्यविवर्धनम् दिशा away of uncleanliness from eyes, Tirom ears, noše,l Especially steeth joints Foff Felbows and thighs and all other parts of thel body, emitting foul smell, is a practice, productive of diseaselessness (12 13) u srdi llc 291 10lo rf 91 91b 10 1. VOIT 1 वस्त्राणां स्वच्छता चापि, शरीरस्वच्छता स्मृतां । दारिद्रय कारण न स्यान्मालिन्यस्य तु वाससामा४ि॥ Neatness of dress also is bodily cleanlinessPoverty shoaldlost be adfexcuse of dittiness of clothes. (14). . 29JH Inic b ·. 98 ELEVENTH DISCOURSE स्वभावेन प्रमादेन, मलिनवसना नराः।। बोधन्ति न मलं घाम, व्याधीनामुपतापिनाम्॥१५॥ By habit and by negligence people are dirty in their dresses. They do not realise that dirt is the breeding ground of all torturous diseases. (15). स्वच्छानि जीर्णवस्राणि, निर्णिकानि पुनः पुनः । मन्ये साधुतराण्येवास्वच्छकौशेयवाससः ॥१६॥ I think that old but neat clothes washed again and again are, by all means, better than dirty silken. wares. (16). शुभ्रत्वं नापि वस्त्राणां, केवलं स्वच्छता मता । न परिश्रमिणः शताः, शुक्लवासांसि रक्षितुम् ॥१७॥ Neatness of clothes does not lie only in their whiteness. Labourers cannot keep their clothes white. (17). जलप्रक्षालनैरेव, किं वा ज्ञारप्रयोगतः । मलापनयनं तेपा, वसनानामभीप्सितम् ।।८ By washing with water or by application of soap. the removal of dirt from clothes is all that is to be desired. (18). मथ स्यात स्वच्छवा माग, भूयः स्वास्थ्यप्रदायिनी। वापीयूपतहागाना, रथ्याविपणिवेश्मनाम् ॥१६॥ Then there is external cleaoliness, still more ---

·ALLEVIATION OF THE MISERY OF DISEASE '99
conducive to health. It consists (in kcoping ponds,
wells, tanks, streets,"bazars and houses clean: (19).
अथ प्रामेषु हिश्यन्ते, मूतिगन्धिजलाशयाः ।
स्नान्त्यत्र पशुभिः साध, पुरुषाः शिशवः खियः ॥२०॥
{Now-a.days ponds in villages are seen'full of loath-
some 'smell, where men, women land children stake
bath along with cattle. (20).
पिअन्त्यत्र च तद्वारि, प्रामीणारतत्पचन्त्यपि ।
“स एपोऽस्ति महार दोपो, देशस्वास्थ्यविपातकः ॥२१॥
The villagers even drink that water and also use it
for cookiog .purposes. This is that grave drawback
which is spelling ruination of national health. (21).
प्रामेपु कार्यकर्तारो, वाह्यशुद्धः -शुभायतिम् ।
महत्त्वं वोधयेयुश्च, माम्यान ज्ञानविवर्जितान ॥२२॥
Workers in villages should explain to illiterate
villagers the importance and healthy consequences of
external cleanliness. (22).
व्यवहारस्य शुद्धिश्च, शिक्षदीया प्रयत्नतः ।
-दुर्व्यवहारमूला वै, रुनः प्रायः प्रकीर्तिताः॥२३॥
Cleanliness of habits also should be taught assiduous.
ly. Often all diseases one their origin to dirty
habits. (23).
छोवन यत्र कुत्रापि, महमूत्रविसर्जनम् ।
श्लेष्मादिक्षेपणम्व, गईयोवाः प्रवृत्तयः ॥२४॥

·. 180 32/32IGELEYENTH DISCOURSETAIVIJIA .21 Spitting here and there,o passing urine and excreta and vomitting 'saliya are a fexs despicable habits,:(24). एतास्तु-वर्जनीयागारमुः महापातकसन्निभाः। 11०देशस्वाध्यस्मै रक्षाय, दिएसनीयाः विशेषकनारशा si? They are to be eschewed like despicable:sins.woThey should be'specially punishable with a view to preserve national health. (25). .(0s) .11140 Htin grolr lited प्राचीनो नियमः शौचं, शास्त्रोक्तमाप्तसम्मतम् 131न हिाजानन्ति महन्ततन्महत्वाहादेशवासिनः॥२६॥ 11 *Sauch (cleanliness) rišt the ancient law prescribed by scriptures andesages.217A as, myr countryinen do • not quite realise itsitimportance. (26.JPerillsTrirandu शौचमारोग्यमूलं हि शौचं स्वास्थ्यविवर्धनम्।। ||शौचेनैवात्मन:-शुद्धिप्रसादश्चेतेसों भवेत् ॥२७॥ Igauchiš the foundation'of.diseaselessness. Slauch is conducive to perfect health, 9-With Shauche mag'be secured purity of soul and mental equipoists(27):912 युक्ताहारो द्वितीय स्यादनामयसाधनम्IES नापेक्षते हि भिपज्य, युधारहारती ना२८।। The second mean's of diseaselessfless'is'regulation of diet. A man who basiregulated his dieti'surely needs no medicines. (28) हितं मुंकमिमुंके, नापांय सेवा ant " फाशाकतो यास घिरायुष्यमनुते ॥२६॥ . .

·Oril FFREE ALLEVIATION OF THE BISERY, OF DISEASE 101 One who cats, little, and, eats what is wholesome, who never takes injurious victuals, and generally,Jives. upon fruits and vegitables enjoys long lifs.[29].971 ja नामिपं मानुषाहारः, तत् पिशिवाशनाशनम् । IFFIFE हिंसया प्राणिनां प्राप्त, कथमन्नं सुखावहम् ॥३०॥ IIXSIRो जाएगा Flesh is not a human diet. It is the diet of demons. HEle eum TbpoDIANSqxy vi Food obtained by slaughtering of animals cannot be Jarh b02 conducive to happiness. शरीरं तु नृणां मन्ये, मेध्यमीश्वर मन्दिरमा परासगंरचनातस्य, जानामि वितिक महत्॥३१॥ Human TBôdzia tharsafreds Temple öryGod. Its defilement by the blood ofrathers is, I believe, 'cgfeat sin. (31) or brer 1stb_18Tube braverb.85121 Haitialam न मांसाहारिण: शकाः, नोरोगाः सबलास्तथा 101 batc0m यथा प्रशाकभुजोशिस्तपालेशसहापुनः॥३२।। Meat-eaters are never $o, strong.-healthy, cand stout as are vegetarians to be en rians to be seen hermoso syhamaseYer, possess the faculty, of enduring hardships and austerities: (32). दुग्धं यन्न बलाद् दुग्, भवेत्तच्छ भोजनम् ।। 2018 316 Milk which is not taken out forcibly' is the best diet. Titudes not involver violence -Fcaused by the slayghter of animals (33) Vish.B-11ptodthan अतस्तदशन योग्य, स्यानिरामिषभोजिनाम्। किन्तत् सात्विकाहारः, सर्वेषां पुष्टिवर्धनः ॥३ प्राणिनो बधरूपा तु, हिंसा तस्मिन्न विद्यतन T ·102 ELEVENTH DISCOURSE . Therefore milk is an essential' diet of those who do not take flesh. Moreover this is a pure diet, huving great nutritive value. (34). अनुभवेन मन्ये. च, फलान्युत्तममोजनम् । स्वयं प्रकृतिदत्तानि, प्राप्याणि हिंसया विना ।।३।। By experience, I consider fruits also as a very good diet. They are free gifts of nature obtainable without violenco. (35). लोको जिल्लावशीभूतो, रसनारसलोलुपः । प्रत्यन्नं परित्यज्य, पकान्नानि जिघत्सति ॥३६॥ People being slaves'of their palate and greedy of relishing tastes, discard natural diet and wish to cat cooked food. (35). तीक्ष्णमरिचसंपृक्त, तिकाम्लतैलचिकणम् । नष्टसारं विपकान, फल्गु नारोग्यवर्धनम् ॥३७॥ Cooked food saturated with bitter spices, greezy with oils, sour, devoid of vitamins and essenceless are not conducive to health. (37). ताम्बूलचायपेयादि-व्यसनानि नवानि वै । स्वारथ्यहानिकरापयेव, कारयन्ति पृथा व्ययम् ॥३॥ Chewing of betel, tea, drinks etc are indeed nety vices. They are positive menaces to health and berides are resteful 38). - ·है ALLEVIATION OF THE MISERY OF DISEASE 103 मद्यपान निषिद्धं स्यात, सर्वथा सर्वजातिषु । नैतस्मादधिकं कित्, सर्वनाशनमुच्यते ॥३६॥ Drinking of alcohol must be absolutely prohibited in all nations. There is nothing more ruidous than this (39). वित्तनाशो महान् स्वास्थ्य-विनाशश्चांतिदुःसदः । चारित्र्यसर्वनाशश्च, सुरापानेन रश्यते ॥४॥ A great loss of wealth, an unbearable wreckage of health and a complete ruination of character are consequences of drinking of alcohol (30) राष्ट्रस्य पातकं नैव, दरिद्राणां विशेषतः । मद्यपानेतरं किश्चिदण्डनीयमतरतु वत्॥४॥ Nothing brings greater perdition to a country and especially to the poor than drinking of alcobols. Therefore it deserves condiga punishment. (41) एवमाहारपानादि-नियमः देशवासिनः। संयमिनो विमोक्ष्यन्ते, व्याघिसन्तापफिल्विः॥४२॥ Thus by regulation of diet aba drinks and by exercising self restraint, people in the country will get rid of sins of diseases and sufferings (43) संयमः परमं स्वास्थ्य साधन संमुताहतम् । असमिति स्यातं, निगमागमसस्तुतम् ॥ Self rutruint is called the most pokerful factor ·9 911 ru through JI910r J111 (VCa 1. 1570. 1045213c GELEVENIH DISCOURSE 9/1.JJ17 of health - It is known as Brahmacharya and is bighly praised by all scriptures (43) FE111558 मनोजविज्ञयो ज्ञातो, ब्रह्मचर्य न केवलम् । 'इन्द्रियाणां तु सर्वेपो, विजयस्तत्प्रकीर्तितम् ॥४४) 1210 Brahmacharya does not mean only conquest of lust It means really conquest of all senses (44) स्थिरवायो 'नरी"ब्रहा-चर्येण शक्तिसञ्चयम् । rTIENT हITITTTET फुत्वा विजयते व्याधी, दुर्वलानात्मसंयमी ।।४५, A self restrained man Brahmacharya. conserving his vital fluid and storing energy, CON quers diseases which are comparatively weak (45) नीरोग शक्सिम्पन्ती अपय ऊपरेतर्सा । 'असईब्रह्मचर्येणे, मृत्युमपि परीभवन् ॥४६॥ w to The sages, free from diseases passessing fatality, rigidly self restrained triumphed" over even death, through perfect Brahmacharya (467" b एप मे विश्वासो, ब्रह्मचर्येण चेदहम् । अवर्स जीवन सर्वमभूव । शक्तिमत्ता. }}8511 This 13 my firm belief that if I had lived all my hle with Brahmacharya, I would have been endowed with greater strength and energy (471 . दम्पती परिणीतायां, दशाया सयतो स्थिती।। राक्नुतो ब्राह्मचर्या, स्तु, मन्ततिनिप्राइम [४८! Eren the couple, exercising self restraint in the A- 1 ·5HICHIDS married state.cald1148910212111 chrough ALLEVIATION OETHE MISERY OF DISEASE 105 1305-9ULT Brahmachaszar.48]-1771 dad-rue std.seirn ritika: . रसनासंयमश्चापि परमावश्यको मत केवलं. सनातृप्त्य, मानवस्तु नः जीवनिता। Control of.palate also has been enjoined as yery essential. Man does not live only for gratifying, his. tongue. (49) 10 caiigilua io Iscvsi!97 97 siem audt ब्रह्मचारी सदा स्वस्यो, नीरोगःशुभ्रान्तिमान ligohr. सचिवात्मवलेनैव, .परमानन्दमश्नुते ॥३०॥ A rahmachari is ever healthy, free from diseases and radiánt with bifighties Herentes extreme joy on account of his constrsraistore of energy. (51.) श्रीहरिः स्वल्पे एवं स्यादुत्तमो जीवनीचित: nik ".०२५.1502-imsnnamonStorr6019-19 ..? भुञ्जानस्त्यधिक भोगी, भवत्येव हि पापमुफ् ।।५१॥ Frugal diet, just enough for subsistence is the best. A glutton: eatingi excessive food, certainly, becomes a sinful man. (50). वरादिधातुवैपन्यमायतिः स्यादसंयतेः । संयमी संयमेनैव, सर्वरोगान् चिकित्सति ॥५२॥ IFRIPTET Diseases or disturbances in physical elements are only a legel of wint 'of'sell: Feltrint. A self restrain. ed man through self.contral, oply:-wishes to remedy all bodily disorders, (52); - , will माफतिकोपचारां, मसानपनिनीपति । उपवास: कंटिस्नानः, सूर्यस्नानादिमिः३: .NON- TIFITATIL ·106 TWELVETÃ DISOURSE Or he wishes to remedy them by nature-cures, viz, fasting, waist bath, sun-bath, earth-treatment etc. (53). विशेषज्ञाः प्रमाणे स्युरुपचारेषु सर्वदा। आरोग्य-साधनैरेवं, मुच्यन्ते व्याधिभिर्नराः ॥५४॥ Experts should always be authorities in all treatments. Thus men are relieved of sufferings of diseases by adopting these rules of bealth (54). इति श्रीमन्मोहनगीतायामहिंसायोगाख्यायां रोगार्तिनाशन नामैकादशोऽध्यायः Thus in the Shrimaa-Mohan-Gita entitled also Ahimsa-Yoga, The eleventh discourse, "Alleviation of the misery of disease Twelveth Discourse श्रीभगवानुवाच 'आधिभौतिकदुःखस्य, कथयामि प्रतिक्रियाम् । यद् भौविकपदार्थाना, दुष्टविमजनोत्थितम् ॥१॥ Shri Bhagavan said Now, I relate a few remedies of physical agonies, which arise from the maldistribution of economic goods (1).

·ALLEVIATION OF THE MISERY OF POVERTY 107
धनाढ्या नावगच्छन्ति, वित्तं कस्यापि न स्वकम् ।
दरिद्राणां कृते' दत्तो, निक्षेपः परमात्मनः॥२॥
The rich do not realise that wealth is not any one's
exclusive possession. This is given by God as a 'trust
for the benefit of the poor.
यस्त्वात्मम्भरितारतो, रतः स्वोदरपूरणे ।
पापीयान् केवलादी सः, केवलाघो निगद्यते ॥३॥
He who is given to self-gratification, and is busy
with filling his own belly, is a sinfuliperson. One eating
alone is said to be sinning alone: (3)!
परार्थनिरपेतो यो, न स स्यादु भगवत्प्रियः ।
भगवान् प्रीय तस्य, प्रेयांसो यस्य दुर्गताः ||१||
He who is indifferent to doing good to others can
never be beloved of God. God loves him, who loves the
miserable.(6).
दीनातिनाशनं भूयो, वदामि धर्ममुत्तमम् ।
निर्धनाना समुदर्ता, स्येय: श्रेयः समरनुते ॥५॥
I have stressed alleviation of human sufferings
as the bighest religion. A benefactor of the poor
enjoys permanent bliss. (5).
वैपयं दृश्यते यतु, संसाराशान्तिकारणम् ।
सन्मन्ये पनगृनूना, नपन्यवासनापलम् ॥६॥

·108 TAIVO TWELYETH/DISCOURSE)ITAIV:31 31 नाह पश्यामि साधीयः, साधन साम्यवादिनाम् । Inequality.-which we see asrthepause of the persent unrest in the world. I think is the result of the despicable greed of the avaricious rich. (6). Jeit Som.hdajal 11:SriramgrilT 02520REPuloxs हिंसया ये जिहीर्षन्ति, धनिनों सकल धनम् ॥७॥ (1i Ra Đi o had all roi I do not consider methods of socialists very commendable lithes Wish to EJnfiscaldarencalth of the richi By wolenceitoys + CFT FITTÝ FITF youd भारत, धर्मभूरेपा.मान्यात धर्मभावना"., oil 13 अत: साधुप्रयोग मन्येऽत्र धर्मसाधनम Ram Bharata is a religious land:i Here dreligious i sentiments command respect: Therefore consider religious methods more suited to this country. (8), साम्ना स्नेहन कि वापि, सत्याग्रहप्रयोगतः । CLOP39110TLoozruiguo111stmisbhi ki ortrail शताः स्युः धनवन्तोऽपि, धन त्याजयितुं स्वकम् ॥६॥ By persuation, love or practice of Satyagraha also. even the rich can be made to renounce their IT Irrit प्रतिवल तावदनं सञ्जनयत्यया 17 • यावद् भवेत्तु पर्याप्त, सपो"प्राणिनी छते ॥१०॥ * Nature produces only that muchigrain whick imay be just suficient for all the creatorest(10): 1,7 (8204€ पुनः ,समिपन्तिः विघराशीस्तु मुफलान । पोरयन्वोऽनमन्येपा, सुधितान-कुर्वते परान् ॥११॥ ....टा. wealth. (9). "***.**? M.

·ALLEVIATIONIOF THE MISFRYZOF POVERTY 109 Thosel whdlivish to lamass 'heaps of riches, com mit theft and cause staryâtion to othersi (11), vì वरं। 'भिज्ञाशन. मन्येवरश्चानशनर्वतम्।। तुधितानामसगर नगपुनः वित्तवैभवम् ।।१२।। d Better - is to beg.alms or rtqr keep fast sthan to acquire blood, stained wealth of the hungry folks (12): 04 , समो, वित्तविभागस्तु, भवेन्न्यायानुमोदितः।। Irruit ससारमाणिनः सर्वे, तेन स्युः सुखिनः समाः ।।१३।। An equal distribution of wealthlijs approved by canons of fequity.si, Thus.,all human beings can be equally happy. (13). ire (८१ कतिचिद् पनसम्पन्नाः उत्तुङ्गसौधवासिनः। । or to फौशेयपरिधानाच, पडसास्वादिनः सदा ॥१४॥ संख्यातीता दरिद्राश्च, निर्गेहा हि निराश्रयाः।" निर्वघा जीवावा, युभुक्षोक्षोभपीडिताः ।।१५।। नहि "मे प्रतिभात्येष, समाजरचनाक्रमः।” ४°2eLa" दुविधाना दरिद्राणो, सन्तीपी दुःसहो मम likel A tev persons"roliing in Wealth, living in sky. scrapers dressing themselves ini silkea garments and relisbing dishes of all the six tastes (14) and myriads of the miserable poor, houseless..shelterless, cloth. less or clotbed in rags and dyiog , of starvation. (15). This order of society does not commend itself to me. The sufferings of the miserable poor are unbearable for me.116).

·110 TWELYETH DISCOURSE ग्रामस्था नगरस्थाश्व, अमिणः श्रमजीविनः। विद्वांसः शिक्षिताश्चैव, कृपिका व्यवसायिनः ॥१७॥ क्लिष्टकर्मकरा “देश-सम्पदुत्पादिनः किल । वसनानसुसम्पन्नाः, सर्वे सन्तु निरामयाः॥१८॥ People living in villages or cities, workers living by labour, the learned, the illiterate, cultivators 'ana industrial workersall doing hard labour rare pro. ducers of wealth. May they be prosperous, affluent and free from disease. (17-18). धनाट्यरभिभूताना, समाजान्यायदुःखिनाम् । दरिद्राणा समुद्धारं, स्वध्येयं धारयाम्यहम् ।।१६|| I keep before me the object i.e., releasing the poor from clutches of the rich and shackles of an unjust social order. (18). "न स्वहं कामये राज्य, न स्वर्ग नापुनर्भवम् । कामये दुःखतप्ताना, प्राणिनामार्तिनाशनम् " |२०|| "I desire not kingdom, nor heaven, nor freedom from rebirth. I desire only alleviation of sufferings of the distressed humanity." इति भीमन्मोहनगीतायामहिंछायोगारुयायां दारिद्यार्तिनाशनं नाम यादयोऽध्यायः Thus to the Sbrimig-Mobas-Gits entitled also Abimga-Yoga the twelveth discoune Alleviatios of the misery of poverty.

·Thirteenth Discours. राजेन्द्र उवाच दारिद्रयदुःखसन्तापः, संसारश्रमजीविनाम् । प्राचीन: भूयमाणोऽयं, दृश्यमानः सनातनः ।।१।। Rajendra saia The distress of poverty of labourers in the world is heard, and seen from times immemorial. (1). क्यं धनपतीनां तु, धनग? विवर्धिताम् । शक्ष्यसि त्व वशीकर्तु, संसाराशान्तिकारिणाम् ॥२॥ How canst thou bring under control the everincreasing greed of the rich, which is at the bottom of all the world's unrest? (2). यन्त्राणाच विशालाना, युगं लोहस्य मोहन । किं शुद्रज्यवसायैस्त्वं, देशोद्धार विधास्यसि ।।३।। O Moban, this is an age of iron and of huge machinery. How dost thou venture to uplift this country with the help of small industries ? (3). लोहं लोहेन भग्नं स्यान्न पुनर्नलिनीलैः। भनल्पव्यवसायाना, धारशैः प्रतियोगिता Iron can be broken by iron only and not by leaves ·112 THIRTEENTH DISCOURSE Fire Firewoh thou wishest to put an end of the lotus flowers Large scale industries only can stand competition of similar industries (4) नाह जानामि देशस्य विशालस्यास्य स्वल्पकै । व्यवसायैः समुद्धार, सम्भाव्य तु कथश्चन ॥५॥ I do not think thatithe uplift of this country can be possible by small scale mdustries in any way (5) आर्थिकी सुव्यवस्था तु, कोदशी तव सम्मता। यया संसारदारिद्रय-विनाश"तुमिच्छसि दी 9 tri cor IMLI Surb124nel What kind of economic reorganisation is com mendable to thee by which to poverty in the world's } {oto श्रीमगवानुवाच 11 सत्यं विश्वस्य कल्याण, मन्येऽल्पव्यवसायत.। Fun अतस्तु व्यवसायास्तानुदिधीमि। शस्ति ॥७॥ S Shri Bhagvan said, j True, 1 acknowledge the world's highest good through small industries Therefore I am striving my utmost to rehabilitate these industries Gallo +UrI godtau महायन्त्राणि संसार यन्त्रणाकारणान्यथ स्वीफुर्वे सर्वदु खाना, बीजानि नरपुङ्गव ।।।। FFENEFITTF off Heavy machinery or the cause of the worlds miseries O best among men I consider this to be the source of all salienings [(8) med 10 1 113 ·ALLEVIATION OF THE MISERY OF POVERTY 113 . अपि यन्त्राणि सर्वाण्यगाधलनिधेस्तलम् । प्रापितानि भवेयुश्चेन्न संसारक्षतिर्भवेत् ।।९।। If all the machinery were 'sunk in the abysmal depths of oceans, the world will not be a loser thereby. (9). अभवंस्तु क्रियाः सर्वाः, पूर्व यन्त्रैः विनाप्यहो। कोऽयं नव्यश्चमत्कारो, यन्त्रवादस्य मोहनः ॥१०॥ All the human affairs were carried on even before the introduction of machinery. What new miracle is there, so very entrancing of the age of machinery? (10). यन्त्रैस्तु, जीविकाहीनाः, श्रमिणो वृत्तिवर्जिताः । क्षुधामन्तापतीमाग्नौ, तप्यन्ते भग्नचेतसः ।।११।। By machines, labourers thrown out of employment. without any means of living and broken hearted, are burning in the intense fire of acute starva. tion. (11). स्वल्पानामुपकारः स्यादपकारश्च भूयसाम् । येन तत्तु कथं श्रेय उपादेयं भवेत् पुनः॥१२॥ By which good may be done to a few and evil to many. how can that be beneficial and acceptable? (12) महायन्त्रप्रयोगं तु, साधु मन्ये तदेव तु । मर्यलोकहितार्याय, वस्तूत्पत्चिमवेद् यदा ||१३|| Only then I consider the use of machinery good when it is worked for the production of commodities of universal welfare. (13.)

·7114 - . THIRTEENTH DISCOURSE बहूना जीविकाहानि, विना सम्पाद्यमेव यत् । सुसूचमावश्यकं चैव, क्षम्या यन्त्रैस्तु तज्जनिः ॥१४॥ ¡Production of such commodities only by machinery is excusable as are very delicate and do not cause unemployment to many. (14). 'अग्निप्रशमने, किंच, दुर्भिक्षे, लोकपीडके । प्रकृतेश्चण्डकोपानां, शमनार्थ तथैव च ॥१५॥ 'थाकस्मिकाशुसाध्याना, कार्याणां साधनाय च । लोककल्याणसिद्धयर्थ, साधीयो यन्त्रसाधनम् ॥१६॥ For putting out fire, for combating severe famine, for pacifying furious outbursts of Nature and for achieving ends, sudden and urgent, use of machinery may be pemissible with a view to .secure universal welfare: (15, 16). पर साधनयन्त्राणां, प्रयोगं विदधन्नरः। स्वयं न स्याच्छमाशतः, केवल जडसाधनम् ॥२५ But using machines, 'which are only means, one should not incapacitate oneself'for labour and reduce õneself to a mere liféless tool. (17). न चातिकालमप्येव, नीरसा यान्त्रिकीक्रियाः। कुर्वाणो विस्मरेन्मूढो, जीवितध्येयमात्मनः ।।१८।। Nor operating machinery monotonously, for long hours, one should, out of stupidity, forget the object of his life. (18).

·ALLEVIATION OF THE MISERY OF.POVERTY नेदं मनुष्य जन्मास्ति, धननिर्वर्तनात्मकम् । (आध्यातिमविकासोर, तल्लक्ष्यं परमं मतम्॥१६॥ This human life is not for making money only. The ultimate object of life lis 'spiritual develop. ment. (19). करश्रमेण वृत्त्यर्थ, स्वल्पोपकरणैरथः। अत्यावश्यकयन्त्रैश्च, वित्तमुत्पादयेन्नरः ॥२०॥ Man should produdce wealth just sullicient for living, with the help of his own hands or small appliances or very indispensable machinery, (20). स्वाश्रितरतु नरः श्रेयान, स्वयं पर्याप्तसाधनः । परश्रममनाश्रित्य,' वर्तमानः 'प्रशस्यते ।।२।। Self-reliant and self.sufficient man is worthy of respect. He is praised, who does not depend on the labour of others. (21). नियमो नानिवार्योऽयं, 'यस्तु परस्पराश्रयः। • स्वाश्रयी स्वावलम्त्री तुरयसन्तुः प्रसीदति । २२॥ .Inter-dependence is not an inevitable law. A seti. dependent, self-relisat and contented person is always happy.(22). देशोऽप्यारमाश्रितो मन्ये, स्यपर्याप्तः सुखी भवेत् । धनधान्यसुसम्पन्नो, पयमायचिप्रियः ॥२३॥ A self-reliant and self-sufficient country also is ·116 THIRTEENTH DISCOURSE happy-a country prosperous with wealth and food, thriving with industries and agriculture. (27). अन्तर्भातीयवाणिज्यव्यापार यः समाश्रितः । देशः सम्मामकाले स, सुधार्तस्तु विपीदति ॥२४॥ A country which depends on international trade of commodities, 'faces starvation in times of war and meets disaster. (24). किश्चापि जुद्रदेशाना, बलात्कारेण हिंमया । राजनीतिकसत्तायाः, प्रभावेण विशेषतः ॥२५॥ व्यापारः परराष्ट्रपु, प्रायस्तु सम्भवो भवेत् । अतोऽहिंसाप्रती देशस्तद् व्यापारं परित्यजेत् ॥२६।। Moreover international trade, generally is possible by cruel oppression of weaker nations and by exerting pressure of political power--therefore a non-violent country must forego that kind of trade. (25-26). येषां पुनः पदार्थाना, स्वदेशेऽसम्भवा जनिः । कृच्छसाध्याऽथवा तेषा, व्यापारस्तु वरं भवेत् ॥२७॥ The (import) trade of commodities, production of which may be impossible or possible with great difficulty in one's country, may be permissible. (27). नाहं श्रमविभाग तं, पृथग्राष्ट्रव्यवस्थितम् । अभिनन्दामि येन स्यादत्यन्तान्योन्यसंश्रयः॥२८॥ I do not approve of that territorial division of

·ALLEVIATION OF THE MISERY OF POVERTY 117
labour among
différent countries from which should
result complete inter-dependence. (28).,
सुजला सुफला मातृ-भूरेषा भारतस्य मे।
सुसस्यश्यामला फुल-कुसुमद्रुमशालिनी ॥२६॥
The land of my Mother Bharata has abundance of
water and fruits. It is green with plentcous crops and
blooming flowery trees. (29)
हिरण्यप्रसवित्री सा, रत्नगर्भा वसुन्धरा । .
सुखदः पवनो सत्र, सलिलममृतोपमम् ॥३०॥
It produces gold, diamonds and other precious
things. Here breeze is refreshing and water is just
like nectar.(30).
प्रचुगन्नसमाकीर्णाः, प्रदेशाश्चात्र मजुलाः ।
अलं भोज्यप्रदानाय, कृत्स्नदेशाय सर्वया ॥३१॥
Here fields are verdant with luxriant grain
enough 'to provide food for the inhabitants of the
whole country. (31).
सामग्री व्यवसायाना, पुष्कला यत्र तत्र तु ।
यया देशसमृद्धिः स्यादात्मपर्याप्तता तया ॥३॥
Here and there, rar-taterials of industrict also ate
plentiful, which can ensure prosperity and self sufl.
ciency of the country. (32).
नहि पश्यामि राष्ट्रम्य, भारतस्यास्य सर्वया।
माधुर्य वीरय मापीया, परराष्ट्रापानम्पनम् ॥२२॥

·FOURTEENTH DISCOURSE Taking in view the plenty of my country, l' see no justification for its dependence'ón other countries. (33). अन्न नामाः सुसम्पन्ना, सुस्मयोलसिताननाः । सदात्मनिर्भर भूयो, भवेयुः कामना मम ॥३४॥ My longing is that'villages in my country be prosperous, as well as beaming with joy and ever selfdependent. (35). पार्य पार्य पयः प्रेम्णो, ध्यायें ध्यायें मिथः शुभम् । गाय गाय मुदा गोतं, प्रामाः समृद्धिमाप्नुयुः ॥३५॥ Drinking profusely the milk of love, always solici. tous for each other's welfare and singing deliriously notes of joy, may the villages enjoy prosperity. (35.) इति श्रीमन्मोहनगीतायामहिंसायोगाख्यायां दारिद्रथार्तिनाशनं नाम त्रयोदशोऽध्यायः Thus in the Shriman.Mohan. Gita entitled also Abimsa-Yoga, the thirteente discourse. "Alleviation of the wisery of poverty." , Fourteenth: Discourse श्रीभगवानुवाच कृषि: स्यात् प्रथमं तावद्, प्रामसमृद्धिसाधनम् । वृत्तिः प्राणस्वरूपेयं, भारतस्य विशेषतः ॥शा Shri Bhagavan said settembre is the the first mains' of village pros- .

·ALLEVIATION OF THE MISERY:OF POVERTY 1191
périty. This occupation is like the life-breath, es-
pecially of India. (1).
देशः सम्पद्-विनाशेऽपि, यदेपोऽद्यापि जीवति ।
कारण कृपिरेव स्यात्, सर्वकामफलप्रदा ॥२॥
The fact that this country is still surviving even
complete destruction of its wealth, 18 attributable to
Agriculture, which fulfils all desires. (2).
स्वाश्रितं भारतवर्प, धनानोत्पादनेऽभवत् ।
परं परावलम्बित्वं, प्रापितमधुना परैः ॥३॥ !
India used to be self dependent in the matter of
production of foodstuffs. But now she is being made
dependent on others by foreigners. (3).
वृद्धा भूर्भारतस्यास्य, न बाहुल्यप्रदायिनी ।
यथा पूर्व तथाप्येव, प्रकामभोजनप्रदा ॥४॥
This aged land of Bharata, does not yield that
richness of harvests as it did before, yet it does give
the desired quantity of food.(4).
यद्यन्न न बहिर्गच्छेद, देशादस्मात्कदाचन ।
सुखिनो धान्यसम्पन्ना:, भवेयुदेशवासिनः ।।
If grain be not exported from this country, then
inhabitants of the land will be happy and pros.
perous. (5).
यसैमानार्थिको नीतिः, राजकोया पपांतः ।
भारसोयोगमेदं तु, फपि नाशयत भृशम् ॥६॥

·120 FOURTEENTH DISCOURSE The present economic policy and administrative system are entirely ruining this industry of India, i.e. agriculture. (6). नोतिः साम्प्रतिको भूम्या, भूयःकरनिपातिनी । कर्कशैस्तु करैर्भग्नाः, बलहीनाः कृषीवला: ॥७॥ The present policy is to levy the maximum taration on land The land-holders have become weak and broken by oppressive taxes, (7). हन्त देशान्नदावारः, कठोरश्रमकारिणः । प्रियन्ते सुधया मीनास्तृपिता:सलिले यथा| Alas, caterers of food for the country, doing hard labour, are dying of starvation, like fish dying thirsty in water. (8). सुशासनव्यवस्थायां, कृपिका देशसम्पदः । तेषां कल्याणचिन्ता तु, धर्मो वै प्रमुखो मतः ।।९।। Under a good administration farmers are an asset of a nation. Their welfare is the foremost concern of a state. (9). करादानप्रणाली स्यात्, शोभना ताहशी पुनः । यया तु न भवेनातु, कृपेः क्षोदीयसी क्षतिः ॥१०॥ That system of taxation is sound which does pot cause the slightest harm to agriculture. (10). न धावश्यकधान्यस्य. देशाय मंग्रहे यया। प्रतिरोधो भवेत कश्चित्, देशसमृद्धिनाशनः ।।११॥ --

·'ALLEVIATION OF THE MISERY OF POVERTY 121
And which does not present obstruction in accumu-
lation of a country's foodstuffs and thus does not mar
its prasperity. (11).
कृषिकाञ्च निरातङ्काः, निःशङ्का ईतिनिर्भयाः।
कृषिकर्मणि संसजाः, भवेयुर्बल्यपीडिताः ॥१२॥
May the cultivators of land be free from terror,
trepidation and fear of Elementary disturbances. Let
them, unoppressed by taxes, be devoted to their
occupation of agriculture (12).
काले हेयशालेय-यन्यकेदारमतरी.
मक्षुलाञ्जलयः सौख्यं, वर्षन्तु वनदेवताः ॥१३॥
With hands lovely, with cars from the fields of
wheat, rice and barley, let goddesses of forests, in time,
shower happiness. (13).
तरवो वितरम्त्वेव, भूरिनम्राः फलोद्गमैः ।
मधुरं सुन्दरं सान्द्र, रसमायुष्यवर्धनम् ॥१४]
Let the trees heavily laden with fruits yield sweet,
beautiful and mellow juice which prolongs life (14).
प्रामीणा मम देशम्ग, किन नगरवासिनः ।
प्रधुरान्नफलैराक्ष्याः, वाढमुत्कर्षमामुयुः ।।१५।।
Mfay villagers and city people of my country, be
rich with abundance of grains and fruits and reach
Zenith of prosperity, (15).
कपिर्धाम समृदीना, सदन सम्पदा कृषिः।
सन धाभ्युदयस्य स्यात्, कपिदेशस्यजीवनम् ॥१६॥

·1221 FOURTEENTH DISCOURSE Agriculture is the source of all wealth. It is the abode of all happiness. It is the means of all progress. Agriculture is life of a country. (16). तत्कृते पशवो येऽपि, अपभमहिपादयः । सौरभेयो विशेषेण, सर्व रक्ष्याः प्रयत्नतः ।।१७।। Whichever cattle, for instance, ox, buffallo and particularly cow are useful for agriculture, should be carefully protected. (17). गौः कृषिप्रसवित्री स्यात्, पयःपीयूपपायिनी। जननी प्राणिनी तस्मान्मातेत्येव सुविश्रुता ॥१८॥ Cow is the mother of agrnculture. She gives nec. tar of milk. Therefore she is mother of all beings. Hence rightly she is known as mata or mother. (18). अघ्न्या च सात्वहन्तव्या, गदिता निगमागमैः । वधस्तस्याः भवेत्तस्मानिजमातृबधोपमः ॥१६॥ She has also been called 'Aghnya' by scriptures, because she is not worthy of being killed. Her slaughter, therefore is like the slaughter of one's own mother (19) गोरक्षाऽतो महान् धौ, महापुण्यं महाव्रतम् । अहिंसायोगिनो योग्या, वृत्तिस्तु नैष्ठिकी मता ॥२०॥ Protection of cow is, therefore, an imperitive duty, a meritoribus deed and a supreme vow. It is a sacred obligation of an Ahimsa-Yogin. (20). .

·ALLEVIATION OF THE MISERY OF POVERTY 123 न फेवलमपाशानामशक्तानां गयां पुन:। रतणं सस्यदानाद्यः, गोपालनमुदीरितम् ॥२१॥ Cow.protection does not only mean protection of such cows'a's are crippled and disabled, by giving them grass etc.(21). धेनूनामृपभाणाच, लातिसत्वविवर्धनम्। वैज्ञानिकप्रयोगैश्च, पोपणं पालनं स्मृतम् ॥२२॥ The real protection is to improve by scientific methods, the breed of cows and bulls. (22). यतवन्तो विलीवः, गोजातिरक्षणक्षमा । अतस्तेपा प्रतिप्राम, व्यवस्था शोभना भवेत् ।।२३।। Strong stud-bulls are capable of breeding good pedigrees of the race of cows. Therefore it is proper to make their arrangement in each and every village. (23). किश्च ते सैरिका युग्याः, धूर्वहाः शाकदा वृपाः । नानाफर्मकृतस्तेषा, सुरक्षाऽवश्यको मता ॥२४॥ As bulls perform manifold functions connected with ploughiog, driving, carrying and transporting, therefore, their protection is very essential (24), महिष्यः सुखसन्दोधाः, न प्रीष्म? कदाचन । दुग्धाय निर्मितास्ता न, सुबता धेनवः किल ॥२५॥ Baffalloes capcot be milked easily in hot season.

·124 FIFTEENTH DICOURSE , They are not created for milk. Cows are, of course worthy of being easily milked. (25). गोपालनमतो मन्ये, धार्मिकमार्थिकं व्रतम् । गोहिसां च महापापं, विश्वकल्याणघातकम् ॥२६॥ Therefore, I consider protection of cows as a. religious and economic obligtion. I acknowledge slaughter of cow a grave crime, which slaughters the well-being of the world. (26). इति श्रीमन्मोहनगीतायामहिंसायोगाख्यायां दारिद्रयार्तिना- शनं नाम चतुर्दशोऽध्यायः Thus in the Shriman-Moban.Gita also entitled 'Abimse.Yoge', the fourteenth discourse, "Alleviation of the misery of poverty." . Fifteenth Discourse श्रीभगवानुवाच उद्योगा: कृषिसम्बद्धाः, ये कृपिसहयोगिनः । तेपामपि समुद्धारो, देशसमृद्धिसाधकः ॥१॥ Shri Bhagavan said The revival of such industries as are connected with agriculture and suppliment it, is also conducive to the prosperity of a country. (1). कृषिः प्रकृतिकोपस्य, दुष्काले भाजनं भवेत् । द्वादशमासपर्यन्तं, श्रमापेक्षा न वा भयेत् ।।२।। Agriculture may in bad times be an object of the ·ALLEVIATION OF THE MISERY OF POVERTY 125 wrath of Elements. Besides it does not necessitate labour throughout the twelve months of a year. (2). अतो दुर्भिक्षरक्षार्थ, रिककालात्ययाय च। प्रामोद्योगरताःस्युश्चेत्, कृषिकास्तत्र न क्षतिः ||३|| Therefore to insure against famines and to utilise the spare time, if cultivators are engaged in villageindustries, there is no harm in that. (3). अपि ते किश्चिदल्पीयो-वित्तनिष्पादनक्षमाः। अकिश्चनदरिद्राणां, तदेव भूरिवैभवम् ॥१४॥ If they are able to produce even a small fraction of wealth, that is a great luxury for the penniless poor.(4). किच तेनात्मसन्तुष्टिगरीय आत्मगौरवम् । आत्मावलम्बनं चैव, वर्धेत प्रामवासिनाम् ॥५॥ Moreover thereby are engendered self-contentment self-respect and self-help among the villagers. (5). प्रामस्यैते समुद्योगाः, भवेयुगृहवर्तिनः । बाला वृद्धाः खियो येपा, शानितिने सदा ॥६॥ These iodustries of villages should be confined to houses, wherein children, women and old men may be able to take part. (6). अपुष्कलार्थसाध्या ये, लाधनोयास्तु ते मताः । निर्धनरपि निष्पाद्या उद्योगाः क्षेमकारिणः ॥७॥ Industries which can be started with a small .

·126
FIFTEENTH DISCOURSE
capital are more commendable They can be under-
taken even by the poor and therefore are conducive
to the highest good. (7).
महायन्त्रपयोगस्यादः प्रामोद्योगेषु नो वरम् ।
नरस्तु, जड़यन्त्र स्यात्, स्वयं तेषां प्रयोरातः ॥८॥
The use of imachinery iis.not destrable in village
industries, for man is himself reduced to an automa-
ton thereby. (8).
अथावश्यकवस्तूना, भवेदुत्पादनं वरम् ।
सार्वजनिकवस्तूनि, विक्रीयन्ते तु सत्यरम् ।।६।।
Again the production of essential goods, only is
commendable (in villages), for goods of universal
consumption are disposed of quickly.(9).
ग्रामजामपदार्थाना, पूर्णविनिमयो वरम् ।
न भवेत् परराष्ट्रेभ्यो, देशमम्पत्तिनाशनः ॥१०॥
Exchange of raiv-materials produced in villages
with finished articles fram foreign countries is never
commendable as it mors the prosperity of a nation. (10)
परन्तु पूर्णता तेपा, प्रामेष्वेवातिशोभना ।
भवेत क्षेमावा देश-दारिद्रयदुःसनाशिनी ॥२१॥
rinishing of goods in villages is very desirable and
beneficial, as it removes the poverty of a nation. (11).
प्रतिगृहं प्रतिप्राम, प्रामजन्यानि सन्ततम् ।
स्वयस्तूनि प्रयुब्जीरन, स्वाधीना देशवामिनः॥१२॥

·ALLEVIATION OF THE MISERY.OF.POVERTY :127 My countrymen living in each village and in each home, self-dependent, must use Swadeshi goods only produced in villages. (12). स्वतन्त्रा:स्वाभाश्चैव, धनधान्यसमन्विताः। सर्वथैव हि भूयासुः, परेवनवलम्बिनः ।।१३।। Sulf-sufficient and self-reliant and prosperous with wealth and food, may they be entirely independent of others (13). प्रामस्थव्यवसायानां, भूयः प्रोत्साहनं वरम् । तेपामेव समुत्कर्षे, देशनिश्रेयसं स्मृतम् ॥१४॥ Encouragement of village-industries is very essen. tia), because in their advancement lies the welfare of the country. (14) पदार्थान् प्रामजन्यांस्तु, प्रयु जन्तो विशेषतः । नगरस्था विवृण्वन्ति, स्वदेशप्रीतिमुत्तमाम् ।।१।। City-people using particularly, goods produced in villages, exhibit deep love for their own country (15) यन्त्रोत्पन्नपदार्थानां, प्रयोगो न वरं पुनः । तेन तु धनवृद्धिः स्याद्, धनिनामेव सर्वदा ॥१६॥ Use of goods manufactured by heavy machines is pot patriotic, for it only adds to the riches of already i very rich persons. (16). स्वदेशिनतमित्येतनवो धर्मः श्रुतस्तु यः। अद्यत्ये सभ्यदेशेषु, स दरिद्रदयापरः ॥१७|| ·128 FIFTEENTH DISCOURSE . The new religion of Swadeshi. which we hear about, these days, in modern civilised countries, con. sists in mitigation of miseries of the poor. (17) भूयसां वृत्तिहीनाना, स्वदेशप्रामवासिनाम् । स्वशक्त्याभरणं श्रेयो, नेवराणो कदाचन ॥१८॥ It is far better to fill ( the pockets of ) millions of the poor, unemployed villagers of one's own country than to replenish those of the rich. (18). मम देशो विदेशीयः, धनाढ्यैस्तु दरिद्रितः । स्वसम्पत्तिविहीनःसन्,प्राणित्येव करं कथम्॥१६॥ My country has been impoverished by capitalists of forcign lands. Bereft of her wealth, she ekes out her existence any how. (19). अत्र स्वदेशवस्तूना, प्रेमा सुकृतमुत्तमम् । विपरीत महापापं, जननीहननोपमम् ॥२०॥ Here in this country, love of Swadeshi goods is an act of merit. The reverse is a sinful deed equivalent to murder of one's own mother.(20). इति श्रीमन्मोइनगीतायामहिंछायोगाख्यायां दारिद्रयार्ति- नाशनं नाम पञ्चदशोऽध्यायः Thus in the Shriman-Mohan.Gita also entitled Ahimsa-Yoga, the fifteenth discourse "Alleviation of the misery of poverty."

·, - SH + 1 . Sixteenth Discourses योमंगवानुवाच अथोद्योगान् प्रवक्ष्यामि, प्रामसम्पादनौचितान् ! यैः पुनः सुख सम्पन्ना, भवेयुमियासिनः ।। Shri Bhagavan said Now I sball mention few, industries that can be undertaken ra, villages and which can make the village-people happy and prosperous.(1). प्रामसंस्कृतिरेव स्यात्, संसारक्षेमकारिणी। वामेव द्रष्टुमिच्छामि, लोकेऽस्मिन् सप्रतिष्टिताम्॥२॥ Civilisation of villages alone can bring happiness to the world. I want to see that established all over the earth. (2) नागरी सभ्यता ह्येषा, वर्तमाना न मे प्रिया। यस्यां तु धनिको दोनरुधिराणि पिपासति ॥३॥ The present urban clgilisation is not very lilcable to me, wherein the rich is thirsty of the blood of the poor.13). दन्तैतस्याः प्रभावोऽयं, यन्नराः स्वार्थ केन्द्रिताः। पराममणुमप्येव, ., चिकोम्ति मर्यमाशा . Alas, it is the consequence of this civilisation that mea bein sell.centre do not want to render a grain of good to others (4), ·130 SIXTEENTH DISCOURSE एतान्यट्टालिकावन्ति हाण्यभ्रंलिहानि च । मन्ये प्रामकुटीराणा, दाइभस्मचितानि तु null These skyscrapers and other huge balconied build. ings, I think, have been constructed on the ashes of village ha miets (5) नायं न्यायां समाजस्य, यदल्पीयर्यास उद्धताः । उन्मत्तास्तु पदन्यासं, कुर्युः शीपु भूयसाम् ॥६॥ This is not justice'of society that a' few haughty and intoxicated persons should place their feet on the heads of millions of people. (6). । शुभ्राकाशवितानेपु, निर्मलानिलगन्धिषु । प्रामेषु ससुखावासान् । द्रष्टुं सर्वास्तु कामये॥७॥ 1 I wish to see all the people, living happily in villages under the canopy of bright heaven, fragrant with fresh, breezes (7)... अहं पुराणि सर्वत्र, प्रमाय॑ मज्जुलान्यथ ।' प्रामोदवसितान्येव विनिर्मित्सामि सर्वतः ॥८॥ 1. wish to rehabilitate lovely villages all over the world, razing cities to the ground.(8). प्रत्युटन नरा नार्यः, सन्तोपतृप्तमानसाः । समुद्योगरताश्चैव, भवेयुर्भावना मम ।।९।। My longing is that men and women in each hamlet may be occupied with some handicraft or other and beself-contented. (9). . . - ·1 , ALLEVIATION OF THE MISERY OP POVERTY 131 स्पर्धाहीनास्तथान्योन्यप्रमोवेदनाविदः । प्रदरिदा अनाव्याश्च, समानं सौख्यमाप्नुयुः ॥१०॥ They should enjoy equal happiness, being neither too rich for too poor, free from mutual jealousy and sharing each other's joys and sorrows (10). गोसंरक्षणमित्येक, यननिर्माणमेव च । कृपे सहायको मुख्यौ, ग्रामोद्योगौ प्रकीर्तितौ ॥१॥ Rearing of cows and manufacture of clothes-these are two "important, supplementary industries of agriculture in villages (11). एतयोवस्त्रनिर्माण, सुसाध्यं सुकर स्मृतम् । विञ्च तत्कालसाध्यं स्यादपोपकरणाश्रितम् ॥१२॥ Of these two, manufacture of clothes can be easily taken up and accomplished Besides it can be managed atonce and requires assistance of small appliances only (12) - गृहेष्वेव हि तसिद्धिः, बालैस्तथा त्रिभिः। न च क्लिष्टश्रमापेत, न वा पृष्टापागमाश्रयम् ॥१३॥ It can also be carried or even in homes by cauld. ren, women and old men And it does not demand hard labour, nor is it dependent on rainfall etc. (13) नैतद् यन्त्रप्रतिस्पर्धा-विनाशमावनोत्यिवम् । सहायकं कृपेः फिञ्च, रिजकालोपयोगकृत् ॥१४॥ It is aot bom out of jealousy tovards machinery. स ·133... SIXTEENTH DISCOURSE 1 It is only to suppliment agriculture and to, utilise the sparetime. H . ... न वा पुष्कल वित्तस्य, वेनाशा,महती भवेत् । न धनाढ्यो भवेत कश्चित्, सूत्रचक्रपयोजकः॥१५॥ By this, there is no high hope.of. amassing huge wealth. Never has any spinner or; weaver become an opulent, m .man. (15). एतेन वितवैषम्य, विनश्येत् कष्टकारणम् । संसारे चार्थिकी शान्तिः, स्थाप्येत स्थेयसी पुनः॥१६॥ . Through this, inequality, of wealth which is the root-cause of all troubles-will vanish and permanent economic peace be established in the world. (16). पुनरुद्धरणे चास्योपकारी भूयसो भवेत् । कोटिशः पुरुषी नार्यो, लभरेग्नुपजीविकाम् ॥१७॥ By its revival millions will be benefited. Crores of men and women will secure livelihood. (12.) केवलं कृषिका : नैव, ततका लोहकारकाः। कासिमाजकाश्चैव; रजका वृत्तिमाप्नुयुः ॥१८॥ Not only cultivators of land, but also, artisans, blacksmiths, cottan-growers and dyers will get em. ployment. (18)... अन्येऽपव्यवसायाश्च, प्रहा प्रहपति यथा । वसनोद्योगमाकृष्टा, उपस्थास्यन्ति-सत्वरम ॥१९॥ Otåer petty, Industries, as well, will,, atance , be. , ·। ALLEVIATION OF THE MISERY OF POVERTY IN attracted to this (pivotal industry' of 'spinning and weaving) as planets are to sun. (19). सूत्रचक्रस्य निहादः, समुचिष्ठन् गृहे गृहे । मधुरं मन्द्रसङ्गीत, सुभग जनयिष्यति ॥२०॥ The humming of spinning wheel, anising lin every house will produce a sweet and melodious music. (20) कामये भारतं सर्व, सत्सङ्गीतसुगुजितम् । कुञ्जमज्जुनिनादानी, भूयः स्यानन्दनं वनम् ॥२१॥ I wish that the whole of Bharata, echoing with music may become once more, a celestial garden, with groves resounding with mellifluous ecstasies (21) सूत्रचक्रस्वरमुग्धाः, भवेयुप्रामवासिनः । नगरस्था अपि प्रीताः, शृणुयुः गीतमुत्तमम् ॥२२॥ Villagers as well as city-people, being egraptured by the music of spinning wheel, may listen to its melodies (22). यज्ञार्थमेव तत्कुटुंदरिद्रदेवपूजनम् । नारायणो नराणां हि, यौन मंप्रसीदति ॥२३ They may do so for the sake of performing a sacrificial actie worship of God of the poor, God is certainly 'pleased with men, performing this sacri. fice (23). धर्मोऽयं शारवतः प्रोको, यत्स्यादीनाविनाशनम् । भापरन् स्वल्पमप्यस्य, पुमो नापसीदति RI ·134 SEVENTEENTH DISCOURSE What is known as alleviation of human sufferings is verily an eternal reļigion A person practising even a part of it, is saved from damnation. (24). इति श्रीमन्मोहनगीतायामहिंसायोगाख्यायां दारिद्रयार्तिनाशनं नाम पोडशोऽध्यायः Thus in the brima. Mobap-Gita entitled also Ahimsa-Yoga, the sixteenth discourse 'Alleviation of the misery of poverty.' - ३ - Seventeenth Discourse राजेन्द्र उवाच त्रिविधतापतप्तास्त्वं,' दीनानुद्धर्तुमिच्छसि । 'अस्पृश्या दलिता: किन्न, पायास्तव माजनम्॥१॥ Rajendra said Thou desirest to uplift the poor, suffering from threefold miseries Are not the untouchables ie, the depressed classes, object of thy commiseration ? (1) अनुकम्प्यो दशा दृष्ट्वा तेपी परमदुःषिताम् । हृदयं फम्पमान मे, याप्यायेते भृशं रशी ॥२॥ Observing their pitiable, most wretched condition, my heart trembles and my eyes are full of tears (2). मारवं परिनाचापि, साधीन्यमधिगच्छति । विदभाना परापीनान, परीस्तु नात्र विस्मयः॥३॥ .

·ALLEVIATION OF MISERIES OF UNTOUCHABLES . . " OS. If Bharata, having made others slaves does not even today get Swarajya, there is no surprise in this(3). श्रीभगवानुवाच । हन्त राजेन्द्र तथ्यं ते, कथन सर्वयोचितम् । स्वदेशदलितान् वीक्ष्य, चेतो मेऽत्यन्तचिन्तितम् ॥४॥ Shri Bhagavan said Yes, Rajendra, what thou sayest is true and correct. My mind is most 'perturbed to see the depressed people of my country.(4). 'अविद्याव्याधिदारिद्रुप-सन्तापैरतितापिताः । 'अनाचारैः समाजस्य, किंचाथ संप्रपीडिताः ॥५॥ कथं ते दलिता न स्युः, कृपाया मम भाजनम् । समुद्धाराय तेषां तु, प्रयतेऽहमहर्निशम् ॥६॥ How the depressed people be sot an object of my commiseratios who are suffering from miseries of ignorance, disease and poverty and who are being crushed under atrocities of society. I am striving my utmost, day and night, to.uplift them.(56). देशस्यासम्भवं मन्ये, सेपामुद्धारमन्सरा । स्वातनयं मारतस्यास्य, समुत्कर्ष त्येसितम जा Without their emancipation. I consider, the desired emancipation and advancement, of my country, Bharata, impossible. (7).

·1 1 136.1 + SEVENTEENTH DISCOURSEI , अस्पृश्यता। महापापं, सैषा स्यात् किल्विष महत ।। स्वधर्ममवगच्छामि, ध्रुवं तस्या निवारणम् ।।८।। Untouchability Is Targreat sin It is a great blot. I deem its abolition as my sacred duty. (8) पमा-1111 दलिताना तु दीनानामातिनाशाय सन्ततम् अप्युत्स्रष्टु निजप्राणान्, सर्वदाऽहं समुघत. ॥६॥ I am always ready even to lay down my life for the "alleviation of sufferings of the poor untouch. ables. (954 यथाऽहमवयुध्ये स्व, श्रौतस्मा सनातनम् । 1. हिन्दूधर्म न पश्यामि, तस्मिन् सङ्कीर्णतालवम् ॥१०॥ As I understand my Hinduism-the ancient re. ligion of Shurutis and Smritis, I do not see the slight. est tinge of allberahty therein. (10). "विद्याविनयसम्पन्ने, धामणे गवि हस्तिनि । शुनि चैप श्वपाफेच, पण्डिताः समदर्शिनः" ॥१२॥ "Sages look equally on a Brahman adorned with learning and hamilty, a'cow, an elephant and even a dog and an outcast" (11) इत्येपा पावनी वाणी, श्रीमद्भगवतः स्वयम् । सर्वेपी प्राणिनां लोके, समत्वस्यापिनी शुमा ॥१२॥ This holy decree of the Lord himself, establishes just equality of all beings in the world. (12) . ~ 3 ·- का ALLEVIATION OF MISERIES OF UNTOUCHABLES समुदायशरीरस्य, प्राणिनोऽवयवाः स्मृताः । - गरीयस्त्वं न फस्यापि, विशेषावयवस्य तु ॥१३॥ Individuals are limbs of the social organism. There is no superiority of any particular limb. (13). उत्तमाङ्गमिति ख्यावं, शिरस्तु प्राकृतजनः।। 'शरीरशास्त्रिमिः प्रोमो, पादौ देहावलम्धको ॥१४॥ The head is called by commonfolks 'as the best part of the body. But feet have been held by physiologists as the main support of organism. (14). न कामये पुनर्जन्म, यदि लायेय कर्हि चित् । अस्पृश्येषु प्रियं जन्म, तदुःसंवेदनाकृते ॥१५॥ I do not wish to be ge born, But if I may be born. anywhere, I love my birth among untouchables in order to understand and share their sufferings. (15) अम्पृश्यता न धर्मस्य, फश्चिदंशः प्रतिश्रतः । सैपा मन्ये महादोषो, धन्धविश्वाससंश्रितः ॥१६॥ Untouchability is not a part of religion I think, it is the blackest crime, resting on blind faith (16). वेदानाश्चान्यशास्त्राणा, नैपोऽभ्युपगमो मतः । उल्मृजेयं तु तं धर्म, यस्त्वस्पृश्यत्यशासफः॥१७॥ This is not a doctrine of the Vedas or other scri. I way renounce that faith which ordains. untouchability (17) ptures ·on 138 , SEVENTEENTH DISCOURSE 'I अहिंसाया निषेधः स्यादस्पृश्यत्वेने जन्मतः । सर्वभूतात्मभावस्य व्यभिचारो, भंवेदध ॥१८॥ The principle of non-violence is impugned byʻuntouchability based on birth: Besides there is involved contradiction of the principle of equal soüled-ness (18.) मूलेऽस्य सयमो, नैव, समत्वविनयात्मकः । 'अवष्टम्भोऽभिमानश्च, स्वमिथ्यागौरवों स्थितः ॥१९॥ In its root there is no 'self-restraint, based equality and humility. But there are haughtiness and intoxication arising from false sense of egotism. (19). उत्सवेटवापरणेष्वेय,, रथ्यासु मन्दिरपु च । धर्मशालासु कूपेषु, . विद्यापीठेपु वैदिपु ॥२०॥ तीर्थेषु परिपत्स्येव, जलस्थानेषु सर्वथा। अस्पृश्यानां प्रवेशस्या-धिकार: स्यात् समः सदा ॥रशा In festivals, bazars, streets, temples, dharmshalas, or wells, in schools, or sacrificial , altars, in holy tirthas, in assemblies and in other public places-un. touchables have absolutely equal' right of entr. ance. (20,21). देवदर्शनपूजाया अधिकारः समस्तथा। विवेकं कुर्वते नैष, स्पृश्यास्पृश्येपु देवताः ।।२।। They have also equal right of dera.darshan and worship. Gods do not make any distinction between touchables and untouchables. (22). । - ·, ALLEVIATION OF MISERIES OF UNTOUCHABLES सहस्राधिकवर्षेभ्यो, . व्यवहारैरमानुषैः।। . . दलिता उच्चवर्णानामधिकारैः प्रवश्चिताः ॥२३॥ For thousands of years, depressed people have been deprived of their ordained caste-priviléges, as a result of inhuman treatment {accorded to them). (23.) पंतिताः करुणास्तेि, हन्त बोधन्ति नाधुना। निर्दयं दासता नीती:, स्वोत्थानाभ्युदयक्रमम् ॥२४॥ Alas, now these pitiable, disinherited people, bound down to slavery, 'do bot know the way of their selfregeneration. (24).* 'मन्ये संस्कारवतर्ण अवर्णोत्तरदायिनः । त एवाईन्त्यवर्णना, कर्तुमुद्वारमादितः।२५।। I hold these { so-called ) high-caste people responsi. ble for the casteless people. The former are under obligation to redeem the casteless from the very beginning. (25). परम्परागतानाच, - वृत्तीना त्याजने न तु! चर्मकन्मार्जकादीना, समाजस्य शुभं भवेत् ॥२६॥ Society's welfare does not lie in making ( casteless people) to renouace their traditional occupations, i. e. those of cobbler, sweeper etc. (26). , यत्किश्चिदपि कुर्वन्तः, कर्म स्वीविकाकृते । अस्पृश्या. गहणीयान, भवेयुरिति मे मतिः ॥२॥ -- 1.

·। । 110:10" EIGHTEENTH DISCOURSE" 1!1!... My belief is that none should be untouchable or contemptible, doing whatever occupation for earning his livelihood. (27). '.समाज तादृशं भूयो दिरक्षेऽहं प्रतिष्ठितम्।। 'यस्मिंस्तु संमसम्मानाः,सर्वे स्वाधीन्यमाप्नुयुः ॥२८॥ I want that;kind of. social order, established in the world, in which all enjoying equal respect should live a life of freedom. (28). इति श्रीमन्मोहनगीतायामहिंसायोगाख्यायामस्पृश्याति. नाशनं नाम सप्तदशोऽध्यायः ।। in the Shriman.Moban.Gita entitled also Ahimsa-Yoga, the seventeenth discourse, "Walleviation of miseries of the untouchables." Eighteenth Discourse राजेन्द्र उवाच समाज कीरशं फोदृशं देव, भूयो निर्मातुमिच्छसि । जिमासेऽहं समाजस्य, योजना से चिकीर्पिताम् ॥१॥ Rajendra said My lord, what kind of social order, thou desirest to rebuild. I wish to know the plan of society, proposed by thee. रामराज्यमिति ख्यातं, समाजय पमिच्छसि । .: स्वरूप की संव, कस्तस्वाधार उत्तमः ॥२॥ . ...

·12621 BUILDING OF NEW ORDER OF RAMARAJYA 141 The type of society, called Ramrajya, which thou wishes to establišt—what is its form and what is its foundation ? श्रीभगवानुवाच अहिंसा में समाजस्य, भवेदाधार उत्तमः । अन्ताराष्ट्रव्यवस्थायाः, राष्ट्रियान्तर्व्यवस्थितेः॥३॥ Shri Bhagavan said Non-violence is the firm foundation of my social order. It will also be the foundation of international order and a nation's internal order. (3). राष्ट्ररक्षाकृते नैवावश्यक सैनिक वलम्। आयुधान्यपि भूयासि, मन्ये व्यर्थानि सर्वथा ॥४॥ Armed forces are not very necessary for the protection of a nation. I consider armament also absolutely useless. (4) संमामा प्रशमिप्यन्ति, समाजे तु निरायुधे,। निरस्त्रा न निरस्त्रेपु, प्रहरन्ति कदाचन Wars will cease in a disarmed world Armless people do not attack others, who are also armless (s) अवस्कन्दन्निरस्त्रेषु, स्वातवायी भवेन्नरः।, तस्याप्यहिंसया श्रेयान , वधोन प्रतिहिंसया ॥६॥ A man attacking un armless, people us, a tyrant. Slaying him also by non-violence is better than by revengeful violence. (6).

·H1 142 EIGHTEENTH DICOURSE नृशंसंस्य नृशंसत्वं शक्यं हन्तुमहिंसया।' स्नेहाग्नौ गलति प्रावा, वज्रस्य हृदय तथा !! The tyranny of a tyrant can be killed by non-violence. Even a stone and a heart of thunderbolt can melt in the fire af love. (7). अन्तर्जातीयसंघर्पा अन्योन्यद्वेपसंश्रिताः । अन्योन्यसंशयैर्जाताः, वैमनस्यसमुत्थिताः । International strifes rest on mutual hatred. They arise from mutuál jealousies and suspicions. (8). एतेपामुपसंहारो, न भवेजातु हिंसया । समिद्भिर्जायते तेजो-भूयस्त्वं जातवेदसः ll These can never be terminated by violence Fire is enkindled all the more by putting of fuel into it, (9). निरस्त्रीकरणं सर्व-देशाना शान्तिसाधनम् । निरिष्मत्वं समिद्धाग्नेर्यथा शमनसाधनम् ॥१०॥ Disarmament of all nations is the surest means of peace, as withdrawing of fuel is the gurest means of extinguishing fire. (10). तथैव सैनिकी शिक्षा, मन्ये नूनं निरधिकाम् । न हन्योन्यघातस्य, शिक्षा फल्याणिनी भवेत् ।।११॥ Likewise I consider military education to be mean. ingless. An education teaching mutual destruction cannot be conducive to happiness. (11).

·- - , BUILDING OF NEW ORDER OF RAMARAJYA 143 अहिंसा द्रष्टुमिरवामि, सर्वराष्ट्रोररोफताम् । नीति क्लइनिर्णेत्री, प्रणेत्री 'विश्वसम्पदाम् ॥१२॥ I wish to see non-violence adopted by all states as an instrument of international policy, deciding all disputes and ushering in, universal peace. (32) प्रतिदेशं स्वराज्यं च, कामये संप्रतिष्ठितम् । स्वशासनाधिकारः स्यात् , सर्वेषां राष्ट्रवासिनाम् ॥१३॥ I desire also self-rule established in every country. Peoples of all states shoulā have the right of selfgovernment (13).. न जातु जगति श्रेय', स्यादिह परशासनम् । परसाम्राज्यलिप्सा हि, ससारयुद्धकारणम् ॥१४॥ The'rule of foreign nation can never be good. Impernalistic Just is the root cause of all international strifes (14)! सर्व राष्ट्र स्वदेशस्थ, स्वस्वप्रकृतिसंत्रितम् । स्वगृहस्य व्यवस्था तु, स्वयं कुर्यायाधितम् ॥१५॥ All states settled in their own countries, resting loa their own respective geniuses, shall manage their own domestic affairs unimpeded by any interfererice: जाने राष्ट्रव्यवस्था ता, शुभा परमशोभनाम् । यस्यां तु जनतायाः स्याद्, भूयः कल्याणसाधनम् ॥१६॥ I consider that form of government to be good and (15).

·* १ 144 " EIGHTEENTH DISCQURSE ? sound, wherein greatest good of the greatest number of people sensured. (16). न चाहमभिनन्दामि, शासनं त्वेकतन्त्रकम् । एकसत्तात्मके राज्ये, प्रजाः स्युः परतन्त्रिताः ॥१७॥ I do not approve of despotic form of government.' People become subervient in a, state autocratically administered. (17). प्रजातन्त्रप्रणाली स्याज्जनसामान्यसम्मता। स्वतन्त्राः स्युः प्रजाः सर्वाः, यस्यामात्मनियन्त्रिताः ॥१८॥ Democracy is the most popular form of government, wherein all the people are free and selfgoverned, (18) तदादर्शस्वराज्य तु, रामराज्य मत मम । यस्मिन्न्यायस्य धर्मस्य, प्रेम्णश्च शासन भवेत् ॥१६॥ That ideal self-government is Ramarajya of my conception, wherein there is rule of justice, equity and love (19) रामराज्ये न सम्पत्तिरगणितैकत्रो भवेत् । परतोऽकिञ्चनत्वस्य दृश्य काणिक न प २०॥ In Ramarajya there is not a mass of wealth on one side and a piteous scene of destitution on the other (20) न परिमातु सुधातः स्यान्न पश्चिद् व्याधिपीडितः। नैयाविघातमोमानो, रामयन्ये मुशासिदे ॥शा ·BUILDING OF NEW ORDER OF RAMARAJYA 145 In that well-governed Ramarajya,' no one suffers from hunger, no one is oppressed by maladies, por any one is sunk in the darkness of ignorance. (21). पशुबलप्रयोगश्च, तस्मिन्नत्यन्तवर्जितः। स्यात् प्रीत्या सहयोगे च, शासनस्य समाश्रयः ।।२२।। Therein, use of brutal power is entirely forbidden. Government rests on love and cooperation. (22). रामराज्येऽल्पजातीनां, न जात्वभिभत्रो भवेत् । रक्षणं महतीभिः स्यात्तद्धिताना तु सर्वदा ॥२३॥ In Ramarajya, there is no coercion of minorities by majorities Their ’interests rather receive protection at the hands of majorities. (23) प्रजायाः प्रजया तस्मिन्, प्रजायै शामनं भवेत् । अशेषजनकल्याणं, तदुदेशः शुभो भवेत् ॥२४॥ Therein, government is of the people, by the people and for the people. Its noble end is to promote welfare of all the people, to the exclusion of none. (24) विज्ञातो राष्ट्रनायकः। नृपतिर्वा प्रजायाः स्यात् , यथार्थो मुख्यसेवकः ॥२५॥ The head of such a state is known as president or king, who in reality is the foremost servant of the people. (257. - 1 . तद्राष्ट्रस्य महाध्यक्षो, ·+ - 1 -- " 1961 EIGHTEENTH DISCOURSE स कल्याणमविनित्य, जनकल्याणचिन्तक । परार्थसाधने लग्न , सदा स्वार्थपराङ्मुग्व ॥२६॥ His mind is always fixed on people's good He is deeply anxious for people's welfare He is busy in rendering service to others and is always averse to self interest (26) प्रजासु निवसस्तासा, सुखदुःखानि वेदयन् । निजामोदप्रमोदेषु, वित्त व्यर्थयते न स २७|| He lives among his people, shares their joys and sofrows and does not squander away money on his personal comforts and luxuries (27) न च पीडयते लोकानधिकारबलैपृथा । भिक्षुकश्चापि सन्तास्ते, काम राष्ट्रस्य नायक ॥२८।। He does not unnecessarily persecutes his people by the might of his prerogatives Even a master of the state, he lives the life of a mendicant (28) रामराज्यसमाजे न, शास्तुदण्डमय भवेत् । स्वय न्यायेन धर्मण, वर्तन्ते हि प्रजाजना ॥२६॥ In the regime of Ramarajya there is no fear of punishment from the Guler People themselves live justly and righteously (29) १ त ·M । BUILDING OF NEW ORDER OF RAMARAJYA 117 अहिसके समाजेऽस्मिन्नाधिकारप्रिया नराः। ... सर्वे धर्म विदित्वाः स्वमनुतिष्ठन्ति तं सदा ॥३०॥ - In the non-violent, socicty. men are not fond of rights. All knowing their duties discharge them constantly. (30). "TTER. तस्मिनलसः कश्चिद्, भवेद्वान निरुद्यमः। स्वप्रस्वेदार्जितां वृत्ति, भुञ्जते अमिणो जनाः ||३१|| None is a parasite therein, norfany one a do-nothing fellow. "All people labour and earn their living by sweat of their brows. (31). की. प्राचुर्य चापि सम्पचे न स्यादालत्यकारणम् ।। 1. नश्येदैश्वर्यवैषम्य, ... रामराज्ये प्रतिष्ठिते ॥३२॥" : Accumulation of wealth is not cause of parasi tism. Inequality of wealth will pánish when Ramarajya is established. (32). . , -: ... स्वकर्मणां फलं सर्वे, लभन्ते न्यायसम्मतम् । कार्याभावाच्च नैष्कर्य, नहि कश्चित्तुं गच्छति ॥३३॥ All will reap 'fruits of theit labours rightfully.. None will be unemployed on ccount; of lack of occupation. (33}... सर्वे वर्णास्तथा वर्गाः, समाजा जातयोऽय् च.. समभावेन निर्देशः, निवसन्ति परस्परम् ॥३५॥ .

·148 EIGHTEENTH DISCOURSÈTI* "It'l Al castes, classes, groups and communities will live together amicably and peacefully. (34). -- न धार्मिकविरोधाना, रामराज्ये समुद्भवः'। नार्थिकप्रतिस्पर्धाना, जघन्यं स्यात् प्रदर्शनम्।।३।। There will be no outbursts of religious strifes in Ramarajya, Nor (will there be ugly exhibitions of economic rivalries (35). किश्वोच्चावचवर्णना, भवेत् सम्यक् समन्वयः । तथैव वर्णधर्माणां, सामञ्जस्यं च मन्जुलम् ॥३६|| There will be a nice harmony among the vari. ous castes and a beautiful concordance in their res. pective duties. (36). वर्णधर्ममहं जाने, स्वस्ववृत्तिप्रवर्तनम् । यच्च नीत्यविरुद्धं स्यात्, स्वधर्मभावनोत्थितम् ॥३७॥ Duties of different castes consists in carrying on their respective occupations, which should not mili. tate against canons of justice and should originate from religious instincts. (37). धर्मोऽयं नाधिकारोऽस्ति, स चानुष्ठानसुन्दरः। उदरपूरणं तेन, भवेद् धर्मेण पान वा ॥३॥ Duties are not rights. Their beauty lies in their ·. . . BUILDING OF NEW ORDER OF RAMARAJYA 149 doing. While dischargiog them, one may or may not be able to make a living. (38). अस्यां धर्मव्यवस्थायां, ब्राह्मणो ब्रह्मविद् भवेत्। प्रसारे ब्रह्मविद्यायाः, यत्नवानात्मसंयतः ॥३६॥ Under this code of ethics, a Brahmana should be a seeker of God. He should strive with self-restraint, for dissemination of spiritual knowledge (39). प्रजायाः पालनं कुर्युः, क्षत्रिया राष्ट्ररक्षकाः । स तेषां पावनो धर्मो, जीविका नैव केवलम् ॥४०॥ Kshatriyas as guardians of state should protect the people. This is their sacred obligation and not a mere occupation. (40). वैश्याः कुर्युः कृषि पाशु-पाल्यं वाणिज्यमेव च । प्रजाकल्याणनिष्पत्त्यै, न वित्तसञ्चिचीपया ॥४॥ Vaishyas should carry on agriculture, cattle. rearing and commerce with a view to bring about people's well being and not with a desire to amass, wealth only. (41). शूद्रा अपि समाजस्य, कल्याण परिचर्यया। आचरेयु: स्वभावेन, सेवाधर्मविशारदाः ।।४।। Shudras also must promote the welfare of society ।

·41 -- P - Is0 EIGHTEENTH BISCOURSE bý řezdeting service, as they were instinctively well. versed in religion of service. (48). ' न नश्येयुढीयांसः, पूर्वजन्माशयोत्कराः । स्वापृत्तिमनुवंतरन् , वर्णाः संस्कारसंस्कृताः ।।४।। Deep impressions of previoliš birtás Ho flot vanish Lè caste's follow their respective occupations, equipped with hereditáry efficiency! (43) ऋपिमिः पूर्वजैःप्रोको, जन्मना वर्णनिर्णयः। प्रोता वर्णान्तरप्राप्तिस्तौरपिच कर्मभिः४४|| Caste has been decided by ancient saates sagés ás based on birth, but acquiring of another caste by dint of assiduous labɔurs also is enjoined. (44) न च कस्यापि वर्णस्य, वैशिष्टयमाप्तसम्मतम् । सवें वर्णा द्विजाः शूद्राः, स्वस्वधर्मरताः समाः।।४।। No superiority of any particular caste is recognis. ed by sages. All'cåstés-dvds and shudras, devoted to their respective occupations are equdi. (45). स्वामित्व न घ कस्यापि, सर्व समाजसेवका। पर्णः श्रमविभागार्य, सृष्टा विश्वसृमी पुरा ॥४६॥ None éojot's overlordsklo. An are serviáds of N - ·" . BUILDING OF NEW ORDER OF RAMÁRAJYA IS1 society. God creâted castes in the beginning for the sake of division of labour. (46). ।। न वर्गाणामिवैतेपां, विनाशों धर्मसम्मतः । वर्णानां समताधर्मो,"वैपम्यस्य नियामकः ॥४॥ As of classes, abolition of castes also is not approved of by religion Equality prescribed for castés will put a check on inequality: (47). किञ्च प्रोक्ता इमे वर्ण अन्योन्यस्य सुपूरकाः । ३. . . अपूर्णोऽन्यतमो ोपामितरेण विवर्जितः ॥४॥ Moreover these càstes are said to be complimeb. tóry to each other. Any of these is incompléte without the other (48). VI सार्वजनिकसम्पत्तेः, वर्णा: संरक्षका: स्मृताः। परस्परोपकाराय; वित्वं कस्यापि न स्वकम् ॥४९॥ Castes are guardians of national wealth for mutual benefit - Wealth is no one's exclusive possession (49). शूद्रा अकिश्वनाः सन्तः, द्विजैर्दासत्वमापितोः। मन्येऽनेनैव पापेन, स्वयं ते दासर्वा गताः ॥५०॥ shüdres being poor mere reduced to slavery by high caste people, wHd, 'I think," have themselves (" . -- ·r " 152 EIGHTEENTH DISCOURSE.', been reduced to slavery for that very sin.' (50). साम्यवादिसमाजे मे, धर्ममूले सुशासिते । धनोच्चापचभेदाना, भवेदत्यन्तसंक्षयः ॥५१|| In my socialistic, order, based on religion, enjoy ing good government, there will be complete extinction of disparities of wealth, (51). मम वर्णाः प्रियाः सर्वे, प्रेयांसो धर्मसुस्थिराः । पीडिता अपि धर्मस्थाः, शूद्राः प्रियतमा मम ॥५२॥ To me all castes are dear, but dearer are those which are devoted to their duties. Dearest to me are Shudras, who although persecuted, are yet cling. ing to their dharma. (52). वर्णधर्मसमुद्धारं, दिदृक्षेऽह नवे युगे। अपि घाश्रमधर्माणामुद्धारं कामये पुनः ॥५३॥ I wish to see the revival of caste-system in the New Era. I wish also the revival of Ashramdharms. (53). प्रह्मचर्याश्रमस्तेपा, परिष्ठः संयमात्माः । गृहस्थस्य वनस्यस्य, सन्यासस्य दाश्रयः ।।५।। of these Asbremes, Bushwachscy* is the colest, ·BUILDING OF NEW ORDER OF RAMARAJYA 153 । resting on self.restraint and being a firm foundation of Grihastha, Vanaprastha and Samnyasa. (54). अष्टादशसमा: कन्याः, युवानः पञ्चविंशतिम् । वर्षाणि ब्रह्मचर्येण, यापयेयुः स्वजीवनम् ॥५५॥ Mardens till eighteen years and boys till twentyfive years, should pass their lives with celebacy or Brahmacharya (55) । गृहाश्रमप्रवेशेऽपि, सयमो भूषण स्मृतम् । सन्तानतन्त्वविच्छेदो, विवाहस्य प्रयोजनम् ।।५।। Self restraint is said to be an ornament of ever married life The object of marriage is not to allow a break in the continuity of far ly line (56) । विवाहो धर्मसम्बन्धः, पशुश्रम न केवलम् । " धर्म्य परिणय जाने, सात्विरणयाश्रितम् ।।५७॥ Wedding is a bond of duty and not mere bestial love. I consider that to be an ideal marriage which rests on pure and passion free love (57) ► + गृहेषु.पुरुपस्त्रीणामधिकारः समो मतः । नार्यस्तु पशयो नैव, नराणां भोगसाधनम् ॥५८ In homes, rights of men and women are equal. Women are pot beasts--only means of men's carnal .

·154 3 , 1 1 ** EIGHTËÈNTÉ DISCOURSÊ: 131 1 gratification. (58) अंबला नापि नार्यः स्युर्दयापात्राणि केवलम् । चंचलाशक्तिरूपिण्यो, देव्यस्ता दिव्यतेजसः || Ndf are formed helpless creatures-objects of compassion bnly. They are goddesses of Shakti--power. ful and radiaat with divide glory. (59). संप्राप्तवयसा पुसा, यत्स्वातन्त्र्यमुदाहृतम् । ' मर्यादित तदेव स्यात् , स्त्रीणामप्युचितं किल ॥६॥ What restrained freedom is allowed for grown up men, that also is permissible for women. (60). न दोपो भ्रमणे तासां, न वा चरुपार्जने । न सभाना सदस्यत्वे, न लोकहितकर्मणि ॥६शा There is no harm in their going about, nor in their earning livelihood, nor in their becoming members of parliaments nar in their engaging themselves, in affairs of public good (61) पुरुपैः परुपैः शश्वत्, सोजावेरवधोरणम् । नृशंसशासनं मन्ये, देशाध:पातकारणम् ॥६॥ I consider trampling down of romanhood and cruel domination over it by merciless men as the cause of country's degeneration (62) १ " ·TH BUILDING OF NEW ORDER OF RAMARAJYA 15 रामराज्यसंमांजे में, नारीणी ने परिस्क्रिया । विधानामनायाना, न' स्यात् करुणरोदनम् ॥६३|| lä my Rämarájyá regime, there will be no disrespect of fomanhood. Not will there be heard any piteous cries of helpless widows. (63). अहिंसावतिनः सर्वे, दयाधर्मे तु दीक्षिताः। प्रेणा सप्लावयिष्यन्ति, समस्तं वसुधावलम् ॥६४॥ All people, pledged to non-violence and initated into religion of mercy, will inundate the whole earth with love. (64). खियो वालास्तथा वृद्धाअसहायाश्च दुर्विधाः । सर्वे मम समाजस्य, कृपापात्राणि सर्वथा ॥३॥ Women, children and old men who are helpless and poor--all will be objects of sympathy in my social order. (65). नैवान्यायो न वाऽधर्मो, न स्वार्थो न नृशंसता । न घान्यधनगर्धा स्यात् , समाजे मचिकीर्पिते ।।६६ In my planned social order there will be no injustice, no unrighteousness, no selfishness, no tyranny and no avariciousness for atother's Wealth. (66)..

·.
1581
EIGHTEENTH DISCOURSE,
.
O Gurudev, I heard this sacred discourse of
Mahatma Mohan, which purifies, blesses and
edifies. (74).
प्रसादाच्छु तवानेतदिन्द्रस्य
गुह्यमुत्तमम् ।
अहिंसायोगिनोऽहिंसायोग हि मोहनात् स्वयम्॥७५।।
By the favour of Indra, I listened to this
supreme
secret, the Yoga of non-violence, from Mohan himself,
the non-violent Yogin (75).
सस्मृत्य गुरुदेवाह, संवादमिममद्भुतम् ।
मुहुर्र्ष्यामि राजेन्द्र-मोहनयोः परस्परम् १७६||
O Gurudev, remembering this marvellous dia.
logue between Mohan and Rajendra, I rejoice again
and again. (76).
तच सस्मृत्य संस्मृत्य, रूपमध्यात्मसुन्दरम् ।
मोहनं मोहनस्याहं, संहृष्यामि पुनः पुनः ॥७
.
Remembering again and again that enchanting
form of Mohan, covered with spiritual glory!, I rejoice
again and again. (77).

·BUILDING OF NEW ORDER OF, RAMARAJYA 159 मोहन. सत्यसत्वस्थः, सत्यं विजयते तमाम् । नायको मोहनो यन, विजयस्तत्र Moban stands on the firm foundation of Truth Truth always truimphs Wherever Mohan 13 the supreme commander, there victory is assured (78) ध्रुव. 15 इति श्रीमन्मोहनगीतायामहिंसायोगाख्याया रामराज्यसमाजनिर्माण नामाष्टादशोऽध्याय r Thus in the Shriman Mohan Gita also entitled Abimsa Yoga the eighteenth discourse Building of the New Order of Ramarajya " THE END, .

·1 The status of Women'in Anciont ladie by INDRA. OPINIONS AND REVIEWS, Shrimati Rameshwari Nebro : "I am glad to send you message of appreciation for the book you have written on the status of women in ancient India............ You have given much labour and thought to the subject and have achieved a fair amount of success.........I recommend it to all men and women who are interested in women's affairs." Miss Jethi, T. Sipahimalani, Dy. Speaker. Sind Assembly. "This book by Prof. Indra is a valuable contribution on an important subject ...........The book is a true picture of women in the past and as such has light and shade, fore. ground and background that give life to the contents......... I have read it with much interest and heartily recommend it to all those who have the well-being of Indian Womanhood at heart. Dr. A N. Jha, Vice-Chancellor, Allahabad University. "I am not aware of any work which discusses the topic so fully and satisfactorily as your book. I am particularly pleased at the fact that it is so well-documented." The Amrit Bacar Patrika, Calogtta. "The volume should prove valuable to all interested in the cultural history of India." The Hindu Madras. "The book is a valuable, thought-provoking contri. bation in the cause of woman which is also that of man. The Leader, Allahabad. "The survey is faithful, comprehensive and scholarly."