rHE BHAGAVAD-GITAWITH THE COMMENTARY OF

SRI

SANKARACHARYA

TRANSLATED INTO ENGLISHBYA.

MAHADEVA

SASTRI,

b. a.,

Curator, Government Oriental Library, Mysore.> ))

1

1

J >

9 i

4 J

SECOND EDITIONREVISEP AND IMPROVED, WITH ADDITIONAL NOTES.

MYSOREigoi.

[All Rights Reserved.

]

VEDIC RELIGIONTMB BMASAITAB-MTA,A A

CARPENTIERPRINTED AT

The

G,

T. A.

Printing

Works,

MYSORE.

I

fof

TO THE MEMORY OF(AA

A

i.i. Sri BhamarajGndraladayarlahadur, 6i.i.i.,I'he

Late JVEaharaja of

]VIysops,

WHO TOOK AN ACTIVE INTEREST

IN THE REVIVAL OF

OUR ANCIENT LITERATURE AND RELIGION.

iviSSSOl

PREFACE TO THE FIRST EDITION.Under the designation "proposed to publishof thein

VEDIC RELIGION

"

it

is

a series English translations of some

most important Ancient Scriptures of the Aryans with such authoritative commentaries as may throw morelight

upon

their

teachings.

The Bhagavad-Gitain

justly

heads the

series, as

embodying

a most popular form the

essence of the whole Vedic Religion within a short compass.

The

publication of the present volume and the possibility of

prosecuting the work

to me, of love further onliberality of Sir

is

altogetherk.c.

due to the kindness ands. I.,

K. Seshadri Iyer,k. c.i.

the Hon'ble Sir. S.

Subrahmanya Iyer

e.,

Mr. A. Ramachandra Iyer (Judge, Chief Court, Bangalore).I

***********have throughout attempted aliteral translation

and

of theliterally

Bhashya, the text of the Bhagavad-Gita being alsotranslated in the light of the Bhashya.

The Bhashya hasliteral

been translatedtheofit

in full

except where a

translation of

Bhashya

of a

whole verse or even

of a considerable part

would be a mere repetition of the translation of the;

corresponding portion of the text of the GitacaseI

in

which

have either altogether omitted the Bhashya or trans-

lated only those portionsof the text than merely

which rather explain the meaningin

show

what order the wordsliteral

in the

text should be construed or merely give their

synonymousof the

equivalents.

Wherever a mere

translation

Bhashya is not likely to bring out its full import or leaves any room for doubt as to its meaning, I have added, in theform of foot-notes,explanations mostly extracted from

Anandagiri's Tika, each such extract being marked(A)at the

Vmend. This Tikais

PREFACE.

always the clearest and most to the pointof the

and

is

almost indispensable for a proper understanding of

some important portionsdisciple of

Bhashya.is

An immediate

Sri-5ankaracharya as he

reputed to be, he

should also be the safest guide.It

has always been

my

special

aim

to

make

the

Bhashyathe

in its

English garb as clearlycould,

intelligible to a general reader

as

I

without unnecessarily departing

from

original,

even as regards the structure of sentences.in

With

have introduced into the translation as few technical terms as possible, whether of the Eastern orthis

end

view,

I

of the

Western philosophy and theology. Where necessary,have been used along with theirIn some cases Sanskrit terms alonetheir English equivalents

original Sanskrit terms

English equivalents.

have been used, inasmuch as

are

found not to convey adequately the intended idea.exact sense of every such Sanskrit term will be foundplained whereit

Theex-

occurs for the

first

time

in theit

Bhashya

or

may be

gathered from the context in which

occurs.

Evenitself, I

if

the translation be not quite clearit

whento

read

by

have no doubt that

will at least enable those

who

are even slightly acquainted with Sanskrit,clearly the

understandgiven inasit

Bhashya

in the original, especially asto.

my

edition

above referred

The Bhashya,

written

is in

the author's peculiarly terse and archaic style, presents

in several places difificulties

even as to

the exact

relation

of the different partsof

which follow one anotherSanskrit

in the course

a discussion which

students

who

are

not

thoroughly conversant with the author's style and system

PREFACE.of philosophy can scarcely

ix

overcome without the help

of

Anandagiri's T(ka or some such help as the present translation affords. It is, moreover, always a distinct j,'ain to lie

thus able to study the original and avoid the errors into

which commonplace readers maythemselves to the translation.

fall if

they should confine

,-^

60Nn[iENTS.INTRODUCTION.

The purpose of the Divine Incarnation. The Gita and the Commentary. Juana-Yogd the means to the Supreme Bliss. How Karma-Yoga a means to the Supreme Bliss. The specific subject andThetwofold Vedic Religion.is

is

object of the Gita-Sastra.

pp. i-6.

ERRATA.Page.

GONirENTS.INTRODUCTION.

The purpose of the Divine Incarnation. The Gita and the Commentary. Jnana-Yoga the means to the Supreme Bliss. How Karma-Yoga a means to the Supreme Bliss. The specific subject andThetwofold Vedic Religion.is is

object of the Gita-5astra.

pp. i-6.

First Discourse.

The Despondencyaddresses Droa.

of Arjuna.

Sanjaya narrates the course of the war.survey of the

Both enemy. Arjuna's

Duryodhana armies ready for battle. Arjuna'swords of despondency.pp. 7-13.

Arjuna's grief at the evils of war.

Second Discourse.Sankhya-Yoga.Arjuna's weakness condemned by theseeks instructioneradicates misery.

Lord.

Arjunaalone

from the Lord.

Self-knowledge

The doctrine that knowledge should be conjoined with works. Sankhya and Yoga distinguished Conjunction inconsistent with the sequel. Some cases of immortal. apparent conjunction explained. The Self Endurance a condition of wisdom. The Real and the unconcerned action. The Self unreal. The Self immutable. The enlightened man has to renounce worksisisis

in

is

meant for the unenlightened. Knowledge of the Immutable Self is possible. -The enlightened shouldare

Works

resort to Jiitina-Yoga.

How

the Self

is

immutable.

-Noa

room

for grief.

x\

warrior should fight.

Yoga. Yoga,

xii.

CONTENTS.is

Wisdom one. No wisdom possible the the Yogin. Karma- Yoga. worldly-minded. Advice The merit of Wisdom. Results of Karma- Yoga. Thesafe course.for

to

characteristic attributes of a perfect Sage.in

(i)

Satisfaction

the Self.

(2)

Equanimity

in

pleasure and pain.

(3)

Absence of attachment, delight and aversion. (4) ComUnrestrained plete withdrawal of senses from objects.

Devotion to the Lord. Thought senses work mischief. the source of Sense-control leads of sense-objects to peace and happiness. Sense-restraint conduces to steady The Universe, a mere dream to the Sage. knowledge. the sage. Subjugation of Works are not meant Knowledge leads to Divine desire and personal

(5)

is

evil.

(6)

for

(7)

self.

Felicity.

pp. 14-70,

Third Discourse.

Karma- Yoga.Arjuna's perplexity.Action.

No conjunctionan action.

of

Knowledge and

Renunciationeffect of

enjoined in the scriptures.

Mokshainconsist-

cannot be theent withor Action.

Conjunctionis better.

is

Arjuna's question.

The

paths of

Knowledge Knowledge and Action Karma-

Which

Yoga

leads to

freedom from action.

The

ignorant

are

swayed by Nature. The unenlightened should not give up

Karma- Yoga The wheel of the world should be set going. Karma- Yoga is not meant for the Self-knower. Arjuna qualified for Karma- Yoga. The wise should set anexample

The wise man's action as contrasted with that of the ignorant. How an aspirant for Mokshato the masses.

should do actionsduct.

Influence of man's nature on his con-

Scope

for

man's personal exertion.

Desire

is

the

CONTENTS.

xm.

enemydesire.

of

man

Desire enshrouds wisdom.

The

seat of

How

to kill out desire.

pp. 71-103.

Fourth Discourse.Jnana-Yoga.Tradition of

Jana-Yoga.

purpose of Divine

meansand

to

moksha.

Divine dispensation of worldlyCaste as adivinely

Divine Incarnations. The the sole Incarnation. J/;ana-Yogais

benefits

salvation.

ordered

institution. soul.

Action

without attachment does not

human bmd theis

The?

real nature of action

and inaction.as

Who

a

Sage

The Sage's worldly action

an example to themaintenance.

masses.

The

Sage's action for

bodily

Theis

Sage's worldly action

does not bind him.

Wisdomshould

sacrifice.

Sacrifices effected

by

action.

Wisdom-sacrificeandkiller

superior to other sacrifices.

How and where one

L

Wisdom, a consumer of all sins wisdom actions. The surest means to wisdom. Wisdom, theseekof doubt.

pp. 104-138.

Fifth

Discourse.

Samnyasa-yoga.

WhichSa;;myasa

is?

better

for

theis

ignorant.

Karma- Yoga

or

The question not with reference to the enlightened. Karma-Yoga and Sa;;myasa inapplicable to the enlightened. Karma- Yoga suits the ignorant betterthan Sa;;myasagoal.

Sankhyais

and Yoga lead to the sameto

Karma- Yoga

a

means

Sawmyasa.

A

Sage's

actions do not affect him. actionsaction.

Karma- Yogin

A

Sage's actions are

really

no

is

untainted by the results of hislife

The blissful embodied of a Sage. Nature the source of activity. Wisdom and unwisdom. The Sageis

has no more births. The Sage sees the

One

in all

beings.

XIV.

CONTENTS.is

The Sage

liberated while

still

on earth.

The Sage

is

free

from grief and rejoicing.path of Nirvana.

The

Sage's infinite joy

The

Realisation

of the

Lord by Dhyanapp. 139-162.

Yoga. Sixth Discourse.

Dhyana-Yoga.

Dhyana-Yogain action.is

is

incompatible with worksis

Renunciation

Action a stepping-stone Who a Yogin Directions for the?

to

Dhyana-Yoga.

practice of Yoga.

Consummation Further directions concerning the practice of Yoga. The effect of Dhyana-Yoga. Practice and Indifference are the surest means to Yoga. Failures in Yoga and the after-career. The best of the Yogins. pp. 163-187.

Seventh Discourse.VlJNANA-YoGA.Realisation of the

Lord by meditation. Evolution

of the

Universe out of Divine Praknti.penetrating the Universe.:

The

Divine Principleit.

FourGods.

classes of

The root

Maya How to overcome devotees. The ignorant worship inferior of ignorance. Divine worship leads topp.

realisation.

188-200.

Eighth Discourse.Abhyasa-Yoga.

The sevento

things to be realised by meditationis

Constantin

meditation of the Divine

necessary.

The

Divine Being Divinethe

be meditated upon.

Meditation

of theto the

Praava.

No re-birth on attaining

Divine Being.

The Day and the Night of Brahma. The Highest Goal, how reached The Paths of Light and Darkness. Excel-

lence of Yoga,

pp. 201-214.

CONTENTS.XV.

Ninth Discourse.Sovereign Wisdom and Secret.Brahma-jfianathe Lord.is

the best Religion.

All

beings rest

in

Lord is the source and the end of all beings. The Lord is not bound by His acts. The life of All the impious. The ways of the faithful devotees

The

worship goes to the Lord.

The fruits of interestedover

acts of

Vedic

ritual.

The Supreme watching

His devotee's

Other devotees do but worship the Supreme in ignorance. Facility in Devotion to the Supreme. The impartiality of the Supreme. Even the low-born attain salvation by Devotion. The Yoga of Devotion.interests.

pp. 215-233.

Tenth Discourse.Divine Manifestations.

The Lord

is

the source of

all

manifestations

KnowledgeLord endows

of the Lord's Glory conduces to Yoga.

The

His devotees with wisdom.Lord's manifestationsmanifestations.

The

Arjuna's

question about the

Lord's enumeration of His

Divine Glory described in brief.pp. 234-247.

Eleventh Discourse.

The Universal Form.Arjuna's prayer for a vision of the

Universalto

Form.see

Arjuna endowed with heavenly sight wherewithUniversal

the

Form. The manifestation of the Lord's UniVish;/u is one with the Unconditioned. The versal Form Universal Form (continued). The wonderfulness of the Theterribleness of the Universal Form Universal Form Arjuna's vision of the defeat of the enemy. The splendour of the Universal Form. The Lord's advent for destruction

XVI.

CONTENTS.Arjuna's adorationfor

of worlds

of the

Universal

Form

Arjuna's prayer

the

Lord's

forgiveness.

prayer for the Lord's resumption of His usual

Arjuna's form. The

Lord resumes His usual form. Devotion as the sole means to the realization of the Universal Form. The essence of

the whole teaching of the Gita.

pp. 248-264.

Twelfth Discourse.Bhakti-Yoga.

Who

are

superior,

the?

worshippers of Isvara, or the

The worshippers of Isvara. The worshippers of Akshara. Salvation by worship of Isvara. Service of the Lord. Abandonment of Abhyasa-Yoga of the Akshara-upasakas. the fruits of actions. Theworshippers of Aksharalife

pp. 265-276.

Thirteenth Discourse.

Matter andThe mainevil only

Spirit.

subject of the discourse.

The body and soulThesoulis is

Identity of the soul with the

Lord

subject to

through ignorance.

Kshetraj;?a

really unaffect-

ed by sa7sara.Self.

Avidya inheres in

the organ,

not

in

the

Scriptural injunctions apply only to the state of bondage. Bondage and liberation are not real states of the Self. Scriptural injunctions concern the unenlightened Learned but deluded. The relation of the Self to samskra a mere illusion. The perception of the relation of avidya, due to illusion. Summary of the Docetc., to the Self forms The Doctrine extolled. Matter in trineisis

all

its

Virtues

conducive

to

Self-knowledgeis

Brahman,is

the

Knowable

Brahmanis

beyond speech and thoughtactivity. Brahman

Brahman

the source of

all

uncondi-

CONTENTS.tioned.all

XVll.

illusory Brahman, the basic Reality in phenomena. Brahman, theperceiver of the guas Brah-

man is all Brahmanthe

Brahmanis

comprehended only by the wise. Brahman is the Cause of the one Self in all.is

Universe.is in

Brahmano-f

is

the

Illuminator of

all.

The

Seek the Light through devotion. Prakriti and Purusha are eternal. Prakriti and Purusha as the Cause of sawsara. Avidya and Kama are the cause of rebirths. Self-knowledge removes the cause ofLightthe heart

every one.

sawsara

The

four

paths to

Self-knowledgeall.

Nothing

The one Self in Knowledge of the one Self leads to moksha. Prakriti acts, not the the source and the abode of Self. The Self The unaffected by the fruits of acts. The Self illumines Self The doctrine summed up. pp. 277-338.exists outside the Self.is all. is all.

Fourteenth Discourse. The Three Gunas.

The

subject of the discourse.

of the universe is necessary

the Universe from the uniongu;jas

Knowledge of the origin for salvation. Evolution of of Spirit and Matter. Thenature and functions of thegu;2as.

bind the soul.

Theis

gunas.

The mutual action of thea particular gana.

Howof

to

knowdeath

when

predominant.

Life

after

as governed by the gu/zas.

leads to immortality.life

The marks of a liberated soul The conduct in of a Liberated one. Devotion to the Lord leads to liberation. Unity of Atman. pp. 339-354.Fifteenth Discourse.

summed up

The functionsof the Self

the gu;zas

Realisation

beyond the gunas

The SupremeThe Treeof Saw/sara.

Spirit.

Cut the Tree and seek the Goal.

XVm.

CONTENTS.to the Goal.is

The PathBeing.

The Goalit.

is

the Lord's Glorious

Jiva

a ray of the Lord.

Howis

Jiva dwells invisible

the body and departs from the eye of knowledge.

The Self

only to

No Self-knowledge without Voga.all-illumining

Immanence

of the Lord, (i) as the

Light of(3)

Consciousness.

(2)all

As

the all-sustaining Life

As the

Digestive Fire in the hearts ofall.

living organisms.

(4)

As

the Self in

The

Lord beyond the perishable and the

imperishable universe.

The

Glory

of

Self-knov\ledge.PP- 355-37^-

Sixteenth Discourse.Spirituality and Materialism.

Materialistic disposition. Results of the two dispositions. The materialists. The as guided by materialist's view of the world Men's materialism. The materialist's aspirations. The materialist's sacrificial rites. The materialist's neglect of Divine The materialist's Commandments The three Gates of Hell to be avoided. Let the Law guide thySpiritualdisposition.lifefall. life.

pp. 372-383-

Seventeenth Discourse. The Threefold Faith.

The three kinds of Faith. Men of Rajasic and Tamsic Faiths. Threefold Food, Worship and Gift. The three kinds of Food. The three kinds of Worship. Physical Austerity. Austerity in speech. Mental Austerity. The three kinds of Austerity according to Guas. The three kinds of Gift. How to perfect theTheignorant, but faithful.defectiveacts.

Works

without faith

are fruitless.

The

teaching of the discourse

summed

up.

pp. 334-395.

CONTENTS.XIX.

Eighteenth Discourse. Conclusion.

'

Sa;;myasa

'

and 'Tyagja' distinguished.or

Should

theis

ignorant perform works

not

?

Theworks

that the ignorant should perform

Theis

Lord's decree

obligatory

works should be performed without attachmentand Rajasicrenunciationsof

Tamasicin

works.

Renunciationrenunciations

works

is

Sattvic.all

From

ation of

works

Renunciation

renunciation in works to renunciof fruits

alone possibleafter

for the ignorant.

Effects of

the two

Factors in the production of an act. The agency of the Self an illusion Realisation of the non-agency ofdeath.is

the Self leads to absolution from the effects of

all

works.threefold

The Impulsesaccordingto

to

action

The Impulses

are

the guna.s.

Sattvic

Knowledge.

RajasicAction.

Knowledge.

Tamasic Action. Sattvic Agent. Rajasic Agent. Tamasic Agent. Intellect and firmness are threefold according to guas. Sattvic Intellect. Rajasic Tamasic Insellect. Sattvic Firmness. Rajasic Firmness. Tamasic Firmness. Pleasure threefold according to guas. Sattvic Pleasure. Rajasic Pleasure. Tamasic Pleasure. No man or god free from guas. The sequel sums up the whole Doctrine. Duties of the four castes ordained according to nature. Devotion to one's own duty leads to perfection. One ought not to abandon one's own duty. Is entire renunciation of actionRajasic Action.Intellect.is

Tamasic

Knowledge.

Sattvic

is

possible? The Sankhya,of the Pari/zama-Vada.-

Buddhistic,

and

Vaiseshika

theories. Refutation of the Vaiseshika theory.

Refutationentirely.

The Lord's

theory of illusionaction

The

enlightened

alone

can renounce

XX.

CONTLNTS.

Perfection in

Karma- Yogais

leads to absolute

Perfection.of

Absolute Perfectionledge.

the

consummationall?

Self-know-

Is Self-knowledge possible atin

The Self revealsCogniser are

Himself

Pure Reason.

Cognition and theto

self-revealed.

Theof

Path

Absolute Perfection.

The

Knowledge attained by Devotion. Renunciation of all works is necessary for Absolute Perfection. Devotion to the Lard by works enjoined. Devotion to the Lord is the Secret of success in Karma- Yoga. Right Knowledge and Renunciation. What is the means the Highest Bliss, Knowledge or Works ? Selfto Knowledge alone is the means to the Highest Bliss. Knowledge cannot be conjoined with works. Refutation of the theory that salvation is attained by works alone.consummation

Refutation of the theory that the Nitya- Karma leadsfuture births.

to

noare

The Paths of

Know.ledge and

Worksis

meant

for distinct classes of aspirants.

Action

a creature

of Avidya.

The theory of Avidya does not militate against the authority of Karma- Kri^a. Refutation of the theory of the Self's agency by mere presence. The theory of Avidya concluded. Qualification for instruction in the

Gita Doctrine.merit of

The merit of teachingDoctrine.

the Doctrine.

Thethe

hearing the

The

Lord assured byextols

Arjuna

of his grasp of the

Teaching.

Sanjaya

Lord and His

teaching.

pp. 396-479.

:s:

THE BIIAGAYAD-GITAWITHS'RI

A

A

SANKARACHARYA'S COMMENTARY.INTRODUCTION.

Naraya;/a

is

beyond tbe Avyakta

;

FromAnd[

the Avyakta the

Mundane Egg

is

born

;

\Yithin thetheis

Mundane Egg, Earth made up of

verily, are these

worlds

the seven Dvipas.

This

a pauraic verse speaking of the Antaryamin,all souls. It is

the Inner Guide and Regulator of

quoted

here by the commentator in order that he

may

begin his

important work, after the orthodox fashion, with the contemplation of his favorite

God

(Ish/a-Devata), namely, Na-

rayaa, and further with a view to shew that the Puraa(archaicGitti

history),

the

Itihasa (ancient tradition) and

the

Narayaa is, in the popular conception, the Creator who was brooding overthe waters just before the beginning of Creation.I.

teach one and the same doctrine.

Cf.

Manuis

lo.

According

to a subtler

conception, Na.rayaain

the

Antaryamin, the Divine Being

whom

all

embodied souls

have their being.far

HeIt is

is

not a creature of the Avyakta, but

transcends

it.

the Avyakta, the Avyak/ita,

Maya,

the undifferentiated matter,

out of which,

when

in

apparent

union with Isvara,here spoken

is

evolved the principle of Hira;/yagarbha,or the

of as A(fa

Mundane Egg, which

is

2

THE BHAGAVAD-GITA.of the five simple rudimental elements of matter.

composed

Anthe

intermingling of the five rudimental

elements of matter

gives rise to the principle of the Viraj, of which are formed

Earth and

all-

the other lokas or inhabitedor insular

regions.

{Anandagiri).

The seven DvipasKusa,

continents are

Jambu,

Plaksha,

Krau?;cha,

Saka,

5almala andthese, see

Pushkara.' '

For further particulars regardingI,

"^y/ikon'^s yi:sh;mpuraa Vol.>'

p. 109

ff.]

till '

.

The- twofold Vedic'tlie

Religion.

'

J

.rrhrt Iloru created

universe,

and wishmg to securePrajapatis" (Lords ofthe

'

brdfer' tnerein'

'He

flr'st

created the

creatures)

such as Marichi and caused them to adoptthe

Pravntti-Dharma,

Religion

of

Works.|

.

He

then

created others such as Sanaka and Sanandana

and causedReligionof

themto

to

adopt

the

Nivntti-Dharma,

the

Renunciation, characterised by knowledge and indifference

worldly objects.

It

is

the twofold Vedic Religion ofthat

Works anduniverse.

Renunciation

maintains

order

in

the

This Religion which directly leads to liberation\

and

Avorldly prosperity has long

been practised by

all

castes and religious orders (vara-asrama)

fromname

the brah-

niaas downwards,* They are tenJ. 34, 35.

who sought welfare.Cf.

in

number.Seepp. loo

Mann

remained

asis,

the

of

theboys,

first,

Authorities diSer as to their

Sanatkumara, impliesmiiras, that;

ever

Ku-

names

and

number.\'ol.'

Wilson's

ever pure and innocent.'

Vishnupurana,t

I,

102.

The words dirghea

kalena' (mean-

They were without

desire or pas-

ing a long time) in the

Com. are

also

inspired with holy wisdom, estranged from the universe and undesirsion,

construed, as an alternative interpretation,

with the next following sentence.it

ousPartas to

of progeny.'I,

See

VishHupuraa,difier;

Ch. VII.their

The authorities names and numberP.,

the Krita and the Treta Vugas had been over and the Dvapara-Vuga was

Then when

means

'a long time after,' i.e.,

see

approaching

its

end.

Wilson's

V.

Vol.tq

I,

pp.

7778.progeny,

(A)

These,

tjjeclining

create

INTRODUCTION'.

3

The purposeWhen, owingreligion

of the Divine Incarnation.

to the

ascendancy of

lust in its

votaries,

was overpowered byfacultyit

irreligion

caused byirreligion

the

vanishing

of

discrimination,

and

was

advancing,Vish//u,

was then that the original Creator (Adi-kartn), known as Narayaa, wishing to maintain order in'''

the universe, incarnated

Himself as Knsh/za, begottenthe preservation of the('

in

Devaki by Vasudeva,Brahman,'f

for

earthly

of spiritual

life

Brahma^atvaof spiritual

)

on the earth.life

For

it

was by the preservation'

that

the

Vedic Religion could be preserved, since thereon dependall

distinctions

of caste

and religious order.is

The Lord,

always possessed as

He

of

(infinite)

knowledge, supre-

macy, power, strength,

might and vigour, controls theof three

Maya,

belonging to Him as Vish/m, the Mulaprakriti, thecomposed

First Cause,

Guas

^

or energies,

and

He

appears to the world as thoughin the

He

is

born and embodi-

The wordsto this are

Com. correspondingai;isa

'amsena sambabhuva.' As

^^^.

^OTT.,

^V3,

means a part, it would mean that Kiisha was a partial incarnation of GodVish,.u.

.

,

.

Q^ln*ll?TI*1^\l'^t..^j^^^

||

But of the several forms of theKrishnafullis

^^^

^^.^^^for

^ady Devaki begat

incarnation of God,

on

all

^y Vasudevaearthlv

the preservation of the

hands recognised as aVish.m.plains

incarnation ofex-

BrahmanAdhvaya,,,g.)

Accordingly,

.Inandagiri

(Santi-parva. 47th;?,/fl,r,(;.

"Earthly

'amsena'

to

mean 'svechchha-

is

explained by Nilaka/ha tobrahma.as, and

nirmitena-mayamayena svarupena,' thatis,

tl,g

y^^^^

"in

an illusory form created by His

yaj)ias or sacrifices.'"

ownf

will.'

The Commentator here:

refers to the

II. and others require the help of the brahmaas, the spiritual class. ,

u KsnatnyasL.

following passage.

In the.^^

performance of sacred

rites

and

in

.^

.

^*^^

th^ study of Scriptures. (.\.)J,

^ ^^ 2^^'a^I^

j,

For a

full

description of the Gu;ias

_

r\

S3e xiv. 5

et

seq.

4

THE BHAGAVAD-GITA.;

ed and helping the world at large

whereas really

He

is is

unborn and indestructible,

is

the Lord of creatures, and

by nature Eternal, Pure,[The specialto

Intelligent

and Free.

stress

laid

here on

Maya

as belongingis

and being under the control of the tsvara

chiefly

intended to impress the idea thatact

Maya

does not exist or

independently of Brahman, the Isvara.

He

is

quite

independent of Maya, unlike the individual soulssubjecttoits

who

are

influence.

The

followers

of the historical

school of thethat

Sankhya-darsana hold, on the other hand,Spirit,

Matter and

Prakriti and Purusha,

are

twoand

distinct principles, the former being as real as the latter

acting in unison with

it.

(A.)of

]

Without anyintention

interest

His own, but with the

sole

of helping

His creatures.

He

taught to Arjuna,

who was

deeply plunged in the ocean of grief and delusion,Religion, evidently thinkingthat the

the twofold Vedic

Religion would widely spread

when accepted and

practised

by men of high character.

The Gita and the Commentary.It is this

Religion which was taught by the

Lord that

the omniscient and

adorablein

the Vedas)Gitas.

embodied

Veda-Vyasa (the arranger of the seven hundred verses called

This famous Gita-5astraof thedifficult

is

an epitome of the essentialsits

whole Vedic teaching; andto

meaning

is

very

understand.it

Though,import

to

aff'ord

a clear view

of its

teaching,

has been explained word by word andits

sentence by sentence, andseveral commentators,

critically

examined bylaity

still I

have found that to the

:

:

INTRODUCTION.it

appears to teach diverse and quite contradictory doctI

rines.

propose, therefore,its

to write

a brief

commentary

with a view to determine

precise meaning.

Jnana-Yoga

is

the means to the Supreme Bliss.

The aim of this famous Gita-Sastra is, briefly, the Supreme Bliss, a complete cessation of sawsiira or transmigratorylife

and of

its

cause.

This accrues from that

Religion (Dharma) which consists in a steady devotion tothe knowledge of the Self,all

preceded by the renunciation of

-works.

So, with reference to this Religion, the doctrine

of the Gita, the

Lord says

in the Anu-Gita''' as followsis

:

" That religion, indeed,therealisationof

quite sufficient forof

the

state

Brahman,

the Absolute."In the

(Xsv.

Parva

xvi. 12.)

same place"

it

is

also said

He is withoutsilent

merit and without sin, withoutis

weal and woe,seat,

he who

absorbed

in the

one

and thinking nothing.":

And He

also says

" Knowledge

is

characterised by renunciation."

{Ibid, xliii. 26.)

Here

also at the end

Arjunaall

is

thus exhorted

"

Abandoning

dharmas, come to 'Me alone

for shelter."

(xviii. 66).

.

This forms part of the Asvaniedhais

had gone out ofsh)ia

parva and

contained

in

chapters 16-51It

his degenerate mind. Kiithereupon protested that He was not

of that parva or section.

professes to

bj a sort of recapitulation of the teachingof the Bhagavad-Gita.

equal to a verbatim recapitulation of the Bhagavad-gita, but agreed, in lieu of that,to in other

the fratricidal

war

Sometime after was over, Arjunato

impart to Arjuna the same instruction words through the medium of aVIII, pp. 197198.

requestedtion

Knshna"

to repeat the instruc-

certain ancient story." See Sacred Books

which had been conveyed

him on

0/ the East, Vol.

the holy field of Kurukshetra, but which

6

THEis

BHAGAVAt)-GitA.

How Karma- YogaThough

a

meansis

to the

Supremeas a

Bliss.

the Rehgion of

Works, which,

means of

attaining worldly prosperity,

enjoined on the several castes

and religious orders, leads the devotee to the region of the Devas and the like, still, when practised in a spirit ofcomplete devotion to the Lord and without regard to the(immediate) results,(sattva-5uddhi).toit

conduces

to the purityis

of theis

mindcomes

The man whose mindof(i

pureto

competentof

tread

the;

path

knowledge,ndirect]}^)

and

him

knowledge

and thus

the

Religion

Works

forms also a means to the Supreme Bliss.with this very idea

Accordingly,

in

mind, the Lord says

:

"

He who does actions, placing them in Brahman,"" Yogins perform actions, without attachment,(v, lo, ii).

for the purification of the self."

Tlie specific subject

and object

of the Qita = Sastra.

The Gita ^aslra expounds this twofold Religion, whose aim is the Supreme Bliss. It expounds specially the nature of'the Supreme Being and Reality known as Viisudeva, the Parabrahman, who forms the subject of the discourse. Thus the Gita-5astra treats of a specific subject with a''''

specific object

and bears a

specific relation (toits

the subject

and

object).

A

knowledge of

teaching leads to the

realisation of all

human

aspirations.

Hence my attempt

to

explain

it.

*

It

is

considered

incumbent on a

tlie

subjectis

is

the Para-UrahnianIt is

;

the

commentator

to state, before

commentand the

object

Salvation, Moksha.

intend-

ing on a work,

the

subject

ed

for those

who

seek deliverance fromIt is

object, as well as the class of personsf or

the turmoil of samsara.

related to

whomwhich

it is

intended, and the relation in

the subject as an exposition thereof,to the object as a

andit.

it

stands to the three severally.Here

means

of attaining

FIRST DISCOURSE.

THE DESPONDENCY OF ARJUNA.Sanjaya narrates the courseDhntarash/ra saidI.:

of

the war.

What

did

FiVidns sons and mine do whentogether onfor battle,

they assembled

the

sacred plain of?

Kurukshetra eager

O

Sa;jaya:

Sa;jaya said2.

Having seen the armyin battle-array, prince

of the

Pan^avas

drawn up

approached his

Duryodhana then teacher and spoke (these) words:

Duryodhana addresses Drona.V

3.

"

O

teacher, look at this grand

army of the

sons of Pan^u,

marshalled by thy talented pupil,

the son of Drupada.4.

in

Here are heroes, mighty archers, equal Yuyudhana, battle to Bhima and Arjuna,

"

Virata,

and Drupada, the master of

a great

car

(maharatha), *5.

" Dhrishfaketu, Chekitana,

king of Kasi,

and the valiant Purujit and Kunti-Bhoja and that;

eminentTechnically,

man Saibya'

maharatha' means a'

who single-handed canarchers,"

fight

a thousand

warrior

proficient

in

military

science

;

THE BHAGAVAD-GITA.6.

[DiS.

I.

"

The;

heroic

Yudhamanyu and

the brave

UttamaujasDraiipadij7.

the son of Subhadra and the sons of

all

masters of great cars (maharathas).

" But know,

OI

best of the twice-born,

who

are the most of

distinguishedthese

my army;8.

among us, the leaders name to thee by way of

example." Thyself and Bhlshma, and Karna, and also

Kripa, the victor in war, Asvatthaman and Vikarwa,

andg.

also Jayadratha, the son of

Somadatta

"

And manyforall

other heroessake,

who havewith

given upvarious

their

lives

my

fighting

weapons,10.is

well-skilled in battle.

" This

army

of ours protected by

Bhishmawhichis

inadequate, whereas that

army ofis

theirs

under the protection of Bhima11.

adequate. *

"

And

therefore do ye

all,

occupying your

respective positions in the several divisions of the

army, support Bhishma only."

Both armies ready12.

for battle.

His mighty

grandsire,in

(Bhishma), thehim,

oldest of the

Kauravas,lion's

order to cheer

sounded on high a13.

roar and blew his conch.

Then,is

all at

once, conches and kettledrums,thathis

*gloss

This sloka

diftercntly interpreted-4

army,

larger

and led by anis

by difterent commei'.tators.suggests variousall

nandagiri's

abler leader than the enemy's,likely to

more

interpretations

win the

battle,

which

go to

make Duryodhana mean

:

;

6-^22,]

THE DESPONDENCY OF ARJUNA.

cymbols, drums and horns were played upon, andthe sound was a tumultuous uproar.14.

Then,

too,

Madhava and the son

of Vividu,

seated in a grand chariot yoked to white horses,

blew thair15.

celestial conches.

Hrlshikesa

blew

the

Panchajanya,

and

Arjuna blew the Devadatta.terrible deeds,16.

blew his

Bhima, (the doer) of great conch Paun^ra.the son of Kanti,

Prince Yudhish/hira,

blew the Anantavijaya, while Nakula and Sahadeva blew the Sughosha and the Manipushpaka.17.

The king

of Kasi,

an

excellent

archer,

Sikhaniin, the master of a great car,

Dhrish/a-

dyumna andIS.

\'ira/a,

and the unconquered Satyaki

Drupada and the sons of Draupadi, O lord of earth, and the son of Subhadra, of mighty arms,all

together blew their respective conches.ig.

(the

That tumultuous sound rent the hearts of people) of Dhritarash/ra's party, making both

heaven and earth resound.Arjuna's survey of the enemy.20-22.

Then

seeing the people of Dhritarash/ra's

party regularly marshalled, while the discharge of

weapons began, Arjuna, the son of ensign was a monkey, O King of his bow and said thus to K/ishna"

Pa;/^u,

whoseup

earth, took

O

Achyuta

(Immortal),I

place

my

chariot

between the two armies, that

may

just see those2

:

2^

THE BHAGAVAD-GiTA.

[DiS. I

who

stand here desirous toI

fight,

and know with

whom23.

must''

fight in this strife of battle.

I

will

observe those

who

are assembled

here and are about to engage in battle desirous to

do

service

in

war

to

the

evil-minded son

of

Dhritarash/ra,"Sa/njaya said24-25.:

O

descendantexcellent

of

Bharata, Hrishikesa(Arjuna)

(Krishna)

thus addressed by Guiakesacar

stationed that

between

the

two

armies

in front of

rulers of earth,at thes3

Bhishma and Drona and all the and said " O son of Pritha, look:

assembled Kauravas."

26-27.

Then

the

son of Pritha saw arrayed

there in both the armies fathers and grandfathers,teachers, maternal uncles, brothers,sons, grand-

sons and comrades, fathers-in-law and friends.27-2S.

When

the son

of Kunti

saw

all

the

kinsmen standing, he was overcome with deepestpity

and said thus

in

sorrow

Arjuna's words of despondency.

Arjuna said28-29.

:

Seeing

these

kinsmen,fight,

O

Krishna,

arrayed and desirous to

down, andon

my mouth is dried up. my body and my hairs stand on

my limbs droop A tremor comesend,

2237-]30.

THE DESPONDENCY OP ARJUNA.

II

Theis

Ga;/^iva slips fromI

skin

intensely burning.

my hand, and my am also unable toit

stand and31.evil.

my mind

is

whirling round, asI

were.

And,

O

Kesava,I

see

omens forebodingkilling

Nor do

see

any good from

my

kinsmen32.I

in battle.

desire not victory,

O

Krishna, nor kingavailis

dom, nor pleasures.to us,

Of what

dominion

O

Govinda

?

Of what

avail are pleasures

and

even

life ?

33-34.

They

for

whose sake dominion, enjoyb}'

ments and pleasures are soughtstanding, having stakedteachers,fathers,

us are here

their

life

and

wealth

:

sons as well as grandfathersfathers-in-law,

;

maternal uncles,

grandsons, bro-

thers-in-law as also (other) relatives.35.

These,

O

slayer ofkill

Madhu,

I

do not wishthe sake ofless

to

kill,

though they

me, even;

for

dominion over the three worldsfor the sake of the earth!

how much

36.

O

Janardana, what delight shall be oursthe sons of Dhritarash/ra?

after killing

On

kill-

ing these felons, sin only will take hold of us.^},

We

had then better not slay our own kins;

men, the sons of Dhritarash/rabe happy,people?

O

Madhava,

after

how can we slaying our ownfor,

12

THE BHAGAVAD-GITA.Arjuna's grief at the evils of war.

[DiS.

I.

whose intelHgence is stricken by greed, perceive no evil in the extinction of families and no sin in treachery to friends, yet, O38-39.these,

Though

Janardana, should not we,

who

clearly see evil in

the extinction of a family, learn to refrain fromthis sinful

deed

?

40.

On

the extinctionof

of a

famil}',

the

im-

memorial dharmas *

that

family

disappear.

When41.

the dharmas disappear, impiety

(adharma)

overtakes the whole family, t

the

By the prevalence of impiety, O Krishna, women of the family become corrupt. Womenthere will be intermingling of castes

corrupted,

(varna-sa;;zkara),

O

descendant of

Vrish;zis.

42.

Confusion of castes leads the family of these;

destroyers of families also to hellfathersfall

for,

their fore-

(down

to hell), deprived

of the offer-

ings of43.

p\)idsi (rice-ball)

and water.deeds of the destroyers of

II

By

these

evil

families

which cause the intermingling of castes, the eternal dharmas of castes and families aresubverted.44.

We

have heard,

O

Janardana, that necess-

ary

is

the dwelling in hell of the

men whose

family

dharmas are subverted.*

Theth-3

duties

and ceremonies practisedaccordance withtheof

t

Of the destroyed (accordingthe destroyer

to

some))

by

family in

(accordiny to

some

scriptural

command,

others).

38

47']45.sin,

'^^^

DESPONDENCY OF ARJUNA.

I3

we have resolved to commit a great inasmuch as we are endeavouring to slay ourAlas!

kinsmen out of a cravingdominion.

for

the pleasures of

would be better for me, if the sons of Dhritarash^ra, with arms in hand, should slay me unarmed and unresisting in the battle.46.It

Sa;jaya said47.in

:

Having

said thus, Arjuna, sorrow-stricken

mind, cast aside his

midst of the battle

bow and arrows in the and sat down in the chariot.

-.|>2^V'4'-ittikira's interpretation of theI.i.

on the Gita na whois

no other than Bodhayaon th? Brahmi-siitras,

A

said to have written a volumin-

Brahma-sutrasto

II

19

is

also referred

ous commentary

by Sankaricharyathat section.It is

in his

commentary

nearly a million slokas in extent, and of

on

very probable that

which tha Sri-bhashya of Sricharyais

K amanuja-

one and the same person was the authorof the two Vnttis or gpmm.entaries.

said %q be a

mere

abstract,

The

I

jf

lOJworks

SANKhvA YOGA.to Self-knowledge preceded

I7

mere devotiontion of all

by the renuncia-

what then ? Absolute freedom can be attained by knowledge conjoined with works, such as the Agnihotra, prescribed in the 6ruti and the smriti. Thisis

By

the conclusive teaching of the whole Gitii.

As supportii.

ing this view

mayIt

be cited

they

say

the

verses

33,

ii.

47, iv. 15, etc.ritual is sinful

should not be supposed that theit

Vedic?.

because

involves cruelty, etc.

"'

Why

For, our Lord says that, since fighting whichsion of the warrior casteit

is

the profes-

is

the proper duty (of the caste),

is

not sinful though

it

involves cruelty to elders, brothers,therefore very horrible;

sons and the like andfurther saysthat, in

is

and

He

the case of a neglect of this duty,shalt incur sin."

"abandoning thy duty and fame thou(ii.

33).

This

is

clearly

tantamount

to

asserting

that

those rites which are enjoined as

life-long duties

by the

Vedas are

sinless

though they involve cruelty to animals.distinguished.

Sankhya and YogaThisis

wrong, since the Lord has made a distinction

between Jana-nishfha and Karma-nish/ha, between the devotion of knowledge and the devotion of works, as based

upon two distinct standpoints The real nature 30 by the Lord of the Self as expounded here in ii. 11 is called Sankhya; an intellectual conviction of the truth produced by a study of that section, that the Self is no doer,respectively

owing

to the

absence

in

Him

of such

changes as birth

forms the Sankhya standpoint (Sankhya-buddhi); and the enlightened

who

hold this view are called Sankhyas.

Yoga

consists in the performance*

before the

rise of the

foregoing

Such as the eating

of uchchhish/a or

What remains of the food

of which another

has already eaten. (A).

r^

THE BAGAVAD-GITA.to

[DiS. II.

conviction of works as a means

moksha, requiring a

knowledge

of virtue

and

sin,

and presupposing that theis

Self is distinct from the

body and

the doer and the enjoyer.

^

Such conviction forms the Yoga standpoint (Yoga-buddhi), and the performers of works who hold this view are Yogins. Accordingly two distinct standpoints are referred to by the Lord in ii. 39. Of these, He will assign to the Sankhyasthe Jana-yoga, or devotion to knowledge, based upon the

Siinkhya standpoint

;

and so also

He

will assign

to

the

Yogins the path

of

Karma-yoga, or devotion

to works,

based

upon the Yoga standpoint (iii. 3). Thuswuth reference to the Sankhya and the Yoga standpoints two distinct paths have been shown by the Lord, seeing the impossibility of Jana and Karma being conjoined in one and the same person simultaneously, the one being based upon the idea of nonagency and unity, and the other on the idea of agency andmultiplicity.

in

the

made here is also referred to 5atapatha-Brahma;;a. Having enjoined renuncia-

The

distinction

tion

of all

works

in the

words,

"The brahma^as who,for this region of

having no worldly attachments, wish onlythe Self, should give upall

worldly concerns, " the Brahma:

a continues thus^'

in

explanation of the said injunction

What have we to dothisiv. 4, 22).

with progeny,

we whowe

live

in this region,

Self?" (Bnhadarayaka-Upa-

nishad,

In the same

Brahmaa

{ibid,

i.

4,

17)

are told that,

before marriage and after completing the investigation into

the nature of the the world'

Dharma'

or \'edic injunctions, the

man

of

desired

to acquire the

means

of attaining to the

three regions (of

man,

of

Pit/'is,

and

of Devas), namely, a

son and the twofold wealth, the one kind of

wealth being

'

called

'

humian ^nmanmsha),

'

consisting oi mrn-Moff

and

leadinig

to the

ie^:i(Mi

of Pitris, and the otber kind(dairal,* nnmsis aie en^rosseUvS\j,y5:

meditation and

know

all thinj;s.

iliosc>

o{ extens-

ive knowledj;e, the omniscient beings.

jS,

Ot

punishcrs1

1

am

the

sceptre,

oi'

those

who.u>\

sock to con^luc^1

au\ the polity, auvl o( thinj^s

secret1.

am

alsi^

silence, the knowlcdj;e o{ kni>\vcrs

30.

\n\ whatI.

is

tl\e

seed ofis

all

l>eini;s,

that

also

am

O

Arjima.

There

no

beini;.

whether

movinj; or unmoviui;. that can exist without me.

To

conclude the present section, the Lotd summarises(vibhv^ti) as follows:

His Glory

ThereI

is

no

beini^

without

Me!

;

for,

anything into which

ha\ e not entered would be(siinya).1

without Self (could not exist) auvl wv>uld be voidis

.Wherefore, everything\

of

My

nature,

(i.**.,

am

the

essence of everything)y'40.

There

is

no end of

My

heavenly Glories,

O

harasser ot

thy foes: but the details of

My

or conditions. That indeed senses), as devoid of all is said to be manifested (v\-akta) which is \isible to the(avrakta.sensefv as the root of the-vposrd*

\yakta:

"

implies

;

but

this,

the Imperishable

meditate on the

(AV Imp- >tiis

not so,

TheseOf

others

...ie, ih^t

Uomanifesied, asdeAnedbelow.tbe two

by other attributesclasses^

be er

..'"::.-.tix^.

who are

better versed

m

Yoga ?

TbeTbeletL-

m^nrsliippers f l;s>-ara.-\^tv"

>

able (Ak>

tho.

.

wor^ippers of the Imperishho see righiS^and hav^e abandoned desires, we shal" --^ '^ter on what has to be said:he"^r-*

regarc..^

,

.

as

:

.^

the othears

1 ie Klessed2.

Lord said on Me, conendued with saprememind on

Those who,in

fixiin^:v

their thought

teimplate

Me, always

hkh, ihc:^Tbot^ae

my.

-.

are tbe best Yogins.

^Form,

bAkt^

nx

theair

Me

in tbe

U&i\nerssil

i:hc

Sapnnte Loni, and wor^i^ Meas the

Gov^emi;ntg

Lord of all Masters of Yoga, who is onnisdeat, whose tk^oq is free Srom the Umam (parblindness) of attachment and oirber ev^ passkKas, they who allways

:

1-4.]

BHAKTI-VOCA

267

contemplateclosing

manner described in the verse of the preceding discourse), endowed withsteadfastly (in thefaith,

Me

supreme

these,

I

think, are the best Vogins. Indeed,in incessant

they pass their days and nights

thought of Me.

WhereforeYogins.

it

is

but proper to speak of them as the best

The worshippers

of Ak.shara.?

Are not the others, then, the best Yogins thou what I have to say r^arding them3

Stop

t

hear

4.

Those who ever contemplate the Imthe Indefinable, the Unmanifest,the

p>erishable,

Omnipresent and the Unthinkable, the Unchangeable, the Immutable, the Eternal, having restrain-

ed

all

the senses, always equanimoas, intent on the

wel^re of all beings,

they reach

Myself.is

Because the Imperishable (Akshara)is

unmanifest.

He

not acces^ble to words and cannot therefore be defined.is

Heall

unmanifestt

not manifest to any of the organs of

knowledge. They contemplate the Imperishable evety whereround.^/M3ontemplation (Upisana) consists in ^proaching the object of worship

by way of meditating it according to the Teaching (iistra) and dwelling for a long time steadily in the current of same thought (continuous) likethread of descendingoil.is

*a

TheHe

Imperishable:

who

is

the

object of contemplation

thus qualifiedis

He

is

omnipresent,\

pervading

all like

the ak4$a.

unthinkable, because

He

Is

unmanlfiest. Whatex'er Is visible to the senses

can be;

thought of by the mind also ; but the Aksharato the senses

is invisiblej

and

able (K(i/astha)

is'

therefore unthinkable.'

K(i/a

/He is unchangemeans a thing which is good to all

268 appearance butto

THE BHAGAVAD-GITA.evil

[DiS.

XII

within.

Accordingly

it

refers

here

that seed of sa;sara

includingfull of evil(iv.

avidya (nescience) andwithin, designated

other things,

which

is

by

various terms such as Maya, /iyyrtATjVa (undifferentiated),as in Svetcisvataropanishadlo)

andin

in the

Gita

(vii. 14.)

'Ku/astha'

means He who is seated

Maya'

as Its Witness,

as Its Lord.heap.'

Or,

'

Kiiifasthais

'

may mean

remaining

like a

Hence He

immutable and

eternal.all their

They whosenses,

contemplate the Imperishable, curbing

and

always equanimous whether they come by the desirable orthe undesirable,

they come to Myself. Me;

It

needs indeed no'

saying that they come to

for,

it

has been said that(vii.

theis it

wise

man

is

deemed

My

very Self

18).

Neither

necessary to say that they are the best Yogins,

seeing that

they are one with the Lord Himself.

But,

whose thoughts are set on the Unmanifest for, the Goal, the Unmanifest, is very hard for the embodied to reach. Great indeed is the trouble of those who are engaged in5.

Greater

is

their trouble;

doing works fortrouble of thoseable and

Mywho

sake,

and so on

;

but greater

still is

the

identify themselves with the Imperish-

contemplate the Supreme Reality,body.

the

trouble

arising from the necessity of having to

abandon

their atis

tachment

for the

The

Goal, the Imperishable,for

very

,

hard for the embodied to reach,to their bodies.

thos3

whois

are attached

Therefore" their trouble

greater.

Salvation by worshipLater on

of Isvara.

we

shall describe the

conduct in

life

of the

worshippers of the Imperishable (Akshara-Upasakas).Because of the necessity thereis for

abandoning attachment

to the body.

4

9-]6all

BHAKTl-YOGA.7.

269

But those who worship Me, renouncing

actions in Me, regarding

Me

Supreme, meditat(yoga)I;

ing on

Me

with exclusive devotionis

for

them whose thoughtlong,

fixed

on Me,

become

ere

O

son of Pritha, the deliverer out of the

ocean of the mortal sa;sara.

Me

:

the Isvara, the Lord.

Exclusive

:

having no otherUniversal Form.

object of worship except Myself,

God

in the

Devotion (Yoga)

:

samadhi or steadfastness of mind.

ThoseI,

who

are engaged in contemplatinglift

Me

exclusively,

the

Lord, will

up from the oceanfixed

of mortal sawsara, sinceinit

their thoughts are

on

Me

the Universalis

Form.

Sawsara

is

an ocean, because

very hard to cross

beyond

it. it is

BecauseS.

so, therefore,

Fix

th}^

mind

in

Me

exclusiveh-

apply thyin

reason to Me.alone hereafter.

Thou

shalt

no doubt

live

Me

Fix thy mind (manas)

thyThou

purposes and thoughtsin

inwill

Me, the Lord(buddhi)also

in the

Universal Form. Fix

Me thyfail

reason

which resolves and determines.?

be the result

Listen

Whatshalt

:

shalt without

abide innot

Me

as Myself, on the death of this body.it.

Thou

doubt

Abhyasa-Yoga.g.

If

thou art unable to

fix

thy thought steadi-

ly

on Me, then by yoga of constant practice do thou seek to reach Me, O Dhanajaya.you cannotI

If

fix

your thought on

Me

steadily

in

the

manner

have mentioned, then seek thou to reach

Me

in the

;

270

THE BHAGAVAD-GITA.

[DiS. XII.

Universal Form, by yoga of constant practice (abhyasayoga).

Practice (abhyasa) consists in withdrawing thought

from

all

quarters and fixing'

it

again and again'

on oneor

particular object.

AbhyAsa-yoga

means samadhanapractice.

steadfastness of

mind acquired by such

Service of the Lord.10. (If)

thou art not equal to practice either, thenfor

be thou intent on (doing) actions

My

sake.

Even doingperfection.

actions for

My

sake, thou shalt attain

Evenfirst

if

thou doest mere actionsshalt

for

My

sake without;

practising yoga, thouattain

attain

perfection

thou shalt

purity of mind,

then

yoga or steadfastness,

then knowledge, and then perfection (moksha).

Abandonment11.If

of

the fruits of actionsthis,

thou art unable to do even

then

refuged in devotion to Me, do thou abandon thefruits of all actions, self-controlled.If

thou canst not even be intent on doing actions

for

Myfruit

sake as thou hast just been taught, then do thou performactions renouncingof those actions.

them

all in

Me, and abandon the

Now He12.

extols the abandoning of the fruits ofis

all

actions.;

Better indeedis

knowledge than practiceesteemed

than knowledge

meditation more

than meditation the abandonment of theactionsately.;

fruits of

on abandonment, Peace follows immedi-

;

9

II.]

CHAKTI-YOGA.is

27I'^'-

Knowledgeignorance;!

better than practice

accompanied withis

better

than

that;

knowledgethan

meditation

(dhyana) with knowledge

better

meditation with

knowledge

abandonment of the fruits of actions. From such an abandonment of the fruits of actions, accomis

the

panied with the qualification

|

mentioned above, cessation

of sa;sara and of the cause thereof follows immediatelyit

admits of no delay.

Abandonment of the fruit of all action is taught as a means to Bliss in the case of an ignorant person engaged in action, only when unable to tread the paths taughtbefore, but not atfirst.

Wherefore the act of abandoningmerely extolled by the declaration,;

the fruit of

all

action

is

lin this verse,

of the superiority of one over another

for

it

has been taught as the course to be adoptedis

when a man

unable to follow the paths already taught.*In what

way does

it

(

the

declaration

)

form a mere

praise

?

In the Ka^hopanishadresults

(vi. 14) it

is all

said that immortality

from the abandonment ofquite familiar

objects of desire

;

and

this is a truth

^

to

all.

And

all

objects of

desire are fruits of actions enjoined insmriti.*.1

the sruti and in the

In the case of the enlightened person

who

is

steadily

/j/uYisd (practice)

occurring in

the

with discrimination.'^

text

and the commentary may(I)

meanobtain

The

qualification(xii.

being

'

self-con-

eitherinsj;

the act of listening to the teachsriitis(2)

trolled.'1'

ii). (.\.)of the fruits of

of the

with a view tothe practice of

The abandonmentit

knowledge, or

dhyana

actions forms here the subject of praise,

with a firm resolve. (A.)f

becauseare found:

is

the path intended to

be

Twoin

different

readingsof the(2)

taught in this connection-(A.)

here

the

MSS.

bhashya

(i)

viveka-purvakdt, and

aviveka-pfnvakat.'

J* 4-4-6)-(A.) Up.

A'

'=>""'".'"

'he sruti.

{Vide Bn.

The former would mean

accompanied

J72

THE BHAGAVAD-GlTA.in contemplation,

[DiS.XII.tjie

engaged

Peace imme diately follows

abandonment

of desires.of

constitutes a factor

mere abandonment of desires even an ignorant man's abandon;

Now

ment

of the fruits of actions

and because of

this point of

similarity,

mere abandonment of the

fruits of all actions is

praised

with a view to create a desire to follow the

course

same way that, in saying that the ocean was drunk by the brahma^a sage Agastya, even the brahmaj/as of this age are praised for the mere reason that they tootheare brahmaas.

in

Thus,

it

has been taught that Karma-yoga accompaniedis

with the abandonment of the fruits of actionsBliss.

a

means

to

TheHere,it is

life

of the

Akshara=upasakas.distinction

by presupposing a

between Isvara

and Atman, the Lord and the Self, that Yoga which consists in concentrating thought on the Lord, on the Universal

Form,

andis

the performance of works for the sake of the

Lord have been taught.

As

thou art unable to do this

hinted in the words If either '(xii. 11) that Karmait is'

Yoga

associated

with

ignorance

(ajfiana),

we

should

Karmayoga is not meant for the worshipper of the Akshara, for him who sees no distinction (between the Lord and the Self). Similarly, the Lord shows the impossibility of the worship Having of the Akshara to a Karma-yogin. To explain declared that the in the words 'They reach Myself (xii. 3) worshippers of the Akshara are independent as regards the attainment of liberation (kaivalya), the Lord (xii. 7) has shewn in the words for them I become the deliverer'understand that the Lord here meansto say that:

'

.

273

II

14.]

BHAKTI-YOGA.

(xii. 7)

that the othersIf these

are dependent on the Lord,' on an

external Being.

were deemed as theidentity

very* .Self of

the Lord, they

would be the very Akshara themselves;_

owing

to their realisation of the

so that

it

wouldto be

have been inappropriate to speak.ipf.thern as personsdelivered

Lord who is preeminently a well-wisher c^y\.rjuuare(fom mends to him only Karma-yoga (iv. 15) ba^e4 fOn an idea of distinction and Nor would any quite dissociated i^oi right knowledge. man like to be subordinate to another after knowing himself to be the Lord>t^rough proper sources of right knowby the Lord.ye*",."'^

M oreo

the

ledgefore t

;

for,it is

the two are mutually opposed states.

There-

with reference to the worshippers of the Akshara,

to the saw/nyasins w^ho are devoted to right

knowledge and'

have abandonedthose attributes

all

desires, that'

He

proceeds to teach

such asdirect

absence of hatred of any beingto immortality

which form the13-14.

means

He who

hates no single being,

who

is

friendly

and compassionate to all, who is free from attachment and egoism, to whom pain and pleasure are equal, who is enduring, ever content andfirm

balanced in mind, self-controlled, and possessed ofconviction,

whose thought and reason are

directed to Me, he

who

is

(thus)

devoted to

Me

is

dear to Me.

He hates nothing, not even that which causes him pain. He regards all beings as himself. He is friendly and compassionate. He is full of compassion for the distressed /. c,;

* This is another reason why Karmayoga cannot be combined with Akshara-

+ Because the attributes mentioned below cannot, all of them, be cultivated

Upasana

in

one and the same person

at

by the followers ofignorant of Self (A).

Karma,

who

are

one and the same time. (A).

35

274

"^^'E

BHAGAVAD-GlTA.life

[DlS.XII.

h^has. offered security ofsin, ''b^-eidQes

to all beings,'

he'

is

a sawnyais

not

regard anything asthe notion of'

mine

and

free

from

eg^di-sm, froii^

I

'.

Pain and pleasure do

him hatred and attachment. He remains unaffected when abused or'beaten. He is always content he thinks he has enoiigh whetiier he obtains or not the meansnot cause in;

of bodily sustenance.

He

i.s

Also 'satisfiediSfi

whether he comesalways steadfastin

by a good thing or not.thought.

He

yoglri,

lie has a iirin conviction regarding the essential

nature of the Self. This sa;//nyasin has directed tosively his

Me

exclu-

vii.

the faculty of determining. Such a devotee dear to Me. /The same truth which was indicated dear to the wise man and he am very dear 17 length. Me here describedBuddhiin'

Manas purposes and thoughts a?

well as hisis

I

to

is

'

is

at

15.

Heis

b)-

whum

the

\\'or]d is

not

afflictedis

and

whoHe

not afflicted by the world,

whoin

free

from

jov, envy, fear:

and sorrow, heJoy

is

dear to Me.theelevationor

the sawnyusin.tlie

consists

exhilaration of

object of desire,

mind (anta//-kara;7a) on attaining an and is indicated by horripilation, tears,

and so on.16clever,

He who

is

free

from wants,

who

is

pure,allis

unconcerned, untroubled,

renouncingto

undertakings, he

whoto the

is

(thus) devoted

Me

dear to

i\Ie.

He

is

indifferent

body,

the

senses, theis

sense-

objects and their mutual connections.

purity both

internal

and external.

He He is

possessed of

able to decideattention.

rightly on the spot in matters

demanding prompt

W

14

19-]

BHAKTI-YOGA.lilc^.

2

/.O

He

does not take the side of a friend and theall

>je

habitually renouncesof desire,

actions calculated t" bccuxe objects

whether of

this

world or of the uext.iC

Moreover,17.^'rieves,

,,: hadn

.

He who

neither

ici'.'icpSf^j^yjf

hates, nor

nor desires, renou^^in^'of devot^

mode

of relation.

Thus

and horse imply genera, cook and teacher imply acts, white and black imply qualities, ivealthy and cattle-owner But Brahman belongs to no genus \ imply possession.wherefore(existent)'.It

cannot be denoted by such words as

'

sat

Being devoid of attributes.If It

It

possesses

no

qualities.

were possessed

of qualities, then It could

be denoted by a word implying a quality.It

Being actionless,act.

cannot be indicated by a word implying ansays:It is

The

>Sruti

"

without parts, actionless and tranquil."

(.Svet.

Up.

6-19).

*

Thatit

is

to say,

we

should not reject

be accepted as authoritative+*

in itself.-(A)

the passage as teaching nofor,

new

truth;

teaches thisis

newit

truth,

namely,

Hence it is no authority in itself (A) Brahman is described in the sruti asclass, as

that

BrahmanSelf,

no other

than one's

belonging to nocolour,

possessing no

own Inner

and

should therefore

and so

on.

(A)

:

30gItis is

12

13.]

MATTER AND

SPIRIT.

It is

not related to anythinj^ elseItis

;

for It is one,

with-

out a second,Self.

no objectit

(of

any

sense).

It

the very

Wherefore,

is

but right to say that

It

can be

denoted by no wordthe

at all ;and the

passages of the sruti like

following

point{i.e.,

to

the

same thing

away from Brahman, unable to approach Brahman) all words return." (Tait. Up. 2-4-1.)

Whence

Brahman

is

the source ofthat

all

activity.

Whenmay

it

is

said

Brahmanbe'

the

Knowable

is

not

accessible to

the word or thought of 'sat' (existent), oneIt to

perhaps suppose

asat

'

or non-existent.

To

prevent this supposition the Lord proceeds to declare Itsexistence as manifested through the

upadhis,

through the

senses of

all living

beings.is

[To explainall

:

Since nothing

found which

is

devoid of

conditions and quite beyond

all

speech and thought,is

nay, sincenature,

everything

we

experience

of

a contrary

one may suppose that Brahman as described

above

must be a void or non-entity (sunya). To prevent this supposition, the Lord proceeds to teach that Brahmanexists (i) as the Inner Self (Pratyak), (2) as theall

source of

activity of the senses

and the

like,

(3)

as the source

whence

arises our consciousness of existence with reference

to all duality

which

is

imaginary,all,

(4)

as Isvara or the

Lord

of the universe.

First of

here, the

Lord proves, byas the Innerself-conscious

way

of inference,

the existence of:

Brahmansomefor,

Self-consciousnessprincipleactivity,

there must

be

(pratyak-chetana) behind insentient principles in

such as the physical body

;

we

invariably find

3IOself-consciousnessactivity,

THE BHAGAVAD-GITA.lying behindinall

[DiS. XIII.objects

insentient

in

such as a carriage

motion.

(A)]

13.

With hands and

feet

everywhere, with eyes

and heads and mouths everywhere, with hearing everywhere, That exists enveloping all.

The Knowable has hands andexistence of Kshetrajnais

feet

everywhere.

Theself-

indicated

by the upadhis of theKshetraja (thesense-organs);

sense-organs

'

of all

living beings.

conscious principle lying

behind the

is

so-

called because of the upadhi of Kshetrais

and

this

Kshetra

of various forms, such as hands, feet, etc.inis

All the variety

caused

Kshetrajwa by the variety in the upadhis ofbut illusory, andIt isit

Kshetra

has therefore been said'

inItisis

the words "

not

said to be

sat

'

or

'

asat

"'

thatit

should be

knownin the

as devoid of

all

variety.is

Though whatstill

caused

(in

KshetraJ7/a)

by upadhis'

illusory,

spoken of^vhere'

words thatit

It

has hands and

feet

every-

as though

only with a view tothereis

were an attribute of the Knowable, Accordingly indicate Its existence.

the saying of the sampradaya-vids

of

those

who

know

the right traditional:

methodis

of teachingall

which runsis

as follows

" That which

devoid of

duality

describ-

by superimposition and negation, by attribution and denial. Hands, feet anded by adhyaropa and apavada,"constituting the limbs ofi.e.,

the

like,

all

bodies in

all

places,

derive their activity from theablef,

Energy inherent andas such they are mere marks ofof asrest

in theIts

Know-

existence

and are spokenof

belonging to

It

only by a figure

speech. All the

should be similarly interpreted. Ittt. e.,

* Because

there must be self-consciousof their activity. (A)

they ^ct.in virtue of the mere

ness at the back

presence of that Energy. (A)

13

14]

MATTER AND

SPIRIT.

311

(Brahman)pervading

exists in the world, in the

whole animal creation,

all.

Brahman

is

unconditioned.

The purpose of this verse is to prevent the supposition the that the Knowable is [really) possessed of the upadhis

sense-organs such as hands,

feet,It).

and the

like,

which

are

merely superimposed (upon14.

Shining by the functions ofwithout the senses,;

all

the senses,

(yet)

unattached, yet support;

ing

all

devoid of qualities

yet enjoying, qualities.

All the senses:

the buddhi-indriyas

and karma-indriyas,

the organs of knowledge and the organs of action.inner senses,

Theall

manas

and buddhi,

whichin

alike

form the*

upadhis of the Knowable, are includedsenses'.

the term

the

Moreover, even hearing and other senses form

upadhis only through the upadhi of the anta/f-karaa, the inner sense.fests Itself

Thus, we should understand that Brahman manithrough the upadhis of external and internal sensesall

through the functions of

the senses,

viz.,

determination,like.

purposes and thoughts, hearing, speech and theis

That

to say,

theall

Knowable

functions, as

it

were, through the:

functions of

the senses.it

TheIt

sruti says

" It meditates as

were,

moves as

it

were." (Bn.

^>-

4-3-7)-

Why

should

it:

notIt is

mean

that

It

actually functions?

Says the Lord

not possessed of any of the senses.

Wherefore,' the Knowable does not actually functionthe senses are functioning."

when

Andfeet

as regards the verse,is

Without hands and

He

swift,

He

grasps

;

312

THE BHAGAVAD-GITA.sees without the eye,

[DiS.

XII

I.

Hethere,to

He

hears without the ear."

(5vet.

Up.

3-19)-

the sruti implies that theItself

Knowable hasthat

the

powerall

accomodate

to

the varying functions ofIt

the

senses which

are

Its

upadhis, but not

actually

possesses swift motion

and such other'''

activities.

The

verse

should be interpreted

like the passage "

The

blind oneItis

saw the gem."

(Taitt.

Ara;iyaka,It

i.

11).

Because

devoid of the senses,of all attachments.

therefore

is

unattached, devoid

Brahman, the basic RealityThoughis

in all illusoryall.;

phenomena.

It is so,'

yet It supports

Indeed, everything

based on the'

sat,'

the Existent

for

everywhere the ideaexist

of

sat

'

is

present.

without a basis.

Not even the mirage and the like Hence it is said that It supports all.of the

Brahman, the perceiverThereis this

Qunas.

yet

another gate to a knowledge of the:

existence of theSattva, Rajas,joyer,

Though devoid of the guas, and Tamas yet the Knowable is the enKnowable

'

the perceiver, of the guas which, assumingsense),

the

forms of sound and other (objects of

transform

themselves into pleasure, pain and delusion.

BrahmanMoreover,15.

is

all.

Without and withinthe arthavada passageits

(all)

beings

;

the

unof the

* Thatsense;

is to say,

to

contradict the main subject

should not be understood init

literal

section.

(A)

must be so interpreted

as

not

:

14-15.]

MATTER ANDmoving.;

SPIRIT.

3I3

movin;:; as also theis

Because subtle, Thatfar

incomprehensible

and near and

away

is

That.Without:of the skin

WhatAnd'

liesis

outside the

body which

is

inclusive

and whichinside

regarded through ignorance as one's'

own

self.

ivithin

refers to the Inner Self, Pratyagat-

man, lying

the

'without and within'

body. The statement that It is may imply Its absence in the middle.Itis*

^'^

To

prevent this implication, the Lord says thatas also the moving.'It is

the

unmoving

able, that appears as the bodies,

Brahman, the Knowmoving and unmoving,

just as a rope appears as a snake.

Brahman(Objection):

is

comprehended only by the wise.things

If all

unmoving, were the

we perceive, the moving and the Knowable, then how is it that Brah'

man

is

not directly

comprehended by everybody, as

This

It is'?

(Anszi'cy):It is subtle

True,

''

It

manifests Itself as everything

;

butIts

like the akasa.

Wherefore, on account of

subtlety. It is incomprehensible to the unenlightened,

thoughto the'

knowable

in Itself.

It is,

however,

always known

enlightened/as revealed'Allthisis

in the

following textsSelf alone'

the

Self

and the

(Bn.

Up.

2-4-6.)

Brahman and Brahman alone.' (/i/rf. 2-5-1.) It is far away when unknown for. It is unattainable by the unenlightened even in millions of years. And to the enlightened It is very near, because It is their own Self.'AHthis is;

t. e. in the body which intervenes between the Pratyagatman and external

objects,

Beyond the reach

f the senses.

40

:

THE BHAGAVAD-GiTA.[DiS. XIII*

314

BrahmanMoreover,16.

is

the one Self in

all.

And

undivided, yet remaining divided as;

it

were

in beings;

supporter of beings, too,devouring, yet generating.

is

That,

the KnowableIt is

undividedStill,it

in the different bodies,

It isall

one

like the

akasa.bodies,

appears to be differentIt

in

the different

inasmuch as

manifests Itself only in the bodies.

BrahmanThe Knowableof sustenance of

is

the Cause of the Universe.sthiti,

supports beings duringthe

the period

Universe; and

It

devours them atIt

pyalaya,

i.e.,

at the

time of dissolution.

generates them

at the time of ntpatti, the origin of

the Universe, just as a

rope gives

rise to

an illusory snake.is

Brahman;

the Illuminator of

all.

{Objection)

If

the

Knowable, though existing everyIt is?

where,

is

not perceived, then

but darkness (Tamas).

{Aimvev)

No. What then:

Moreover17.

The Light even

bayond darkness. Goal of knowledge,heart of every one.That, the Knowable,the sun.*

That is said to be Kn jwledge, the Knowable, theof lights,(

It

)

is

implanted in the

is

the Light even of lights

''

such as

Indeed thesethfc

latter shine only

when illumined bysun,(A.)etc.,

The

existence of Brahman,

Knowil-

luminin};

theetc.

and

reason

able,

can be recognissd as the Light

(buddbiA

if)

'

I*^.]

MATTER ANDot the

SPIRIT.

315

the

lij,4it

consciousness of the Self.

The Chants'

say

:

That Light by which illumined the sun shines

(Taitt. Br. 3-12-9.)

'By

Its light all this shines

'(Svet. Up. 6-14).the Bhagavad-gita xv. 12.)

So says the smHtiIt is

also here

(in

said to be

uncontaminated by Tamas, by ajwana, by

nescience.

The LightNow,

is in

the heart of every one.

with a view to cheer up Arjuna

who seemedBrahman)be-

dejected at the thought of the knowledge (of

ing very difficult of attainment, the

Lord says:

ICnovvledge,

such as humilityxiii.

(xiii.

7-11); th e

Know able,viz.,

as described in

12-17

;

and the same thing,

the Knowable, which,

when

kiiown, forms the fruit of knowledge and is therefore said

to be the Goal ofknoidedge,

and which as a thing

to

be

forms the Knowableable,

:

these three (knowledge, the

known Knowindeed

and the Goal of knowledge) are implanted pre-eminentevery living being;

ly in the heart (buddhi) of

it is

there that the three are distinctly manifested.

Seek the Light through devotion.Here follows the verse which concludes the subjecttreated of:18.

just

Thus the Kshetra,knowing

as well as

knowledge andM)-

the Knowable, have been briefly set forth.devotee, onthis,is

fitted for

My

state.

Thusthe'

the Kshetra, described above (xiii-5-6), beginning with'

Great elements' and ending with

firmness;' knoivledge,

comprising the attributes which have beenbeginning with'

enumerated,'

humility

'

and ending with

perception of

:

3l6the end of the

THE BHAGAVAD-GlTA.knowledge of truth'(xiii.

[DiS. XIII.

7-11);

and theset

Knowable, describedforth in brief.

in xiii -12-17 ;-^these

have been

Such, indeed,

is

the

whole doctrine, the doctrine of thein brief.

Vedas and the doctrine of the Gita, taught(Question)

[Answey)

Who He who:

is fit is

to attain this right

knowledgeregards

?

devoted to Me,

who

Me he

Vasudeva, the Supreme Lord, the Omniscient, the Supreme

Guru who is

as the Self (Soul,possessed (asit

Essence) of everything,idea thatall

i.e.,

were) with theis

that he

sees or hears or touches

nothing but the Lord, Vasudeva.right

Thus devoted

to

Me, and having attained theheis fit

knowi. e.,

ledge described above,

to

attain to

My

state,

he attains moksha.Prakriti and

Purusha are

eternal.

In the seventh discourse were described two Prakntis, thesuperior

and theit

inferior,

corresponding tothey are theasked,

Kshetra and

Kshetrajua; andcreaturesthat the(vii. 6).

wasIt

said that

wombit

of all

may now be

how can

be saidare the

two Prakntis, Kshetra and

Kshetrajfia,

womb

of all beings?

This question;

will

now be answered:Purusha

ig.

Know

thou that

Prak^'iti as well as

are both beginninglessall

and know thou also that

forms and qualities are born of Prakriti.Spirit, are

Praknti and Purusha, Matter andPrakntis of the Isvara, the Lord.

the

two

These two, Praknti and Purusha you should know have no beginning. As the Isvara is the eternal Lord, it is but right that His Pra-

kntis also should be eternal.

The Lordship

of the Isvara

iS-ig.]

MATTER ANDHis possession

SPIRIT.

317

two Prakntis by which He causes the origin, preservation and dissolution of the universe. The two Prakritis are beginningless, an