·THE BHAGAVAD-GITA
ABRIDGED AND EXPLAINED,
SETTING FORTH THE HINDU CREED,
DISCIPLINE AND IDEALS
BY
C. RAJAGOPALACHARI
Published by Hiadustan Times, Ltd, Delhi, for the
Federation of International Fellowships, Madras
1935
Six Annas.

·श्री गुनशा ग्रथ सह. CONTENTS: PAGE 1 NOTE 1 AFTEF 2 INTRODUCTORY 3 3 THE SOUL 3 13 भवन KARJA 18 5 GOD AND NATURE 25 6 RICT ACTION 7 THE PRACTICE OF MIND CONTROL 30 8 VEDITITION 36 9 INII ERITED PROPENSITIES 68 64 LO HOPE FOR ALL 73 4 11 BUT VOT GODL: SSVESS 75 12 IDEALS-AUSTERITIES-FOOD 81 13 SURRENDER ID GRACE 00 . THE ONE Y5% OF EXISTE CF 03 . 15 WAITA AD GITI DISCIPLINC 101 16 SCETUGiou 107 . .. 17 Coultos IS INDEX OB SLONA QLUTED 11-0} ..

·NOTE This is one of a series of Study Books which the Federation of International Fellowships is issuing for the use of students The other books in this series are 'Studies in the Gospels" by Father Verrier Elwin, of Gond Seva Mandal, Karanjia, Central Provinces, and "Studies in the Quran by Prof Ishtiaq Hussain Quresh, of St Stephens College, Delhi Each author has endeavoured to give the positive teachings of the religion with which he is concerned without any effort to accommodate its teachings to those of other rel. gions None of the authors claims authonty to write in a representative character, but each interprets to the readers his own understanding and appreriation of the religion which he is sincerely trying to follow The books are primanly mean. for the students who belong to the religion with which each deals, but it is hoped that, afuer understanding the fundamental teachings of their own religions, the readers will endeavour to study and appreciate the teachings of religions other than their own, for which also these books may be of help and enable them to understand the common elements in all religions with a view to pooling their resources in co-operative thinking and action They may also help readers to understand the points of difference between the several religions in order that young men and women following different faitzs muy come together in an atmosphere of fuller understanding, to the end that each may enrich and be enriched by the experiences of others and thui be enabled more earnestly to seek for the Truth ·INTRODUCTORY The Gita is one of the most authoritative sources of Hindu doctrine and ethics, and is accepted as such by Hindus of all denominations. A study of even selections from it, strengthened by earnest meditation, will enable young men and women to understand the religion of our fathers, which is the background of all the noble philosophy, art, literature and civilisation that we have inherited. are There are many excellent translations of the Gita in English and Indian spoken languages. For scholars the works of Sri Sankaracharya and other great religious teachers mincs of knowledge before which any modern notes are but chaff. The following pages intended for students who havo not the equipment and time for studying the original text with any of these great commentarics. are The Gila is a chapter in the Mahabha. rata. It begins by describing the agitation ·4 of Arjuna when he saw men arranged on either side for mutual slaughter, and into this scene is fitted the exposition of Hindu Dharma, in terms of what Krishna spoko to Arjuna in order to quell his agitation and clear his doubts. Krishna speaks throughout the Gita as God Himself. In spite of what is stated in the previous paragraph the student should note that the Gita as a scripture of Hinduism stands apart from the Mahabharata. The context has rightly dwindled into insignificance, practically disappeared in orthodox Hindu interpretation. To take the battle of Kurukshetra literally and to interpret all that is said in the Gita in the light of the motive of the particular scene would not only not help the student to understand the Gita aright, but actually lead him to error. It is true that the teachings in the Gita being of universal validity would be applicable to the Diahabharata scene also and must help to solve Arjuna's problems and doubts. But it will not serve to help us to understand the teaching aright if tre are obsessed by the ·5 particular sceno and seek to interpret the general by the particular. We should forget the battle-scene when we study the Gita as a scripture of Sanatana Dharma. There are eighteen chapters in the Gita and seven hundred slokas in all. In the following pages 227 slokas are quoted. A study of them is enough to give a fairly good grasp of the Bhagavad-Gita. The Bhagavad-Gita purported to give nothing new beyond what had previously been taught by the older Rishis. It contented itself with a conservative synthesis of the older teachings. Neither does this book propose to give any new interpretation of the Bhagavad-Gita. Let the reader not expect to read, in the following pages, any old interpretations controverted or any newly invented explanations offered for consumption. This little book aims at simplification of the Gita-content, and bringing it within a small compass so as to enable the modern student to understand in the midst of his other studies, the faith, discipline and ideals that lighted the path a ·0 of life for the best of our forefathers, and to which is given the name, Sanatana- Dharma or Hinduism. ceases as A little knowledge of the laws of naturo and the wonders of science, specially when that knowledge is acquired second-hand, without the chastening influence of effort and investigation, acts as a wine on some natures. Their sense of proportion is upset. The unknown is not only unknown but to exist for them. Holy books and scriptures are to them ancient folly; nay worse, they nro looked upon instruments and deliberate devices for the practice of fraud. But those who have struggled to obtain deeper knowledge of the natural sciences and tho, therefore, know enough to retnin their scrise of proportion and judgment, know that the rast unknown is over 50 much more than what is known, and that while human intelligence may bring under its domain more and more as timo goes on, there is a necessary residuum that cannot bo either ignored or brouglit under tho sway of men's inteligenec. These ·7 men and women not only preserve their humility, but, on account of their very knowledge of the secrets of nature, bow with increased humility and reverence in the presence of that which must remain outside the pale of human analysis. ever cause . The of all causes, the law of all laws cannot be seized by the highest effort of human reasoning or investigation. Human reason is so well organised and so perfectly fashioned and rounded off that it has lost the very sense of limitation. But the fact remains that the part cannot comprehend the whole, however excellently it may be shaped. The symbol - of the serpent with the tail in its mouth as if swallowing itself illustrates the limitation of the human mind in its efforts to grasp the All. Even a giant cannot stand on a platform and lift it also. We. cannot jump off the ultimate cause which we stand and on which we depend for every motion of our minds, in order that we may get round it and measure it or attempt to lift it. The stomach cannot digest itself beyond a certain degree, on ·at which stage its powers of digestion cease. Likewise, human analysis cannot analyse itself beyond a certain stage. OT Or This limitation on human knowledge is a familiar boundary in scientific and philosophical investigations. Dive into any truth investigate any phenomenon examine any distinction deep enough, and at a certain point we Teach the unknowable and further progress is stopped, we strike against God, so to say, in every thing. The Unknowable is all-pervading. The known and knowable make up but a thin surface-crust over a mysterysphere of infinito dimensions. as Religions and holy books, and the sayings and doings of holy men deal with this Infinite Unknown, not science deals with matter, but in a different and the only possiblo way. It may be asked why any ono should worry about tho unknown, what Use is it? The is that to ignore the real is foolishı. The Unknown is no less real becauso it is unknown. We know this answer ·9 much about it,--that it is there and has profound relation to all that exists including ourselves. How then can we ignore it? The gap in human perception, we know, is not a void but filled with the most important Reality; only, we cannot dive into it, analyse it or understand it. The mathematician must and does deal with quantities that are too great or too small for definition, and with expressions that are for the human understanding wholly unreal. Yet infinity, zero, and Burds and the roots of negative quantities are not neglected in mathematics, but go greatly to make up a science which actually helps engineers and mechanics to build real and useful constructions. The insoluble and the infinite are neither unreal nor useless for practical life. To tako the simplest cases, we can never work out in arithmetical quantity the exact proportion of the side of tho square to tho dingonal or of the circumference of a circle to its diameter, but squares and circles aro drawn to order, and to build and manufacture thereupon. Jhat is said in the Gila, the Upanishads and other ·10 28 holy books of the world is often not precise or clear as ve would want it to be. The explanations are not as satis fying as the proofs we find in the earlier chapters of books on the material sciences or mathematics. This is necessarily 80, becauso the matter is wholly different and the approach and methods of application also must differ. Things within the domain of human reasoning can be defined and proved. But for tho things boyond, frith and meditation come in to function. Tho scriptures and holy books must bo looked upon as helps to assist reverent meditation by which alone tho human mind can get glimpses into the truth boyond. By cultivation of purity of mind and action, and by meditation and prayer, what sounded first but as an ompty jingle of antithetic phrases gets substanco ond meaning, what was obscuro gets a strange and now light by which rre mny are dimly; though, often, what to may not oren be able to reinte to others. Thus it as our fathers saw, and thus again wo may also sco. WO sco ·11 some A reverent spirit is necessary to understand any religion. To start with suspicion that the founders and teachers of Religion in any land Terc skilful deceivers interested in scheme of self-advancemont or the advantage of some particular class, and that the rest of the people were duped to regard these deceivers with unbounded reverence and affection is foolish in 'thio extreme. The mass of tho people of anciont days, from whom, indeed, we karo inherited all tho intolloct wo possess, were as practical as wo are, wero terested in knowing the truth about men and things as are, and were, if it may bo 80 put, as suspicious as vo Thoy had probably as much intellectual acunich have, and had indood moro timo to cramino men and things. To beliore that they were duped, and that no body among them was intelligent and bold enough to prevent tho mischio is to proceed on a wholly wrong assumption. The religions that hinro manded the dorotion of successiro gencrations of normal human beings in any as in- WO arc. AS 10 com.

·12 as one country have done so because by direct personal knowledge first, and experience handed down tradition from generation to another, the founders and teachers of the religions were known to be good, sincere and deep-thinking men, worthy of being followed. It is not merely foolish to display the C. I. D. mentality when studying a religion. It incapacitates one even to understand it. Undoubtedly personal and class interests havo perverted religion as they have perverted other institutions. But to confuse the later with the earlier and to impute fraud to the source is an unscientific attitude of mind in the investigation of truth. The Rishis of our land, who have bequeathed to us great thoughts, were Rishis and no loss. It is in spirit of reverent affection that we should approach the study of an ancient Scripture.

·CHAPTER II THE SOUL can The first step in religion is the realisation of the existence of an entity behind the apparent body, i.e., the Soul. The visible body is not the whole reality. There is within it an unseen but ever active master of the house, the Dehi, cat, the possesser of the body, whose existence we should realise before we live the true life. This entity, the Self, should not be confused with the intangible functions of the brain. It is not mere Thought, Perception, Emotion, Will Discriminative Intelligence. These are all but functions of the physical body. The Soul is an entity apart from and behind all these functions. It is not seated in any particular part of the body but pervades the whole of it and all the senses, unaffected by the law of "extension" even as Ether is taken to pervade the whole of space and matter by the physicists. Not only man, or but every ·14 animal and plant, every living thing has a Soul. The body is but the field for action, the Kshetra, which is taken possession of by the Soul, who is the Kshetri, or Kshetrajna. The Soul does not cease to oxigt when the body dies and is buried, burnt or caten up by wild birds or beasts. Grief over death is foolish, the Soul being incapable of death. It is the body that is cast off in death even as we cast off old clothes. श्रीभगवानुवाच। अशोच्यानन्वशोचस्त्व प्रज्ञावादाश्च भापते । गतासूनगतासूश्व नानुशोचन्ति पण्डिता ।। The Lord said You griove for those that are not to be grieved for, yet you speak words of seeming wis. dom. The wise grievo neither for the living nor for the dead II-11 न लेवाह जातु नास न त्व नेमे जनाधिपा । म चैव न भविष्याम सर्वे वयमत परम् ।। Verily, 4t do time was I not, thou, nor those chiofs of men, nor shall we ever cease to be hereafter. II-12 NOT ·15 are देहिनोऽस्मिन्यथा देहे कौमारं यौवन जरा। तथा देहान्तरप्राप्तिर्षीरस्तत्र न मुह्यति ॥ As the soul dwelling in the body goes through childhood, youth and old age, so It moves on to another body, the wise not disturbed in mind over it II-13 अविनाशि तु तद्विद्धि येन सर्वमिद ततम् । विनाशमध्ययस्यास्य न कश्चित्कर्तुमर्हति ।। Know that to bo indestructiblo by which all these are perraded Nor can any ono work the destruction of that imporishablo ontity. II-17 न जामते म्रियते वा कदाचिप्लायं भूत्वा भविता वा न भूय । अजो नित्य शाश्वतोऽय पुराणो न हन्यते हन्यमाने शरीरे । Tho soul is not born, nor doth it dio, nor having boon, ceasoth at any timo to bo unborn, unchanging, 'orer-abiding, primoval, it 9 not killed when tho body 13 Lillod II 20 थासासि जीर्णानि पया विहाय नवानि गृह्णाति नरोपराणि । तथा पारीराणि विहाय जी- न्यायानि संयाति नवानि देही। As a man, casting off worn-out garments, puts on nor oncs, so the soul, casting off rom out vodice, cntors into rom bodies II.22 ·16 अच्छेद्योऽयमदाह्योऽयमरलेद्योऽशोप्य एव च । नित्यं सर्वगत स्थाणुरचलोऽय सनातन ॥ It is unclearablo, it 18 incombustiblo, it can. not be drenched or bo dried, at abidos for ovor, all pervasive, stable, immovablo, primeval. II-24 अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते । तस्मादेव विदित्वन नानुशोचितुमर्हसि ।। It is declared about it that it is nnmanifest, incomprebensıblo and immutable, knowing it as such, you should not grieve, II 25 देही नित्यमवध्योऽय देहे सर्वस्य भारत । तस्मात्सर्वाणि भूतानि न त्व शोचितुमर्हसि ॥ This dweller in the body of everyone is everabiding and invulnerable It 29 not for you, therefore, to grlove for any creature II 30 यावरसञ्जायते किञ्चित्सव स्थावरजगमम् । क्षेत्रक्षेज्ञसयोगात्तद्विद्धि भरतर्षम Whatsoever life is born, fixed or moving, know that it comos to be from the uruon between a body and a soul XIII 27 ·17 . un- यथा सर्वगतं सौम्यादाकाशं नोपलिप्यते । सर्वत्रावस्थितो देहे तथाऽऽमा नोपलिप्यते ।। As the all-pervading ether is too subtle to be affected by anything it pervades, 80 seated everywhere in the body the self is affected, XIII-33 यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः । क्षेत्र क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥ As the one sun irradiates the whole earth, 60 the soul irradiates the whole body. XIII-34 ·19 one or other of these schools. It is scripturc for all the three schools of Hindu thought. The doctrine of Karma, the law that governs the individual soul, is accepted by all the three schools. The soul's dwelling place is a casing of body and senses and a co-ordinating mind. This casing is made out of and is established in the world of matter. When it departs from one such body it takes with it a load of character or Gunas as developed by the activities so far gone through. This makes the start for the next body. The soul takes the earthy Gunas in its passage from one life to another, as the tvind takes with it the fragrance from the bowers through which it passes. ममवांशो जीवलोके जीवभूतः सनातनः । मन.पष्ठानीन्द्रियाणि प्रकृतिस्थानि कति ।। A fragment of Vine own Self becomes in the world of living things an immortal soul; It attracts to itself the five senses and a controlling mind, all sis established in matter. XV.7 ·20 शरीर यदवाप्नोति यच्चाप्युत्क्रामतीश्वर । गृहीत्वैतानि सपाति वायुर्गन्धानिवाशयात् ।। The soul, when it takes up lordship over a body and when it leaves it, tabes these with it as the wind takes fragrances from bower to bower wherever it rests XY8 थोर चक्षु स्पर्शन च रसन धाणमेव च । अधिष्ठाय मनश्चाय विषयानुपसेवते ॥ Enthroned in the ear, the ese, and in the organs of touch, taste and smell, and in the mind also, it enjoys the objects of the senses XV9 linn evolves himself exactly according to his actions, the process being unbroken by death and passing on to the next life. No cxplanation or theory in regard to the ultimate cause of things can be frec from objections or difficulties from the rationalist point of view But on the assumption of an immortal soul as the basis of personality, no thcory can bo formulated inoro in conformity with tho hnown lats of nature thon the Hindu doctrino of Karma This, the most important doctrino in Hindu rolimon, 18 tho application in the moral ·21 sphere of the laws of conservation of energy, and indeed may be termed a deduction therefrom. Cause and effect must be equivalent. As death is only disintegration of the body, and not of the soul, the law of cause and effect as far as the soul is concerned takes no account of, but continues to operate beyond death. The death of the body does not operate as a bankruptcy court.. The old account is carried over, The tiniest pebble thrown into water produces a ripple. The effect 'may not be perceived by the naked eye, but the dig. turbance is carried onwards in ever-widening circles on the water. One ripple may cut across, add itself to, and be merged in another, increasing or reducing it, but not the tiniest movement can go for naught. . Likewise also do all our acts-and acts include thoughts--produce results. The most transient and secret thought entertained in the mind ruffles the calm of the Spirit Universal, and the disturbance has to be worked off. Apart from the effect on others, and ·22 from any question of reward or punishment, every thought or act, good or bad, has at once an effect on oneself Every mo- • tion of the mind deals a stroke with clusel and mallet, whether one wants or not, on one's own charıcter, and its evolution is made better or worse thereby If I think evil to day, I think it more readily and persistently to morrow, and lihetviše is it with good thoughts If I control or calm myself, it becomes more spontaneous, more easy next time and this goes on progressively At! death, whatever character has been hanmered out by the thoughts and deeds and repentances of the life that is closed contı nues to attach itself as the initial start of character for the Soul in its next journey an Karma is not Fatalism It is not arbitrary and external agency which mikes personal effort of no avul On the contrary, the theory places ones evolution in one's Own hands completely, and even death does not interfere with the progress of effort It is well known that faenal appearance and certain other physical characteristics and ·23 somo maladies and even mental traits aro passed on from parents to children. This licredity does not interferc, however, with any soul being lodged in any body, in which it lias carned the fitness to function. Bodies are only the lodgments provided for souls oven as engineers may build in similar or varying types for citizens to choose and live in, according to their needs. A louse may be improved or even damaged by the occupant. The next person who comes into the tenement does 80 because it suits his own condition. A father may ruin the coming son's body, but who comes as that son depends on that soul's condition. When a son is born to parents, he appears to inherit their physical and mental characteristics, but in reality what he inherits is his own previous life's accumulation, by reason of which he is born as son to such parents. The such only in the physical body. In the soul, even an aurasa son is, so to say, but an adopted son. The law of heredity does not dispense with or interfere with the operation of the law of Karma. aurasa son Besides XV. 7, 8 and 9 already quoted, ·the following slokas may be studied in thus connection प्रकृति पुरुष चंद विद्धयनादी उभावपि । विकाराश्च गुणाश्वैव विति प्रकृतिसम्भवान् ॥ Krow that matter and soul are both without beguning, and that all material forms, pheno. mens and qualities come out of matter XIII 20 कार्यकारणकर्तृत्वे हेतु प्रकृतिरुच्यते । पुरुष सुखदुःखाना भोक्तृत्वे हेतुरच्यते ।। Out of material nature are produced causes and effects, but the soul has brought about and Teaps the pleasure and pain XIII-21 पुरुप प्रकृतिस्थो हि भुक्ते प्रकृतिजान्गुणान् । कारण गुणसगोऽस्य सदसद्योनिजन्मसु । The goal established in matter enjoys the qualities born of matter, attachment to this onjoyment is the cause of its births in good and evil wombs XIII 22

·CHAPTER IV
GOD AND NATURE
All the physical elements of nature
including the material bodies of animate
beings and
their
sensory and mental
functions may be grouped together forming
the ever-changing physical aspect of the
universe. This is called Prakriti (azila). Behind
the animate is the Soul that dwells within
cach being and animates it. Behind all again
is the Supreme Being whose power it is
that holds together all the changing visible
in one organic existence. He dwells within
and supports and moves everything, but
exists apart from all.
भूमिरापोऽनलो वायु. ख मनो बृद्धिरेव च ।
अहंकार इतीय मे भिन्ना प्रकृतिरप्टघा ।।
Earth, water, fire, air, ether, thought, reason.
ing and consciousness of individuality-these aro
the eightfold divisions of My nature.
VII4

·20
अपरेयमितस्त्वन्या प्रकृति विद्धि मे पराम् ।
जीवभूता महाबाहो ययेद धार्यते जगत् ॥
This that I havo recounted is My inferior na
ture Know My other and higher nature, the
lyfe priuciple by which the universe 19. upheld
VII5
एतद्योनीनि भूतानि सर्वाणीत्युपधारय ।
अह वृत्स्नस्य जगत प्रभव प्रलयस्तथा ॥
Know this to be the seat of birth of all
boings I am the origin of the whole uwurerse
and that into which it dissolves
VII-6
मत्त परतर नान्यत्किञ्चिदस्ति धनञ्जय ।
मयि सर्वमिद प्रोत सूत्रे मणिगणा इव ।।
There is naught whatsoever higher than Me
This universe hangs together on Die, 29 pearls
on * string
VII 7
रसोऽहमप्सु कौन्तेय प्रभाऽस्मि शशिसूर्ययो ।
प्रणव सर्ववेदेषु शब्द खे पौरुष नृषु ।
I am the tasto in water, I am the radiance
in the
and the moon, the sacred OU
18 all the Vedas, I am sound in universal
spaco, I em virilits in men
VII-8
sun

·27
पुण्यो गन्ध पृथिव्या च तेजश्चास्मि विभावसौ ।
जीवन सर्वभूतेषु तपश्चास्मि तपस्विषु ।।
I am tko sweet fragranco of the earth and
the heat in the fire, this life in all beings, the
austority in ascetics.
VIII
वीज मा सर्वभूताना विद्धि पार्थ सनातनम्।
बुद्धिर्बुद्धिमतामस्मि
तेजस्तेजस्विनामहम्।।
Know Ble, as the primaval cause of all beings
I am the understanding of the wise, the splendour
of the illustrious.
VII 10
बल बलवतामस्मि कामरागविवर्जितम् ।
धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ।
I am the strength of the strong, untainted
by dosure and passion In beings I am Kama
that is not immoral
VII II
ये चैव सात्विका भावा राजसास्तामसाश्च ये।
मत्त एवेति सान्विद्धि न वह तेपु ते मयि ।।
The batures that are classified as good, pas
sionate or deluded, Inow that these are from
Ve, not I in them, but they in me
VII 12

·28 विभिणमयविरेमि सर्वमिद जगत् । मोहित नाभिजानाति मामेभ्य परमव्ययम्।। All this world, deluded as it is by these ne tures, formed out of the three qualities, ignores Me, who transcend those and am vor abidung, VII 13 देवी ोपा गुणमयी मम माया दुरत्यया । मामेव पे प्रपद्यन्ते मायामेता तरन्ति ते ।। This divine illusion of Mine, esused by the qualities, is hard to overcome but they, who come to Me, CrOSS Over this illusion VII 14 नाह प्रकाश सर्वस्य योगमायासमावृत । मूढोऽय नाभिजानाति लोको मामजमव्ययम् ।। Not every one sees Me, enveloped as I am In the illusion of creative activity. Tus_ig nurant world does not know Me, who have neither buth nor ending VII 25 इच्छाद्वेषसमुत्थेन द्वद्रमोहेन भारत सर्वभूतानि समोह सर्गे यान्ति परन्तप । Deceived by the opposing forces of attraction and repalnon all creation hves and moves in delusion VII 27 द्वाविमो पुरुयो लोके क्षरसचाक्षर एव च । क्षर सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥ There are two principles in this world, the perishable and the imperishable the porishable is the sum of sommate forms, the indestructible 18 firmly established, unchangeable XV16 ·29 उत्तमः पुरुपस्त्वन्यः परमात्मेत्युदाहृतः । यो लोकत्रयमाविश्य बिभत्यव्यय ईश्वरः ॥ The highest principle is, indeod, another, described as the Supreme Self, He who per. vades and sustains the three worlds, the Eternal Lord. XV-17 यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥ Since I transcend the destructible as well as the indestructible, I am known in common parlance as well as proclaimed in the Veda as the Supremo Spirit. XV.18 The universe moves according to what are known as the laws of nature. This code of nature is but the manifestation of the Şupreme Will. God himself is not seen as such and as a whole. What we see of Him we are content to call by the name of physical and moral laws, and life proceeds as if wholly independent of God. ततमिदं सर्व जगदव्यक्तमूर्तिना । मत्स्थानि सर्वभूतानि न चाह तेष्ववस्थितः ।। All this world is pervaded by dle in My manifest aspect; all beings are fixed in me, but I stand apart from thom. II.4 ·30 न च मत्स्थानि भूतानि पश्य मे योगमश्वरम् । भूतभृन च भूतस्यो ममामा भूतभावन ।। And yet beings are not rooted in Me, behold the scheme of My sovereignty! Myself, the origin and the support of beings, yet standing apart from them IX-5 Notwithstanding the fact that God supports and governs all, we are ignorant of it, as the process is inclusive of ourselves and all our thoughts, reasonings and emotions. The laws of nature are the will of God. His will 18 manifested in the shape of what we see directly or by investigation, but which we choose to call by the name of Truth or Law of Nature The two are not different, nor can there be a variation between them Suppose a magician creates a tank of water and by the same magic fills it with fish and other watery anımals with some understanding though limited. The fish must take the water and the tank and all the conditions of their life in the magic tank as "natural" and do not know that it is all but the magician's will, quite as much as they themselves are the will of the magician. 1

·31
Even if he had created, not water and ish,
but kerosine and fish living therein, and
even if the kerosine changed into water and
the water into kerosine on alternate days,
the knowing fish would have taken it all as
"natural" and made a synthesis of all that
they observed and mentally codified it into
a body of natural laws. They would be
incognisant of the real author and controller.
In the same way do the laws of physical
nature hide God, though they are but the
manifest embodiment of His will.
ever
The following sloka expresses the
present restrictions of the unchangeable law,
though within that limitation, beings are free
to move.
यथाकाशस्थितो नित्य
वायुः सर्वत्रगो महान् ।
तथा सर्वाणि भूतानि
मत्स्थानीत्युपधारय ।।
Relect on this, that as the mighty air every.
where moving is yot fired in the Ether, so all
beings rest on Me.
IX.6

·32 The will of God acts as the natural creative force of the world, Yoga-Maya, as it is termed. in VII-25 quoted before. It is God that works throughout all the sceming diversities of life. प्रकृति स्वामवष्टभ्य विसृजामि पुनः पुन । भूतग्राममियं कृत्स्नमवश प्रकृतेर्वशात् ।। Using Nature, which is Mine own, I create again and again all this multitude of belags dependant on and ruled by Nature IX-8 मपाऽध्यक्षेण प्रकृति मूयते सचराचरम् । हेतुनाऽनेन कौन्तेय जगद्विपरिवर्तते ॥ Under My Over goeing eye, Nature brings forth the moving and the unmoving, because of this, the universe revolves 13.10 अह कतुरह यज्ञ स्वधाहमहमोपधम् । मन्त्रोऽहमहमेवाज्यमहमग्निरह हुतम् ॥ I am the sacrifics, I am the rite, I am the ancestral offering, I am the herb, the mantra, the butter, the fire and the offering IX-16 पितामस्य जगतो भाता धाता पितामह । वेद्य पवित्रमोकार ऋक् साम यजुरेव च ।। I am the Father of this world, the Mother, the Supporter, the Grandsire, the Holy One to be known, the OM, and also the Rik, Sama and Yajur. IX-17

·33
गतिर्वार्ता प्रभु साक्षी निवास शरण सुहृत् ।
प्रभव प्रलय स्थान निधान बीजमव्ययम् ।।
The Path, Protoctor, LON, Witness, Abode,
Asylum, Friend, Origin, Dissolution, Foundation,
Treasure, Seed imperishable.
IX.18
तपाम्यहमह वर्ष निग्रहणाम्यत्सृजामि च ।
अमृत चैव मृत्युश्च सदसच्चाहमर्जुन ॥
I send beat, I hold back and pour down tho
rain, I am immortality and I am also death, I am
being, and I am also non being.
IX 19

·CHAPTER V RIGHT ACTION Reverence for the past and the spirit of conservatism that characterize Hindu thought should not be mistaken for unprogressive rigidity In spite of its undoubted conservatism, in no other religion is there greater elasticity, freedom of thought, or scientific respect for absolute truth Hindusm has grown and evolved like every other living aggregate of thought and faith It has always displayed the boldest varieties of conception Various Hindu scriptures emphasise various aspects of the truth as the Hindu elders at The Gita evolves an ethic advance not only of belief in mere ceremonial observances, but also of the recluse's life of mero abstention The Gita emphasises that the activities of the world must go on The good man does the tasks to which he is called and which appertain to his place in society In all his activities he does things like others saw in ·35 outwardly; but inwardly, he maintains a spirit of detachment. He docs ererything without selfish motivo and maintains cquilibrium of mind in success and failure, pleasure and pain, joy and sorrow. Purified thus, the good man is qualified for further progress by constant meditation, prayer and devotion, and finally "sees himself in everything and everything in God”. The Yoga of Gila consists in living a dedicated life in the midst of worldly affairs. + Right action involves true renunciation. What we should renounce is not action but selfish desire. We should liberate our activities from the bondage of selfish purpose. Work should be done in a spirit of duty done, and results should not be permitted to agitate the mind. This unselfish and detached attitude can ånd should be cultivated even while we engaged in normal activities. Continual practice of this attitude of mind will lead, in the higher stages of progress, to the elimination of the difference between the way of Yoga and the way of Sanyas. are

·36
कि कर्म रिमयति क्वयोऽप्यत्र मोहिता ।
तत्ते बम प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ।।
What is action, what inaction? Lyon the wigo
are heroin perploxed Thorofore I will declaro
to you that action by knowing which you will
bo anved from ovil
IV 16
कर्मण्यकर्म य पश्येदकर्मणि च कर्म य ।
स बुद्धिमान्मनुप्येषु स युक्त कृत्स्नकर्मकृत् ।।
He who percoives inaction in action and ac
tion in inaction, he among men has roal know
ledge, even while performing all action, he 1s
doing Yoga
IV 18
यस्य सर्वे समारम्भा कामसकल्पवजिता ।
ज्ञानाग्निदग्धकर्माण तमाहु पण्डित बुधा ॥
The learned deem him to have
realised
the truth whose plans are not shaped by desire,
whose actions have been purified in the furnace of
knowlodge
IV 19
Activities free from selfish attachments
do not leave a Karmic residue

·37 यदृच्छालाभसतुष्टो दद्वातीतो विमत्सर । सम सिद्धावसिद्धौ च कृत्वाऽपि न निवद्धयते ।। Content with whatsoever comes to him of itself having transcended the pairs of opposites free balanced in success and failuro, though acting he is not bound from envy IV 22 The Vedas prescribe sacrifices, but the essence of sacrifice is not coremonial but the giving up of selfish desires Sacrifices, therefore, may take various forms according to the true interpretation of the Vedic tenching All sacrifices involve activities This, too, is a reason why action should not be given up but liberated from the trammels of desire and shaped into sacrifice यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम | नाप लोकोऽस्त्ययज्ञस्य कुतोऽन्य कुरुसत्तम ।। What romaing after sacrifice is food that gives immortality Thoso who eat it go to the changoloss Brahma Ho who doos not sacrifico gains notbing even in this life no nood then to spook about the coming life IV-31 ·38 एक बहुविधा यज्ञा वितता ब्रह्मणो मुखे । कमजाविद्धि तान्सर्वानेव ज्ञात्वा विमोक्ष्यसे ।। Nany and various sacrifices ato thus spread out in the Vedas for tho aspirant to chooso Know that all theso arise in action, and thus knowing you shall be free IV 32 श्रेया द्रव्यमयाद्यज्ञाज्ञानयज्ञ परन्तप । सब कर्माखिल पार्थ ज्ञाने परिसमाप्यते ।। Better than ritualistic sacrifice that is per formed with various articles prescribed therofor the sacrifice founded on wisdom All pro scribed actions attain their completo fulfilment in true knowledge IV 33 13 Jnana-Yagna, “sacrifice by knowledge," is that sacrifice which results from detachment while engaged in life's activities Jnana (TTT) minifests itself and, therefore, consists in the cultivation of a detached attitude in all work Such an attitude results from and at the sare time leads to progressive realisation of one's unity with the rest of the world and of the whole world with God Action becomes free and sinless once the motive of action is freed from selfish aims

·39
यथधासि समिद्धोऽग्निभस्मसात्कुरुतेऽर्जुन ।
ज्ञानाग्नि सर्वकर्माणि भस्मसात्कुरुते तथा ॥
Burning fire reduces the wood to ashes, oven
does the fire of knowledge reduce all actions
to ashes
IV 37
60
न हि ज्ञानेन सदृश पवित्रमिह विद्यते ।
तत्स्वय योगससिद्ध कालेनात्मनि विन्दति ।।
There is no purifier in this world hke know.
ledge, he that perfects his practice of self less
action finds that knowledge in himself in due
season
IV 38
योगसन्यस्तकर्माण ज्ञानसञ्छिनसशयम् ।
आत्मवन्त न कर्माणि निबध्नन्ति धनञ्जय ।।
He who even whilo neting has, by Yoga,
learnt to practise renunciation, who has cloven
asunder doubt by knowledge, who is over watchful
over himself, actions do not bind hum
IT-43
तस्मादज्ञानसम्भूत हृत्स्थ ज्ञानासिनाऽन्मन ।
छित्त्वन सशय योगमातिष्ठोत्तिष्ठ भारत ॥
Thorofore, with your stord of knowlodgo destroy
this ignoranco born doubt that dwells in sour
heart, and stand up, ostablished in roga
IV.42

·40 Thus, there is no real distinction between the way of renunciation and the way of duty performed True renunciation and true performance of work are identical, the essence of both being the giving up of personal desire. साख्ययोगी पृषग्वाला प्रवदन्ति न पण्डिता । एकमप्यास्थित सम्यगुभयोविन्दते फलम् ॥ Children, not those who know, speak of the Sankhya and the Yoga as different, ho who is duly established in either, obtains the fruits of both अनाश्रित कर्मफल कार्य कर्म करोति य । स सन्यासीच योगी च न निरग्निनं चाक्रिय ।। He, that performs such action as as his duty, not looking forward to the fruit of such action, is a Sanyası as well as a Yon, not he that gives up the household fire and sits inactive VI.1 य सन्यासमिति प्राहुर्योग त विद्धि पाण्डव । न ह्यसन्यस्तसकल्पो योगी भवति कश्चन ।। That which is called renunciation, know thou that is loza, for no one can become a Yogi who has not renounced plans and desires VI2

·41
लिप्यते ॥
Once personal desire is got rid of, and
the unity of all existence is realised, and
as a result thereof, the correct attitude of
detachment is developed, one is a recluse
even though engaged in all kinds of social
activities,
योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रिय ।
सर्वभूतात्मभूतात्मा कुर्वन्नपि न
He who has yobed himself to Yoga, whose
self is purified, whose solf has triumphed and
whose sonses have been subdued, whoso self has,
indeed, become the self of all beings, although
acting he is not affected thereby.
V-7
कायेन मनसा बुद्धया केवलैरिन्द्रियरपि ।
योगिन कर्म कुर्वन्ति सग त्यक्त्वाऽऽत्मशुद्धये ।।
Yogis, having abandoned attachment, perform
action merely using the body, the mind, tho
roason, and even the sensos as instruments for
tho purification of the self
V.11
Tho Gila thus lays reiterated emphasis on
the performance of duty as preferable to
attempts at renunciation of activities. The
cigliteenth chapter, which summarises the
teaching of the Gita, though named Sanyasa

·Yoga, starts with the following slokas:--- काम्पाना कर्मपान्यास सन्यास स्वयो विदु । सर्व कर्मफलत्याग प्रास्त्पांग विचक्षणा ॥ Sages accept as Sanyası the renouncing of works that are motirod by dostro Tho relinquish ing of the fruit of all actions is called Tyaga by them XVIII-2 नियतस्य तु सन्यास कर्मणो नोपपद्यते । मोहात्तस्य परित्यागस्तामस परिकीर्तित ॥ Renunciation of duties that are proscribed 18 not proper at 18 declared that such relinquishment is due to delusion and 13 a sign of Tamasic nature XVIII 7 पार्यमित्येव पत्कर्म नियत त्रिपतेऽर्जुन । सग त्यक्त्वा फल चैव स त्याग सात्त्विको मत ॥ The performance of prescribed duty out of the sense that it ought to be done, not caring for or desiring the fruit thereof is regarded as puro Tyaga XVIII 9 न हि देहभृता शक्य त्यक्त कर्माण्यशेषत । यस्तुकर्मफलत्यारो त्यागीत्यभिधीयते ॥ Nor, indood, can embodied beings ever completely relinquish action ho who succeeds in relinquishing the fruit of action is known as Tyagy XVIII 11 स ·43 with a on This I$ re stated stress complete surrender to the Divine Will and unqualified dependence on Grace, in the following slokas सर्वकर्माण्यपि सदा कुर्वाणो मद्यपाश्रय । मत्प्रसादादवाप्नोति शाश्वत पदमव्ययम् ॥ Though evor engaged in performing all the actions appertaining to his station he who tales refuge in Me by My grace attains the eternal imperishable abode XVIII 56 चेतसा सवकर्माणि मयि स यस्य मत्पर । बुद्धियोगमुपाश्रित्य मञ्चित सतत भव ॥ Ronouncing mentally all works in Me lost in the contemplation of Alo and rosorting to Buddhi Ioga erorfill your mind with Blo XVIII 67 Tho hnowledge and contemplation of the truç nnture of Soul, Vatter and God is, no doubt, the way to serenity of mind But the practice of a detached attitude, whilo performing our duties, is a necessary step to this serenity FITA , Jnana.) oga, which is the piractice of screnity of mind by contemplation of the Truth, and im, Karmn-Yoga, which is ·44 be practice of an attitude of detachment in ormal activities, arə really complements of ach other. There 18 no real difference etween successful effort in either direction, Serenity of mind cannot come by atmpting prematurely to withdraw from the orld. The merit of abstention from action es in the absence of personal motive or esire, and this is attained in the perfor. lance of duty unaffected by personal desire. hus Sanyasa and Karmayoga are the same. कर्मण्येवाधिकारस्ते मा फलेषु कदाचन । मा कर्मफलहेतुर्भूर्मा ते सगोऽस्त्वकर्मणि ॥ Your businegg 19 with action only, never with results, so let not the fruit of action be your motive, nor let yourself be attached to in. action 11-47 योगस्थ कुरु कर्माणि सग त्यक्त्वा धनञ्जय । सिद्धपसियो समो भूत्वा समत्व योग उच्यते । Engage yourself in ctivituss, established in Poga, renouncing attachments and balanced even. ly in access and failure equlibrium is called Yoga. 11-48

·45
लोकेऽस्मिन्दिविधा निष्टा पुरा प्राक्ता मयाऽनघ ।
ज्ञानयोगेन साडख्याना कर्मयोगेन योगिनाम् ॥
Men can follow other of the two paths, as I
said
That of Yoga by knowledge, of the
Sankhyas, and that of Yoga by action, of the
Yoges
III 3
न कर्मणामनारम्भानष्कम्यं पुरपोऽश्नुते ।
न च सन्यसनादेव सिद्धि समधिगच्छति ॥
Man does not reach froodom from action by
abstaning from activity, nor by mere renuncia.
tion does bo attain perfection
IIT-4
न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् ।
कायंते ह्यवश कर्म सर्व प्रकृतिजर्गुण ॥
Nor can any one, even for an instant, remun
really actronless, for helplessly is overy one pro
pelled to action by tho qualities born of naturo
IIT-5
धर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् ।
इन्द्रियार्यान्विमूढारमा मिप्याचार स उच्यते ।।
Who sits, rostmining the organs of action,
but dwolling in his mind on tho objocts of tho
sonsoy, doludos himself and is called a hypocrite
III 6

·46 यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन। कर्मेन्द्रिय कर्मयोगमसक्त स falatura 1 But he is worthy who controls tho senses by his mind, uses his organs of action without attachment towards sense objects and thus performs the Yoga of action III-7 नियत कुरु कर्म त्व कर्म ज्यायो हकमर्ण । शरीरयात्राऽपि च त न प्रमिध्येदकर्मण ॥ Engage yourself in right activities action is better than inaction inactive oven the main tenance of your body is not possible III 8 यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽय कर्मबन्धन । तदर्थ कर्म कौन्तेय मुक्तसग समाचर। Men suffer the bondage of Karma only when the activity is otherwise than for the sake of sac nifice to that end, free from attachment engage yourself in action III 9 ing the world rejected this The first impulse of a religious mind is and, indeed, the older teaching displayed a leaning towards abstaining from activity and renounc- The Gita, however, definitely solution With inherited tendencies, it emphasized, action 18 inevitable Repression causes the mind to run on, even while externally restrained from finding ·47 expression in action, and leads to hypocrisy or perversion; whereas the practice of the method of detachment trains the soul to liberate itself from the load of inherited qualities. प्रकृते क्रियमाणानि गुणं कर्माणि सवंश । अहकारविमूढारमा कर्ताऽहमिति All actions are wrought by the proponsitios of material nature only. Deluded by self consciousness, the soul considers itself the doer. मन्यते। III 27 तत्त्ववित्तु महाबाहो गुणकर्मविभागयो । गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते । But he, who knows the truth about propon. sities and action, understanding that propensitios orpross thomselvos, keeps his soul unattached III-28 सदमा चेष्टते स्वस्या प्रतेजानवानपि । प्रवृति यान्ति भूतानि निग्रह किं करिष्यति ।। Even tho man of profound knowledgo bobaros in conformity with his own maternal nature Be. inge follow their oirn nature How mll m. gorussion amil) III-33 Nor comes a clinching argument. You cannot set for yourself the plan of ·48 you do, 11 renunciation and capect others to carry on the normal work of socicty while you stand out Social life must go on; and what others must be crpccted to copy The ethic of the Gita is preeminently a social ono What was good for great Janaka, it says, is good enough for all कर्मणव हि ससिदिमास्थिता जनकादय । लोकसद्धग्रहमेवापि सम्पश्यन्वतुमर्हसि Janaba and others ladood attaued perfection through performance of duties looking to the welfare of society also, you should work III 20 यद्यदाचरति श्रेष्ठस्ततदेवेतगे स यत्प्रमाण कुरुते लोकस्तदनुवर्तते ॥ Whatsoever a great man does, other mes also do the standard he sets up is followed by the people NI 21 The co operation of all is needed for the world, of the vise as well as of the ignorant The ranks of the wise may increase, but meanwhile the cooperation of the ignorant may not be neglected disturbed. TTT 1 or

·49
Let no
सक्ता कर्मण्यविद्वासो यथा कुर्वन्ति भारत ।
कुर्याद्विद्वास्तथाऽसक्तश्चिकीर्षुलोक्सग्रहम्
The informed should toil with the motive of
the social welfare without attachment, oven as
the uninformod toil, moved by desire for results
III 25
न बुद्धिभेद जनयेदज्ञाना कर्मसगिनाम् ।
जोपयेत्सर्वकर्माणि विद्वान्युक्त समाचरन ।
man who has attained knowledge
unsettle the mind of ignorant people who are
moved by attachment to the results of action,
but himself following the rulo of Yoga let him
render all action attractive.
III 26
प्रकृतेर्गुणसम्मूढा सज्जन्ते गुणकर्मसु
तानकृत्स्नविदो मन्दान्कृतनविन विचालयेत् ॥
Thoso on whom the qualitios of matter haro
wrought their illusion are propelled to action
by the attachments so generated, the man whose
hnowledge 18 completo should not uncottlo tho
imporfect vndorstanding of the real mindod
III.29

·CHAPTER VI
THE PRACTICE OF VIND-CONTROL
as
&
an
The Gita teaching e plained in the
pievious chapter is not à theory put
forward to servo
defence or
apology for those who are unwilling to
withdraw from the world 1t is intended
to be the basis for the actual moulding
of men's lives, so as to develop a habitual
and spontaneous attitude of selflessness
and detachment As a duch swims
water and when it steps out sheds the
water from off its back, so should we
learn to move in the world, not wanting
in expertness or tidiness or efficiency in
work, but maintaining no selfish attachments
Constant practice of control of mind is,
therefore, essential
in
are
The enemies of good resolutions
lust, anger and greed He who wishes to
develop detachment must be continually
on the watch against these perturbations
of the mind If thought is restrained,

·5l the rest will take care of itself. The power of thought is great for good or evil. If the mind is not restrained, desire will find its perch in the senses, seize our thoughts, pollute our intelligence and finally ruin us. Therefore the battle must be fought with desire, even while it seeks entrance in our thoughts. यततो ह्यपि कौन्तेय पुरुषस्य विपश्चित । इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभ मन ॥ When stirred up, the senses of even a wise man, though he be striving, violently carry away huis mind II 60 तानि सर्वाणि सयम्य युक्त आसीत मत्पर । वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ।। Restraining them all, le should sit harmo nised, his mind bent on Je, he whose senses are mastered, has his understanding firmly fixed II G2 ध्यायतो विषयान्स समस्तेपूपजायते । सगात्सजायते काम कामात्नोधोऽभिजायते ॥ \Vhen a allows his mind to muso on the objects of sense enjoyment, & taste for them 18 created. Taste develops into passionate desire, and from desire follow causes for anger. man TI 69

·52
क्रोधाद्भवति सम्मोह सम्मोहात्स्मृतिविनम ।
स्मृतिभ्र शाद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥
Anger produces delusion Delusion confuses the
memory and understanding of things, from
confused understanding follows the disintegration
of the power of discrimination, with discrimine
tion gono, the man perishes
II 63
इन्द्रियाणा हि चरता यन्मनोऽनुविधीयते ।
सदस्य हरति प्रज्ञा वायु वमिवाम्भसि ।।
The mind that follows the wandering sonses
carries away the understanding of the man with
it, es the gale boars away the ship on the
ocean
II67
अर्जुन उवाच।
अथ केन प्रयुक्तोऽय पाप चरति पूरुष ।
अनिच्छतपि वाष्र्णेय बलादिव नियोजित ।।
Arjuna said
But impelled by what does a man commit
8lQ, though reluctant and as it were by force
constrained?
III 30

·on । IS श्रीभगवानुवाच । काम एप क्रोध एप रजोगुणसमुद्भव । महाशनी महापाप्मा विद्धयेमिह परिणम् ।। The Lord said, It is desire, it is anger, begotten by the passion principle of nature, all consuming, all polluting, know this as our enemy here earth III 37 धूमेनावियते वह्निर्यथादर्शो मलेन च यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ।। As smoke surrounds fire, as a mirror covered over by dust, as the embryo is eneased in the womb, the understanding 19 enveloped by this enemy. III 38 आवृत ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा । कामरूपेण कौन्तेय दुप्पूरेणानलेन च । This perpetual enomy of tho Wiso, Dosure, Insatiablo as fire, surrounds and imprisons the understanding III 39 इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते । एतविमोहपत्यप ज्ञानमात्य देहिनम् ॥ It 13 said that this onomy Boizes tho senses, tho mind and tho intollect and thus closely sur rounding and isolating tho understanding, uses them to bowldor the soul. III-40

·.
तस्मात्त्वमिन्द्रियाण्यादी नियम्य भरतर्षभ ।
पाप्मान प्रजहि खैन ज्ञानविज्ञाननाशनम् ।।
Therefore, governing first the sonsog, slay this
thing of sin, which otherwis will destroy
knowledge and understanding
IIT-41
त्रिविध नरकस्यैद द्वार नाशनमात्मन ।
काम कोषस्तथा लोभस्तस्मादेतत्त्रय त्यजेत् ।।
There are three gateways to hell, by which
one's own
is worked,-lust, anger and
greed, therefore let these three bo renounced
ruin
XVI 21
एतविमुक्त कौतेय तमोद्वारस्त्रिभिर्नर ।
आचरत्यात्मन श्रेयस्ततो याति परा गतिम् ॥
Saved from these three gates of darkness
man works out the good of his self, and
reaches the highest goal
XVI 22
True happiness comes not from that
which at first is like nectar but which
in the end
becomes indeed venom, but
comes out of self-control which in the
beginning is hard and bitter, but leads
to supreme joy

·55 सुख विदानी त्रिविधं राणु मे मरतर्षभ । अभ्यासाद्रमते यत्र दुखान्तं च निगच्छति ।। of three kinds of pleasure, that in which one by gradual practice rejoices and in which one finds an end to grief, XVIII-36 यत्तदने विषमिव परिणामेऽमृतोपमम् । तत्सुख सात्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ।। Which at first is as venom, distastoful, but in the end is like nectar, that pleasure is said to be Satvik, born of the clarified understanding of the Soul, XVIIT-37 ·CHAPTER VII DIEDITATION as After practising an attitude of unselfishness when engaged in normal activities, the aspirant should advance towards an attitude of detachment to results Success or failure should not agitate the mind Joy and sorrow should be met with balance of mind Pain and pleasure should be welcomed with equanimity is being impermanent and complementary to each other, and as arising out of the contacts of matter and having no effect on the soul It 18 one's own thoughts and one's actions that affect the fortunes of one's soul, not the joy or the sorrow that comes from without Own मावारुपास्तु कौन्तेय शीतोष्णसुखदुखदा । आगमापायिनोऽनित्यास्ताविक्षस्व भारत 11 Material contact produces cold and heat pleasure and pain Thèse sensations are fleeting and unsubstantial go through them unruffled II 14

·57
य हि न व्यययन्त्येते पुरुष पुरुपर्पभ ।
समदु खसुख घोर सोऽमृतत्वाय कल्पते ।।
The man who 13 not ruffled by these, who is
the same in pain and ploasure, steadfast, he
shapes himself for immortality
II-15
सुखदु खे समे कृत्वा रामालाभौ जयाजयो ।
ततो युद्धाय युज्यस्व नैव पापमवाप्स्यसि ॥
Welcoming with equanimity, pleasure and pain,
Acquisitions and loges, victory and defeat, get
ready for battle thus you shall not incur sin
II 38
ये हि सम्पर्शजा भोगा दुःखयोनय एव से
आद्यन्तवन्त कौन्तेय न तेषु रमते बुध ॥
2
Tho pleasures that aro contact born bocome,
ndeed, Tombs of pain Thoy hare beginning
and endog, the wiso do not rejoico in thom
V.22
M
नोनीहव य सोडु प्रादारीरविमोक्षणात् ।
यामत्र धोद्भव वेग स युक्त स सुखी नर ।
Ho is a happz mon and & Yogi who loarns to
withstand hero on oarth, oro ho bo libertod from
the body, the force of carnal desir and angor.
.

·58
The peace of the screne mind is thic
nearest approach on carth to salvation
योऽन्त सुखोऽन्तरारामस्तथान्तर्योतिरेव य ।
स योगी ब्रह्मनिर्वाण ब्रह्मभूनोऽधिगच्छति
He whose happiness_1s Bithin himself,
who derives joy within himself, who has a
shining light within himself, that logs attung
final liberation and is absorbed in Brahma
V24
कामक्रोधवियुक्ताना यतीना यतचेतसाम् ।
अभितो ब्रह्मनिर्वाण वर्तते विदितात्मनाम् ।।
Final Hboration lios near to those who know
themselves, the saints who have cast off desire
and passion, and who have controlled their
thoughts
V26
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायण ।
विगतेच्याभयत्रोधो य सदा मुक्त एव स ॥
With senses, mind and intellect ever under
control, absorbed in the pursuit of final libera
tion, the sage, froo from desre, fear and passion
is, indeed, already liberated
V28

·59
If the unselfish attitude is by practice
made almost spontaneous in normal
activities, one is qualified to enter on the
more difficult practice of serenity in the
face of success and failure and joy and
Sorrow. This can be acquired only by
a vigorous effort to get rid of material
attachments and by realising that the
highest happiness is within
and not
without.
आरुरुक्षोर्मुनर्योगं कर्म कारणमुच्यते ।
योगारूढस्य तस्यैव शमः कारगमुच्यते ।।
For a sage who is soeking loza, performance
of duty is declared to be tho means; whon ho
is woll confirmed in the practice of Yoga
soronity is declared tho moans.
VI-3
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुपज्जते ।
सर्वसंकल्पसन्यासी योगारूढस्तयोच्यते ॥
Whon & man feols no caring for the objects
of sons or to bo ongagoud in Activities therefor,
and is free in his mind of all such plans of
action, thon, ho is said to be confirmed in Yoga.
11-

·60 उद्धरेदात्मनात्मान नाऽन्मानमवसादयेत् । आत्मैव ह्यात्मनो बन्धुरात्मव रिपुरात्मन ॥ Let him raise the Self by tho Solf and not let the Self become weak, the Solf alone is the friend of the Sell, but the Solf is also its own enemy, VI 5 FETICA155AINSI JATSEHATSHL fata i अनात्मनस्तु शत्रुत्वे वर्तेताऽत्मैव शत्रुवत् ।। He who has conquered himself by self control finds a friend in the Self, but the Self vorily becomes his worst enemy if he has not learnt to govern himself VI 6 जितात्मन प्रशान्तस्य परमात्मा समाहित । शीतोष्णसुखदु खेप तथा मानापमानयो । The transfigured Solf of him who has attained self control and equanimity is unrufiled in cold and heat, pleasure and pain, honour and disgrace VI 7 is After one Meditation a great aid to secure serenity of mind has trained oneself to be a Karma-yogin, that is to say, to do the duties that fall to one's lot without selfish desire and without agitation as to success or failure, gains by occasionally withdrawing from the one

·61
world for deep and undisturbed meditation.
Yoga in the following slolas the
practice of such meditation:----
18
योगी युञ्जीत सततमात्मान रहसि स्थित ।
एकाकी यतचित्तात्मा निराशौरपरिग्रह ॥
Lot tho Yogy constantly engage himself in
Yoga retiring to a secluded placo, alone, with
mind controlled, and free from possessions as well
as wishes.
VI IO
शुचो देशे प्रतिप्टाप्य स्थिरमासनमात्मन ।
नात्यन्छित नातिनीच चलाजिनकुशोत्तरम् ॥
Seating himself in a clean placo, on a fixed
seat noithor vory much raisod nor very low,
corero oror with cloth, skin and Lusha grass,
VI 11
तकार मन कृत्वा यतचित्तेंद्रियनित्य ।
उपविश्यासने पुज्याद्योगमात्मविशुद्धये ।।
Thero, having steadied tho mind, controlling
thouglit and the functions of tho pensos, sitting
on his scat, ho should protetto loja for tho
purification of the moli
12

·62
सम कायशिरोपीय धारयनचल स्थिर ।
सप्रेक्ष्य नासिकाग्र स्व दिशश्चानवलोक्यन् ।।
With body, head and noch orect, not shaking,
steady, eyes turned to the point of the noso
and gaze not wandering,
VI.13
प्रशान्तात्मा विगतभीब्रह्मचारिवृते स्थित ।
मन सयम्य मच्चित्तो युक्त आसीत मत्पर ।।
With internal calm, fearless, firm in the row
of the Brahmachars, the mind voll governed,
thinking of Me, harmonised, let him sit absorbed
in the thought of attaining Me
VI 14
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नत ।
न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ।
Yoga is not for him who eats too much,
nor to one who absolutely abstains from food,
it is not for him who 19 too much addicted
to sleep, nor is it to be attained by keeping
vigils.
VI 16
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु ।
युक्तस्वप्नावबोधस्य योगो भवति दुखहा ॥
Yoga, the destroyer of misery, 13 for him
whose food, diversions, vorh, sleep and waking
aro all controlled and regulated
VI.17

·63
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता ।
योगिनो यतचित्तस्य युजतो योगमात्मन ॥
Tho Yogi, whose mind 13 under control and
who is absorbed in the Yoga of the Sell, 19
likened to the steady flame of a lamp kept in
& place where the air 19 absolutely still.
VI 19
Note the insistence on moderation in
everything including austerities. The secret
of success 28 in steady practice in the
art of controlling thoughts which conti.
nually seek to run away with the mind;
and not in excessive severity of austerities.
सकल्पप्रभवान्कामास्त्यक वा सर्वानशेषतः ।
मनसैवेन्द्रियग्राम विनियम्य समन्तत ॥
Completely giving up all destres conceived in
the mind and reining in all the sonses, in every
direction,
VI 24
शनै शनरुपरमेद् बद्धचा धृतिगृहीतया !
आत्मसस्थ मन कृत्वा न किञ्चिदपि चिन्तयत् ।।
Let him use his Buddh! with steady upplı
cation gradually to withdraw into himself and
thus having made the mind abide in the Self,
lot him not think of anything
VI 25

·64
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् ।
ततस्ततो नियम्यंतदात्मन्येव वश नयेत् ।।
Each time the wavering and unsteady mind
seeks to wander let him rein it in, and bring
it under the control of the Soll
VI 20
प्रशान्तमनस येन योगिन सुखमुत्तमम् ।
उपैति शान्तरजस व्रह्मभूतमकल्मषम ॥
The purest joy 18 for this Yogu whose mind
has attained calm whose passion nature is
quelled, who is pure and ready for absorption
into the Divine Spirit
VI27
The following slokas describe the man
who has attained the ideal serenity of
mind
अद्वेष्टा सर्वभूताना मैत्र करण एव च ।
निर्ममो निरहकार समदु खसुख क्षमी ।।
He who has no hatred, and is a friend of
all living things, full of compassion without the
foeling of 'I' or 'mine', balanced in pleasure and
pain, and forgiving,
XII 13

·65 सन्तुष्ट सतत योगी यतात्मा दृढनिश्चय । मर्पितमनोवृद्धिों में भक्त स मे प्रिय ॥ Ever contont, yoked to the Spirit, self control. led, resolute, with emotion and intelloct dedicated to fe, he, My devotee, Is dear to Me XII-14 यस्मानाद्विजते लोको लोकानोद्विजते च य । हर्षामर्पभयोāगर्मुक्तो य स च मे प्रिय ।। He who does not cause perturbation to other beings, and who is not perturbed at the world. himself, who 19 free from the agitation of joy, anger and fear, he is dear to me XII 15 अनपेक्ष शुचिर्दक्ष उदासीनो गतव्यथ । सर्वारम्भपरित्यागी यो मद्भक्त स मे प्रिय ।। He who desires nothing, is pure, right minded, passionless, unruffled, has renounced all worldly plans, he, My devotee, is dear to Me XII-16 यो न हृष्यति न द्वेष्टि न शोचति न काइक्षति । शुभाशुभपरित्यागी भक्तिमान्य स मे प्रिय ॥ He who does not rejoico or griove, who doos. not hate or long for anything, who has given up. looking on things as welcome and unwelcome, such a devotee is dear to Me XI 17 ·66 मम सो च मित्रं च तथा मानापमानयो । शीतोष्णसुखदुखेषु सम सगविवजित ॥ Albo in mind to those who aro friondly to him or unfriendly, and looking with oven composuro on fame and obloquy, alilo in cold and hent, pleasure and pain free from attachments, WII 18 तुल्यनि-दास्तुतिमौंनी सन्तुष्टी येनकेनचित् । अनिकेत स्थिरमतिभंक्तिमान्मे प्रियो नर । Valuing praise and reproach alsko, silont, wholly content with what comes, homeless, firm in mind devotod, such 1 ono 19 dear to Me XII 19 The serenity of mind thus developed by the regulation of activities and constant meditation is ever liable to be disturbed by the forces of the physical body These tend to operate in spite of self-realisation, but the wise man protects himself by continually reminding himself of the truth प्रकाश च प्रवृत्ति च मोहमेव च पाण्डव । न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काक्षति ।। He who welcomes illumnation of spirit, the urge to activity, and even delusion as thoy come, but does not long for thom again when they disappear, SIV 22

·उदासीनवदासीनो गुणयों न विचाल्यते ।
गुणा वन्त इत्येव योऽवतिष्ठति नेङ्गते ।।
He who keeps his inner spirit unaffected and
unruffled by the changing moods, saying to
himself, “The qualities of my material body are
moving," stands unmoved.
XIV-23
समदु खसुख स्वस्थ समलोष्टाश्मकाञ्चन ।
तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसस्तुति ॥
Equally welcoming pleasure and pain, self
sustained, brave, to whom a piece of brick and
& nugget of gold are just the sime, who makes
no difference between those that are dear and
those who are not, and the same in praise or
blame,
XIV 24
मानापमानयोस्तुल्यस्तुल्यो मिनारिपक्षयो ।
सवारम्भपरित्यागी गुणातीत स उच्यते ॥
The same in honour and calumny, the same
to friend and fos, abandoning all worldly under
takings -such a one is pointed out as having
transcended natural propensities
XIV.25

·CHAPTER VIII
WHERITED PROPENSITIES
men
As an aid to charity in judging others
and to serve to calm the mind in moments
of agitation, it is very useful to remember
why men act wrongly. There is a load
of congenital qualities with which
begin and which tends to find expression
whenever the individual fails to control
himself Think of your own weaknesses
when you see others fail Again, behind
everything is God, the chief and real
Actor We should not be disturbed by
the constant appearance of what seems to
our limited understanding to be evil
न कर्तृत्व न कर्माणि रोकस्य सृजति प्रभु ।
न कर्मफलसयोग स्वभावस्तु प्रवर्तते ।।
The soul when blessed with enlightenment Lnons
that it does not exercise any agency or perform
action or attain the fruits of action It is the
qualties of material nature that carry on

·69
८
नादत्ते कस्यचित्पाप न चव सुकृत विभु ।
अज्ञानेनावृत ज्ञान तेन मुह्यन्ति जन्तव ।।
The enlightened soul is unaffected by evil.
doing in any or by kindnessos either True
understanding is darkened by ignorance, thereby
are creatures deluded
V.15
प्रकृत्यैव च कर्माणि रियमाणानि सर्वश ।
य पश्यति तथाऽऽत्मानमकर्तार स पश्यति ॥
Ho sees the truth, who perceives that the
rce of material nature really brings about
all actions, and that the Self is actionlegg
XIII 30
यदा भूतपृथग्भावमेकस्थमनपश्यति
तत एव च विस्तार ब्रह्म सम्पद्यते तदा ।।
When he perceivos the common basis of all
diversified existence and how everything shapos
itself and spreads out from it then he realises
Brahma
XIII-31
अनादित्वानिर्गुणत्वात्परमात्माऽयमव्यय
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ।
Being beginningless and without material
qualities, the immutable and pure soul, though
seated in the body, neither acts nor is affected
XII 32

·70
सत्त्व रजस्तम इति गुणा प्रकृतिसम्भवा ।
निबध्नन्ति महाबाहो देरे देहिनमव्ययम् ।।
Goodness, passion and darknoss are tho qunlı.
ties, they are matter born whilo in
the body
tho soul, though itself immutablo, is bound fast by
these qualities
XIV-5
19 no
.
नान्य गुणेभ्य कर्तार यदा द्रष्टाऽनुपश्यति ।
गुणेभ्यश्च पर वेत्ति मद्भाव सोऽधिगच्छति ॥
When the soul realise that there
agency other than the qualities, and understands
that which is higher than the qualities, he attains
My spirit
XIV-19
न तदस्ति पृथिव्या वा दिवि देवेषु वा पुन ।
सत्व प्रकृतिजर्मुक्त यदेभि स्यात्रिभिर्गुण ।।
There is no being on earth or even in heaven
among the gods, that is liberated from these
three qualities born of matter
AVIII 40
स्वभावजेन कौन्तेय निबद्ध स्वेन कर्मणा ।
कर्तुं नैच्छसि यन्मोहात्करिष्यस्यत्रशोऽपि तत् ।।
Impelled by the motion of your own nature,
that which from ignorance you desire not to
do, oven that helplessly you will do.
XVIII 00

·71 ईश्वर: सर्वभूताना हृद्देशेऽर्जुन तिष्ठति । भ्रामयन्सर्वभूतानि पन्त्रारूढानि मायया ॥ The Lord dwells in the hearts of all beings, and through the forcos of material nature causes all beings to move as if mounted on a revolv. ing machine, XVIII-61 men were The lesson of the above slokas is that the qualities with which men start on their life-journey shape their activities. We should not judge anyone as an evildoer, nor pride ourselves upon our good actions. The slokas are not to be interpreted as if absolved from responsibility. The Gita makes it clear that it is only by personal effort and by the practice of self-control that we may be delivered of the character-load with which we begin. That men are moved by congenital qualities born of previous karma, which defeat all efforts at ignoring them, is a teaching to cultivate charity towards others and serenity in ourselves, and not a doctrine sanctioning contempt or cruelty towards others, or irresponsibility for oursel ves. The self is, in one sense, not

·CHAPTER IX
TIOPE FOR ALL
There 18
none who need despair, on
the ground that his sins have been too
great Prayer and repentance purify.
the soul. According to the Gata, whatever
might have been said in the Hindu codes
as to observances, neither sex nor caste makes
any difference in the way of Grace
समोऽह सर्वभूतेषु
न मे द्वेष्योऽस्ति न प्रिय ।
ये भजन्ति तु मा भक्त्या
मयि ते तेषु चाप्यहम ॥
The same am I to all beings, there is none
hateful to Mo nor dear They who worship Me
with devotion are in Vle, and so am I in them
IX 29
अपि चेत्सुदुराचारो भजते मामन यभाक् ।
साधुरेव स म तव्य सम्पाच्यवसितो हि स ॥
Even if he who has greatly sinned worships
Ve, with undivided heart, ho too must be
treated as good, for he has resolved well
IX 30

·74 क्षिा भवति धर्मात्मा शश्वच्छाति निगच्छति । कौन्तेय प्रतिभानोहिन में भक्त प्रणश्यति ।। Speedily he becomes purified in spirit and attains abiding peace hnop for certain that he who gives me his devotion never perishes IX 31 And, particularly referring to taste and sex disqualifications, मा हि पार्थ व्यपाथित्य asſo tu 97921794 1 स्त्रियो वैश्यास्तथा सूद्रा स्तेऽपि यान्ति परा गतिमा They who spek refugo in Me though bom in the lowest condition and be they women or Vanskyas or Sudras, thes also attain the highest aboda IX 32 Genuine prayer and repentance are "ounter-notions in the field of Karma against previous acts and go to make up for hem But no one may deliberately indulge t assurance, that the sin nay later be washed away ance, which alone can be of aral, does not come that way Genune penitence 3 a motion of the mind involving intense vain and 28 itself a self imposed punishment, sin 0n True repen- ·75 or a ncutraliser and a corrective for past sins, but it so acts only in the measure that it is truly suffered. Repentance and self-abasement, and appeals for grace and mercy are operations of the mind, not words ceremonies gone through or; absolution procured from priests, although, words and ceremonics and priests may be helpful through inspiring association, and asi aids to focus the mind in popitent thought.' A man may deceive himself or others, but he cannot deceive Truth itself. You may mislead the patient about his temperature or deceive your customers about the weights of things sold to them, but you cannot cheat the thermometer or the scales themselves. Forms of worship do not matter. They may vary, but are all in reality one. This is the great, all-important and unique attitude of Hinduism towards so-called religious differences. ये यथा मा प्रपद्यन्ते तास्तथैव भजाम्यहम् । मम वर्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ।। In whatsoever way men approach Mo, oven do I bless them, for the paths men take from every side reach Me. IV.Il SO ·76 This is most remarkable, when to consider how long ago, this trnth was seen and laid down for men's guidance, and in such emphatic terms. येऽप्यन्यदेवताभक्ता यजन्ते यद्धयाऽन्विता । तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ॥ Even the dovotoes of other gods who worship them full of faith, even they worship but Ve, though irregularly IX.23 पर पुष्प पल तोय यो मे भक्त्या प्रयच्छति । तदह भक्त्युपहृतमश्नामि प्रयतात्मन ॥ Whatever is offered to do with dovotion, bo it a leaf, a flower, a fruit, or water, 29 welcome to Me as the devoted offering of a striving soul and I accept it IX 26 यत्करोपि यदश्नासि यज्जुहोपि ददासि यत् । यत्तपस्यप्ति कौन्तेय तत्कुरुष्व मदर्पणम् ।। Whatsoever jou do, whatsoever you eat, whatsoever you offer in sacrifice, whatsoever alms you give, whatsoever penance you undergo, do it as an offering unto Me IX27

·77
कामस्तस्त हूं तज्ञाना प्रपद्यन्तेऽन्यदेवता
तने नियममास्थाय प्रकृत्या नियता स्वया ॥
They whose understanding has boon slezed by
various desires go to other gods, resorting to
various external observances, conforming to their
own natures
VII 20
यो यो मा या तनु भक्त श्रद्धयाऽचितुमिच्छति ।
तस्य तस्याचला श्रद्धा तामेव विदधाम्यहम् ।।
Whatever devotea seeks to worship whatever
form with sincere faith, It is I who bestow on him
that firm futh
VII 21
141 श्रद्धया युक्तस्तस्याराधनमोहले ।
लभते च तत कामान्मयव विहितान्हि तान् ।।
He, filled with that faith seeks to worship
such aspect and thereby obtains his desires,
I verily decreeing them
VII 22
Naturally, the Gita must be taken to
have referred to the unity of goal of all forms
of worship that were prevalent at the time,
and not to the varieties of religions and
religious practices that came into existence
much later But the doctrine is stated in such
wide terms and so broad-based on essential
principle as to be applicable to every
variety of religion

·CHAPTER X BUT NOT GODLESSNESS no While it is true that whatever may be the form of worship, God is reached, the Gita condemns godlessness in uncertain terms, describing the materialist code of life in language that seems almost up-to-date. The materialist does not admit that there is anything by itself right or wrong- प्रवृत्ति च निवृत्ति च जना न विदुरासुरा । न शौच नापि चाचारो न सत्य तेषु विद्यते ।। llen born with evil tendency know neither what is right to do nor what is right to give up doing, neather purity, nor even right behaviour, truth 29 not found in them. XVI-7 1 The materialist theory of life is stated thus:

·79
असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् ।
अपरस्परसम्भूतं किमन्यत्कामहेतुकम् । ,
The universe is not based on truth; it is not
supported by any spiritual power; it is not
ruled by God; it is brought about by the coming
together of matter, by sexual attraction and
nothing else: thus these men aver.
XVI-8
Godlessness leads to false ideas of progress
and civilisation, exploitation and war.
एतां दृष्टिमवप्टभ्य नष्टात्मानोऽल्पबुद्धयः ।
प्रभवन्त्युग्रकर्माणः क्षयाय जगतोहिताः ॥
Holding this view of life, these conscience.
less men of small understanding undertake fierce
deeds and become enemies of the world and
lead it to destruction.
XVI.9
काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः । ।
मोहाद्गृहीत्वाऽसद्ग्राहान्प्रवर्तन्तेऽशुचितताः ।।
Seeking to fulfil insatiable desires, moved by
vanity, self-conceit and pride, holding fast to
oril-ideas, through delusion, they engage in action
with impure resolves%3B
XVI-10

·80
चिन्तामपरिमेया च प्रलयान्तामुपाश्रिता ।
कामोपभोगपरमा एतावदिति निश्चिता ।।
Giving themselves over to unnumbered caros
until death, regarding the gratification of desiros
as the highost object, believing firmly that there
1s nought else in the world,
XVI 11
आशापाशशबंद्धा कामक्रोधपरायणा ।
ईहन्ते कामभोगार्थमन्यायेनार्य सचयान् ।।
.
Hold in bondage by a hundred chords of hopos
and expectations, given over to lust and
angor, they seok by unlawful means to acquire
trealth for the gratification of sensual desires
AVI 12
The pride of power and possession, be
it of the individual, the group
nation, and the destruction and anarch
which it leads to are described below.
or the
इदमद्य मया लब्यमिम प्राप्स्ये मनोरथम् ।
इदमस्तीदमपि में भविष्यति पुनर्धनम् ।।
*This to day by me hath boen acquired, that
gain,
this wealth is mine alreads,
and this also ghall be mine soon
XVI 13
purpose I shall

·81
असौ मया हतः शत्रुहनिष्ये चापरानपि ।
ईश्वरोऽहमह योगी सिद्धोऽहं बलवान्सुखी ।
"I have slain this enomy, and others also I
shall slay. I rule, I command pleasures, I am
perfect, poworful, happy."
XVI-14
आदयोऽभिजनवानस्मि
कोऽन्योऽस्ति सदृशो मया।
यक्ष्ये दास्यामि मोदिष्य
इत्यज्ञानविमोहिता ॥
"I am wealthy, well-born; who else is there
that is like me? I will perform sacrifices, I will
give alms, I will enjoy." Thus deluded by igno.
rance,
XVI-15
अनेकचित्तविभ्रान्ता मोहजालसमावृता ।
प्रसक्ता कामभोगेषु पतन्ति नरकेऽशुचौ ॥
Agitated by numerous thoughts, enmesbod in
the not of delusion, addicted to the gratification
of desire, they fall into foul hell.
XT-16
Pride of race and the vain-glory of
so-called culture or civilisation, or even
philanthropy cannot make up for the sins
on which it is all founded.

·82 FIETT 9747777fa711 मजन्ते नामस्ते दाभेनाविधिपूर्वकम् ।। Vain, stubborn, filled with the pride and intoxication of woalth, they go in namo through the porlormance of sucrifices for ostentation, contrary to scriptural ordinance XVI-17 अहकार बल दपं काम प्रोष च सथिता । मामात्मपरदेहेषु afara startet i Given over to sell concort, hunger for power, insolence, carnal desire and anger, these mali cious ones hate Me in the bodies of others and on their own XVI 18 Debasing oneself, or doing injury to others 18 equivalent to hatred of God, for He abides in the souls of all men and indeed suffers through them. See also XVII-6, quoted in the nert apte p. 85 101 Any code of life based on the satisfacof mere desire leads to destruction vet men worship God, proſting by the xperiences of those who have gone before

·83
य शास्त्रविधिमुत्सृज्य वर्तते कामकारत ।
न स सिद्धिमवाप्नोति न सुख न परा गतिम् ।।
He, who disregards the ordinances of the Shas
tras and follows the promptings of desire does
not attain spiritual power or worldly happiness,
or the highest goal
IVI 23
तस्माच्छास्त्र प्रमाण ते कार्याकार्यव्यवस्थिती।
ज्ञावा शास्त्रविधानोक्न कर्म कर्तुमिहाहसि ॥
Thereforo, lot Shastra be thy guide in deter
mining what ought to be done or what ought
not to be done Gluded by what hath been
declared by the ordinances of Shastra you should
engage yourself in work in this world
YVI 24
The inheritance of knowledge that good
and wise
men have left behind as the
Tesult of their search for God and Truth
ts Shastra It is right that each generation of
the human race should build on the foundation
of the results of the toil of previous gencra.
tions Otherwise we must be engaged in a
Sisyphean task of rolling the stone up for eror

·CHAPTER XI
IDEALS AUSTERITIES-FOOD
Every man is born with a particular
nature, the result of lis karna, according
to which is shaped also his faith. Yot,
the faith that we nurse reacts
on us. We
should therefore set for ourselves good idealo.
The action and reaction between tendencies
and chosen ideals are brought out in the
following slokas. Hopo for progress lies in
this interaction.
विविधा भवति श्रद्धा देहिना सा स्वभावजा ।
सात्त्विकी राजसी चैव तामसी चेति ता शृण ।।
Of three kinds is the congenital faith of men--
spintual, passionate and gross, hear them described
XVII-2
सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत ।
श्रद्धामयोऽय पुरुषो यो पच्छद स एव स ॥
Everyone's faith is fashioned according to
one's essential nature Man is made according
to be faith, that in which a man places faith,
be too 13 that
XVII-3

·85 no severe Not only should we fix our minds on right ideals, but all our activities should be regulated in view to upward evolution. There is good but only harm in austerities undergone merely for vanity's sake, or in the hope of getting some advantage thereby. अशास्त्रविहित घोर तप्यन्ते ये तपो जना । दम्भाहकारसयुक्ता कामरागबलान्विता ॥ The men who perform austerities, unenjoined by the scriptures, out of vanity and self-concort, impelled by the force of their desires and passions, XVII-5 कर्पयन्त शरीरस्थ भूतनाममचेतस मा चैवान्त शरीरस्थ तान्विद्धचासुरनिश्चयान् These foolish mon, that torment the elements forming the bodies, and Me also, dwelling within the body; know these as men of Asura resolves XVII-6 Tapas (aq) is performed in body, speech or mind. Austerity of body consists in conduct marked by rectitude, reverence, continence and compassion. Tapas of utterance consists in truthful, gentle and kindly speechi, and in devotion to study ·86 and recital of scriptures. The cultivation of mental cquilibrium and purity of thought is Tapas of mind. Tapas should be practised without desire for any selfish fruit and as being good by itself When done with the object of just goining the respect of men or for ostentation, it is worthless, and when done in order to hurt others, or in a spirit of more obstinacy, it is bad. देवद्विजगुरुप्राज्ञपूजन शौचमार्जवम् ब्रह्मचर्यमहिंसा च शरीर तप उच्यते ॥ Worship rendered to the gods, to the twiceborn, to the teachers and to the enlightened, clean life, rectitude, continence and non-violence are said to constitute austerity of the body XVII-14 अनुद्वेगकर वाक्य सत्य प्रियहित च यत् । स्वाध्यायाभ्यसन चैव वाडमय तप उच्यते ।। Speech that causos no annoyance, and which 29 truthfal, loving and beneficial, the study and recitation of the Scripturos, these are declared to be susterities of the spoken word. XVII-13

·87
!!
even
to gain
मन प्रसाद सौम्यत्व मोनमात्मविनिग्रह ।
मावसशुद्धिरित्येतत्तपो मानसमुच्यते
franquillity of mind, gentleness reticence.
self control purity of thought those constituto
austerity of the mind
XVII 16
Giving also is, according to the motive
behind it, good, bad or worse We should
give gladly and not grudgingly, and in a
spirit of duty and not in expectation of
a returning obligation, or
the merit of alms-giving
दातव्यमिति यदान दीयतेऽनुपकारिणे ।
देश काले च पात्रे च तद्दान सात्त्विक स्मृतम ।।
That gut is considered pure which is made
to one who is not expected to do something in re
turn and 18 made with the feeling that the gift is
a duty and is also made in the right place
and time to a worthv person
XVII 20
यत्तु प्रत्युपकाराम फलमुद्दिश्य वा पुन ।
दीयते च परिक्लिष्ट तद्दान राजस स्मृतम ॥
That which is giren with a view to get some
thing in roturn or looking for morit and what
18 giren grudgingly are deemed Rajasıc gifts
XVII 21

·88
अदेशकाले यदानमपानेभ्यश्च दीयते ।
असत्कृतमवज्ञात तत्तामसमुदाहृतम ॥
Gifts made without propriety of place and
time and to unworthy persons disrespectfullt
or comtemptuously are deemed of the nature
of Tamasa
XVII 22
on
It is
The food we daily take has its effect
our psychology and character
divided into three varieties, good, satvih,
destructive of serenity, rajasth, and wholly
bad, causing deterioration of mind, tamasih
आहारस्त्वपि सवस्य त्रिविधो भवति प्रिय ।
यज्ञस्तपस्तथा दान तेपा भदमिम शृणु ॥
The food luhod by men 18 also of three kinds
as also sacrifice austerity and alms giving Hear
thou the distinction of those
YVII 7
आयु सत्त्वबलारोग्यसुखप्नोतिविवधना ।
रस्या स्निग्घा स्थिरा हृद्या माहारा सात्त्विकप्रिया ।।
I'he foods that promote long lifo and increase
strength of spirit bodily vigour health
Jov
and friendliness and which are jucy soft sub
stantial and pleasant to the taste are agrepablo
to Satu netures
II8

·89
कटवाललवणायःणतीक्ष्णरक्षविदाहिनः
आहारा राजसस्येष्टा दुखशोकाममप्रदाः ।।
The passionato desiro foods that are bitter,
sour, salino, over-hot, pungent, dry and burning.
These produce sickness, pain and grief.
XVII-9
यातयाम 'गतरस पूति पर्युपित च यत् ।
उच्छिष्टमपि चामेध्यं भोजन तामसप्रियम् ।।
Food that is not freshly made, food that is
bereſt of juice, stale food, and food that has
gone putrid, leavings of food and food which
is fly; thosemalta man of tawasik nature.
XVII-10

·CHAPTER XII SURRENDER AND GRACE The Gita recognises the difficulty of devotion in terms of the Impersonal and Absolute. The aspirant is, therefore, advised to practise contemplation of God in his personal aspect as loving ruler of the universe. Ever keeping Him in mind, engage yourself in all activities, and dedicate all your work to God as service and worship done to Him. Ultimately it is: His Grace alone that can save us, giving us power of self-control, knowledge and peace, and protecting us from temptation, doubt, weakness and confusion. This aspect of Hindu faith is known as the Bhakti path of Salvation. It is, however, not analternative to, but a complement of the practice of unselfish and detached attitude in the performance of the duties that fall to one's lot. It is not a matter for discussion, which is the more important of the two. Either may be considered as the primary and the other as the coman ·91 plementary part of the Gita teaching. अनन्याश्चिन्तयन्तो मा ये जना पर्युपासते । तेषां नित्याभियुक्तानां योगक्षेम वहाम्यहम् ।। I tale upon Myself the concern for the welfare of those who worship Me with undistracted mind, and have yoked themselves permanently to the Divine Spirit IX22 मच्चित्ता मद्गतप्राणा बोधयन्त परस्परम् । कथयन्तश्च मा नित्य तुष्यन्ति च रमन्ति च ।। Their satisfaction and their joy consist in filling their thoughts with me, and doroting their lives to Me, enlightening each other and constantly conversing about Me तेषा सततयुक्ताना भजता प्रीतिपूर्वकम् । ददामि बुद्धियोग त येन मामुपयान्ति ते ॥ To those, over harmonised, loving devotees, I give the Yoga of spiritual understanding by which they come unto Mo x 10 तेषामेवानुकम्पार्थमहमज्ञानज तम । नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ॥ Out of compassion for them, dwelling withun their souls, I dispel the ignorance-born darkness with the lamp of true understanding 11

·पोशोधियतरस्तेपामव्यासनचेतसाम् ।
अपना हि गतिर्द सं देहवद्भिरवाप्यने ।।
The tash of thoso whoso munds grek to rorlise
tho Un manmfostol 19 on0
of great difficults
for the nature of the Un manifosted 18 hard for
the ombodied to reliso
VII
ये तु सर्वाणि कर्माणि मयि भन्यस्य मत्परा ।
अनन्यनव योगेन मा ध्यायल उपासते ।।
those who by dedication to Mo renounct
all actions and are wholly intont on attaining
Vo, and concentrate their minile in molitation
of Me
VII C
नेपामह समुद्धर्ता मृत्यससारसागरात ।
भवामि न पिरात्पार्थ भय्यावेशितचेतसाम् ।।
Those whose minds 270 fixed this on Mo I
spoedlily syve from the ocean of life and death
VII
मा च योऽव्यभिचारेण भक्तियोगन सेवते ।
स गुणान्समतीत्यतान् ब्रह्मभूयाय कल्पते ।।
He who worships Me with unswerving devotion
crossing beyond the qualities of matter, f99hions
himself for absorption into the Eternal
LIV20

·93 There can be no stronger insistence on complete surrender to God and dependence on His Grace than in the folloning crowning slokas of the Gita : तमेव शरण गच्छ सर्वभावेन भारत 1. तत्प्रसादात्परा शान्तिस्थान शप्स्यसि शाश्वतम्।। Put your trust in Him and have no other thought, by His Grace you will obtain supreme peace and the everlasting abode XVIII 62 सर्वगुह्यतम भूय शृणु मे परम वच । इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ।। Listen again to My supremo word, most secret of all You are dear to Me, therefore I em. phatically declare it for your benefit XVIII 64 मन्मना भव मद्भवतो मद्याजी मा नमस्कुरु । मामेवष्यसि सत्य ते प्रतिजाने प्रियोऽसि मे ।। Give all your thoughts, your worship, your sacrifice and your salutations to Me, you shall certainly come to Me I pledge my troth to you, you are dear to Ve XVIII-63

·सवधर्मान्परित्यज्य मामेक शरण वृज ।
अह त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुच ॥
Do not depend on other articles of faith or
rulos of observance but surrender yourself
completely to Me Sriere not I will liberato
you from every sin
VIIY 6C
Nought avails but God and He wali
zave us without doubt, whatsoever be our
sins, of we grieve for them and surrender
purselves to His Grace

·CHAPTER XIII THF ONE-NCSS OF EXISTENCF Regulating conduct, controlling the mind, and dedicating all activities as worship unto the Supreme Being, the aspirant realises in course of time the one-ness of all existence The identification of self with all life ind of all with the Divine is the Jnana, which the Gita wants the disciple to strive to attain Folly surrounds the soul, and wisdom is the process of liberation of the soul from this enveloping darkness Differences between the cultured and the incultured, distinctions of lifeforms, distinctions of high and low molt away in the enlarged and purified vision of the man who attains true enlightenment Even the eater of dog's meat becomes one with the rest शनेन तु तदज्ञान येषा नाशितमात्मन । तेपामादित्यवज्ञान प्रकाशयति तत्परम् ॥ Then ignorance is dispelled by Lnowledge of the Self, knowledge shining like the sun roveals the Supremo 116

·विद्याविनयसम्मने ब्राह्मणे गवि हस्तिनि ।
शुनि चंब श्वपावे च पण्डिता समदशिन ॥
Sages look with equal oye on a Brahmana
rich with learning and culture, or a cow, or
an elophant or oien a dog or an eater of dogs
V18
सर्वभूतस्थमात्मान सर्वभूतानि चात्मनि ।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शन ॥
The soul, enlightened by Yoga mes himself in
all beings, and all beings in himself
equal in his eye
VI20
all are
यो मा पश्यति सर्वत्र सर्वे च मयि पश्यति ।
तस्याह न प्रणश्यामि स च में न प्रणश्यति ।।
He who sees die in everything, and
everything in de, to him I am erer prosent and
ho 28 aver present to Me
Sees
VI 30
सर्वभूतस्थित यो मा भजत्यैकत्वमास्थित ।
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ।।
He who having firmly realised unity worships
BIC as abiding in all beings, that Yogi, what
ever he does, abides in Me
VI 31

·97 सर्वभूतेषु यनक भावमव्ययमीक्षते । अविभक्त विभक्तेषु तज्ज्ञान विद्धि सात्त्विकम।। The understanding that enables one an immutable ono noss in all beings, undivided though manifold in shape, know that to be tho true Light to see VIII 20 is The Gita lays down the highest ideals of self-control and realisation At the same time it is not mere plulosopher's amuse ment, but a terribly earnest appeal to men and women to shape their lives according to its teachings and to do so at once It for the yoning as well as for the old, for the most busy man of action as for those who have done with the turmoil of life It is ?book for all time, no doubt, but even like other holy books, whuch are for all time, it must be understood on the background of the social order of the time and place wherein the book written It not made to be quoted as authority for modern movements for the abolition of untouchability or caste, nor can its inadequacy to serve such a purpose be a just or sensible criticism Whs was ·99 than that which was allotted to me." In cverything to be done in this world, some apparent evil is involved, but there is a purifying and enobling agent for it all, viz., the unselfish attitude. The teaching, that work should be done and done well, not for the gratification of selfish desire but for the carrying on of social life, and that social co-operation is indeed worship of God, is applicable to every system of social organisation, the most ancient or the most modern. The insistence on social co-operation without selfish motives, and the plea that such an attitude of mind enobles and equalises all tasks should not be misread as à plea for any particular form of social order. स्वे स्वे कर्मण्यभिरत. ससिद्धि लभते नरः । स्वकर्मनिरत. सिद्धि यथा विन्दति तच्छृणु ।। Van reaches fulfilment by cach being intent on his own duty. Take it from Je, the goal is attained by him who is intent on his own duty. XVIII 45

·100
यत प्रवृत्तिर्भूताना येन सर्वमिद ततम् ।
स्वकर्मणा तमभ्यर्य सिद्धि विन्दति मानव ।।
The performance of one & own duty is worship
of Him from whom have emanated all boings,
and by Whom all this is pervaded, and there
by a man attains the gorl
XVIII 46
श्रेयान् स्वधर्मो विगुण परधर्मात्स्वनुष्ठितात् ।
स्वभावनियत कर्म कुर्वनाप्नोति किल्बिषम् ।।
Botter is one's own duty, though un honoured,
than the work of another even if well performed
Ho who does the work indicated by his own
naturo incurs no sin
XVIII 47
सहज कर्म कौन्तेप सदोपमपि न त्यजेत् ।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृता ।
Congenital duty, though involving defoots,
ought not to be abandoned All undertakings,
indeed, are clouded by defocts as fire by smoke
XVIII 48
असक्तवृद्धि सर्वत्र जितात्मा विगतस्पृह ।
नेष्वयंसिद्धि परमा सन्यासेनाधिगच्छति ॥
Ho who hokls his inner Spirit unbound, what
erer he may do, whose Bolf Is Foll controlled
and who is free from desire, attains by such
ronunciation that Supreme Goal which 18 the
aim of renunciation of action
AVIII 49

·101 The aspirant should meditate on the Absolute and Eternal behind all the manifestations of birth, life, death and disappearance. Creation and destruction are more appearance and disappearance, analogous to what a child may see in the appearance and disappearance of the world in the cycle of day and night. They are but the waking and slcoping, the day and night of Brahma. When man gets true Light, ho realises the supremo unity of the Absolute with all that he sees, feels and does. The contemplation and realisation of this supreniconc-ness is the end and aim of Yoga. वयि पुराणमनुशासितार मणोरणीयासमनुस्मरेद्य. । सर्वस्य धातारमचिन्त्यरूप मादित्यवणं तमस. परस्तान् ।। llo who contemplates on the All knowing, the Anciont, tho Rulcr, minuter than the stom, the fupporter of all, of form iconcirallo, it. fulgent as the sun, casting no ahador, VIII

·102
प्रयाणकाले मनसाऽचलेन भक्त्या युक्तो योगबलेन चैव ।
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक् स त पर पुरुषमुपैति दिव्यम् ॥
At the time of death, with steady mind,
full of devotion, by the power of Yoga draving
together his life energy into the space between the
eye brows, he goos to the Spirit transcendent
and divine
VIII-10
सर्वद्वाराणि सयम्य मनो हृदि निरुध्य च ।
माधायाऽऽत्मन प्राणमास्थितो योगधारणाम् ॥
All the sense gates closed, and the mind con
fined in the heart, the life breath sustained by
Yoga and fixed in his head,
VIII 12
.
ओमित्येकाक्षर ब्रह्म व्याहरन्मामनुस्मरन् ।
य प्रयाति त्यजन्देह स याति परमा गतिम् ॥
Uttering the sacred syllable, "Aum", thinking
upon Me, he who goes forth, abandoning the
body, he goes to the highest goal
VIII 13
अनन्यचेता सतत यो मा स्मरति नित्यश ।
तस्याह सुलभ पार्थ नित्ययुक्तस्य योगिन ॥
To him who constantly meditates upon Mo, not
letting his thoughts overve aside, to such who
19 ever yoked to the Spirit, I
am easy of
attainment
VIII 14

·103
coming of
अव्यक्ताद्वयक्तय सर्वा प्रभवन्त्यहरागमे ।
राश्यागमे प्रलीयन्ते तत्रवाव्यक्तसज्ञके ॥
From the tinmanifested all the manifested 15sue
at the coming of day, at the
night they again disappear into what is termed
the unmanifested
VIII 18
भूनग्राम स एवाय भूत्वा भूत्वा प्रलीयते ।
राम्यागमेऽवश पार्थ प्रभवत्यहरागमे ।
This multitude of beings is thus involuntarilo
brought forth ropeatedly disappearing at tho
coming of night and appearing at the coming
of day
VIII 19
परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातन ।
य स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ।
Therefore vorily thero orists higher than thie
tinmanifested, another unmanifest entity, over
abiding, which, when all things disappear, 19 not
atself destroyed
VIII20
पुरुष स पर पार्य माया लम्पस्त्वनन्यया ।
पस्यान्त स्थानि भूतानि येन सर्वमिद ततम ॥
The Transcendent One, in sshom all beings
nbide, by whom all this world 19 pertado, mas
be reached by thenorsing dosotion
VIII 9

·CHAPTER XIV
✓ ADVAITA AND GITA-DISCIPLINE
a
A question may be raised at this stage
by those who have only heard of or lave
a superficial acquaintance with the doctrine
of Advaita. If the Soul's separate existence
is the result of illusion and God alone
exists, why should there be this toilsone
effort at so-called liberation? Why should
we not rest content with knowing the
truth that God alone exists. This might
well be
so, were
the illusion mere
optical illusion, The Maya has wrought its
effect not only on
the eyes, but on
every one of our senses and on our minds,
and has produced attachments, passions
and turmoils of the soul. Rubbing the
eyes alone will not do. We must wake
up every atom of our being to the reality,
because the illusion goes to the depth of
our very being. Again, it is not enough
to know that we should wake up. It
is necessary actually to wake up. This real

·105 and thorough awakening of our being is called liberation, and the process is the same whether it proceeds on this basis of waking up from an illusion, or whether it be deemed a process of self-purification and liberation from Karma by the Soul as a real and separate entity. Sense-enjoyments and attachment thereto confirm and add to the illusion. It is necessary to get rid of them in order to dispel the aſaya. The preliminary knowledge gained from the teacher, that God and Soul are one but, for ignorance born of Maya, may be an aid in the process of liberation or waking up, but that by itself is not enough. The need for personal effort diminishes only as one approaches the gonl of true enlightenment, and diminislies in the mensure of our progress towards it. Wlicther the individual soul be treated 15 a result of Maya, liberation consisting, then, in the removal of tho illusion that brought about the idca of individual existence; or whether it be considered that the individual soul is a really separate entity, beginningless, frce and clotlied in matter, which must work out its salvation by fitting itself for being ·106 15 received by God,-in either case, the process to be gone through is identical If the Soul's separate existence an z}lusion, attachment to the objects of enjoyment, and lust, greed and anger add to the allusion, and must be avoided sonse- With real dıgıllusionment, sins and attachments must automatically cease Conversely, a pure life and unselfish performance of duties and serenity of mind lead to realisation of the truth behind the veil Where attachments have not ceased, we may take it that the knowledge is unreal, only lup-service being rendered to theory and the illusion within 15 increasing, not diminishing True Jnana can come, and the great illusion be dissolved only by the same process as would be prescribed for liberation from Karma the basis of the soul being a separate spiritual entity, according to the Duarta Philosophy Thus it is that the Gita 18 a book of Life for all, irrespective of the doctrine of the ultimate nature of the Individual Soul on

·108
battle to the blind Emperor Dhritarashtra,
describes the vision that was unfolded to
Arjuns. It was of God, the All, embracing
the whole universe not excluding either of the
pairs of opposites, good and evil, beautiful
and ugly, sweet and terrible, pleasant and
painful.
मन्जय उवाच।
एवमुक्त्वा ततो राज महायोगेश्वरो हरि ।
दर्शयामास पार्थाय परम रुपमैश्वरम् ॥
Sanjaza sard
Having thus spoken, 0 King, the great Lord
of Yoga, Hari, showed to Partha His transcen
dont Form 29 Lord of the Universo
XI.
दिवि सूर्मसहस्रस्य भवद्यगपत्थिता ।
यदि मा सदृशी मा स्याभास्तस्य महात्मन ।।
If the splendour of & thousand yung could
Wazo out togother in the shy, that might forhape
appronch the glory of thint great manulostation
सवस्थ जगवृत्स्न प्रयिमवतमनेकपा ।
अपरपदेवदेवस्य शरीरे पाण्डवस्तदा।
Clion the Panlara bolold the whole of the
multitudinoux tierse, brought togother and
inanılented sx 90 Buglo form in the body that
the Gol of all (ak than Aysumod
31-13

·109
At sight of this great vision Arjuna
burst into a hymn of praise
पश्यामि देवास्तव देव देहे सर्वांस्तथा भूतविशेषसघान् ।
ब्रह्माणमीश कमलासनस्थमृषीश्च सर्वानुरगाश्च दिव्यान् ॥
In Thy form O God, all the gods I see,
crowds of all grades of beings Brahma the
Lord, upon His lotus seat, all the Rishis and
the serpent gods
I15
अनेकबाहूदरवक्त्रनेत्र पश्यामि सर्वतोऽनन्तरूपम् ।
नान्त न मध्य न पुनस्तवादि पश्यामि विश्वेश्वर विश्वरूप ।
With mouths, eyes, arms and trunks multi
tudinous, I see Thee ererywhere, of shape limit
less I see no beginning, middle, end, nor source
of Thee Lord of the universe, Form All embracing
I16
किरीटिन गदिन चक्षिण च तेजोराशि सवतो दीप्तिमन्तम् ।
पश्यामि त्वा दुनिरीक्ष्य समन्तात् दीप्तानलाकंद्युतिमप्रमेयम् ॥
A mass of splendour, blazing all round with
crown, mace, and discus, I behold Thee
Lhe
the blazing fire, like the sun, sight cannot bear
Thee, immeasurable
I17

·110
त्वमक्षरं परम वेदितव्य त्वमस्य विश्वस्य पर निधानम् ।।
स्वमव्यय शाश्वतधर्मगोप्ता सनातनस्त्व पुरुषो मतो मे ।।
I adore Theo, ovor abiding, transcendent, the
goal of all knowledge Thou art the supreme
abode of this universe, Thou art the changeless
Guardian of Eternal Nature
XII8
त्वमादिदेव पुरुष पुराणस्त्वमस्य विश्वस्य पर निधानम् ।
वेत्ताऽसि वेद्य च पर च धाम त्वया तत विश्वमनन्तरूप ।।
Tirat of the Gods, Primeval Spirit, Supreme
abode of all that lives, Thou art the Knower
and Thou art that which 18 to be known, Thou
art Heaven transcendent, Thou art aproad
over the universo, O Thou of guapo unending!
XI.38
वायुयंमोऽग्निवंष्ण दाशार प्रजापतिस्त्व प्रपितामहश्च ।
नमो नमस्तेऽस्तु सहस्रकृत्व पुनश्च भूयोऽपि नमो नमस्ते ॥
Thou art Vayu, Yama, Agu, Varuna
and the Moon. Thou art the Lord of the unt
Torso, the Grandsins Prostrations to Thoo
A thousand prostrational Again and ngain, I
bar bolor Tluce!
XI.39

·11
नमः पुरस्तादय पृष्ठतस्ते नमोऽस्तु ते सर्वत एव सर्व ।
अनन्तवीर्यामितविक्रमस्त्वं सर्व समाप्नोपि ततोऽसि सर्वः ॥
I bow in front of Thee, I bow to Thee behind.
Prostrations on every side to Thee, O All. Of
energy boundless, measureless in strength, Thou
art the completion of every thing; Thou art All
thyself.
XI-40
पिताऽसि लोकम्य चराचरस्य त्वमस्य पूज्यश्च गुरुगरीयान् ।
न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो लोकत्रयेऽप्यप्रतिमप्रभाव ।।
Thou art the world's Father and of all that
Toves and stands, worthy of reverence, the
greatest Guru. There is none like Thee. Who
can surpass Thee, unequalled in power in all
the three worlds?
XI-43
तस्मात्प्रणम्य प्रणिधाय कार्य प्रसादये त्वामहमोशमीडयम् ।
पितेव पुत्रस्य सखेव सख्युः प्रियः प्रियायाहंसि देव सोडुम् ।।
Therefore I tall prostrate and offer Balu.
tations to Thee, Torthy Lord; Thou shouldst
bear with me as father does with son, as friond
with friend, as loror with his beloved.
X-44

·CHAPTER XVI CONCLUSION We may now summarise our studies: We are born with cortain qualities and potentialities of body and mind as a result of the previous activities and attachments of the soul. This holds us in a strong grip. But WC have tho freedom to Liberato ourselves. The soul's activities in its present body decide its future, whether it be partial or completo liberation from past Karna, or further bondage. The Grace of God can bring about liberation, however great may be the provious bondage. This is so, not only because of the inherent power of Grace, but also because the soul's cfforts to obtain that Graco have themselves Karmic potency. The Gila tonclics what these efforts should be, to which it gives the name of Yoga. The Yoga of tho Oita is a progressive and multiple process. There is no loss in ·113 attempt and failure, as erery sincere effort is a gain in itself. It consists of (1) Control of the senses and purity of conduct, and regulation of the routine of life, ideals, worship, work, food, sleep, etc.; (2) Unselfish, but none the less attentive performance of the duties to which one is called by one's natural fitness and place in the social organisation; (3) Cultivation of an attitude of true detachment and an even spirit in the face of success or difficulty or failure, or for joy, grief or disappointment. causes (4) Vigilant control of the motions of the mind, and the elimination of passions that disturb it,--lust, anger and greed, (5) Occasional turning of the mind in mards, for silent, concentrated meditation; and ·114 (6) Surrender to God's Grace Each of these aspects of Yoga may be emphasised and given a separate name, such as Sankhya Yoga, Karma Yoga, Jnana Yoga, Sanyasa Yoga, Adhyatmı Yoga, or Bhaktı Yoga But in practice, they are all mutually connected and inseparable, and so, all are combined in the Gita and brought together in one organic synthesis It is possible that the reader of these Pages may say The ideal of the Guta 19 good, but it is impracticable, ordinary men can never hope to attain it What good is it then to men in this world of reality Дre This question may be asked not only in respect of the Gita teaching, but of all the great religions of the world All the faiths and all the scriptores present ideals that impossible of complote attainment in the work-n-day world l'or clample, who can maintain that the life and tenclungs of Christ can be truly and fully followed by thc Christians that rotere and sonship Him as God. Thic Alnie 19 ·Jife is furnished with standards of condurre 115 the case of the Koranic or the Buddhistic teachings. Yet it is true that every one of these religions has not only stirred great men's hearts and given strength to their souls, but is the daily bread of life to millions of common mortals, and but for them they would be like beasts of the field. The Bible, the Koran and the Gita are lıke lamps that light our paths in darkness. We cast shadows path in spite of the lantern in our hands; every besetting temptation, doubt, fear or difficulty throws its dark shadow too in spite of the light we carry; and the way is a chequered pattern of light and shadow. Still, holding the light firmly in our hands we may walk fairly safe. If we let the light go out, we should be lost in the jungle. Not every one that swears by a book may be able to follow everything that is said therein; but if every one tries, life gros round the ideals When a whole people revere certain ideals. on own our our that save men from becoming mere begele

·116
1
of the field and hold them together. That
we cannot be perfect is no objection to hold
the light firmly in our hands, so that we may
see our way amidst the shadows, and live like
men even though, too' often, erring. Why,
are not the rules of mere physical hygiene
impossible of being followed to perfection?
No one thinks of discarding the rules of
physical hygiene as a string of impossibilities
and counsels of perfection; but wise men
and women try as far as they can to abide
by them and profit thereby. So should it
be also with the care and protection of the
Soul.
नेहाभिकमनाशोऽस्ति प्रत्यवायो न विद्यते ।
स्वलमप्यस्य धर्मस्य प्रायते महतो भयात् ॥
There is nothing like waste of effort this,
nor 19 there any danger of retrogression by roason
of short.comings in practice. Even a little of
this Dharma saves men from the Great Evil.
11.40

·INDEX OF SLOKAS QUOTED. Page Page CHAPTER II CHAPTER III अच्छेद्योऽयमदायोऽय 16 अथ केन प्रयुक्तोऽय 52 अव्यक्तोऽयमचिन्त्योऽय 16 आवृत ज्ञानमेतेन 53 अविनाशी तु तद्विद्धि 15 इन्द्रियाणि मनो बुद्धि 53 अशोच्यानन्वशोचस्त्व 14 कर्मणव हि ससिद्धि 48 एन्द्रिया हि चरता 52 कमन्द्रियाणि सयम्य 45 कर्मण्येवाधिकारस्ते 44 काम एप क्रोध एष 53 क्रोधाद्भवति सम्मोह 52 तत्त्ववित्तु महाबाहो 47 तानि सर्वाणि सयम्य 51 तस्मात्त्वमिन्द्रयाण्यादौ 45 देहिनोस्मिन्यथा देहे 15 धूमेनावियते वहिन 53 देही नित्यमवध्योऽय 16 न कर्मणामनारम्भात् 45 ध्यायतो विषयान्पुस 51 न बुद्धिभेद जनयत् 49 न जायते म्रियते वा कदाचिन् 15 न हि कश्चित्क्षणमपि 45 न त्वेवाह जातुनास 14 16 नियत कुरु कर्म त्व नेहाभित्रमनाशोस्ति 116 47 प्रकृते क्रियमाणानि 56 मात्रा स्पर्शास्तु कौन्तेय 49 प्रकृतेर्गुण समूढा 51 यततोह्यपि कौन्तेय यद्यदाचरति श्रेष्ठ 48 46 44 यस्त्विन्द्रियाणि मनसा योगस्थ कुरुकर्माणि 57 यज्ञात्कर्मणोऽन्यत्र 46 45 वासासि जीर्णानि यथा विहाय 15 लोकेऽस्मिद्विविधानिष्ठा 57 49 सस्ता. कर्मण्यविद्वामो सुखदुखे समे कृत्वा य हि न व्यथयन्त्येते ·[23 Page Page सदृश चेष्टते स्वस्या 47 विद्याविनयसम्पन्न CHAPTER IV शक्नोती हैव य सोड एव बहुविधा यज्ञा 38 साख्ययोगी प्रथग्बाला 40 कर्मण्यकर्म य पश्येत् 36 ज्ञानेन तु तदज्ञान 95 कि वर्ष भित्रमति 36 CHAPTER VI तस्मादज्ञानसम्भूत 39 अनाधित कर्मफल 40 नहि ज्ञानेन सदृश 39 आरुरुक्षोर्मुनेयोग 59 पधासि समिद्धोऽग्नि 39 उद्धरेदात्मनात्मान 60 याच्छालाभसन्तुष्टो 37 जितात्मन प्रशान्तम्य 60 यस्यससमारम्मा 36 तकान मन वृत्वा 61 यज्ञशिष्टामन भुजो 37 नात्यश्नतस्तु योगोऽस्ति 62 ये यथा मा प्रपद्यन्ते 75 प्रशान्तमनग हथेन 61 योगसन्यस्त रमण 39 प्रशान्तात्मा विगतभी |पान दयभयाद्यज्ञात 38 यधुरात्मात्मनस्तस्य 60 CHAPTER V यतो मतो निस्वरति कामयाववियताना 58 यदा हि नेन्द्रिपाप 59 पापन मनसा युद्धया 41 पयादीपा निवातस्यो न पनत्य न कर्मान 68 मुक्ताहारविहारस्य नादने गस्थचित्तार 60 योगो यजीत रातन 6 पादिपमनोबुद्धि 58 यो मायति गर्यत्र महि गणना भोगा में मन्यागत माह योमयानो विगुलामा 41 पन, गएपग्मेन् 18 भने प्रति ॥ पोर मुगाराम ·[3] 93 परस्तस्मात्तु भावोऽन्य पुरुप स पर पार्थ Page Page सम कायशिरोग्रीव 62 अव्यक्ताद्वय्क्तय सर्वा 103 सर्वभूतस्थमात्मान 96 ओमित्येकाक्षर ब्रह्म 102 सर्वभूतस्थित यो मा 96 विपुराणमनुशासितार 101 सकल्पप्रभवान्कामान् 103 CHAPTER VII 103 अपरेयमितस्त्वन्या 25 प्रयाणकाले मनसाऽचलेन 102 103 इच्छाद्वेषसमुत्थेन 28 भूतग्राम स एवाय एतद्योनीनि भूतानि 26 सर्वद्वाराणि सयम्य 102 काम स्तस्तैहुतज्ञाना 77 CHAPTERIX दैवी हयपा गुणमयी 28 अनन्याश्चिन्तयन्तो मा 819 73 नाह प्रकाश सर्वस्य 28 अपिचेत्सुदुराचार 27 32 पुण्योगध पृथिव्या च बल वलवतामम्मि 27 गतिर्भा प्रभु साक्षी 33 बीज मा सर्वभूताना 27 33 भूमिरापो नलोवायु 25 30 न च मत्स्थानि भूतानि 76 मत्त परतर नान्यत् 26 ये चैव सात्विका भावा 27 पिताहमस्य जगत 23 32 यो यो या या तनु भक्त 77 प्रकृति स्वामवष्टभ्य 26 रमोऽहमप्सु कौन्तेय 20 स तया श्रद्धया युक्त 77 32 मयाध्यक्षेण प्रति त्रिभिर्गुणमयभवि 27 यहि पार्थ व्यपाश्रित्य यत्वरोपियदश्नासि 76 CHAPTER VIII 31 अनन्यचेता मतत 102 यथाकामस्थितो नित्य अह ऋतुरह यज्ञ तपाम्यहमह वर्ष पत्र पुष्प फल तोय मया ततमिद सर्व ·[4] Page Page येऽप्यन्यदेवता भक्ता 76 क्लेशोऽधिकतरस्तेपा 92 समोऽह सर्व भूतेषु 73 तुल्यनिन्दास्तुतिमौनी 66 क्षिप्र भवति धर्मात्मा 74 तेषामहसमुद्धा 92 CHAPTER X यस्मान्नोद्विजते लोक 65 तषामेवानुकम्पार्थ 91 येतु सर्वाणि कर्माणि 29 तपा सततयुक्ताना 21 यो न हृष्यति न द्वेष्टि 65 मच्चित्ता मद्गतप्राणा 91 सतुष्ट सतत योगी 65 CHAPTER XI सम शत्रोच मित्रेच 66 अनेकवाहूदरवक्त्रनेत्र 109 CHAPTER XIII एवमुक्त्वा ततोराजन् 108 अनादित्वानिर्गुणत्वात 69 किरीटिन गदिन चत्रिण च 109 प्रकृत्यैव च कर्माणि 69 तस्मात्प्रणम्य प्रणिधायकाय 111 यथा प्रकाशयत्येक 17 तकस्थ जगत्कृस्न 108 यथासर्वगत सौदम्यात् 17 त्वमक्षर परम वेदितव्य 110 यदा भूतपृथग्भाव 69 त्वमादिदेव पुरुष पुराण 110 यावत्सजायते किंचित् 19 दिविसूर्यसहस्रस्य CHAPTER XIV नम पुरस्तादथ पृष्ठतस्ते ll उदासीनवदासीन 67 पितासि लोकस्य चराचरस्य Ill नान्य गुणेभ्य कर्तार 70 पश्यामि देवास्तव देव देहे 109 प्रकाश च प्रवृत्ति च 66 वायुर्यमोऽग्निवरुण शशाङ्क 110 मानापमानयोस्तुल्य 67 CHAPTER XII मा च योऽव्यभिचारेण 92 अदेष्टा सर्वभूताना 64 सत्त्व रजस्तम इति अमपेक्षा शुचिदंक्ष 66 समदुखसुस स्वस्प 67 108 70 ·[.5 ] 24 अदेशकाले यद्दान . Page Page CHAPTER XV तस्मान्छास्त्र प्रमाण ते 83 उत्तम. पुरुषस्तवन्य 29 प्रवृत्ति च निवृत्ति च 78 कार्यकारणकर्तृत्वे 24 य शास्त्रविधिमुत्सृज्य 83 द्वाविमो पुरुषो लोके 28 विविध नरकस्यैद 54 पुरुष प्रकृतिस्थो हि 24 CHAPTER XVII प्रकृति पुरुप चैव 88 ममेवाशो जीवलोके 19 अनुद्वेगकर वाक्य 86 यस्मात्क्षरमतीतोऽहम् 29 अशास्त्रविहित घोर । 85 शरीर यदवाप्नोति 20 आहारस्त्वपि सर्वस्य 88 श्रोत्र चक्षु स्पर्शन च 20 आयुस्सत्त्वबलारोग्य 88 CHAPTER XVI कदम्ललवणात्युप्ण 89 अनेकचित्तविभान्ता 81 त्रिविधाभवति श्रद्धा 84 असत्यमप्रतिष्ठ ते 79 दातव्यमिति यदान 87 81 देवद्विजगुरुप्राज्ञ 86 अहकार बल दर्प 82 मन प्रसाद सौम्यत्व 87 आढयोऽभिजनवानस्मि 81 यतुप्रत्युपकारार्थ 87 आत्मसभाविता स्तब्धा 82 यातयाम गतरस 89 आशापाशशबंद्धा 80 सत्त्वानुरूपा सर्वस्य 84 इदमद्यमया लब्ध 80 CHAPTER XVIII एतविमुक्त कौन्तेय 54 असक्तबुद्धि सर्वत्र 100 एतादृष्टिमवष्टभ्य 79 ईश्वर सर्वभूताना 7I वाममाश्रित्य दुतरम् 79 काम्यानां कर्मणा न्याम 42 चिन्तामपरिमेपा च 79 कार्यमित्यैव यत्कर्म असौ मया हत शत्रु

·[...]
Page
1100
193
चेतसा सर्वकर्माणि
तमेव शरण गच्छ
नि तदस्ति पृथिव्या वा
नाहि देहभृता शक्य
नियतस्प तु सन्यास
मन्मना भव मद्भक्तो
यत्तदने विपमिद
यत प्रवृत्ति भूताना
Page
43 श्रेयान् स्वधर्मो विगुण
93 सर्वगृह्यतम भूय
70 सर्वधर्मान्परित्यज्य
42 सर्वभूतेषु येनक
42 सर्वकर्माण्यपि सदा
193 सहज कम कौन्तेय
55 सुख त्विदानी विविध
100 स्वे स्वे कर्मण्यभिरत
स्वभावजेन कौन्तेय 74
193
97
43
* 100
54
99
--