·11 the method of narration und by the method of esposition lo this volume ead in the succeeding Yolanes I have tried to do the same work by the method of exegesis and interpretation I desire also to publish my translation of the Gita separately and to bring out & very brief volume of notes in which the re iategration of doctriae can be shown in a compendiaus form which will strike the eye had appeal to the heart of even the busy casual educated reader of ta day I offer my work to Sri Krisbus 88 & Jrana Pajuo because in the eighteenth chapter of the Gita He bas stated that He is pleased with such a sacrificial mentality The Gita begins with the word Dharma and ck the words sra, Vijaya, Bhuls, and Matt 11 study and the strenuous application of its teachings to lule are ibe only and supreme God given means towards the achievement of sure and spleud.d national prosperity and victory and ascendency and righteousness If this volume helps my brethres in thic direction of transforming distracted and despairing Inde into a united and triumphant India, I shall deem such a result as the greatest seward and the greatest blessing TANJOAK KS Ramaswami Sasiri 4th November 1927 2 ·THE BHAGAVAD GITA. IN PRODUCTION T HE Bhagavad Gita has long been recognised and loved and worsbipped as one of the great est scriptures of the World My attempt in the succeeding pages will be to enter into the spirit of the Lord's teaching with the help of the great Acharyas but without surrendering my individualty and independeace of judgment The peculiar features of my effort will be to show the hormony among the paths of Karma, Bhaktı, and Joaps and to state the elements of harmony among the three great schools of thought that have sought to interpret the Gita, to prove how many of the alleged differences among them are unreal, to state what are the irreducible elements of difference among them and to show at the same time in what comprehensive scheme of thougbt epon sucli

·2
THE BHAGAVAD GITA
differences fall into their proper places and by sobat
method we can attain to a fill add unitive vision
of the highest Hindu thought as embodied in the
golden declarations by Incarnate Godhead 10 the
Gita The three schools of thought are like the eyes
and the mad-wbich form a tria ty that must
work together to have a full vision of things 1
know that the task that I set before myself 18 both
difficult and liable to misconstruction at the hands
of devoted followers of each of the three schools
But the attempt to get at the truth of things is the
privilege and duty of man and I shall make it with
a due sense of the greatness of the leaders of
thought who have expounded the Gita till now and
of my own personal limitations
Dharma is Eternal To modern ears this
seems an outrageous statement But let us exa
mine the time myth for a moment The dis1810n
of lime loto ages centuries decades, years months
Teeks days hours miantes and seconds is merely
a creation of the mind just as we draw imaginary
longitudes and latitudes over the surface of the
globe for purposes of easy communcation of deas
about the locations of things The streets of
time is eternal, it 19 beginningless and endless
Dbarta 19 the eternal system of laws goversing

·INTRODUCTION 3 the Univeres. There is no inberent illogicality 10 saying that it is eternal. It is like the caveloping atmosphere in the bosom of which the flux of things goes on. At the moment of the manifestation of the world it also becomes manifest, like the fundamental existence of space which is necessary for the rhythmic dances of the stars and suns. It is in right relations to all ages or rather to cach age as wo imagine it to arrive, The soul of man is eternal and hence the laws governing the activities of the embodied soul must be eteroal also. The fact that in particular human groups there was not sufficient general parity and individual illumination to attain to a vision of such laws through Divine grace does not disprove tbe existence of such laws or tie poggibility of the revelation of such laws duly given and daly transmitted in specific human groups and through the agency of specially iaspired mea. If the soul of man is not different from the bod,, the senses, and the mind, it will be nothing astonishing to say that the laws governing it must bo in a state of Pax just as the body, the senses, and the mind constituting the universe of phenomena are in a state of ceageless flax sod change. Bat if the soul is separate from them and is eternal

·THE BHAGAVAD GITA
happiness and bliss in its essence, it is clear that
the laws in regard to it must also partake of the
same eterpal character Hence such acts and
omissions as affect the embodied soul's future must
be governed by eteroal laws and cannot be subject
to untations of time and place or the variations of
human desires which beloog to the region of the
mind.
Hence it is that Dharma 18 said to be Ateendriya
i e, not verifiable by the senses. It is akin to tho
soul and to God in this respect. It is like them
also in that it is intensely realisable Dharma is
the bridge leading to immortality. The gg: 1
It is the auspiciods weans of realising God-union.
It the soul and God are not verifiable by the senses,
it does not seem unreasonable to say that the
means of passage from soul to God should be
anterifiable by the senses or by the worldly and
impura mind 'Tread the path itself and the identity
of the sign-posta can be easily recognised.
Indeed Dharms is like the surrounding sheath
of air which 13 68 necessary 89 the pervasive
warmth of the central son of God for life. While
17 is derived from a root meaning "to go" and
hence implies a ceaseless continuon of change, we

·INTRODUCT109
5
must remember that u 18 derived from & root
meaning to sustain"
While the West cries Follow Reason" India
says "Follow Dharma sad accept Reason when
at 18 io harmony with Dharma and in fortherance
of Dharma" It is an illnsion to suppose that in
rospect of cultural and spiritual matters progression
of tunc moans attainment of a higher alttude of
realisation Mr JM Kennedy says "But even
those among up who do not profess ta ba very
ardent students of the claşgics will be the first to
admit that we have not developed in a caltural or
philosophical sense beyond where the ancient
Grcels left off We hare it is true made great
strides in purloy material things but in spiritual
affairs we are little wiser than Plato Heracletas
and Pythagoras
Indeed if the Western intellect
28 not shocked by the new that the ethical code
proclaimed in the Sermon on the Mount 19 not
outworn there is no inherent unacceptablity in our
notions about Dharma
In fact the Hindu conception of Dharma 13
not really out of barmony with the essential elo
ments of the modern spirit The modern spiritus
Btummed up so the words--Liberty Equality 400

·6 TILE BRACAYAD CITA Fraternits As regards Liberty, the greatest of Hindu books on Dharma say सर्व परवश दुखं सर्वमात्मवश मुसम्---Manu (All dependence on others is misery, all selfdependence bliss In thie country Dharma ruled the Kings who ruled the people, bad kings were turned out when they were bent on destroying Dharata, the people were consulted when the heir apparent was chosen Anå at other important moments of the national life, there was the combination of a strong central authority and local self-government and village autonomy, there was no mere verbal worship of democracy as a fetish in combination with the pulling of the pohtical strings by abusive and selfseeking cliques such as we find in the West, but a stablo social and political order based on an admirable combination of the elements of monarchy, aristocracy, and democracy all under the sovereignty of Dharma, there was no clash of majonty and minority or of minorities riter sc, but there was an organisation of socielt on a basis of coordinated and non-competitive social service based on a spiritual conception of life which placed doties belore nights, and there was the utmost intellectual freedorn Mt Harell day in his ancient and ·INTRODUCTION Mediwyal Architecture of India It 18 true that Indo Aryan liberty was not of the crude Western type represented by the formula 'Libertie Egalitie, Praternitie' It was liberty for every man, whether king or peagant to follow his own Dharma--tha Dharma being that which long tradition and the Wisest of Aryan law givers who knew Indian history and people had taught every man to regard As his duty to God, to state his housebold, and itselt He says aggio Tho Aryan was a bora aristocrat but his ideal of Gayernment was essentially democratio The philosophy of the Vedas proclaimed the highest ideal of self government and Aryan philosophy was not an abstract speculalive theory but & practical formula of kile "The democratic principle of government was fully understood in ancient India' The combination of Aristocratic ideals a personal relations with democratic ideals in governmental and spiritual relations prodaced a umque, efficient and harmonis odg social polity in the golden age of Indian civilisation .. So far as equality is concerned our civilisation has recognised the iglierent and spiritual equality of all to the fullest extent nay, it proclamos the tus of life Bat there is a difference between

·8
THE BHAGAVAD GITA
shutting our eyes to the patent inequalities of
mental and physical life and indolging in day
dreams of equality of mental and physical life or
bringiog about sach equality at the base of the
guillotines established to murder those wbo dapper
to have got the good things and graces of life in a
more abundant measure-ad recognising such
inequalities and trying to effect equality by filling
np the gaps and breaches with the ambrosia of love
and of the recognition of divine immanence and
manifestatiou Tlie latter is our method and the
former is the Westora ma-thod
So far ag fraternity is concerned we have
recognised this principle folly as following from
the fatherhood and motherbood of God But we
have realised wbat the West bas forgotten 21 , that
the conception of fraternity implies elder and
younger brothers and that the reverences of life
should be maintained for the uplift of all Truth
was beli to be accessible to all and all were egnally
eligible for salvation and no real difference was
made between man end man VE Eavelt very
rightly speaks of the spirit of Aryan parlosophy
which proclaimed truth to be & temple open on all
gides to devout worsbippers who bought choose the
approach most accessible to the

·INTRODUCTION 9 Thus to the West society 18 bought to be made stable, or rather kept on the brink of uostable equili Drum by checks and counter checks, here it is beld together by the ceatral gravitational force of Dher- Tha Thera lay and fear of the enemy perform the functions of love of God and love of Dharma which Are operative in India There society consists of conthcting groups held together by fear of enemies and by obedience to law, bere we bave interrelated groups held together by love of God and loyalty to Dharma There religion is not in vital abion with nfe, but here in the words of Mr Havoll "religion 19 Dever regarded as external to secular life but as Its consecration and itlumination" In our land religion, plusiasophy, and ethics are coramingled aro ono This is as it ought to be as human nature 19 a unity and not a mere juxtapos Hoz of unrelated eleinents The assection that such commingling is a murk of barbarism and that ther separation is a test of civilisation 18 baseles4 The thinker is yet to be born who is bold enough to deny refinement and civilisation to the Indian people The Hindu conception of the state in of a stable and be rinopised social orderable to resist disruptive forces within and attacks from without

·10
TEE BHAGAVAD GITA
- which has as its instrument of political life 2
harmonious combination of monarchy aristocracy
and democracy as represented by the king the
council of the elders and the council of the people
The will of the people was always consulted and
respected and any dangerous predominance of any
one of the elements of political power was pre
vented by their common allogianco to tho sove
reignty of Dharme In modern times the doctrine
of the sovereigaty of the people has been raised to
the rank of a fetish Democracy run mad 18 %
de vitalising ana dangerous force in societies
There are provinces of life where the will of the
people is every thung and there are other provinces of
life where the will of kings of aristocracies and of
democarcies must bow before a Higher will which
declares to us the eternal principles of righteousness
Where the will of the people may even the will
of the majority which is a less stable and unworthy
manifestation of human reasons allowed to
subvert the racial ideals of the people and the moral
order as revealed to it then it becomes a foe to real
progress and culture anl is one of the arch eneldes
of God
I have thua dwelt at length on the lindu
conception of Dl arma as that is the basic truth on

·INTRODUCTION
11
which rest the golden doctrines of the Guta about
the attainment of beatitude We hate to rise from
the noregulated activity of Auma or desire which in
conjunction with intellect leads us to depths far
below the level of the brutes Iron Kima to
Dharm crudlhu Kara, (debire inopposed to
Dharma) from the latter to Nos11 a 1a (desirclass)
harın from the latter to Dhya ia and nine, and
from them to Noisha-such is the golden laddlec
of the spiritual life
For the attainment of this frad II(Fatth) 18
decessary Brad lh i 18 the Fiat (mother) who will
show to us our Divine Father Who but the
mother can show us our father
अश्वापदधानथ सशयामा विनश्यति ।
नाय लोकोऽस्ति न परो न मुख समयात्मन ॥ (Cota l/41)
This divine virtue of Saddk will eventually lead
to the attainment of abhyosi and rar 11./' and
egenlaally to the raptures of God love and Gou
knowledge and to the final attainment of union
with God
खाध्याययोगसमस्या परमात्मा प्रकाशते।
(By the acquisition of scriptural koowledge
and Yoga the Supreme Sou becomes radiant jo
cur souls)

·13
THE BHAGAVAD GITA
I shall now deal with a few questions raised
at the outset by many inquiring modern minds
The first of these 18 whether Sr Krishna 18 God
In regard to this matter we must at the beginning
proceed on faith and await the blog of rcalising
His dividity as a fact of coneciousness Concurrent
and paiform testimony of holy people for ages
vouched for the truth of the fact that concentration
of mind and purity of heart can help us to achievo
the 71sion of Godbeid If we can accept sach
testimony in mundane matters--we are doing that
every day--we may without violation of our logical
faculty do the same in spiritual matters The
declarations of the Gita sad of holy sages when
taken on trust and acted up to with sincerity and
devotion will become selt evident and blissfal facts
of consciousness When the mind 18 made calm
and serene ay parity and dispassion and devotion
the glory of God will shine there as the full DOO
shibes reflected on the bright garlace of a tranqui1
lake The divinity of Sri Krisha& is a truth and
has been proclaimed even in the Upanisllads The
Gopala Porta Tapam Upanishad describes Him
thae
सपुण्डरीकनयन मेधाभ वैद्युता वरम् ।
द्विभुन ज्ञानमुद्राच्य वनमालिनमीश्ररम् ।।

·INTRODUCTION 13. (The Isyara whose eyes are like the beautiful lotus wbo is of the hue of the cloud, whose dress is like the lightning, who has two Arias nod who sluines with the symbol of wisdom and who bears the garlund of flowers kuown as Vabaloals). The Lord's divinity is supported by the clearest and most credible and unequivocal teslimony, by the words of the boly and perfectcà maen of all ages, of those wbo had not the two defects of incompleteness of knowledge and absence of disinterestedaess. The inner realisation of the divinity of the Lord 'will come after we become worthy of it by service and love snd wisdom, बहूनो जन्मनामन्ते ज्ञानवान्मा प्रपद्यते lays the Lord in the Guta -(VI, 19). The next question rsised 1, whether the words of the Gitate Sri Krishna's own words or not? There is nothing in crontly absurd in the vein that Sri Krishna actually spoke the words of the Guta on the battlefield. Eyep in the case of human beings atterance becomes rhythmical up'er the stress of erotica The netre of the Gita is ko simple that tintul very recently there were scholars who could discourse in it offhand on the most abstruse subjects. is it wonderfu} that the Lord discoursed in tho anushtur notre to Arjuna on the problems of life and death and the means to the ·14 THE HAGAVAN GITA attainment of imiportality? There is however an orthodox school of interpreters that thinks that Vsasa has given the discourse of the Lord 10 words as near the Lord's words as possible, preserving most faithfully the spirit of the Lord's teachings. Vyasa was according to as an incarnation of the Lord. The farger says a well-known vers 2 The Lord says in Chapter X of the Gita : hana sza: Hence even in this view there is no limitation set on the value of the Gite. Again, some people say that the path to salvation as stated in the Gita is easy and others say that it as difficult. The path described in the Gita should be trod with the utmost care, discrimination, and loyalty. In fact, it is simply tryiog to set the current back and carry the stream to its source. It requires immense energy and concentration of will to stera the river of desire and to undo all that we have done in the past. The easiness of the path lies in the possibility of our having access to the central fountain of power and wisilom, in our identification of ourselves with the Lord, or rather in our complelo gurreader of our too aggressive imited self unto Him in a passion of love. Some ask, is the ethical system of the Gita practical? Arjuna felt it to be so in the face of one ·INTRODUOTION 15 of the most trying sitaations in life and said नशे मोहः स्मृतिर्लन्धा त्वत्प्रमादान्मयाच्युत । स्थितोऽस्मि गतस देहः कारध्ये वचन तय । (Gita, XVIII, 73) What better proof can there be to show that the ethical system of the Gita is eminently practical and is not a mere matter of speculation unrelated to life, Some others ask, does the Gtta pount as the goal Karma yoga, Bhakti yoga or Jnana yoga? A great deal of bewildering and acrimonious controversy bas grown about this discussion Let us take the three verses : संन्यासः कर्मयोगध निःश्रेयसकरावुभौ । तयोस्तु कर्मसंन्यासात्कमेयोमो विशिष्यते ॥ तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः । मिभ्यश्चाधिको योगी तम्माद्योगी भवार्जुन । न हि शानेन सदशं पवित्रमिह विद्यते ॥ (Gita V, 2, 11, 46, 1,38) Each ceems to praise one of the paths as the highest But the Lord's synthesis 12 to be gathered from a few verses to wbich sufficient prominence has not bean given and which give us a clae to £18 real teaching which can be best suinmed up by saying that the golden ladder of the higher hfe is to riga

·10
IIEE BELAGAVAD GITA
from unregulated desire to a state of regulated
desire thence to a state of action in & spirit of
detachment and renunciation of fruits to the Lord,
thence to limitless devotion and meditation in
which the mind 13 land at His latus feet in a passion
of limitless and ceaseless aduration and becomes
full of illumination as to the truth of things and
attains to cosmic consciousness and thence to the
eternal rapture of God realisation I am giving
the verset in 8 sequence of my own to bring out
iny meaning fully and forcibly
यसाध्यै प्राप्यते स्थान तद्योगैरपि गम्यते ।
कर्मणैव ससिामास्थिता जनकादय ।
सन्यासस्तु महाबाहा दुखमाप्नुमयो गत ।
योगयुको मुनिर्बा न चिरणार्धगच्छति ॥
य वक्षरमनिर्देशमन्यत पर्युपासते।
सर्वतगमचिन्य च कूटस्थमचल ध्रुवम् ।।
सनियम्यन्द्रियग्राम सर्वर समबुद्धय ।
ते प्राप्नुवन्ति मामेव सर्वभूतहिते रता।
केशोऽधिकतरस्तेषामन्यनाराऊतसाम् ।
थव्यंका हि गतिर्दु से देहवद्भिरवाप्यते ॥
(Gita V,5,6, XII, 3, 4,5)
ये तु सर्वाणि कमाणि मयि सन्यस्य मस्परा ।
अनन्येनैव हि योगन मा ध्यायन्त उपासते ॥
.

·INTEODUCTION
1
17
तेषामद समुद्धती मृत्युमधारकारणात् ।
भवामि न चिरा पार्थ मय्यावेशितचनसाम् ॥ (All, 6, 7)
मचित्ता मदनप्राणा बोधयन्त परस्परम् ।
कथयन्त मा निस तुष्यन्ति च रमन्ति च ॥
तेषा सन्ततयुक्ताना भगता नीतिपूर्वकम् ।
ददामि बुद्धियोग ते येन मामुपयान्ति ते ।
क्षेषामेवानुकम्पार्यमहमज्ञानज तम ।
माशयाम्यात्मभावस्थो ज्ञानदीपेन भाखता ॥ (19-11)
उदारा सर्व एवते ज्ञानी स्वारमैव में मतम् ।
वासुदेव सर्वमिति स महात्मा मुदुलभ ॥
बहूनो जन्मनामन्त ज्ञानवान्माप्रपद्यते । ( TII, 18, 19)
I shall develop tbese ideas later on bul what I
wgh to emphasise here is that the Gita guves us a
synthetic 71900 of life in which these means of
Dplilt wait 278 at fixed stages and lead us crcatually
to the attasameat of the bliss of Moksha I shall
refer hero to two stanzas in the Bhagavata that
Lear on this point
अत पुभिग्रेिस प्रमभमविभाग ।
बनुरितस्य धर्मस्य ससिदिहरितोषणम् ।
सामुदेवे भगानि भाकियोग प्रयोजित ।
जनयत्या वैराग्य न च यदेहेतुकम् ।।
nr9

·18
THE BUAGATAD GITA
(The fructification of well performed Dharpa
A8 prescribed according to Varpas and agramas 18
propitiation of Hari Bhakti Yoga in relation to
Bhagayan Vasudeva causes soon the self birth of
dispassion and wisdom )
The real fact is that there are some persons
who while pursuing the path of karma attaid to the
bliss of enlightenment as a result of slecotuon azil
knowledge in past births and in the present birth
and yet continue to do action having regard to their
station in life Even in their cage liberation pre
stipposcs love and realisation of Cod which alone
can give salvation
a6 47-How is this
possihle withont knowing and loving Him? There
are others whose rasanas take them from the com
pleted life of action into the life of devotion where
the mind 13 so central in the love of the Lord that
the appointed time for doing lotmax passes often
Without their being &ware of even the passiog of
bine There are yet others whose tasuras tale
them from the completed hfe of action into the life
of meditation and of inquiry as to the verities of
life and whose mind 18 so centred in this task as to
be oblivions of the march of time These soals must
necessarily be few and are the very salt of the eacth
If others unfit for each tashe take up such tasks

·INTRODUCTION
19
they meroly mislead the world and win themselves.
'The Lord 1978
कर्मेन्द्रियाणि सयम्य ये आस्ते मनसा सरन् ।
इन्द्रियान्विमूढाइमा मिथ्याचार स उच्यते ॥
(Grta III, 6)
I have seen no discussion nuore futile than this
Each of these paths being purity itself and the
Lord being the Eternal Pare One, can we not trust
it to lead us to lim somehow, directly or indirectly?
The only test is, the attainment of God realisation
(B1Ewa Bia) Each soul most attalo to the state of
Infinite Loyo and Wisdom to attain to such
आत्मदर्शन The measure of action which the Lord
lays upon it for the sake of $99€ (tbeguidance of
the world) 18 determined by the time sod place and
environment of the birth and existence of the body
What has this accident to do with the bliss of God.
realigatrou which is the common factor of all real
liberation ? It is the privilege god daty of every ons
to work up to tlus Moant Kai1292 in the Himalaya
of higher life, whatever be the particular path by
wbich he climbs up to that dazzling and dizzy
height Every one most realise that only Leowledge
which exists as enjoyment or bliss the Liigs of Sareke.
tana ada or the bliss of supreme lore--that can giro

·20
THE BHAGAVAD GITA
the truest liberation The bondage of the trammels
of matter which enmceb us by reason of innumera
ble attachments formed in numerable births must
go Such attachments being the result of ignorance
the effects will not disappear unless the cause
disappears Hence knowledge is the one condition
of true and effective and eternal liberation I hie
knowledge is not mere intellectual assent but real
sation We can easily see that it can never be
really distinct from love If in respect of the bigher
among the tradsient phenomena of the world
knowledge and love go together they are necessarily
one in the case of the highest the noumenon
They are like the light and the warmth of the sun
- inseparable and one A life of selfless action
combined with devotion and meditation is the one
means of attaidiog to this stage There may be
fome who had gone through this stage in previous
births or in a portion of this life time to them
as pointed out already the measure of action 18
determined by their station in 1 fc and it is done
only for area When shall oor empty discussions
about the superiority of one path or another cease
and when shall we resolutely, never halting never
cresting tread the path that leade unto Ein
auf Rata ? (Who ebides like the sun beyond
ibe copfings of darkness)

·INTRODUCTION Another question asked us, whether the teachinge of the Lord 10 tbo Gita aro Buitable to 211 uges" The nectar of salvation will confer immortality not on men of one age or one land alone bat on all Arjana stood before the Lord as the typical man (T) and has been the means of enlightenment of the whole unverge for all time सर्वोपनिषदो गावो दोग्धा गापालनन्दन । पार्थो वत्स सुधा का दुग्ध गीतामृत महत् ।। I may refer here also to a beautiful verse in the Bhajazala which says - एपहिलाकाना शिव पन्या सनातन । य पूर्वे चानुसतस्थु यत्प्रमाण जनार्दन । It s8 "gata asked why atd the Lord impart huis gracious teachings on tbe battlefield and with restrictions imposed by tbs difficulties of the time and place chosen for the imparting of the 19trao tion (adeca)? But all that is required for the imparting of instruction 1 TUNCT4, starter4, dod TF71864 (suitableness of opportunity, of the papil, and of the teacher) Ithis combination WAS perfect 10 the present casa The propriety of the Lord's choosing the battlefield as tha scene of 1129 discourse 13 obvious Tbe travail of Arjuga's goul made his enlightonment and uplift absolntely neces.

·22
THB BHAGAVAD GITA
sary Of course Bri Krishna could have by his
divine will compelled Arjuna to igut But it
would have been an act of cruel kindness to Arjuna
Ile Dlagavata describes the compassion and
love of a real teacher thus
ब्रूयुः स्निग्या शिष्यस्य गुरवो गुयमप्युत ।
Other inquirera ask, why does the Gita begin
with metaphysics and not with the problems of
conduct directly? The first reason 18 that Arjuna's
special inner difficulty arose by reason of lus erro
neous notions about the nature of the soul Hus
Sokn (grief) was due to loha (illusion) about the
nature of the soul and about the nature of daty
Secondly, to solve a problem of conduct a right idea
of duty is necessary Dharma (duty) 18 got tghtly
understool with wrong conceptions about the soul
about God and about the true aim of life which 19
the attainment of union with God Therefore the
Lord goes to the root of things at the very Ontget
of the discourse The body and the soul are not
identical-that is the basic statement on which the
fair fabric of God ward leading truths 15 raised
Mokskt 18 yarih (self realisation) The retorcry
of our trua nature alone can give us permanent
happiness lor, all things acquired must go awar
The scripture is 196 and oot 51. It reminds as

·INTRODUCTIO!
of true and divine nature and does not ask us to
acquire a salvation something which is ontside of
ourselves It shows to as the glorions ornament
abont our neck (FOST ) which wa did not see
and which we regarded as lost and which brings us
joy and elation when discovered to be with us. It
19 the acquitting by the higher court of God realise
tron, the son that was held in bondage by the lower
court of desire Such release from bondago is not the
acquisition of a now element of joy but the attait
ment of our own bright freedom and joy
The teachings of the Gita are in perfect 030-
mony with the teachings contained in all the other
portions of the Mahabharata The view that the
Gita is an interpolation in the epic is thas absurd
The interpolation theory is always trotted out when
a man wants to condem a thing or to make ont
slow of soholarship of to undermine the farth of
ofbers I may refer here to the closing varses of
the Bharal, which show how there is perfect
harmony between the teachiogs of the Gifa and
those of Mahabharata generally
मातापतृसहमाणि पुनस्यानि 1
रासारेश्वनुभूतानि तथा पास्यन्ति चापरे ।
segja BF BIO 420pagalia

·THE BIAGAVAD GITA
दिवसे दिवसे मूहमाविशन्ति न पण्डितम् ॥
जवाहुविरोग्येष न च कश्चि कृणोति मे ।
धर्मादयश्च कामश्च स किमर्थन सेव्यते ॥
न नातु कामान भयान लोभात
धर्म त्यजेजीवितस्यापि देता ।
नित्यो धर्म सुसदु मे खानत्ये
नीना नित्या इतुरस्य वनित्य ॥
This wonderful work is absolutely perfect
even from the point of view of poetic beauty and
inent Ita predominent emotion 13 मति (devotion)
and it leads all from the plane of worldliness up the
golden ladder of Nishkama kar na Barl and Jac
to Eternal Bliss Its symmetry and lovelinees are
as remarkable as its purity and hohnces It has
also been classed with and described as an Ura
thala Sastra and Brahmandyo (भगवद्रीतासु उपनियम
ब्रह्मपियावा यागशाश्वे) The ward Gita ' suports only
भगवद्वीता though there are innumerable Gitas now
cxisting mostly written with it as their model and
giving to us its great teachings in otber forms The
(rilo 19 19 perlect harmony witli the srulis and
mrh It harmonisce all repecte of life shows the
concord between there and monism reveals to tie
the proper place of immo, baka and in a con

·INTRODUCTION 25 vejs to ng the quintessence of all truth, and its us for the attaiament of God-love and God-realisation. I do not go here into the question of the nely Gita given to the world by the Shudda Dharma Mandalam, because it has no credentials and is opposed to the testimony of all our teachers and saints and because such a discussion will unduly gwell the size of this introduction. Nor do I propose to go into the question of the date of the Gita, because there is no use in discussing all the coatradictory dates now assigned nnd auch an attempt is sure to make this introduction longer than it should be no valid reasons have been shown to reject the traditional date and we should hence accept it as correct. I have dealt with these ques. tions in another volume. Sri Sankaracharya preſaces bis holy whoshya to the Gita by saying that the Lord had taught the Prurilti pinya pad the Virtt marga and that as the Dharma consisting of tbese two paths becano lesa potent and widespread owibg to the energy of zodlarına consequent on lessoging digcrimination and unselfisides which the pselses were caused by sel6shuesg and desire, the Lord incroated as Sri. Krishon to calablish Dlarms and preserve tho brahminhool of the Brahmins, becanso il tbega were taught to Irrad the right path they would sca .

·26
THE BHAGAVAD GICA
to the Dharma being observed by others lhus incar
nation of the Lord was due to Elis infinite Love and
Compassion He taught the two aspects of Dharma
to Arjuna to enable bim to reach the shore beyond
the sea of grief and illus on and chose Arjuna as the
recipient of his gracious doctrine and message
because what a great man learns and does in the
world will be followed by all Sri Sankara says
further that the holy goal of the Gita is the highest
hl ss which is consequent op outsoaring the cycle
of samsora and which is attained by shkuma
harno bhaka and rana अभ्युदयार्थोऽपि य प्रवृत्तिलक्षणा
धर्मा वर्णाश्रमायोद्दिश्य विहित स देवादिस्थान प्राप्तिहतुरपि पनीश्वरा
पणमुख्याऽनुष्ठायमान सवस्य भवति पलाभिसापवर्जित । गुद्ध
सत्वस्य च ज्ञाननिष्ठामाग्यनामाप्तद्वारण ज्ञानात्पत्तिहत देन र नि प्रेयस
हेतृत्वमपि प्रतिपद्यते ।
Sm Ramapoja prefaces bis holy thos' ja by
saying that the Supreme Lord who is beyond all
worlds and thongbts incarnateg in the vartons
worlds to enable the souls to look up to His lotus
feet and attain the fruit of life and incarnated as
Sri Krisbna to show His Infinite beauty and grace
to the world of men the ostensible object being to
remove the sorrors of the earth (THR) and taught
for showing to all the means of trae salvation by
Bhaktyogs with joana and karma as angas under

·INTRODUCTION
27
the guise of inducing Ariuna to do bis duty पाण्ड
तनययुदप्रोत्साहनव्याजेन परमपुरुषार्थलक्षणमोक्षसाधनतया वेदान्तोदित
स्वविषयं ज्ञानकर्मानुगृहीत मक्तियोगमवतारयामास ।
St. Madhvacharya prefacea bus boly bhashga
by saying that Vyasa, an incarnation of the Lord,
composed the Bharata to convey the Vedic truths to
all aol that the Gita is the essence of the Bharata
तल च सर्वमारतार्थसहा वासुदेवार्जुनसंवादाच्या भारतपारिजातमधु-
भूसा गीतामुपनिवन्ध ।
I do not think that it is necessary to deal o
Pulelso with the ideas of others as these are only
amplifications of the above viers We can well
realise how all of the above views aro noble and
true and enable us to bave a free access into the
henven of Sri Krishpo's gracious message
Nilalanta suys well
भारत सर्वदेवार्यों भारतायंच करमशः।
गीतामामति सेनेयं सर्वशास्त्रमयी मता ॥
Its usual in our books to state in regard to
cach work the subject matter, the inter-relatedness
of means and end, the fit aspirant, and the goal
(विषय, बन्ध, अधिकाnि and फ्ल). The nature of the
etertal venities of life is the subject matter of
this cternal and eternally-glorjone Torl
Torl The

·28
THE BHAGAVAD OITA
inter relation of means and end up it is the clear
esposition of the Sadlanas (means) that lead to
God love God attainment God realisation and
God onion The fit aspirant is he who like Arjuna
is face to face with the clear and clarion call of
Daty in the battlefields of life and who throws
himself at the feet of the Lord for enlightenment
and uplift The goal of the worl is Moksli or
the attainment of the perfect and eternal liberation
We must hence approach the stady of this holy
work with a duo sense of the greatness of the
theme the means and the goal
lhus we can well sum up the introduction
thus At the beginniog of each Kalpa energies
of the universe which had been withdrawn into
Hirm begin to have self expression
They antola
themselves accordiog to an infinite plan present to
the pind of the Lord Just as at the commence
inent of the evolution of the energies by the will
of the Lord bebing the universal cycle (halpu)
80 also has the Lords inessage of salvation to
human souls been given for their su dance at
the beginning of the cycle itsell This is tbe real
significance of the Hinda theory of the origin and
joeaning of the scriptures Sach message of
prin cat on and galvation is the Seda The Veda

·INTRODUCTION
29
terches the Proralli Haya and the Anrith Naga
The former of followed properly and in a spirit of
dispassion and detachment and dovotion will lead
to the latter and through it to God The Gita
teaches us this truth again and again, and modern
commentators who do not recognise this and male
action the final goal of life are people who have no
real vision as to the real teachings of the Gita
They think that Sri Sankara las suppressed action
altogether This view of theurs is due to a pheno
medal error
A bersutıful Sanskrit verge says
न कर्माणि त्यजेद्योगी कर्मभिस्त्यज्यते सौ।
Sri Sankaracharya bays
अलकारो ह्यस्माक यह्मात्मावगती सत्या सर्वकर्तव्यताहानि. कृत.
कृत्यता छ।
Hence according to bira it 25 opl) he that hing
attained tho beatatudo of God-rcahgation that is
free Icom the life of action, for the simple reason
that he who 18 i morsed in the nectar of God
realisation cannot act any more than a man in
state of deep sleep can act But a disciplined life
cf selfless action and love is the only means to that
end, and if any one gives up the means and
pretends to have reached that end, be 18 e19:15
found out and great 18 his fall There is all the

·30
THE BHAGAVAD GICA
difference in the world between the man who gives
up a life of action and the man whom the life of
action gives up as being too high for its sphere
In regard to such pure and liberated souls who are
we wallowing in the mire of selfishnes and bin to
lay down the special paths which they should
pursue? This does not mean that any one can
take up life dedicated to devotion and contemplation
irrespective of his or her birth station in life and fit
UEBA Each person e Dharna is determined by bus
birth which itself is determined by previous
But the attainment of liberation may be due to the
consummation of devotion and sell koowledge in
the course of previous births or in this birth and 19
irrespective of the particular social status or
function of the individual This actual work in
the world of phenomena is determined by his
birth and station in life in the case of those who
have attained to the highest raptures of God love
God vision and cosmic consciousness we can realise
that the preliminary stage of Nullami harma and
Chitta S. idhi alone could have led to such a glorious
and hcavenly consommalion Such rare and sweet
Isberated souls scull compel our adoration by the
very perfection that shines in them and mabes
even their bolire a temple of qurity and holiness

·INTRODUCTION
31
I have statcà in my work on Der Rabrsdranoth
T'agme about this matter thus "Oar sages declare
that every man Dost begin his spiritual progress
by scryice of bumanity, tbat the attainment of
illumination by renunciation browledge, and lovo
13 an end in itself and that even after illumination
the wise man should do his duties 10 a spirit of
detachent and dispassion so that others might
not be led astray by the wise men giving up the
performance of duties They declare further that
in the case of the very few who have risen to the
hughest raptures of love and wisdom and are
tin bierged in bliss no worldly action can be expected
What action do the votaries of the gospel of work
ask them to do? If they pass through a place they
spread a paradise of love abont them, and wboever
18 fortunate enough to breathe for a moment in the
divine and luminous struosphere that they carry
about them feels a sudden conversion of the
heart A compa5810Date glance from their eyes
18 worth a thousand religious lectures How
fow, low very few, can be such souls? In the
case of those who are only travellers on the
paih towards hght, the performace of autres 15
txacted by the sacred law, though they will do
their dalies 10 & spirit of detachment and dispassion
and as an act of worship of tge Lord saying and

·18
TIC BHAGAVAD GICA
feeling Sri Krishnarpananastu (fempitea)-I
dedicate it to Sri Krishan Through lay thic coul
riscg to wisdom and love and through wisdom and
love it rises to the Bliss of the Lord
Mr Tilak in big Gitu Rahreya says that he
bases his doctrine that hamon is the final goal
of life according to the Gita on the verse which
tells us what are the means of finding ont, the
highest essence of a work
उपक्रमोपमहारापासोऽपूर्वता फ्लम् ।
37ůzrelegat iar altito il
(The beginning the end the matter repeated
the original elements the goal the acc88901)
matters dealt with and the elements of logical
discug4100 are the seven means of ascertaining the
purport of a work)
No one can have any qnurrel with this method
It is in bys application of it and in the inferences
drawn by him from such application that the
crroncots elementa have come in It 18 true that
the Gila 19 addressed to a warrior and that 18
inally overcomes his disipclination to action 16
hat a reason for sayior that cery ono should do
Action irrespective of his l'arna, i srane, sraddhi or
Tamers! It is no doult true that it is the Ujari
-

·INTRODUCTION
33
hull of the Mahabbarata which describes the
Dit was Bat does not the Malabharata describe
both Prarzitt? Dhamos and Aurula Dharmas and
do not the heroes of the Mahabharat I finally turn
their back upon the over enjoyed pleasures of life
and attain to the laughest altitades of renunciation?
I'he test of abhyava also has been unfairly applied
by Nr Tilak Even supposing that the Lord again
Bad again reverts to Arjuna's duty to fight, bow
does that injanction apply to all irrespective of
time and place and circamstance and environment ?
If the apurratı test is to be literally applied, it will
be the dats of every man to fight, because the Lord
did not tell Aryana to administer the law, or to
relieve snffering, or to lead people in the paths of
righteousness but to fight Again, the Verse
मवोपनिषदो गावो दोग्धा गोपालनन्दन ।
पार्थों वत्स सुधीभाका दुग्धं गीतामृत महत् ।।
shows to us that the Gita 15 & scripture given to
all and aot to the fighter alone Farther, the
10Įunctions to attain to the summits of devotion
and contemplation are not really less frequent than
Ihư njunction to Sght The test of also ha
not been properly applied by Mr Talab Tho fruit
19 the attainment of God and not doing the work
of fighting

·34
THE BHAGAVAD GITA
मकर्मम परमी मद्भक्त मार्जित ।
निर सर्वभूतेषु य स मामेति पाण्डव !!
म मना मव महतो मद्याजा मा नमस्कुरु ।
मामेवैयास सत्य त प्रातजाने प्रियोऽसि मे ॥
सर्वधर्मापरित्यय मामक शरण प्रत ।
अह वा मवपापेभ्या माशायष्याम मा शुच ।।
It is not possible to take up the other tests for
full consideration here The test of argaar also
cannot bear the strain sought to be put upon it by
Mr Tilak 1 he Lord says that he is giving to tbe
world what He bad dcclared to the world at the
beginning of creation and which it had forgotten
The really valuable element in the Gita is ita grand
synthesis Mr Tilak & view that in those pre
printing days no one said or wrote anything unless
he had somethrog original to say is to say the least
of it more amusing than conclusive What has
the question of printing to do with this matter
It was in the pre printing deys that the epic of
Mahabharata-much bigger in size than many
modern poems put togethe came to be written
1o spiritual matters the entire tratl has been given
by tha lela and whole he God himsellman
improve upon it and give tis something absolately
original ? He can only bring before our gaze the

·INTRODUCTION 35 radianca of illumination eternally shining there. In the very same way Mr Tilak has misapplied the tests of artha, adu agd Upapat! He has done well in pointing out the worthlessness of Western ethical eystoms based on utilitarianism evolution or intuitionisia The greatest good of the greatest number' is a mers intellectual bubble Does numbers include savages and brutes ? Who can find out what conduces to the greatest good of the greatest number? If two persona differ as to such greatest goud who 19 to decide betwoen them? l'hia theory gives no prominence to tho elomcat of molive in action Suppose the promoters of a railway company bribe the authorities to loya railway line, that action secures the god of the people Is it therefore mpral? The evolutionary and intuitional systems of ethics also are unsatisfactory and illogical The real glory of man 18 not the wall ta kre or the call to power but the wall 10 star the lughest perfertion which 16 expreescd by the tarm Numuushata No system of ethice is sound which is not based on a sound system of metaphysics The real delect in Mr. Tulak's method 18 that in his attempt to socialise all spiritual acbvibes there is the danger of his losing sight of the higher work of our spiritualsing all social

·36
THE BHAGAVAD GITA
activities till in the end the spirit is left face to
face with God and in fall possession of the priceless
and eternal treasure of God-realisation It is not
possible to take up here for discussion all the ideas
mentioned in M: Tilak & volantinous book They
may be taken up later on from time to time when
ever necessary The supreme importance of Kar na
---action whether for legitimate gratification of
legitimate desires or in a spirit of renunciation and
detachinent and dispassion--has been recognised by
all The real difference is as to whether it is the
final end and aim of life
Already India bas
been torn by empty futile discussion as to the
ultimate elements of life-as to whether the soul
and God are one or one and yet pot one, or two
78 to whether Lakshmi and Natajana together or
Narayans alone forms the God bead, and so on
ME Tilak has added one more to the distracting
discussion of the ultimales As a matter of fact it
seems to me that the Lord inng expressed himself 80
clearls and has given to the world such & grand
synthesis that it is a possible to metal e Ilis graci
ous Message I sball endeavour in the succcoding
sages to make my position quite clear and I shall
ft the end sum up the Lord o gracious declaration
of 'lruth in the Bhagavad Gita

·INTRODUCTION 37 The first chapter is an introductory chapter and gives us a narrative of the events that led to the exposition of the great truths of life by the Lord All the Thaalyalaras and commentators on the Gt3 pass over this chapter lightly because the doctrinal portion commences only in Chapter II of the Gita We must remember in this connection the evonts in the Mahabharata which led up to the Gita On the eve of the great war Vyasa asked Dhritarashtra If he would have tbe gift of higher vision by which he could see the tragic drama of the war as to developed in the battlefeld of Kurughetra Dhritarashtra Nechned the hoon as he could not bear to see big kindred sndering the fl0cm tuatsog fortnpes of war and preferred his congenital blindness to the offered vision of carnage Vyasa then gave the power of vision to Sanjaya und asked Sanjaya to narrate to Dhritarashtra the events of the war us they took place Sanjaya then informed the King that the great hero und saint Bhishma had fallen in battle Dhritarashtra. waa stricken with beef and asked Sanjaya to narrate all the events in detail from the time when the opposing armies wet in deadly war Sadjaya then barrated the events and in the course of such narration described the fainlges of heart that overcame Arjun and the Lord's teachings to Arjuna

·33
THE BRAGAVAD GITA
to enable him to take up again his burden of dut
10 & spint of detachmeat and dispassion and sur
renrler of the fruit of work to God
Madhusoodana Saraswati points out that there
19 & striking similarity between the form of dia
logue adopted in the Gita end the similar fora of
dialogue adopted in the Upanishads og
the
dialogue between Janake and Yajnavalkya Ibis
form is adopted to show the greatness of the
subjects taught When a great soal is the choson
recipient of the divine message given by the Over
soul the occasion is unique and stars as to the very
depths of our being The message lifted into the
eupshine of clear sighted peace the poble Arjuny
tormented by the darkness of donht and glooin
1 bis fact by itself apart from the doctrines actually
taught makes our heart fall of faith and puts 04
into a receptive mood Farther by showing that
Arjuna was the true and trustful disciple of the
Lord wo are given a clear idea as to what are the
indiapensable qualifications of discipleship
This chapter 18 h nown as the ariafagram 10,
dealing with the grief which overtool Arjuns whert
ho won face to face with the grent issues of life
The man ha han a clear conception of duty should
Always feel equal to the demand monic ng *

·INTRODUCTION 39 energies and services by the imperious call cf duty не if he be oalled upon to face Some awful moment to which Heaven has joined Grest issues, good or bad for human lind, Is happy as a Lover, and attired With sadden brightness, libe a Man inspired Arjuna was overwhelmed by Soha and Mehu (grief and illustoo) because kts Overflow of pity and teaderness at night of the imperding carnage of his kith and kin obscured the clarity of his mental The situation 13 described vividly in a few brief strokes and we are prepared by this Chapter to receive the Lord's gracious message as given to us in the Inter chapters of the Gita In Sri Lamupacharya's Guthartha Sangala the purport of this chapter 18 stated thos BFENTÈTE HIGOPERITRÍ991581 पार्थ प्रपन्नमुद्दिश्य शास्त्रायतरण कृतम् ॥ ('be etposition of the scripture was made to sate Arjuns who was agitated by misplaced affcction and pits and bs deerning his duts a breach of duty and who sought relage with Sri Krishna and prayed for enlightenment in 1 Epirit of atler aell surrender) ·10 THE BHAGAVAD GITA 1 may point out here that according to Madhucudana Sarasvati and other Adraitic commentators the Gita is an exposition of the basic truth contuned in the Malayakye. Totzaması (That art thou) He says that the first six Chapters 7477475 of the Gita deal with the age18 (the sou) that the second six chapters 19976 of the Gita deal with the stere (God) and that the third six chapters part of the Gita deal with the one dess of the soul and the overbou! He says further that the same deals with Karma marga, thu द्वितीयपदक with the Upasana marga and the तृतीयपदक with the Gnada says तमन प्रथमे काण्ड कम तायागमना। स्वपदाथों विशुद्धामा सोपपत्तिनिरूप्यते ॥ द्वितीये भगवद्भकिनिहावर्णनवर्मना । भगवान्परमानदस्तपदार्थोऽवधार्यते ।। नृतीये तु तयारक्य वास्यायों वय॑ते स्कुटम् । एवमप्यत्र काण्डाना मगन्धोऽस्ति परस्परम् ॥ TIe sa58 Igether that by giving up N 1 ja Karna apd . Jusko litha Karmaand by doing an inte Karma, we become para 87)99191 and attain Pangit and preparat (the attainment of the Conrfold sadhanai) Thesc sa tha las are fastnatarger (tbo marga He ·INTRODUCTION 11 discrimination of the eternal and the non-eternal) Erg74Riau (desirelessness in regard to the enjoyment of fruit here and beyond) शमदमादिसपति (the attainment of dispassion, self-control etc), 100 99 (an over mastering desire for liberation and self-realisation) He says that after auch attain ment the soul attains the full fruitfulness of your (hearing), ** (meditation), and fatalea (ceaseless and utensive conteraplation) Then it attaing realisation (97817) throngh the llaha olya sracunu. It is only then that Aqidya is overcome, it is only then that Blu ama (wrong cognition) and Samsoya (doubt) vauh, it is only then that area and 373 Karmas are destroyed, only the Prarabdha Kammas holding sway like an arrow already let loose from the bow and hence bauud to expend itself, it 18 only then that we have वासनाक्षय and मनोनाश consequent on तत्वज्ञान , यमनियमासनप्राणायाम, and प्रन्याहार are TETET (outer means) leading to URHII, 17 and FRIT, and when aige garfa 18 attained, then follows the attaigment of Agrofth ! In the above exposition the leading doctrines of the Advaithe school sro briefly set out and I shell expound the folly Jater on The main doctripes of the Vysishtadvaita school are given to

·49
TAL BHAGAVAD GITA
us in relation to the chapters of the Gita in these
verses by Sri Yamunacharya
स्वधर्मज्ञानराग्यसाध्यमत्यैकगेचर ।
नारायण पर ब्रह्म गाताशान्न समारित ॥
शानकममिक निष्ठ यागलक्षे सुसस्कृते ।
आ मानुभूतिसिधयें पूर्वपट्रकन चोदित ।।
मध्यम भगवत्त क्याथात्म्यावासिसिड्य ।
शामकमामनिर्वयों भाक्तयोग पार्तित।
प्रधानपुरुषव्यक्तसर्वेश्वरविवेचनम् ।
कर्मधाभक्तिधीरित्यादि पूर्वधेषाा तमादत ॥
He says that in the first chapters we have
tho Karina Yoga and the Gnana Yoga leading to
the realisation of the tre nature of the individual
soul (which according to the Visishtadvaitas 1s अण
and not ay or ident cal with God as with the
Adra tens) that in the secon1 sa ol apters we have
Bhakti Lags leading to realisation of the true
mat ire of Godheal and that 10 the third six chap
ters we have the differentiation of Pirusba and
Prahrits karma Bhokta and other miscellancong
topes
As a matter of fact though eich bros 1 digis ons
of the silject matter of the Gita are in the man
correct ani enable us to bare a clear piety of the

·INTRODUCTION 43 procession of ideas in the Gita according to these two schools of thought, we will find that the Gita lays stress throughout on God love and God-realisation as being the sole means of liberation and describes in detail the path of Nighlima Karma again and again throughout the eighteen chapters as the sole means of attenziog God love and God. realisatiou To avoid concentrating our attection on the few points of doctrinal differencos among the various schools of thought and to enable us to have a general idea of the march of thought in the Gitr I would say that the first six Chapters deal primarily with the Karma Yoga including Raja Yoga as means for the attament of purity and concentration of mind, that tho second six cliapters deal with the nature and manifestations and glories of Godhead and the Bhakti yoga, and that the last six chapters deal with the Gnana yoga and a large Bamber of topics connected with Karma Yoga and Bhakti Yoga ·CHAPTER I Introductory धृतराष्ट्र उवाच- धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः। मामकाः पाण्डवाश्चैव किमकुर्वत संजय । Dlırıtarshtra said O Sanjaya, on the Kurnishetra which is the field of Dharma, what was done by my people and the Pandavas who had gathered together - cager for battle P NOTES 1. धर्मक्षेने । It was so called because it was a holy spot creating love of Dharma in hearts where such love was not existent before and intensifying such love in hearts where such love already existed. Manu says in Chapter II, verses 19 and 20 कुरक्षेत्र व मत्स्याश्च पाचाला शूरसेनका । एषु प्राणिदेशो वै ब्रह्मावर्तादनन्तरः ॥ एतद्देशप्रसूतस्य सकाशादप्रजन्मनः । खं खं चरित शिक्षरन् पृषिश्यो पर्वमानवा ॥

·OHAPTER 1 45 Son Vedanta Desika says that xå means l'aga and that giàa means a place where uorighteous per sons wore to be slain and righteousness was to be established 2 The Karmakanda of the Veda refers to it ar $587 29974918. The Jabala Srutt saya 'बृहसतिस्त्राच याज्ञवल्क्यं यदनु कुरुक्षेनं देवाना देवयजनं सर्वेषा erat 29H'. Nilabantha thinks that the Karuksbetra referred to as 27 is different from these Sri Madhusoodana Sarasvati refers also to the Satapatha Sruti para a a4777'. In the Salyaparıa at is said that King Kura performed penance in the Kurukshetra and got a boon from Indra that all persons dying there should go to heaven As Dhanapata points out, it is not natural to say that Dhritarashtra referred to as to distinguish this Kurukshetra from other Kurukshetras because such an idea would not have been in his mind,-- or to say as Sn Madhusoodana Saras ratr does that Ut was used to asb Sanjaya whether the boliness of the place andaced the Psadevas to desist from slaughter on the field of battle or the Kauravas to torn away froun fighting and thus ruin themseves by giving up the kingdom Enrighteously wrested from the Pandayas, It seems to me that the question is quito Aatural and consistent with Diritarashtra's

·40
THE VILAGAYAD GITA
character Ho was to doubt avaricion but was
not without a certain clement of party of nature
becauso the Sri Bhagarata shows in the first
Skandba that his beart was turned to God by
Vid irs & words and he attained salvation by med
tation and devotion after renounc ng the world
He was not a hard ned worldling 1 ke his sous
He knew that Sri Krishna was God incarnate and
that Kurukshetra was the field of Dharma After
learning about the fall of Bluishia he asked
Sanjaya to narrate all that took place in the field
of Dharma and in the presence of the Lord of
Dharma He had of course a strong bras for his
own children but that a d Dot obscure his mental
v Sion as to the holy character of the battlefield
Hence it seems to me that Mr OM Padmaps
bhachariar e suggest on that he suspected foul play
by Pandavas in spite of the holiness of the place
18 a far fetched one
ATA #1 lhis shows his partialty for his owo
side It may also be that he intends a mild rebuke
suggesting that lis children were really blind 1 ke
blusel! Some sapleat modern scholars who sce
racial complexion in everything say that it means
Aryas as opposed to the polyandrous Paadayas who
formed a different race This is utterly absurd

·CITAPTER I 47 Some commentators understand tho verse in I mystical sense Vephat patho says that UNT 1B Sri Krisbor's body of which the life was the Pandavas (AF TI 919') and that the Kauravas were cousuined by the fame ol Sri Krishon's righteous wrath He says farther that this secondary meaning in inferable from the words though it is not the primary menning, and cites as an instance the famons verse of the Ramayana argia etc by way of analogy Abhinaya Guptacharya saya that 97 means the bodr and that the war referred to is between the righteous and the unrighteous tendencies in man These interprctatious bayo no doubt elements of beauty in them but they are obviously farfetchel and unacceptable संजय उवाच- दृष्ट्वा तु पाण्डवानीकं व्यूढ दुर्योधनस्तदा । आचार्यमुपसंगम्य राजा वचनमब्रवीत ॥ २ ॥ Sinjaya said King Daryodh ina, seeing the Pandava Army set in battle array and approaching the preceptor (Drona), said these words NOTRS 1 भाचार्यमुपगम्य He did not send tor Drons, .

·48 THP DIAGAVAD GITA ab a King might seud for his General He went to him because of the fear of the enems which tagereed him because of his lingering reverence for bis teacher and because of considerations of policy 2 77! He was the le i deling and the unquestioning obedience of Bhishia Drona and other servants of the sovereign to the latter--which is the foundation of social and polit cal solidarity- Was thus justified the result being left to God to ordain and grant in His Eternal Wisdom and Love पश्येता पाण्डुपुत्राणामाचार्य महती चमूम् । ध्यूढा हुपदपुत्रेण तव शिष्येन धीमता । ३ ॥ See o preceptor I this great arms of the sota of Pandu set in battle array by thy disciple the ton of Drupada NUTBS He referred to Dhrashtadyumna in parti cular and described bım de Drupade s Bor to kindle an ancient hatred in Dropas breast Some com mentators say that be even praised the son of Drupada as wise to hunt that Drous was unwis in having taught the scence of war fally to be enemy ·CHAPTER 1 49 It is stated by some commentators that he slyb hinted by placing arogarint and rare together that Drona was specially the friend and teacher of the Pandafas and was partial to them This is a somewbat far-fetched suggestion अत्र शूरा महेष्वासा भीमार्जुनसमा युधि । युयुधानो विराटश्च द्रुपदश्च महारथः ॥४॥ धृष्टकेतुश्चेकितान काशीराजश्च धार्यवान् । पुरुजित्कुन्ति मोजश्च शैब्यश्च नरपुंगवः ॥५॥ युधामन्युश्च विकान्त उत्तमौजाश्च वीर्यवान् । सौमढ़ो द्रौपदेयाश्च सर्व एव महारथाः ॥ ६ ॥ Here are valiant warriors with mighty bows who are equal in prowess to Bhima and Arjuna. Here are Dhirishtaletu, Chekitana, the powerful King of Kasi, Purujit, Kuratibhoja, Subya who is a great chief of men, the puissant Yudha. wangu, the valiant Uttamaujar, Drupada, and the sons of Draupad: All these are Maharathas. NOTES siis painted reference to Bhima and Arjuna shows how he quailed whenever he thought of them ·50 TIE BHAGAVAD GITA 2 A Maharati a is a warrior who riding 10 8 great car can fight successfally ten thousand bowmen Awarrior fighting in a chariot who can figlit effectively agalost another warrior similarly seated is called a Samaratha An Atiratha is one who can fight against innumerable hosts includiug many Samarathas अस्माक तु विशिया ये तानियोध द्विजोत्तम । नायका मम सैन्यस्य सार्थ ता-प्रवीमि ते ॥७॥ O Chief of Brahmus 1 know the Chiefs of our army whom I mention to you for your remembrance NOTES 1 ft Madhusoodana says that this word may have been used to Aatter Drona by praising him as a noble and holy man or to convey a bint that Drona was after all a Brahmin and not likely to be a great and powerful warrior भवान् भीष्मश्च कर्णश्च कृपश्च समितिजय.। अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च ॥८॥ They are yourself, Bluishma, harna, hripa swho is always victorious in battle, Asratthama, Tikarna and Saumadatti ·CHAPTER 1 52 Nords: 1. Another reading substitutes foyers, for sinara. He is Jaşadratha. अन्ये च ययः शूरा मदर्थं त्यक्तजीविता। नानाशस्त्रप्रहरणाः स युद्धविशारदाः ॥९॥ And many other valiant men who aro ready to lay down their lives for my sakc, who wield diverse weapons and missiles of war, and who are masters of the art of war. VOTES: 1, irât: There is in this word an undercurrent of suggestion-not voluntary but involuatary and inauspicious--that they had already lost their loca for his sako, अपर्याप्तं तदस्माकं बलं भीमाभिरक्षितम् । पर्याप्तं त्विदमेतेषां यलं भीमाभिरक्षितम् ॥ १०॥ Yet our force protected by Bhishma, is not sufficient, while their army protected by Bhima 29 sufficient. NUTES : 1. ait has been said to mean (1) insufficient, or (2) uplimitei while mai ngang (1) bun.

·THE BHAGAVAD GITA cient, or (2) limited But the first-mentioned meanings are more in keeping with Duryodhana's character and the general spirit of the descriptions of the contending hosts in this chapter. We have already stated that Daryodhana was inspired by fear. A greater pumber of heroic leaders who blew on conches with specific names 19 stated on the side of the Pandayaa than on the side of the Kauravas. The blowing of such couches is said to base inspired the Kauravas with foar Duryodhane had also a larking, though mean and numerited suspicion, that Bhisbma favoured the other side. It is farther noteworthy that Daryodbans, though his army consisted of eleven Alshquhenrs while that of the Pandavas consisted only of seven Aksharhınıs, had already called the latter as HENI (great army). He bad already described the great warrior on the side of the Pandavas as equal in prowess to Bhim, and Arjuna Above all, there was the fact of Sri Krisbna being on the side of the Pandavas, ययनेषु च सयेषु यथाभागमवस्थिताः ! मीममेवामिरक्षन्तु भवन्तः सर्प एव हि ॥ ११ ॥ Therefore, let all of you, each stationed in his place in his respective division, guard Bishma.

·CILATTEN I NUTES The presence and inspiration of the Generals 1891mo are important factors in warfaro everywhere and especially so in oriental yarlarc तस्य सजनय हर्ष कुम्वृद्ध पितामह । सिंहनाद पिनद्यो शह दध्मौ प्रतापवान् ॥ १२ ॥ Then the sallant and aged gandeire of the kurus (Bhishm} ble« loudly on his conch Sumada (of the lion's roar) in order to cheer him uy 1 NOTES Bhishma kaw Duryodhana's Faintage of heart from afar end blew a high and loud note on le conch to bearten him 2 The verge shown that Bhishma vas valiant (FAPTRIT) though old, unlike Duryodhapa who was a coward though young 3 DEU Some commentators say that it may refer to the army of the Kauravas or to the army of the Pandavas aº a siga of the commencement of military operations and an asstraace that they will be given an opportunity of showing thesr mili tary prowess or to Sri Krishna &s the occasion drigely predestined--for manifesting the object and the glory of His jucarpatiou ·54 TAE DUAGAVAD GITA ततः रामाश्च भेर्यश्च पणवानकगोमुना.। सहसैघाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥ १३ ॥ Then conches and kettledrums, tabors and drume, and cow horns were simultaneouely sounded, and the noise became a deafening uproar ततः श्वतहययुक्ते महति स्यन्दन स्थितौ । माधयः पाण्डवश्चैव दिव्या शशी प्रदध्मतुः ॥ पाशजन्यं हृपाकेशो देवदत्तं धनंजय । पौण्ड दध्मौ महाशङ्ख भमिकर्मा वृकोदरः ॥ १५ ॥ अनन्तविजय राजा कुन्तीपुत्रो युधिष्ठिरः। नकुलः सहदयेश्च सुघोपमणिपुष्पकौ ॥ १६ ॥ Then Krishna and Arjuna, seated in a great chariot to which white horses were yoked, blew their divine conches--Hrishikesa (Krishna) blow ing the conch Pauchajunya, and Dhananjaya (Arjuna) blowing the conch Devadata Vrilodari (Bhima) of terrible deeds bleu the mighty conch Poundia King Yudhishtıra blen the conch Anantarijaya Nabula and Sahadeva blen the concles Sughosha and Manipushpaka. NotP8 1 माधव means the lord of Srt, the goddess of ·CHATTERT 56 fortone The word hints that success was to be on the side of the Pandavas 2 The separate mention of the warriors and their conches in the army of the Pandavas shows ita real might 18 spite of its small 2093 of ou nbors It was fighting on tho side of righteousness, the noblest chivalry of the time yes on its side, and the grace of God was upon it काश्यश्च परमेष्यासः शिखण्डी च महारथ । धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजित ॥ द्रुपदो दोपदेयाश्च सपंश पृथिवीपते । सौभद्रश्च महाबाहु शद्वान्द-मुः पृथक् पृथक् ।। The mighty bowed king of Kası, the Mahtratha Sıkhands, Drishtadyumna, Virata, the unconquered Satraki, Drupada, the Draupadeyns (Droupadi's sons), and the mighty. armed Saubhadra (Abhimanya) blew their couches separately on all ades स घोपो धार्तराष्ट्राणां हदयानि व्यशरयत् । नभश्च पृधियों चैव तुमुलो व्यनुनादयन् ॥ That nproar rent the hearts of the sons of Dhritarashtra, filling the earth and sky with the cound

·56
THE BHAGAVAD GITA
अथ व्यवस्थितान्टष्ट्वा धार्तराष्ट्रान्कपिध्यजः ।
प्रवृत्त शस्त्रसंपाते धनुरुषम्य पाण्डवः ॥२०॥
Then the monkey-bannered Arjant, on
seeing the marshalled Kaurava forces and when
the battle was about to commence by the dis-
charge of military weapons, took up his bow.
NOTER
1
अय This word always marks a change of
topic It may refer also to the fact that something
unexpected was imminent The word is also said
to be auspicious ia itself and is a 456357 and 10
troduces us to the blessed Gita
ओंकारचायशब्दय द्वावेती ब्रह्मण पुरा ।
कष्ट भिरवा यिनिर्यातौ तस्मान्मालिकाजुभी ।।
(The two words Omn and Atha came out of
Brahma's throat, finding & way for themselves
Hence both of them are auspicious)
हृषीकेशं तदा वाक्यमिदमाह महीपते ।
अर्जुन उवाच-
सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ॥ २१ ॥
यायदेतानिरीक्षेऽहं योद्धकामानयस्थितान् ।
कैमया सह योद्धव्यमस्मिग्रणसमुद्यमे ॥ २१ ॥

·CHALIBRI 67 योत्स्यमानानवेक्षेऽहं य एतेन समागताः। धार्तराष्ट्रस्य दुर्घटेर्युझे प्रियचिकीर्षच ॥ २३ ॥ And spoke thus to Krishna, O King Arjuna sud- Station my Cir, 0 Achsnta, between the two armies, so that I in is sec who have come here longing for battle and ith swhom I must fight in this great work of war, and gave on all who hasc assembled here fai fighting, desirous of pleasing in battle the evil min led son of Dhiritarashtra NOTES 1 etra Being of a noble and deliberative naturo he did not precipitatels rud away from the war toder the influence of his impulse of tenderness as Daryodhape forced on the war under the influence of lust of domimon He spoke and a waited illumia ation 2 nga Arjupa was not afraid that by being betwocn the two ai mies he would be singled out for atlach when unready because it was a time of righteous warfare and hence no one would attack him when he was unreads, whatcrer was the cause espoused by him and because 230-He of the Omnipotent will-was bus his side

·58
THE BHAGAVAD GITA
3 We may note also that consciousness of per
sonal doing which is indicated by the frequent use
of the first personal pronoun etc in these lines
farfarse, ali se etc This shows that he was
beginuing to bave the fundamental error of bis
being a doer According to the Adrastic school of
thought the soul is not a doer bat 13 fazer
(Infinite Being, Consciousness and Bliss) Accor-
ding to the Visishtadvaita school the soul is no
doubt infinitely subtle but is THREE According
to the Draita school the soul 18 not 3957 bat 19
dependent on God and the idea of his heing a doer
18 hence an illusion In any view, therefore, the soul
h28 a different origin, nature, and destiny from
nature (Prakrit), and it is the identification of the
soul with the properties and tendencies of the sono
ego that brings about Sans cra, just as the realisa
tion of the true nature of the soul brings about
the bliss of literation and beatitude
सजय उवाच-
एवमुक्तो हपीके शो गुडाकेशेन भारत ।
सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ॥ २४ ॥
भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् ।
उयाच पार्थ पश्यैतान्समयेतान्युरूनिति ॥ ५५ ॥

·CHAPTER 1 69 Sanjaya kula Thus addressed by Arjuna, hrishna stayed the great car between the two umies in front of Bhishma and Drona and all the chieftes there and said "See, O Partha, the assembled hurus' NOTES 1 TTT means one who has conquered sleepa man of pure battric nature capable of perfect self mastery 2 I have shown above how the isolated stationtog of the car was not a strategic blunder because that was a time of ye end because the Lord of wuls was there and no human will could act without H1B direction 8 Bhishma has described this gituation in the beautiful verse that occurs in the first Skandha of the Bhagavata सपदि सखि रचो निशम्य मध्ये निजपत्यालयो रथ निवेश्य । स्थितवति परसैनिकायुक्षणा इतवति पार्यसले रतिर्ममास्तु ।। May ny love test on Arjuda s friends who hearing bis comrade's words and stationing the car

·60
THE BIIAGAVAD GITA
between bis friend's army and their foes' army
drew within Himself by His eyes the lives of the
army of the foes)
तत्रापश्यस्थितान्पार्थः पितृनथ पितामहान् ।
आचार्यान्मातुलानातापुत्रान्पौना-सस्तिथा ।
श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि ।
तान्समीक्ष्य स कौन्तेय. सर्वान्यन्धूनवस्थितान् ॥
कृपयापरयाविष्ट विपीदग्निदमब्रवीत् ।
Then Partha saw there in both the armies
uncles and randfathers, teachers, maternal
uncles, brothers, sons, and grandsons, comrades
fathers in-law, and friends Seeing his kısmen
thus marshalled in baltic array, and ith his
heart
wrung by slipreme pity, he spok thu, in
sarron
NOTES
Arjuna s grief is not like Daryodhana's grief
Daryodhana sgrief was owing to 277, caused by his
apprehension of the loss of earthly things Arjuna 3
grief was owing to TETRU caused by his appreben
sion of various eyils to himself to the society and
to Dharma by the impending slaughter The two
kinds of grief how the real uatures of the two men

·CILALTER I
61
2 The Lord does not say that mercy is unpro
per Indeed in the last slokz in Chapter II of the
Gita, He says
मत्कर्मकृन्मापरमो मद्धत समवर्जित ।
निर सर्वभूतेयु य स मामेति पाण्डय
There He describes the soul that has risen to the
highest altitudies of Love and renunciation It 19
only be that has soared on the wings of Law aol
Light that can live in tho pure empyrean of LOYO
Mercy which is accompaniei by selfish attachment
to the world and which sets itself in an attitude of
bostility to Law is not a Godward quality
3 As all men are not of Sattvic natnre, the
world requires * (the law of pains and ponalties
for violation and transgressions) Arjuna hituself in
the रानधर्म
saps
राजदण्डभयादेके पापा पाप न कुर्वते।
यमदण्डमयादेके परलोकमगादपि ।
परसारमयादेके पापा पाप न कुवते ।
एव सासिद्धि के लोके सर्व दण्डे प्रतिष्ठितम् ।।
(Somo refrain from atos becase of fear of
punishment by the kng, others rafrain from sos
from fear of panusipent by the god of death, yet

·82 THE BHAGAVAD GITA others refraid frolo sios from fear of one another Thus does the world rest on punishment) The punishments inflicted by a just king in ACcordance with law are like the punishments of God Those cap no moro aŭect the former than these can affect the latter 4. Hence the uprestncted application of the principle of non resistance will only intennfy selfish ness and vice and crime in the case of the evil people and will lead to the disruption of society, though there arc instances in life as well as in literature (eg the case of Jean Valjean) of a true conversion of the heart brought about by absolute pon-resistance Papishment for misdeeds is necessary to reform the ill doer and preserve the moral order of the world Even in the case of the supreme pain penalty of death for certain atrocious crimes tlie Hindu doctrine of Karma gives us a real and new aspect of the philosophy of punishment, be cause the next birth will certainly be all the better for the working out of the great evil by the equally great punishment Ordinary men may not realise this fact and it may be said that this is not demou strable by reason But those whose consciousness 18 extended and perfected by yoga cap realise the procession of the re incarnations of the soul and and

·CILATTER I
69
the acts donc and the fruts enjoyed by the emho.
died soul
The Hinda religion has always taught Aunti
to be higher than Prarreth but has taugbt also at
the same time that it is only the man who has
followed loyally the law of legitimate Praisald that
can tread the higher path of Maritz and attain the
bliss of beatitude
Arjuna's mercy was strongly coloured
through and through by elements of selfshuess
and cgotism
He had not lost his love of empire
His vow on behalf of Draupadł was ever present
in his mind He was thtaking of the loss of
all kingly pleasure oing to the removal of
all relations and friends by the cruel hand of death
The ideas of "I" and "Dine" were in the forefront
of his thoughts Tue mercy of Belfishness 19 u sotirca
of weakpess It 9 different in quality and degree
from the druge mercy of absolate unselfishness and
love and renunciation
1 Again, our rcal kipsmcu and fconds are thogo
who are layers of God, even though not connected
with us by ties of kinship and friendsbip The
latter are not oar real kiasmen and friends if they
violate the law of God

·THE PHAGAVAD GITA 1 c 8 कृपया परया Some commentators say that it means कृपया अपरया unworthy pity Others say that it means av 1 fit of mercy 19 Arjuna was overpowered once before by tenderness to his cousing and said न चाह कामय पापमाप पोरापपालयो । किं पुनशातिषु वध कामयेय कपचन । एतदर्थ मया तात पत्र प्रामा उता पुरा ॥ (lya Parma) (I do not wish harm even to worms and ants How can I wish the death of my kith and kin? That was why I chose five villages before) अर्जुन उवाच- सृष्टेम स्वजन कृष्ण युयुत समुपस्स्थितम् । सीदन्ति मम गात्राणि मुस च परिशुष्यति ॥ २८ ॥ घेपथुश्च शरीरे मे रोमहर्षश्च जायते । गाण्डी नसते हस्ताक्य परिदयते ॥ २९ ॥ न च शोम्यवस्थातु भ्रमतीय च मे मन । निमित्तानि च पश्यामि विपरीतानि केशर ॥३०॥ Arjuna gaid- O Krislipal Seeing these my kınaman, gath ered together through lust of battle, my limbs ·OHAPTER 1 65 fuil ansi ny month 18 parched. There is a tremor in mny frame, and my hur stands on end with horror Vj bou Gandisi elipe from my hand, And my shin me a burmmg feier I am not able to stand steniy and erect, and my mind seems to be in whirl (see inauspicious onene, O Kebaya NOTES 1 Sri Ramanuja points out that Armaa's grief was due to his nobility of nature, his merci falness, h18 lovs of kinsmen, and big fear of Adharma and evil consequences to society He says that Arjana syaH61 (high-souled), 957790 (very merciful) and atúry (decply attached to kith and kin) and was inspired by goghe, TI$TT, and aga (love of kin, supreme pty and Cear of 81D) 2 But this tenderness was based on a wrong concoptron of the nature of the soul and of Dharma That was why it became a source of unpervlag grief (@ar) The same love of based on a night notion of the Gature of the soul and Dharma would bave caused joy and solf poise 3 Our daty is to carry ont the Lord's commuudments irrespective of results and with a full realisation of the nature of the goal Wbile a BG5 ·00 THE BHAGAVAD GITA state of universal peace is the goal of human endeavour and while all of 1 fondly dream of a happy warless earth - 'Robed in universal harvest up to either pole she smiles Universal ocean washing softly all her warless ibles" noge sbould shrink from duty Make war against war bat never sbrink from duty if it involves wac for the sake of duty and righteousness Duty 18 higher than love and mercy which are inspired by selfisbness and ignorance, though selfless and wise love and mercy-divine in its fulness and universal in its application 18 the highest goal Sri Rama was at the same time embodied law and incarnate mercy He was fagurt qe end he said अभय सर्वभूतेभ्यो ददाम्येतद्रूत मम । (I give ebelter unto all Such is my vow) Love won through loyal obedience to Law will be selflege, dynamic, completc, and universal, and will abine forth for ever and save its object Tenderles which is a compound of weakness, grief, and selfisbrees will be selfish, powerless, fragmen tary, and limited, and will set itseli in opposition to Law and will ruin itself sod cannot help its object ·CHAPTER 1 67 4. The word agz in verse No. 27 shows that paty was the active agent in Arjuna and that Arjuna became its object. It was deep-rooted in his nature and over.powered him, though he was trained in the habit of obedience to Dharns His Soka (grief) and Mulin (linsion) had to be dispelled by the Lord by teaching him the true nature of the soal and the true nature of Dharma. Ele whose mercy is in opposition to Law and 18 coloured by attachments, desires, selfish impulses, and ignorance and who yet wants to 10- augurate an era of mercy-as if God who is Law is not at the same time Infinite Love and Mercy- 18 unable to bring into existence the era that he yearns for, because his love 18 pot the fulfilment of Law and is hence not full but partiel, not dynamic but weak, not radiant but clouded, not universal bat local in relation to time and place and persons, not divine but home. Absolute, noiversal, divine, and selfless love and mercy wbich are the result of fulfilment of the Law wonld lead to joy and realisa• tion (BTITRE and $19) and not to grief and illusion (शोक and मोह) न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाइये। न काझे विजयं कृष्ण न च राज्यं सुखानि च ॥

·68
THE BHAGAVAD GITA
I see no auspicious result from slaying
kindgen in battle I do not desire sictors nor
sovereignty nor pleasures
NOTES
1 34 It means auspiciousness or our ren!
good The Kathopa ushad clearly differentiates
sre jas and prey :
500 He who takes away our big and grief
and draws our hearts to him up a passion of love and
devotion Hence that word is used here as Arjaga
prays for the removal of his grief and illusion
In the Blash jotkarshadeemia there 188
suggestion that Arjuna does not want these lower
Tegults as they would lead bis mind away from the
love of the lord and the commentator quotes the
төrse
यस्यानुप्रहमिच्छामि तस्य वित्त हराम्यहम् ।
(I take away the wealth of bila to whom I
wish to sbow grace )
This idea is beantıful but it is not in place in this
chapter
किं नो राज्येन गोयिन्द किंमोग पितेन वा।
ATAU Preto T4 TT grafa all

·CHAPT AL 1 09 त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च । आचार्याः पितरः पुत्रास्तथैव च पितामहाः ॥ ३३ ॥ मातुलाः श्वशुराः पौत्रा श्यालाः संपन्धिनस्तथा। पतान हन्तुमिच्छामि प्रतोऽपि मधुसूदन ॥ ३४ ॥ What can we get, O Govinda, by sorereignty or by enjoyments or by life itself, when they for whose arka tre desire sovereignty and instraments of pleagairc and pleasure have come here to fight, abandoning life and riches-teachers, fathers, sons, grandfathers, uncles, fathers in-law, grand-sons, brothers in-law, and other relatives ? I do not wish to kill them even though they kill ine NOTES 1 भोग And सुख. भोग mesin सुखसाधन (means of pleasure) here (Madhusoodana Sarasvati.) अपि त्रैलोक्यराज्यस्य हेतोः किं नु महाकते। निहत्य धार्तराष्ट्रातः का प्रीति: स्याजनार्दन ॥ (I do not wish to kill them) even for the sake of the sovereignty of the three worlds. Will I do so for this earth? What happiness will come to us, O Janardana, by killing the sons of Dhritarashtra?

·70
TIE BHAGAYAD GITA
पापमेवाभयेदस्मान्हत्यैतानाततायिनः ।
तस्माना वय इन्तुं धार्तराष्ट्रान स्वबाग्धवान् ।
स्वजन हि कयं हत्वा सुखिनः स्याम माधष ।
By killing these murderous enemies sin will
ching to us Therfore we should not kill these
sous of Dhrtarashtra who are our own kinemen
Oh Madhava, How can we be bappy through
killing our own linsmen?
Nutes
adata --An atatayın 18 one who makes
A wanton and murderous attack
refers to the incendiary the poroner, the armed
28829810, the brigand the usurper of land, and the
Bedecor of another's wife
भनिदो गरदवेव शलपाणिर्धनापट् ।
क्षेत्रदारहरचैव षडेते ह्याततायिन ।
2 Arjuna Agnes thaº The Dharma Sastra
says, do not hill any one (* FERIT COG) The
Arthaeastra sllows the killing of the alata fins
Even here Katyayana probibits their kiling if they
are elderly men worthy of reverence
be that they should not be killed if that would
Teatlt in the disappearance of the whole family
(kula) We may here refer to the verses
The word
It may &180

·OTATIFRI
71
माततायिनि चोत्कृष्ट सप स्वाध्यायजन्मत ।
वधस्तन तु नैव स्यात् पापे दोन बधो मत ।
(Katyayamu)
आततायिनगुत्कृष्ट वृत्तस्वाध्यायसयुतम् ।
यो न हन्याधप्राप्त सोऽश्वमेधपस लभेत् ।।
(Brihaspati
In any event we should follow the mandate
of the Dharma Sastrs which is highor than the
Artha sastra Then sun will not cling to us but
will cling to our opponents Yajoavalkya sayo
स्मृत्योर्विरोधे न्यायस्तु बलवान्व्यवहारत ।
अर्थशास्त्रात्तु पलवधर्मशास्त्रमिति स्थिति ॥
3 The golden rule of non-resistance of evil
18 as fully culogised in Hadu sacred books as
elsewhere But I have already pointed out abovo
its application and etated to whom it is an absolato
rule and to whom it is a relative rule
Another meaning of the first line is this
"Siz will attack only to them the Atataying, by
killing us who are unrebiating (अस्मान् हत्वा एतान्
आततायिन पापमेवाश्रयेद)
यद्यप्येते न पश्यन्ति लोभोपहतचेतस ।
कुलक्षयकर दोप मित्रमोहे च पातकम् ॥ ३७॥

·72
TEB BEAGAVAD GITA
कप न यमस्माभि. पापादस्मानियर्तितुम् ।
फुलक्षयकृतं दोष प्रपश्यद्भिर्जनार्दन ॥ ३८॥
O Tanaroland' Although these bewg over
powered by covetousnese do not realise the sin
in destroying the family and no crime in hostility
to friends, should not xe, who realise the harm
and evil of destruction of family, learn to turn
away from this en?
All hrs
NOTES
1 उपहत
उपहत upadhi is an outside cause that
colours our character and cloads our 7S10D
2 Arjuna e parade of argurent is due to
learning es distinguished from troth
objections and the fundamental wrong potions op
which they are based are answered by the Lord 19
Chapter II
3 His main point 18 that only that dutv
which brags about a desirable frait should be done
फलतोऽपि च यत्कर्म मानर्थनानुबध्यते ।
फेवल प्रीतिहतुवातदर्म इति कथ्यते ॥
फुलक्षये प्रणायन्ति कुलधर्माः सनातनाः ।
धर्म मए कुले कृत्स्नमधमाऽभिमन्युत ॥ ३९ ॥

·CHAPTER 1 न क्य प्रभवस्ता त्वामनुक रहवार । भप्यायुपा रा कास्न्येन ये चान्ये गुणवः ॥ 2. This grateful sense of the refinement and sweetnesa of true end tender and gracious womadbood never blinded our race to the demande of social and spiritual life, and our ancestors bad further a clear apprebension of the truth that on idolatrone worship of women defeats the very object of worship by rendering it less and less Gt to be such an object, because weak and ercog human beings when otfered the uncense of wors bip that is a due only to God, "Asaame the god, Affect to nod, And geeun to shake the spheres A thoughtful writer has pointed out that there 18 a pital connection between such idolatry and divorce in some countries in the west The graces of ioner life are preserved and kept warm and sweet only when surrounded by the atmosphere of spiritual Ife and illumined and enkındled by the golden son of Divine Grace P 8. Indeed the entire social system of the Hindus derives its beanty and its immortal vitalits from this unique and harmonious combination of ·CIIE BHAGAVAD GITA reverence for vyomanhood and obedience to Dharma on the part of women Such reverence for WODADlood is made a source of uplift for men as well as women by being kept within bounds under the inspiration of a higher reverence—the reverence for Dharma as the command of God * Manu warns us against disobedience the Dharms in the matter of marital duties etc, because it results in the loss of those family virtucs and graces which are the result of centuries of selfrestrained culture कुविवाह कियाठोपैर्वेदानध्ययनेन च । लान्यकुलता यान्ति ब्राह्मणातिकमेण च ।। Ch 11 63 The sweetness of family life and the preservation of family virtues which 8 the only secure basis of national greatness depend upon the existence of ime and reruel lote The slightest taint jo mund 59 sure to lead to taint in speech and action and to the ultimate corruption of family morality and eventually of national morality Manu saj स्त्रियो तु रोचमानाया सर्व तदोचते कुलम् । तस्या बरोचमानायां सर्वमव न रोचत ।। Kulluka saya in his excellent gloss on this verse

·CHAITKX 1
17
प्रियां मनादिना कान्तिमयो भानेहविषयतया परपुरुष
मएकविरहात सकुल दीप भवति । तस्पो पुनरोचमानाया भविद्धि
तया नरान्तरसपकात सकलमब कल मलिन भवति ।
Hepco L 18 tbat Arjun points out the
tremendous and far reaching consequences of taint
in families (luo to the taipt brought in by thy corrup
tion of women lu no place in the Gtta dous the
Lord deny this The Lord goes deepor and 61008
us the fundamcntal basis of Dharma and dorotion
which will bar all such caints from coming in in
open or insidious forms Arjuna says that the
Worst result of taiat 18 Parnu Sananto Individual
nnhaypraeg and impurity and even the loss of
family virtues and graccs are of limited application
in time and space compared with that tter un
loosening of social bons and that utter confusion
of births and social gradations which are 110plied in
the terun Iarna Saularu, the import and importance
of which we must fullyunderstand if we want to
understand the Hindu scheme of life
? This is not the proper Ocaklion to deal at
length with the real spint of the Hindu patitution
of caste Whatever be the worthlessness of the
miserablo travesty of it that is now prevalent in
modern India, there is no doubt that it preserved
the Hindu civilisation from being overborne by the

·I believe 78 THE BHAGAVAD GITA forces of barbarism and disorder within and without Such an unsympathetic observer of men and man ners in India like Abbe Dubois says caste division to be in many respects chef d'anvere, the happiest effort of Hindu legislation I am persuaded that it is simply and solely due to the distribution of of the the people into castes that India did not lapse into a state of barbarism that she preserved and perfected the arts and sciences of civilisation while rnost other nations remained in a state of barbaris Such an 10 stitution was probably the only means that the most clear siglated prudence could devise for main taining a state of civilisation The principle of the caste system 16 social co-operation on & federal babis It enables the society to conseryo and perfect hereditary aptitudes It prevents those terrible social unsettlements that are sure to rosalt from frequent encroachments by one social group upon the occupations and pursuite of another It does not take away the incentive to exertion because under the caste systein as created and preserved, the four social groups were 30 glrong aumencally that efficiency and energy had always free play and free Arope for self inanıleatalios kod self development in the best Interests of the nation is a whole All possibility ·CHAPTER 1 79 of friction due to a tyrannical sense of superiority was taken away by directing tho d'azo of overy man urou bis duties rathor tbob upon his righte. Similarly all possibility of friction dua to the prido of numcrical superiority was eliminated by pointing out that cach mao must reap the fruit of bis own actions independently of others though all might co-operate hero and delight in doing onil thioge. Not a single co-operator in the doing of ovil will or can offer the slightest belp to save us from the consequences of our sin. Above all each wau's gaze was porpctually drawn to the centre mua., God, and he had no time to dig holes to push and bury aliva bis brother-inan or bis sister-woman It was also declared that dopout and proue Panchana 12 dearer to the Lord tban a proud Brahmin learned but destitute of the love of God As Prahlada saye in his lyric outburst of devotion in the VII tu skandba of the Bhagavata. Carleroigaretaman. पादारविन्दपिमुसापच वरिष्ठम् । मन्ये तदपितमनोवचने हितार्य- प्राणं पुनाति र कुसं न तु भूरिमानः ।। 9. lbis subject will be dealt with later on in detail in considering teree 13, Chapter IV. The word ·80 THE BHAGAVAD GIIA Yarnu has been grossly misunderstood by modera 10terpreters of our sacred books ---more often by 80- called scholars within our fold than by the Western sarants This is due to an unmeaning hatred of the caste system rather than to a clear-sighted and im partial investigation of the truth I shall discuss the meaning of l'arna more fully later on. Suffice i to say here that it does not mean letter or colour op description It means the comuingling of saltia, rajas, and tamas in different degrees But this does not mean any special superiority or inferiority Individual effort and in a large degree early nurture might-nay, certainly would--so alter the initial endowments of the gunas that when a man copies to the age when he can effectively serve hus country and better his own personality, the man who was born in a bigher group as the result of past larma would not be able to bear comparison for a moment with the man who happened tu be burn in a lower group Also there inigbt be instances of great souls fit in every way to adorn bigher broup being Loro in a lower group as the result of specific transgressions in other births Hence the notion of superiority and inferiority if it finds lodsment in the beart of any man will surely lead to his uudoing, and further cause scrious social dislocation and untold social ingery The burden of ·CHAPTER 1 81 BLIVICA iad upon each group is a direct ratio to its place in the socul huurbrchy. Leuco cvety ban born in a higher group ought to feel tho iosccuroness of his position keenly because overy act of commission and omission will be duly visitod with results which could not be casily avcrted or miti gated 10 Hence as students of this sacred book and especially in view of the Lord's declaration in Chapter IV vorse 13 we have to tale tho view that casta had a divine wragm though at bad a social and racial levelopment and ether approximated to or deviated from the Lord's plan according to tho punty or impurity of each age 'The whole of tho Hindn raca 18 one and cntace and all fanciful and mythical divisions of it into Arya and Dravidian, Northern and Southern, etc oto should be rejected with the contempt which sucb wortblebs speculation due to batred of man or love of Dovelty amply àegorio 11 The paramount importance of the prescreation of social levels in their integrity and accordiog to the spirit of the Lorl's plso is a fact that should never be forgotten Such preservation 14 in the mala due to woman 48 wife and mother The spcolal injunctions in our sacred books about ·OHAPTER 1 83 the past she is the preserver of the racial type, and from tho point of viot of the future she is two transiotter of a great inlieritance and 2 precious tradition 13. Sunco children cannot be choosing their parents, the Law of God had to take up this task, because of growa-up men and women with their sonls under the sway of lama (passion and desire) were allowed to do 28 they liked they would mate withont reference to any circumstances other than their own unregulatod desires aud would say 28 Obe steat inan sud that "public opinion 18 a strumpet and posterity 29 prece of nonsense" Heredity is a great and potent factor in the welfare of individuals and races and hence 16 18 that public opinion and law have the seeming impertinoncc to step bctween a man and his desire 14 The birth endowment of a person and lais early training are a strong-—10 some instances an overpowering-eletect 10 the self ruvelation of his personality and in his development Proper marital choice in accordanco with the law of God, proper marital life, party of thought and word and dced on the part of the man and woman who must not be engrossed with the idea of marital enjoymcat but should rejoice in marital duties and marital

·84
THE BRADAVAD GITA
creativeness for the sake of the greater happiness of
man and the greater glory of God, and proper
carly training of children who are the golden links
of the generation, and the real joys of life and the
evidences of the pırıle self renewal of the race and
the God given means of achieving racial immortality
-theso are the vital forces of racial life and any
poison admitted there will oventually lead to racial
extinction
15 The physical constitution of man is thus
a prodact a basis and a force It is derived from
various elements which stretch far back into the
past and no ono can say what suu of which prede
cestor may not cast its shadow on the mind and
body of generations unborn
It 13 a basis because
it is through it that we have to pass beyond at
शरीरमाद्य उल पमसापन
It is a force because its
pority or impurity has far reaching consuences
Only God and Dharma who are oternal can wateb
and regulate and Jude ug properly and hence it 18
that Dharma which is the word of God is positive
and emphatic on this point
10 Bryce in his Home des lecture points
out that ths free admixture of blood between
individuals belongiog to diferent colomunitice aud
laying at different levels of civilisation tends in the

·CHAPTER 1 85 long run to dimimsh the wealth of character and tho potency of civilisation which human commodaties possess The gazu of the weaker community 19 doubtful and small, the loss of the stronger com muuity 12 ccrtala and great. Surely there are means of achieving brotherhood other than mingling by marriage The higher and truer and nobler brotherhood & a psychic feeling rather than physical fact The former is divine in ita nature and bence beyond the luctuations of time and space and the tyranny of greed and lust The latter 15 of the earth earthy How many children born of tho samo parents fly at opo another's throata!!!! 17 Herbert Spencer hela tho tiow that even races at samular levels of culture but with special peculiarities of racial endownyent and racial vision will suffer loss of power through upregulated intercrossing, as this will upsettle the stability of *the physiological equilibrium of their pherited racial endowments 'Humanity has achieved great things in the course of centuries of painful travait and cannot afford to allow the monetary wh2018 of individual passion to undo all that had been done while the individuals enjoy the benefit of all that the strings and suffonogs of millions of genera £1008 hape you for their benefit and their happiness

·86
THE BHAGAVAD GITA
18 If one individual in a family goes wrong
ho might mend or be cast out of it and in the last
resort human life being short hi8 capacity for
mischief will have voly limited Бcope
and operation
It a family in a group goes wrong the evil wall
be greater but the three possibilities abovesaid
apply here aleo If a group 10 à society goes
wrong the evil will be on a considerable scale but
the abovesard possibilities will apply though with
less certainty But if through the decay of faith in
and loyalty to Dharma Varndrankara sets in and s
whole society goes wrong it cannot right itself and
untald suffering and even extinction may follow
Such communal mixture will lead to the obliter
ation of all the great characteristics acquired and
preserved through the ages The families compos
ing the corrupted society will be unft for the
rcincarnatiou of great souls awaiting embodiment
Chus obedience to the sacred law in this matter 18
the only means of safegu urding the interests of
humanity at large
19 Indeod of the great evil of Iur a Sunlar
18 avoided the minor ovila corrupting family life
will be set nght in the course of the succeeding
seven Genarations and the society will right itself
anl preserve ita equilibrium despite temporar)
oscillations and aberrations

·QHAPTER 1 87 20 Ecdcc wc can sum up the results of this expositio The Thindu ideal is federation not fusiou The integrity and eficiency of society depend on the categrity and efficiency and purity of family life Tho preservation of 14 (continua. tion of lineage) has the physical side of the continuity of generations and the higher spiritual side of the preservation of Dharma The family is the real unit of the State Science tells us that the permanent and happy union of man and women softened and sweetened lile, made the continuity and development of civilisation possible, and led to the psychic evolution of man Our view is that if the purity and refinement of the family are preserved and the graces and benedictions of the samskuras are attained, a perfect Brabola Joad1 would be bort in the family and the light of salotbood in hin wul illuminate tbe world and uplift the generations preceding and following lura This is the positive side The negative side 18 that Varna Sankara will bave the various results stated above and will result in racial extinction If we add to the impuritics in past births the impurities of family corruption and social taist, who can save us? If our purentago gives us an cadowment of party and power and if the society contributes its electric currenta of dynamic purity of ideals we can counteract the ·88 THE BIAGAVAD GITA enl tendencies in us and with the help of Dharma attain to the lotus feet of God सकरो नरकायैव कुलमानां कुलस्य च । पतन्ति पितरो ह्यपा लुप्तपिण्डोदकक्रियाः ॥१॥ दोपैरेते. कुलमाना वर्णसकरकारकैः । उत्साधन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ॥४१॥ उत्सन्नकुलधर्मागां मनुष्याणां जनार्दन । नरके नियत पालो भवतीत्यनुशुश्रुम ॥ ४३ ।। Such confusion of births leads to hell the destroyers of the family and also the family The ancestors of sucli persons fall owing to deprivation of the offerings of food and water, By such sink which result in the degradation and destruction of families and which bring about confusion of castes, the eternal family virtues and duties and caste virtues and duties become extinct 0 Janardada, we bave heard it said that men whose family virtues and duties have become extinct will undoubtedly dwell in hell NOTES Tho inportance of offerings of food and water in the manner prescribed by the scriptures ·CHAPLER 1 89 is a fact that will be patent to any one who understands the Hinda scheme of life. A beautiful Sanskrit verse says जीवतोवाक्यकरणारप्रसन्दं भूरिभोजनात् । 79191 fuegrala wagart 97811) The divine beings known as Vasarul adityas accept the food offered to the Braliming who represent them and give nutrimeut in a suitable form to the ancestors in whatever embodiment they inay be. It is said that there are 96 sraddhas. 2. It may not be out of place here to say what Max Muller says about the Hindu Sraddha ceremony. He says. "I deeply sympathise with your sraddha ceremony; pay, I wish we had something liko it in our own religion. To keep alive the memory of our pirents, to foel their presence during the great trials of our life, to be influenced by what we know they would have wished us to do, and to try to honour their name by showing our. selves not unworthy bearers of it, that is a Sraddha ceremony in wbich we can all parkake, nay, ought to partako whatever our roligion inay be. Thcro is a real, though ungeen bond of union (lauta) that coopects us through car parents and ancestors with tho great Author of all thiags, and the same hond

·90
THE BHAGAVAD GITA
will connect ourselves through our children with
the utmost distant generations If we know that
and are constantly reminded of it by ceremonies
like that of your Sraddha we are not likely to
forget that responsibility that rests on every one of
19 In that sense your Sradh is a blessing on
your parents because on yourselves and whatever
the future of your religion may be in India I hope
this communiou with the spirits of your ancostors
or Pilnis will always form an essential part of it
I need hardly say that modern reformers of
all degrees of conformity to reason and non confor
unity to revelation (old and new ?-I am speaking
thus because new Dharma Sastras and Gitas etc
cto etc are now being sprung upon us) who give up
the Sraddhas or lessen ther importance to our
scheme of social and spiritual lifo are not Hindus
in frict
The story of Astika iu the Vababluerato
mabes us realise clearly the position of progenitors
wbo leave no proper descendants
Lenco the destructiou of family and casto
dulica virtucs and graces due to confusion of births
is a serious menice to individual ap! social welfare
and 18 the Greatest of all foer to thc spiritual

·CHAPTERT 91 foundation of a stable social life It must be prayented at any cost अहो वत महत्पाप कर्तु व्यवसिता वयम् । यदाज्यमुखलोभेन हन्तु स्वजनमुघताः॥४॥ Alas! Alas! we have resolved upon coalmitting a great for reaching sin by seeing to Lill our kinsmen out of greed for the pleasures of sovereiguty यदि मामप्रतीकारमशस्त्र शस्त्रपाणय.। वार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतर भवेत् ॥ ४५ ॥ If the armed sons of Dont irashtrı are to slag me unarmed and resislag, that all be the higher blessing to me NOTES Arjuna's idea 18 tbat his individual sulfering would be nothing in comparison with the great communal and racial evils consequent pn the decimation of families sad social unsettlernents caused by such a wise सजय उपाच- एवमुक्त्वगर्जुनः संख्पे रथोपस्थ उपाविशत् । पिसृज्य सशर वापं शोकसंविनमानस ॥

·92 THE BHAGAVAD GITA Sanjaya bild- Having spoken thus on the battlefield, Arjuna sat down in the back seat of his car having cast aside lis bow and arrows, with mind overpowered by sadness. Notis 1 Such a mood of mind is natural in the case of those who though they are warriors by heredity, training, profcasion and inclination have their humaner sido also developed by a self disciplined and self-controlled ethical hfe 2. Arjana's nobility of nature as shown by the grand and umque spectacle of his selflessness' even in his unworthy and undharmic and unmanly mood of grief His view was that the universal slaughter impending and inevitable on the battle field will depave his side of real bappiness even if at won the war, because the kidsman whose partici" pation in the pleasures and enjoyments of life was the roally valuable cloment in them would be slain in the war Not merely was there this result Algde There would be not merely appalling waste of life and the blighting of all sources of rcal happiness, but the whole country and society would be overwbelmed by slo l'ho mere ·CHAPTER 1 93 disappearance of one generation was only like the subsidence of one way on the infimte ocean of timo Tbc blighting of the real elements of jog in lifo to one generation was of limited scope and duration But the sin that a1088 like a moral epidemic frou the field of war wis sure to leave its dlevastatiog effect on many societies and during many centuries Nay, it would have far-reaching consequences not merely in regard to our succes sors but also in regard to our predecessors The sin resalting from the slaughter would be of various kinds and degrees and tutensitios of ovil consegueaces There 18 first of all the taking away of life, thence follows the extinction of families, thouco follows the loss of the white radiance of purity in the womanhood of the race, thence follows the wevitable confusion of births zud functions and dules, the ancestors whoge original rites are neglected or are performed by unworthy hands fall frou their high estato , the young men of the race lave not the guidance of the wisdom of the elders of the race, and the bonds of society get loosened and Adharma roigas in the place of Dharmy wbuch is the regulativa principle of tlo lub bez life, and a great racial type designeril by God to be the fitting home for the reincarnation

·TUE BIADAVAD GITA
of grest souls 18 in danger of disappearance and
final extinction
3 Hence la spite of his grief and illusion
his tenderness and nobility of nature and bus
clarity of vision as to the far reaching social con
sequences of individual actions are clear from his
words l'he fallacy in his argument was that he
brought into his statement an obtrusion of the
individualistic attitude towards I le sed towards the
solemn tasks and datie, of life that he was obsessel
by a concentration of his inind upon the cousequenc,
es of actions instead of doing his work in a spirit of
letachment and as an act of worship to Goi that
he did not realise that Duryodhana and his foll
owers were fighting against Dharmı whereas the
tic of kinship 18 of no importance if it is weigher
in the balance of the Divine Law against Dharma
that if he did not do his duty the evil consequences
to him to his ancestors to his successors and to
society would be even greater than the consequenc
es of slaughter in wat and that if duty was done
in the right sp at the Lord who is Love as well 25
Law might be left to attend to the conservation
3nd preservation of racial power and fruitfulness
1 Some say that arjuna was undor illasio si
though he was fall of tenderuess and spoke voris

·CHAPTRBI 95 of wisdom (981974rt) Others say that he was Nari and Indra and a seer of perfect vision and that either his vigion must be deemed to have been dimmed by his human environmenta or that he as the typical man questioned Incarnate Godhead fully for all true and on behalf of the entire homanity so as to have a perfect solution of all tho perplexing problems of bfe Thus enda the Chapter ARJUNA-PISHAD A YOGA

·CHAPTER II
Sankhya-Yoga
In this Chapter the Lord deals with the major
18 well as the minor difficulties that cloaded Arzt.
na's faculties and unnerred and paralysed bis will
As Arjuna's dificulty was fundamental in its nature,
Sri Krishna also went to the root of the matter
A mere presentation of the doctrine of the blessed
ness of duty from its outward gids would not have
convinced Arjuna that his true glory and blessednese
Jay 10 bis doing bis duty in the proper spirit Mere
command or exbortation would not have effected
that conversion of the heart without which com
mande and exhortations are but of limited effect, even
if they be not entirely i vaid it was Arjuna's non
perception of the real datore of the soul and of the
real means of realising it that was the cause of bis
obscurity of vision his copfasion of the real 1850e6,
and bis Ebrinking from the call of duty The divine
physician therefore has treated the malady of the
soul by attending to the root cause as well as the
symptoms, and as already explained by me in my
general introdaction the I ord's method is both
natural and ciective

·CHAPTER 11 97 Sri Saukara points out that in the first Adhyaya We are shown that Soka and voha etc, (grief and illusion) are the real cause of our lack of self-poiso in a state of perfection and bliss Arjuna's attachment to the bodies of his relations, his mental pre-occupatrong with the pleasurablo or painful results of his actions, and his obtrusion of the little self into the concerns of life resulted in his giviog up bus God ziven duty and trying to take op the duty of an ascetic and a monk ln Sri Sankara's words तथा च सर्वप्राणिना शोकमोहादिदोषाविष्टचेतसा स्वभावत एष स्वधर्मपरित्याग प्रतिपिसेवा च स्यात् । स्वधर्म प्रवृत्तानामपि तेषा पाचन कायादीना प्रवृत्तिः फलाभिसधिर्विकैच सहकारा च भवति । Hence the Lord teaches the true nature of the soul and the means of realising the same In Sri Yamunacharya's Gutartha Sangraha the lessons of this Adhyaya are summed up thus नित्यारमसंगकर्मेडागोचरा साख्ययोगधी । द्वितीये रिपतधीलक्षा प्रोक्ता सन्मोहशान्तये ।। (Por dispelling bis illusion there is stated in the second Chapter the immortality of the soul, the twin patba of boowledgo and action based on the doing of duty in a spirit of detachment, and the state of the 1920 of self-poised and sell possessel soul).

·98 TAR BHAGAVAD GITA संजय उवाच- त तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् । विषीदन्तमिद वाक्यमुपाच मधुसूदनः ॥१॥ Sanjaya said To him thus overcome by pity, with Vision obscured by brimming and hurting tears, and full of sorrow, Madhusoodana spoke these words. Notes 1 Some say that Sanjaya said the above words to prevent Dhritarashtra from rejoicing that thus bis sons would get an easy victory and achieve the triumph of evil in the world But we dust remember that this episode occurs after the fall of Bhishma as stated already by me 4 The tenderness of Arjuna was & selfish feeling and not a divinely unselfish feeling He was thinking that he would lose all the possibilitics of real joy in hfe by the slaughter of his lath and kub His feeling was not that feeling of diving love wbich has no thought of sell and desires only to wipe out the tears of others and dower them with supreme happiness it was after all 9 and not 731 3 $44112, This shows that it domipated hun It us treated as an active agent and be 18 ·OFAPTER II 99 described in the accusative case Madhusoodana says म नस्य कर्मल कृपायाश्च कर्तृल बदता तस्या आगन्तुकत्य न्युदत्तम् । 4 विषीदन्त विषाद प्राप्नुवन्त Here विषाद 10 the object and the word makes it clear that the griet was an intruder and not a real cloment अत्र विषादस्य कर्मचैनार्जुनस्य कर्तृलन तस्यागन्तुकत्व सूचितम् । धी भगवानुवाच-- कुतस्त्वा कम्मलमिद विषमे समुपस्थितम् । अनार्यजुष्टमस्वयंमकीर्तिकरमर्जुन ॥२॥ I'he Lord sud 0 Arjun, whence has come upon you at this mopportune moment this weakness of dezection which is never allowed by the highsouled ones, which bars the path to heaven, and which will destroy your fair name. Notas 1 Blingaran means the Lord possessod of the fullness of the six auspicious qualities -the Omniacient and the Omnipotent ऐश्वर्यस्य ममप्रस्य धमत्त्व यशस थिय । वैराग्यसाथ माशस्य पण मग इतीप्रना।

·100 TAB DAGAVAD GITA उत्पति च विनाश च भूतानामामति गतिम् । बत्ति विद्यामविद्यारसवाच्यो भगवानिति || 2 कश्मल (dirt) 2g used in contrast with अजुन (white) How can there be any dirty spot in a nature of such white and spatiess purity? Arjuna says to Inace Uttata about himself and bis stainless panty of action पृथिव्या नतुरन्ताया वर्णो म दुर्लभ सम । करोमि कर्म शुद्ध व तेन मामजुन विदु । 3 The Lord says that Arjana's 591 instead of being praiseworthy and meritorious 18 ignoble heaven barring, and reputation destroying AB Madliusoudana tersely putsit वथा च मोक्षकामै स्वर्गकामै कीर्तिकामैश्च वजनीयम् । लैव्य मा म गम. पार्थ नैनत्वय्युपपद्यते । क्षुद्र हृदयदौर्बल्य त्यक्त्वोत्तिष्ठ परतप ॥ ३ ॥ Do not get into this fate of impotence, 0 Partha It doth got befit thee, Shake off this low faint learteliness, and rise, O vanquisher of foes NOTES 1 लैन्य Probably the Lord tells him in a banter that though he assumed the disguisc of a ·CHAPTER IL 101 eunuch in Virati's court, he must not be a eunuch in fact in the presence of a great CM1919 24 Kuntı had sent him a message to behare like a true Kshatriya The word probably refers to it and suggests that he should carry ous his mother's command 3 The Lord refers in the verge to Arjuna's statement न च शक्राम्यवस्थातु भ्रमतीव च मे मन | He acks him to call to colad his prowess which enabled him to yanguish his foes and meet in battle Maheswara Eimselt 4 Thus the Lord appeals first to Arjuna's chuvalry and prowess because nu appeal to a man's natural inclination is the best means of overcoming A strange temporary depression अर्जुन उवाच- कय भीष्ममह सख्ये द्रोण च मधुसूदन । पुभि प्रतियोःस्यामि पूजार्हापरिसूदन ॥ ४ ॥ Arjunı sard flow, O Madhusood ıns, shall I attack with arrows in battle Blushmi and Drona who are worthy of nog worship, Oh slayer of foes !

·102 TIE BLAGAVAD GITA NOTES 1 Eere Arjana states as his strongest ground the sin of attackiog those worthy of reseroncs, and places in the background the doublfalnese of victory in battlo the loss of hfe's enjoyments through the blanghter of kindred etc How shall I, he sayo shower arrow on them on whom I should shower the sweetest flowers of revorence and adoration? Is not irreverence for elders a great sin 88 15 stated in the verse गुरु हुकृत्य त्वाय etc? गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तु भैक्षमपीह लोके । हत्वार्थकामांस्तु गुरुनिहव भुखीय भोगान् रुधिरप्रदिग्धान् ॥ ५॥ It is far better in this world to eat what 19 got by begging without kylling our honoured and high souled elders By slaying these elders who are attached as yet to worldly enjoyment-, we should taste here alone enjoyments vitiated by the shedding of blood NOTES 1 Arjuna says that wading through slaughter to & throne and shuttiog the gates of mercy on ·GUAFTER II 103 mankind leads to 111 copsequences here and herealter 2 This verse is an apswer lo a poss ble argument that the elders have transgressed their bounds of duty and cannot be treated with tho reverence due to them if they were in the right path It is said in the Ram ayana गुरोरप्यवलिप्तस्य कार्याकार्यमजानत.। उत्पथप्रतिपक्षस्य परित्यागो विधीयते ॥ But Arjuna says that by not pubishing eldete by attack we could ensure enjoyment of a life in heaven whereas by attacking them we get only bloodstajned sovereignty and pothing more 3 The second half of tbe stanze deals with an assuined objection Bhishma bad oace said that he was fcltered to the unjust cause of Daryodhans by being bus atate sorvant and accepting remuneration for bus service He had said अर्थस्य पुष्पो दास. दासल्यों न कस्यचित् । इति सय महाराज बोऽम्पन कौरई ॥ But Arjona says that in spito of tbis the elders were lus superiors is ctery say and should not be attacked by hum. O: 149 may be taken as qualifging HIT Thou the sorge pill mean, "By slaying these

·104
THE BHAGAVAD GITA
elders, we should taste here alone enjoyments consis
ting of wcalth and pleasuro dipped in blood 'This
interpretation obriates the necessity of giving
Teason for calling the elders 3rdAFT after having
described them as महानुभावान् In the first half of the
stanza
5 --Thia word 18 used to mean the higher
Taptures of the spirit as opposed to the lower
enjoyments of the senses (94) In the Kathopaat
shad it is stated
अन्यच्छ्रयोऽन्यदुतैव प्रेयस्त उभे नानार्थे पुरुष सिनात । तया श्रेय
आददानस्य साधुर्भवति हीयतेऽर्थाथ उप्रेयो वृणीत ।
धेयश्च प्रयच मनुष्यमेततो सुपरीत्य विविनकि धौर । यो दि
धारोऽभिप्रेयसो ऋणाते प्रेयो मन्दा यागमादृशीते ।
8 हिमहानुभावान् explained also as one word
हिम जाध्यमपहन्तीति हिमहा आदित्याऽग्निवी तस्व अनुभाव'
मामय येषा तान् ।
This means 'those whose splendour and glory
and power are like those of the Suu'
न चैताद्वद्मः कतरनो गरीयो
यद्वा जयेम यदि वा नो जयेयुः।
यानेष इत्या न जिजीविपाम.
तेऽपस्थिता प्रमुखे धार्तराष्ट्राः ॥ ६॥

·OHAPTRR II 105 Nor do we knojy which is the better for us-tbut we conquer them or that they conquer The sons of Dhritarashtra, after killing whom we cannot care to live, are arrayed against us to mortal battle NOTES 1. Somo take the first line of the yerde as asking, who 18 the stronger among us--they or we? अव्यवस्थो हि दृश्येत युद्धे जयपराजयो says the Ramayana Others take it as asking which is better-mondtcancy where there Do taking of life or war which is our duty? Arjuna however Beems to be revolving na bis mina the relative value of victory and defeat He thinks that by victory he will gain Artha and Rama and lose Dharma and Mokslia besides losing his kith and kicircumstance which will poison his enjoyment of Artha and Kams 2. It is lence,--50 thinks Arjuna-better far to reture from war and beg bis food than to fight the battle and scop such disastrong consequences, Perhaps he had in mind the trath contained in the Forge which says that great 18 even the trifle carned without causing harm to others and without bceking the favour of bad men and without over. working oneself ·106 THE BHAGAVAD GITA अकृत्वा परसताप अमत्वा सलमन्दिरम् । अक्लशयित्वा चारमान यदल्पमपि तहहु । कार्पण्यदोपोपहवस्वभाष पृच्छामि त्वा धर्मसमूढचेता । यच्छ्रेय स्थानिधित ब्रूहि तन्मे शिष्यस्तेऽद शाधि मा त्वा प्रपन्नम् ॥ ७॥ My natural tendency is clouded by faintness of heart and weakness of will, and my mind is confused in regard to my duty I ask thee for bght Tell me decisively which is the auspicious path I am the disciple, to me, who have thrown wyself at thy feet seeking grace, reveal the truth and command me as to what I shall do NOTRS Madhusoodana Sarasvati points out how Arjuna has shown bimself as one who had acquired la a ete the fourfold pre requisite for spintual illumination called साधनचतुष्टय 1 He says 'न र श्रेयोऽनुपश्यामि इवा स्वजनमाइव इति नित्यानित्यवस्तु विवेका दर्शित , 'म आक्ष विजय कृष्ण' इस एहिकफलारराग, 'अपि स्यराज्यस्य हेतो' इत्यत्र पारलौकिकफलविराग 'नरक नियत पास इत्यत्र स्थूलदेहातरिफ आत्मा, किं नो राज्येन इति

·OKAPTER 11
107
व्याख्यातवर्मना शम , ' भाग ' इति दम , 'यद्यप्येते न पश्यन्ति'
इत्यत्र निर्लोभता, तन्मे क्षेमतर भवत्' इति अन तितिक्षा, इति प्रय
माध्यायस्यार्य ससन्याससाधनसूचनम् । असिंस्त्वघ्याये 'श्रेयो भोक्तु
मैक्षमपि' इत्यन भिक्षाचयाँपलक्षित सन्यास प्रतिपादित । गुरूपस
दनमिदाना प्रतिपाद्यते, समधिगतसधारदोषस्य अतितरा निर्विण्णा
विधिवगुरूपसनस्यैव विद्याग्रहणऽधिकारात् ।
I have already shown bow sreyas means the
auspicious path leading to God love and God reale
tion, the only medicine for all the ills of life
3 कृपण This word is used to describe a mmaer a
man in mental distress, a slave The word 19 used
by Arjuna to show how he 18 doting ovor the
fleeting treagura of family affections, how his mind
18 tossed on the seas of resolution by the storms of
doubt, and how he 18 a slave to the tres of blood
We should reinem vor also that in the Upanishads
कृपण 18 defined as one who dies without having
attained God realisation
'यो पा एतदधर गाग्यविदित्वासाकारैति स कृपण
Sayo Scnpture It is this that has obscured Arjupa's
VISIOD (स्वमाव) II that 13 retuored his true nature wall
gbind forth
1 RJ-'True bnowledge will como only to a
humbla disciplo and from a true Guru Ses Gita
IV 31

·108 TER BEAGAVAD GITA 5 प्रपन्न- The nature of Prapatti or शरणागति on thus stated आनुकूल्यस्य प्रकल्प प्रातिकूल्यस्य वर्जनम् । रक्षिध्यतीति विश्वास गातृत्ववरण तथा ॥ भारमनिक्षेपकार्पण्ये पक्षमा शरणागति । न हि प्रपश्यामि ममापनुद्या वच्छोकमुच्छोषणमिन्द्रियाणाम् । अवाप्य भूमावसपत्नमृद्ध राज्य सुराणामपि चाधिपत्यम् ॥ ८॥ Verily I do not see what will remove this anguish that withers up my senses, even if I should attain unchallenged sovereignty on earth or even the rulership over Gode NOTES 1 What is the good of blessings here or in bosven to him whose soul 18 all at ease" What profiteth it a man if he wins the whole world and loses his soul -Such 18 Arjuna & anguished feel ing Even the joys of heaven end after a time 'तद्यपह कमाचता लाक धीयत एवमवामुत्र पुण्यक्तिो लाकछी 47' says Scripture 2 He prays therefore to be led across the Slough of deapond to the City beautifa) ·OITAPPEB II 100 - 'साह भगव शोचामि त मा भगवान् शोकस्य पार तारयतु । - 68) Scripture 3 Tbts verse is his answer to the Lords words, क्षुद्र हृदयादौर्बल्य त्यक्त्वात्तिष्ठ परतप । सञ्जय उवाच- एवमुक्त्वा पीकेश गुडाकेश परतपः। न योत्स्य इति गोविन्दमुक्त्या तूष्णी बभूव ह ॥९॥ Sanjaya said Having thus advised Hrishihesa, Gudabesa the conqueror of his foes, said to Govında “ shall not fight," and then became silent NOTES 1 But it was a sulence that awaited illumint. tion and prayed for at as he did not go away from the field of battle 2 Phus ataus धर्मसकट he turns for hsip to his the guru of all gorus, the Adi Guru Sri Varajana himself The disciple must preserve his saduvidcality and at the same tune humbly ask for illumination, using his individuality to prosent all his dilli ulties to the teacher and get them solved l'bia was anapa a method तमुवाच हपीकेश महसनिय भारत । सेनयोगमयोर्मध्ये विपरीदन्तमिद पच ।१०।। guru,

·110
TEB BILAGAYAD GITA
Then Hrislubesa, with an apparent smile on
bis lips, spoke 0 Bharata, these words to him who
war over whelmed by zrief in the midst of both the
armies
NOTES
1919 This 18 understood in various
senses Nilakantba takes it to mean that the Lord
smiled as Arjuna spöke as if he were wise though
he was not wise Madhusoodana says that the
Lord wanted to make Arjuna feel ashamed of his
inopportune words and actions and qualifies this
romark by saying that this was only a prelude to
his instruction Dhanapati takes it to mean that
it was . reageuring smile implying that he was
prepared to instruct and bless him Others say
that the smile shows the good temper of the bord
teacher and the indication of the teacher s mastery
over his subject Sridhara says that run - 549
TC ar The lips and the eyes are the most expres
8140 portions of a beautiful face That is why the
poete aud sarats praise the Lord Eulate and
47776 Mookakayı has devoted 100 verses to cach
of them The words pbow that the Lord was then in
his benignant (wa) aspect The beauty of his divine
smile showed his daar He was ready to shower
His graco SAC on Arjuna his disciple and devotee

·CHALTBR 11 111 2 सेनयोभवोर्मध्ये may qualify also उवाच This will show that the Lord in His abundance of grace and eagerness to uplift and save ignored tho unsuitability of thc place for the giving, of his gospel श्रीभगवानुयाच- मशोच्यानन्यशोचस्त्व प्रशावादांश्च भाषसे। गतास्नगतासूध नानुशोचन्ति पण्डिताः ॥ ११ ॥ lhe Lord said Thou gre vest for those that should not be friered for and yet thou speakest words of seemng wisdom The really wise who have attained the knowledge of the soul do not grieve, for the living or for the dead NOTES Arjuna's grief and illusion bave led to his abandoning his plain duty and trying to do what 19 not bus duty bat 18 the duty of an ascetic So long as grief and illoban baunt us, they wonld mislead un away from the path of duty and would make us work with motveroren if we aro tu the path of daty Henco in this versa tho Lord goes to the Lale omils and removes them The teaching of Arun was merely an occasion to give the blessed Gospel to all the world Sn Sankaracharya saya 2 6.8

·112
THE BHAGAVAD GITA
further that only dana 18 the needs to liberation
2 Nilakantha speaks of the twenty verses
beginning with this verse this ब्रह्मविद्यासूत्रस्त विंशस्या
2014 (He says that Arjana had two illusions
1 Thit the sont was destroyed when the
body was killed
u That his duty of righteous war was an
allarma By these twenty verses the first illusion
Was removed Madhusoodana thinks that the first
ullusion was shared by Arjana with the rest of man
kind and that the second illusion was peculiar to
bimselt There is no room for grief as the soul 16
eternal
3 TAIT. This means that he grieved 18
respect of that which, being eternal should not be
grieved for
The Scut says
जावापेत वाव किलद
प्रियते नाजीवो म्रियते।
4 9814FIT Some take it to mean that Arjuns
spoke acords of wisdom but did not act wieels
Others take it to mean that wbat he said se oply
Beemingly wisa Madhusoodana splits up the
word into 331471481 (words which the wise would
pot alter) Both the meanings of press to
uferent aspects of the same thing

·113 CHAPTER II 5. PATARE Sri Ramanaja takes tlus to meau bodies, Spain Sri Ramanuja takes this to meau soula This lays stress on the fact that the body is mortal and not worth grieving for and that the soul is immortal and not to be greved for at all दुर्लभी मानुषो देहो देहिनां क्षणभार । 6 PM Those learned in the science of the soul Sri Sankaracharya says पण्डा आत्मविषया बुद्धि येषा di giocar: 1 ? Sri Madhwa takes a 1. Taigą to mean 7. Then the verse would incan that just as no one grieves for the living so no one should grieve for the dead, kaowing the eternal nature of the soul नत्ववाह जातु नासं न त्वं नेमे जनाधिपाः । न चैव न भविष्यामः सर्षे वयमतःपरम् ॥ १२ ॥ Never was there a time when I and you and these kings were not Neither shall there be a time when all of us shall cease to be NOTAS 1 This is a telling statement about the soul being different from the body and being immortal 'The body haù a time whce it was not, and there

·114
THE BHAGAVAD GITA
will be a time when it will not be The nature of
the soul is quite different
2 The Lord gives the instance of God for
purposes of comparison and shows that the kanan
soul 18, eternal in the same sepse as the Oversoul
3 The Dwasta and the Viehistadwaita
schools of thought rely on this verse 23 proving the
multiplicity of souls and their separateness from
God as God Arjuna and the kings are referred to
separately But the context shows that the Lord
18 teaubing here the eternity of the soul and
its separatenees from the body and not with the
relations between the soul and the Oversoul I
shall deal later on with the inter relatedness of the
three schools of thought and state what in my
humble opinion are the real and apparent points
of difference between them and show that the pre
sant attempts to demonstrate their atter urecQOGI
lablenses have a basis of prejudice rather than a
basis of reason of fact
Sr Sankaracharya says that the plural is
used here to show that the seeming difference is
dus to difference of bodies देहभेदानुपस्या बहुवचन ना
स्मभदाभिप्रायेण।
If the verse is to be taken literally so 35
to justify the affirmation that the souls are sepa

·CHAPTER 11 115 rate, can we argue logically and say that the soldiers have ho souls because they are omitted in the verge while the leaders are mentioned, and that the Lord is in no sense superior to us as Hc and the souls are inentioned as being aliha 2 The Lord 18 deabag with the truth of things begining from Arjuns a point of view and we find a natural deve lopmont of ideas throughout the Chapter 6 Mr C M Padmedabhachariar asks Why should not the Lord say that all are one and that there is no duality! Was He deficient in expres 8100 and did He teach dualism when He meant Wonism and leave Arjuna to twist 1e words and distil or evolve monism out of them ?" The fact 18 that the Lord did not come into the world to propound this or that school of plulosophy but to give UB fall untite vision of truth It is only our mental prejudice that incites us to make fach glanza siag to the tune of our preconceived viewa 7 Ona argument advanced ayainst the ad waitist position is that of all are one how could there be teacher teaching and pupil? All these exist w the phenomenal plane though not in the Does the Adwaiti deny the officacy of seripturo or the grace and onmpotence of the Lord ? Indcoá ho says $7094a7za garral, noumenon ·116 THE BEAGAVAD GITA Only through the Maharakyopadesa by God does Mukti come Only be afirms that there is a laminoua blessed counterpart of the state of deep sleep where all elements of diverseness are merged in Sachchidanando jaat as the followers of the other schools of thought affirm that there 18 e luminous blessed counterpart of the variegated diversenese of the world of our waking moments, in which death the vanquisber of bodies has no power over the realm of pure souls living in the radiance of the smle of the Eternal Lover and Beloved 8 In fact many of the arguments and coun ter arguments advanced on both sides have a basie of verbal difference and not a difference of thought Sri Ramanuja asks, of the soul 18 the image and reflection of the Orereoul, would any one he 80 foolish to hold speech with his own image for the purpose of teaching? This 18 straining the concep Lion of the mage too far In the world of pbenomena there are elements of likeness and elements of difference between God and the human soul The likeness is in the possession of 4a-4 The anlikenesa 13 in the infiniteness of love and wisdom in God's case and in the finiteness of love and wisdom 10 OUT Case In the case of the image of our body in a mirror, does erther the body of the image ·117 CHAPTBI 11 ZŁOS&ebs any (consciousness)? Does it follow that because no one will teach an image and no image can benefit by teaching, the Lord cannot teach the human soul and the human soul cannot be taught by Him? देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा। वथा दहान्तरप्राप्तिधारस्तान मुह्यति ॥ १३ ॥ As the soul bas in this game body the states of childhood, youth, and old age, even bo it gets ancther embodiment. The wise have no Ulusions in this matter NOTES Ibis 19 a very important porse und hence this is the proper occasion for the consideration of the nataro and excellences of the Indian doctrines of the immortality of the soul and of the reincarnation or transmigration of the soul Somo rellgious teach transmigration but not immortality; others teach immortality bat not transmigration ; 2nd yet others recognise and teach both but not tha soul's Sachidananda swarupa te its nature 18 existence and knowledge and bliss Our religion with its fall unitne fision of trath has taught d. all these three blebacd tratbs ·118 TAR BELAGAVAD GITA 2 Sn Sankaracharya says that this porse shows by reasoning the truth of the immortality of the soul as stated in the previous verse 3 a The word itself shows that the soul is the lord of the body and that the body is it object of ownership Tha singular Jo 25 explained by some Adwaitic commentators as showing that there 18 no plurality of souls just as the plurals used in the previous verse are explained by some Vashishtadaynitio commentators as showing the plurality of soula Both the attempts are due to misplaced and misdirected zeal This is not the context dealiog with the Oversoul and its relation with the soul That portaon of the doctrine comes later Here the Lord combate Arjuna & units and basic m18* conception in regard to the nature of the soul 5 Sri Madhusoodana points out that the Lokayatıkas say that there is no soul apart from the body, that even in ordinery parlance wo gay, * I am stout" or "I am far" indicating thereby that the soul and the body are not separate, that we talk of Dovadatta's death and not the death of Davadatta's body that henos daubte afiee as to the separate pess of the son) and the body and as to the certainty of tho soul not dying with the body, and ·CHAPTER II 119 that hence the Lord bas given to the truth contamned in this veras to dispel auch doubts & The Lord bas given in this reres one ol the most telling proofs of the separatongs of tho soal from the body and of the certainty of its pot dying with the body The body of a child, tho body of the same child as youth, and the body of the same child 28 an old man appear to all ab ulteri, soparate and diverse Yet the man himself realised that he is the same aod can bever ba conviuced to the contrary, deapite what his 1008806, or photographs, or portraite may show or what his friends and observera may say The three states (agte7a) of whildhood, youth, and old age are non simultaneous and contrary to one another (TIETTATZ) But the same porsonality feels. "I was the son of Devadatta I am now the father of Yuju adatta" If the sense of personality in the body of the child was e necessary result or effect or even concomitant of that state of childhood, there could not be thig TÆT or awareness of identity of personality That sense of personality would have made room for an utterly different sense of personality appropriata to the body of youth or to the body of old age There cannot be the link of memory at there is divergeness of

·120
THE BHAGAVAD GITA
personalities, anymore than I can comember whst
you experience Can you eat sugar aud I revive the
memory of its taste in me? Hence this telling
illustration brings home to our minds with all the
emphatic power of self revelation the great truth
of the separateness of the soul from the body, and
its continuity and immortality as opposed to the
Disconnectedness and mortality of bodies A new
body should not creato doubts in our minds about
the soul's immortality any more than tha diverse
bodies of childhood, youth, and old age can cause
such a doubt in our minds
7 Let us now pursue the investigation of the
nature of the soul further The Lord himself in
the 22nd stan za gives us the telling illustratiou of
the casting off of old clothes and the wearing of
now and different garments to enable us to realise
the truth of the immortality of the soul and its
permanence amidst the diversity of impermanent
bodies In the Santa Parva of the Mahabharata
we have the equally forcible illustration of a man
giving up ode rented house and taking up another
यपा हि पुरुष शाला पुन सप्रविशेग्नवाम् ।
एव जीव शरीराणि तान तानि प्रपद्यते ॥
देहान्पुराणानुस्मुज्य नवा-सप्रतिपद्यते ।।

·121 CHAPTER 11 18 8 Tho unity of Sell-consciousness (SIFATI) being thus indisputable, the takiog on of a fresh em. bodiment after death can causa no brcach in 16 continuity any more than the occupation of a now house or wearing of a Desp cloth or the passing from childhood to youth and from youth to old age can cause such breach. 9 There are some religions that declare tho post cxistcuce of the goal but not its pre-existence If the line has thus a forward continuty, dospite the shadow of death, what reason there for denying ite continuity bach ward, despite the shadow of birth? The line of conscious0038 that is revealed to this birth 18 tbat luminous portion between the shadow-point of birth and the shadow point of death Hence it is that Shakesreare declares that "our little life 13 rounded with a sleep" If there is a wabing beyond the sleep of death, why was there not a waking beyond the sleep of birth? It is irrational to postulate the postexistence of the soul and deny its pre-cxistence The interrogation of Death as the holder of the key of life was made for all time and for tha beuellt of the world for cyer by Nacbiketas and the Kathoparishad bas given us the procions ·122 THE PEIDAVAD GITA answer. Nachiketas pressed Yam& for an abswer and said: देवैरत्रापि विचिकित्सितं किट लं च मृत्यो यन्न सुविज्ञेयमात्य । वक्ता चास्य वाहगन्यो न लभ्यो नान्यो वरस्तुल्य एतस्य कथित् ॥ Yama. replies: नैषा तर्केण मतिरापनेया and then declares 10 golden words: अशरीरं शरीरेणनवस्थेष्ववस्थितम् । महानं विभुमारमान मत्वा धीरो न शोचति । The nature of the soul and the means of the attainment of self-realisation are then declared by Yama in words that contain the quintessence of beauty and wisdom. 11. What do we see in the world of nature ? Insentiency. Now a mere combination of iosen' tient elements can never produca gentiency. Hence the sentient soul cannot be a multiplicity but is a unity, cannot be an effect but in a cause. The insentient cosmos is ia & stata of perpetual Aur but the unitive Bentiont entity of soul 18 unchanging gad sternal, 12. I shall now deal with the other proofs of the immortality of the soul. In the world of sen-

·193
quAITER IL
tieusy wo layo 17. infinite variety of aptitudes and
sodowenents, and powers. If lifo is the gift of u
Lew and special act of creation by, God or if it is
the accidontal result of a fortuljous combination of
atoms, why should not all men bave similar powers,
of lives etc.? Hawhp in tho uosciogtífic language
of the West, which boasts itself on its scientific
greatness is called a prodigy is merely one who has
Ly intensity of elfort attained great powers in other
bintha and brings those Vidyas with him "trailing
clouds of glory as he comes," In the Kumara.
sambhaya Canto I, the greatest poet of India abows
this iq a beautiful verso.
तो इसमालाः शरदीव गहा
महौषधि नकमिवात्मभासः।
स्थिरोपदेशामुपदेशकाले
प्रपेदिरे प्राकनजन्मविद्याः ॥
18. Let us now take up the method of the
analysis of our daily consciousness the method, is
called the method of patats (similarity, and
difference). Every day, we pass through tho three
elasthas (states of consciousness) known as 1791,
#, and gia (the waking state, the state of
dream, and the state of doep sleep). Each, is
marked oü from the next by a well-markod. fipe

·124 TBE BHAGAVAD GITA of difference, and the realm of each excludes the realms of the others But disparate and d18c011- nected as they are, there 18 a unifying priociple of consciousness which by its inter linkings of experie Goce and memory connects thein Iske an all embracing sea connecting the disconnected islands of the ocean On waking up after deep sleep the sleeper says सुखमहमखाप्स न किंचिदवदिपम् (I sleph happily and I knew nothing then) Thus the overwakeful witness araft is there watching the dance of life in the waking state, the refiex activity of the mind in the dreamfal state, and the sheath of deep nescience that soothes and renews the Cired elements of mind and body in the state of deep sleep Hence it is clear that there 25 % principle in toan that is separate from the daily procession of the three states Life is a mere succession of days Therefore if the soul is beyond the limitations of the day at 13 equally beyond the limitations of life and death In the famous 4agail Sri Vidyacanya sayo well शब्दस्पशीदयो वेद्या वैविध्यामागरे पृथक् । तता विभका तत्सविक्रूप्यान भियते॥ तथा स्वमेन वेद्य तु न स्थिर जागरे स्थिरम् । तद्भेदोजस्तयो सान भियते॥

·126
CHAPTER II
सुप्तोत्थितस्य साधुप्ततमो वोधो भवास्मृतिः ।
मा चावबुद्धविषयावबुद्ध तत्तदा तमः ॥
स बोधी विषयाद्भिनी न बोधास्वानयोधवत् ।
एवं स्थानत्रयेऽप्येका संवित्तदिनान्तरे ।
मासान्दयुगकल्पेषु गतागम्येष्वनकमा ।
नौदेति नास्तमत्येका सविदेषा स्वयप्रभा ।।
14
Again it 18 3 part of the human experience
lbat vaguc memories of past birthe cast their
shadow or radiance atlıwart the present state of
our being keen observers who do not go through
life cs a mere place of business or of amusement
bare realised and coorded this fact again and
again The most supremely beautiful statement
of this fact 18 that which occurs in Kalidasa's world
Sakuntala
रम्याणि वीक्ष्य मधुराध निशम्य शब्दान्
पर्युत्सुका भवति यत्सुसितोऽपि जन्तु ।
तचेतसा स्मरति नूनमबोधपूर्व
भावस्थिराणि जननान्तरसहिदानि ।
I may mention bere a few famous passages
in English poetry beanog on this vital and precious
famous stanza in
truth,
Wordsworth says
"Our birth is but a sleep and a forgetting,

·126
THE BLAGAVAD GITA
The soul that nges with us, our hle's stat
Eath had eltcwhere its settiog
And cometh from afar,
Not in entire forgetfulness
Nor in ntter nakedness
But trallag clouds of glory do we come
Tennyson saya in Tu menm ran
'The deya bave vanished tono and tint
And yet perhaps the boarding sense
Gives out at times he knows not wheace,
A little flash, a mystac hidt "
In one of the most beautiful sonnets in the son.
net-Bequence entitled the House of Life D G
Rossetti saya
"Oborn with me somewbere that men fogot
And though in yeara of sight and sound andet
Known for my souls birth partner well enough
15 In the Brahma Sutras we have tha 5ith
Sutra 10 Adhyaya III Pada WI which has given te
the last and final and perfect ford on this topo
व्यतिरेकातदावाभाविवान तूपलब्धिवत् ।
Sn Berkaracharya bas gives us a very subtle and
convincing pisce of reasoning in his famong bhashya
on this suira II by reason of the fact that the
faculties of the soul; are visible only during the

·12T CITAPTER 10 cxistence of the body you say that they are only effects and resultant of physical causes, then the sama body remains even after death. The cause being there, the effect most be there aycn alter death, if your theory of cause and effect be true. Form etc. are physical qualities (Tazar:). They are sensed equally well. dnring life as well as after death, Il the soul and its faculties be physical qualities like form etc., why are they not realised as existent even after death? Fortber, the purely physical qualities are capable of being sensed by others. Is any cae able to sense anothers's chaitanya or memory etc.? Again, as the Atma Dharmns are not realisible after death though they are realiaed during life, we must conclude that they are not physical results but only temporary concomitants. Does the mere fact that theyexist whie the body exists justify us in concluding that thoy cannot cxist when this body ccases to exist ? No. Thøy CAD attach themgeltos to another body. Hogco there is no justification for claiming for the opposite hypothesis lho dignity of a proven truth, We may well ask those who sssert that consciousdeas is only a resultaat of the playeical elemonts. how can consciousposa ba a quality of the elements which are the objects of consciousnes? How can the subject ba resoltant of the obicct ? Il conscious- B, G. 9 ·128 THE BUAGAVAD GITA nese be a result of pàysical causes it cannot in the nature of things be aware of them How can anything act upon itsell? खात्मान किया विरोधात् Fire cannot burn itself though it can burn other things No circus performer can ever stand on his own ahoulders It is impossible that the resaltant of physical causes can be conscious of the causes or of their other physical effects Can ove form be aware of another? Can one sound recogoise other spuods > Car sogar be conscious of the sweetness of honey or even of its own sweetness > The oxis teace of a subjective consciousness to which the material clements and their products are objects leads to the inoyitable conclusion that they are utterly separate and divergent from it The two entities are as far apart as light and darknees तय प्रकाशवत विरुद्धस्तभावया is the description that we bave of them in the famous Adhyaga Bhashya of Sri Sankaracharya We realise that our self is CODsciousness Hence it must be separate from the body IL 16 permanent becapse its character and content are same and uniform I The CODÉCIODADESB tbal ibo same per Bonality saw and felt in a particular way before demonstrates this clearly Tba link of inomory 18 possible only because of the identity of conscious ness (FAPAN) The argiment that utleely demolıfaste tigar ·130 TUB BHAGAVAD GITA BS the rental body and in many cases also an 109- sible physical body exist, and the Western contusion of thought about the subtlo physical sheatlı besag the soul 18 an error to be avoided But they are of value as dernoliebing the ancient scientific superstition that there was and could be no entity separate from the physical body and survivog the destruction of the latter 17 If we may take the universal speech of humanity as embodying a universal concept of the buman mind, we can well refer to such words as 'This is my body," "My mind feels etc shopping affirmations of the fundamental truth of the separateness of the soul 18 1t is also pointed out that the ycardins for an eternity of existence is itself & proof of the essential and inalienable immorality of the soul and of its true nature a8 eternal love and bliss So Vidyaranya says in his famous Panchadası इयमारमा परानन्द परप्रेमास्पद यत । मान भूव हि भूयासमिति प्रेमात्मनीक्ष्यते । 1 may refer bere also to Teraj son's famous Iues u The Ivo Voices and in In Jemoriam Who forged that other influence,

·131
CHAPTER 11
93
That heat of inward evidence
By which he doubts against the sense
(The Tico licex)
"A warmth within the breast would melt
The freeziog reason's colder part,
And like a map in wrath the heart
Stood up and answered, 'I have felt."
(In Memoriam)
19 Again, the revelation of the moral law in
the heart as an eternal truth is of the very stuff of
oor being. The eternal moral law would have no
baaia or validity or Fanclub unless the son) 15
10mortal. Tennyson says well about this:
"The pages of sun is death; of the wages of virtue
be dust
Would sàe have the heart to endure for the life of
the form and the fly?
She desires no isles of the blest, quiet Beats of the
just,
To rest in a goiden grove or to bask in summer
sky i
Give her the wages of going on and not to die"
Again the soal comprehends the infinities
of time, space, and caustion, and realises the joy
of jafinite love and renunciation and bliss. Only 2.12

·192 TIB BHAGAVAD GITA entity which 18 steroal ao comprehend and realise such infinities 21 I may tentou also a few other valuable philosophical considerations The subject (ego) must learn its true nature only by introspective analysis and cannot learn it by any other analygis A. Hago Dnosterberg says in The Eternal Life, No science of the adiverse can say anything about ourselves wao make the sciences To aak what time the real porsonality itself fills is not more reasonable than to ask whether the mill is round or square have many pounds it weighs and what its colour may be The real personality, the subject of will and thought, is not an object in time 28 it is itself the condition of time highest point of view thousands of years may be grasped in one act Mr Josiah Royce points out 10 his book on The Conceplion of Immortality that personality 15 parposive, that the failfilment of purpose connot be in one life between buth and death that personality transcends the sense and that these facts prove the truth of the immor lality of the soul In short what 18 inte must be eternal and cannot begin in time as an act of creation, for what begins in time must end 10 fime From the ·183 OLAYIBRUJ 22 The doctrina of the immortalty of the Boul, though not exactly in the form of the Hindu loctring of reincarnation, has been a universal belief at all times and amongst all races of mod the anciont Hebrewe, Egyptiang, and Chaldeans held tho bclief but they thought that the soul was separate from tho body but not independent of it and could not survive the death cf the body, and hence tbe custoing of burial and mummification Carta into existence Among the Aryaus it was always beheved that llio soul was entirely different from the body and bad pre existence and will bave past existence and benco arose the custom of cremation 23 The doctrine of reincarnation alone can satisfactorily account for the inequalities of life and harmonise God's Justice and God's Mercy and sive proper scope for the inevitable law of causo and sffect in the realia ol human action Also, the lear of death and the instinct for aucklog which new born babies have can be explained only on that bosis The doctrine is the only rational theory that explains the facts of life as we realise them by experience 24 But after all the most copyincing proof 13 the proof of intimate realisation as a fact of ·134 THE BHAGAVAD UITA but CODsciousness in ITALIA (yogic vision) Again and again bas our Scripture proclanged this golden truth ATAIETJIET Tag lasagasaar! आगमापायिनोऽनित्यास्तास्तिावक्षस्य भारत ॥४॥ The contacts of the senses with outer tyorld 0 son of Kuntz, give us the sensat one of pami ard pleas are through cold and heat etc, their nature is one of ceaseles Aux and they are hence impermanent Endure them with for titude, O Bharata NOTES This is an answer to Arjuna a implied question as to why even in the case of one who knows that the soul is beyond birth and death there is the feeling of the Drond os (qualities) of life like heat and cold pain and pleasure etc The Lord replies that these are ever changing and impermanent and will cease to overthrow our self poised equilibrium wben we bear them with forta tude 2 The impermament and the permanent cap bever be really connected with each other Hench fba impermanent sense contacts can never affeci ·198 THE BIADAVAD GITA न हि नित्यस्यानियधर्माश्रयत्व सभवति, धर्मधर्मिगारभदासबन्धान्तरा नुपपत्त साश्यत्य साक्षिधर्मत्वानुपपत्ते I Thus, the separateness of the soul and the sense contacts 18 clear from the fact that the subject and the object cannot be identical साक्ष्यस्य माक्षिधर्मत्वानुपपत्तश्च । to Sn Sankaracharya points out another aspect of variablity in sense contacts besides their transcience Eeat gives us pleasure in winter but pain in sommer The touch of ice gives plea sure 11 summer but pain in winter 5 Leat and cold are mentioned as typical and illustrative of all pains and pleasures classified as आध्यात्मिक, आधिभौतिक and आधिदौवक 6 Thus the more we realise our openen with the Permanent and Eternal Self the less are we atfected by the ephemeral flax of life and its ever born and ever dying paine and pleasures. Hence Arjuna is told oot to grieve for the pain. caused by his apprebended separation from his kınamen by the cruel band of death in battle 7 Thus the psychological analysis of sensaous pleasure und paip leads us straight to the truth of things. la sleep pain and pleasure disappear The thing that causes pain or pleasure in the Takiog world disappears and makes soon for wind ·LAPTER 11 137 bora pains and pleasures of the dreamland The beggar of the waking world may be an emperor in dreams The same object may giye paid or pleasrc Fire in our house or friend's bouse causes pain, in a stranger's bouse in difference, and in an ezemy's house pleasure The sole cause is tart (abhimana) by which the sont identifies itself with the innad which is the seat of pain and pleasure 8 Sn Madiuvacharya makes the verse yield a new richness of meaning by taking the ürst half of the stanza to have a note of interrogation Do the sense catacos alone cause pain or pleasure ? No They are impermanent "Abhinana is the important cause It can be given up while sensecontacts cannot be Some commentators interpret 977 28 meaning the senses Others interpret it 18 sound The man idea is the same 10 any view यं हि न न्यथयन्त्येते पुरुषं पुरुषर्षभ । समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥१५॥ O high soulei among men' the man of 1920 on whoin these (contacts of the senses with the outer world do not affects to whom pain and pleasure are equal and alike is fit for ibe attainment of liberation (Mob 411a). etc

·139
TAB BHAGAVAD GICA
NOTES
1 Ha 18 unnifected because of his realisation
of the Eternal Self (AGATGART as Sri Sankara
charya saya)
2 Nilakanta says thet these sense contacts
sboald not affect a man during the wakiog state of
the dreamful state or staat
8 999 The term is used to show that the
soal is only a sojourner in the body weig qualla
Toy (He who dwells in the 8 towns)
4 Mt 18 interpreted as plant, or setah, of
योगिन, or बिय ईरयन्त- (The man of wisdom or of
devotion or of concentration, or he who controls
und directa bis mind)
5 If bondage were natural to the soul, at
will never go unless the soul is destroyed But it
la foreign to the soul and can be removed
illuminer and the illumined can never be one and
the same
8 This sameness and equableness can be
attained not by flying away from pain and pleasure
but by self discipline which enables us to achieve
balance of nature

·CHAPTER II 139 9. Sn Ramazaja says that ho who does his allotted duty 10 % spirit of detachment will not be affected by the sease contacte नासतो विद्यते भावो नाभावो विद्यते सतः। उभयोरपि सोऽन्तस्त्वनयोस्तत्वदार्शमिः ॥ १६ ॥ The unreal and transient hath no being. The real and eternal never ceases to be they who bave attuined the faculty of seeing the truth of things inase the real nature of botlı. NOTES. 1 Tho Benge-contacts are unreal aud fleotidy The goal is real and eternal in the case of ovary thing we see on analysis that the attribute of existence 14 common to all though the other trangent attributes vary Without the basis of the perma Dent and eterol the elements of fleeting change cannot exist at all 2 The exist always--even in deep sleep because tho soul realues # (pleasure) and 17 (ocscionce) then and romembers these on yakog up 3 Wlat 18 unreal? Whatever has su (limitation) sus 13 of 3 kindsusz, 19. foteleadr (limitation a time, limutation in ·140 THE BHAGAVAD GITA space, and limitation by other limited things, (THE Read is of 3 kinds-asialair, faaldiz, and FIRAT (differentiation from like objects, differen tiation from unlike objects, and internal differentiation). Some say that it is of 5 kinds of antic, जीवजगद्धेदः जीवपरस्परभेदः, ईश्वरजगवंद., जगत्परस्परभेदः. It has well been said. आदावन्ते च यन्नास्ति वर्तमानेऽपि तत्तथा । तत्त्वदर्शिभिः~ वस्तुयाधारम्यादर्शनशीलः ब्रह्मविद्धि (those who are hubilurteil by discipline and medi. tation to know and rcaliso the truth and real nature of things). The Srati says arsiyo ſahat Flare मृत्तिकेयेव सत्यम् । 5 Sri Ramanujacharya says that are meats the body and a means the soul. 6. Sei Madhwacharya says that 84. neats Prakrits and that means God and that the verse says that both are real. The perse is thus split up न सतः विद्यते अभावः न अभावः विद्यते सतः Another meaning given by him is that i means sin and gi means right and that the yerse means from wrong no good can result and that from right po evil can merult. In this sense the verse would ba an answer to Arjuna's statement पापमेवाश्रयेदस्मान् इत्वैतानाततायिनः । Both the lacanings are very interesting but they do ·141 CBAPTEX II not relate directly to the contert The verse is an esplanation of the presious verse which says सोऽमृत tal trade and the verse provious to it which says afaia wa The soul is eternal The cause of 171€ dia (gae and illusion lies really in the 1990 (the world of mind) The news of a gon baving been born in a macs absence causes pleasure thougla the birth was long before then The death of a rolu- -100 causes pain only ou its being communicated to us The same thing that once caused paid bow causes pleasure As Kalidasa says in Vikramor Vagya tho very objects which caused pain in the absence of the beloved cause pleasure in his pre sence (पादास्त एव शशिन मुखयन्ति मास वाणास्त एव मदनस्य मनोऽनुरुला । सरभक्षामिव सुन्दरि ययदासीत्वस्मगमेन वत्तदिवानुनी- te w) It by bicady discipline, concentration, meditation, devotion, and introspection we realise tho Eternal, we would not be agitated by the contecontacts but would attain Eternal Bliss अविनाशि तु नशिद्धि येन सर्वमिदं ततम् । विनाशमव्ययस्यास्स न कश्चित्कर्तुमर्हति ॥ १० ॥ Know that to be indestructible by which all this uniycrae is pervaded. There is none that lies the power of effecting the destruction of the Imperishable Que 1

·138 BHAGAVAD GITA
TOTIS
1 It pervades all as ether is all pervasive
It pervades and sustaios eren cther (alasa) It
lluminates evors thtag and is both immaneat and
transcendent अजायमानो बहुधाभिजायते । तस्स भासा सर्व
मिद विभाति।
2 faata 18 yasim1143? --Destruction 18
Amitation But Atma 18 Sachcludananda and 18
Aparıclcbus (unconditioned)
3 What is all perpasire cannot be limited or
destroyed for there 18 no other power to limit or
destroy it स्वात्मनि क्रियाविराधा-Susankara
charya say
4 Inmitation may be destruction (aaaaa).
or loss of body (Cestfa), or liability to grieflz un
iu), or imperfection (erqutai) God 18 beyond all
these He is all-pervasive, eternal, and perfect
5 We must not confuse this per v&SIOD
by God with the attempt of scientists like Sie J O
Bose to prove the aliveness of the so called "dead"
matter These deal with the peryasıon by caergy
which resides in and displays iteell as much 10
* toanimate matter' as in animato bodies
Sri Ramanujacharya 6a36 that the verse

·148 CEAPTER II refers to jiyas (individual souls) and that they are collectively everywhere. अन्तवन्त इमे देहा नित्यस्योकाः शरीरिणः। अनाशिनोऽप्रमेयस्य तस्मााझ्यख भारत ॥ १८ ॥ These perishable bodies have been declared to be in relation to the Eternal Embodied Onc who is indestructible and inconceivable. Therefore fight, O Bbärata. NOTEB" 1. dan:--The plural is used as we havo sthala, sukshma, and kurang sariras. Nitya and Anasi are both used--because in respcot of worldly objects we sea disappcarance or change and the Lord wants to negative both in regard to the soul. 2. - It may be asked, is nol Alme disclosed by the Veda as #1, though not hy se OT 39146? No Atos is rafa (self-revealed). Sastru merely removes wrong votions imposed by Descience. Sri Sankaracharya says: Nu are agrere मतदाध्यारोपणमात्रनिवर्तकत्वेन प्रमाणत्वमात्मनि प्रतिपयेत न त्व- तापकत्वेन | Atma is प्रमाता and एकरूप-as Sri Ramanuja saye. 3. It luas been well said. B. G. 10 ·Tug BLAGAVAD JJTA 1919AJATET E ZA19TUTI यत्प्रपादारप्रसिदधन्ति तदसभावना कुत ॥ 1 EI-Sri Sanl ara shows that this is not a positive injunction It means do not desist from your daty of war Arjupa bad come to light but spas overcome by soka (griei) and moba (illosion) The Lord removes the hindrance to hts doing of his duty The seeming command is hence in 1777, oota fafur Each inan must do his duts and rise through it to devotion and wisdom and attain self realisa tion अपवादापवा' उत्सगस्य स्थिति (if the exception is Overtbrowo ibe rule rewaDB) Sri Ramanaja says अमृतत्वप्राप्तय अनभिसहिनयुक्त युटुाख्य कमारभस्व । 5 Sri Madhwacharya says that the verse means that the souls are God's bodies ie images in the spiritual body This new is doubt beautiful but the contexi shovs that the Lord 18 now dealing with the utter separateness of Atma and Anatia and is not here dealing with the complexities of thought about the inter rela tions of the Soul and the Oversoul 6 Each of the 6 words-, FI, frag, fror Bath, and 3526-emphasises an aspect of difference bºtw.en soul and bois a 374571TIjahe aaTTET (material combinations to enable Goji ·GHAPTER 11 145 the soul to reap the fruits of actions) 49 Sri Ramanuja says य एन घेत्ति हन्तार यश्चैन मन्यते हतम् । उभौ तौ न विजानीतो नाय हन्ति न हन्यते ॥ १९ ॥ He wlio regards the soul as slayer and be who regards the-oul as law-both are ignorant He slayeth not nor is he slain. NUTES 1 Tils and the next verse ure tahen from the Katha Upanishad by the Lord ag autboritative declarations 2 The verse shows that the soal 18 neither DOE TE It disproves the Tarkıka (logicians') theory of the soul's being a kuusta and live Charvaka (agnostic) theory of the soul ceasing to exist at the time of the death of the body 3 Well is it said आत्मा कादिरूपश्चेन्मा याइसास्तहि मुफताम्। न हिस्वभावो भावाना व्यावतेतीण्यपद्रव ।। This means that if the soul 18 doer by naturo that quality will never disappear being like the beat of the sun and lionce there would be no ugo 10 praying for It hns also been said ·146 TIL DUAGAVAD GITA नर्त स्याद्विक्रिया दुसी साक्षिता का विकारिण । धोविाकया सहसाणा साक्ष्यताऽहमावलिया । The goul 18 the witness-Eternal immutable. Perfect न जायते म्रियते वा कदाचि माय भूत्या भविता वा न भूय । अजो नित्य. शाश्वतोऽय पुराणो न हन्यते हन्यमाने शरीर ॥२०॥ He is never born, nor dob He ever die Nor does He, having been born, cease to be He is unborn, immortal, eternal, ever new though ever old He is not slain even though the body be slalu NOTES 1 Plus stanza also is taken from Katha Upa mishad 2 It negatives in regard to the soul the modificabions inherent 10 matter existence birth growth transformation decay, and death तेऽस्ति वधते विपरिणमतेऽपक्षीयते विनश्यति इति पड्भाव विकारा। 3 भूत्वा भविता न भूय -18 used to negativa tha पण कविज्ञानवाद of Batahrats Plas sell is not a series जाये ·147 CHAPTER 11 of mouentary realisations or sensations but is changeless and sternal truti The fact of self- Consciousnes that "I am the grandson of so and so and am the same man today as then and am the grandfather of so and so" is clear proof of this. 4 990:-It shows that the soul 13 older than evan tha akasa (ether)-the oldest of creations. पुराऽपि नव एकरूप 5. Here are found in the afaat (10 ) the proposition or fact to be proved कदाचिमार्य भूत्वा भाविता न T: contains the reasoning. fast: represents the conclusion वेदाविनाशिनं नित्यं य पनमजमव्ययम् । कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २१॥ He who knoweth bim to be indestructible, eternil, without birth, and immutable--whom can such a person cause to be slain or whom can he slay? NOTES 1. As-Tbo booking here referred to 19 "realisation" and not mere intellectual comprehension. It neapg amargrita BIETEEdRat as Sn Madhusoodana says.

·The Veila says As a man casting off worn out garments, 148 THE BAAGAYAD GITA 2 आत्मान चद्विजानायादयमस्मीति पूरप । किमि कस्य कामाय शरीरमनुसज्वरत् ॥ 3 Sri Sankaracharya says that this verse shows that the self is really a witness and not doer and that liberation is through joada Srı Madh ya says that the verse negatives not action but action independent of God यासासि जीर्णानि यथा विहाय नवानि गृह्णाति नराऽपराणि । तथा शरीराणि विहाय जीर्णा न्यन्यानि सयाति नवानि देही ॥ २२ ॥ wears new and different garments so the soul Casting off worn out bodies, enters new and different bodies NOTES 1 This verse shows that the new bodies inay be similar to or different from the old body as id the case of 1677 cloths The words tha and eragitur are both used in the verse there is no guarantee that a soul with a human embodiment 13 sure to have buman embodimenta alone hereafter This show that ·CHAPTER 11 149 2 As clothes grow old despite all care, so bodies will grow old and die despite all medical help 3 The Mahabharata gives in the Santi Parra another telling illustration that of tenant leaving an old house and occupying a new house यथा हि पुरुष शाला पुन सप्रविश नवाम् । एव जीय शरीराणि तानि तानि अपवते। दहान्पुरागानुसज्य नवान्सप्रतिपद्यते ।। 4 The Gita shows in Chapter VIII verse 0 the importance of the time healet (or the last thought) in regard to the future embodiment and thuis ngain depends upon the regulated and disciploed hle 3 io-does not negative the dying of infant bodies It shows that bodics that hape fulfilled their purposes ara cast away, whether they era young or old B 'Thus there is & law of evolution goverclag spuntual lío as there is a lay of ovolution govern. 10g physical life 7 Death is ouly the cate of life or ratber death is reborn as lite lhe death of tho acod 14 the lafe of the fres ·150 TIL BIAGAVAD GITA नैनं छिन्दन्ति शस्त्राणि नैन दहति पावक,। न चैनं क्लेदयन्त्यापो न शोषयति मारत ॥२३॥ Weapons cannot cleave him, nor can fire burn him Water canuot wet bun, tior can air dry him away NOTES The Scripture describes the sou] 28 भशब्दमदामरूपमम्ययं तथाऽरस नित्यमगन्धवच यत्. The soul Is without देशकालवस्तुपारच्छेद 2 The main idea is that the soul is namaterial and eternal and cannot be affected by the forces of the material universe A body may be burnt when the house where it 18 19 burnt But the soul within the house of the body is not burat when the body 18 burot अच्छेद्योऽयमदायोऽयमक्लेयोऽशोप्य एव च। नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २४ ॥ He cannot be cut to pieces, be cannot be burnt, neither can be be wetted by water por dried by air, le is eternal, all pervasive, firin immovable, and beginningless NOTES 1. Sn Saukaracharys says that the Lord 1 ·therefore Luowing him to be such, you should CHAYTIB II 161 repcating what has been already stated because the matter is difficult of comprehension 2 Matter in its fundamental form is indestructable but it changes form perpetually The soul 19 uncbanging and indestructible It is surchi lanandu whother one with Parmatman is the Advaitins say, or in eternal relation with him ag tho Visishtad valtips say अव्यक्तोऽयमचिन्स्योऽयमधिकार्योऽयमुच्यते । तस्मादेव विदित्वैन नानुशोचितुमईसि ॥ २५ ॥ He is not realisable by the senscs, he is not realisable by the mind he is immutable; not grese in regard to him NOTAS As the soul has no material form, tho Seosea and the mind cannot grasp it are means change of form--सूक्ष्म, स्भूल etc 2 It the mind becomes pure and steadfast, the full glory of the soul is reilected in it दश्यते तम्या सुया सूक्ष्मया सूक्ष्मदशिभि- अधचन नित्यजात नित्यं या मन्यसे मृतम् । तथापिस्व महाबाहो नैघ शौचितुमईसि ॥ २६ ॥ - ·152 TUB B JAGAVAD GITA Even if yon rezord him as constantly born and constantly dying, even then, o mights armed, you should not fricte NOTES 1 The Lord merely adda here an argument on the assumption of the ordinary view being right 874 shows that there is a change of topic 2 The prevalent ordipars views are --the Buddhist view that the soal is born and dies every moment, the Charvaka View which identifies body and soul the farkıka view that the soul is eternal but is born with the boo; on dies with tl the view that the soul is born with the body and dies with it though both are separate the view that the soul endures from Kalpa to Kalpa and then dies, etc etc etc The Lord says that even according to these views grief 13 absurd beca1188 what is the use of grieving for the inevitables? Arjuna was afraid of sin and its future conse quences In the light of the above views there could be no future consequences in the light of the really correct niew the soul 13 eternal and pure जातस्य हि ध्रुयो मृत्युधुप जन्म मृतस्य च । तस्मादपरिहार्यऽर्थे न व शोचितुमर्हसि ॥ २७ ॥ Certain is death to the born and certain 19

·153
DE AFTRE II
birth to the dead Therefore you should not
grieve for what is irremediable
NOIBS
This verse merely carries forward the idea
of the previous verse
If the soul is born with the
body and dies with the body, and is then reborn
with the body, this cycle will go on whether you
will or not Why theu grieve for the inevitable"
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अन्यक्तनिधनान्यच तत्र का परिदेवना ॥२८ ।
All the beings have an unhuo we beginning,
1 known muddle, and an abnown ending
What ground is there for lamentation?
NOTES
It is well Gud suicida 974793ta ta
He came from non existence and bas gone back
there That is what the spectacle of life shows to
ose who bazes on its outside 11 te accept this,
the Lord says that there is no ground for grief
These verses do not deal with the real nature of
the sonl, for that has been stated already Tho Lord
says that go if we take tho erroneous views of
those who do not know the inner truth of tbid,
the attitude of grief is unreasonable and improper

·154 THE BHAGAVAD GITA Froin the next verse the interrnpted exposition of the real truth is resumed and completed after a few other special appeals to Arjupa s chivalry and valour A thud bears आश्चर्यवत्पश्यति कश्चिदेन माश्चर्यवदति तयैव चान्य । आश्चर्यवचनमय शृणोति श्रुत्वाप्येन वेद न चैव कश्चित् ॥ २९ ॥ One regards tre soul as a marvel Another spcals of the soul as a marvel of him as a marvel Even after hearing him no one realises him NOTES i This verse 1e meant to sbor the difficulty of realising tbe true nature of the soul It suggests also that those who know and speak and hear about the self aro fare and reparkable men caring about Tha Srutbi says भाषयों का कुशलोऽस्य लब्धा भावों माता कुशलानुशिष्ट । 2 To vision Slim to voice Him and to hear about Him are all yonderful for He is beyond mind and speech S The verse may mcan also that He is real- 16ed, tsagbt, and beard as a marvel ·155 CHAPTER 11 4. Sri Ramanujacharya points ont that the context shows that the Lord is referring here to the son! (jira) and not to God. The soul is ditferect from all material objects and is bence a real marvel, becanse a marvel is what is unlike all other things. 5. Nulakanta takes to relate to the cos. nos and says that the verse impresaes upon us tho inscrutable character of the world of being. 6. The soul can be realised in yoga. It is ATAFIR. It is called wonderful because the realisations of the transcendental and supernormal consciousness appear go to the ordivary conscious. Dess. The Katha Upanishad says: पराचि सानि व्यतृणस्त्वयंभूस्तस्मात्परान्पश्यति नान्तरात्मन् । कश्चिद्धीस प्रत्यागात्मानमैक्षदात्तचक्षुरमृतत्यमिच्छन् । 7. We realise the supreme in deep slecp, yot wo do not know it. Many speak learnelly about Flim and many hear about Him. Yet very low koow and realise Him. Only those whose miod becomca pare and free from sin can realise llim. Aa Sri Ramanujacharya Gnely says: Agat ayat 2107 पाप उचितपुण्यः पित्तश्यति । It is said also ज्ञानमुत्रायते पुंसां यात्सापत्य स्मैपः।

·156 TEE BHAGAVAD GITA 8 Thus the yew that ths verse describes the Oversoul and the vie y that it describes the com03 have ele nents of truth but the most appropriate meaning in the light of the context is that it des cribes the soul as it is beyond and behied the body the senses and the mul The soul is separate from the F4 74 and 160 bodies दही नित्यमभ्योऽय दहे सर्वस्य भारत। तस्मात्सर्याणि भूतानि न प शाचितुमहसि ॥ ३० ॥ The soul though dwell in in the bodies of all> 11 vulnerable it immortal 0 Bharata Therefore troi ho il 1st ot oreve for any embod eitto Notes 1 The Lord here returns to His owo point of view and conclades the present 9FTU (the de) Death is not annihilation it is no loss of ult mate and essential reality it does not affect the real destiny of the soul Where then is there any occasion for ret 3 As regards this verse also so pa talait is referin, to God and others is referring to tho Boul As stated by me already the context sbos that it refers to the soul though the Lord could ·157 CHAPTER 11 certainly have implied also the real and essential divinity of the soul. The Advaitias hold the soul and the oversoul to be one The Visishtadvaitins hold them to be separate and yet one, because the Lord has the cosmos and the jivas as his universal body. According to them the souls are atomic and similar, though the bodies differ from det hood downwards The Dvartins hold also that The souls differ in quality and capacity Wbetler the ultimate truth is universal unity or universal equality or universal variety, all are agreed that the soul is saecludarlanılı in its essential nature म्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि । धाद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ Looking at your own Dharma, also, you ought not to falter. For there is no bigher good and inspiciousness to a Ksbatriya than 1 wir phich does not sterve from Dharnia Nors. 1. The Lord means that Arjuna as a Ksbat- Tuja pruuce should regard war as patural ta him 15 going to shop this 10 Chapter XVIII Terke 13 Also a righteous wat is to protect muen and est iblish Dharma through the neaps of victory and couquest. This is in 2055 er to Arjuna's stato- The Lord

·158
THE BHAGAVAD GITA
ment in Chapter ! that he will go to hell if he
kills men in battle नरके नियत वासो भवति । नव श्रेयोऽ
नुपश्यामि हत्वा स्वजनमाहव । 'The luord shows where true
श्रेयस् is for a Kshatriya
2 The duty of a Kshatriya to be the armed
and victorious protector of Dharma 18 thus stated
bs Parasara
क्षत्रियो हि प्रजा रक्षशत्रपाणि प्रदण्डवान् ।
निर्जिव परखैन्यानि क्षिति घमण पालयेत् ।।
Manu says
समोसमाधमै राजा चाहूत पालयन् प्रजा ।
न निवर्तेत सग्रामात् धान धर्ममनुस्मरन् ।
समामेध्वनिवर्तित्व प्रजानां चैव पालनम् ।
शधूपा ब्राह्मणाना च राज्ञ श्रयस्कर परम् ॥
3 The Sanskrit word Dharma is untransla
table in English It imports the idea of prenatal
tendencies, the idea of morality the idea of scrip
tucal injunction etc It means egen God Heoce
doing duty in tho proper spirit us an act of worship
of God
In Wordsworth a llupp, Il arru we have
a fino description of the woan who rejoices 10
rigtiteous war and does luis works in life in a spirit
ol joylul clation at his being called to it

·CHAPTER IT 159 "Those high endesvours are an inward light That makes the path before him always bright" 5 A righteous war causes no alf to the fighter or the slain as the killing of animals 1a sacrifice CALEC: uo all to the sacrifice or the sacrificial gainal Dot benefits both This waung 18 specrally etaphasised by Sri Ramapuja 6 The Lord is pleased by His commands to cach man being carried out by the latter und not by the latter doing another act even if it be higher just aga king is pleased by obedience and Rot by disobediont doing of a better action, यहन्या चोपपन्न स्वर्गवारमपावृतम्। सुखिनः क्षभियाः पार्थ लभन्ते युद्धमीरशम् ॥ ३२॥ O Partha · Blessed arc the Kshatriyas who are called to such a war as this where the gate of hcaren is fung open syithout uby -celiug for it NOTBS 1 46341 means also jokat is got by divine Agency and grace Nadhusoodis points out that it may be Argued that Dbarma Sastra says that you Blonla not hill (+ fituksia) wbile Artba Sastra prese B, G. 11

·160
THE BHAGAVAD GITA
cribes war for Kshatriyas, and that the Dharma
Sastra is higher than Artha Sastra and must be
followed
स्मृलाविराध न्यायस्तु बलवान्व्यवहारत ।
अर्थशानातु घलवधर्मशास्त्रमिति स्थिति.॥
The Lord shows that the fighting of & rigide
ons war by a Kehatriya is a duty cast upon him by
Dharma Sastra and that if a warrior fights in %
righteous cause and as a Barma Yogin ha attains
heaven As righteous war is enjoined, the text of
prohibition has na application Araega faq4772121
3 This verse 18 an answer to Arjuna's quce
tion in Chapter ]
स्वजन हि कथ हत्वा सुखिन स्वाम
माधव
4 9 ge gou (znent) Sri Desihar thinkos
that it means antecedent goe The Lord refers to
sach antecedent 904 and also to the prospective got
It is said that warriors attain Heaven
ये युध्यन्त प्रधना शरासा य वनुत्यज ।
ये वा राहसदक्षिणास्ताधिदेवापि गच्छताम् ।।
बाहवेपु मियोऽन्यान्य जिघाटन्तो महीक्षित ।
युध्यमाना पर शक्ला स्वर्ग यान्सपरामुसा ।
अथ चत्वमिम धम्य समाम न करिष्यसि।
तत स्वधर्म कीर्ति च हित्या पापमयाप्स्यसि ।।

·161
CHAPTER II
But if thou wilt not fight in this just war,
thou wilt be thereby casting away thy svadhardia
(your own dharma) and forfciting thy honour,
and thou wilt also incnr sin,
NUTBS:
1. Manu describes Dharma Yuddha thus, in
Perses full of true nobility of feeling and chivalry
of nature :
न कूटेरायुधैर्हन्यायुध्यमानो रणे रिपून् ।
न कणिभिनापि दिग्धैनाग्निज्वलिततेजनः ॥
न चहन्यात्स्थलारूढं न लोवं न कृतापलिम् ।
न मुक्तकेश नातीनं न तवामीति वादिवम् ॥
न सुप्तं न विस्माईन नग्नं न निरायुधम् ।
नायुध्यमानं पश्यन्तं न परेण समागतम् ।
नायुधम्यसनप्राप्तं नातं नातिपरिक्षतम् ॥
न भीत न परावृत्त सतां धर्ममनुस्मरन् ।
2. Hence Arjuna sbould perform only Dharina
Yuddha ; and just as it was his auty to do so, it
was also bis nature to do so. No sin or evil conge.
quences can attach to doing one's daty, The
injunctions say:
निर्बिल परपन्यानि शिति धर्मेण पालरेत् ।
ननिस्तेत संग्रामाद।

·162 TAB BHAGAVAD GICA 3. Only the nation that fights for its rights in just wars can preserve immortal vitality. That one will not live whick one is not prepared to die for. The fund of altruism in the community determices the longevity of its vital racial life. 4, The Lord points out also that if Arjuna fled from the field, he would be bulled by his coscrupulous enemies, and farther his previous ment (पुण्य) will go to the King whom he betrays and the King's sins (919) will go to him Manu says: यस्तु भीत परावृत्तः संग्रामे हन्यते परेः। भर्तुर्यदुप्पट किचित्तत्सर्व प्रतिपद्यते ॥ यचास्य सुकृतं किश्चिदमुत्रार्यमुपार्जितम् । भर्ता तत्सर्वमादत्ते पराकृतहतस्य तु ॥ Yajnavalkya says: राजा मुकृतमादते हताना विपलायिनाम् । 6. This verse is the Lord's reply to Arjuna's statements in Chapter I:- पाप्मेवाथयेदस्मान्हवतानावतायिनः । एतान हन्तुमिच्छामि प्रतोऽपि मधुसूदन । 6. Hence it is in the performance of dots that everything lies. As Pope says: "Honour and shame trom no conditions rise, Act well your part there all honour lies."

·CHAPTER 11 163 The story of Dharma Všadha shows this vory well, it meaus honour and renown rosulting from the doing af szadkurna in an exalted spirit of Nishkama and Isvararpana. अकोत्ति चपि भूतानि कथयिष्यन्ति तेऽव्ययाम् । संभावितस्य चाकीर्तिमरणादतिरिच्यते ॥३४॥ The world will always recount thy eternal disgrace. To one who is highly honoured diskonour is worse than death, Notes: 1. By the word wariat not only men but also gods, sages, avd others. 2. 076491 means for a very long time. 3 The second half of the verso azewers the question, Ia not life with dishonour better than death? 1. AB Shakespearo says in Othello. "Good name, in man and woman, dear my Lord Is the immodiato jogol of their souls. Who steala my purse steals trash; I 19 somcthing, Gothing, It was minc, 't 19 ha and has been slave to thousands:

·येषां च त्व बहुमतो भूत्वा यास्यसि लायवम् ॥३५॥ 163 TEB BHAGAVAD GITA But he that filches from me my good Robs me of that which not enriches him But makes me poor indeed” भयादणादुपरत मस्यन्ते त्वां महारथा । Dame The Mabarathas will think that thou hast withdrawn from the battle throngh fear Thou wilt be lightly thought of by those who highly thought of thee NOTES I have already described Maharathas and Atırathes The Lord says that foemen worthy of his stcel will think lightly of bis valour 2 This estimation of equals 19 the truest spar to noble action The Hindu benediction is PARITARR 178 (Be esteemed among the equals) 3 Akırtı (dish pour) is distant diarepine I To thinbing lightly 18 a near disgrace This is clearly pointed out by Saakarananda मपाच्ययादांध पहन्पादिप्यन्ति तयाहिताः । निन्दन्तस्तप सामथ्र्य ततो दुपतर नु किम् ॥

·185 CHAPTER 11 Thine cnemies will speak about thee mans unspeakable slanders, cavilling at thy prowess. What is more painful than that? NOTES 1 While honourable Warriors will think lightly of you as stated in serse 35, enemies will be Joyfully articulate in slandering you. They will attnbute also false acts of sbame to you, sebing an opportunity for slander. हतो वा प्राप्स्यसि स्वर्ग जित्वा वा भोत्यसे महीम् । TEHTGIETE NA युद्धाय कृतनिश्चय. ॥ ३७॥ Dying thou attainest heaven, conquering thou enjoyest the earth. Therefore, 0 Son of Kunta, rise, resolved to fight. Notes: 1 This is an answer to Anana's statement न तद्विष कतरनो गरीयो यद्वा जयेम यदि वा नो जयेयु । 9 The victor attais esrthly sovereignty and vergn afterwards. The slain attains scarga at once, 3 The attempt of some cominentators to male searga mean melsha is not acceptable. Such doing of daty is a diokska sallana (a means of reaching Moksha in due course) whilo it* 1g algo the door to heaven ·166 THE BHAGAVAD GITA 4 24+ means a religious conviction मुखदु वे समे कृत्वा लाभालाभौ जयाजया ततो युद्धाय युज्यस्व नैव पापमवाप्स्यसि ॥ ३८ ॥ Viewing with composure and treating alıke pleasure and pain, gain and loss, victory and defeat, get ready for battle Then shalt thru not incur sin Norks 1 The Lord teacbes that Nushkama karma leads to liberation and God realisation The appeal to the lower rcasons for doing daty is over Here the Lord appeals to the highest reason-that it is the only means of God realisation through purifi cation of mind and attainment of wisdom and devotion फलच्छां तु परित्यज्य कृत कर्म विशुद्धिकृत् । 2 Tha minor resalts stated already are acci dental and accessory, just as in the case of one planting a mango tope for fruits, sbade and frag racco also come to bim unsought for Erap if Lhoso do not come, Dharma remains by big sido to uphle bin As Apastamba caye वययान फला निर्मित अयागन्ध इलनुत्पद्यत एष धर्म चयमाणमया अनूपयन्त नो चदनूत पन्त न पमहानिमवति।

·167 CHAPTER 11 पपा तेऽभिहिता सांख्ये बुद्धिोंगे विमांशृणु । बुद्ध्या युक्तो यया पार्थ कर्मबन्ध प्रहास्यसि ॥३९॥ This has been declared to you, the knowledge in respect of the realisation of the Eternal Trutb Now hear the knowledge of the means of such realisation--by means of the attainment of which knowledge you shall be freed from the bondage in the form of karma (action) NOTES means ? 3 1 The Lord, after various appeals to Arjuna pointing out the unwisdom of his resolve, returns lo and concludes the portion of the discourse which gave him the decpest tenths of life o., Inana-yo ja Henceforth the Lord leads from Jounayoga to the Kurma yoga which 18 going to be the Daain theme up to the end of the Vith Adhyaya 2 The view of some pereots that the words Samkhya and Yoga here rcfer to the systems of philosophy going by that Dame 19 wrong and is against our traditional interpretation 3 Karma yoga purifics tbe mind acd ets us for Bhahta and Jnada through the grace of yod. It removes karmabandha ai , the embodiments of samsara due to the actions boru of moting cod

·108
TEE BHAGAVAD GITA
impelled by desire If therefore we do our dharma
upattached and dedicating its fruits to the Lord
karma bas no power of generating bondage The
Isavasyopanishad says
ईशावास्यमिद सर्व यतिकंच जगत्या जगत् ।
वन व्यतन भुनीधा मागूध कस्य खिद्धनम् ॥
कुवानवह कर्माणि जिजाविपेच्छत समा ।
एव त्वयि नान्यथतोऽस्ति न कर्म लिप्यत नरे।
4. This does not mean that Jnana yoga will
not remove karmu kanilku The Lord says in the
Gita शनारिन सर्वकर्माणि भस्मसात्कुस्तेऽर्जुन | The Sruta says
तपसैवात्मपद विदित्वा न लिप्यते कर्ममा पापकेन | But the m.
pare mind immersed in worldlinesa cannot at once
nise to this beight Nisbkama Karma yoga will
effectively and easily parifs it wor 994492
I am quite unable to understand the angry attitade
of some modeco commentators in regard to Nadha
soodana's beautiful cxposition on this point
6 The Lord does not mean any reflection on
Arjuna as being unfit foejdana yoga
persona seeing to forget in this connection that the
Lord gave the complete Sastra to the world maling
the teaching to Arjana an occasion
एवोपनिषदा गावा दाग्या गापाउनन्दन ।
पायों रस्य गुथीभामा दुम्प गीतागृत महद ॥
ДЕвру

·169 CHAPTER 11 7 According to Sri Ramanuja the matter is even simpler According to him inana yoga is the know ledge of the true nature of the jiva It and Karma yoga are both elements ia Bhakti yoga which leads us to Goa Hence he defines yoga herc thus भारमज्ञानपूर्वकमोक्षसाधनभूतकर्मानुष्ठाने यो बुद्धियोगी वक्तव्य स इह योगशब्देन उच्यते। Sn Madhwa refers to Vyasasmriti which defines साक्ष्य thus शुद्धात्मतत्वविज्ञान सायमित्यभिधायते। He refers to Bhagavata about yoga दृध योगा प्रयुकाथ पुसा श्रेय प्रसिद्धय। नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते। स्वल्पमप्यस्य धर्मस्य प्रायते महतो भयात् ॥४०॥ In this Tiarma yoga there is no loss cf elort begun bat uncompleted nor is there disaster from non completion Even the perfor. mance of a little of it saves us from the great terror of samsara NOTRE 1 In the case of cultivation or house baldıog Infinished altompt 13 wasted In medical trealment it leads to disasters Karma yoga 18 uplike these पाथ न चेह नामुन्न विनाशस्तस्य विद्यते-tho Lord says in Chapter VI ·170 THE BHAGAVAD GITA 2 Karma leads to to or fruit and itself dies Karma yoga has no frut in view and never dies The Sruta says तमत वेदानुपचनेन ब्राह्मणा विविदिषन्ति यजेन दानेन रापसाऽनाशकेन Such moral discuphne leads to its own self intensification जन्मजमान्तराभ्यस्त दानमध्ययन तप । तेनेवाभ्यासयोगेन तचैवाभ्यसते पुन ॥ Love of God loads to perfeot purity सर्वपापप्रसकाऽपि ध्यायनिामषमच्युतम् । भूयस्तपस्वी भवात पडिपावनपावन ॥ 3 The Sruta says तद्यथद कमंचिता लाक' क्षीयते एव मेवामुन पुण्यकृता लाक क्षायत-But this does not spply to Karma yoga A mere meritorious act will lead to certain joys in hcaven but tho fruit of it will be worked out by enjoyment and will disappear But this is not the case with Karma yoga It bas LOCH said तययेदेति या निन्दा सा फलेन तु कमणि। पलेच्छा परित्यज्य कृत कम विगुद्धिपत् ।। व्यवसायात्मिका बुद्धिरकेह कुरुनन्दन । वाशाखा धनन्ताच पुरयोऽन्ययसायिनाम् ॥४१॥ The Budúbı or knowledge (its relation to Sanbhyand Yova) above said 18 steadfast and

·CHAPTER 11
171
uuchuuging The buddhts (mental states) of
others who are not steadfast aud rooted in truth
ate matufold and endless
NOTES
1
Why is this Barma yoga buddhi--mental
state rooted in Karma yoga--steadfast and 10.
changing? Sri Sankara answers प्रमाण जानतत्वाव
The plane of others are conflicting varied, and
danlold because thoy aro pot rooted in truth but
in desire Sm Ramandja well says that Karma
yoga is here contrasted with Kamya Karma (deerre
fal action)
2 It has been woll said
मनो हि द्विविध प्रोक शुद्ध वाशुद्धमेव च ।
मशुद कामशकल्प शुद्ध कामविजितम् ॥
3 Sri Madhya quotes the followipg beautiful
stanza from Bralima Vauarto
बुद्धिनिर्णीततत्वानामेका विष्णुपरायणा ।
पहुशासा पनन्ताय वुद्धयोऽन्यवसायिनाम् ।।
Madhusoodana says that एका is used to
slior that Sachhya and loga bave the game fruit
(एकमला)
यामिमा पुष्पिता वाच प्रवदन्त्यरिपश्चित ।
वेदशादरता. पार्य नान्यदस्तीति वादिनः ॥१२॥

·172
THE BHAGAVAD GITA
कामात्मानः स्वगंपरा जन्मार्मफलप्रदाम् ।
क्रियाविशेषबहुला भौगैश्यर्यगति प्रति ५४३ ॥
भौगश्वर्यग्रसताना तयापहतचेतसाम् ।
व्यवसायात्मिका बुद्धि, समाधौ न विधीयते ॥
This Buddht (knowledge of Sankhya yoga
wd harma yoga) which is of the nature of
steadfastness does not arise in the minds of
tho-e who are not of Humined mind and con
tantly speak flowery words, who rejoice in the
Vedic ritualıstic texts and say that there is
nothing higher, who are full of desire and yern
for heaven (s arga), who speak words relating
to acts which are the cause of births as
fruit of deeds, whose atterances are full of
those main old harmas (actions) which are tlie
means of attainment of enjoyment and porrer;
who are deeply attached to enjoyment and
power, and whose minds are stolen away by the
worde describing the means of attaining them
the
YOTES
1 The Lord hcra descales this strcson of
karol (CHITE) and sbows what are the words
and actions Lhat keep us cirelios in the resim of

·CHAPT:B II
173
larths and deaths and what lead to liberation and
realisation
Only that deed is sinless and uplifting
and liberating whuch is the doing of righteous duty
10 a disinterested and unattached spirit and as an
offering to God This is why the killing by a
murderer 19 a sin wbile tõe killing by a soldier
lighting in a righteous cause is a purifying and
uplifting force
3 Some foolish peopla bave said that the
Lon Lere attacks the Vedas How can he who
is the data (known only through the Vedas) and
the storage 64 (the Ovorsoul declared in the Upa
olshads) attach the Scriptures He himself declares
later on
य शास्त्रविधिमुत्सृज्य वर्तत कामकारत ।
न समिद्धिमवाप्नाति न सुख न परा गतिम् ।
तस्माच्छार प्रमाण त कार्याकार्यव्यवस्थिती।
ज्ञात्वा शास्त्रविधानात कर्म कर्तुमिहार्हसि ॥
(Verse 23 and 21, Ohapter XVI)
He condemns nota (Vedas) but Vcdavadas
He merely states hors that there is a bigher path,
Karma yoga, which is superior as a step to libera
trou, to the doing of meritorious acts loading only
to leaven wb nee tha soal mast returp after the

·174
TIIE BHAGAVAD GITA
enjoyment of the fruit of the acts is over
Such
acts are like golden chains which biod 29 fecarely
as iron chains though they are brighter and more
beantiful
4 grozar ars The Lord refers to Aowery
Fyords which like blossoms please at Srst sight and
can fartber be seen from a distance but have no
eternal fruits The higher patba cannot be been
from far and cannot attract us from a distance
We must go near to them and persist iz thom
before they will yield the fullness of their dinge
sweetness
5 The tests referred to are those like the
following
"अक्षय ह वै चातुर्मास्ययाजिन मुकृत भवति ।"
“अपाम सोमममृता अभूम।"
"यस्य पर्णमयी जुहूर्भवति न पाप वाक शृणोति ।"
6 On the other hand we have such bigher
texts 29 the following
"परीक्ष्य लोकान्कमविता बामणो निर्वेदमायानारलकृत कृतेन।"
"त्ययेह कमरितो ठोक दीयते एवमेवामुन पुग्यचितो हक
धीयते "
"न्दा होते अहदा यरूपा बादशेतमयर येगु कर्म।
एतच्यायो येऽभिनन्दन्ति मूदा बरामृत्यु ते पुनरेवापियन्ति ।

·175 CEAPTRD II 7 Thus those who do shastraic and good Kam. yabarcas but are not Karmayogins are placed below the latter, But let no one lay the fattering auction to bis soul that the worldly men bent ou worldly careers can place themselves on a level with them because they are placed on a lower plane than the Karmayogias and Sankhyyyogins or that there is no virtue or eficacy in the scripturil rites l ho athiests of today will stick al nothing to cry down shastrare karmas but they cannot be allowed to exploit Sri Krishna as their ally. net Sri Nadhwa interprets it to mean 9964449 Accordiog to kin it mcans a peaceful roliance on God Le cites as authority the following Puranic verse न तस्य तत्वप्रणाय माक्षारीयसीरपि वाचस्समासन् । सप्ने निरुत्सा हमेधि सौख्य न यस हेयानुमित स्वय स्यात् ॥ त्रैगुण्यविषया चेदा निस्रगुण्यो भयार्जुन । निन्दो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥ The Vedus have as their theme Son 2 e. the kuin total of embodied life which is the result of the operation of the three Guns thou must become free from these Guvas (qua. litte»), free trou the various dualitics of life, B G. 12 0 Arjuna

·176
THE BHAGAVAD GITA
ever roote l in the Suivic quality, unalisorberi
in acquisition in l preservation
and full of at
tained self m astery through reliance on God
NOTES
1 In this stanza the Lord tells us that the
qualities of sattva rajas apd tamas are of the
essence of the realms of mud and matter the soal
being different from the n--the fernal Witness
the Eternal Conscio sness and the Eternal Bliss
2 Ga is properly speaking energy rather
than qual ty-the mind being the storehouse of
supertine energies wbich are far sabtler and more
powerful tl an the energies that reside in matter
This aspect will be dealt with in full in the later
chapters of the Gita
3 The Lord distinguishes in this stanza the
lugher type of men as compared with those who
are attached to lar nas and not to harmajog
Karmanaa illumines us and dower. us with Eter
nal Bliss
Sri Venkatanatha explains well a very
important aspect Why should the Vedas then
teach this intr cata maze of Karmas ? They appeal
to the totality of souls who are of different grades of
rootednese in San sara and gives us the totality of

·OTATRA 11 177 punifying Karnas leaving each soul to take up that purifying Karm + suited to its bntu and Atness Those who are not fit as yet to seek final emancipation and to whom tbe mental energies have to be guided huve to be led from a life of aimless activity to a life of parifying Karmas, thence to Kar- Traz ogo, thence to Bhakti and Joane, and thencc to Moksha Sri Ramanuj& B&ys well तम प्रचुराणां रजपुराणा सत्वानुराणां च वत्सलतरतयैव हितमचयोधन्ति वेदा। 5 be only means to Gou realısution 18 the attainment of the pure Sattere state by rising above the stato wboro our Sattya guna 9 constantly attacked and upset by ajes and lumas & ít 13 only thon that we would cease to be constantly unsettled by the dyandvas (paid and pleasure, heat and cold, etc) In verho 11 the Lord has teaght us the secret of the victory over these learlas If the proponderance of Sattva Gunn is altained, the sicurulzas wich are the result of tho other two yuzas will not affect us 7 The Lord then tells us tha means of the attssomcat of tho sattvic state It is dispassion, lho getting rid of the hantering after acquisition 30d preservation as acquisition (BUF4427) ani # 18 presortation (2.4991a).

·178
THE BHAGAVAD GITA
8 Then the question arises, low are ve to
live? Sri Madhusoodana and Venkatanatba explain
OTTHOTE as meaning reliant on God The Lord
5ays later on in the Gita तथा निलाभियुक्ताना योगक्षम
वहाम्यइ Sri Madhusoodana says well आत्मा परमात्मा
ध्येयत्वेन यागक्षमादनिर्वाहकत्वा च बनते यस्य स आत्मवान्
Srı Madhwa says that the Lord prohibits the
acquisition and preservation of what is forbidden
9
Sri Madhva explains that farge mesna
"tho apparent meaning" and says that the real
inner meaning of every portion of the Vedaa is the
praise of God
देदे रामायणे चैव पुराणे भारते तथा ।
श्रादावन्ते च मध्ये च विष्णु सर्वत्र गायते ॥
10 Thcrc 18 no inconsistency between lange
you and PARAFAEL It is only through the latter
that the former 12, the Self established in its own
glory abors the Cunas से महिम्नि प्रतिष्ठित
realised
11 I may note in passing that in
त्रैगुण्याविषया
jarum is explained thug by Sri Madhwa A9 -poison
21-dispellers Then the word would mean deszel
lers of the poison of sambuta
The Dataral media
of the words in connection with the contest which

·181 CHAPTER 11 uxalted a kind must go before we can hayo the grace of the Goddess of liberation (मोक्षलक्ष्मीकटाक्ष) It is not abstention from Karma that should be aimed at but abstention from motived action which yields us only ficeting and petty results It is Karmayoga that leads us to Bhakti and Jnana काय कर्मभि पके तता ज्ञान प्रवर्तते ।। There should be no giving up of duty When the soul is full of God love and God realisation har ure itself drops off न कर्माणि त्यजेद्योगी कर्मभित्त्यज्यते खसी, सुप्तहस्तस्य पुष्पवत् । योगस्थः कुर कर्माणि सात्यक्त्वा धनजय । सिध्यसियो समो भूत्वा समत्व योग उच्यते ॥ O Dhanjujaya, do thy duties being rooted in yoja (1C 18 an act of worship of God), abandomng attachinent, and same in success and in failure Such evcuiness and equilibrium of mind is called yogat NOTES 1 योग मनहनोपायध्यानसहतियुनिपु Here Toga means 2419 (means) The duty should be done is enjoined by the Lord, by way of glad fulfilment of bis commands as an act of worship of God, renouncing all results to Him as raptata and ·180 THE BELDAVAD GITA 2 The Lord tells us why tf Karmas lead to Samsara, Karmayoga shonld be done It does not bind us The bliss brought by it inciudes and trans cends all the minor joys brought by the perfor mauce of the Vaidika Karmas In this view the first of the two translations become fall of met zing and beauty It has been said in the Sruts about Brah mananda 'ga 14.marunia yang artinyatafar " सोऽश्नुत सकलान् कामान् सह ब्रह्मणा विपश्चिता" 4 Sri Sankaracharya explains 'Brahmana" as meaning Sanyası Sri Tamanujacharsa es plains it as meaning Tardila, Sr. Madhwa explaids 11 as meaning a knower of God It does not mean one who is a mere Brabmin by birth कर्मण्येवाधिकारस्ते मा फलेषु कदाचन । मा कर्मफलहेतुर्भूर्मा ते समोऽस्त्वकर्मणि ॥ ४७ ॥ Thy domain 13 work and not the fruits of work at any time. Do not be the source of further embodiment (ns the result of action with desire for results) Neither do thou become addicted to inaction. Norzs 1 The selfish desire for pleasure of borrerer ·183 CHAPTER 11 NOTES: 1. Karmayoga has the magical property of transmulig deeds from being means of bondage into being means of freedom. As the grands sзув. विज्ञाय सेवितश्वोरो मैत्रीमेति न चोरताम् ।। (If the thief is known and served, he becomes 3 Iriend and ceases to be a thief). कर्मजं वुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः। जन्मवन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥ ५१ ॥ Those endowed with this Buddhi (Karmayoga), laving renounced the fruits of actions attain wisdom and becoming liberated froin the bondage of birth, attain the seat which is beyond all suffering. Notes: 1. It is the mind that is the cause of bondage or leads to freedom. Thco by Kainayoga tha miod is purified and action is made a means of uplift and freedom and Dot a source of bondage. Then the soul is able to rise on the wings of Bhalti and Joans and soar in the empyrean of ditino Bliss, ·182 THE BHAGAVAD GITA without even praying that Ele should show grace as a recompense for doing the duty. दूरण ह्यपरं फर्म बुद्धियोगाद्धनंजय । बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः॥४९॥ Mere action is far inferior to the action done with the buddhiyoga above said. Seek refuge in such buddhi Pitiable are those who work for the sake of results. The Bri NUTES 1. Pitsablo indced is he who does not rise through Karmayoga to Bhaktı and Jnana and thence to God-love and God-realisation hadaranyaka Upanishad says. यो वा एतदक्षरं गायविदित्वाश्मालाकात्प्रेति स कृपणः ॥ See also ययाचिरात्सर्वपापं व्यपोह्य परात्पर पुरुषमुपैति विद्वान् ।। बुद्धियुको जहातीह उभे सुस्तदुप्फते। तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥ He who has tlus Duduki casts off both good and esal deeds. Therefore strive for such yoga. In the domg of deels this yoga is of magical porer.

·185 CHAPTER II Ipus towards the objects of the senses in a passion of endless sceking 3 Tho scripture says परीक्ष्य लोकान् कर्मचितान् ब्राह्मणो निवेदमायात् ॥ (After examining the action a Brahmin should attain dispassion) In the Yoga Satras Vairags & 18 thus defined in terms similar to those stated here by the Lord दृशानुभविकविषयवितृष्णस्य चीकारसज्ञ वैराग्यम् । It is the Antaranga of Bagaan (uner Vegas) and the Bahiranga (outer means) of ICT Rift Then comes the supreme stato described in the Yoga tutras thas तत्सर पुरुषल्यातेर्गुणवैतृष्ण्यम् । 5 Sri Ramanuja says that Karmayogs leads to Jranayoga wbich leads to the rcalisation of the Jiga 8 (soul's) trus ostnre As I have already stated in the Advaita school this is the end of existence as Jika and Brhma are one Among tho Vesiaktad- Tasting such puro Lnowiedge of the golf leads to Blalts and to the attain pont of the Lord through Loso becauso self realisation daturally leads to Gol realisation 6 Siabanananda quotes in te commentar lhe following beautiful stanza

·184
THR BFAGAVAD GITA
7774 FAT
2377149 9221
Moksha This is the Lord
gracious answer to Arjuna s request
निषित ब्रूहि तम
(Tell me what will be surely
auspicious to me)
3 Mark the steps in the golden ladder unto
Moksha
Karmayoga giving up the fruits of
actions attainment of wisdom freedom from the
bondage of birth and the attain inent of the Eter
nal bliss of God realisation As Srı Madbwa says
well
अवामनया ई चराय समप्य यु भयुक्का सम्यग्ज्ञानिनो भूत्वा
गच्छति
यदा ते मोहकलिल पुद्धिय॑तितरिष्यति ।
तदा गन्तासि निर्वेद श्रोतव्यस्ख श्रुतस्य च । ५२ ॥
When thy determinate renson sball cross
the turbidity of Illusion then shalt thou attu
1 culm satiety in regard 10 what may be heard
by you an 1 whit las been leart by you
NOTLS
The Lord sates when the Buddbı already
descril cd can be attained
2 Vla is the ullus on which clouds our
sense of the clernal 100 the bon ctarnal and turns

·187
CEAPTER II
Noics
1 Arjuna nov realhsing the highest illumi
walion attained through Nisblama Karma and
Bhakti and Jnana asks the Lord what will be the
ch'rracteristics of the inın of perfect realisation
because the description of the nature of such a mati
18 tantamount to the description of the ineaps
towards such attaiquent Malta Lalshanas are
Mumul bliti Sadhanas
2 In short Arjuna asks of the Lord how a
man of realised wisdom will be when in Sa adla
(union with the Infinite) and when out of radhi
3 The following beautiful verses in I asisht i
show how in Jamadha and out of Sarrulhu the man
of realised wisdom will be full of utter peace of
spirit and ecstatic devotion
यद्याससारनालेऽस्मिन् क्रियत कम भूमिय।
तत्समाहितचित्तस्य मुखायान्यस्य नानष ।
नित्यप्रवुद्धचित्तास्तु कुवन्तोऽपि नगलिया ।
जात्मकतत्वसनिष्टा सदैव मुममाघय ॥
पद्धपद्मासनस्वापि हावाह्यामलेरपि ।
अविधान्तसमावस्यक समाधि कथभवा ॥
समाहिता नियतृप्ता यथाभूतार्थदार्शनी।
साधा समाधिराज परा प्रमोच्यते बुधै ।

·t and behaic and sybat Full be bis moi cients ? 186 THE BEAGAVAD GITA यदिद मनसा वाचा चक्षुभ्यो श्रवणादिभि । नश्वर गृह्यमाण च विद्धि माया मनामयम् ॥ श्रुतिविप्रतिपन्ना ते यदा स्थास्पति निश्चला। समाधायचला बुद्धिस्तदा यागमवाप्स्यसि ॥ ५३ ॥ When thy determinate reason which was agitated by sacred texts (describing an infinite multitude of means and ends) stands unagitated and firm and is unshakeably rooted in the Supre me then will you attain yoga (God rcalisation) NOTES The Lord tells us when such wisdom | lead to God realisation 2 Sc Madhwa holds that even among Auktas there are grades of bliss This is not admitted by the other schools अर्जुन उवाच- स्थितप्रशस्य का भापा समाधिस्थस्य केशव । स्थितधी किं प्रमापेत किमासीत बजेत किम् ॥ 0 heshava 1 How will a man who 18 of stendfast and realised wisdom and who has attained sumadhı be described by others? How will buy utterance be to others? How will love ·189 CHAPTTA II 3 As already stated the description of the qualities of aMulta is gaven as it is a deseription of the Sulhanas of the Nunukshu To the former they are natural by the latter they are to be attained उत्पनात्मप्रवाधस्य ह्याद्रष्टवादयो गुणा । भवन्त्यन्ततस्तस्य ननु सायकसपिण। 4 This Stanza echoes the famous passage 10 the Upanishada यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हदि स्थिता । भय माऽमृतो भवस्थान ब्रह्म समश्नुते ।। 5 There are seven planes (भूमिका) of Suv radit: Of these the first three are said to corres pand in tbe higher plane to our waling stata (stre वस्था), the fourth is said to correspond to our स्वप्रा Tel, the fifth is the greater the sixth is the who 1917, and the seronth is the Curiyulasthu lhe man who has reached this highest stige 18 thus described in the Bhagayata देहच नश्वरमवस्थितमुत्थित वा सिदो न पश्यति यताऽध्यगमस्वरूपम् । देवादुपेतमध देववशादपेत बायो यथा परिहित मदिरामदान्ध । 6 The Veda declares that the man of rcalised Tenunciation attains the highest blies आश्रियस्यामह- तस्य ·Besires of the mind and rejoices by himself 188 THE BHAGAVAD GITA 1 In the V sishta the natura of the man of real sed wisdom engaged in his duties when out of Sa null is thus beautifully descaled by comparison with the mental state of soman devoted m heart to her lover though doing all her household vorh परव्यसनिना नारी व्यमाडाप गृहकमणि ॥ तदवास्वादयन्यात परसहरसायनम् ।। एव तत्व पर शुद्ध धारा विनातिमागत । तदवाखादयत्यन्तपहि यवहरनाप ।। श्रीभगवानुवाच - प्रजहानि यदा कामा-संवान्पाथ मनागतान् । • आत्मन्येवात्मना तुष्ट स्थितप्रशस्तदाव्यत ॥ ५५ ॥ When 1 mat entirely renounces all the on the Self he is described 73 7 thull aprunt (a man of steady and reanse l) wisdom NOTES 1 The remainder of this chapter is an answer to the abovo question by Arjuna Phe renunciation of lesires aut of tbc petty flecting paid tinged joys born of their realis tion does not mean a deadness ot soul but imeans the attainment of Infinito Blies ·191 CHAPTER II 3 Sri Ramanujacharya's view 18 that verses 50 to 58 deal with the stages of perfection in the descending order Sri Madhvacharya's view 18 that verses 56 to 58 elus.date the various Kamus (desires) from which the seel is frec All the teachers ale agreed that these and the succeeding Verscs up to the end of the chapter describe the seer of attained wisdom and realisation Sri Madhva suys well प्रारब्धकमणा ईपातिरा- हिवरह्मणा वासनया प्रायाल्पाभिमधिपूर्षिका गमनादरत्तय सभवन्ति 5 मुनि मननशील | one habitually given to thinking and contemplation As already stated tocse descriptions of the seer are descriptions of the Sulh as of the man enger for wisduin विद्यास्थितये भाग्य बाधनभूता प्रयत्ननिष्पाद्या । लक्षणभूतास्तु पुन स्वभावतस्ते स्थिता स्थितप्रज्ञ जावन्मुकिरितामो बदन्त्यवस्था धितामसवोधाम् । चाधितभेदप्रतिभामवाधिवात्मप्रयोधसामथ्यात् ।। St Sadharacharya says the same truth thus साव ह्यध्यात्मशान कृताथलक्षणानि तान्यव साधनान्युपदिश्यन्ते । यः सर्वधानभिहस्तत्तत्माप्य शुभाशुभम् । नाभिनन्दति नदेष्टि तस्य महा प्रतिष्ठिता ॥ ५७ ॥ BG 18 ·adversity, is devoid of yearning for pleasures, 2 This and the next stanza are the Lord's such a scer full of steaiy wisdom speal to others This is St Madhusoodana's Viot Verso 55 deals 190 TEB BHAGAVAD GITA न केचन जगद्भावास्तत्वज्ञ रनयन्त्यमी । नागर नागरीकान्त कुग्रामललना इव ।। 7 Kama is due to sankalpa which is due to Vasana काम जानामि ते मूल सकरपालिकल जायसे । By Nishkama Karma, Bhaktı, and Joana wa must conquer them and attain the Ineffable and infota Bliss of God realisation दु.खेप्वनुद्विग्नमनाः सुखपु विगतस्पृहः । वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥५६॥ Ile 18 called the sale of sterdfast wisdoni whose mini is not oppressed by the inguish of and 13 free from attachment, ferr, and anger. NOTES 1 The mind is not a mera theatre of fleeting sensations It can be concentrated and purifed 80 as to realise the Self This method is called yoga. reply to Arjuna's gruestion किं प्रभाषेत 1., How will with the sage in Samadh and the later sorges dcal with the sage out of Sariella

·CHAPTER 11
193
Bage shrinks in fear from the touch of worldly
illusions as a lone sky oils froix rough contact
2 Su Madhusoodana says that this and the
Dext five verses ap8pcr Arjunas question PARET
11 , How will the seec sit anl Lebave? How will
ne when come out of Samadhi control his senses
विपया विनिवर्तन्ते निराहारस्य देहिनः ।
रसबर्ज रसोऽध्यस्य पर दृष्ट्वा निवर्तते ।।०९ ॥
l'he objects of the sellises turn back from
fuum who pracuses ubsemence They however
leave the relish behind Lven this disapperra
when the Supreme is realised
NOTES
1 This stanza gives us a great spiritual truth
Only by counciation, and not by revething in the
sensos can the scattered faculties of the mind be
concentrated and purified Even then the relish
for the feeliug thrays of life repudios owing to loug
Tevelling in them The relish can cease to be only
Then the sweetest sweetness of God love and God
realisation gbipes in our hearts
Hat Whatever is brought in to zay of
निराहारस्य विषयेभ्य प्रसाहन्दियस्य (SH
the Sense
Ramanujacharya)

·says well
192
THE BHAGAVAD GITA
His wisdom 18 well routed whu is unattach
ed in relation to ll and who has not got iejoic
in, or aversion when he comes by 111 pic ois or
inauspicio is cos sequences
Notes
This does not mean indifference to God
The object of detachment from worldly objects 18
to perfect our love of God As Sri Vadhusoodaas
भगवात परमा मान तु सवथा भनवान् भवदय
बनात्ममहाभावस्थ तदथत्वात् डात द्रव्यम् ।
2 The conquest of the sensog is not the
deadening of the senses but their wise direct va
and control by a pure will
यदा सहरत चाय कर्मोऽङ्गानीय सर्वश ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥५८
When us a tortore draws in its limbs le
srithdraws his aenses well from their objects b16
wisdom attuina perfect equipoise
NOTES
Tho aimila 13 AD illuminating smile adů
shows that as the tortoise naturally and fithout
strain dra vs in its limbs so a sage must attain.
natural and casy mastery over the seases and attuja
the blizu of Sa neile Vealabantha says that *

·CHAPTER 11 193 1 Sage skrioks in fear from the touch of worldly illusions as a tu lonke skui uuls from cough contact ? Eru Madhusoodana says that this and the next five verses answer Arjuna's question for dat , How will the seer sit and bebave? How will ne, when come out of Samadhi, control his senses? विपया विनिवर्तन्ते निराहारस्य देहिनः। रसवर्जे रसोऽप्यस्य परं रवा निवर्तते ॥१॥ The oljects of the series turn back from hun sho practises abstinence. They honever lease the relish behuid. Even this disappears when the Supreme la realised, NOTES 1 This stanza gives ua a great spiritual truth Only by renunciation, and not by repelling in tho senses, can tho scattered faculties of the mind be concentrateil and panfied Even then the relish for the deeting things of life remains owing to loog revelling up them The relish can ccago to be only lyben the sweetest gweetdess of God-love and God. realisation shines in our hearts 9 BIBIT Whatever 19 brought iu to any of निराहारस्य विषयेश्य प्रयाहतेन्द्रियस्य (Sa Ramagajacbarya) the set1688 ·191 TXX BLAGAVAD GITA 3. The Bbagayata says: इन्द्रियाणि जयन्सामु निराहरा मनीषिणः । वयित्वा तु रसनामसौ रस्ते तु वर्धते । 4. Sri Ramanuja saya that this versc shows the difficulty of the attainment of Jpana Nisbtha and the means of ita attainment 5 Sri Sankara says that this verse shows that one who by effort closce the doors of the senses can keep out the objects but the taste and relish for these will remain. God-vision will accomplish this conquest of relish and desire यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः । इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥ १० ॥ 0 son of Kunti, even in the case of a striving and wise man, the turbulent senses impetuously snatch away his mind. NUTBE. 1. This verse describes ao stago--not pure sativa or merc tomas. It describes not the scer or the sleeper but the scholar. describes the urgent need of वायन्द्रियनिग्रह . 2. The Lord says that mighty effort and prayer and devotion will on the one hand slowly lessen the hold of the seases on us and on the other intermediate I ·195 CHAPTER II band bring up nearer to the attainment of God- 71810n which alone will finally lead to the conquest of the senses and the subduing of the relig for worldly enjoyments 3 The power of the senses 18 thus described in Manu Chap II Verse 213 मात्रा स्वता दुहिता वा न विविकासमो भवेत् । चलवानिन्त्रियप्रामो विद्वासमपि कर्षति । # Viveka (discrimination) is the King and Yatna (effort) is the minister With their help and the help of the army of prayer and devotion and good thoughts and words and deeds we must beat off the investing armies of the senses तानि सर्याणि संयम्य युक्त आसीत मत्परः। पशे हि यस्येन्द्रियाणि तस्य प्रश्ना प्रतिष्ठिता ॥११॥ Le should well control them all and sit 1 tranquil meditation regarding Meas the Supreme His wisdoin is steady whose senses are under his control NOTES If yo seek the help of the king the thieves do not hurt us but become our scepants So if yo ecek and got the Lord's grace, tho senses will not ·% God love leads to conquest of the series 196 TEB BLAGAVAD GITA degrade us but will be our servants, serviceable and pure न वासुदेवमकानामशुम विद्यते क्वचित् । नियोत्सवो भवेत्तेपा नित्यश्रीनित्यमबलम् । येपा मन प्यो भगवान्मालायतन हरि ॥ लाभस्तेपा जयस्तेषा कुतस्तेपा पराभव । येषामिन्दावरश्यामो हृदय सुप्रतिष्ठित ॥ and leads to God-vision The Katha Upanishad baye well विज्ञानसारविर्यस्तु मन प्रमहवानर । सोऽवन पारमामोवि तद्विष्णा परम पदम् । यथाविरुद्धतशिख कक्ष दहति सानिल । तया चितस्थितो विष्णुर्योगिना सर्वकिल्बिषम् ॥ ध्यायतो विषयान्पुस. सनस्तेष्पजायते । सलारसजायते काम. कामाक्रोधोऽभिजायते ॥ क्रोधादयति समोहः समोहात्स्मृतिविनमः। स्मृतिभ्रंशानुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ ६३ ॥ Attachment to objects is born of muslog on them, desire is born of attachment, anger 18 born of desire, delusion comes from avger , of memory results from delusion, from loss of loss ·memory GIAPTER II 197 memory comes the run of discrimination, and through the ruin of discrignation he is lost NOTES 1 Alac (control of the outer senses) by stself is of no use because mental contemplation of the objects will lead to attachment and eventu ally to moral destruction Hence मनोनिग्रह । equally essential Tho Sa isk ira of Bhava 20. is the basis of knowledge, and that of sirit is the baxis of Che sa iskra (mental wwpress9100) of *ina (memory) is at the very basis of our concep tual and discriminative thought when therefore intense passion clouds our uterugcy eventually our discriminative power which alone can distinguish right and wrong is lost Such loss is the real lase of the man bıraself, because then he losca bise Pacustiastha and siiat greater loss can thero be than the loss of the goal of existence ? रागद्वेषवियुकैस्तु विषयानिन्द्रियश्चरन् । मात्मवादयविधेयात्मा प्रसादमधिगच्छति ॥ ६४ ॥ But the mu of disciplined mind, moving Among the objects with senses free from desire and an er il controlled by himself, altıins peace and clarity of soul

·him who has not attained mental equilibrium
198
THE BHAGAVAD GITA
Notes:
1. The Yoga Sastras describe these prethods
fully and clearly.
2. This and the succeeding 7 verscs are 21
answer to Arjuna's question: I Wbat srull be
the socr's attitude to the objects of the senses?
3. Such Here (mental equipoise and puria
ty) alone leads to God-vision.
प्रसाद सर्वदुःखानां हानिरस्योपजायते ।
arra ang gigi atafaga 11 €4 il
When such mental peace and purity are
attained, the extinction of all sorrow is attained.
The discriminative faculty of him whose mind
has attained peace and purity is self-poised and
steadfast.
नास्ति बुधिरयुकस्य न चायुक्तस्य भावना।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम
The knowledge of Atman comes not to bim
who has not attained mental equilibrium. To
comes not the uninterrupted meditation of the
Sell. To him who has not attaiued such medi.
tation comes not the great peace of rcalisation.

·199 CHAPTER 11 To him who has not attained such peace, whence can come the bliss of Moksha? Notas 1 This verse shows tho great truth that yat, मनन, and निदिध्यासन lead to साक्षात्कार and मोक्षानन्द 2 Only the pure in heart shall sea Godthat is the substance of the Lord's teaching hero 3 सुख means happiness and not pleasure There could be no iota of joy while passion exists Sri Sankaracharya says इन्दियाणो विषयमेवातृष्णातो नि- तिया तत् सुख न विषयीवपया तृष्णा दुखमेव हि मा न तृष्णायां सला मुखस्य गन्धमानास्पद्यते इत्यर्थ । The turning back ok the senses from the seeking of objects 18 loy The desire for objects is not joy but pain इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते । तदस्य हरति प्रहां वायु यमिवाम्भसि ॥ ६७ ॥ The mind which follows bludly in the Fake of the roving renses carries away the faculty of discrimination as a storm carries away a boat upon the ocean तस्माद्यस्य महायाहो निगृहीतानि सर्पश.॥ इन्द्रियाणीन्द्रियार्थेभ्यस्तख प्रहा प्रतिष्ठिता। ६८ ॥

·200 TEE BUAGAVAD GITA Therefore, O mighty-armed, the wisdom of that man is steadfast, all of whose senses are restrained from all their objects. NOTES. 1. Even if one sense is indulged, the succession of disasters already described will follow. 2. By calling Arjuna "mighty-arxaed" the Lord invites bin to his self-conquest also. या निशा सर्वभूतानां तस्यां जागर्ति संयमी। यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥ In the time which is night to all beinge, the self-controlled man is awake. The time wherein all beingy are awake is the time of sleep for the sage of true vision. NOTES: 1. The Lord contrasts here in felicitous terms tho knowet and the ignorant map. Cho night of the ignorant is wisdom because they see nothing in it In such a bight of wisdom the sage is awake. The day of the ignorant is that dense darkness of acidya where like owls the ignorant keep up a fitful activity. In relation to such dense darkness the attitude of the sage full of the light of god-realisation is the attitude of one to the

·201
CHAPTER II
darkness of aight-a feshug of dissatisfaction and a
desire to turn away from it
2 l'he meaning may also be put tersely
thus-God is like dark night to us but the sage
sees Him and enjoys Hun like day The world
as like day to us but the sage moves in it as in a
dark nigbt
4
3
l'he Scripture declares
यदा पवावतिष्ठन्त ज्ञानानि मनसा सह ।
बुद्धिष निविचेष्टेत तामाहु परमा गतिम् ॥
Sri Sankara says well that in the presence
of anana, aridya disappears विद्यार्थी हि सत्यामुदिते सवि
तरि शारामिव तम प्रणाशमुपगच्छस्यविद्या ।
I'he Varthakora bays
कारकन्यवहारे हि शुद्ध वस्तु न वाक्ष्यते।
शुख वस्तुनि सिद्ध च काररुव्याशतिस्तथा ।
काकोलूकनिशेवाय ससारानात्मवेदिनी ।
या निशा सर्वभूतानामिलवोचस्वय हरि ॥
The realisataon of the unity of everything
18 thus described by the Scriptura
या वा अन्यदिव
स्यात्तवान्योऽन्यत्पश्येत् यत्र त्वस्य सर्वमात्मैवाभूत तत्केन के पश्येत् ।
भापूर्यमाणमचलप्रतिष्ठं
समुद्रमा प्रविशन्ति यत् ।

·3 The mind is either pure or pure The 208 THE BHAGAVAD GITA तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥७॥ He attaineth Peace into whom all desires enter as the water enters the ocean which is ever being illed and is yet ever steadfast and ubagitated not be who is a desirer of desires NOTES 1 The rivers entering the ocean lose the various specific characteristics of their waters and are assimilated to the ocean Adma and Ripoz disappear Even so the sense-enjoyments entering the mind of the man of realisation become transformed into the ineffable peace of Brahma. nanda 2 चित्तमेव हि समारस्तत्प्रयत्नेन शोधयेत् Hence the mind bas to be purified to win god former binds us and the latter frees us मनो हि विविध प्रोक्त शुद्ध चाशुद्धमेव च। अशुद्ध कामसकरप शुद्ध कामविवर्षितम् ॥ मन एव मनुष्याणा कारण वन्धमोक्षयोः । मन्याय विषयासक मुक्त्य निर्विषयं स्मृतम् ॥ विहाय कामान्यः सर्वान्पुमांश्चरति निस्पृहः । निर्ममो निरहंकारः स शान्तिमधिगच्छति ।।

·CHAPTER !!
203
He who gives up all desires and lives in
di-passion, without selfishness and egotism
httaineth peace,
Notes
1 शान्ति--Mousha मर्वससारखे परमावलक्षणा (Sri
Sanlara)
एपा ब्राह्मी स्थिति पार्थ नैनां प्राप्य ग्मुिह्यति ।
स्थित्यास्यामन्तकालेऽपि ब्रह्म निर्याणमृच्छति ।।
This is the Brahmic statc, 0 Partba, on
ditoming which illusion ceises and by being
steadfast in ubich, even it be close of his life,
& min attains the bliss of Goul-rechsation
NOTES
1 Sri Ramanuja says well निर्वाणमय ब्रह्म
गति । सुखकतानमात्मानमामोतीत्यर्थ । (Attain the bliss of
the Atman)
2 Parikshit attained such bliss and Khatyanya
also attained the bliss of realisation of God at the
end of their lives as stated in the Bhagaynta
विज्ञान परमावस्था देवताभ्यो नृपोत्तमः।
सटामो नाम राजर्षिमुहर्ते मुक्तिमयिवान् ॥
'I bus ends the Chapter SAVETA YOGI

·CHAPTER 111 Karma Yoga. अर्जुन उवाच- यापसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन । तकि कर्मणि घोरे मा नियोजयसि केशव ॥१॥ व्यामिश्रेणेव वाक्येन बुद्धि मोहयसीव मे । तरेक बद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥ २॥ ' If O Janardana, Buddhi (Jn na or wisdom) 18 regar led by thee as superior to harmı (action) why, o kesa va, dost thou order me to do this cruel work ? With speech which seems to be confused and perplexing you seem to hewilder my mind Therefore tell me with certainty that one thing, by wluch I can reach the highest good NOTES 1 The Lord had closed Chapter 11 with the praise of the Brahmisthiti trhich is the consumns. tion of the sinkhyayoga in the eather portions of Chapter 11 He had praised the Karmayoga albº Arjuna wants to have a clear ides of the inter* ·205 CHAYTT 3 111 connection and graduateduess of these two boly ani auspicious paths 2 The Gita is a wela wherein by means of a dialogue trath is brought honse to the herrer's mind It is a more naturl and effective method than mire exposition or dialectics 3 Sri Sankaracharya shows that the opening portion of th15 Chapter shows the diverseness of Juana and kırma and the certainty of Jnaua beng the sole means of self realisation It Jnana and Larma are equally nec ssary, would Arjuna, who 19 a pure and qualified disciple, regard them as separate and disconnected > Would the Lord Teply in the saune strain treating them so ? Moksha ia nct a lesult of action It 18 2 realisation मोक्षस्य नाकार्यत्यान्मुमुक्षो कमानर्थक्यम् । 'The mere ron doing wbich is a negative tbmug cannot prodnce a positive realt Sastra 18 4196 (reminding agency) and not FIT (an agency enjoining action) Herco Karma and Jpana huye reference to workers on two differ. ent planes (agunlaga) 4 The steps in the golden ladder of self reallsation are thus beautifully described by Sri Madhusoodana एव तापत्प्रयमेनाध्यायेन उपोद्धातितो द्वितीयेनाध्यायन न शास्त्रार्थ प्रित । तथा हि आदौ निष्कामकर्मनिष्ठा ततो.

·5 Thas in Chapters XIII to XVII 206 TUE BHAGAVAD GITA ऽन्तःकरणशुद्धिः ततः शमदमादिसाधनपुर-सरः सर्वकर्मसन्यासः ततो वेदान्तवाक्यविचारसहिता भगवद्भफिनिष्ठा वतस्तत्वज्ञाननिष्टा तस्या फल च त्रिगुणात्मकाविद्यानिवृत्या जीवन्मुक्ति प्रारब्धकर्मफलभोगार्यन्न तदन्तै च विदेहमुक्ति । जीवन्मुक्तिदशाया च परमपुरुषाधावलम्बनेन परवैराग्यप्राप्ति देवसपदास्या च शुभरामना तदुपकारिण्यादया। भासुर तपदाख्या नु अशुभवामना तद्विरोधिनी हेया । देवसपदोऽसाधारण कारण साविकी श्रद्धा आमुरसपदस्तु राजसी तामसी चेति हयोपादे- यविभागेन कृत्स्नशास्त्रार्थपरिसमाप्ति । Thus Madhusoodaca point out that the entire Sastra is stated in a nutshell in Chapter I Nishilbima Karma 19 dealt with in detail in Chap ter III and IV. In Chapters V and VI is described Sarva Karma Sanyasa due to the pure mind perfectedbi umu, damu, Thus in Chapters 1 to VI वे पदार्थ (the soul) is elearly described to us तत्पदार्थ (God) is described in Chapters VII to XII In Chapter XIII the identity of andre (God and soul) 18 shown In Chapter XIV we are taught #goflava: Io Chapter XV Daivi Sampat which is the supreme gunda of परवैराग्य 1s shows Io Chapter XVI and XVII Sraddha leading to देवी सपत् and its opposite we are taught सफला झाननिष्ठा In Chapter AVIII we have tha 399git the conclusion and summation of the teacbiogs of the Gita etc the Sattviki ·OHAPTER III 207 Sri Ramppuja says that the knowledge of the soul 13 & means to Bhaktı and tbat Chapters II to VI describe the realisation of the soul as a means to Bhakti 7 Professor Rangachariar's interpretation of Buldhı as the disposition of the mind is quite against the trend of the teacbings 10 Chapter II Arjuda regards the choice as a choice between harma ma ya aud Jnana marya and not as one Letwcen action and motivo 8 Sri Madhwacharya says that the action Tegarded as lower than Jnang is only mercenary action (172*A) The discussions bearing on the in DE: Padmanabhacharyar's book on the Gita sbow more subtlety thay truth All are agreed that liberation is through wisdom and that Karma 18 a means to Wisdom Hence Karma without love of fruit is higher than karma with love of fruit but is lower than spisdom, because each higher plane is necesdanıly above each lower plane 9 Professor Raugaebariar's translation of (Intrape) or "alter ascertaining well” does not seen to be qute correct as it could imply a doubt in Arjuna's mind about Sri Krishna's knowing the truth well BG 14 ·208 THE BHAGAVAD GITA श्रीभगवानुवाच-- लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ। मानयोगेन साख्यानां कर्मयोगेन योगिनाम् ॥ ३॥ The Blessed Lord said In the beginniuz (of crcation), O «nless nue, the twofold path was taught by me in this world—the path of wisdom for the Sankhyas and the path of karma Yoga for the Yogins NOTES 1 The Lord bere shows the distinction of pata (माग) according to the distinction of Adhikari Se Venkatanatha says in his Brahmacapdagert ज मान्तरमुकृतवशास्वत गुद्धान्त करणस्य साक्षाज्ञान एवं स्थिति । अतथाभूतस्य तु चित्तराद्धपयन्त ज्ञानाने कर्मणि स्थितिति। Sri Madhwacharya instances Sanaka and Janala aa instances of the झानयागि and कर्मयागि res. pectively द्विविधा अपि जना सन्ति । गृहस्थादि कर्मत्यागेन ज्ञाननिष्ठा सनकादवद । तत्स्था एव ज्ञाननिष्ठाय उनकादिवत् । मदमस्था एवस्यप । 3 There is no inconsistency in these viow5 A person becomes at lor fit valg through harms ·209 CHAPTER III लौकिक पुरूष Among those who are full of Jana, some are like Sadaka and some liko Janaka +Sri Ramanujacharya says well न हि सर्वो सनातमोक्षाभिलाष तदानीमेव ज्ञानयोगाधिकार प्रभवति । अपि वनभिसहितफलन केवलपरमपुरुषाराधनवेषेणानुष्ठितेन कर्मणा विश्वस्तस्वान्तमलाऽव्याकुलेन्दियो ज्ञाननिष्ठायामधिकरोति । 5 The absolute neod for purification through Karma 18 thus strongly laid down in the following Versos अनधीत्य खिलान्वेदाननिष्ट्रवाखिलान्सुरान् । अनुसाद्य सुतान्विो न संन्यासितुमईति ॥ अफुर्वन्विहित कर्म निन्दित च समाचरन् । प्रचनिन्द्रियार्थेषु नर पतनमृच्छति । It is sand further परना परिक्षाय प्राजेद्राह्मणोत्तम । अन्यथा कर्म कुवात न प्रमायेत कर्हि चित् ॥ स्वस्वेऽपिचर या निष्ठा सगुण परिकीर्तित । विपरीतस्तु दोष स्यादुमयोरेप निश्चयः ॥ न कर्मणामनारम्भाग्नं कम्यं पुरुषोऽश्नुते । न च सन्यसनादेव सिद्धिं समधिगच्छति ॥४॥ Jlan does not enjoy self-poised freedom from action by abstention from action_nor dous

·910
TAE BHAGAVAD GITA
he attain the realisation of wisdom by mere
cessation from action
NOTES
1 The Lord answers an unexpressed gues
tion by Arjana as to why of the two paths-of
work and of wisdom-ere to be followed by men
of two different types of attainment he should be
directed to follow the path of action
2 The nexns of tendencies and results
known as Karma has to be unwound and cast off
by the processes of selfless duty devotion concen
tration and wiedom and cannot be overcome by
mere quiescence and quietigm Mere quietisal
may bring about a state of 1Dactivity of the senses
but the impurity and sinfulness of the mind will
increase by morbid thought about sense contacts
and sense pleagures It is not work that binde
but it is motived work that bunds The Isacasyura
nishad says
कुवनेवेह कमाणि जिजीविषेच्छत समा ।
एवं त्वयि नान्यथेतोऽस्ति न कम लिप्यते नरे ॥
3 It has been well said
ज्ञानमुत्पद्यत पुसा श्यात्पापस्य कमण ।
यथादर्शतलप्रस्से पश्यत्यामानमात्मनि ।
अभय सर्वभूतेभ्यो दवा नैष्कर्ममावर ।

·211 CILAPTER III 4 Sri Ramanuja says thus in a beautifal sentence about this truth अनभिसहितफलै कमभिरनारा घितगाविन्दैरविनश्यानादिकालप्रवृत्तान-तपापसचयैरव्याकुलेन्द्रियतापूर्वि कारमनिष्ठा दु सपादा। The same idea is teceely slated by Sn Sankara thus कमारम्भरीव नैष्कम्योपायत्वात् । न हि कश्चित्क्षणमपि जातु तिष्ठत्यकमकृत् । कार्यते यवश कर्म सर्व प्रकृतिजैर्गुण ॥ ५॥ Verily no one can for even a moment rest without doing any action For every one is driven to action irresistibly by the Gunas (quali ties) inherent in Prakriti NOTES 1 The Prakritz Gupas drive us to action Hence to attain self poise and bliss by cessation from action is useless for tho cause li Prakriti Gnuas remain ansubdued We must overcome the cause to subdue the effect 2 Sri Ramanuja points out that by past Karmas the 54ttric fjagic and tîmagic element in Ub havo been feù and ars in fall and vigorous operation and cannot be overcome by inaction bat only by Dharmıc Karma प्रकृतिसभ सस्वरजस्तमोभि प्राचीनकर्मानुगुणप्ररदै गुणै ।

·Sai 212 TAB RHAGAVAD GITA 3 If mere inaction can procure salvation then trees would be liberated souls Madhwa says well यदि कर्माकरणेन मुकि स्यात् स्थावराणाम् 4 God-realisation leads to liberation and it cannot come till Karma is vanquished by Dharma भतो विश्वा पर देव माक्षाशा का महामुने । निष्काम झानपूर्व तु निवृत्तमिति चोच्यते । निवृत्त सेवमानस्तु ब्रह्माभ्यति सनातनम् ॥ The Bhagavata says कर्मभि शुद्धसत्त्वस्य वैराग्य जायत हदि । कर्मेन्द्रियाणि सयम्य य आस्त मनसा स्मरन् । इन्द्रियान्विमूढात्मा मिथ्याचारः स उच्यते॥६॥ He who restraining well the organs action sits contemplating in his mind the objects of the senses is of deluded understanding and 13 called a hypocrite NOTES 1 The idea is well stated by Sri Venkata natha thus अताश्चत्तशुद्ध्यभाव कालकमेन्द्रियनिग्रहमात्रस्थान थकरत्वान तद्रूप सन्यास । यस्त्विन्द्रियाणि मनसा नियम्यारमतेऽर्जुन | कर्मेन्द्रिय कर्मयोगमसक स विशिष्यते ॥ ७ ॥ of ·1 213 CHAPTER 111 But 0 Arjan' be vlo, controlling the senses by the mind, begins and performs karina Foga by the organs of action in a spirit of non attachment excels (the impostor described above) N013 1 The man who desires to dwell in an upper storey must build the basemcat and the first floor Even so must the man yearning for the sole poisa 3d blies of Mohsba do Nisbkama karma नियत कर्मत्व कर्म ज्यायो ह्यकर्मण । शरीरयात्रापि च ते न प्रसिद्ध्यदकर्मण ॥८॥ Perforın tbou the oblıatory duties because action is superior to action If thou act in active even the preservation of thy body could not be achieved NOTES i l'he und viese us that the body should be preserved in full vitality because it is through har that the soul mounts un devotion and tyisdoin which lead to se! liberation and self reali bation Sri Ramanuja says well यावत्याधनसमाप्ति पारीरधारण चावश्य कायम् । If work causcs bondage liigher and purec ·214 THE BHAGAVAD GITA work removes the bondage, 19 one thorn removes another and both are thrown away यहारकर्मणाऽन्यत्र लोकोऽय कर्मयन्धनः । तदर्थ कर्म कौन्तेय मुक्तसङ्ग समाचर ॥ ९॥ The world is in the bondage of action which is other than action done for the sake of the lord Therefore, O Kaunteya, do work for His sake and without attachment It ineans also NOTES 1 यज्ञ means The Lord here sacrifice In Ramapaja saya that only wealth got for Dharmic actions saves us through the Lord o grace यज्ञादिभि कर्मभिराराधित परमपुरुषोऽस्यानादिकालप्रवृत्त- तद्वासनामुच्छिद्य अन्याकुलात्मविलोकन ददातीत्यर्थ । 2 It has been well said also that night action is that wbich does not bind us तकर्म यन्न बन्धाय It is also sand कर्मणा बध्यते जन्तु Motuved action holds ug in the bondage of tendencies and results 3 In sacrifice and worship, there is the predominant element of self denial This selle denial blossoms into sell realisation The Spati says in a great passage वेदानुवचनेन प्रामणा विचिदिषन्ति यशन दानेन तपसानाशकन । - तमेत ·215 VHAPTER III सहयशाः प्रजाः सृष्टा पुरोधाच प्रजापतिः । अनेन प्रसविण्यद्धमेष वोऽस्त्विष्टकामधुर ॥ १० ॥ Haviny created mankind along with sacra fices the Creator said at the beginning (of crea tron) to them sBy this shall ye grow Chis shall be to you the fulGller of all desires." 1 Norns Some of the commentators point out that this is an intha eiz to make us realise the duty and blessedness of unselfish action in the case of an arthat 1 la the emphasis is on the goveraog idea rather than on the forma or the accessories A tamilhar example is काश्या तु मरणा-मुक्ति (Dying in Benares gives us liberation) Artbaradas deal with praise and dispraise of acts and omissions and gives us illustrative stories and traditions Falafta19cfa पुराकल्प इत्यर्यवाद Gautama Sutras) Su Sankara points ont that this episode 13 introduced to make us realise tho indispensable. ness of a life of uasalish action. Sri Ramanuja says that it is introduced to emphasise the differencu between the results of the conduct of life ou the basis of accepting as our food what remains after sacrificial offering and on the opposite ba316

·210
1UE BEAGAVAD GITA
3. Professor Rangacharlar tries to bring into
his exposition the conclusions of the faithful
student of our religion and the faithful student of
comparative religion The faithful etudent of our
religion 11 a devotee whose clarity of vision is the
result of his faith The student of comparative
religion is like a pedagogue asking each religion in
the world to stand up and deliver an account of it
self While a pedagogue deals with living boys, the
student of comparative religion deals with inummies
and living boys 10 the shape of dead and living
religious and has a special fondness for the former
The two iuethods of treatment are best kept spart
Sri Krishna emphasises the supremo need of sacri
fice as a purifier and uplifter of the soul We
cannot allow His doctrine to be weakened by refer
ences to any teatative conclusions propounded by
the bumptious pedagogae of comparative religion
4. What 28 77? Some take it in the larger
sense of unselfish action in general and others tabe
it in the narrower sense of sacrifices
latter meaning is the more appropriate having
regard to the test and the context
Our religion
emplasses the need for a moral and unselfish life
of service to man even more than other religions
But that is the matter for exposition elsesbere
Here the

·217
CHAPTER III
and love
Hers the Lord deals with the question of offorings
to the Devas Vaselish service to man no doubt
pleases them But in the case of the Gode who
give everything to us what can we give and what
do we give to them? In the case of our relations
and friends who give a little to us, we owe z decp
debt of gratitude and seck to repay it bs service
In the case of the Gods who give us
everything-Day, sustain life for us even when we
ate in deep sleep-what can we give? Scripture
which alone declares beyond doubt their existence
and nature tells us how to please thein Wo can
baly give them a fraction of what they have
provided 10 plenty for is
It is put the giring that
18 of mportance as unch as the spirit of the
giving What is given to them as a sacrificial love.
offering 18 again given to us by them with renewed
and increased sustaining purifying, and uplifting
power Tood eaten by us without being offered to
them will be as much subject to the processos of
digestion and assimilation as the food otfored to
them But in the former case our appropriation of
what they give is hardly a decent act worthy af
self respecting beings In the latter case our
sacrificial act declares and proves our gratitude and
18 sure to result in the sacrificial love offering

·5 But are there such gode or divine agencies
human phenomena anything to justify your
escription of such a cause tu the natural phenomena?
218
TIE BHAGAVAD GITA
coming back to us with added fruitfulness and
blessedness As Prahlada says beautifully:
नैवात्मनः प्रभुरयं निजलाभपूर्णः
मानं जनादविदुषः करुणो वृणीते ।
यद्यबनो भगवते विदधीत मान
तबारमने प्रतिमुखस्य यथा मुखधाः ।।
in nature? The final and incontrovertible evidence
about their existence 18 in Soripture. maalapart.
From the standpoint of reason we can hell see that
in the case of human phenomena wall 18 the cause
of design, order, avmmetry, etc
design, order etc. What right have you to say
that there is no operation of wall there? What right
have you to ascribe them to chance or to 11%
intelligent nature? Have you seen in the world of
Again, will and radiance and energy co-exist in the
Case of the kingdom of man. You fod intonset
radiance and poster in the world of nature. Os
what basis do you deny the co-existence of will
and intelligence in relation to them? On the other
hand if the function of logic is to proceed from the
known to the un-known, you should asenbe such
higher and intensor radiance and encrgy to higher
In nature we see

·219 CHAPTER 111 of such energies and intenser will and intelligence You say that the gods should manifest themselves before your FISION Are they school boys to obey the call of jou their pedagogue? In the case of the lower energies of nature you are willing to take the intermediate steps required for the direct perception If you want to make electricity to light your room you do not 19814 a verbal command to it to do so Yon generato 16, you store it, and then you apply the proper switch Should you not take the proper steps required for the realisation and perception of the higher energics of hfe? Vantras aad Jamas and meditation and devotion are the means for the realisation and Perception of the divine spiritual energies of life I'motion und intuition and the cthical senso are certainly at least as valuable elements of us as reason and their affirmation should not be ignored The divine agencies in the universo preside ovor nature s energies and over the even more wonderful energies of the senses and are great bhallus who aro ulkıkarılas or powers entrusted Will certain special taske of guidance and control by the command of the supreme Isvara Ra member the hlo of Dhruva MaxMuller's picw that ·220 THE BUADA YAD GITA we have transferred to natural phenomena the principle of 1 fo in us by an illogical shifting of centre is absurd Our view is not that sages were children playing with tho facts of life as dolls In respect of the facts of nature and the functions of life science merely gives a long dame sod. longer description and calls these an explana tion of their causa We say that the divine agen cies are the causes and that the phys cal predo cessors of effects are only preliminary effects of other causes though science dignifies these as causes Suppose a mau luuses his sight through small pox You eay that small pos is the cause of the loss of vision I say that the sun who is inspirer and illuminer of the power of vision has withdrawn his an graha grace owing to our sin and the first effect is small pox and the second effect is blindness Max Mullers le others equally absurd as he seems to think that inankind ran in blinkera secing only one thing at a time of that the Gods wera made to come into the field of vision one after another by the gyrating mach pery of a spiritual bioscope Our Vedas tell us 06 * TEU The Eages call each god the supremo lo para lt mai could be divide why could not the deit es presiding over the d ferent energies of Dature be realised as the Supreme Lord? Suci theory 15

·221
CHAPTER III
theories as these are only one step removed from
blindacss of vision when compared with such rıdı
culous theories as those propounded by Mr
T Paramasita Iyer about the Veda embodying
eological facts eg tbat Gayatri 15 marsh gas ele
7 Vaishnavas concentrate their gaze on the
Aprocesa! Lord who is the suinmation of all aspects
of creativo preservative and destructive power
Svartbag deyote their love and actention to FIND
as well as the varians aspects above said which aro
the various gods with scripture declared forms and
powers There are some Vaishnavas who are
devotees of these as well
8 Chere is a certaio significance in the otfer
10g of food to the Gods The beauty of the
golden corn 18 lost upon us like the beauty of tho
$29 familiarity breeds contempt
The sweetest
thing in hfe is food Indveil we express other
Deeds by the terms burger, appetite etc if there
18 bay disino element in lifcit nast attach to what
the main bulk of life a action by catiug and
Marthago leadtog to ell presenation and
preservation If one 18 asked to choose bctweon
20102 vithout tool for three days and 600g
Bithoi sotes for three months there would not
bes a noucot sh station about the choico Food
raca

·act brings about a threefold ble3102 1 gemecates Sacrilico for blebeings here and hereafter eventually 222 THE BHAGAVAD GITA is taken to sustain life Tha sense of taste acts as the doorkeeper allowing healthful things alone to go So far as the primary need of life is concerned if we can have an external selective agency the souse of taste might as well be abolished If food be taken for mere enjoyment, we should always keep it on the tongue We should surrender to the gods what we hold dearest because such an o us habits of detachment, dispassion, and un selfishness, it pleases the gods who give us 10 abundance tha things that sustaia, delight and purify life, and what is offered coines bach to us with an added power of gracioue blessing Is it any thing wonderful that we should have a sacra mental conception of food ? Indeed any other con ception of it would be ungrateful or hardly even decent Food sbould be pare, prepared bs puro handa free from impurity of environments, warm and rendered even purer by mantras theo be offered to God and then partaken by 18 9. l'hus at 18 through sacrifices that we learn our ficet lessons in the finest art of life--the art of unselfish and active and dispassionate blessedness It should leads us to work in a spint of detachment and as lovo-offering to God Tho spiral of asceat is like this

·225
CHAPTER III
Sacrifice teaches us depeodence on a bigber power
and lessens our ravenous sense of proprietorship
97 19981977 79 (Giving up wealth for tho
sale of God) The emotion of gratitude soon ripens
loto the higher emotion of love The emotion of
brotherhood 15 gencrated and intensified by sharing
with our fellow worshippers the food offered to God
Slowly the energies of dispassion and detachment
and love fructify in 18 till the true spirit of Karma
Yoga-q goricomar-15 realised by us and the
leads us to the supreme heights of Gou Love and
God realisation (Bhathir ail Jlaa) Hence tho
highest peaks of the inner life really rest on the
solid ground of a proper scheme of life as work and
sacrifice
10 सहयज्ञ sanother reading for सहयज्ञा
the readings mean the same thing The former
means that mankind and sacrifice were created
simultaneously and the latter anggests that they
were indissolubly bound one to the other Sacrifice
is the means to attainuent The good things of
life coma of their own accord though the sacrificer
has big eye on God and not on them just as though
man plaats a mango tona for fruits, be gets
fragrance and shade as well Cren if they do not
como there is the supreme blessedness of loyalty to
Dharma As A pastamba 53ys
B G 15

·ception of it would be ungrateful or hardly even 222 TEE BHAGAVAD GITA 18 taken to sustain life The sense of taste acts as the doorkeeper allowing healthful things alope to go in So far as the primary Deed of life is concerned if we can have an external selective agency the sense of taste might as well be abolished If food be taken for mere enjoyment wa should always heep it on the tongue We should surrender to the gods what we bold dearest because such an act brings about a threefold blessla, 15 generates in us habits of detachment dispassion and un selfishness it pleases the gods who give us in abundance the things that sustain, delight and purify life and what is offered comes bach to ug with an added power of gracious blessing Is it ansthlag wonderful that we should bave a sacra mental conception of foodIndeed any other cou It should decent Food should be pure, prepared by pure bands free from impurity of environments warm and rendered even purer bs 12 rus then be ofered to God and then partaken by us 9 Thus it 19 through sacrifices tbat we learn our Grat lessons in the finest art of life--the art of ansclfisk and active anu diop8661onato blessedness Sacrifice for blcasinga hera and hereafter eventually leads us to work in a spint of detachrueat and as a lovo ollennt to God Tho spiral of ascent is like fb18 ·225 QEAPTS m functions Sacrifice is the means of their propitia tion and will lead us into the realms of haunteous blessedness Sn Ramanujaobarya says that the Suprema God accepts all olferings and every worship अह हि सर्वयज्ञाना भोका च प्रभुरेव च । Sri Sankaracharya says that a qc means Moksha through Jnana which results from Nishkamakarma or inerely Sourga (beaven) That heaven cxista is clear because such enjoyments as unfading youth and unfading flowers (alfaragsario) do not exist on earth 4 Raghavendra Swami treats the command as applicable to the lower gods and to men to fulfil duties and thereby to attain the blise of God realisation 5 The relatoa bet een sacrifice and progpenty 18 thus stated भनी प्रास्ताहुति सम्यगादिसमुपतिष्ठति । आदिल्याजायते विटेरन तत प्रजा ॥ 6 Kalidasa well in Rughuramsa दुदोह गो स यज्ञाय मस्साय मघवा दिवम् । सपद्विनिमयनोभी दधतुभुवनद्वयम् । इष्टा-मोगान्दि वा देवा दास्यन्ते यामाविताः। तैर्दचानप्रदायम्यो यो मुझे स्तेन पय स. ॥ १२ ॥ says ·1 The gods gorora and guide the cosmic 221 THE BHAGAVAD GITA तद्यथा फलाय निर्मित छाया गन्ध इत्यनू पद्यत एव धर्म चर्यमाघ अथा अनुत्पद्य त ना चदनू पद्यन्ते न हानिभवति । 11 Sri Ramanujacharya well points out that at the beginning of creation God gava sacrifice to the human soul as the chart of life so that the soul may be freed from its accumulated load of karma पुरा सर्गकाल स भगवान् प्रजापात अनादिकालप्रवृत्ताचित्समग विवशा उपसतनामस्पविमागा स्वस्मि प्रलाना सकलपुरुषार्यानहायत नेतरकल्पा प्रजा समीक्ष्य परमकारुणिकस्तदुनावायषया स्वाराधनभूत पक्षनिवृत्तये यझे सह ता सृष्टदेवमुवाच ॥ 12 इष्टकाम-includes also Moksha Actrons and sacrifices done in a spirit of love of results brings such results if done in a spirit of detachment and as a loro offering to God they bring to as the result of Voksha through chulasuddhı aná bhaktı a l, and देवान्भावयतानेन त देवा भावयन्तु व । परस्पर भावयन्त श्रेय परमवाप्स्पय ॥ ११॥ Nourish and gladden the Devas (gods) srithi this, and may they nourish and gladden sou Thus nourishing and gladdening one other, you shall attain the highest good Norts

·229
CHAP EBR 11
of food The illogical modern man is glad when ?
18 told that the buman body is the temple of God
but demuurs to the sacramental conception of food
which builds up the body The divine pity of the
lord for man is seen a His giving us ia tho
Gita not merely the altıwate truths of the spirit but
also tha holy means of God-realisation including the
elementary but all itoportant means of purity of
food
2 Vaastadera 1s believed to remove the पञ्चसूना
$147 (the evils inevitably attendant on cooling
processes)
कण्डभी पेषणी चुल्ली उदकुम्भी च मार्जनी ।
पञ्चसूना गृहस्थस्य ताभि स्वर्ग न विन्दति ॥
पञ्चसूना कृत दोष पञ्चयज्ञयपोइति ।।
3 The following passages in Scripture may
also be romombored in this connection इदमेवास्य तत्या-
थारपमान यदिदमयतं स य एतदुपास्त न स पाप्मनो व्यावर्तते
मिध हावत् ।
मोघमन विन्दते अप्रचना सत्य प्रवीमि वध इस तस्य ।
नार्यमण पुण्यात नो प्रयाय देवतायो भवति केवलादी ।
अनास्यन्ति भूतानि पर्जन्यादनसंभय ।
यशद्भवति पर्जन्यो यमः फर्मसमुद्भवः ॥ १४ ॥

·226 THE BHAGAVAD GITA The deities thus nourished and gladdened by sacrifice will give you all desired enjoyments He who enjoys what is given by them without offering the same to thein is verily a thief NOTES i Selfish enjoyment of Health 18 both anti social and irreligious and has further a corruptiog effect on individual purty and good css Froid the social point of view wealth 18 a trust for society From the religious point of vieto it 19 a blessing from abova It should be offered to God and then enjoyed as his grace and it 18 a trust in our hands for his other children also 13 interpreted by 81 Sankara as part FRENI (who purloius lhe property of the gods and does not take the same as a free and glad gift) यशशिणशिन सन्तो मुच्यन्ते सर्वकिल्यिपै.। भुखते ते त्वघ पापा ये पचनस्यात्मकारणात् ॥ १३ ॥ The righteous who eat the food remaining after offering us sacrifice are freed from all siti, but the rinful ones who cool for their own sales are exting only sm Norks Here we bave a sacramental conceptiog ·229 CHAPTER 11 Sri Ramannya says that Brabma means body and Alshara means Juve This would mean that actions are done by the eusouled body and that hence the body which is Sarzagała i e, a universal pbedomcnon depends on sacrifices for its being 5 Sri Madhwacharya interprets Brahma as God aud Akshara as the Veda God proceeds from the Veda because He 18 revealed by it eadaan (Brahma Sutras 1, 1, 3) 6 Sankarananda woll says ya TETTI Anat- वनहेतुयों यत्र । 7 Sai Venkatanatba suys that the infinito variety of fruits in the universe is due to the variety of actions and muotires, God being the uniform and na partial agent assigning fruits to actions, like tho rain that enables oach geed to sprout according to its nature 8 Veda la called a gr, it illamines everything and embraces the entire cosmic life एय प्रवर्तित चक नानुधर्तयतीह यः। अघायुरिन्द्रियारामो मोघ पार्थ स जीवति ॥१६॥ He who doth not follos in this world the cosmic lecl thus it in motion, who liveth in

·1 The Lord gives here an additional reason
to do Karma Man should do it not only becaust
of God 8 commandment at the beginning of crea
the cosmic life and fulgl himself The verses des
cribe the cosmic wheel (5) that rolle on from
2 Nature and natura , divine agencies will
and happiness only when we geel knowledge and
Notes
dissolution to dißsolation
give us the maximum of knowledge and poster
tian but also because only in that way can be aid
power and bliss in a spirit of unselfishness and
purity Elts we fall and even drag others dows 10
Our fall
of
3 h ir a produccs qurry (tho potenes
fruitage) which brings on results when the God
appulatel time comes

·231
CHAPTER III
2 Only the seers who bave risen to the heights
of meditation communion
and realisation can
attain to this height The Lord ever and anon
even in this discourse about Karma presents to the
mind of the disciple the vision of the perfect ideal
3 मानव -! used to indicate the man of
thought and realisation and may include gods also
1 रति तृप्ति सन्ताष--refer to three kinds of
mental states रति 1s in relation to gerlands woman,
etc qa is in relation to food and drink aata 15 10
relation to acquisitions like comes wealth children oto
The Sruti declares बारमकीड आत्मरति क्रिया
बानेप महाविदा वरिष्ठ । It is said also आत्मरतिरात्मक्रीड
आममिथुन आत्मानद । आत्मलाभान पर विद्यत । एतदवागत दृष्ट्या
5
तृप्यति।
6 It is well stated in the following verse that
he who bas realised the fulnesg of bliss in God cares
not for the minor pleasures पयाप्तकामस्य कृतात्मनस्तु
इहैव र प्रविलीयान्त कामा ।
7 Sri Sankaracharya bays in his Sutra
Bhashya (114) अलकारा ह्यस्माक ययावतो सत्या सर्वक
तम्यताहानि कृतकृत्यता च।
नैय तस्य कृतेनाओं नाकृतनेह कश्चन ।
न चास्य सर्वभूनेषु कश्चिदर्थव्यपाश्रय ॥ १८॥

·230 THE BLAGAVAD GITA 810, and wbo rejoicelb in the life of the senses, - he lives in vain, O Partha NUTES इन्द्रियाराम contrasted with धमाराम and आत्माराम 2 Sn Madhusoodana refers in this connection to the Sruth अयो अय वा आत्मा भूतार्ना लाक यद्यजत तेन दबानो लोकच यदनुनूत तन ऋषीणामय यात्पतृभ्या निपृणाति यत्प्रजामिच्छति तेन पितॄणामय य मनुष्यान्वायत य-भ्या ऽशन ददाति तन मनुष्याणामय यत्पगुभ्यस्तृणादक विन्दात तन पशूना यदस्य गृहषु श्वापदा क्यास्यापपालिकाश्च उपजीनाम्न तेन तेषां लाक। यस्त्वात्मरतिरय स्यादात्मतृप्तश्च मानव । आत्मन्येव च सतुष्टस्तस्य कार्य न विद्यत ॥ १७ ॥ But the man who finds bliss in the Self who 18 satisfied with the Self, and rejoices in the Self-for him there 18 not the obliatoriness of action NOTES 1 Till now the Lord described in an episodic way the obligatoriness of action and the sinfulness ol inaction But in the case of those who have Ilsed through action to realisation the law of the obligatorine 3 of action ceases to be applicable

·233
CHAPTER 111
Vasiahtha says further that these 7 stages
correspond to tbe jagrat, svapna, and sushuptı stages
10 point of intensity of perception and bliss
भूमिकात्रितय त्वेतद्राम जाग्रदिति स्थितम् ।
यथावद्भेदबुखेद जगदाप्रति दृश्यते ॥
अद्वैते स्यमायाते ते प्रशममागते ।
पश्यन्ति स्वप्नवल्लोके चतुर्थी भूमिकामता ॥
पचमा भूमिकामेय सुषुप्तिपदनामिकाम् ।
पष्ठी गाढसुपुप्त्याख्या कमात्पतति भूमिकाम् ॥
पम्या भूम्यामसौ स्थिला सप्तमी भूमिमाप्नुयात् ।
किंचिदेवैप सपनस्त्वयवैष न किंचन ।
विदेहमुकता तूला सप्तमी योगभामका ।
अगम्या वचसा शान्ता सा सीमा योगभूमिपु ॥
3 Sri Bhagavata thus describes the seer full
of God Fision and God realisation as one who
18 in tha state of such ecstaoy of bliss that the
comings and goings of fleeting pleasures and paina
have no effect on him
देव च नश्वरमवास्थितमुत्थित वा
सिदो न पश्यति यतोऽभ्यगमस्वरूपम् ।
देवादुफ्तमय दैववशादपेत
चासो यथा परिकृत मदिरामदान्ध ।
The Sratı declares

·1 This verse, libe the preceding one, describes
232
THB BHAGAVAD GISA
To him there is no selfish purpose to be
attained through action
Vor does he sufer any
deprivation by desisting from action
there is no dependence for any selfish purpose
upon the whole realın of created being
NOTES
To bim
the man of God v19100 and God realisation who has
attained his exquisite blies of Bhaktı and jnana 25
the fulfilment aud fruit of his life of Karma yoga
and who is so lost in the rapture of realisatioc that
the duties and joys of the lower realm of action
have been included and transcended in a higher
bliss just as the la.nplight is lost and transcended 10
the fall bright golden radiance of the noonday suo
2 Sa Vadhusoodana describes here the scret
joya lhoorns which form ito stages in the life of
hun who has become so pure in heart and steadfast
in mind as to be fit to vision and realise and attain
God The seven stages are stated thus in 1993
1'.xsishta
सानभूमि शुभेच्छश्या प्रयमा परिकीर्तिता।
विचारणा द्वितीया स्यात्तताया तनुमानमा ।
सवापत्तियतुधा स्यात्तताऽमसफिनामिका।
पदार्याभावनी पटी सप्तमा नुयंगा स्मृता ।

·235 CEAPTER III 2 Only Muktas ou Juanmuktos are so lost in the ecstatic visioning of God that action has fallen off from them Others and cren men of wisdom in mood, of car (awareness of the worla) must do their duties in life Sri Madhwacharya says well यतोऽसप्रज्ञातसमाधेरैव कार्याभाव तम्माकर्म समाचर । 3 Sri Ramanajacharya interprets 97 as mean ing the jivatma This means that the person pursuing the path of Noshkama Karma will realise the true nature of the soul and that then throngb Bhakti the bliss of God realisation will result कर्मणैव हि ससिद्धिमास्थिता जनकादयः । लोकसग्रहमेवापि सपश्यन्कर्तुमर्हसि ॥ २० ॥ Janaba and others b've indeed attaled perfection through action alone, and even from the point of view of the welfare of the world by not swerving from the path of righteousness, thou shouldst perform action NOTES | The various stories about Janaba's life show how he was an ideal Karmayogi 2 The combination of work and unselfishness 19 difficult and the elimination of selfish motivo ·Sri Madhwa quotes the following beautiful 234 THE BIAGAVAD GITA तद्यथाऽहानल्वयनी वत्मीक मृता प्रत्यस्ता शयीतैवमेवेद शरीर शेतेऽथायमशरीरा मृत प्राणा ब्रमेव तेज एव । As among the seven plancs of yogic reali sation above said it is said that the first three aro the means that the fourth is the state of wisdon, and that the last three are the stages of zivanınukti चतुर्थी भूमिका ज्ञान तिस्र स्यु साधन पुरा । जीवन्मुक्तरवस्थास्तु परास्तिस्र प्रकार्तिता ॥ 5 line विष्णावव रतिर्यस्य किया तस्यैव नाति हि । 8 It is well said ज्ञानामृतन तृप्तस्य कृतकृत्यस्य यागिन । नैवास्ति किंचित्कर्तव्यमस्ति चेन स तत्त्ववित् ॥ तस्मादसतः सतत कार्य कर्म समाचर। असतो ह्याचरन्कर्म परमाप्नोति पूरुष ॥१९॥ I herefore do thou al onve perform without attachment the obligatory dnties, for by per formio, "ction without Attachment, inan terily reaches the Supreme NOTES 1 तस्मात Neelakantha says this mears because unattached work is not s cause of bondage यस्मानि कामस्य कमलेपा नाति ·237 CHAPTER 11 अन्यथा लोकनाशन Sri Ramanuji #ell says जनित पाप ज्ञानयोगादपेनमच्यावयत् (The sin of misleading and raining olbcrs will overthrow him from his Joanazoga of his conduct 18 not all right and be does not take care about it in his fancied superiority 19 Junayogi) न मे पार्थास्ति कर्तव्य त्रिषु लोकेषु किंचन । नानवाप्तमवाप्तव्य वर्त एव च कर्मणि ॥२२॥ In all the three worlds, O Parths, there is not for me any obligatory action that must be done nor is there inything unattained that has Yet I remain 1 action to be attained NOTES The Lord besides giving a large number of convincing reasons finally instances bimself as the supreme example of a Karma Yogi 2 The Lord & work is lie Leela It is due to the abundance of His Grace and for the betterment of humanity (लाकसप्रह) 3 The Lord is not a Badulla or multa (soul is bondage or liberated sonl) He 18 the Paramatma who 19 mg 9761674,4994, 12454, Olonipotence, Omniscience and Onnipresence and when yct out ·236 THE BHAGAVAD GITA from work has to be slowly attained by strenuous effort and God's grace Such unselfsh work removes the low pleasure of selfish enjoyment during success and the keen sting of disappointment during fajlare helps the progress of country and humanity, aud leads us to that state of inner parity and peace which lead to the bliss of God love and God realisation + लोकसग्रह-लोकस्यान्मार्गप्रवृत्तिनिवारणम् । (the pre venting of Adharmic action by the worla) 5 Janaka 18 specially mentioned because 3 King can best guide his people in the paths of righteousness by being righteous himself a (131 श्रिता धर्मा राजा भर्मस्य धारक । यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जन । स यत्प्रमाण कुरुते लोकस्तदनुवर्तते ॥ २१॥ Whatsoever a superior man does, that other men ilso do Whatsoever he acts on as authori tative, that is followed by the world at large NOTES 1 Ebe beroisms of self control and obedieoco to the Lord's commandments Ato accessary not only to the individas! but also for the solidarity of gociety.

·239 CHAPTER UIT "Thou dost preserve the stars from wrong And the most ancient heavens through thee are fresh and strong" 2 Tha broach of duty leads to Dharma. sankars and Varaa sanlara and destroys the orderly upward evolution of life I have referred to this already in Chapter I and shall refer to it again in Chapter IV सक्ताः कर्मण्यधिद्वांसो यथा कुर्वन्ति भारत । कुर्याद्रिद्वांस्तथासकनिकीर्घर्लोकसग्रहम् ॥ २५ ॥ Just us ibe unenlightened do work, O Bharata, in a spirit of attachment to action, so ahould the enliyhteneil minu do work without attachment and with a desire for the proper yudance and welfare of the world NOTES 1 The difference is one of motive The hoort 18 the seat of worldliness or Godliness according as We train it and punfy it Blassed are the pure 12 spirit, for they sball see God न बुद्धिभेदं जनयेदहानां कर्मसहिनाम् । जोपयेत्सर्वकर्माणि विद्वान्युक: समाचरन् ॥ २६ ॥ Let no learned inan Cilles in unsctileinent B.G. 18 ·It I lo not enge in action, the e worlls 238 THE BHAGAVAD GITA of Eis Grace (698) comes into the world of wen to uphold righteousness and draw the eyes and hearts of all to His lotus feet by Has Beauty and His Love यदि यह न वर्तेय जातु कर्मण्यतन्द्रित । मम वर्मानुवर्तन्ते मनुष्या पार्थ सर्वश ॥ २३ ॥ If I do not continue in action incessantly and without indolence men roald in all respects and directions follow in that path of mine, 0 Partha उत्सीदेयुरिमे लोका न कुर्या कर्म चेदहम् । सकरस्य च कर्मा स्यामुपह-यामिमा प्रजा ॥ would perish I should be the cru e of confusion of births and I should thus run all these created bein, VOTES Duty (Dharma) 1a wbat keeps the worlds in tuga gad leads souls to God the Lord of Duty 19 eger leclaring it by words and conduct धर्मो विलस्य जगत प्रतिष्ठा Wordsworth sase Hence Iswara as of Duty ·239 CHAPTBB 117 13 "Thou dost preserve the stars from wroug Aud the most ancient heavens throngh thee are fresh and strong 2 The breach of duty leade to Dharms. gankara and Varna sanbara and destroys the orderly upward evolution of life I have referred to this already 10 Chapter I and shall refer to it again in Chapter IV सक्ताः कर्मण्यधिद्वांसो यथा कुर्वन्ति भारत। कुर्याद्विवांस्तथासक्तचिकीर्षुलोकसग्रहम् ॥ २५ ॥ Just us the openlightened do worb, O Bharata, in a spuit of attachment to action, so should the cnlıyhtened man do work without attachment und with a desire for the proper bundance and welfare of the world NOTES 1 The difference is one of motive The heart 18 the seat of worldhaess or Godliness accordiog 19 we train it and panty st Blessed are the puro ml spant, for they shall see God न बुद्धिभेद जनदवाना कर्मसङ्गिनाम् । जोपयरसर्वकर्माणि विद्वान्युका समाचरन ॥२६॥ Let no le scried inın cause un unsettlement B.G 10 ·He shore mod in clouded by egoism regards 240 TEB BRAGAVAD GITA of mind among those who have not become full of wisdom and "vho are yet attachell to work He should canse all actions to be done, himself doin them in the proper spirit Notes 1 The Lord says that the truly wise man should induce all to do their duties slowly intro duciag the element of the higher motive which transforms the lead of work into the gold of love and bliss by bumself doing daty in the proper spiest of ninattached work for pleasing the Lord 2 It has been said arbearing R सर्व ब्रह्मति यो वदेत् । महानिरयजालेषु स तेन विनियाजित ॥ 3 Religious propagandigin verthrowing of beloofs and upsettlement of miods are not God B work The truly divine work is effecting a conver Bion of the heart leaving the duties unaltered प्रकते फ्रियमाणानि गुणे कर्माणि सर्वश । अहकारविम्बात्मा कर्ताहमिति मन्यते ॥ २७॥ hunrell as the doer in rempect of all actions which art done by tie qualities of Printi ·241 CHAPTER TIL Nors! The Prakriti spoken of here is not the selfactive and independent Prakrılı of the samkhvas bat the Parameswari saktı, wbich gives suitable embodunents to Jivas as the result of actions and bioda them or frees them in accordance with violation of, or obedience to the Lord's commandments Sucb'sakti is thue described in our sacred books देवात्मशक्तिं स्वगुणनिगूढाम् । माया तु प्रकृति विद्यान्मायिन तु महेश्वरम् ।। तत्त्वविच महाबाहो गुणकर्मविभागयो.। गुणा गुणेषु वर्तन्ते इति मत्वा न सज्जते ॥ २८ ॥ O inghty armed, he who knos, the truth about the diversities of qualities and actions, realising that the sen es sybich are natural qui lities move amidst the objects which are also natural qualues is not attached NOTRE 1 Such a clear discerner knows that the soul 19 not the principle of association with things but It is the mind which 28 10 a state of relation to abjects 2 Hence the soul sfree and realised as frue trou all the infinito complexities of causes and

·sachulanarda. The predominance of a particuder
212
1HB BHAGAVAD GITA
aifects in nature Iben A hamkara (egoism) and
Mamakara the acquisitive and possessive sense
cease to hold away over us
3 In a beautiful and telling paesage the
Scripture shows how the soul identifies itself with
the mind and the senses and the object
भन्या मणिमवि दत् । तमनहुलिरावयत् । अप्रीवः प्रत्समुषा ।
तमजिद्दो असयत ।
+ Buddhi ahamkara the senses and the
objects are all गुणादभाया The sifat depend
on them
6 Set Madhusoodana takes 164ffat
TÀ on the one hand and farm which means
Atman on the other The author of Bhashyot
kargba Deepika criticiees tbis view Indeed be
seldom omits an opportunity of attacking Madhu
soodans
6 Tbus stacza shows that in this universe of
matter and energy the needs of the organiana
which are libe effects of gunas and the cause of
karmas ara not wapected with the soul which 19
ji na determines our mental outlook and our code
quent actions Hence man gugat to take care of
the work as well as the motivo

·CHAPTEK ITT 249 प्रकृतेर्गुणसंमूढाः सजन्ते गुणकर्मसु । तानकृत्स्नविदो मन्दान्कृत्स्नविन विचालयेत् ॥२९॥ Those who are deluded by the qualities of Prakriti are attached to the actions done by the gunas. The man of perfect knowledye should not unsettle those men of imperfect knowledge. and dull comprehension. Norks. 1. He should not, as already pointed out in my notes to verse 26, take away their attachment to work but should introduce blowly the transforring element of Nishkamakarma that will lead through devotion and wisdom to liberation 2 कृत्स्न means "The All".", God This 18 well brought out by the following verses सदवेत्यादिवास्येभ्य. कृत्स्न वस्तु यतोऽयम् । समवसद्विवद्धस्य कुतोऽकृत्स्नस्य वस्तुत.॥ यस्मिन्ऽप्यस्टोऽर्थ. स तदन्यव शिभ्यते । तया दृोऽपि सः स्यादकृस्नस्ताहाध्यत। Tho Sruti also gaye भास्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेद पदं विदितम् । यस्मिन्विज्ञाते सर्वमिद विहात भवति ।

·244 THB BHAGAVAD GILA 3 $n Ramanujacharsa expounds the truth contained in this verga in his own masterly way ते किल मन्दा श्रेष्ठजनाचारानुवर्तिनः कर्मयोगादापितमेन दृष्ट कर्मयोगात प्रचलितमनसो भवेयु.। अतः श्रेष्ठः स्वयमपि कर्मयोगे तिष्ठनात्मयाधात्म्यमानेन भात्मनोऽकर्तृत्वमनुसदधानः कर्मयोग एवा. स्मावलोकने निरपेक्षताधनमिति दर्शयित्वा तानकृस्मविदो जोषयेत् ॥ मपि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा। निराशीनिर्ममो भूत्या युध्यस्व विगतज्वरः ॥ ३० ॥ Do thy work of fighting, surrendering unto me all actions, with thg mind rcalising that thor art the servant of God, frce froin attachment to results and from a desire of selfish possession, and free from burning grief and anxiety. NOTES 1 Tbe realisation that God has Hus purposes acbicved through us is one of the great liberators from bip and bondage We are His servants and wa must do our duty as Elis servants Antaryama अन्त प्रावष्टः शास्ता जनानां सर्वात्मा. See also Gita XVIII, 61 Our illusion of our being | will be overcome by this means This is consistent with the further realisation that the real agents in work are the mind, the senses, and the body, the soul being साक्षी (witness) and Sacchidananda A furi He is the ·245 CHAPTER III ther realisation the reahsation of its identity with Paramalma Mach conlusion Much conlusion of thought aciseg when we utter all these realisations without realising their interconnection and gradation The immediate agonts in work are Prakriti Gunes, and the ultimate agent is God who is the lord of Prakati So long as we are under the illusion of the sonl being the door and enjoyer and do not realise that the soul is saksha and sacchuana ida, we are bound to the wheel of sumsara The realisitions abovesad free tis from such ilhasion The Lord la 12 no way affected by our actions because He is like rain bringing each seed anto fruition and fulfilment according to its true and essential nature 2 Only when wo realise theso truths, we will ba inclined to surrender the fruits of actions to God pray that He may scatter the blessed results of the actions broadcast over the world for the joy of mankind the torture of the selfieb prayer of individual happiness will loaye us only then Tho mors intellectual assent to the doctrine that the Prabriti gunas are the real agents 12 work is of na ube Our illusion is too strong to be destroyod by A were intellectual assent The doing of duties irrespective of conscquancca and by way of carryng out H18 commandments to win His grace and

·216
THE BUAGAVAD GITA
slovply generates our intense realisation of our true
patare The conquest of illusion 18 only by such
means and by none other To such a soal full of
araddha and striving God gives the bliss of real188
tion If you rely on God and realise that He 18
the real agent in human actions His grace will
give the fullness of znana The importance of such
faith is taught in the following verses
ये मे मतमिद नित्यमनुतिष्ठन्ति मानव ।
भावन्तोऽनुसूप-तो
मुच्यन्ते तेऽपि कर्मभि ।
Those men who follow this teaching of
inine ceaselessly, full of faith and free frore
cavil, they also are freed from the bondage of
actions
Norks
Three grades of Godward dess are indica
ted here Follow His teachings at least bavo
faith in any event do not capil These persons
though below the mabayogi are all wending God
ward
2 Such is the a oportance of sraddha of faith
The Lord emphasises thug in Chapter IV verses
99-10
3 The Agneya Porana says —

·247 QUAPTER 11 पुतिमात्ररसा: सूक्ष्माः प्रपानपुष्पे धराः । थदामात्रेण गृह्यन्ते न करेग न वधुरा ॥ श्रदा धर्मः परः सूक्ष्मः असा ज्ञान हुतं तपः । प्रया स्वर्गय मोक्ष प्रदा सर्वमिदं जगत् ।। 1. What is rradha" qatardiaftesisatascha ädatearea fonte: (Madhusoodana). It is faith that wbal ia tanght by scripture and teacher is true. 5. Quite opposed to it is Asuya (TELCO). It je dwg stanaman saying that good qualities are really defects, trying to prove that what acts are pronounced to be avapicious are causes of our updo. ing, denying the truth of virtues, etc.) Hiranyakasipu was the worst of cavillers and sceptics and atbiests. So was Sisapala. Such souls cannot rise to the Supremo 6. Faith is not opposed to reason. Reason belongs to the world of the senses. T'aith is the instrument of realisation and the organ of truth in the super-panguous world. That the mind and the senses are the real agents is clear lo res from reason (Samkhya). That God is the ultimate agent ia the declaration nf faith. That God and soul are one in bliss is the realisation, 7. Asuya is also descnbed as 90%utation (inabihty to put up with the superiority of another) ·Pura But those who, being given to carping and know them to be men of diverse iguorance 10 respect of all forms of wisdom, lost inen, and 1 bis terriblo indictment 16 quite legati diyine lips we are full of doubt or despair or dislike 248 THE BLAGAVAD GITA If one will not accept the glory and power of God but casils at him and disobeys His laws, there 18 nb hope for him 8 The fasth that leads to hatred of other religions or men is not faith, it is ahamkara faith increases our love of God and man and always takes us nearer to God realisation य त्वेतरभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् । सर्वमानविमूदास्तान्यिद्धि नष्टानचेतस. ॥ ३२ ॥ decrying, do not follow this teaching of inine.com unen of lost inind Notes mato because of after auch revelation from such we are in duod lost souls 2 The mooda of agnosticism and athiesm bir the door to self realisation and God realisation Roason is the revealer, and faith the 1 peller The army of low impulses and desires has ·CHAPTER DE 249 to be overthrown by the sword of faith and not by the lamp ol reason Neelakaatia says that gå means God Chapter xIot the Gita says सर्व समाप्नोपि ततोऽसि si a Vadhusoodana says that 6908 relates to the stiu total of knowledge relatiog to Karms and Brahma and Saguni and Nirguna He points out also the process of decline अचेतस सर्वज्ञानविमूदान and नष्टान् (1c, with unilluonned minds deluded as to all truth and lost) The Lord states later on in the Gita. तानह द्विषत करान्ससारेषु नराधमान् । क्षिपाम्पजसमशुभान्यासुराधव यानिषु । आसुरी यानिमापन्ना मूढा जन्मनि जन्मनि । अप्राप्य मा निवर्तन्त मृत्युससारवत्मान ! Sankarapanda says that the Lord con decans those who give ap action and are unft for renunciation कर्म बहुसाधनसाध्य फ्लशभूयिष्ठ अदृष्टफल चात स्तत्सन्यास एव परमसुखमित्येव विपरीतबुद्ध्यस्तान् स यामानानकर्म- निष्टान् जनानष्टान् विनष्टपुण्यलाभान्विति । सदृश चेष्टते स्वस्था प्रानवानपि । प्रकृति यान्ति भूतानि निग्रह किं करिष्यति ॥३३॥ Lven the man of knowledve acts in accor ·But those who, being given to carping and know them to be men of diserse iguorance in respect of all forms of wisdom, lost pen, and 1 This terrible indictment is quite legati mate, because if after such revelation from such divine lips we are fall of doubt or despair or dishke 3 Reason is the revealer, and faith tbe 10 248 TAB BUAGAVAD GITA If one will not accept the glory and power of God but cavils at him and disobeya His laws, there 18 No hope for him 8 The faith that leads to hatred of other religions or men is not faith, it is akamhare. Pura faith increases our love of God and mao and always takes us nearer to God realisation ये त्वेतदभ्यस्यन्तो नानुतिष्ठन्ति मे मतम् । मर्वज्ञानविमूदास्तान्विद्धि नष्टानचेतसः ॥ ३२ ॥ decrying, do not follow this teaching of mine. Inen of lost inind NOTg3 we are indeed lost souls 2 The moods of agnosticism and alhiesm bar the door to sell realisation and God-realisation. peller The army of low impulses and desires has ·219 GIAPTER VI to le overtbrown by the sword of faith and not by the lamp of reason Neelakaathi says that gå means God Chapter I of the Gita says सर्व समाप्नोपि ततोऽसि सर्व | Madhusoodana says that अचत्तस relates to the saun total of knowledgo rolating to Karma and Brahma and Saguna and Nirguna He points out also the process of decline 1, अचेतस सर्वमानविदान and ag17. (14, with unillumined upinde deluded 48 to all truth, and lost ) The Lord states later on in the Gita तानह द्विषत करान्ससारेशु नराधमान् । क्षिपाम्यजसमशुभान्यासुराव यानिषु ॥ आसुरीं यानिमात्रा मूढा जन्मनि जन्मनि । अप्राप्य मां निवर्तन्त मृत्युससारवत्मनि । Sankarananda says that the Lord condeung those who give up action and are unfit for कर्म बहुसाधनसाध्य क्लशभूयिष्ठ अदृष्टफल चात स्तत्सन्यास एच परमसुखमित्येव विपरीतबुद्ध्यस्तान् सन्यासानानकर्म- निछन् जनानधान् विनष्टपुण्यलोकान्विद्धि । सदृश चेष्टते स्वस्या प्रयतेनियानपि । प्रकृति यान्ति भूतानि निग्रह. किं करिष्यति ॥३३॥ Len the man of knowledge acts in accor- Tenunciation

·All beings follos
Sri
of our good and evil acts and tendencies which
cies is powerful and God brings it to pre-ordained
through Barmayoga and yoga can we 60ocrate
250
THE ZHAGAVAD GITA
dance with his ok a nature
nature What can restramt avul?
NOTES
1 This is in answer to Arjana's assumed
question as to whs of following the Lord's teaching
confers such blessings all persons do not follow it
{aglàm is that portaon of the sum total of
attain fruition and expression in this life
Sankaracharya says -
पूर्वकृतधमाधर्मादिसत्कारो वतमानव.
Fanfarona Tea Sri Ramanujacharya says that
प्रकृति means 191571 Sri Madhwacharya sayo
that itmeans पूसस्कार ।
3 That manifested sum of acts and tenden
fruition त विद्याकर्मणा समन्वारभेते पूर्वप्रज्ञा च says the
scripture
+ The pore spazit is bound in physical limi
taticus like a prisoner for bayng fallen into 1900
Tunce and desiro agd 820
dispassion and purity can st 1184 to sell realisation
5 II Arjuna took in a fit of bref to Sadjasa
Luis own pature will drive hun into action Only
Only by wisdom and

·251 OHAPTER IN enough purity and power to conaleract the currents of dealra led from a thousand springs in provious births. & The theory of inpato good or epil nature 1& propounded by Sri Madhvacharya but 18 rejected by the other schools of thongbt I think that calm study of our scriptures will show that 18 19 baseless The boal 18 pure consciousness and blogg The Karmic and physical inheritance is what 15 called nature and we have to free ourselves from oor burdens by karma, bhaktı nad juana Karwx 18 Dpt opposed to God's omnipotence God 18 law as well as Love, न घेश्वरलमीस्य हीयते तावता यत । अवश्य भाविताप्पामीधरणेन निर्मिता इन्द्रियस्येन्द्रियस्याथै रागदपों व्यवस्थितौ । तयोर्न वशमागच्छेत्तौ हस्य परिपन्धिनौ ॥ ३४ ॥ For each sense there abide in its object attachment and agerejon We must not come under their sway They are our real enemies 14 the (Galward) path NOTES 1 The Lord tbed shows how the nature of each man consisting of his tendencies can be over-

·becomes a factor 19 action only through TETT,
Inows to be poisoned however hungry Le may be
2 Hence the initial desires due to pre acgared
and choice lie in his power of restraining action and
curbing desire through the help of study good com
4 Venkatanatha well points out that td
252
TIL BHAGAVAD GITA
come and perfected Lise of the nature of each
man bears him irresistibly along its currents what
18 the use of scriptures at all ? Our tendencies gene
rate a feeling of attachment e 9 to forbiddeo food
and a feeling of aversione , to enjoined duties
The scripture teaches us the evel of harmfal bat
liked thing Will any one eat food which he
Will any one turn awa
froin a disliked medicine
if he knows that it will save his life
tendencies none can control Bat mans freedom
pany and divina grace Madhasoodana says well
वन पुरुषाकारस्य शास्त्रस्य चाय विषया यत्तयोवंश नागच्छदिति ।
3 Vowhere in the world is such a congan
cing solution of the problems of free well and pre
destination given a3 18 this verse
says ततथाप्रतिबद् शास्त्र विहित पुरुष प्रवर्तयति निर्षियाच निय
तयतीति शाम्नायविवेकावज्ञानप्रापल्यन खाभाविकरागद्पयो प्ररमो
पमनोपमदान प्रकृतिविपरीतमाग पुरुष शास्त्र प्रवर्तयित शक्नो
वीति न शाबस्य पुरुषकारस्य च वैयध्यप्रसा।
Madhusoodana

·253
WAPTER 11
agia
Scriptures enable us to overcome these
प्रकृति पुरुषस्य प्रतिनिवृत्ती जनयति । एष स्थिते तयो सगरूपयोर्व
शवः न भवेदिति शास्त्रेण नियम्यते ।
5. Lenco the proper and fruitful method 18
not the dissociation of the sense from the object
which often intensifies the longing but the chimi
Ration of tho feeling of strong desire bs a realisa
liou through the aid of scripture of evil conse
Our sum total of tendencies hecomes
potent out when allied to altachment and a version
We feel uu forbidden pleasures a sense of bliss and
An ignorance of future ill, we feel in evasions of
duty a senso of ease and an ignorance of the
future good of doing daty Scripture destroys thoge
Wrong totions Hence Prakriti by itself is not of
quences
dynamic power
8 It may well be asked then what is the
meaning of the previous verse which says that
natura 18 powerful and that compulsion bag DO COR
trolling power ? Sndbara says that Shastra (scrip
ture steps in as a boat and saves us from being car
ned along the current of Prakriti and takeg us
acroes if we get into it But if we have already
got into the deep waters of desire and do not get
into the boat then of course there is co help

·1 The previous verso having taught tha 2 Men's daties are determined by their quali Ibcberge of such duties in the proper spirit The 254 THE BUAGAVAD GITA 7 Sri Ramanuja points out that this farse means that it and he cangot be conquered by merely takiog up Jnanayoga and that the path of Karmayoga is far better श्रेयान्स्वधर्मो विगुण परधर्मात्स्यनुपितात् । स्वधर्म निधन श्रेयः परधर्मो भयावहः ॥ ३५ ॥ Fir more suspicious is one's own duls though not of ineritorious character than another's duty well performed Better 18 in the discharge of one's duty thun lfc in the discharge of another's doty The duty of another 18 fraught with fearful consequences NOTX6 chmination of passion, how can there be any dis like of our daty? So the Lord igalety on each duing hus duty tatige potentialties which become operative at birth But social arrangements and individual upbringing way belp or hinder the discharge of such daties Higher spiritualty depends bowerer ou the proper death equipment of fityess and the equipocent of motive are both indispensable ·255 CEAPTBR 113 1 or Jnana joga 3 The illsobedisaco to the rule has not only personal but also social consequences As a matter of fact all action has in one sense the stamp of Prakriti on it It 18 not of the goal There is 10 question of higher or lower in the realin of duties All are cqually related to the centre of God as the radn are equally related to the centre in a circle It our duty to properly done and in the right spirit, it results ju the highest sell realisation of the soul Sri Ramanuja expounds all thche verses as showing that Karma joga :g better than qui The other commentators take them as showing how Karma yoga is to be effco tively performed by the conquest and elimination of desire A man who merely acts 18 a karm, but he who acts in the manner taught by the Lord 16 & Karma Yogi भर्जुन उवाच- अथ कन प्रयुक्तोऽय पाप चरति अनिच्छन्नपि वार्ष्णेय पलादिव नियोजित ॥३६॥ Arjuna said But by whom 18 : man impelled to commit “n, O Virshveya, as if be, though uot desiring sin, is constrained by compulsion to do so? BG 17 -

·Karmas determina our jati life and enjoyment
256
TBB BHAGAVAD OICA
NUTES
1 Arjupa puts this question to get a definite
answer Who is the impeller to action ? God or
Dbarma and Adharma or Raga and Dresha? Is
the soul helpless ? Is it the mere theatre of a play
or a mere playground for us ? Can it overcome all
opposition and attain to the highest? Are all the
causes of equal potency? Who is the real foe of
the Jiva / How can he be vanquished? Arjuna
wants to know all this so that he may follow the
Lord a commandments and win His grace
2 Map is not an automaton He is a moral
agent His previous Karmas and yasanas determine
his birth and outlook He should not give up bu
duty and take up other daties He should and
could do his duties 10 a Nisbkame (desireless) spirt
That is his privilege as well as his obligation If
Arjtina took up sanyaga, that would be fruitless
Nagraha or self compulsion Bat if he fought in å
Arshkama spirit he will be following the hent of hill
nature and will at the same time in the Lord &
grace Duty is pre ordained but party or im
purity, virtue or sup 18 of our making In this
respect we are free and responsible agents, Our
Our Vasanas give as the initial tendencies to choice

·267 QUAPTER 1lt mcat but we can and should overcomo desire and sin and if we do not, we must suffer Here is the only true reconciliation of determinism and freedoin 3. Arjuna want to know who is the most Aclive aud dreaded foe of man and the Lord tells him about this Sri Ramanuja saya that Arjuna asks why the joana yogin is in pelled into a life of enjoy According to him all these verses 300 intended to show the superiority of karma yoga uver juana yoga श्रीभगवानुवाच- काम पर क्रोध एप रजोगुणसमुद्भव । महायनो महापामा विद्धयनमिद पैरिणम् ॥ ३७॥ The Blessed Lord said He is desire, he is anger, he is born of Rajo guu, he is all consuming and all sinful know him to be the enemy in this world NOTES 1 Sri Sankaracharya explaing in this verse wbat Bhagavan meang It means the perfection of supermacy virtue fane, auepiciousness, diapassion and freedom

·268
THE BHAGAVAD GIIA
ऐश्वर्यस्य समग्रस्य धर्मस्य यशस त्रिय ।
वैराग्यस्याथ मोक्षस्य षण्णा भग इतींगना ।
It is stated also
उत्पाति प्रलय चैव भूतानामागति गतिम् ।
वत्ति विद्यामविद्या वस वाच्यो भगवानिति॥
The word Bhagavan thus implies Omnipotence
and Omniscience
The Lord says here that the arch enemy of
man is kama It is not the initial preference duc
to tendency that is the cause of transgression But
our desirelul contemplation of the object which
develops into a passion for its possession that is the
Teal catige
It is slated अथा खावाहु सममय एवाय पुरुष ।
3 Kama s born of Rajo gana Rajo guwa
18 the cause of delight in outer things and results
10 desire and attachment (triel 21 and suiga)
It is of the nature of all consuming eager
negg It is well said
यत्पृपिया नायव हिरण्य पशव मिय ।
नारमेकस्य तत्सवामति मत्वा राम बने ।
Itased also
न जातु काम कामानामुपभागन शाम्यति ।
हरिपा प्रणवार भूय एवाभिवपते ।

·259 CHALTER III In the case of an epony there aro four methods of dealing with hun साम, दान, भेद, दE (peace, gift, diplomacy, and war) In the C260 of this enery the first three methods aro veleng The more you give, the more he takes, The more friendly sou are the wore domineering be becomes Nor can diplomacy fail Kind treatment 18 guicidal Vice is a monster of so frightful wien As, to be hated, beeda but to be seen But seon too oft, familiar with her face, We first eodure then pity then ombrace ---Pope) Hence 05 18 the only proper method in the case of hamu 8 Sri Sankaracharya points out that only kauda 18 transformed into krodha (angor) when desire 18 obstructed in its progress towards enjoy It is stated ऋते काम न कोपाद्या जायन्ते हि कथचन । 7 Verses 62 and 63 11 Chapter II show how the saccession of soul deluding stateg arise 8 In Santiparra Mahabharata Mahabharata kama 18 compared to a tree of wbich all other passions are parts and tbe sonl is tied to it by iron chains हदि काममधिना माइसचयसभव । क्रोधमानमास्कन्धो विधित्यापरिपेचन । ment ·260 TEE BITAGAVAD GITA तस्य चाहानमाधारः प्रमादः परिपेचनम् । सोऽभ्यसूयापलाशो हि पुरादुष्कृतसारवान् ॥ संमोहचिन्ताविटपः शोकशाखो भयाधुरः। मोहिनीभिः पिपासाभिलताभिरनुवेथितः ॥ उपासते महावृक्षं सुलुब्धास्तत्फलेप्सवः । भायसः संयताः पाशैः फलद परिवेष्ट्य तम् ॥ 9 Such is the power of Kama. It is said: भकामत्य क्रिया काचिदृश्यते नह कर्हिवित् । यद्यदि कुरुते जन्तुस्तत्तत्कामस्य चैटितम् ॥ धूमेनानियते वहिर्यथादों मलेन च । ययोल्वेनावृतो गर्भस्तथा तेनेदमावृतम् ॥ ३८ ॥ As fire 18 enveloped by smoke, as a mirror by dust, as an ernbryo by the wounb, even so is this (self-consciousness of the soul) enveloped by it (Kama or desire.) Notes. 1. 'The three illustrations represent different degrees of density of envelopment Desikar. points out, the first illustration shows that desire is co-existent as smoke with fire, constantly reverts 83 dost to the mirror, and envelops DA BO fully as the womb envelope the foetas, that lor release expert aid is necessary. Bri ladbu- Also, aasi

·261
OLAPTRR II
soodana explaing another aspect. In the first stage
desite is not so forcolul just as ewoke surrouuds
the fire but does not lesson its power to buro. In
the second stage it ia moro powerful and dims tho
soul an dust dims the nitror and deprives it of its
reflecting power. But the initror is visible. In the
third stage it is very poworful and grips and hides
the soul, as tho foetus is hidden and imprisoned.
Sankarananda says that the Lord omphasises the
difference betsvcen desire and wisdom. The former
is dark, opaque, and 10snimate; the latter is bright
transparent, and animale. The fariner colours tho
soul dark as smoke colours the fire dark; it destroys
the transparency and reflecting power of tho soul
&dust destroys tbe samne of the unirror; and it
makes the soul lifeless as the ammon renders the
embryo a helpless prisoner. Dhanapati says that
the three ilustrations show that desire prevents
knowledge from revealing the Atran ; it next
prevents the secing of things as they are; and it
finally destroys discrimination. Sri Mahwa saya
that the illustrations represent the action of desire
on three classes of sunls. He quotes from Brahma
Tarka:
तत्र कामः कालनेमिः सर्व धूममलोल्बवत् ।
शुभमध्याधमजनं कमादावृत्य तिष्ठति ।

·262 THE BHAGAVAD GITA मावृत ज्ञानमेतेन ज्ञानिनो नित्यपरिणा। कामरूपेण कौन्तेय दुप्प्रेणानलेन च ॥ ३९ ॥ Knowledge is enveloped by this desires which is the incessantly ictive foe of the spise Such desire is hard to fulfil and 18 lpsattable Nongs 1 Sri Sankaracharya says that desire is the incessantly active foe of the wise man, for only tho Jatter sees the operations of the enemy The fool 19 under the domination of desire and knows nothing about the foe In the case of this meaning नित्यवारणा goes with ज्ञानिन । 2 Or ज्ञानिनो may go with ज्ञान and desire may be viewed as the enemy of all But the former 18 clearly the better meaning 3 The word अनळ 1s used to mean insatrable OF athame नास्तृिप्यति काष्ठाना। इन्द्रियाणि मनो घुद्धिरत्याधिष्ठानमुच्यते। पतैर्विमोइयत्येष शानमावृत्य देहिनम् ॥ ४० ॥ The rensex, the mind, and the wire noul to le hin bnts, by meins of these he Jcludes the jua (noul) by veiling his wisdom

·263
CHAPTER 111
NOTES :
1. Buddhi is the will, the region of concepts
and determinations. Mind is the lower region of
motor impulses and sensory impressions. The
senses are the channels of knowledge. Kama goes
through the outer gates and finally captures the
fort and then the citadel. Heaca watch the gates.
Each sensation of pleasure will not be an enouy
but for the co-ordinating wind and will that
remember and associate pleasures with objects under
the way of desire.
2. In connection with this we must remember
the beautiful simile in the Kathopanishad about the
soul being the owner of a chariot (viz., the body),
the will being the charioteer, the mind being the
reins, and the senses being the horses. In the
Bhagavata (skandha TV Chapter 25) the Puranja-
Dopakhyanau brings out the inter-relations of the
soul and the senses in a telling way.
3. The Lord tells us the stronghold of the
enemy so that we may kili bim. Elsa be will
trouble us again and again
Sri Madhyacharya
says weli: वधार्य शोरधिष्ठानमाह । हताधिष्ठानो हि शत्रुर्नश्यति ।
तस्मात्यमिन्द्रियाण्यादी नियन्य भरतर्षभ।
पाप्मानं प्रजाहि ह्येनं ज्ञानविज्ञाननाधनम् ॥ ४१ ॥

·body), the mind is higher than the senses, the 2 The above translation brings ont what 18 the aid of tbe higher power to conquer and control the lower poster Brom each lower plane which 19 204 TEE BHAGAVAD GITA Therefore, O chief of Bharatas, controlling first the senses, hull hum (Jesire) who 16 sin and who is the destroyer of knowledge and realisa tion NOTES 1 PTT 13 book learning fra 19 realisation 2 The panification of mind and will has to follow the control of the senses Only then it will succeed इन्द्रियाणि पराण्याहुरिन्द्रियेभ्य पर मन । मनसस्तु परा वुचियों वुद्ध परतस्तु स ॥४२॥ The senses 're said to be higher than (the determinative faculty, higher than the mind, and He 18 bi, her than the determinative faculty Notes i la ras is the mind in which the alterna tions of doubt sud determiuation exist B dille 19 the inind in the state of determinateness ·285 QHAPTER 11 under the control of Kaina or desiro, be has to be dialodged with the help of the higher power 3 That this is the meaning is clear from the Correspoeding verses 10 the Kathopad!sbad इन्द्रियभ्य. परा खर्धा भर्थेभ्यश्च पर मन । मनसस्तु परा बुर्बुिद्धरात्मा महान्पर ।। महत परमभ्यकमन्यकाक्य पर । पुरुषातुन पर किंचित्ता काष्ठा सा परा गति ॥ The region of steadfastness and clarity of It is from there that the light of It is itself illumined and vitalibed by the Atman The realised sell identity of the soul is the background wbich rendere memory and coherence of mental hyfe possible The will 18 the channel of the ultimate illumination and energy which brighten sind sustain everything 6 Sr Ramanuja says that is desire Ao cording to him the verse means that we have vari- 002 enemies--the senses the mind, reason and desira--the last being the arch enemy Bit this interpretation 18 against the spirit of the Katha Upamsbad mantras above stated Further though tho impure mind is our enemy the pure mind is our friend and balner ideas 18 Buddbi intellcction comes ·7 288 THE BLAGAYAD GITA Sri Madliwa says that what are descnbed w this verse are the divinities presiding over the senses the mind elc With the aid of the Supreme all the ene mies of our realisation are overthrown-that is the great truth taught in this verse as stated in Chapter II of the Gita रसबर्जे रसाऽप्यस्य पर दृष्ट्वा निवतत | Why are the senses higher than the body? Because they are in all bodies and are subtler than the body Why is the mind higher than the senses? Because the mind 18 subtler than them and desire becomes potent only when the mod 15 under its sway The determinative faculty is higher than the mind as when it coincs under the sway of desire at makes the mind dynamic and concentrated and forceful Ele is bigher than all and with Fg and we can conquer all the enemies of the soul एवं बुद्ध पर बुद्धा मस्तभ्यात्मानमात्मना । जहि शत्रु महापादो कामरूप दुरासदम् ॥ ४३ ॥ Thus realiain, Hun to be under than the «leter nan live faculty ni costrolling the lower mmd by the li bir ad porificiun!, O mility armed one, Lill the cnciuy who is of the form of desire and wloin it is difficult to app roach an overthro y ·realisation is the chicf topic of tbe chapter. The blessedness of wisdom which is the goal is also 207 OHAYTRR 111 NOTES 1. The Lord shows that only through God's grace can be overthrown the basis nescience (Siena) which is the real origio of Jesire. 2. Tha arcb-eneing, if he is merely beated may return and give trouble. So the Lord tells us what are bis strongholds, what are his real sources of power, what are cur aids in overthrowing him and how he is to be destroyed. 3. As the Kathopanishad says. यदा सर्वे प्रभिद्यन्ते हृदयस्पेह प्रन्ययः । अय माऽमृतो भवत्या ब्रह्म समश्नुते ॥ CUNCLUDING RESTABES. 1. Sri Madhusoodana sums up the teaching of this Chapter thus.- उपायः कर्मनिष्ठात्र प्राधान्येनोपसंहता। उपेयाज्ञाननिष्ठा तु तद्गुणत्वेन कीर्तिता ॥ The Karmayoga which is the meang of sollbinted at in it. 2. Sri Yamunacharya thus sums up the chapter:

·everything to the The Lord teaches Karmayoga to be perlored this tho Lord instances his own supreme example 268 THE BHAGAVAD GITA असक्त्या लोकरक्षाय गुणम्घाराप्य कतृताम् । सर्वेश्वर वा न्यस्याका तृताय कर्मकायता ॥ in a spirit of non attachment and for the good of the world realising that the real agents are the Ganas and surrendering Supreme 3 It 35 Karmayoga that leads to Yazsálar ja and Voksha What saves is the combination of the active lody and the apattached mind as opposed to the combination of the inactive body and the attached med The Lord teaches thus truth with a divinc atfluence of argument and illustration Fle teaches that absolute porklessness is impossible that he who begins with quiescent senses and plea sare dreaming mind 18 a 1944k, that a sceker Iter perfec ion should control his senses and per form Karmayoga and that without action to will fail He then gives us the injuoction of the Creator at the beginning of the creation and tells ug how the cosmic wheel moves on Karmayoga leads as to the Supreme Jadaka and others attained the highest in that way 38 a Karisyo,in Erery mag should realise that tho real agents in action are the mind and ebo Not content with ·bim from tbese by the control of the sense per 009 CHAPTER III Senses He must dedicate to the Supreme bis actions and the fruits tiercoll'hen only will ha attain peaco and perfection and perfection l'ha chief enemy in his path is Kansu desuc. His favourite seats are the senses, the mind, an the intellect. Dislodge fected by the control of the mind. Seek the aid of God for this end and sing the arch oneiny of the soal and live in eteroal bliss Such are the teachings of the third Chapter of the Bhagavad Gita, Thug onde the Chapter KARMA YOQA ·thus described in Sri Yamupacharya's Gitartha प्रतिरक्षणो नितिलक्षणय, गीतामुच सर्वात्तयमेव योगो विवक्षितो CHAPTER IV Karma Brahmarpana Yoga श्रीभगवानुवाच- इम विवस्वते योग प्रोक्तवानहमव्ययम् । विवस्वान्मनवे प्राह मनुरिश्वाकवेऽब्रवीत् ॥ १ ॥ The blessed Bhagavan said I told this Eternal Yoga to the Sun God , He taught it to Manz, ind Varu taught it to Iksbvaku Norts 1 'The topics dealt with in this chapter are Sangraha प्रसास्वस्वभावोक्कि कमणोऽकर्मतास्य च । भेदा ज्ञानस्य माहात्म्य चनुर्यऽध्याय उच्यन ॥ Sri Sankaracharya says that the Lord has summed up Eis gracious doctrine and now gives up Its blessed geneology to show that it is वेदार्थ (tho ausence of the Veda) योऽय योगोऽध्यायद्यनाको ज्ञान- निशालक्षण: मुसन्यास कर्मयागापाय यस्मिन् वेदार्थ परिसमात 2 भगवता । मत परिसमाप्त वेदा मन्वानस्त वामयनेन तोति श्रीभगवान्।

·CHAPTER IY 271 3 The topics described in the verse above quoted are further clearly detailed in Sri Ramanujacharya's introduction thus तृतीयऽध्याय प्रकृतिसत्य मुमुक्षी सहसा ज्ञानयोगेऽनधिका- रात कर्मयोग एवं कार्य कानयोगाधिकारिणोऽप्यकर्तृत्वानुसधानपूर्वकक- संयोग एव श्रेयानिति सहेतुकमुक्का, विशिष्टतया व्यपदेश्यस्य तु विशे. पत कर्मयोग एवं कार्य इति चोक्तम् । ननुर्थेनेदानीमस्यैव कर्मयोगस्य मिसिलजगदुदारणाय मन्वन्तरादेवोपदिष्टतया कर्तव्यता दृढयित्वा भन्तर्गतज्ञानतयाऽस्यैव ज्ञानयोगाकारतां प्रदश्य कर्मयोगस्वरूप तद्भेदा. कर्मयोगो ज्ञानाशस्त्येव प्राधान्य चोव्यते । प्रसाच भगवदवतारयाथा रम्यमुच्यते ॥ Sri Madhvacharya says with a brevity that is quite consistent with thorougbness बुद्धे परस्य माहात्म्य कर्म भेदो शानमाहात्म्य चोच्यतेऽस्मिन प्याये। 5 Narayana 1s thus not merely the causeless first cause of the Universe but also its STIGTE (first teacher). The tamihar stanzas "यो ब्रह्माण विदधाति पूर्वम् " and " नारायण पधभुव वसिष्ठम् " show this 6 some pseudo scholars bave soen in the geneology some significant omisaon of Brabının Icachers. There aro different lines of teaching as there are separate beams from the central Sun The teaching must be given only to adlıkarıs (those BG. 18 ·272 THE BHAGAVAD GITA " fit for initiation) These will lead other fit persons to the truth "खय तीर्ण परान् तारयति 7 The Yoga is called Atyaya as it gives the eternal fruit of Moksha एष परपराप्राप्तमिमं राजर्षयो विदुः। स कालेनेह महता योगो न परतप ॥२॥ The royal seers knew what it was they thus handed down in uninterrupted succession This yoga, by long lapse of time, has declined in the sorld, 0 slayer of foes NOTES The importance of uninterrupted transmis son of knowledge la stated in this verse 2 The yoga decliged because it came into the hande of those who were not strong of soul दुर्गलानजितेन्द्रियान्धाप्य न योगम् (Sta Sankaracharya) सपवाब मया तेऽध योग प्रोतः सनातनः। भकोऽसि मे सखा चेति रहन ह्येतदुत्तमम् ॥ The very same eternal Yoga has been declared to thee today by ine, becuse thou art my devotee and my friend, it is the supreme secret,

·273
CHAPT BR IV
Notes
1. The knowledge bas to be conserved and
imparted to good men
The Scripture saye
"विद्या ह वै ब्राह्मणमाजगाम गोपायमाशयधेिटेऽहमम्मि ।
असूयकायानृजवेऽयताय न मा व्या वीयवती तया स्याम् ।"
अर्जुन उवाच-
अपरं भवतो जन्म परं जन्म विवस्वतः।
कयमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥ ४॥
Arjuna aaid -
Your birth was recent, whereas the birth
of the Sun-God wio uocient How can I know
that you declareci cbis at the beganing?
Notes
1 The old controversy as to whether Arjuna
kuew tba divinity of Sn Kuebas or not and why
ho put tbo question 18 not of mach interest We
may take it that ho put it to know the full trutta
from the divine lips and to make bus question a
means of eplightening humanity for all time
श्रीभगवानुवाच-
बदनि मे व्यतीतानि जन्मानि तव चार्जुन ।
तान्यद वेद लर्वाणि नव वेत्थ परतप ॥५॥

·274
THE BHAGAVAD GITA
1
The Blesse i Bhagavan saud
Many have been my past incarnations and
many also have been thy births I know them
all but thou knovest them not, O Conqueror of
foes
NOTES
Nilakantha says that the Lord ment ons
His name (omniscience) to make Arjupa realise the
eternity of the Lord s form His incarnation is not
like human birtb-varying helpless, dependent
but changeless self revealed and independent
2 Arjuna had two doubts 1 Did the Lord,
to carnato in another body, teach the Sun God? If
Ro, how could he remember that while he (Arjuna)
conld not remember his past acting? If the
Lord, incarnate in thig very bcdy, taught the Sun
God, how could this body have cxisted at the begin
ding of creation? The present verse contains the
solution of the frst doubt
Tho Jiga 18 fatta and hence can
not remember the past births His body is das to
Karma (कर्मवश) The Lord 13 अप्रतिहतज्ञानशक्ति snd to
bun the Past, the Presept and the Future is one
Infinite Present His incarnation 16 due to lſis
mercy and pot duc to any Karma

·975 CHAPTER IV 4 Tbo Lord uses par to show that Arjuna may be a vanquisher of outer enemies but it 18 more difficult to vanquish the inner enemies अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् । प्रकृति स्वामधिष्ठाय संमयान्यात्ममायया ॥६॥ Though I am unborn and ain of eternal nature and though I ain the Lord of all beings, self controlling mule yu Prakriti, I incarnate through my Vnya NOTES 1 The Lord s incarnation 12 not due to any desire आप्तकामस्य का स्पृहा । लोकवस्तु लीलाकैवल्यम्। 2 The Lord's Auspicious Form 18 Eternal नित्यैव सा जगन्मूर्ति । Both 3 The Lord & Incarnatiou 18 unlike the Juva : reincarnation The former is due to Elis upfettered Mercy, the latter is due to Karmue compalsion are however eternal The Lord though master of Prakriti, 19 through His Maya, born by his gracious wish to be embodied in Prakrits to save erring humanity 14A E' lasing says 3m tz (Scripture) 5 God s immanence and trancendence and

·पूर्णावतार
10 The three Indian schools of thought
the incarnation and the significance of Maya Bat
TEB BHAGAVAD GITA
The doctrine of Incarnation 18 the sole
PO66088lon and peculiar glory of Hinduism
7 There are full incarnations 10
(like Krishna) and also Amsarataras (aurant) 10
partial manifestations
8 A beautiful stanza in the Bhagavata sayo
that the Lord's birth as son to human beings 15
like the birth of the full moon in the Eastern sky
An occasion and not an effect
देवक्या देवरूपिण्या विष्णु सर्वगुहाशय ।
आविरासीद्यया प्राच्या दिशीन्दुरिच पुष्कल ॥
(X Skandha 3rd Adhyaya Yorse B)
9 God uses Prakriti to disclose human mani
festation But He is the lord of Prakriti while the
liva's human embodiment 18 due to the power of
Prakriti
quarrel over the reality or the appareat character of
the fight 18 more apparent than real In relation

·ORAPTHR IV 277 to the Cosmos tha Lord has various foaralance. Apart from such rolation to the world He is Sacchidapanda Emphasis on either aspect brings aboat the quarrels of logicians Bat the scripture 19 clear enough on the point Whethor the embodiment 18 called Just Or 1947, the fight is mainly one of words and not one of facte 11 It has been well said देवानी कार्यसियर्यमाविर्भवति मा यदा। उत्पति तदा लोके सा निवाप्यभिधीयते ॥ 12 II He who is beyond the planes of mind and speech and sight can come into the plane of mind, is there anything to obstruct H19 coming into the plano of speech or the plane of visuon ? 13 The following verses are beautiful and reveal to us beautıful aspects of the same trath कृष्णमेनमवेहि लमात्मानमखिलात्मनाम् । जगद्धिताय सोऽप्यन्त्र देहीवाभाति मायया ॥ भदो भाग्यमहो भाग्य नन्दगापमजौकसाम् । यन्मित्र परमानन्द पूर्ण ब्रह्म सनातनम् ॥ (Krishnalarnamrita) 14 The two words said and fr relate to the Bame truth मायां तु प्रकृति विद्यात् They are both used here to indicate the material and the power. देवात्मशक्ति स्वगुणैनिमूढाम् | Sn Sarkaracharya says in ·O Bharata, whenever there is the weaktbal Arjuna, being a man born in the holy land and 278 TAB BHAGAVAD GITA his Sutra Bhashya: स्यात्सरमेश्वरस्यापीच्छावशामायामय को सापकानुमहार्थम् । Sri Ramanujacharya says that माया means ita Sri Madhyacharya says that it means 917 Or 71. Sri Venkatenatha objects to this. But in the light of what I have stated above it is close that these meanings are not in vital conflict with the proper adyaltic conception of Maya-distin gulskung between Maya in relation to the Cosmos and Maya in relation to Braliman. यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानमधर्मस्य तदात्मान सृजाम्यहम् ॥ ७ ॥ ening of Dharma and there is the rise of Adhar ma, 1 create Myself. NOTRE 1. Dharma referred to here x Varneshrana Dharma, the source of all good here and hereafter, Sach is the description and interpretation 10 Sen Sankaracharya's Bhashya FAPTULEMISTET sur Orato मभ्युदयनियससाधनस्य. 2. Dhanapatı saye that the Lord indicates the line of Bharata should not act against Dbarmı ·279 CLAPTEA IY end that bence he is addressed by the Lord as Bharata in this verse 3 The Lord says that He incarnates when Ever Dharına is Overborne by Adharma It is not to be understood that the Lord can effect the suppression of Adbarma only by incarnatiog in the world His will is enough. But ont of his gruce to sbos bus beauty and Love to all and draw their cyes and heacts to His lotus feet and to establish Dharms by precept and practica He incarnates in the world Sa Madhvacharya saya न जन्मनैव परित्राणादिक कार्यमिति नियम । तथाप लीलया स्वभा- वेन यथेष्टचारी । तया चोक्त । देवत्यैप स्वभावोऽय । लोकवत्तु लीला केवल्यम् । परित्राणाय साधूनां विनाशाय च दुष्कृताम् । धर्मसस्थापनार्थाय सभवामि युगे युगे॥८॥ Tor the protection of the righteous and the destruction of the unrighteous and for the firin estublishment of Dharma, I incarnate from yuga to yuga NOTES 1 The Incarnation does not wait till there is F13 (destructica) of as He comes when there is (langtishing) of Dharma and when thure 18

·2. These are times when He comes himself
280
TEB BHAGAVAD GITA
the rising up (1919)—which is far less than the
Triumph--of Adharma.
ae in the case of Lord Krishna. At other times we
bave Amsa utaras and Aresavalaras, The present
stanza and the preceding stanza refer to these two
facts.
3. The important thing to remember is that
in both cases the cause is His grace and Flis idc&r-
nation is not like our birth which is *** (due to
the power of Karma.)
4. Incarnations take place more than once in
the same yoga when the conditions requiro the
Lord's incarnation
5. Sur Madhvacharya vell rəfers to a scriptoral
pabesage which saye:
पूर्णोऽयमस्यात्र न किंचिदाप्य तथापि सर्वाः कुरुते प्रवृत्तीः ।
8. Such punishing of the wicked also it for their
good and out of love and grace. The fase (punish-
ment) is really Anugraha (grace). It 18 well said
लालने ताडने मातुर्नाकारण्यं हि यया के। तद्वदेव महेशस्य नियन्नगुग-
दोषयो।
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्वतः।
त्यक्त्वा देदं पुनर्जन्म नैति मामेति सोऽर्जुन ॥२॥

·281 CHAPTER IV He who thus truly knows say divine birth and action, does not on leaving the body attain birth again but attains Me, 0 Arjuna. NOTES He who knows and realises tho Lord truly attaine Elim - 2 तत्वत तच स्वभाव (Dature) वीतरागभय क्रोधा मन्मया मामुपाश्रिताः। बहवो शानतपसा पूता मद्भाधमागताः ॥ १० ॥ Freed from attachment, fear and anger realising oneness with me, taking refuge in Mo, many persone, purified by the austerity of Wiadom, have attained My bewg. NOTES 1. Knowledge 15 tbe true and effective liberator 'Phe Lord sayg न हि ज्ञानेन सदृश पवित्रमिह विद्यते । 2 परम तप Is thus defined मनसचेन्द्रियाणा च काम्य It is the steady direction of the mind and the tengeg towards Him ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् । मम घमीनुवर्तन्ते मनुष्या. पार्थ सर्वशः॥ ११ ॥ In whatever way men approach me, even तप ·282 THB BHAGAVAD GITA so do I come to them O Partha, froin all direct tionis, men tread the path that leads to me NOTES 1 The fruit 18 proportioned to the desira and the endeavour Those who desire fraits lower than Moksha get them He gives nana to the Mumukshu He gives Moksha to those who yearo for liberation and practise perfect renunciation as stated in the last verse The Lord saya later on चतुर्विधा भजन्ते मा जना सुकृतिनोऽजुन । भातों जिज्ञासुरार्थी ज्ञानी व भरतर्षभ। 2 Sri Nilakantha well says that he who loves or hates man who is God a reflection loves or hates God and gets fitting fruit This does not mean God s kındaess or unkioddess but such 18 Hus last which is also Love He Fays ततश्च मदिवभूते प्राणि जाते यथा य श्रीति द्वप पा राति नास्म प्रतिविचभूतेऽहमपि प्रीति च द्वेष च करामि । विवपूजापरिभूवौ प्रतिधि एव सकामताऽतो न मम वैषम्य पृण्ये स्त । तस्माच्छ्योऽर्थिना सर्वस्य कल्याणायैव यति तम्यामात भाव । 3 A passage in the Agneya Purana 5%) 8 अन्यदैवतपूजापि यस्मिन्नन्ते समर्पिता। स्वगादिफठत स्थानान्यथा त मजेद्धरिम् ॥ 4 Lencs the Lord has no preferences The ·283 CHAPTER IV fruit is proportioned to the desire and the endea- Four काइक्षन्तः फर्मणां सिद्धि यजन्त इह देवताः । क्षिप्रं हि मानुपे लोके सिद्धिर्भवति कर्मजा ॥१२॥ Those who desire the fullment and success of actions worship the gods, he ruse the successfal fruition of actions is quickly attained in the world of men. NOTE: 1. . The Lord 6ays that all do not realise the supreme Lord because desirous of quick fruitione of actiong men seek the grace of various desties by worship. They are unable to rise to the heights of निष्कामी and निष्कामभाजि. But even they tread Lis path, because such worship will generate eventaally Niahkama Karma and Bhaktı and lead to the attainment of the Supreme. 2. The Lord says later on: येऽप्यन्यदेवतामका यजन्ते श्रद्धयान्विताः। तेऽपि मामेव कौन्तेय भजन्यविधिपूर्वकम् ॥ चातुर्वण्ये मया सृष्टं गुणकर्मविभागशः। तस्य कर्तारमपि मां विद्धधकतारमव्ययम् ॥ १३ ॥ The fourfold caste division was created by me

·284
TUB BHAGAVAD GITA
through differentiations of Guns and Karma
(quality and action) Though I ann the creator of
it, know that I am the eternal non doer and
Fitness
NOTES
1 The Lord explains why it is that men take to
diverse forms of search and worship It is owing
to their potential deeds and desires that have led to
their birth They follow My path as their birth into
the various caster is due to Yg direction It 18 od
earth that men do work as the result of potential
deeds and desires and attain to the lower of the
higher fruitions according to their faith and endes
vour
2
argement has been defined as an antat
हित चातुर्वण्यम् ।
3 Divergeness of desires and deeds is due to
diverseness of initial endowment of potential desires
and deeds Sri Madhusoodana says iuchagnat
म्यादेव न सर्वे समानस्वभावा
Bat all tend eventually
towards His path and all fulfil their being by work
nad worship
4 Nilakantha says that the Lori e view 1$
that He has created the world of men conformably
to deeds and desires and as all the deratas aro Eis

·285 CHAPTER IV children, worship to these also pleaseth Him यतपातुर्वण्ये गुणकर्ममया मृष्ट ततोऽन्यदेवतानामपि मदुत्यत्वात्प्रीत्या पितुरिव तत्पीत्या ममैव तृप्तिरस्तीत्यर्मः । 5 गुणकर्मविभागश Divergence of qualities and deeds are the cause and the effect of births These are the result of creation and not subject to human alterations But this does not meau any disparagameat or inequality Certain qualities and deeds are common to all (2191-996), others are differeutiated according to birth me in the doing of the actions onjoined on each casto and i which 18 Common to all bring the same blessed fruits to all Divergence of actions does not mean divergsoce of hearts. The caste system 19 perfectly compatible with peace, love, and democratic eqnality and 18, in fact, the only secure basis of these न मा कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा । इति मां योऽभिजानाति कर्मभिर्न स बयते ॥ १४ ॥ He who knows that actions do not bind me and that I hasc po desire for the fruits of action 18 bimself not bound by its actions. NOTES 1 The Lord says that his action not being due to desitg but berug due to grace and mercy

·288
THR BHAGAVAD GITA
do not fetter him with the bonds of reincarnation
and birth
He is always Perfect and Free
श्राप्तकामस्य का स्टदा
2 He who realises God like this is himself
freed from the fetters of birth--because in him
also the drivings of desire and the false sense of
कर्तृत्व (agency) cease to be
3 The Ishopanishad says well
कुर्वनवेह कर्माण जिजिविषच्छत समा ।
एव त्वाय नान्ययेतोस्त न कम लिप्यत नरे ॥
Naradiya Purana says
कापि भगवान्विष्णुरकति च कथ्यते ।
तस्य कता यतो नान्य स्वतन्त्रत्वान्महात्मन ॥
5 God's actions are due to grace and mercy
and not to desire and passion
भकामनपि दवाऽसौ नच्छत लोकवरपर ।
न ह्यामहस्तस्य विष्णोनि कामो हि तस्य तु ॥
Realising Him and His Leelas results 10
our attaining similar freedom from the bondage of
actions
ज्ञात्वा तमेन मनमा हृदा च भूयो न मृत्युमुपयाति विद्वान् ।
एव ज्ञात्वा शतं कर्म पूर्वैरपि मुमुक्षुभिः ।
कुर कर्मव वस्मारव पूवैः पूर्वतर कृतम् ॥ ५॥

·CHAPTEB JY 287 Knowing thus, activu was performed by the ancient seekers after liberation Do thou, therefore, perform action, 29 did our forefathers in the ol len time. NOTES 1 If we have not yet realised Truth we must do oar duty for the attainment of purity and vision If we have realised it we must do daty for the sake of the proper gudance of the world Sri Sankaracharya says यद्यनात्महत्व तदात्मशुद्ध्यर्थं तव्यनिव- लौकस प्रहार्यम् । 2 That the path has been trodden by tho ancient seekors and seers is a proof of its being the right path A beautıful stanza in the Bhagavata says एप एव हि लोकाना शिव पया सनातन । य पूर्व चानुसतस्थुवै प्रमाण जनार्दन । किं कर्म किमकति कवयोऽप्यत्र मोहिताः। तत्वे कर्म प्रवक्ष्यामि यज्ञात्वा मोस्यलेऽशुभात् ॥१६॥ Even sages are bewildered as to what is action and what is non action I shell therefore declare to you what 18 action, by knowing which you shall be freed from the bondage of inauspi- CIQUEDC (te, samsara or brith and death) BG 19 ·Was there any difficulty in knowing the path ? 2. Further, what is requirel is not a blind One must know the nature of the enjoined 288 THE BEAGAVAD GITA No12s: 1. The Lord emphasised in the previous verse the fact that the auspicious path of Dharma was that trodden by the ancient seekers after liberation. Why did the Lord emphasize in this ? Yes, says the Lord, it is difficult to know the true path. I shall reveal it to you. following of the path trodden by the ancient seekers, but an intelligent following of it. 01742 श्यकन्वेऽपि न कर्मणो गतानुगतिकतयानुष्चानं कर्तव्यम् । किं तु " हात्वा कर्माणि कुति" इति वचनात् कर्मानित किंचिद्विशेष हापयितुमुपो- द्वारयति (Sridhara). 3. Sri Ramanujacharya_says means the nature of the soul, अकर्मेति पतुरात्मनो यथा- त्मज्ञानमुच्यते। कर्मणो ह्यपि योद्धव्यं बोव्यं च विकर्मणः। अकर्मणश्च योसुन्यं गहना कर्मणो गतिः॥१७॥ that अकर्म action; one must know also the nature of what is the prohibited action; and one must futher know the nature of nou-action, Mysterious is the true nature of action.

·289 CHAPTER IT NOIRS 1 Doing enjoined actions and retraining from prohibited actions and roalising the detached Dature of the soul-must be, intelligent acts and not acts blindly done 2 Tbo Chbandogya Upanishad sayo ta fra या करोति श्रद्धयोपनिषदा तदव वार्यवत्तर भवति । 3 The Lord means to lay down here the true nature of Prairith and Awritto 4 Sri Ramanujacharsa takes 24 to moan शान and विकर्म to unean विविधकर्म निसनैमित्तिककाम्य 2. कर्माणि। कर्मन Sra Madhra interprets कर्मण 28- (ad., Karmana from God) So also विकर्म and भक्रम are from God They Bow from & Dinine Cat8o and hence the dificulty to fathom them अज्ञाला भगवान् कस्य कर्माकमविकर्मकम् । दर्शन याति हि मुने कुतो मुफिच तद्विना । कर्मण्यकर्म यः पश्येदकर्मणि च कर्म य.। स बुद्धिमान्मनुष्येषु स युक्तः कुखकर्मकृत् ॥ १८ ॥ He who sees non-action iu action and action in con-action is the wise be among med; he is the yogi and he is the full performer of action ·290 THS BRAGAVAD GITA It reads like a riddle NOTES 1 This verse is the solution of the problem stated in the previous stanza but its meaning is clear We must realise tbat though apparently there 18 doing, man is not essentially a doer Just as when a ship moves the trees on the land seem to move but do not really move, so we must overcome the illusion of doing by the realisation of the reality of the non doing Similarly we must realise that none doing which has no outsvard manifestations is really & potent effort by way of inhibition The strendonsness of renunciation 18 at least as great as tho strenuousness of work 2. It is the sense of being an actor that bringe abont the aspect of action. It is only then that there 18 the clinging of fruits to us When the former goes, action becomes godlike and there is no bondage Only then do we realise the freedom which is the true end of action 3 If a man merely remains quiet, thinking that non-doing 18 * source of pleasure, this is only the illusion of fales inaction and not the reality of the true insction There are times when akarma (inaction) bapomes a sin, e g . when a refugee comes for cofuga ·201 CHAPTRR IV and we do not protect him एवमोदासीन्यमकर्मापि शकत्या. परित्राणामावाद्विकर्मणि पर्यवस्यति । 5 Even karma becomes akarma (unaction) al thero 18 20 Sraddka faith and Vilarna if there 13 दम्भ (ostontation) अषदया हुत दत्त तपस्तप्तं कृत च यत् । असदित्युच्यते पार्य न च तरप्रेल नौ इह ॥ चरवारि कमाण्यभयकराणि भय प्रयच्छन्सन्ययाकृतानि । मानामिहोत्रमुत मानमौन मानेनाधीत मुत मानयज्ञ ॥ @ Sridhara points out that the non-doing of an enjoined act 18 like the doing of a prohibited act in the production of avıl consequences अकमणि चा- विहिताकरणे कर्म य पश्येत्तस्य प्रत्यवायोत्पादकत्वेन बन्धहेतुत्वात् । Nilakantha also says विहिताकरणे प्रतिीपद्धकरणे च कर्मह- टिरेव भवेत् । षकर्मतो विभ्यत्कर्म ब्रह्मश्या कुर्यात् न स्वकर्मापि वाइशदृष्टया कुर्यादित्यर्थ । 7 The true 20n action is when through &ction, action falls olt and the soul attains ब्राझी स्थिति। न कर्माणि त्यजेद्योगी कर्मभिस्त्यज्यते घसी। ४ Another philosophic meaning of this stenes 18 given by Madhusoodana He who soos Alarma (Brabuna) in karma jnana rapa (action of the form of jnana), and who seeakarme (the whole cosmos} in Akarma tha subject, is the truly wise maa

·And that we must see karma (god 8 ever watchful
11 The ides contained in this verse thus
292
TIR BHAGAVAD GITA
9 Sri Madhvacharya gives us another aspect
Ho says that we must see akarma (that we are not the
real doers and that god is the real agent) in karma
protective work) oven in akar na (our inaction and
sleep) Karms according to this great teacher meana
bere piya and skærma means god At fannot afa
अमर्म य पश्येद्विष्णोरेव कर्म नाह चित्पतिविम्ब किंचित्करामीति ।
10
Sri Ramanujacharya says that akarma 15
prana that karmayoga and jnanayaga (in the sense of
the realisation of the natura of the ziva t4774
STT) are interdependent and interconnected that
the proper doing vf karma is when we know the
real naturo of the soul and that the realisation of
the nature of the soul is an internal karma
stated in Srimad Bhagavata
यथा अमरिकाच्या भ्राम्यतीव नभोन्तरम् ।
रिते कर्तरि तत्रामा कर्तवाहधिया स्मृत ॥
12 The commentaries contain mutually des
tructive criticisms in regard to the meanings and
aspects indicated abovo I strongly deprecate the re
vival of such controversies because when we adopt
the method—which I beg leave to adopt end to sus
gest as the right method-of a compositeceso of ont

·208 CHAPTER IV look in which all angles of vision have a place in the fulness of realisation, all concordant notes bave a place and have each ita due place. 13 Janaka and Suka are our bighest examples to illustrate the meaning of this great serse यस्य सर्वे समारम्भाः कामसकल्पवर्जिताः। शनाग्निदग्धकर्माणं तमाहुः पण्डित बुधाः ॥ १९ ॥ The wise men call him a man of realisation whose undertakings are all free from desire and egotism and whose actions are burot up by the fire of wisdom. NOTES Sankalpa (egotism) is the cause of kama (deaure) 3 2 The wise man's work will be due to his desare of bciping the world's evolution (lokasingraha) or the bare maintenance of his body (जीवनमात्रार्थ ). Tha scriptare says यदा सर्वे प्रमुच्यन्ते कामा येऽस्य इदि स्थिता । अय मत्योऽमृतो भवत्या ब्रह्म समश्नुते॥ 4 The conquest of the bondage of karma 16 thus described in the following sutra तदधिगम उत्तरपूर्वापयोर श्लेषविनाशः तथपदशात् ।

·294 THE BHAGAYAD GITA 5 Sn Ramanuja thus beautifully describes rankalpa प्रकृस्या तद्गुणैश्वात्मानमेकाकृत्यानुसधान मल्प । त्यक्त्वा कर्मफलासह नित्यतृप्तो निराश्रयः । कर्मण्यभिप्रवृत्तोऽपि नैव किंचित्करोति स ॥ २० ॥ Having abandoned clinging to the fruits of actions, full of eternal contentment and not dependent on anything else, -though engaged in doing action, he does not do atything NOTE: 1 Ho does his work to help the world or to prevent censare by the pure He is contented and self dependent When work blossoms into worship and worship fructifes into realisation, the bondage of work ceases निराशीयंतचित्तात्मा त्यतसर्थपरिप्रद । शारीर केवल कर्म कुर्वनाप्नोति किल्विपम् ॥ २१ ॥ Without dexireful expectation controlling the innd and the body and the senses, Living relinquisher all acqusitiveness, doing only such acts as are necessary to maintain the body, he does not commit soy sin ·295 CHAPTER IV NOIRS 1 मनः, बुद्धि, चित्त, and बहकार sre aspects of mind. They sro reason, determinative faculty, momory and egoram. 2. In the case of ascotics various abstentions aro enjoined मधु मां च मद्यं च ताम्बूल तैलमौषधम् । स्याज्यान्पष्टौ यतेदुरात्तथा कान्ता र कासनम् ॥ यहच्छालाभसतुष्टो द्वन्द्वातीतो विमत्सरः। समः सिदावसिद्धौ च कृत्वापि न निवश्यते ॥ २२ ॥ Content with what is got without effort, un. fettered by the pairs of opposites, free from envy and hate, even-minded in attainment and nonattainment-he, though doing actions, is not bound thereby NOTES 1 The same idea is conveyed in the verse अयाचितमसक्तमुपपन्न यदृच्छया । 2 Ascetics should bave the minimum of poss. easions कौपीनयुगल वास कम्या शीतनिवारिणीम् । पादुके चापि गृढीयात्र्यानान्यस्य सप्रहम् ।

·298 THB BHAGAVAD GITA 3 These verses give us the key to that power of transmutation by which actions lose their iron- Desa of binding power and become the gold of bliss गतसतस्य मुक्तस्य शानावस्थितचेतस । यशायाचरत कर्म समन प्रविलीयते ॥ २३ ॥ In the case of him from whom attachment has gone, who is liberated, whose mind is centred steadfastly in vasdom and who does work in a spirit of sacrificial offering to God, all action dissolves away NOTES 1 The same idea is expressed in this verse also These verses teach as the mystic secret of making actions the means of liberation 2 It 18 well said न्यायागतधनस्तत्वज्ञाननिष्ठोऽतिायप्रिय । श्रादकस्सत्यवादी च गृहस्थोऽपि विमुच्यत ॥ ब्राह्मार्पण ब्रह्म हविग्रंह्याग्नौ ग्रह्मणा द्रुतम् । माय तेन गन्तव्य ब्रह्मकर्मसमाधिना ॥२४॥ The means of oblation is Brahman, the clari fied butter offered 19 Brahman, the olierith us by the priest who is Brahman in the fire which 15 ·alarina This is what is called यथास्तुन्याय (the motive CHAPTER IV 297 Brahman; the place of attamment is Brahman through the reulisation of action as Brahman NOTES In the case of the wise who work tor lokasangraha, the realisation of God in everything is full and perfect, and in their case karma is really 1 determine the fruit) 2 In him there will be no distinctions of desures or expectations, and no ideas of क्रिया, कारक and फल Such 18 भानयज्ञ 3 The Vartakakara says well कारकन्यवहार हि शुद्ध वस्तु न वीक्ष्यते । शुद्ध वस्तुनि सिद्ध च कारकन्याभूति कुत । 4 Sri Ramanuja, consistently with his pbilosopby, explains the underlying idea thug ब्रह्मात्म- तया ब्रह्मभूतमात्मखरूप गन्तव्यम् । मुमुक्षुणा क्रियमाण कर्म परन- झात्मकमेवेत्यनुसन्धानयुफतया ज्ञानाकार साक्षादात्मावलोकन साधन काननिष्ठाव्यवधानेनेत्यर्थ । 5 Sr Madhys appropriately quotes the following veree from Padma Purana लदधीन यत सर्वमत सर्वो भवानिति । B The difference between the school of thought which saya acest and that which saya ·298 TIIE DEAGAYAD GITA detta is in relation to what the former calls the पराकाष्ठा. So far as the negation of egorsm and the affirmation of bliss through realisation of God are concerned, both agree In the present verso it is the latter aspect that is stressed and we should not being in discussions about the former दैवमेवापर यथं योगिनः पर्युपासते। ब्रह्मानावपरे यन्त्रं यक्षेनैव पजुह्वति ॥ २५॥ Some yogis perforin sacrifices to the Devas (gods), others offer the welf as sacrifice by the Belf alone in the fire of Brahman NOIE 1. The former half refers to the performance of Darsapoornam apa, Jyotishtoms, and other sacrifices. The latter tefers to the realisation of the identity of soul and God through meditation Sr Sankara saye सोपाधिकस्यात्मनो निष्पाधिकन परब्रह्मस्वरूपेणैव यदर्शन स तस्मि होम त कुर्वन्ति ब्रह्मात्मकत्वदर्शननिष्ठा इत्यर्थः । श्रोत्रादीनीन्द्रियाप्यन्ये सयमाग्निषु जुद्धति । शदादीन्यिपयानन्ये इन्द्रियामिणु जुज्ञति ॥ २६ ॥ Some offlr sus sacrifice thet srgand other sens. es in the fires of self control Others offer sound and other senec-objects in the fires of the genuts.

·299 CHAPTER IY 1 2 NTLE 896 199491, 17, and AI. Tbe Howa stated in the first half of the verso is perfecting अलाहार into धारणा, प्यान and समाधि The loma (oblation) stated in tbe second hall of the verso is the sensing of permitted thoge by excluding forbidden things Sri Sankara says धानादिभिरावनप्रहण होम मन्यन्त । 3 These are the gradations of sell control resorted to so that we may become experts in selfcontrol which alone leads to the blogs of scit real152 - tion 4 That different forms ol self control lead to different attainments 18 thug stated in the Yogasutrag भुवनहान सूर्ये सयमाचन्द्र तारान्यूइज्ञान कण्ठकूपे क्षुत्पि- 919114 1 If the ear is self controlled in the Archala Dhani, Dasunadus (10 sounds) are heard सर्याणीन्द्रियकर्माणि प्राणकर्माणि चापरे । मात्मसयमयागाग्नौ जुइति हानदीपिते ॥ २७ ॥ Some offer all the actions of the acases and of the vital energy as oblation ju the fire of the yoga of self control, kiedled acd illumined by wisdom NOTES The five jnanendryas the five karmendriyas and the five yıtal energies and Mapas and Buddht ·300 THE BHAGAVAD GITA form the Lioga Sacra l'he homa of this in Nurodba Samadhi means the absorption of it in the Atman Sri Ramanaja 6aye मनम्र इन्द्रियप्रवणतानिवारणे प्रयतन्त इत्यर्थ । द्रव्ययशास्तपोयहा योगयज्ञास्तथापरे। स्वाध्यायज्ञानयज्ञाश्च यतयः सशिनवता: ॥२८॥ Some perform the sacrifice of wealth, some perform the sacrifice of austerity, others perform the austerity of Yoga, others perform the sacribce of Vedic study, pet others perform the sacrifice of the investigation of the ineaning of the Veda, others are practiced strivers who have perfected and fulfilled vows NOTES द्रव्ययज्ञा -Those philanthropists who sunk tanks wells, etc, and form flower gardens etc These acts of philanthrophy come under दत्त and पूर्त वापीकृपतटाकादिदेवतायतनानि च । अनप्रदानमाराम पूर्तमित्यभिधीयते । शरणागतसंत्राण भूतानां चाप्यहिसनम् । बहिर्वेदि च यदान दत्तमित्यभिधीयते ।। Sn Ramanuje lays याः न्यायटो द्रव्याण्युपादाम ·rratas in tho Yoga Shastra The five yamas are 301 CHAPTER IY देवताने प्रयतन्ते। (They get wealth by proper means and use it to worsbip God) 2 तपोयज्ञा:-Chapter XVII verses 14 to 18 describe the tapas of body, speech and mind 3 योगयझा:--This refers to the ishtanga Yoga 4 aftaraat --Refers to what are called Mfaha. ahımsa, satya, astesa, brahmacharya, and aparıgraha If these are practised at all times, in all places, and under all conditions they are called Mahavratas ते जातिदेशकालसमयानवच्छिना सार्वभौमा महान- तम् । Only in this way can Kama, Krodha, Lobha, and Moba be triumphantly and foally overcome 8r Madhusoodaas says तत्रापिया क्षमया क्रोधस्य, ब्रह्मचर्येण वस्तुविचारेण कामस्य, अस्तेया- परिप्रहरूपेण सन्तोषेण लोभस्य, सत्येन यथार्थमानरूपण विवेकेन मो. हस्य, तन्मूलाना सर्वेषां निवृत्तिरिति द्रष्टव्यम् । अपाने जुह्वति प्राणं माणेऽपानं तथाऽपरे। प्राणापानगती रुद्धा प्राणायामपरायणाः ॥ २९ ॥ Others offer as sacrifice the outgoing breath in the incomng breath and the incoming breath m the outgoing breath, thus stopping the courses of the intaken und outgoing breaths and devoted to the performance of Pranayama ·302 TAR BHAGAVAD GITA NOTES 1. This stanza refers to 975, tax, and $45 2 Patanjalı says in Yoga subrag तस्मिन्सविश्वासप्रश्वासयोगतिविच्छेदलक्षण. प्राणायाम । 3 The spiritual science of Pranayama is dealt with at greater length in Chapter VI of the Gita + Pranayama enables the yogi to regulato and control and restrain the flow of vital energy leads to concentration of mind, and results 18 prom longation of life The transference of breathing from the realm of involuntary action to the realm of voluntary action is one of the most powerful means of enabling the mind to gain in steadiness and VISIONI and power It leads to enfranchisement from desire and the self-direction of the mind towards God अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति । सर्वेऽप्येते यश्वविदो यशक्षपितकल्मपा. ॥ ३० ॥ Others who take food in measure perform the sacrifice of Prapas in Pranas All these are knowers of sacrifice and are men yliose sies have been destroyed by sacrifice, NOTE! 1 Angu.—Io Chapter VI of the Gite the Lord says that measure in food and sleep and work ·CEAPAN IV 303 and rest is essential to Yoga (Soe verse 16, 17) It 18 further said द्वी भागी पूरवदर्भस्तायन प्रपूरयेत् । मातस्य प्रचारार्थ चतुर्थमवशषयेत् ।। 2 प्राणान्धाणेगु जुइति--Sri Sankaracharys says that the transmutation of uncontrolled breath iato coutrolled breath is itself described here as a homa Or Bacrifice } Nilakanta says that the above words refer to the 24 of the senses in the mind (mapus), of the PRAN 18 in the chalta and of tbe chitta in the alamkara Madhusoodana says that the above refers tos fourth Pranayama or केवल कुभक 1e, the attainment of suspended breath and Suma lha without going through or T-in which all the Indriyas are controlled and are in a condition of 54 6 Sridbara quotes in this counection two beautiful verses सकारण बहिर्याति इकारेण विश पुन । प्राणास्तन स एवाह हस इत्यनुचिन्तयेत् ॥ यथा यथा सदाभ्यासान्मनस स्थिरता भवेत् । वायुवाक्कायदृष्टीमा स्थिरता च तथा तथा । 6 The Sruti declares यच्छेद्वाचनसी प्राइस्तद्यच्छेज्ज्ञान आत्मनि ।। BG 20 ·पापियति त इतोऽन्या मोधाश्यः पुरवाय । परमपुरा- 804 TAB BHAGAVAD GITA 7 Sri Dadhavacharya quotes the following Yerse यदस्याल्पाशन तेन प्राणा प्राणषु वै हुता ॥ यक्षशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् । नाय लोकोऽस्त्ययस्य कुतोऽन्य. कुरुसत्तम ॥३५॥ Those who partabe of the ambrosial food which forms the sacrificial remains attailo che Eternal Brabina Ese this world is not for the noa performer of yujna , how then the other, O best of the Kuru line ? NUTES The above said sacrifices lead to God through panty of mind rhutla suildhr) Neelakanta thinks that the yajpas refer la the daily five yuynas (दवअपिपितृभूतातिषियस) 3 अय लाक-8n Ramanujacharya «Iplains thin 28 meaning thig Prakrits loka with Dharma, Artha and Ksma. The परलोक 18 Mokshar नार लाक न प्राकृतलोक प्राकृततोसन्धि धर्मायनमास्य पुन या मोहस्य प्रतिस्वातदितरपुरुषार्थोऽय लोकहति निर्दिश्यत- हिमाला well - ·305 CHAPTER IV एवं गहुविधा यशा चितता प्राणो मुझे। कर्मजान्विति तान्सर्वानेवं शात्या विमोस्यसे ॥ ३२ Thus s'crifice of various forms are elaborated in the l'edus Koow that all of them are the effects of action (physical, verbal, and mental) Knowing this, thou shalt attain liberation NOTES i Sacrifices are thus the means and not the end or the goal Tho Atuan is Eternal Peace and Love and Joy l'hoy lead to a realisation of the true nature of the Atrgan through Sattvaloana BOT पय पुरुष असो न हि सबने (Sruth) In the Palacha Bhashya by Hanuman it uweli said एते यज्ञा परमात्मन प्रशासनाराधनभूता । श्रेयान्द्रव्यमवाद्यवाज्यानयवः परतप । सर्व कर्मामिलं पार्थ ज्ञाने परिसमाप्यते ॥ ३३ ॥ O Parantapa, the sacrifice takıug the forra of wisdom 18 more auspicious than sacrifice of Wealth and other material things All action 10 Its entirely, OPartha, attaims its fulfilment and consummation in wisdom ·806 TRE BHAGAVAD GITA Norgs Karmas lead to fruits wisdom is not caugal hut only revelatory 2 Sri Ramanujacharya thinks that in this Terse the Juana element in Karma Yoga u sbowo to be higher than the mere Karma element inst 3 Teue work is that which leads to worship and wisdom तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया। उपदेश्यन्ति ते शन शानिनत्तत्त्वदर्शिन ॥३४॥ know thou this by prostrating thyself and by frequent questions and by service The vise who have realised the Truth will then impart wisdom to you NOTES Reverence, loterrogation and servico-all are required in the pupil in the teacher wisdom and realisation are required Else instruction has no fruitfalness उक्तवानाद्भवेत्कार्य नान्यैरिति हरेर्मतम् ।। The papıl must interrogate about apiritual matters The whole framework of the Kenopanislus ! shows thus A beautıful Stanza says कष चन्ध कप मोक्ष कस्य कन विमुच्चत । विद्याविचे कथ भूते कोऽह मिद च किम् ॥

·307
CHAPTER IV
तद्विकानार्थ
गुरुमेवाभिगोत्सामि-
3. Tho Sruti sa se
त्पाणि श्रोनिय ब्रह्मनिष्ठ।
4 l'ha quickening of truth in as can be
caused only by soul acting or soul
यज्ञात्वा न पुनमाईमेव यास्यसि पाण्दय ।
येन भूतान्यशेपेण द्रश्यखात्मन्यथो मयि ॥ ३५ ॥
Having brown that, you will not, 0 Pandava,
again have any delusion tv now By Anowing
that, you shall reilise the entirety of creation in
the Atiniu au theo in Me
NOTES
1 'Thua shows that only through the discipli-
Des of wisdom can wo attain gell realisation and
God-realisation Sri Sankaracharya says that this
means self-realisation as identical with God Sri
Ramanujacbarya says that it weans the realisation
of the true nature of all souls and their similarity
to God Identity e emphasisad by the former, and
equality by the latter Sri Ramanuja says that Jivas
hare ज्ञानाकारतया साम्य and भगवत्खरूपसाम्य Sri Sankara
Rays that the verse refers to क्षत्रज्ञश्वरैकत्वम् ।
अपि चेदसि पापेभ्य सर्वेभ्य पापकृत्तमः।
सर्व शानालयनेय वृजिन सतरिष्यसि ॥३६॥

·308 THE BHAGAVAD GITA Even if you are the most sinful of all sinuers, you can cross all sun with the raftof wisdom. NOTES. 1. Papa (sin) includes all karmic bondage the bondage of Dharma and Adharma en Sankaracharya says धोऽपीह मुमुक्षोः पापमुच्यते। Wisdom 18 the supreme punfier and burns ap all Karmic taint यथैधांसि समिद्धोऽग्निभस्मसात्कुरुतेऽर्जुन । शामाग्निः सर्वकर्माणि भस्मसातरुते तया ॥ ३७ ॥ As the sell lighted fire reduces all wood to asbes, even so does the fire of wisdom reduce all actions to ashes. NOTES 1 Jnana burns up all Sanchita (acumulated and Agama (future) karmar Prarabdha (that frag. ment of one karmur sum total which has began to bear froit) alone must be worked out The Brahmaxutras say तदधिगम उत्तरापूर्वाधयोरपबिनायौ तलपदेशात् । इतर साप्येवमाश्येषः पाते। भोगेन वितरे क्षपयित्वा सपयत । 2 The Sruta BsjE वस वावदेव रियावन विमोश्येऽय सपरसे ।

·Ramanujacharya thinks that it means karma yoga 309 DEAPTER IT मियते ददयप्रन्थिश्उियन्ते सर्ववाया । डीयन्ते चास्य कर्माणि तस्मिन्दष्टे परावरे ॥ तथा पुष्करपलाश आपो न दिलण्यन्त एवमेवविदि पाप कर्म न लिप्यते । तद्यथैवीकातूलममौ प्रोत प्रयत एवं हास्य सर्वे पाप्मान प्रदूयन्ते । 4 There are also a lktkarı purushas who as the result of uparanas are, though of attained wisdom, bound by the Eternal Will to the falfilment and discharge of certain cosmic offices and functions "यावदधिकारमयतिराधिकारिकाणा" (say the Brahma Sut- 188) न हिमानन सरश पवित्रमिह विद्यते। तत्स्वय योगससिद्धः कालेनात्मनि विन्दति । Verily there is in this world notlung equal to wisdom as a purifier Therefore in due time he who is perfected in Yoga realises and attaing It in the self NOTES 1 By karma alone karma cannot be overcomo. कर्मणा कर्मनिहारो नैवात्सन्तिक इष्यते । Pogadamsiddha means perfected through karma Yoga and samadb: yoga (Sri Sankaracharya) Sri

·810
TEB BEAGAVAD GITA
श्रद्धावॉल्लमते शानं तत्परः संयतेन्द्रियः ।
शानं लम्चा पर शान्तिमचिरेणाधिगच्छति ॥३९॥
The man who is full of faith, who is devoted
to it, and who N of controlled senses attains
wisdom, and having attainer wisdom, he will
attain soon the supreme peace
NOTES
1 अचिरेण 10 soon This means at the end
of Prarabdhakarma' (action which bag began to
bear fruit)
2 As a light dispels darkness of its own
power and not with other and, so doth wisdom dispel
karmic bondage
Faith is esential अस्तीत्सवोपलब्धव्य
Wisdom alone effects liberation The
Sruti says
ब्रह्मविदानोति पर ।
ज्ञात्वा देवं मुच्यते सर्वपाश ।
ज्ञात्वा शिव शान्तिमत्यन्तमेति ।
तम विदित्वातिमृत्युमति ।
य एतद्विदुरमृतास्ते भवन्ति ।
अधाश्रधानश्च संशयात्मा विनश्यति ।
नाप लोकोऽस्ति न परो न सुन संशयात्मनः ॥ ४० ॥

·311 1 अझ मुखेन difficult to save CILATTER IV The ignorant mini, the inan who lias not faith, and the man who is full of doubt each of the e goes to destruction , neither this world nor the next nor joy connes to the man of doubt Noti The ignorant man cia be easily saved, the man of unfaith can be gayed with some difficulty, but the man of hopeless perversity of doubt 18 pery Ncelahantba says well चाकत्सितु शक्य । अब्रद्दधानी यमेन, सशयात्मा त्वसाभ्य एव । The doubting man is the agnostic He is generally & cynic, a misanthrope and a bufferer tolled into one He is a universal and rohesitating hesitator He will not trust even hug friends and bence will not get the blessings of this world He will not trust Scripture and will not kence get the blessings of the other world He will not trust even his food and will lose all pleasure The man of ignorance and the man of unfaith will at least have this world and its pleasures though not the other 2 worla 3 Thus while he cannot get even धर्मार्थकाम, what chance is there of bis attaining Moksha? योगसन्यस्तकर्माण मानसछिनसशयम् । आत्मवन्त न कर्माणि निवघ्नन्ति वनजय ॥ ४३ ।।

·of wisdom the doubt born of ignorance and seated 812 THB BHAGAVAD GITA Dhananjaya, actions do not bind bim who las attained renunciation of work through Yoga, who has destroyed doubt through wisdom, and who 18 ever vigilant NOTES 1 mga-Who has come out of the bondage of Karma by making work & love offering to God rcalising the Truth about eternal and noneternal things 2 There is nothing higher than Self-Realisa tion 'The Sruti says आत्मलामान पर विद्यत तस्मादबानसभूत दृत्य मानासिनात्मनः। छित्वैन सशय योगमातिष्ठोत्तिष्ठ भारत ॥ ४२ ॥ Therefore, cleaving asunder with the sword in the heart, be established in Yoga Arise 0 Bharata NOTES 1 Tha simile is & military simile It 15 addressed to a warrior The clation call to him at the end 18, arise and march 0 Soldier of God, ander Hie Divine comicand 2 lause--Arise and take up tby duty in the truo karniajo ji's spirit Thy present duty is to fight.

·318
CHAPTER IT
GsYBRAL COVOLUDING REMARKI.
1. The fourth chapter of the Gita is called
छानकर्मसंन्यासयोग Inst the Lord tells us the secret of
aralarus, the innermost truths of Karma yoga, the
various forins of Karma yoga, tho need for knowledge,
falth, and self control, and the supremne power of
nana (wisdom), Yamunacharya s Gitarthasangrabs
Eays well
प्रसास्वम्वभावोक्ति कर्मणोऽकर्मताऽस्य च ।
भेदाबानस माहात्म्य चतुर्याध्याय उच्यते ॥
2 Sri Madhusoodsna says
स्वस्थानीशत्वबाधेन भाकिदे दीकृते ।
धीहेतु कर्मनिष्ठा व हरिणोपसहता ॥
Thusends the Chapter
KARMA BRAHMARPAYA YOGA

·CHAPTER V
Karma Sannyasa Yoga.
PRELIMINARY OBSCBVATIONS
1 As the Lord bas taught both Karma Yoga
and Karma Sanyasa Arjuna asks which is the better
of the two and with that question the fifth chapter
begins
2 Till now Karma yoga was taught and
explained The Lord is going to show that it is the
best means of spiritual realisation fill renunciation
18 attained in full work must be done in the spirit
of the true Karma y q? When the spirit of renun
ciation comes to steady sod perfect it a man may
give up works and devote all time to Sama lhr yoga
We must not prematurely take up the latter or waver
between the two Nadbusoodana saya
तस्मादादौ भगवदपणयुया नष्कामकर्मानुष्टानादन्त करणशुद्धौ तात्रेण
वैराग्येण विविदिपायां दृढायां सर्वकर्म सन्यास श्रवणमननादिरूपवदान्त
वास्यविचाराय कर्तव्य शत भगवता मतम् ।
3 A beautiful stanza says
कपायपक्ति कम या ज्ञान तु परमा गति ।
कपाये कर्ममि एक तता ज्ञान प्रवतत ।।

·315 CHAPTER V 4 l'ha Varthahara sa's प्रत्यावापासिद्धी पदानुक्यनादय । नयावाप्य तु तश्यागमीप्सन्तीति श्रुतबलात् ॥ l'ho Sruti snya about renunciation ब्रह्मचर्य समाप्य गृहा भवनहानी भूत्वा प्रजयाद बतराव मर्यादव प्रवजद्गुहादा बनाद्वा यदहरव विरजस्तदहरव प्रयजत् । Sri Ramanujacharya dovelops his doctrine thus In the 3rd chapter Kar va yoge was taught In tho ith chapter the superiority of the joaca elerment in Karna hoga ivas stressed In this chapter the importance of jodpadishtha in Karma yoga foc leading to a realisatiou of the truc baturo of thojiva (aa apart from God) is shown He says चतुर्थेऽध्याय कमयागस्य ज्ञानाकारतापूर्वकखरूपभेदा ज्ञानाशस्य च प्रा- धान्यमुछम् । मानयोगाधिकारिणोऽपि कर्मयोगस्थान्तगतज्ञानत्वादप्रमाद स्वात्मुकर पानिरपेक्षत्वाच ज्यायस्त्व तृतीय एवाक्तम् । इदानी कर्मयोग- स्यात्मप्राप्तिसाधनाले हाननिष्ठाया शैघ्रय कर्मयागान्तर्गताकतृत्वानुस न्यानप्रकार च प्रातपाय तन्मत शान व विशोप्यत । 5 Sri Madhvacharya says that this chapter dereiops the Karma yoga taught in Chapter III तृतीयाध्यायेनोकमन कर्मयोग प्रपञ्चय खननाध्यायन । This chapter is called कर्मसन्यासयाम । It seems to me that the central truth is that Karma yoga should be performed with an increas- 8 ·318 TEE BIAGAVAD GITA ing realisation of the Eternal Truth, till at last the realisation remains and work falls of, just as in a tres the blossom shines forth till at last the trut appears and the blossom is shed न कर्माणि त्यजेद्यागी कर्मभिस्वग्यते I We must not be carried away by technical differences of doctrine Making allowance for the verbal differences we magt see the real and eggential oneness of doctrine and accept it and act on it भर्जुन उवाच- सन्यास कर्मणां कृष्ण पुनर्योग च शंससि । aseta CaTE 7-haft gharaua ? Arjuna said Thou praisest renunciation of action as well as the performance of action, 0 Krishna Tell nue decisively which is the wore auspicious of the two. NOTES Sri Bankaracharya points out that the choice 18 es between in and ofte in the case of one who has not attained realisation in the case of him who has attained realisation there is no scope for Karna as he has attained wig conscioueneas 2 He is so called because he 18 41987, मजदुःखहर्षण, सदानन्दरूप । (the destroyer of suns und HOITOwa and the giver of blise ) ·CHAPTER V 317 यत कवि देवश नियम्य सकल जगत् । अतो वदन्ति मुनयः कृष्ण त्वो ब्रह्मवादिन । It is not necessary or possible to go into the bewildering discussions of doctrine imported 3 into thig verse The Lord's expressed doctrine 18 clear enongh Karma Yoga has the element of Sanyak or Fenunciation (अन्तर्गभितसन्यास) which in the course of time will lead to the dropping off of action and the Truitage of realisation Work with renunciation of the fruits of work 18 better than renunciation of work—as the former preserves the kernel of reaunciation in the shell of work but the latter may lead to the loss of both repabciation and work Bat if a man 18 strong-willed enough to control his mood and use all his time in atudy and meditation he may do 80 by all means I ordinary Ramadutas could not jump across the ocean and had to go by the bridge, we cannot forbid Hanuman from jumping across The Brahms Purana says सन्यासे तु तुरीये वै प्रीतिर्मम गरीयसी । येषामत्राधिकारो न तेषां कर्मेति निक्षय ॥ 5 The choice in this verse is thus between कमयोग and विविदिषासन्यास The Lord says &s already the ocean stated ·here and I fail to see how there can be any possible 318 THB BHAGAVAD GITA न कर्मणामनारम्भाग्नैष्कम्यै पुरुषोभनुते । न च सन्यसनादव सिद्धि समधिगच्छति ।। धीभगवानुवार- मन्यासः कर्मयोगश्च निःश्रेयसकरावुभो। तयोस्तु कर्मसम्यासारकर्मयोगो विशिष्यते ॥ २ । The Blessed Bhagavad said Sannyasa (renunciation of actiu) and Karma Yoga horl lead to bliss. But of the two Karma Yoga is better than Karma Sanayasa NOTES The Lord has made himself quito clear controversy about Eis meaning कर्मयोग leads casily through chutasulihr to znano and to Volsha 2 Karmayoga has got in ata favour alat its heing easy), day (its being quick in fructification) and अनपाय (its not being dangerous) श्रेयः स नित्यसन्यासी यो नदेटिन काइक्षति । निर्द्वन्द्वो हि महाबाहो सुन बन्धात्प्रमुच्यते ॥ ३॥ He (the Karmayogi) should be known as the Netya Sannyası (the perpetual renouncer) who does not hate or desire, for he 13 free from 1 ·ULAPTER V 919 the drandras (the pairs of opposites), O mighty arined ! and is easily set free from bondage. NOTES: 1. The true Karma Yogi is better than the anfit or falsa Sannyasi. But the true Karma Yogi and tho true Sapnyası bave and reach the same goal. Evon 18 betweon them the former hag au cabidc and quicker and less dangerous path. 2 The dandras i C., beat and cold, joy and pain etc. सांख्ययोगी guarar: प्रवदन्ति न पण्डिताः। एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥४॥ Children, not rages, called Samáhynı and Yoga as separate and diverse. If one is rooted ill eitber, he gets the fruit of both. Norge 1. How can any one have doubts or disputes after guch a declaration? There is (same. nega of result). 2. Nilakanta says that this verse diepels the following doubt In Karina Sanyasa there is fear of defection (starter) and in Karma Yoga there is the burden of work (6444:). Which is the better of the two? The Lord says that both have the same frut. B. G, 21 ·320 THE BHAGAVAD GITA The फल 1s stated by Sri Ramanujacharya aa Atmalalokana (realisation of the Self). यरसांख्यैः प्राप्यते स्वानं तद्योगैरपि गम्यते । एकं सांण्यं च योगं च यः पश्यति स पश्यति ॥५॥ The attainment reached by the Samkhyas 15 reached by the Yogins as well. He sees well who sees Samkhya and Yoga as one NOTKS 1 The same idea is elaborated in this verse 3_Karma Yoga leads to ज्ञाननिष्ठा It has been well said यान्यतोऽन्यानि अन्मानि तेषु नून कृत भवेत् । सत्कृत्य पुरुषेणेह नान्यथा ब्रह्मणि स्थितिः॥ संन्यासस्तु महावाहो दुःखमाप्तुमयोगतः। योगयुक्तो मुनिर्ब्रह्म न चिरेणाधिगच्छति ॥६॥ Renunciation of work, O mighty-armed! 13 difficult to attain without Yoga The man of Yoga who is full of devotion attains Brahman soon. NOTES 1 मोगयुक्त Sn Sankaracharya tbus explains its meaning well वैदिकेन कर्मयोगेनेश्वरसमर्पितेन फळनिरपेक्षेन युजा (Havag the scriptural Karma Yoga, dodicated to God and unexpectant of fruits). 2 The Sruti says शान्तो दान्त उपरतसितिधु समा रितो भूत्वात्मन्येदारमान पश्यति ।

·921 CHAPTAB 3. The following verses tbus describe well this Sadhana. पिन्द्रीकृत्येन्द्रिपनाम बुदावारोप्य निवलम् । विषयावस्मृतीस्त्यका तिष्ठेचिदनुरोधतः॥ एपोऽभ्युपायः सर्वत्र वेदान्तेषु प्रतिष्ठितः । तस्वमस्यादिवाक्यार्यज्ञानोत्पत्ययमादराद ।। 4. If an unfit man preinatorely performs to Rid he becomes FINAL re, ono who has lapаed from Karma and Brahma Honce Karma Yoga is the easier and surer and better path, 5. The real question is, wbat 18 the force of tho auta? Do you feel sach Varragya that during all waking moinente you are prepared to spend all Four time--till death arrive-in study and meditation? Then the path of fafeitardate may be taken. Yet pauso and hesitate before you take the plunge. The path is difficult. The path of Karma Yoga has got a real and growing element of Sannyusa and is the easier and strer path and leads to the same goal. Venkatanatha, the author of Brahmanandayıri, says: 'तदेतादृशे तीनतरे राम्ये संन्यासः, तदभावे कर्म,मोग इति व्यवस्थासंभवान कोऽपि विरोधः। 6. Sn Ramanujacharya says that +18 means Jnana Yoga and that Karma Yoga is better and €251er and enrer than Jnana Yoga in legdiag us ·(as all souls are equal 10 D30d, only the material 322 THE BHAGAVAD GITA to Atmasakshatkara (Self-realisation) According to bim it 18 after this that Bhakti leads us to Bhagavatsakshatkara (God realisation) योगयुक्तो विशुद्धामा विजितात्मा जितन्द्रियः। सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥ ७ । He who has attained Yoga, whose miod is pure, who has conquered his body and bis senses, and whose self has become the self of all creation is unaffected though be 18 doing work. Nотив 1 The conquest of the body, the senses and the mind 18 thus described by Manu वाग्दण्डोऽथ मनोदण्ड कायदण्डस्वथैव च । यस्यैते नियता दण्डा सत्रिदण्डीति कथ्यते Ho is not affected by Karma as he does work only for Lokasangraha 3 सर्वमूतात्मभूतात्मा Sri Sankaracharya says thab this relers to the identity of souls, Br1 Ramanujacharya says that this refers to the equality of souls bodies being different), Sn Madhyacharya finds berein the simulanty of souls as sorvanta or images of God, though souls are diverse and unequal This is the only and fandamental difference ·CHAPTER V 323 between tha three schools of thought Thoy agroo in the Sadhanas and in Atma being Sachcbidananda and immaterial and eternal. The solution of the above sad only difference is only by each seeing for himselt the fact at the end of the common road I do not propose to discuss the relative merits and demerits of these diverse and different views They have been discussed for centuries and they will be discussed for centuries more The common road 18 tintrod and we only get into lanes and discuss the goal 10 excited groups. I do nos propose to go into that question नैव किंचित्करोमीति युक्तो मन्येत तत्वयित् । पश्यम्ण्वन्स्पृशजिघनश्नन्गच्छन्स्वपश्वसन् ॥८॥ प्रलपन्धिसृजन्गृहन्नुन्मिपग्निमिपन्नपि । इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥ ९॥ The knower of truth must think with his calm and composed mind that he is not himself engaged in any activity-whether secing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, discharging, receiving, opening and closing the eyes,-realising that (10 these acts) the senses are moving among the sense objects ·324 THB BHAGAVAD GITA Notes: 1. The Advaita school says that this is because the soul is not an actor but is Sachchidananda. The Dvaita school says that this is because the true doer as God and man must give up his false idea of independent volition. 2. The Lord has summed up in this ver38 the work of the five Jnanendriyas and the flyo Karmendryas. The soul is not the actor and director in respect of either voluntary or involuntary or reflex sctions in the body. By mere mental adhyasa it has imposed on itself the idea of being a doer is regard to the voluntary actions alone. The true geer will have the same attitude towards voluntary actione 43 we have towards involuntary and reflex actions. ब्रह्मण्यादाप कर्माणि सङ्गं त्यक्त्वा करोति यः। लिप्यते न स पापेन पद्मपत्रमियाम्भसा ॥१०॥ He who performs actions, surrendering them upto God and giving up attachment, is untouched and untainted by sin just as a lotus leaf is unaffected by the water. NOTES: 1. "Brahma " in this stanza is taken by Sri ·God UHARTERY 325 Sankaracharya and Ba Madhvachary48 meaning Sa Ramanujacharya takes it as meanog Prakntı As everything einapstes from Brahman, Praktit belog only the primary emavation or sakit, Shea process of realising our detached eas and our true nature and 14 alibing that the songe-actions 408 really not a portion of our very self is the amo whether we regard them as the effect of Prakati (a descer cansa) or as the result of God's sankalpa (tla ultimate causa) 2 The previous two verges refer to tha Jnana yoga This verso refers to the Karma yoga कायेन मनसा घुस्या केवलैरिन्द्रियैरपि। योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥ ११ ॥ The (karma) yogins perform action--renounclug attachunent and for the sake of mental purity—with their body and mind and senses which are freed from the sense of possession and pleasure and full of the sense of surrender of all fruits to God. Notes The word $ has been explained aboy by a long phrase to bring out its fall force au pointed out by Sri Sankaracharya ·S26 TA: DHAGAVAD GITA The punfed mind, as pointed out in the Bhashyotkareba Deepika, will rejoice in meditation and selfless and to others. The purified ears will rejoice la bearag about Elis love and His blessed actions for the good of humanity The parified tongue will take what had been offered in Elts worn ship. The panfied nose will rejoice in the smell of flowers placed a worship at His lotus feet Tho purified skin will rejoice in His divinest streams The purified feet will seek His shrines. The panfied handa will worship Him The purified tongue will attor in gladdess IIis prause and sing Bug glory 3 Sach holy actions bless not only the doer but also those who follow or applaud them of merely report them or look on them धर्मः श्रुता वा हो वा ऋषितो वा कृतोऽपि वा। अनुमादिदो पा राजेन्द्र पुनाति पुरुष सदा ॥ (Mahabharata Asvamedha parva, chapter 94 Verse 29 ) युक्त कर्मफल त्यक्त्वा शान्तिमानोति नैष्ठिकीम् । अयुक कामकारेण फले सको निबध्यते ॥ १२ ॥ The dedicator of fruits of actions to God by giving up such fruits attains the peace born of such steadfastness (of karma yoga) The man ·327 CHAPTER of unpoised wind is bound, because of its acting under desire and of its attachment to fruits NOTES The diyorsity of results of actions is due to the diversity of montal attitudes 2 Sri Ramanujacharya takes the goal indi- Cated by these Terses to be the realisation of Jiva According to him as pointed out already, the Gita leaves the soul, at the end of the Vith chapter in & state of the realisation of the self attained by Karma yoga and Jnana yoga and then teaches the fitted soul the bliss of Bhaktı yoga सर्वकमाणि मनसा सन्यस्यास्ते सुम्न घशी। नवद्वारे पुरे दही नेव कुर्वन्न कारयन् ॥ १३ ॥ Renouncing mentally all actions, the man of controlled senses dwells, neither doing nor directing action--in the city of the mine gates NOTES 1 The city of the pine yates is the body which bas mine openings Neelakanta says that the dine gates are the eve Jna lendrijas, Prana, Buddh, Al arkara, and Chitta 2. Sri Sanksracharya says that after pointing out tbet to one who has not attained perfect montal ·828 TAB BEAGAVAD GITA self-polge and purity the path of Karma Yoga is far better than the path of prematuro Karma Sannyasa (Vividieha Sannyasa), the Lord declares here that the men of attained self-polge and purity will be a Jnananushtha and rooted in Vidvat Sannyasa. 3 The other schools-especially the Draits school-say that what is taught is not the recuncition of action but the renapoiation of passion 4 de means all actions including Nitya, Naimittaka, Kamya, and Pratisheddha 5 Sri Ramanujacharya says well as to चीनकर्ममूलदेहसबन्धप्रयुकामिदं कर्मणो कर्तृत्व न स्वरूपप्रयुजम् । नफर्तृत्व न कर्माणि लोकस्य सृजति प्रभुः। कर्मफलसयागं स्वभावस्तु प्रवर्तते ॥१४॥ The Lord does not, in the case of beings, create doership or action or union with the fruit of action This is done by Svabhaya NOTES 1 Sri Ramanujacharya takes se 45 meaniing pita-consistently with his interpretation of Chapter I to VI es pointed out already 2 svabhara Thig is a word about which controversy has raged Sri Sankaracharya takes it to mean Aqidya or Maya op Prakriti Sri Rama ·takes ajnuna to mean Vasanas. CHAPTBBY 329 nujacharya takes it to meno as the sun total of Vasanas. Sei Madhvacharya takes it to mean God. नादचे कबचित्पापं न चैव मुरुतं विभुः। महानेनावृतं शानं तेन मुह्यन्ति जन्तवः ॥ १५ ॥ The Lord doth not accept the good or the evil deeds of any person. Knotledge is veiled by ignorance and hence the mortals are deluded by iyaorance. Nores 1 The Lord is araplasamastalama (perfection of bliss) and cannot be affected by the actions of created beings. These actions are in proportion to the predominance of ignorance or vision 2 Sn Ramannjacharya takes 5t to mean ]19... Then the verse would mean that the jiva 18 in all bodies but is unaffected by good or bad actions which ara proportioned to the mental states. He 3 3979. So called as they are Taalatt (giveg to &accesgive birtba). मानेन तु तदशानं येषां नाशितमात्मनः । तेपामादिस्पषज्यान प्रकाशयति तत्परम् ॥१६॥ But in the case of those in whom such ig- ·330 THB BHAGAVAD GITA norance has been destroyed by Joana (knowledge) —their knogledge, libe the Sun, reveals the Supreme. NOTES 1 The word "Atmanah" is in the singular number It cannot be made the foundation for a discusalou about the scul being one or mady But somehow that discussion is dragged in by some commentators Sri Madhvacharya takes "Atmanah" to mean God and to relate to an So according to him na glas could be by the knowledge of God. 2 Another discussion 18 abont audya being 17994 (positive) or 091469 (negative) 3 Another discussion 18 whether jnana itself gives salvation or whether grace 18 necessary in fact, even jnana is due to graco He who 18 able to say that the final factor is only this or that or sousthing else would indeed be a bold men In my view these discussious do not really arise under this Yerge, though they may arise elsewhere तदुदयस्तदात्मानस्तनिष्ठास्तत्परायणा.। गच्छन्त्यपुनरावृत्ति ज्ञाननिधूतकल्मषाः ॥ १७ ॥ Those whose minds have reached the sup reme knowledge, whose self is the Supremes ·who are rooted in the Supreme, and to whom the (realisation) we have the ipdispensable and vital 931 CHAPTER Supreine is the lughestuttua ment--they go to the abode hence there is no return, their sius buving been destroyed by muna (wisdom or realisation) NOTES Between Srarana (study) and Salshalkara steps,mananıt and Vt ludhyasana (concentratod thought and meditation) 2 The four words aga etc, mcan four different and successive stages of attainment Sri Ramapuja cousistently with bus exposition of Chapters I to VI, says that this perse describes the realisation of tho nature of the soul (as different from the Overboul) विद्याविनयसपने ब्राह्मणे गवि हस्तिनि । शुनि चैव श्वपाके च पण्डिता समदर्शिनः ॥ १८ ॥ The knowers of the Self look with an equal eye ou a Brahmana endowed with wisdom and tranquillity, 8 cow, an elephant, a dog, and a chandala NOTB3 1 The above instacces are given as illustra. tions of saftya, Tajas apd tamas ·932 TAB BHAGAVAD GITA 2. Sri Desibar says that Vidya rinaya sampanna does not qualify Brahmana but refers to a separate group while Brahmana refers to one who is a Brabmin by birth. 3. The main idea is that the man of realisation beholds God in all 4. Sri Ramanuja says that diversity in in prakriti but not in the souls which have sumya (likeness). इहैव तैर्जितः सर्गों येषां साम्ये स्थितं मनः । निर्दोषं हि समं ब्रम तलाब्रह्मणि ते स्थिताः ॥ १९ ॥ Eveu liere is samsara (the cycle of births and deaths) overthrown by those whose minde are rooted in this sameness. Brabman is without any imperfection and is the same in all. Therefore they rest in Brabman. Notas; 1. God is the all and the All-in-All. 2. His Loto sustains and pervades and controls everything. 3. He is untouched by the imperfections of the manifested phenomena. The Srati saya: सूर्यो यया एसोकस्य चक्षुर्न लिप्यते चाक्षुषांप्रदोषः। एकस्तपा सर्वभूतान्तरात्मा न लिप्यते लोकपन बायः ।।

·CHAPTERY 933 (Just as the sun, who is the eye of the ndiverse is ontainted by outside imperfections, eren 80 is the thigersal Soul untainted by the grels of the world), 4. The role in Gautama smrti: - GRL Art विषमसमे पूजातः," which condemns equal reverence to the unequal and upcqual reverence to the oqual has no application to the seer of attained God-realisation who goes God in all न प्राप्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् । स्थिरबुद्धिरसम्ढो ब्रह्मविद्रह्माणि स्थितः ॥२०॥ He whose mind is firm, who is without delusion, and who knows Brahman and rests in Brahman will not rejoice at attaining what is pleasant or grieve at receiviug what 15 painful. NOTES: 1. The keynote of realisation is in the words Viveka and emragya (wisdom and das passioni) बाह्यस्पशेष्वसत्तात्मा विन्दयात्मनि यत्सुनम् । स ब्रह्मयोगयुक्तात्मा सुखमक्षय्यमश्नुते ॥२१॥ He whose mind is not attached to cxternal objects attains the joy of the soul, He, with his mind bound in union with Brahma, enjoys eternal and infinite bliss.

·334 THE BHAGAVAD GITA NUTES 1 Though one has been enjoying pleasures born of sense contacts during many births yet ronunciation will lead to a bigber bliss चच कामसुख लोके यच दिव्य महत्मुखम् । तृप्याजयसमुत्यस्य नाईत पोडशी कलाम् ॥ The man of consuma mated Vivek, and Valragya attains the joy of the sonl which is the joy of the union of the soul and the Oversoul 3 Neelakanta says that Samadhi is like and unlike sleep-like, because we have the bliss of a (one less) in both and unlike, because in the latter oudya (nescience) exists and the bliss as hence transient and interrupted while in the former avidya 19 destroyed and the bliss 13 eternal and perfect ये हि सस्पर्शजा भोगा दुःखयोनय एव ते। आद्यन्तवन्त फौन्तेय न तेषु रमते युधः ॥ २२ ॥ All enjoyments that are contact born are Serily sources of pain. They have further : beginning and an end, 0 Kaunter. Therefore the wine roan rejoiceth not in them. No788 1 The blisa of God-lare and God roalisation is ·395 CHAPT SI V eternal and perfect The pleasures of the sentea ara brief and imperfect and lead to satiety and pain 2 In all our parsmuts of pleasure we have the pain of acquisition tho pain of conservation, the pain of decay and loss, the inovitablo satiety, and llie certainty that pleasure 13 bought at somebody else's pain Farther, all pleasures have a beginning and an end As Gaudapadacharya sayo आदावन्ते च यत्रास्ति वर्तमानेऽपि तत्तथा । Soch transiency 18 essential non-existence Further, sense pleasures often leave a craving which outloves the capacity to acquire or even to enjoy All pleasures in earth or heaven are only pain to the seeker after the bliss of God realisation Just as the eye 19 so delicate that what seems a gentle tonch to the body 18 a rough and painful thing to it eyon so the God-lover who is the eye of the universa finds ayen the touch of sense pleasures in hoagen an agonising pain The Yoga Bhashyakara here says well सर्वस्य देषानुविधेतनाचतनधाधनाधानखापानुभव ॥ I may refer here to the wonderful Yoga Batras wbich have analysed the sources of sorrow आवद्यासाता रागडेपाभिनिवशा पचक्लेशा । अविधाक्षेत्रनुत्तरेषां प्रसुप्ततनुवियित्रोदाराणाम् । BG 22 ·938 THE BHAGAVAD GITA of yoga, 6. The Vishnu Purana says well यावतः कुरुते जन्तु सबन्धान्मनस प्रियान् । तावन्तोऽस्य निखन्यन्ते हृदये शोकशश्च ॥ शमोतीदेव य. सोढुं प्राक् गरीरविमोक्षणात् । कामक्रोधोद्भवं वगं स युक्तः स मुखी नरः ॥२३॥ That man who, even before his liberation from the body, can withstand and endure here on earth the force of lust and anger, is the man the man of happiness. NOTES 1 This self-control is due to a perception of the nature of the soul and the nature of the pop soul and leadata self-realisation. 2 Human life on earth 18 the place to learn this power of self-control which leads to the bliss of self-realisation 3 The Yoga Vssashtha says well प्राणे गते यथा देहः मुखदुवान विन्दति । तया येत्प्राणयुकोपि वलाधमे बसेत् । योऽन्तामुखोऽन्तरारामस्तथान्तज्योतिरेप यः। स योगी प्रझनिर्माण प्रलभूतोऽधिगच्छति। The yogi full of mier happiness, inner

·981
QAAPTER Y
amusement, and inner illumination, having at
targed God, attains the Bliss Divine
Norgs
1 Am The monistic school treate this as
meaning baying hecome one with Brahman Srl
Madhya treats at as meaning one who 19 in Brabma
(माणि भूता)
2 Sri Ramanajacharya, consistently with his
goneral interpretation of Chapters I to VI of the
Gita, says that Brahmamryana Inesdg the joy of
Tealong the jara (Atmadubhava sukbpm)
a The difference between मुख and आराम 18
well brought out in the following veree in Aarada
Purana
दशनसभाषायत्सुख जायते नृणाम् ।
माराम सतु विहेय मुख कामक्षयोदितम् ॥
4 This verse gives us a ghmpse into the joy
of the sell delighted and self llamined jogi
5 The Yoga Vasaehta says well
न केचन जगदावतत्वज्ञ रजयन्यमी।
नागर नापरीकान्त कृयामसलना इव ॥
लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषा..
छिन्नद्वैधा यतात्मान सर्वभूतहिते रता..२५

·the sonl by means of purity of mind, victory over 338 THE BHAGAYAD GITA The sages, with sins destroyed, with doubtsdispelled, with senses controlled and with love for the good of all creatures attain the Bliss Divine NOTES 1 The Salf is the Sell of All and 25 the object of supreme love and affection and adoration The love of the men of right vision and renunciation flows out to all beings as they see the innermost anity of the Self of all "तदेतत्यय. पुनात्प्रेयो वित्तात्प्रयो ऽन्यस्मात्सर्वस्मादन्तरतर यदयमात्मा "--says the Srati 2 Madhusoodana says that the sages attain freedm from ein by means of 75 etc, abilty to realise doubt by Srarana and Danane (hearing and thinl. ing), steadfastness by Nididhyasana (meditation) aud love of sil by God realisation कामक्रोधयियुक्ताना यतीनां यतचेतसाम् । मभितो ब्रह्मनिर्वाण वर्तते विदितात्मनाम् ॥ २६॥ The Bliss Divine, both bere and hereafter, Is to those who are released from lust and anger, to the men of renunciation, to the men of controlled minds and to the men of realised Atmail Notes 1 afhains interpreted by Sri Sankaracharya As ·339 CHAPIBRY meaning here and hereafter to gbow that a man mby atlan Inanmukt even here, waar gà. The other schools dany this Sri Vadbyacharya explains it as meaning always and everywhere and says that a man of realisation can gee God arerywhere and at all timce. Lis स्पर्शान्त्या वाहियांवक्षुश्चैवान्तरे भ्रषोः। माणापानौ समौ कृत्या नासान्यन्तरचारिणौ ॥२७॥ यतेन्द्रियमनोबुद्धिमुनिमोक्षपरायणः । विगतेच्छामयकोधो यः सदा मुक्त एव सः ॥२८॥ Shutting out all external contacts, with gaze fixed between the eyebrows, making the outgoing and ingoing breaths equal and moving within the nostrils, with senses, mind and buddhi under control, with libcration 98 bis supreme goal, freed from desire and fear and anger, Buch a man of meditation is verily free for ever. Notes: 1 Theso two verses form the kernel (trainia) of Chaptor VI. 2. Viveka, Vairagya, and Dhyana lead to Moksha.

·340 THE BEAGAVAD GITA भोकारं यज्ञतपसां सर्वलोकमहेश्वरम् । मुदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥२९॥ Ilaying kuown Me who am the Enjoyer of all sacrifices and austerities, who am the Supreme Ruler of all the worlds, who am the Loving Friend of all beings, he attains peace NOTES Sri Ramanujacharya says that the sage will do karmayoga 88 भगवदाराधन । मुहद आराधनाय हि सर्वे प्रय तन्त। 2 I cannot better conclude my notes on this chapter than by quoting the magnificent description of Bhagayaa by Sri Sankaracharya in his Bhashya on this verse भोकार यशानां तपसा च कर्तृरूपेण देवताल्पेण च सर्वलोकमहे- श्वर सर्वेषां लोकानां महान्तमीश्वर मुहद सर्वभूताना सर्वप्राणिना प्रत्युप- कारनिरपेक्षतयोपकारिणं सर्वभूतानां हृदयेशय सर्वकर्मफलाध्यक्ष सर्व स्वपमाक्षिण मा नारायण ज्ञात्वा शान्ति सर्वसमारोपरतिमच्याति प्रा- मोतीति। CONCLUDING RENAAKS As alcoady stated by me at the beginning of this Chapter, this Chapter deals with Harins- Bannyasayoga ·311 CHAPTER 2 It is well summed up thus in Srı Yamadacharya's Gitarthasangraba कर्मयोगन मौकरें शेयप कापन तद्विधाः । ब्रह्मज्ञानप्रकारक्ष परमाध्याय उच्यते। Tha Lord teaches in this Chapter that wonderfall secret of dispassion and renunciation by which the ultimate blies of wisdom and God-realisation Is reached. He asks og to give up tbo foolish notion that the path of selfless work 18 different from that of self-renounced action Both, if resolutely porsued, lead to the same resalt Bat the former is easier than the latter. The goal is the bliss of god love and Godrealisation As the last verse in the Chapter saye भोछार यजतपसा सर्वलोकमहेश्वरम् । सुहृदं सर्वभूताना ज्ञात्वा मा शान्तिमृच्छति ॥ Thus ends the Chapter KARMA SANNYASA Yoga ·disciplina of work (Karma Yoga) can be perfected CHAPTER VI Atmasamyama Yoga. PRELIMINARY OBSEBPATIONS 1 This Chapter 18 called the ETHYLLYTTELT. It deals primarily with Rajayoga calminating ito Dhyana, Dharana, and Samadhi 2 The 5th Chapter has shown to as tbat the path of Karma Yoga is easier than the too-early adopted path of Vivdisha Sannyasa This Chapter gives as the luminous means by which the self-real- 1sation towards which we strive by means of the Without the help of Yoga, we cannot attain a realisation of the true being of soul and God Without it we cannot attain the highest bliss of Bhaktı or Jnana Without it the bhakti that we have is but a shadow of the Para bhaktı Without at the loans that we attain 15 but a shadow of the supreme joana The Yoga Chudamanyupanishad says यत्समाधी पर प्योतिरनन्तं विश्वतोमुखम् । तस्मिन्द त्रियाकर्म यातायातो न विद्यते ।

·343 CRAFTER Y 3 Sri Sankaracharya points ont in his introduction that this chapler is az exposition of the sutra libe verse No 27 10 Chapter V (mai-rautfest UIT) and that the Lord teaches us tbat Karma 18 the Bakıranja (outer instrument) of Dbyana Yoga and finds its fulfilment in Dhyana -H Sri Ramanujacharya says, pursuing his wa line of thought, that Karma Yoga and Joap Yoga, perfected by Raja Yoga leads to the rcalisation of the Atman Such Atman po freed from Gunasanga (samsaric state) bas an inevitable and irresistible and eternal flow of love towards God (Bhaktı) which is the means by which there comes an inevitable and irresistible and eternal flow from God of Graco und Bliss which 18 Moksha 5 Sri Madhvacharya says that in this chapter We are taught the Samadh Yoga which is the innermost and most efficient means of Yoga TIARITI समाधियोगमाहानेनाध्यायेन 6 Thus the rot result of all these teachings and expositions 28 that the practice of Raja Yoga with all eight angas is the means by wbich the seed of Karma Yoga becomes transformed into the celestial blossom of Bhakti Yoga and the ambrosial fruit of paradise of Jnana Yoga ·344 THU BHAGAVAD GITA श्रीमगवानुवाच- अनाधित कर्मफल कार्य कर्म करोति य.। स सन्यासी च योगी चन निरनिन चाक्रिय'। The Lord said - He who performs his bounden duty without desiring the fruit of action—he 18 the true renouncer of action aud the true doer of action, not he who has given up the fire (in which Srauta Karma has to be perforined) and the rites (which have to be performed according to the Smritis) NOTES Sri Sankaracharya points out that tlus stanza really implies that a Karmayogin bag to performn Karma Yoga till by purity of mind ho attaina Dhyana Yoga 2 Il a man gives up bus Vedic rites, tapas dana ets, and poses as a jnadı, that by itself can not make bin & true gapnyanın What is required 19 renunciation of desire It 18 not proper that a man should consciously and prematurely renounce action Bat when the falfilled renunciation of desire 16 completa repunciation of action will come in the form of Dhyana Yoga and Joana Yoga Then frecut from Gananaoga (attachment to guoss) the soul rasts in its own glory ·3:15 CLAPTIN VI 3. Another exposition is that we must not rogard him 18 & sannyası (Ascetic) sho bas given up big rutes or him 13 a yogta who is motionleas and who does nothing. The true ascetic and yogin is he who does his duty free from desire. 4. According to the Adrasta school Kurma Joga leads to chitta suddhi, Ouly thco sravana manana and nididhyasana bear fruit. Nidnihyasına (which is really Dhyana yoga) leads to joana and sakshatkara (realisation.) Sri Ramanujacharya says that a Karma yogin who does work free from desiro bas really both Karma yoga and Jnana yoga, the combination of which leads to dtmauulokanu (ccalib&- tion of the sonl) and that hence Karma yoga is better than mere renunciation by Juana yoga. Difference ol terminology apart, I am of opinion that the main idea of all the schools is that perfected Karma yoga leads to perfected Dbyana yoga which leads to blass, 5. Sankaranaoda says well about this verse : अतो मुमुझोरवश्य वैदिक कर्म नियमेन धद्धया चेयरमण्या च कर्तव्यमिति सूचयितुं कर्मयोगिनं तदीयकर्मयोगं च स्तोतु श्रीभगवानु- वाच। यं सन्यासमिति प्राहुयाँगं तं विद्धि पाण्डव । न घसंम्पस्तसंकल्पो योगी भववि कथन ॥२॥ Whes has been cailed as sannyasa, know O

·846
THE BEAGAVAD GITA
Pandava, yoga to be that (true Sannyasa), because
no one who has not renounced desire becomes a
yogi
NOTES
1 The innermost element of Sannyasa
unagitatedness by desire--18 present in Karwyoga
in the form of unagitatedness of desire of fraut
of action
2
Sri Sankaracharya explains sankalpa 28-
फलीवपयसकल्पोऽभिसधि फलसकल्पस्य चित्तविक्षेपहतुत्वात् ।
3 "नि सकल्पतटस्थस्तिष्ठदेतामोक्षलक्षणम्" says Mantra-
yaniyopanishad
Sri Madhusoodana says well
याग फलतृष्णाकर्तृत्वाभिमानयो परित्यागन विहितकर्मानुष्ठान
त सन्यास विदि।
Sri Ramapojacbarya takes 499 to mean
the igcorance which thinks anatma to ba atris
मात्मयायात्म्यानुसधानेन अनात्मनि प्रकृतावात्मसाप सन्यस्त परि.
त्यको येन म सन्यस्तसकस ।
6 Sri Madhvacharya says well
कामग्रकल्पाद्यपरिसाग च्यमुपायवानस्यादित्याशयः ।
भायकक्षोनेयोग कर्म कारण मुच्यते ।
योगारुदम्य ततध शम. कारणमुच्यते ॥३॥

·317 CIAITER VI To the sage desirous of climbing up uuto Dhyant Joga, nction is sud to be the means To the very saine man who has attained such Dhyans yogu, renunciation of action is the cause (of perfected Dhyana yoga) NOTES 1 Though a lot of controversy has been raised about the view of Sri Sankaracharya on this Verse it is more based on 11a,nary data than ou Teal data His meaning is that when the disciplino of desireless duty has borne the fruit of Dhyata Yogs, such Dhyana unsnterrupted by action is the best means of perfecting such Dhyana yoga He says यावद्यावत्कर्मन्य उपरमत तावत्तावानरायासस्य जितेन्द्रियख चित्त समाधीयते, तथा अति स झटिति यागारूदो भवति Ho quotes the following great verse from Vyasa नैतादृश ब्राह्मणस्याति चित्त यथैकता समता सत्यता । शील स्थितिर्दग्दनिभानमार्जन ततखतोपरम कियाभ्य । % Sridhara clinches the whole discussion by Saying तस्यैव यागारूदस्य यागारानुष्ठान प्रवृत्तस विक्षेपासहस्य यो- मारोहे कमणा शम सन्याय कारणमुच्यते। न हि कर्मसु व्यापूतो ब- नन्यचिन्ततया यागमगुणातुमीछे।

·348 THB BEAGAVAD GITA 3 Such yearning for Dhyanayoga andisturbed by any other thought or word or action and yearning for fulfilment through uninterrupted development can come only to a few highly evolved souls whose discipline by Karna yoga has been perfected They will go on rooted more and more in Dhyana During the intervals between dhyana they will do duty for Lolaragraha but their increas ing tendency will be towards iacreasingly prolonged Rhyana As Nilakantha says well that just an a very bangry man gives up all sction to satisfy his hanger, even so does the man hungry for divide adion give up all action for that supreme attainment यया तीनबुभुक्षयोपेतोऽन्यत्र मीरागोव्यासद्वान्तर त्यक्ता भोजनारूढएवं भवति तथा तीवारुरक्षावान् सर्वत्र वीतरागस्यकसकर्मा योगाहर एवं भवति । 6 Sri Ramanujacharya fays चावदारमावलोकन पमोदावाप्तिकर्मकार्यमित्यर्थ । o Sri Madhvacbarya has given us very beattiful and uplifting ideas on this peree He says than योगमारो- REALI उपायसपूर्तिमिच्छोः, and यायलस means अपूर्णोपाय and अपरोकशानिन-फारम mesas परम- मुखकारण तम्मन्नोमशन समाधिरेख नरम प्राधान्येन He then saya तपापि यदा भाषम्योपरमतदैव सम्पगसमसमाभिजायते ।

·basu a striver in tho path of such Dhyana yoga and who does not attain the fulfilment in this life and sense-objects or to actions and 18 habituated to 849 CHAPTBR YI बन्यदा तु भगवचरितादौ स्थितिः | He quotes the following fine stan ZAS तेषामेव ये त्वां पश्यन्ति भगवस्त एव सुखिनः परम् । 'तु सम्यक् च समाधिजावते नृणाम् ।। भोजव्यफर्मण्यक्षोणे जपेन कथयापि वा। वर्तयन्ति महात्मानस्त्वद्भकास्त्वत्परायणा ॥ 7. Hence कर्म योग leads to ध्यानयोग, and ध्यानयोग coupled with a leads to the perfection of ध्यानयोग It is only on this interpretation that we can explain the doubt of Arjuna and the Lord's solution as to the Te at the end of this chapter Arjuna asks what becomes of the man who has dies before such fulfilment. Sankarananda Guates also the beautiful Terse नैव धर्मा न चाधमा न चैव हि शुभाशुभी। य स्यादेकासने सीनस्तूष्णी किंचिदचिन्तयन् ॥ यदा हि नेन्द्रियार्येषु न कर्मस्वनुपजते । सर्वसंकल्पसंन्यासी योगारूढस्तदोच्यते ॥४॥ Verily, when a man is not attached to the ·850 TES BHAGAVAD GITA the renunciation of all egotistic volitions, be is then said to be a man of accomplished ascent 10 Yoga. NOTES 1 Thus this requires the perfection of Nishkama Karma and renunciation of desire and the root of desire (Sankalpa) 2 Kama leads to Karma and Karma leads to Samsara स यथाकामो भवति तनुर्भवति यततुर्भवति तत्कर्म कुरुते (Sruti), यद्यदि कुछते कर्म तत्तत्वामस्य चेष्टितम् (Mana Smriti). सकल्पमूला. कामा वे यज्ञा सझल्पसभवा.। काम जानामि ते मूल संकल्पास्किल जायये । न त्या संकल्पयिष्यामि समूलो विनाशयति । Sri Ramanujacharya says well कर्मयोग एवं योगनिष्पत्तिकारणम् । अतो विषयाननुपाभ्यासरूप कर्मबोममेवायच. 3 कुर्यात् । उद्धरेदात्मनात्मानं नात्मानमवसादयेत् । मात्मैव ह्यात्मनो यन्धुरात्मैव रिपुरात्मनः ॥ ५॥ A man should uplift himself by bis own belille should not degrade himself, for his selt 18 hi sell's friend and his self is his sell's enerny, ·351 CHAPTER VI 1 Nores The controversy as to whether the insaning 1a that the raind (Atma) should be used to uplift the self or that God (Atma) should be used for that purpoSo 18 fought out oftev, but is not of much use The mind 18 the instrument of uplift, God is the aid, the soul 18 the maker of the effort. As the Atma is self effulgent and as udja 18 an immedia- Tial geil which can be torn asiadur, the Atman who in the putter on of the veil can put it asander Thus from the point of view of the effort, the instru.dent (tho mind) guns promience, and froin the point of view of the Jiya, Gud garas promaineace बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः। अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुषत् ॥६॥ The self is the friend of the self for him who has conquered bis body and big senses through the relf So far as the enmity of the uncon quered mind and senses to the self is concerned, the self itself acts as the enemy of such self Norge 1 This cryptio passage expands the idea oontained in the previous stanza The self obscured solf is the biodrance to the glory of its effulgence, BG 23 ·852 THE BHAGAVAD GITA the self-released self is the helper of the glory of its effulgence 2 Put briefly the verse means that the potendruya (the man of conquered senses) attains self realisation while the attendruya (the man of uncon quered senses) does not 3 A famous stanza says well मन एव मनुष्याणां कारण वन्धमोक्षया । बन्धाय विषयासक मुक्त्यै निर्विषय स्मृतम् ॥ 4 Another famous stanza seys वाच यच्छ मना यच्छ यच्छ प्राणन्द्रियाणि । आस्मानमात्मना यच्छ न भूय कल्पसऽच्चन ॥ जितात्मन प्रशान्तरूप परमात्मा समाहितः। शीतोष्ण सुखदु स्नेषु तथा मानापमानयोः ॥७॥ To him who, amidst cold and heat and pleasure aod pain and praise and blame, 18 self controlled and serene, the Supreme Self becomes a realisation NOTES 1 परमात्मा समाहित 13 split up by Sn Desikar as वात्मा पर समाहित He and Sa Ramanujacharya take Atma bere as Jisatma As already stated above by me, according to them Chapters i to VI take us ·CHAYT88 VI 353 only to the realisation of Atma wila Chapter VII and succocding chapters take us to the realisation of God through Bhaktı 2 Sri Sankarananda quotes here the following great Sruti passage6 'महसद ज्ञात्वा रक्षमूले वसत् कुचलाऽसहाय एकाकी पमा- विस्थ आत्मकाम आप्तकामा निष्कामा जीर्णकामो व्याघ्र इस्तिनि सिंह- देश मशके नकुल स यक्षे राक्ष गन्धर्वे मृत्यो रूपाणि विदित्वा न विभेति कुत बन । क्ष इव तिष्ठानच्छद्यमानो न कुप्यत न कपेत उपल इस तिष्ठासेच्छिद्यमानो न कुप्येत न कपेत आकाशमिव तिष्ठाने- च्छिद्यमानो न कृप्येत न कपेत ससन तिष्ठासत् ।" शानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः। युक्त इत्युच्यते योगी समलोपाश्मकाचनः ॥ ८॥ He whose mind is filled with satisfaction by knowledge and realisation, who is unshakable, and who is of subdued senses 18 called the yuhta (the man of accomplished yoga) Suchs yogun is one to whom a lump of earth, a stone, and gold are the same NOTES Sc) Sankaracharya says that means अप्रकप्प (unshakeable) Sri Ramanarscherya says that means the Jivatzoa and that yoga leads to the Tealisstion of the Juva (chat) and that the pure chit ·854 TEB BHAGAVAD GITA realises Blagaran through Bhakti, Sri Madhyacharya saya that means Akasa (other) and that कूटस्थ means निर्विकार (unchanging) like the akasa (ether). सुन्मित्रायुदासीनमध्यस्थद्वेष्यवन्धुपु । साधुप्वपि च पापेषु समबुद्धिर्विशिष्यते ॥ ९॥ He who has a sameness of mind towards unsellish well-wishers, friends, enemies, neutrals, mediators, hateful men, kinsmen, righteous men, and unrighteous men excels all others. NOTES: 1. Sri Madhvacharya says that all Jivas are cher and that the differences are due to the mind. He quotes the following verse खतः सर्वेषपि चिदूपाः सर्वदोपविवर्जिताः । जीवास्तेषा तु ये दोपास्त उपाधिकुता मताः । सर्व चेश्वरतस्तेषां न किंचिखत एव तु । समा एपा ह्यतः सर्वे वैषम्यं भ्रान्तिसंभवम् ।। 2. We must remember that this description: relates to the yogaruhu. It does not mean that man ia bis Gruhusiha life is to treat the righteous and the unrighteous alike. Indeed Lord Rama bas boen described as स्थानकोधः प्रहां च (the man of well-- placed anger and the awarder of punishment), ·QUAPTER VI 355 योगी युजीत सततमात्मानं रहास स्थितः । एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥१०॥ The yogi should incessantly upply his mind to meditation, remaining in a secret place by himself, with mind and body controlled, devoid of desire, and free from possessions. NOTEB. 1. After describing the simula, (the man of accomplished yoga) the Lord proceeds to describo yoga and its anjas. 2. This injunction is especially necessary in the modern age when man is too much with his fellows in work and in play. Social service is good. Bat it ought not to kill solitary meditation. Service and meditation are the two wings on which the coul rise to God 3. The yogasutras give as a full description of the sight angas. The unconcentrated mind is full of klesas (afflictions) and vkshepas (distractions). 4. Karma yoga is the step to arīt. Patanjali's Yoga sutras (II, 1) says. 79:61911 STATIA किमायोगः। 5. Tapas requires lonelines. A familiar saying tells us: एकस्तो द्विरम्यायो।

·318 TAZ BHAGAYAD GITA 6 A beautiful stanza says एकान्तवासो लधुभोजनाद मौन निराशा करणावरोध । मुनेरसो सयमन षडेते चित्तप्रसाद जनयन्ति शीघ्रम् ॥ 7 It is said also एकोऽभिभुर्ययोक स्याटी चैव मिथुन भवत् । प्रया प्राम समाख्यात अर्थ तु नगरायते ॥ नगर हि न कर्तव्य ग्रामो वा मिथुन तथा। राजदार्ता दि तेषा स्वाद्भक्षीवार्ता परस्परम् । शुचौं देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः । नात्युच्छ्रित नातिनीच चैलाजिनकुशोत्तरम् ॥ ११ ॥ तत्रैकाप्र मनः कृत्वा यतचित्तेन्द्रियक्रिय । उपविश्यासने युज्यायोगमात्मविशुद्धये ॥१२॥ Having established in a pure spot a firm seat of his own, neither too bigh nor too low, and made of a cloth, a black antelope skin and kusha grass one over the other, having seated himself on that seat, making his mind one. pointed, with the activities of his inind and senses controlled, let him practise yoga for the purification of the mind NOT25 1 The need for a quiet and firm and easy seat ·951 GILAPTsa yE for purposes of meditation is thug stated by Bhagaran Patanjali स्थिरमुखमासन आसीन समवाद ।। 2 Thesrati says gaze दृश्यते लम्या बुध्या सुक्ष्मया सूक्ष्मदर्शिमि । सम कायशिरोपीय धारयनचल स्थिरस। समेत्य नासिकान स्व दिशश्चानवलोकयन् ॥ १३ ॥ प्रशान्तात्मा विगतभीब्रह्मचारिखते स्थितः। मन. सयम्य मचित्तो युक्त मासीत मत्पर. ॥१४॥ Holding the body and bead and neck erect and still, steady, with his fixed on the point of the nose, without seeing the various directions, with a tranqul heart, fearless, steadfastly rooted in the Brahrmacharya vows-~-let him sit m Yoga, controlling his mind and with mind fixed ou Me and having Me as his Supreme goal NOTES 1 Seeing the point of the nose is to prevent ope's haging open eyes which distracts our attention and having closed eyes which induces sleep It is a means of calming the mind and meditating on God The purpose is thus tersely stated by Sri Madhu- Roodana लयविक्षपराहिसाय ।

·of subducd mind attains the peace which 358 THE BHAGAVAD GITA 2 Two beautiful stanzas well bring out the allies and the enemies of yoga उत्साहानिश्चयार्याित्तत्वज्ञानात्मदर्शनात् । जनसगपरित्यागात्सद्भिर्योग प्रसिद्धति ।। अत्याहारात्प्रवासाच्च प्रजस्पानियमाप्रहात् । जनसगाच लोख्याच पभिर्योगा विनश्यति ॥ 3 एकाप्रता (concentration) is essential Bhaga. van Patanjalı says that the five states of mind are क्षिप्त, मूढ, विक्षिप्त, एकाप्र, निरुद्ध । 4 He is the Beloved of the soul and the object of Dhyana Yoga is to moditate on Him 50 28 to attam Sarnadha Yogu which is union with Eum. The Sruti says तदेतत्प्रेय पुत्रात्प्रेयो वित्तात्प्रेयाऽन्यस्मात्सर्व स्मादन्तरतरो यदयमात्मा। युञ्जन्नेव सदात्मान योगी नियतमानसः। शान्ति निवाणपरमा मत्सस्थामधिगच्छति ॥ १५ ॥ Thus keeping the mind always steadfast culminates in Moksha (liberation) and which is n My gift NOTES i Sacha Yogi 18 one of attained peace and bles and liberation and realisation ·359 CHAPTELVI प्रज्ञाप्रासादमार अशोच्यः शोचतो जनान् । भूमिष्टानिव पौलस्यः सयान्वादोऽनुपश्यति । 2. It has been well said: भागमनाऽनुमानेन प्यानाभ्यासरसेन च । त्रिधा प्रकल्पयन्प्रज्ञा लमते योगमुत्तमम् ॥ 3. Sri Madhvacharya interprets fagforucht es शरीरत्यागोत्तरकालीन (sttained after the casting off of the body). His school does not admit जीवन्मुकि। नात्यभतस्तु योगोऽस्ति न चैकान्तमनभतः। म चातिस्थानशीलस्म जाग्रतो नैघ चार्जुन ॥ १६ ॥ युक्ताहारविहारस्य युक्तचेप्टस्य फर्मनु । युक्तस्वमाययोधस्य योगो भवति दुःखहा ॥ १७ ॥ Yoga is not for hira wo eateth too much, Dor for him who eals too little, uor for him who sleeps too much, ner for him who wakes too much, 0 Arjuna! Yoga, which is the conqueror of misery, is for him who is temperate iv euting and recreation, who is of regulated conduct in his actions, and who is of regulated sleep and wakefulness, NOTES: 1. The proportions of food and drink are thus stated in a well known stanza:

·4. The value of early rising in the Brahms 300 THE BHAGAVAD GITA अर्धमशनस्य सन्यजनस्य तृतीयमुदकस्य दु । वायोः पचरणार्थ तु चतुर्थमवशेषयेत् । 2. 'The Satapatha Sruti says यह वा आरमसमितमत्र तदवति तन्न हिनखि यद्भूयो हिनखि तयत्वनीयो न भवति ।। नामातः क्षुधितः श्रान्तो न च व्याकुलचेतनः । युप्रीत योग राजेन्द्र योगी सिद्ध्यर्थमात्मन.॥ नातिशीते न चैवोष्णे न द्वन्द्वेनानिलान्विते । कालेप्वेतेउ युशीत न योग ध्यानतत्पर ॥ (Markundcya Purana) निद्राशनभयश्वासचेष्टातन्धादिवर्जनम् । कुला निमीलिताक्षतु शक्को ध्यायन्प्रसिद्यति ॥ (Naradiya) Mubarta (one hour and a half before guarise) is thus stated. रात्र गत्रय कुला प्रवुद्धः प्रथमान्तयो । प्रखपन्मध्यमे भागे योगयोग्यः प्रजायते ॥ पदा विनियतं चित्तमात्मन्येवावतिष्ठते । निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥ १८ ॥ When the well-controlled mind rests serene. ly in the Self alone, free from longing after all desires, then is he said to be a man of Foga.

·361 ORATER VI 2 Notes. 1. Nilalantbs says that this and the five succeeding verses describe the inan of attained Yega. They descubo asamprapuata samudhi, BITHA Sri Madhvacharya interprets th18 as meaning God 3 Vairagya 18 the hexanuman It 18 of two kinds-अपर and पर The former is of 4 varieties चतमान, न्यतिरेक, एकेन्द्रिय and वशीकार vir, attempt at discrimination of cternal things from non-eternal things, separation of eternal values, self-controlled state of mind and absence of desires áure is the Regation ot all desires सफलप्रपत्रव्यवहारवैतृष्ण्यरूपम् । यपादीपो निधातस्सो नेगते सोपमा स्मृता। योगिनो यतचित्तख युअतो योगमात्मनः ॥ १९ ॥ Just as a flame in a windless place flickereth not, even such is deemed the smile of tbe Yogi of controlled mind practising concentration in the self NOTES i Sri Madbyacharya pursues here his own dca in his commentary on the previous verse Не says that आत्मनो योग MEA18 भगवद्विषय योगम् ।

·982 TIB DIAGAVAD GITA 2 In connection with this stanza we may well refer to the beautiful stanza in Kalidasa's Kumarasambhava describing Siva's Yoga अटिमरम्ममिवाम्बुवाहमपामिवाधारमनुत्तरधम् । अन्तश्चराण मस्ता निरोधाभवातनिष्कम्पमिव प्रदीपम् ॥ (Like the cloud unladen with the excitemente of rain like the ocean of stilled waves and billowg and like the steady flame 10 a windless place owing to the control of the moving breath) यत्रोपरमते चित्त निरुद्ध योगसेवया । यत्र चैवात्मनात्मान पथ्यनात्मनि तुष्यति ॥ २० ॥ सुसमात्यन्तिक यत्तदुद्धिग्राहामतीन्द्रियम् । वेत्ति यत्र न चैधाय स्थितचलति तत्वत ॥२२॥ य लब्ध्वा चापर लाभ मन्यते नाधिक तत । यस्मिस्थितो न दुखेन गुरुणापि विचाल्यते ॥२२॥ त विद्यादु असयोगवियोग योगसवितम् । स निश्चयेन योक्तव्यो योगोऽनिर्विपणचेतसा ॥२३॥ That in which the mind finds rest tranquilis ed by the practice of yoga, that in which he, reali Plug the Supreme through the pure mind, rejoices in the self, that in srbich he realises the boundless bliss which the poised mand can grasp

·that there is no greiter un
CHAPTER VI
303
and which is besond the reach of the benses, and
beng established in which truth lie does not
siserve therefrom, ling itined which he feels
e tablished in which he is not slinken (ven by
henry sorrow,--know that is described by the
terrue you wich is a disconnection from all
unions with pau Such Yogu should be practised
effect ind with an undepressed
with perscvering
mind
We have an iya
NOTBS
l'hig y gue bliss is different from the joy of
deep sleep because there we lave vid ja while here
Ga dapadocharya gaye —
"लीयते तु सुपुप्ता तनिगृहीत न लीयत
2 The yogic bliss bastbus been well described
समाधिनिधूतमलयस्य चतसो
निवशितस्यात्मनि युत्सुख भवेत् ।
न शक्यते वर्णयितु मिरा तदा
खय तदन्त करणेन गृह्यते ।
स्वस्थ शान्त म निवागमकथ्य सुखमुत्तमम् ।
3 The last qualification laid down 19 a stont
heart Let us nover quail before the great taak and
the great call Gxudapadacharya describes this trait
well
thus very

·4 364 THE BHAGAVAD GITA उत्सेक उदधैर्यद्वकशाप्रेगकविन्दुना । मनमो निप्रहस्तद्वद्भवेदपरिखेदव.॥ Sa Madbyacharya pursues his interpretation already referred to thus in his bkashya on the 20th stanza आरमना मनसा यात्मनि दहे। आत्मान भगवन्त पश्यन् । 5 Sri Madhvacharya interprets at meaning भगवदूपात् (from God) दुखसयोगवियोग This means not only destruction of a pain boru but also the prevention of tho birth of pain । 7 In the maitrayana Srut it is said पभिमांसैस्तु युक्तस्य नित्ययुक्तछ देहिन । आनन्द. परमा गुद्यः सम्यग्योग प्रवर्तते ॥ 8 In the Mahabharata it has been said well न त्वमौ चक्षुषा प्रालोन र सर्वेरपीन्द्रियै । मनसैव प्रदीपेन महानारमा प्रदृश्यते ।। सर्वत पाणिपादान्तः सर्वतोऽशिशिरोमुखः । सर्वत-श्रुतिमलोक सर्वमाल तिष्ठति ॥ मात्मानमालोकयति मनसा प्रसाग्निव । तदैतमाश्रय कृत्वा मोक्षं याति ततो मयि । पश्मासान्नित्ययुगम्य योग पार्थ. प्रवर्तते ।। (Mahabharata, Asyamedba Anugeeta Obapter) ·965 DAFTSR VI संकल्पप्रमवाझामांस्त्यक्त्वा सर्वानशेषतः । मनसैवेन्द्रियग्राम विनियम्य समन्ततः ॥२४॥ शनैःशनैरुपरमैनु या धृनिगृहीतया। आरमसंस्थ मनः कृत्वा न किंचिदपि चिन्तयेत् ॥ slow degrees Abandoning in their entirety all desires born of egotistical volitions, and completely restraining by the mied the entire group of the senses from thesr objects in all directions, Ict bım by attain tranquillity, through bis Luculty of discrimination upheld by firm resolve and by making the mird abide in the Self Let hın not think of anything (else ) NOTES 1 Thug meditation involves the double process of tranquillisation which means the stilling of the waves of desire, and concentration, which means the realisation of the Atman It is not the pegation of thought but the calming of the sea of the mind to reflect and realise the Infinite Glory. To use the words of Maharshi Patanjali, it includes 981*taticar and आत्मसस्था. 2 Sri Madbasoodana, explains 10 hus luminous commentary this gradual process of tranquulisation

·806
TE BHAGAVAD GILA
and concentration आत्मसस्थ refers to सप्रज्ञातसमाधि and
न किंचिदपि चिन्तयेत् refers to अमप्रज्ञातसमाधि
3 The Sruti says
यच्छेद्वानसी प्राज्ञस्तवच्छेज्ज्ञान आत्मनि ।
नानुध्यायहून् शम्दान्याचा विलापन हि तत् ।
4 In a beautiful stanza this process of
elimination, tranquillisation and concentration has
been thus weil described
आत्मनात्माकार खभावोऽवस्थित सदा चित्तम् ।
आत्मेकाकारतया तिरस्कृतानात्मदृष्टि विदधीत।
Again -
उपायन निगृहायाद्विक्षिप्त कामभोगयो ।
सुप्रसन लये चैव यथाकामा लयेखथा ।
दुश्व सर्वमनुस्मृत्य कामभागानिवर्तयेत् ।
अज सर्वमनुस्मृत्य आत नैव तु पश्यति ।
लय सबोधयचित्त विक्षिप्त शमयत्न ।
म कपाय विजानीयात् समप्राप्त न चालयेत् ॥
नाखादयत्मुस तत्र नि मा प्रनया भवेत् ।
निवल नियरश्चित्तमेकीकुर्यात्प्रमात ॥
सदा न लीयते चित्त न प विक्षिप्यते पुन ।
अनिशानमनाभास निष्पनं ब्रह्म तत्तदा ।

·387 CHAPTER VI - Agaia यदा पञ्चावतिष्ठन्त ज्ञानानि मनसा सह । इद्धिश्च न विचति तामाहु परमा गतिम् ।। तां योगामति मन्य त स्थिरामिन्द्रियधारणाम् । अप्रमत्तस्तदा भवति यागो हि प्रभवाप्ययौ। Sri Madhwacharya gays well बुद्ध कार सव मनानिग्रह आत्मरमण च। 6 Sri Ramanajacharya showa that desres are of two kinds (1) those born of sanse contact (Epaisant ) like beat and cold (2) those boro of Sankulpa like love of wealth eto The latter can bo abandoned, the former should be neutralised यतो यतो निश्चलति मनश्चञ्चलमस्थिरम् । ततस्ततो नियम्यैतदात्मन्येष पश नयेत् ॥ २६ ॥ As often as the wavering and unsteady mind strays nway, so often curb it and bring it under the control of the Atmun प्रशान्तमनस ान योगिन सुधमुत्तमम्। उपेति शान्तरजस प्रमभूतमकलमपम् ॥ २७ ॥ Verily the suprem bliss comes to that yoki who ts of perfectly traligul mind, whose paastern BG 21 ·With the mind tranquilled by yoga and 808 THB BHAGAVAD GITA has been quieted, who has become Brahma, aud who is above all taint युअग्नेव सदात्मान योगी विगतकल्मपः। सुनेन ब्रह्मसस्पर्शमत्यन्त सुखमश्नुते ॥ २८ ॥ The yog! freed from all taint, constantly practising yoga, enjoys with case the endless blies of contact with Brahman सर्वभूतस्थमात्मान सर्वभूतानि चारमनि । ईक्षते योगयुक्तात्मा सर्वत्र समदर्शन ॥२९॥ realising God in all creation, he beholde the Self in all beings and all beings in the Self Norge 1 This and the three succeeding verses clearly refer to certain planes of realvatron-not to a mere philanthropic patronising sense of equality or a demo cratic assertion of equality or a philosophic theory of equality 2 Sri Sankaracharya says that they refer to a Sri Ramanujacharya says that they refer to the realisation of the Jiyatms which 15 Bimilat in each being despite variations of body and paind which is Anu, sad which 18 Sáchchidananda ·369 CHAPTER TI Stu Madhvacharya says that they refer to the realisation of God opholding everything as different from and dependent upon Him To quote the very words of the Acharyas इदानी योगस्य तत्फल नौकत्वदर्शनम् । सर्वससारविच्छदकारण तत्प्रदर्यत !! (Sra Sankaracharya) एकस्मिनात्मनि दृष्ट सर्वस्यात्मवस्तुनस्तत्वाम्यात् सममात्मवस्तु दृष्ट भरतात्पर्य । (Sr. Ramanujacharya). त च परमेश्वर ब्रह्मतृगादावैश्वयादिना साम्यन पश्यति । (Sri Mudhvacharya) 3 Sri Madhusoodans has started here a truitless discussion that is likely to drag us away from the main path He says that the path of yoga and the path of jasts are different, that Moksha can be attained without yoga and that Sri Sankaracharya has not land down yoga as a recesbary pre requisite Neelakantha and Dhapapaty attack these views and point out that Srdhanachatushtaya includes yoga and that yoga 18 & necesbary pre requisite Sri Madbusoodana refers to Yoga Vasshtha दो क्रमौ वित्तनाशाय योगो जान च राघव । योगो तिनिरोधो हि झान सम्यगवक्षणम् ।

·970 TKB BLAGAVAD GITA असाध्य कस्यविद्याग कस्यवित्तवनिश्चय 1 प्रकारी द्वौ ततो दवा जगाद परम शिव । Nilakantha refers to Daksha खसवा हि तब्रह्म कुमारीत्रीसुख यथा । अयोगा नैव जानन्ति नान्यन्धााह यया घटम् ॥ + I do not wish to be drawn into this controvcray, for like the controversy about Advaita Visightsdvaita and Draita, the cuntroversy abont Karma, Bhakti and Jnana, and other controversies, It will be endless and is father more verbal than real I may, however, point out here the following facts I Low can a permanent sense of the organet (unreality) of the world come except to the map of concentrated mind? The ordinary mind is dispersed among the sense objects Until it 13 ra collected and concentrated, a man will repeat parrot like the declarations of the Advaita bat will not realise them. AB stated already Sadhanachstusbtaya includes mja. Same Dama etc, can never be hai without yoga III. The Sruth भामा वा अरेदान्य प्रोतम्या मनाया farz411944 shows that Vididbyasacs 19 a necessats slage between Mansos sad Daraus ·ORAPTER VI 371 IV li tho meaning of Vasiahta is that mera yoga apart from Dana 18 an independent means of Moksha, that would be a violent extension of the doctrine of the Sruti and the Gita The following Brati passages should be borne in mind तमेव विदित्वातिमृत्युमाते नान्य पन्या विद्यतेऽयनाय । शान्तो दान्तो उपरतस्तितिक्ष समाहितो भूत्वा श्रा-मन्येवात्मान पश्येत् ॥ अदावतो भूत्वा । सकारण साख्ययोगाभिपन ज्ञात्वा देव मुच्यते सर्वपाशे ॥ ता योगामिति मन्यन्ते स्थिरामिन्दियधारणाम। विद्यामेतर यागविधि च कृत्वम् ।। यदा सर्वे प्रमुच्यन्ते कामा यऽस्य हदि स्थिता । भय मर्योऽमृता भवत्यत्र ना समजुते । V In Sn Sankaracharya's commentary on the Brahrna Sutra "एवेन योग प्रत्युक्त." honstacka only certain assertions of doctrine in the yoga philosophy and not the yogic methods and realisations VI It is hence clear that yoga Bantal factor both 10 Bhakti and Joana lbe Bhakti which merely luxuriates in enotion without the yogie sell withdrawal and meditation and concentration is likely to make a fetish of emotion and forgot the vilal elementa of deration The Jnacs ·372 THB BIAGAVAD GITA which merely luxunates in the subtleties of meta physics without yogic self withdrawal and medits tion and concentration is likely to make a fetish of Vada (discussion) and forget the ptal element of prana The Gita-our perfect scripture--shows the ascent of the spiritual life clearly enough The constant practice of punya karmas such as same karas, service, philanthropy etc 13 the discipline that fits us for karma yoga Some people like Mr Tilak will stand there and will not go beyond Karn a yoja has in it elements of yoga and bhakti and inana but the Nisbkama Kerma element is the predominant element it fits ng for Raja yoga which fits us for Bhaktı and jnada which lead to Moksha बानमुत्पद्यत पुमा क्षयात्पापस्य कर्मण । 5 I may quote bere one of a series of won derfully beautful stanzas lu the Syetasvetara Upanisbad तिरुमत स्थाप्य सम शरीर ददान्द्रियाण मनसा सुमिवेश्य । ब्रह्माइपन प्रतरेत विद्वान् वातासि सर्वाणि भयावहानि ॥ योमा पश्यति सर्वत्र सर्वच मयि पश्यति। तस्याहन प्रणम्यामि स च मे न प्रणश्यति ॥ ३०॥ He who sees Sic in all things and see all things in Me, I am neser lost to him and he 18 deser lost to me ·ORAPTER VI 373 Noves. 1. In the former Terze the realisation of the cayer tho soul 18 emphasised in this verse tha realisation of the de9913 (God) is emphasised 2. "Never Lost"_Thia refera to the fact that there is an absence of even momentary non-realisstien of God. The Lord saya later on in the Gita. शानी लात्मैव मे मतम् । प्रियो दि ज्ञानिनोऽस्यर्थमहसव मम प्रिय.। 3. 811 Ramanujacharya says that at Weatie HAR-- According to him Chapter VI deals only with the realisation of Juva which 18 smlar to Goa सर्वभूतस्थित यो मां भजत्येकत्वमास्थितः। सर्वथा वर्तमानोऽपि स योगी माय वर्तते ॥ ३१॥ He who being established in voltys yurships Me dwelling to all being--that yogu abides in me, whatever be bis mode of life NOTES Sri Madhusoodans points out that here the realisation 19 that of the identity of the Aete and the aपदार्थ in तवमसि । 2. Sn Ramenajackarya has to explain this rer Be as relating to the realisation of God 10 Worship as dwelling in all berats ·974 TAB BEAGAYAD GITA 3 The fact seems to me tbat the Lord 19 describing in these iour yerses certain planes of realisation attained by the yoga whose concentration intensified by Bhakti and Jaana has begun to beer fruit 1 सर्वथा वर्तमानोऽपि-Sri Venkatanatha quotes the verse निगुथ्ये पथि विचरतां को विधि को निषेष -In this connection Yajnavalkya, Janska, and Dattatreys are given an instances of the seer who bag attained God-vision and 18 yet in this embodiment as the result of Prârabdha Karma (fructified past action) by way of shatte i Vajpapalky lived in a state of Karma Tyága, (redunciation of action) and Janaka lived doing Vihita Karma (performance of action) आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन । सुख वा यदि वा दुःख स योगी परमो मतः ॥३२॥ He who has a sameness of vision for the blies and grief of all through a realisation of likeness to his Self,—such yogi is regarded as the highest NOTES There 18 a lurking feeling in the minds of some commentatore that ono who regards the joy or grief of others as his own capcot be placed eveo ·CHAPTER VI 376 high as one who has visioned God and they are puzzled by the declaration that such & yogi is the highest. 2. It seems to me that the Lord intended this verse to describe & calcinating realisation. It describes the yogi who, altaining the realisations referred to above 18, 10 his periode of Syrian (coming out of yoga) full of over-flowing divine lave for all, full af msa, and confers bliss upon all. The realisation dealt with here is not the attempt to cultivate ayıupathy towarda sufferiog which is an initial yogic step. But it ia the spontaneous out-dow of Ananda, Prens and Abimda as tbo result of selfrealisation and God-realisation through Yoga, Bhakti and Josts in the 3 Sri Ramaanjacharya reyerges this idea agd saya the verse refers to the Yogi who is as inditf. eredt to bis suffering as to the sorrow that comes to spother man. भर्जुन उपाय- योऽयं योगस्त्यया पोका साम्येन मधुसपर्ने। एतस्याहं न पश्यामि चम्बलत्यारिस्थति स्थिराम् ॥ Arjuna said: This yoga which has beeo taught by theey ·976 TEB BUAGAVAD GITA O, slayer of Madhu, as being of the nature of evenness—I do not see its steady existence owing to the restlessness (of the mind.) NOTES: 1. 914--1mplies balance, evenness, and equanimity as also the realisation of equality and identity. चञ्चलं हि मनः कृष्ण प्रमाथि बलवदृढम् । तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥ ३४॥ Verily, the mind, O Krishua, is restless impetuous, strong and unyielding. I deem its control as difficult the control of the wind. श्रीभगवानुवाच- असंशयं महायाहो मनो दुर्निग्रहं चलम् । अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥ ३५ ॥ The blessed Lord said: Without doubt, 0 mighty-armed, the inind is hard to curb and restless; but it can be curbed by constant practice and by dispassion. NOTES: 1. m (gradual control) is better and easier than gofag (violent control).

·CHAPTHAVI 977 2. Abhyúsen-Sri Madhusoodada defines it thus: मन्त्रजपदेवताध्यानादीनां क्रियाहयाणा आपिलक्षमाइभ्यासः । (It 18 the repetition of mantra, japa, dhyana etc). 3 Chapter I Sutras 1210 15 In Yoga Sutras says: अभ्यासवेराग्याभ्या तनिरोधः। सत्र स्थितौ यनोऽभ्यास: सतु दीर्घकालनरन्तर्य सत्कारासेवितो दृढभूमिः । धानुअविकविषयवितृष्णस्य वशीकरसंज्ञा वैराग्यम् । असंयतात्मना योगो दुष्प्राप इति मे मतिः। साना तु सता शक्योउसमुपयतः ॥२६॥ My conviction is that yoga is hard to attain by one of uncontrolled mind, but by one whose mind is controlled and who makes incessant endeavours it can be attained by such means. अर्जुन उपाच- मति: भक्षयोपत्तो योगाचलितमानसः । . भशाप्य योगसंसिदि की गति कृष्ण गछति ॥३७५ कशिनोभयविघ्रपरिछनाभ्रमिय नष्यति। अप्रतिष्ठा महापादो विमूढी प्राह्मणः पथि ॥ ३८॥ पतन्मे संशयं कृष्ण छत्तुमईस्यशेषतः। स्वदन्त: संशयमा उत्ता न झुपपद्यते ॥ ३९ ॥ -

·8800
THB BHAGAVAD GITA
Having attained the realms of the doers of
righteous actions and having lived there for
immemorial yeare, he who fell from Yoga is
and
prosperous
home
Or else he is born into a family of wise
pogins, Verily such a birth 14 very rare to obtain
in this world
reborn in a pure
Notes
Thus in the case of those who die before
going through all the seven yogic Bhumis to which
I have already referred there are powerful arde to
the achievement of perfactions in a later birth
The latter state is even higher and rarer than the
former
शिलाञ्छत्या परितुचित्तो धर्म महान्त विरज जुषाण ।
मर्पितारमा गृह एव तिष्ठन् नातिप्रमक समुपैति शान्तिम् ॥
तन त बुद्धिसयोग लभते पौर्वदैहिकम् ।
यतते च ततो भूय ससिद्धौ कुरुनन्दन ॥४३ ॥
पूर्वाग्यासेन तेनैव हियते यशोऽपि स.।
जिज्ञासुरपि योगस्य शन्दब्रह्मातिवर्तते ॥४४॥
प्रयतायतमानस्तु योगी सशुद्धकिल्बिषः ।
अनेकजन्मससिद्धस्ततो याति परा गतिम् ॥ ४५ ॥

·CHAPTER VI 381 There he recovers anion with the Faculty of discrimination acquired in bis former vody, and strives more than before for perfection, O son of the Kurus By his former practice alone, le 18 irresis tıbly taspelled Even the yogic enquirer trans cends the world of work: The yogi striving asyiduously, cleansed of all taint, gradually gaining perfection through many births, attams the highest goal. NOTES 1 It was the force of previous yoga that swept Prahlada on its current over paternal ghstruction to reach the lotus leet of God Sri Madhusoodsna says well अकस्मादव मोग वासनाभ्यो न्युत्वाप्य मोक्षसाधनान्मुख क्रियते । 3 74877 18 interpreted by Sri Ramanujacharya sa meaning Prakntz The atazza 18 interpreted by him as mesnug that the your attains the - realisation of the Jiva which trsoscends Praktit प्रतिबन्धादिमुखी देवमनुस्मादिश-दामिजापान विज्ञानानन्दस्तान मात्र आरमान प्रापोतील। The author of Guta Vurd explados Sabda Brahms as meang the totality of males of Vilhe

·382
TEX BHAGAVAD GITA
and Aishedhu
Thus &ccording to the Draila
school the stanza means that the man of realised
yoga goes beyond the plane of obligatory action
तपस्विभ्योऽधिको योगी शानिभ्योऽपि मतोऽधिकः।
कमिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन । ४६ ॥
The Yogi is superior to the ascetics, I 18
superior to the men of shastraic study, he is
superior to the performers of Ve lic acts, therfore
be thou a Yoga, 0 Arjuna!
NOTES
1 This verdo has caused & Aatter in some
quarters $8 4 yogi has been exalted here over all
others But the perse marks the culmination of
one portion of synthetic doctrine Tho miod
disciplined by 40454 becomes fit for Karma Yoga
In Chapters II to V Karine Yoga was belauded
and Arjuna was ordered in Chapter III, 5-19 to
perform it as it will lead to the Supreme In
Chapter VI We ara led to the yoge of meditation
which is the fruit of Karma Yoga

·CRAPTRX TI 383 whicb'are'the fruitagéol yoga and he is going to be enjooed to practise them. Each higher injunction presupposes a previoug lower attainment followed by probation for the higer ccalisation. It presupposes also that the next lower injunction will not be given up but will be kept up for Lokasangraha. योगिनामपि सर्व मदतेनान्तरात्मना। श्रद्धावान भजते यो मांस मे युकदमो मतः HER Ainoor all the yogis, bes who, with lis mind merged in Me and full of faith worships Me, is considered by Me as the highest. NOTES: 1. Here'tbe Lord bas hinted the inner shrine into which the second gate the gate of Yoga openg. 2. This word 'is the occasion for at magoificeat prose lyne descriptive of Bhagavad in Sri Ramanujacharya's Bhashya on tài& vorso. 3. This horse is the prints for the elaborate description of mad in the next grotzp of six cantoes (Ret). (CONOLUSION.)' 3. This Chapter 19. mazals devoted to the exposition of the yoga of meditation (Raja Yügal ·381 THE BHAGAVAD GITA Sri Madhusoodana thus beautifully sums up the teachings of this Chapter तदनेनाध्यायेन कर्मयोगस्य बुद्धिशुद्धिहतोमर्यादा दर्शयत', ततत्र कृतसंवकर्मसन्यासस्य सान्न योग वि पृण्वता मनोनिप्रहोपाय चाक्षेपनि- रासपूर्वमुपदिशता, यागभ्रष्टय पुरुषार्थशून्यताशा च शिथिलयता, कर्मकाण्डे त्वंपदा निरूपणं च समापितम् । अत परं श्रद्धावान्भजते यो मामिति सुतित भक्तियोग भजनीय च भगवन्त वासुदेव तत्पदार्थ निरूपयितुं श्रीमप्रमप्यायपट्कमारभ्यते इति शिवम् । 2 The Gitartha Sangraha thus sums up this Chapter योगाभ्यासविधियोंगी बलधीयोगसाधनम् । योगसिद्धि स्वयोगस्य पारम्य पष्ठ उच्यने ।। 3 According to Sri Ramanujacharya this Chapter teaches us the method of yoga which loads us to the realisation of the Atman (Juva) Such a nian of realisation will, then, through Bhakti, reach Narayana 4 We can well see how this Chapter gives us the truth that the yoga of meditation is the falflment of Karma Yoga and is the Sadhana (meane) of Bhaktı and Jnana Thus enda tho Chapter ATNASAMYANA YOGA.

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