WARA KarmaYoga Philosophy

• 1: KarmaYoga Philosophy
• 1.1: The Aim of a Living Being
• 1.2: What is KarmaYoga
• 1.3: How to Practice KarmaYoga
• 2: Shrimad Bhagavad Gita
• 2.1: Chapter 01: The Grief of Arjuna
• 2.2: Chapter 02: The Way of Knowledge
• 2.3: Chapter 03: The Way of Action
• 2.4: Chapter 04: The Way of Renunciation of Action in Knowledge
• 2.5: Chapter 05: The Way of Renunciation
• 2.6: Chapter 06: The Way of Meditation
• 2.7: Chapter 07: The Way of Knowledge with Realisation
• 2.8: Chapter 08: The Way to the Imperishable Brahman
• 2.9: Chapter 09: The Way of Kingly Knowledge and the Kingly Secret
• 2.10: Chapter 10: Glimpses of the Divine Glory
• 2.11: Chapter 11: The Vision of the Universal Form
• 2.12: Chapter 12: The Way of Devotion
• 2.13: Chapter 13: The Discrimination of the Kshetra and the Kshetrajna
• 2.14: Chapter 14: The Discrimination of the Three Gunas
• 2.15: Chapter 15: The Way to the Supreme Spirit
• 2.16: Chapter 16: The Classification of the Divine and the Non Divine Attributes
• 2.17: Chapter 17: The Enquiry into the Threefold Shraddha
• 2.18: Chapter 18: The Way of Liberation in Renunciation
• 2.19: The Greatness of the Gita
• 3: Karma Yoga by Swami Vivekananda
• 3.1: Chapter 01: Karma In Its Effect On Character
• 3.2: Chapter 02: Each Is Great In His Own Place
• 3.3: Chapter 03: The Secret of Work
• 3.4: Chapter 04: What is Duty?
• 3.5: Chapter 05: We Help Ourselves, Not the World
• 3.6: Chapter 06: Non Attachment Is Complete Self Abnegation
• 3.7: Chapter 07: Freedom
• 3.8: Chapter 08: The Ideal of Karma Yoga

1 - KarmaYoga Philosophy

1.1 - The Aim of a Living Being

What is the Aim of a Living Being

The fundamental aim of every living being is freedom.

Not merely physical freedom, nor freedom from circumstances, but the deeper and ultimate freedom of the soul - freedom from limitation, from ignorance, and from the endless cycle of birth and death.

This freedom is known as Moksha.

The Nature of the Soul

Within every being resides the Ātma, the eternal Self.

At birth, the soul takes on a body and begins its journey through life. The body changes with time - childhood, youth, old age - and eventually falls away. Yet the soul remains unchanged.

The Bhagavad Gita expresses this truth:

na jāyate mriyate vā kadācin / nāyaṃ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato’yaṃ purāṇo / na hanyate hanyamāne śarīre
(Gita 2.20)

“The soul is never born, nor does it ever die… It is not slain when the body is slain.”

This teaching reveals a profound insight:

👉 We are not the body.
👉 We are the eternal Self.

The Cycle of Birth and Death

As long as the soul remains bound by karma, it continues its journey through the cycle of birth and death - known as saṃsāra.

After death:

• The soul experiences the results of its actions
• It moves through different states
• It takes birth again

This cycle continues endlessly, driven by desire, attachment, and past actions.

The soul moves through many forms of life, gradually evolving in awareness.

Yet, even in this movement, there remains an inherent longing:

👉 The longing to be free.

What is Moksha

Moksha is the complete liberation of the soul from this cycle.

It is a state where:

• There is no rebirth
• There is no bondage of karma
• There is complete peace and awareness

It is described as union with the Supreme Reality, beyond all limitation.

This is the highest goal of life.

The Paths to Liberation

The Bhagavad Gita and Swami Vivekananda describe different paths through which this freedom can be realized.

Though distinct in approach, they ultimately lead to the same goal.

1. Jnana Yoga - The Path of Knowledge

This is the path of inquiry and understanding.

Through reflection and discrimination, one realizes the true nature of the Self as beyond body and mind.

2. Bhakti Yoga - The Path of Devotion

This path is rooted in love and surrender.

Through devotion to the Divine, the ego gradually dissolves, and the heart becomes pure.

3. Karma Yoga - The Path of Action

This is the path of selfless work.

Actions are performed without attachment to results, leading to purification of the mind.

Swami Vivekananda expresses this clearly:

“Work incessantly, but give up all attachment to work. Hold your mind free. Do not identify yourself with anything.”

The Gita reinforces this teaching:

karmaṇy-evādhikāras te mā phaleṣu kadācana
mā karma-phala-hetur bhūr mā te saṅgo ’stv akarmaṇi
(Gita 2.47)

“You have a right to perform your duties, but not to the fruits of your actions.”

Unity of All Paths

Though these paths appear different, they are not separate in essence.

Each addresses a different aspect of human nature:

• Intellect
• Emotion
• Action

Swami Vivekananda reminds us:

“Fools alone say that work and philosophy are different… though apparently different, they ultimately lead to the same goal.”

The path chosen depends on the individual, but the destination remains one.

The Inner Journey

The aim of life is not merely to live, accumulate, or achieve.

It is to:

• Understand the nature of the Self
• Transcend attachment and ignorance
• Realize inner freedom

This journey is not outward, but inward.

Conclusion - The Aim of Life

Life is a continuous movement - from ignorance to awareness, from bondage to freedom.

Behind all experiences, all struggles, and all aspirations lies a deeper truth:

👉 The soul seeks liberation.

The aim of a living being is not simply to exist, but to awaken.

To move beyond the cycle of birth and death.

To realize its true nature.

To be free.

True freedom is not something to be achieved externally.
It is the realization of what we already are.

1.2 - What is KarmaYoga

Introduction - Work as a Path

In many spiritual traditions, the search for freedom often leads people away from the world - toward renunciation, meditation, or withdrawal. KarmaYoga offers a different approach.

It does not ask us to leave life behind.

It asks us to transform how we act within it.

Rooted in the teachings of the Bhagavad Gita and later explained by Swami Vivekananda, KarmaYoga presents work itself as a path to inner freedom.

What is KarmaYoga

KarmaYoga is the path of action, where every work becomes a means of growth when performed without selfish attachment.

The word comes from:

• Karma - action
• Yoga - union or path

Together, it represents a way of living where action leads to clarity and liberation.

Swami Vivekananda describes it as:

“A system of ethics and religion intended to attain freedom through unselfishness and by good works.” — Karma Yoga, Chapter 8

It does not depend on belief, ritual, or philosophy.

It depends only on how we act.

The Teaching of the Gita - Detached Action

At the heart of KarmaYoga lies one of the most well-known teachings of the Gita:

karmaṇy evādhikāras te mā phaleṣu kadācana
“You have a right to perform your duties, but never to the fruits of those actions.”
— Gita 2.47

This teaching is often misunderstood.

Detachment does not mean indifference.

It means:

• Acting fully
• Giving your best effort
• Letting go of anxiety about results

When the mind is attached to outcomes, it becomes restless.

When it is focused on action, it becomes steady.

Swami Vivekananda’s Interpretation

Swami Vivekananda brought KarmaYoga out of scripture into daily life.

He emphasized that selfless action alone can lead to the highest realization:

“Although a man has not studied a single system of philosophy… if the simple power of good actions has brought him to that state where he is ready to give up his life and all else for others, he has arrived at the same point…” — Karma Yoga

This idea removes all barriers.

No special knowledge is required.

No ritual is necessary.

Only sincerity in action.

Key Elements of KarmaYoga

1. Nishkama Karma - Desireless Action

To act without selfish desire is to act with purity.

The focus shifts from:

• “What will I get?”
  to
• “What is the right thing to do?”

2. Detachment from Results

Attachment creates fear and expectation.

Detachment brings:

• Calmness
• Clarity
• Freedom from anxiety

3. Reduction of Ego

KarmaYoga gradually dissolves the sense of “I” and “mine”.

Action continues, but ownership fades.

4. Work as Worship

Every action, when done with awareness and sincerity, becomes meaningful.

No task is small.

No effort is wasted.

KarmaYoga and Other Paths

In Indian philosophy, there are different paths:

• Karma Yoga - action
• Jnana Yoga - knowledge
• Bhakti Yoga - devotion

Though different in approach, they lead to the same goal.

Swami Vivekananda reminds us:

“Fools alone say that work and philosophy are different… Though apparently different, they at last lead to the same goal.” — Karma Yoga

Relevance in Everyday Life

KarmaYoga is not limited to monks or seekers.

It applies to:

• Work
• Family responsibilities
• Social roles
• Daily decisions

Whenever action is performed:

• With sincerity
• Without selfish attachment
• With awareness

It becomes KarmaYoga.

Conclusion - The Way of Inner Freedom

KarmaYoga does not change what we do.

It changes how we do it.

Work remains the same.

The mind becomes different.

Swami Vivekananda expresses the highest ideal:

“The highest ideal is eternal and entire self-abnegation, where there is no ‘I,’ but all is ‘Thou’.”

In that state:

• Action continues
• Ego fades
• Freedom arises

KarmaYoga is open to all.

It requires no special place, time, or condition.

Only this:

👉 To act fully
👉 To expect nothing
👉 To remain steady

That is the path of KarmaYoga.

1.3 - How to Practice KarmaYoga

Introduction

KarmaYoga is not a theory to be discussed, but a discipline to be lived.

It does not ask us to withdraw from action. It asks us to purify action.

Rooted in the Bhagavad Gita and illuminated by Swami Vivekananda, KarmaYoga transforms daily work into a path toward freedom by removing attachment, selfishness, and ego.

Why Practice KarmaYoga

For Freedom of the Soul

The ultimate goal of KarmaYoga is freedom - freedom from attachment, from bondage, and from the cycle of cause and effect.

Swami Vivekananda defines its purpose:

“A system of ethics and religion intended to attain freedom through unselfishness and by good works.” — Karma Yoga

To Transcend Misery

It is not work that causes suffering, but attachment.

“Misery comes through attachment, not through work.” — Swami Vivekananda

When the mind clings to results, it becomes restless. When it acts freely, it remains calm.

To Break the Chains of Bondage

Attachment binds.

Detachment liberates.

The more one acts with expectation, the stronger the bondage. The more one acts without it, the lighter the mind becomes.

To Live Fully Yet Freely

KarmaYoga is not the path of escape.

It is the path of engagement without entanglement.

As taught in the Gita:

“Therefore, without attachment, constantly perform action which is duty.” — Gita 3.19

How to Practice KarmaYoga

The practice of KarmaYoga lies not in changing action, but in changing attitude.

1. Nishkama Karma - Act Without Desire

The central teaching of the Gita declares:

karmaṇy-evādhikāras te mā phaleṣu kadācana
“You have a right to perform your duties, but never to the fruits thereof.” — Gita 2.47

Action is yours.

Result is not.

Work must be done with full sincerity, but without expectation.

2. Renounce the Fruits of Action

The Gita further advises:

“Let not the fruits of action be your motive, nor let your attachment be to inaction.” — Gita 2.47

When the mind depends on results:

• It fears failure
• It craves success

Freedom comes when action stands complete in itself.

3. Remove the Sense of Doership

The ego says, “I act.”

KarmaYoga teaches:

• Action happens
• The individual is only an instrument

Swami Vivekananda explains:

“Be not bound by your actions. Work incessantly, but give up all attachment to work.”

Like the lotus leaf in water, one remains in action yet untouched by it.

4. Give Up Desire for Praise or Reward

Seeking recognition strengthens bondage.

True action requires no witness.

“The giver is more blessed than the receiver.” — Swami Vivekananda

The act itself is complete.

No reward is needed.

5. Do Good Without Claim

Service must be free from ownership.

“Do good and be good.” — Swami Vivekananda

Goodness is not in the result, but in the intention and the spirit of action.

6. Act with Awareness and Steadiness

KarmaYoga is not careless action.

It is disciplined, conscious, and steady action.

The Gita describes this state:

“He who is unattached, self-controlled, and free from desire, performs action without being bound.” — Gita 4.20 (paraphrased)

Such action purifies the mind.

The Transformation Through Practice

As KarmaYoga is practiced:

• The mind becomes calm
• Expectations reduce
• Fear diminishes
• Clarity increases

The same work continues, but the inner state changes.

Swami Vivekananda reminds us:

“Work and worship are not different. Work is worship.”

Conclusion

KarmaYoga is the art of acting without being bound by action.

It does not require special conditions, only a shift in awareness.

Swami Vivekananda expresses its highest ideal:

“The highest ideal is eternal and entire self-abnegation.”

When action is free from ego and expectation:

• It becomes pure
• It becomes peaceful
• It leads toward freedom

KarmaYoga asks only this:

👉 Work sincerely
👉 Renounce attachment
👉 Remain steady

That is its practice.
That is its path.

2 - Shrimad Bhagavad Gita

2.1 - Chapter 01: The Grief of Arjuna

Dhritarâshtra said:

SLOKA 1

Tell me, O Sanjaya! Assembled on Kurukshetra, the centre of religious activity, desirous to fight, what indeed did my people and the Pândavas do? 1

Sanjaya said:

SLOKA 2

But then King Duryodhana, having seen the Pândava forces in battle-array, approached his teacher Drona, and spoke these words: 2

SLOKA 3

“Behold, O Teacher! this mighty army of the sons of Pându, arrayed by the son of Drupada, thy gifted pupil. 3

SLOKA 4-6

“Here (are) heroes, mighty archers, the equals in battle of Bhima and Arjuna—the great warriors Yuyudhâna, Virâta, Drupada; the valiant Dhrishtaketu, Chekitâna and the king of Kâshi; the best of men, Purujit, Kunti-Bhoja and Shaivya; the powerful Yudhâmanyu, and the brave Uttamaujas, the son of Subhadrâ, and the sons of Draupadi,—lords of great chariots. 4

SLOKA 7

“Hear also, O Best of the twice-born! the names of those who (are) distinguished amongst ourselves, the leaders of my army. These I relate (to you) for your information. 7

SLOKA 8

“Yourself and Bhishma and Karna and Kripa, the victorious in war. Asvatthâmâ and Vikarna and Jayadratha, the son of Somadatta. 8

SLOKA 9

“And many other heroes also, well-skilled in fight, and armed with many kinds of weapons, are here, determined to lay down their lives for my sake.

SLOKA 10

“This our army defended by Bhishma (is) impossible to be counted, but that army of theirs, defended by Bhima (is) easy to number. 10

SLOKA 11

“(Now) do, being stationed in your proper places in the divisions of the army, support Bhishma alone.” 11

SLOKA 12

That powerful, oldest of the Kurus, Bhishma the grandsire, in order to cheer Duryodhana, now sounded aloud a lion-roar and blew his conch. 12

SLOKA 13

Then following Bhishma, conches and kettle-drums, tabors, trumpets and cowhorns blared forth suddenly from the Kaurava side and the noise was tremendous.

SLOKA 14

Then, also, Mâdhava and Pândava, stationed in their magnificent chariot yoked with white horses, blew their divine conches with a furious noise.

SLOKA 15

Hrishikesha blew the Pânchajanya, Dhananjaya, the Devadatta, and Vrikodara, the doer of terrific deeds, his large conch Paundra.

SLOKA 16

King Yudhishthira, son of Kunti, blew the conch named Anantavijaya, and Nakula and Sahadeva, their Sughosha and Manipushpaka.

SLOKA 17

The expert bowman, king of Kâshi, and the great warrior Shikhandi, Dhrishtadyumna and Virâta and the unconquered Sâtyaki;

SLOKA 18

O Lord of Earth! Drupada and the sons of Draupadi, and the mighty-armed son of Subhadrâ, all, also blew each his own conch.

SLOKA 19

And the terrific noise resounding throughout heaven and earth rent the hearts of Dhritarâshtra’s party. 19

SLOKA 20

Then, O Lord of Earth, seeing Dhritarâshtra’s party standing marshalled and the shooting about to begin, that Pândava whose ensign was the monkey, raising his bow, said the following words to Krishna: 20

Arjuna said:

SLOKA 21-22

Place my chariot, O Achyuta! between the two armies that I may see those who stand here prepared for war. On this eve of battle (let me know) with whom I have to fight.

SLOKA 23

For I desire to observe those who are assembled here for fight, wishing to please the evil-minded Duryodhana by taking his side on this battle-field. 23

Sanjaya said:

SLOKA 24-25

Commanded thus by Gudâkesha, Hrishikesha, O Bhârata, drove that grandest of chariots to a place between the two hosts, facing Bhishma, Drona and all the rulers of the earth, and then spoke thus, “Behold, O Pârtha, all the Kurus gathered together!”

SLOKA 26

Then saw Pârtha stationed there in both the armies, grandfathers, fathers-in-law and uncles, brothers and cousins, his own and their sons and grandsons, and comrades, teachers, and other friends as well.

SLOKA 27

Then he, the son of Kunti, seeing all those kinsmen stationed in their ranks, spoke thus sorrowfully, filled with deep compassion.

Arjuna said:

SLOKA 29

Seeing, O Krishna, these my kinsmen gathered here, eager for fight, my limbs fail me, and my mouth is parched up. I shiver all over, and my hair stands on end. The bow Gândiva slips from my hand, and my skin burns. 29

SLOKA 30

Neither, O Keshava, can I stand upright. My mind is in a whirl. And I see adverse omens.

SLOKA 31

Neither, O Krishna, do I see any good in killing these my own people in battle. I desire neither victory nor empire, nor yet pleasure.

SLOKA 32-34

Of what avail is dominion to us, of what avail are pleasures and even life, if these, O Govinda! for whose sake it is desired that empire, enjoyment and pleasure should be ours, themselves stand here in battle, having renounced life and wealth—Teachers, uncles, sons and also grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, besides other kinsmen.

SLOKA 35

Even though these were to kill me, O slayer of Madhu, I could not wish to kill them, not even for the sake of dominion over the three worlds, how much less for the sake of the earth!

SLOKA 36

What pleasure indeed could be ours, O Jnanârdana, from killing these sons of Dhritarâshtra? Sin only could take hold of us by the slaying of these felons. 36

SLOKA 37

Therefore ought we not to kill our kindred, the sons of Dhritarâshtra. For how could we, O Mâdhava, gain happiness by the slaying of our own kinsmen?

SLOKA 38-39

Though these, with understanding overpowered by greed, see no evil due to decay of families, and no sin in hostility to friends, why should we, O Janârdana, who see clearly the evil due to the decay of families, not turn away from this sin?

SLOKA 40

On the decay of a family the immemorial religious rites of that family die out. On the destruction of spirituality, impiety further overwhelms the whole of the family.

SLOKA 41

On the prevalence of impiety, O Krishna, the women of the family become corrupt; and women being corrupted, there arises, O Vârshneya, intermingling of castes.

SLOKA 42

Admixture of castes, indeed, is for the hell of the family and the destroyers of the family; their ancestors fall, deprived of the offerings of rice-ball and water. 42

SLOKA 43

By these misdeeds of the destroyers of the family, bringing about confusion of castes, are the immemorial religious rites of the caste and the family destroyed.

SLOKA 44

We have heard, O Janârdana, that inevitable is the dwelling in hell of those men in whose families religious practices have been destroyed.

SLOKA 45

Alas, we are involved in a great sin, in that we are prepared to slay our kinsmen, from greed of the pleasures of a kingdom!

SLOKA 46

Verily, if the sons of Dhritarâshtra, weapons in hand, were to slay me, unresisting and unarmed, in the battle, that would be better for me.

Sanjaya said:

SLOKA 47

Speaking thus in the midst of the battle-field, Arjuna casting away his bow and arrows, sank down on the seat of his chariot, with his mind distressed with sorrow.

Footnotes

• 1:1 True it is that the two parties were gathered together for battle, but was the influence of Kurukshetra, the sacred centre of religious and spiritual activity from of old, barren of any result? Did not the spiritual influence of the spot affect any of the leaders in a way unfavourable to the occurrence of the battle? is the purport of Dhritarâshtra’s question.
• 2:2 Sanjaya’s reply beginning with “But then” and describing Duryodhana’s action is a plain hint to the old king that his son was afraid. For he went to his teacher (regarded as father) instead of to the commander-in-chief, as a child in fright would run to its parents in preference to others.
• 3:3 As a scorpion would sting even that whose protection is sought to be free from fear, so did the wicked Duryodhana insult his teacher. His meaning in plain words comes to this: just think of your stupidity in teaching the science of fight to the son of Drupada and to those of Pându. They are now arrayed to kill you!
• 4:4 great-charioted: one who is well-versed in the science of war and commands eleven thousand bowmen.
• 5:7 However well-versed in the science of war you might be, you are after all a Brâhmana (best of the twice-born) a lover of peace, that is to say, a coward. It is therefore natural for you to be afraid of the Pândava force. But take heart, we too have, great warriors in our ranks—is the veiled meaning of Duryodhana’s words.
• 5:8 Afraid lest he had said too much Duryodhana is flattering Drona, by mentioning the latter before even Bhishma and qualifying Drona’s brother-in law with the phrase ‘victorious in war,’ a move likely to touch the heart of most mortals.
• 6:10 In ancient Indian warfare, one commanding a force had for his main-stay a defender about him, whose position was no less important. Here are given the names of the chief defenders, and not of the chief commanders. The verse is often interpreted to mean that Duryodhana considers his army inefficient and that of the enemy efficient. But this view seems inapposite to the context.
• 7:11 Since I cannot expect from you any initiative, do what you are told to do,—seems to be Duryodhana’s intention.
• 8:12 All eyes were turned upon Duryodhana and the penetrating intelligence of Bhishma detected his fear; and since Drona took no notice of Duryodhana’s words, knowing his grandson as he did, he had no difficulty in understanding that the latter had spoken to his teacher in a way which called forth Drona’s coldness instead of his enthusiasm. The grandsire’s heart was moved with pity and hence the action on his part described in the above verse. It should here be noted that this action, amounting to a challenge, really began the fight. It was the Kaurava side again which took the aggressor’s part.
• 11:19 Verses 14-19 are full of hints about the superiority of the Pândava party and the consequent sure defeat of Dhritarâshtra. The figure to which Sanjaya draws the old king’s attention as first taking up Bhishma’s challenge, is described by him as the Lord of Fortune and the Pândava—the best of the Pându princes. Note also the details in which the chariot, horses and conches of the Pândava party are described, and finally though the army of the Kauravas was more than a third as much again as that of the Pândavas, the noise made by the former was only tremendous, whereas that of the latter was not only tremendous but filled the earth and sky with reverberations and rent the hearts of the former.
• 13:20 In view of the sudden change of feeling that is to come over Arjuna it should be noted how full of the war-spirit we find him in this verse.
• 14:23 Arjuna is impatient to see who dared face him in fight!
• 17:29 Compassion overpowered him. Not that it was due to discrimination, but rather to the lack of this. He lost self-control—the first step into the abyss of ignorance.
• 20:36 Felons: Atatâyi, one who sets fire to the house of, administers poison to, falls upon with a sword on, steals the wealth, land and wife of, another person. Duryodhana did all these to the Pândava brothers. According to the Artha Shâstras, no sin is incurred by killing an Atatâyin, even if he be thoroughly versed in Vedânta. But Arjuna seems to argue, “True, there may not be incurred the particular sin of slaying one’s own kith and kin by killing the sons of Dhritarâshtra inasmuch as they are Atatâyins, but then the general sin of killing is sure to take hold of us, for Dharma Shâstra which is more authoritative than Artha Shâstra enjoins non-killing.
• 23:42 Verily, confusion of family is the hell of destroyers of family. (For then do) their own ancestors fall, deprived &c. This refers to the well-known Srâddha ceremony of the Hindus, the main principle of which consists in sending helpful thoughts to the dead relations, as well as to all the occupants of Pitri-loka (a temporary abode, immediately after death) accompanied with (to make the thoughts more forcible) concrete offerings. The poor are also fed to secure their good wishes.

2.2 - Chapter 02: The Way of Knowledge

Sanjaya said:

SLOKA 1

To him who was thus overwhelmed with pity and sorrowing, and whose eyes were dimmed with tears, Madhusudana spoke these words: 1

The Blessed Lord said:

SLOKA 2

In such a crisis, whence comes upon thee, O Arjuna, this dejection, un-Aryalike, disgraceful and contrary to the attainment of heaven? 2

SLOKA 3

Yield not to unmanliness, O son of Prithâ! Ill doth it become thee. Cast off this mean faint-heartedness and arise, O scorcher of thine enemies!

Arjuna said:

SLOKA 4

—But how can I, in battle, O slayer of Madhu, fight with arrows against Bhishma and Drona, who are rather worthy to be worshipped, O destroyer of foes!

SLOKA 5

Surely it would be better even to eat the bread of beggary in this life than to slay these great-souled masters. But if I kill them, even in this world, all my enjoyment of wealth and desires will be stained with blood. 5

SLOKA 6

And indeed I can scarcely tell which will be better, that we should conquer them, or that they should conquer us. The very sons of Dhritarâshtra,—after slaying whom we should not care to live,—stand facing us.

SLOKA 7

With my nature overpowered by weak commiseration, with a mind in confusion about duty, I supplicate Thee. Say decidedly what is good for me. I am Thy disciple. Instruct me who have taken refuge in Thee. 7

SLOKA 8

I do not see anything to remove this sorrow which blasts my senses, even were I to obtain unrivalled and flourishing dominion over the earth, and mastery over the gods.

Sanjaya said:

SLOKA 9

Having spoken thus to the Lord of the senses, Gudâkesha, the scorcher of foes, said to Govinda, “I shall not fight,” and became silent. 9

SLOKA 10

To him who was sorrowing in the midst of the two armies, Hrishikesha, as if smiling, O descendant of Bharata! spoke these words. 10

The Blessed Lord said:

SLOKA 11

Thou hast been mourning for them who should not be mourned for. Yet thou speakest words of wisdom. The (truly) wise grieve neither for the living nor the dead. 11

SLOKA 12

It is not that I have never existed, nor thou, nor these kings. Nor is it that we shall cease to exist in the future. 12

SLOKA 13

As are childhood, youth, and old age, in this body, to the embodied soul, so also is the attaining of another body. Calm souls are not deluded thereat. 13

SLOKA 14

Notions of heat and cold, of pain and pleasure, are born, O son of Kunti, only of the contact of the senses with their objects. They have a beginning and an end. They are impermanent in their nature. Bear them patiently, O descendant of Bharata. 14

SLOKA 15

That calm man who is the same in pain and pleasure, whom these cannot disturb, alone is able, O great amongst men, to attain to immortality. 15

SLOKA 16

The unreal never is. The Real never is not. Men possessed of the knowledge of the Truth fully know both these. 16

SLOKA 17

That by which all this is pervaded,—That know for certain to be indestructible. None has the power to destroy this Immutable. 17

SLOKA 18

Of this indwelling Self, the ever-changeless, the indestructible, the illimitable,—these bodies are said to have an end. Fight therefore, O descendant of Bharata. 18

SLOKA 19

He who takes the Self to be the slayer, he who takes It to be the slain, neither of these knows. It does not slay, nor is It slain. 19

SLOKA 20

This in never born, nor does It die. It is not that not having been It again comes into being. (Or according to another view: It is not that having been It again ceases to be). This is unborn, eternal, changeless, ever-Itself. It is not killed when the body is killed. 20

SLOKA 21

He that knows This to be indestructible, changeless, without birth, and immutable, how is he, O son of Prithâ, to slay or cause another to slay? 21

SLOKA 22

Even as a man casts off worn-out clothes, and puts on others which are new, so the embodied casts off worn-out bodies, and enters into others which are new. 22

SLOKA 23

This (Self), weapons cut not; This, fire burns not; This, water wets not; and This, wind dries not.

SLOKA 24

This Self cannot be cut, nor burnt, nor wetted, nor dried. Changeless, all-pervading, unmoving, immovable, the Self is eternal.

SLOKA 25

This (Self) is said to be unmanifested, unthinkable, and unchangeable. Therefore, knowing This to be such, thou oughtest not to mourn. 25

SLOKA 26

But if thou shouldst take This to have constant birth and death, even in that case, O mighty-armed, thou oughtest not to mourn for This. 26

SLOKA 27

Of that which is born, death is certain, of that which is dead, birth is certain. Over the unavoidable, therefore, thou oughtest not to grieve. 27

SLOKA 28

All beings are unmanifested in their beginning, O Bhârata, manifested in their middle state and unmanifested again in their end. What is there then to grieve about? 28

SLOKA 29

Some look upon the Self as marvellous. Others speak of It as wonderful. Others again hear of It as a wonder. And still others, though hearing, do not understand It at all. 29

SLOKA 30

This, the Indweller in the bodies of all, is ever indestructible, O descendant of Bharata. Wherefore thou oughtest not to mourn for any creature. 30

SLOKA 31

Looking at thine own Dharma, also, thou oughtest not to waver, for there is nothing higher for a Kshatriya than a righteous war. 31

SLOKA 32

Fortunate certainly are the Kshatriyas, O son of Prithâ, who are called to fight in such a battle, that comes unsought as an open gate to heaven. 32

SLOKA 33

But if thou refusest to engage in this righteous warfare, then, forfeiting thine own Dharma and honour, thou shalt incur sin.

SLOKA 34

The world also will ever hold thee in reprobation. To the honoured, disrepute is surely worse than death. 34

SLOKA 35

The great chariot-warriors * will believe that thou hast withdrawn from the battle through fear. And thou wilt be lightly esteemed by them who have thought much of thee.

SLOKA 36

Thine enemies also, cavilling at thy great prowess, will say of thee things that are not to be uttered. What could be more intolerable than this?

SLOKA 37

Dying thou gainest heaven; conquering thou enjoyest the earth. Therefore, O son of Kunti, arise, resolved to fight.

SLOKA 38

Having made pain and pleasure, gain and loss, conquest and defeat, the same, engage thou then in battle. So shalt thou incur no sin. 38

SLOKA 39

The wisdom of Self-realisation has been declared unto thee. Hearken thou now to the wisdom of Yoga, endued with which, O son of Prithâ, thou shalt break through the bonds of Karma. 39

SLOKA 40

In this, there is no waste of the unfinished attempt, nor is there production of contrary results. Even very little of this Dharma protects from the great terror. 52

SLOKA 41

In this, O scion of Kuru, there is but a single one-pointed determination. The purposes of the undecided are innumerable and many-branching. 53

SLOKA 42-44

O Pârtha, no set determination is formed in the minds of those that are deeply attached to pleasure and power, and whose discrimination is stolen away by the flowery words of the unwise, who are full of desires and look upon heaven as their highest goal and who, taking pleasure in the panegyric words of the Vedas, declare that there is nothing else. Their (flowery) words are exuberant with various specific, rites as the means to pleasure and power and are the causes of (new) births as the result of their works (performed with desire). 42

SLOKA 45

The Vedas deal with the three Gunas. Be thou free, O Arjuna, from the triad of the Gunas, free from the pairs of opposites, ever-balanced, free from (the thought of) getting and keeping, and established in the Self. 45

SLOKA 46

To the Brâhmana who has known the Self, all the Vedas are of so much use as a reservoir is, when there is a flood everywhere. 46

SLOKA 47

Thy right is to work only; but never to the fruits thereof. Be thou not the producer of the fruits of (thy) actions; neither let thy attachment be towards inaction. 47

SLOKA 48

Being steadfast in Yoga, Dhananjaya, perform actions, abandoning attachment, remaining unconcerned as regards success and failure. This evenness of mind (in regard to success and failure) is known as Yoga.

SLOKA 49

Work (with desire) is verily far inferior to that performed with the mind undisturbed by thoughts of results. O Dhananjaya, seek refuge in this evenness of mind. Wretched are they who act for results.

SLOKA 50

Endued with this evenness of mind, one frees oneself in this life, alike from vice and virtue. Devote thyself, therefore, to this Yoga. Yoga is the very dexterity of work. 50

SLOKA 51

The wise, possessed of this evenness of mind, abandoning the fruits of their actions, freed for ever from the fetters of birth, go to that state which is beyond all evil.

SLOKA 52

When thy intellect crosses beyond the taint of illusion, then shalt thou attain to indifference, regarding things heard and things yet to be heard. 52

SLOKA 53

When thy intellect, tossed about by the conflict of opinions—has become immovable and firmly established in the Self, then thou shalt attain Self-realisation.

Arjuna said:

SLOKA 54

What, O Keshava, is the description of the man of steady wisdom, merged in Samâdhi? How (on the other hand) does the man of steady wisdom speak, how sit, how walk? 54

The Blessed Lord said:

SLOKA 55

When a man completely casts away, O Pârtha, all the desires of the mind, satisfied in the Self alone by the Self, then is he said to be one of steady wisdom. 55

SLOKA 56

He whose mind is not shaken by adversity, who does not hanker after happiness, who has become free from affection, fear, and wrath, is indeed the Muni of steady wisdom. 63

SLOKA 57

He who is everywhere unattached, not pleased at receiving good, nor vexed at evil, his wisdom is fixed. 57

SLOKA 58

When also, like the tortoise its limbs, he can completely withdraw the senses from their objects, then his wisdom becomes steady. 58

SLOKA 59

Objects fall away from the abstinent man, leaving the longing behind. But his longing also ceases, who sees the Supreme. 59

SLOKA 60

The turbulent senses, O son of Kunti, do violently snatch away the mind of even a wise man, striving after perfection.

SLOKA 61

The steadfast, having controlled them all, sits focussed on Me as the Supreme. His wisdom is steady, whose senses are under control.

SLOKA 62

Thinking of objects, attachment to them is formed in a man. From attachment longing, and from longing anger grows.

SLOKA 63

From anger comes delusion, and from delusion loss of memory. From loss of memory comes the ruin of discrimination, and from the ruin of discrimination he perishes. 63

SLOKA 64

But the self-controlled man, moving among objects with senses under restraint, and free from attraction and aversion, attains to tranquillity. 64

SLOKA 65

In tranquillity, all sorrow is destroyed. For the intellect of him who is tranquil-minded, is soon established in firmness. 65

SLOKA 66

No knowledge (of the Self) has the unsteady. Nor has he meditation. To the unmeditative there is no peace. And how can one without peace have happiness?

SLOKA 67

For, the mind which follows in the wake of the wandering senses, carries away his discrimination, as a wind (carries away from its course) a boat on the waters.

SLOKA 68

Therefore, O mighty-armed, his knowledge is steady, whose senses are completely restrained from their objects. 68

SLOKA 69

That which is night to all beings, in that the self-controlled man wakes. That in which all beings wake, is night to the Self-seeing Muni. 69

SLOKA 70

As into the ocean,—brimful, and still,—flow the waters, even so the Muni into whom enter all desires, he, and not the desirer of desires, attains to peace. 70

SLOKA 71

That man who lives devoid of longing, abandoning all desires, without the sense of ‘I’ and ‘mine,’ he attains to peace. 71

SLOKA 72

This is to have one’s being in Brahman, O son of Prithâ. None, attaining to this, becomes deluded. Being established therein, even at the end of life, a man attains to oneness with Brahman.

Footnotes

• 27:1 Overwhelmed with pity: Not Arjuna, but Arjuna’s feeling was master of the situation.
• 28:2 Mark with what contempt Krishna regards Arjuna’s attitude of weakness masked by religious expression!
• 30:5 i.e. even in this world I shall be in hell.
• 31:7 Dharma is the ness, the law of the inmost constitution of a thing. The primary meaning of Dharma is not virtue or religion, but that is only its secondary significance. Fighting in a just cause is the religious duty or Dharma of a Kshatriya, while the same is a sin to a Brâhmana, because it is contrary to the law of his being. Working out one’s Karma according to the law of one’s own being is therefore the Dharma or religion or way to salvation of an individual. The cloud of Karma hides the Self-Sun from view. The means which exhausts this cloud without adding to it and thus helps in one’s Self-restoration is one’s Dharma. Thy disciple: Until this declaration has been made, the Master may not give the highest knowledge.
• 33:9 The object of Sanjaya in using these names is to remind Dhritarâshtra—who may naturally be a little elated at the prospect of Arjuna’s not fighting —that this is only a temporary weakness, since by the presence of the Lord of the senses all ignorance must eventually be dispelled. Arjuna’s own nature also is devoid of darkness. Is he not the conqueror of sleep, and the terror of foes?
• 34:10 Smiling—to drown Arjuna in the ocean of shame. Krishna’s smile at Arjuna’s sorrow is like the lightning that plays over the black monsoon cloud. The rain bursts forth, and the thirsty earth is saturated. It is the smile of the coming illumination.
• 34:11 Words of wisdom: Vide I. 35-44.
• 35:12 Of course Krishna here does not mean that the body is immortal, but refers to the true Self, behind all bodies.
• 36:13 According to this, the continuity of the ego is no more interrupted by death than by the passing of childhood into youth and youth into old age in this body. Calm souls: Those who have become calm by Self-realisation.
• 36:14 They have a beginning and an end: as distinguished from the Permanent Self. The more one is able to identify oneself with the Permanent Self, the less one is affected by the agreeable and disagreeable conditions of life. Impermanent in their nature: That is, the same object which gives pleasure at one moment gives pain at another, and so on.
• 37:15 Thus perfect sameness amidst the ills of life means full and unbroken consciousness of our oneness with the Immortal Self. Thus is immortality attained.
• 38:16 Unreal: Real: The determination of the nature of the Real is the quest of all philosophy. Sri Krishna here states that a thing which never remains the same for any given period is unreal, and that the Real on the other hand is always the same. The whole of the phenomenal world, therefore, must be unreal, because in it no one state endures for even an infinitesimal division of time. And that which takes note of this incessant change, and is therefore itself changeless,—the Atman, Consciousness,—is the Real.
• 38:17 That by which all this is pervaded, i.e. He that pervades all this as the Witness.
• 39:18 Arjuna’s grief which deters him from his duty of fighting against the Kauravas is born of ignorance as to the true nature of the Soul. Hence Sri Bhagavân’s strong and repeated attempts to illumine him on the subject.
• 40:19 Cf. Katha Up. I. ii. 19-20.
• 40:20 This sloka refers in the sense of denial to the six kinds of modification inherent in matter: birth, subsistence, growth, transformation, decay, and death.
• 41:21 How is he to slay?—referring to Arjuna. To cause another to slay—referring to Krishna’s own part.
• 42:22 As one only puts off the old, when one already possesses the new garment, so the embodied is already entering a new body in the act of leaving this. The Upanishad compares this to the movement of a leech, which has already established a new foothold before leaving the old.
• 43:25 This Self is infinite and partless, so can be neither subject nor object of any action.
• 44:26 Krishna here, for the sake of argument, takes up the materialistic supposition, and shows that even if the Self were impermanent, sorrow ought to be destroyed, since in that case there would be no hereafter, no sin, and no hell.
• 44:27 This sloka concerns only those who are not yet free. So long as there is desire, birth and death are inevitable. Therefore thou oughtest not to grieve: Since you cannot control the inevitable and preserve the bodies of your relations, work out your own Karma and go beyond both birth and death.
• 45:28 Beings: In their relationships as sons and friends, who are mere combinations of material elements, correlated as causes and effects. The idea here is that that which has no existence in the beginning and in the end, must be merely illusory in the interim, and should not therefore be allowed to have any influence upon the mind.
• 46:29 The sloka may also be interpreted in the sense that those who see, hear and speak of the Self are wonderful men, because their number is so small. It is not therefore remarkable that you should mourn, because the Atman is so difficult to comprehend.
• 47:30 Krishna here returns to His own point of view.
• 47:31 That is to say, it is the duty of a Kshatriya to fight in the interest of his country, people and religion.
• 48:32 The Shâstras say that if a Kshatriya fighting for a righteous cause falls in the battle-field, he at once go to heaven.
• 49:34 The present argument,—slokas 33-36, assumes that the cause in hand is already proved to be right. Hence it could only be from cowardice that Arjuna could abandon it. Even a hero may be weakened by the stirring of his deepest emotions.
• 49: Vide commentary I. 6.
• 51:38 It is always the desire for one of the pairs of opposites that binds. When an act is done without attachment either for itself or its fruit, then Karma can be worked out without adding to its store, and this leads to Freedom.
• 51:39 Yoga:—Karma Yoga, or that plan of conduct which secures the working out of past Karma; non-accumulation of new; and the striving for Self-realisation with the whole of the will. In this discipline, one’s sole object in life is Self-realisation; hence no importance is attached to anything else. Thus all actions are performed without attachment, or care for results. So no new Karma is made: only the already accumulated is exhausted. And at the same time, the whole will is left free to devote itself to the achievement of Self-realisation alone. In the preceding slokas, 11-25, Krishna has given the point of view of the highest knowledge, the ancient Brahmajnâna. In the 25th and 27th we have a purely materialistic standpoint. Slokas 28 to 37 give the attitude of a man of the world. In the 38th we have an anticipation of the Yoga. And in what is to follow, we have Sri Krishna’s own contribution to the philosophy of life.
• 52:52 Waste of the unfinished attempt: A religious rite or ceremony performed for a definite object, if left uncompleted, is wasted, like a house unroofed which is neither serviceable nor enduring. In Karma Yoga, however, that is, action and worship performed without desire, this law does not apply, for every effort results in immediate purification of the heart. Production of contrary results: In worship for an object, any imperfection in the process produces positive loss instead of gain. As in cases of sickness, the non-use of the right medicine results in death. The great terror: Being caught in the wheel of birth and death.
• 53:53 In Karma Yoga, the one goal is Self-realisation. The undecided (that is, about the highest), naturally devote themselves to lower ideals, no one of which can satisfy. Thus they pass from plan to plan.
• 55:42 Samâdhi has been rendered into ‘mind’ in the above. The generally accepted significance of the term (absorption in God-consciousness produced by deep meditation) would give an equally consistent and happy meaning: Persons attached to pleasure and power cannot have perfect steadiness of mind in divine meditation. Panegyric words of the Vedas: The Karma Kânda or the sacrificial portion of the Vedas which lays down specific rules for specific actions and their fruits, and extols these latter unduly. Nothing else: Beyond the heavenly enjoyments procurable by the sacrificial rites of the Vedas.
• 55:45 The Vedas deal with etc.: That is to say, the Vedas treat of relativity. Pairs of opposites: Dvandva, all correlated ideas and sensations, e.g., good and bad, pleasure and pain, heat and cold, light and darkness, etc. Guna is a technical term of the Sânkhya philosophy: also used in the same sense by the Vedânta. Prakriti or Nature is constituted of three Gunas; Sattva (equilibrium), Rajas (attraction), Tamas (inertia). Prakriti is the three Gunas, not that she has them. Guna is wrongly translated as quality; it is substance as well as quality, matter and force. Wherever there is name and form, there is Guna. Guna also means a rope, that which binds.
• 56:46 A man possessed of Self-knowledge has no need whatever of the Vedas. This does not, however, mean that the Vedas are useless; only to the knower of Brahman they have no value, as the transient pleasures derivable from them are comprehended in the infinite bliss of Self-knowledge.
• 57:47 Be thou not the producer, etc.: That is, do not work with any desire for results, for actions produce fruits or bondage only if they are performed with desire. Karma primarily means action, but a much profounder meaning has come to be attached to this word. It means the destiny forged by one in one’s past incarnation or present: the store of tendencies, impulses, characteristics, and habits laid by, which determines the future embodiment, environment and the whole of one’s organisation. Another meaning of Karma often used in reference to one’s caste or position in life, is duty, the course of conduct which one ought to follow in pursuance of the tendencies which one acquired in one’s past, with a view to work them out and regain the pristine purity of the Self.
• 59:50 Alike from vice and virtue: A follower of Karma Yoga can have no personal motive for any action. Our action without motive becomes colourless, loses its character of vice or virtue. Dexterity of work: It is the nature of work to produce bondage. Karma Yoga is the dexterity of work because it not only robs work of its power to bind, but also transforms it into an efficient means of freedom.
• 60:52 The taint of illusion: the identifying of the Self with the non-Self, the ego.
• 61:54 Arjuna is asking, (1) what is the state of the mind of the man of realisation when in Samâdhi? and (2) how is its influence shown in his conduct when out of it? Steady wisdom: Settled conviction of one’s identity with Brahman gained by direct realisation.
• 62:55 This answers the first part of Arjuna’s question.
• 63:63 This and the following two slokas answer the second part of Arjuna’s question, as to the conduct of one of perfect realisation. Muni: Man of meditation.
• 63:57 Not pleased etc.: consequently he does not praise or blame. This is an answer to the query: “How does he speak?”
• 64:58 Withdraw the senses: bring the mind back upon the Self from all sense-objects. This is known as Pratyâhâra in Yoga. To explain the sloka more fully: a man of the highest realisation can, at any moment, shake himself clear of all impressions of the sense-world and go into Samâdhi, with the ease and naturalness of a tortoise drawing its limbs within itself.
• 64:59 Abstinent man: An unillumined person abstaining from sense-pleasure for penance, or because of physical incapacity.
• 66:63 A beautiful image appears. The tendency of the mind is to repeat it. Then, if the image is allowed to recur, a liking grows. With the growth of liking the wish to come close, to possess, appears. Any obstacle to this produces wrath. The impulse of anger throws the mind into confusion, which casts a veil over the lessons of wisdom learnt by past experience. Thus deprived of his moral standard, he is prevented from using his discrimination. Failing in discrimination, he acts irrationally, on the impulse of passion, and paves the way to moral death. Thus Krishna traces moral degradation to those first breaths of thought, that come softly and almost unconsciously to the mind.
• 67:64 The above is in answer to Arjuna’s fourth question, “How does he move?”
• 67:65 That is, firmly concentrates itself on the Self.
• 69:68 This does not mean that the senses remain completely estranged, but that they are all estrange-able at will.
• 69:69 Where all beings are in darkness, there the Muni sees, and vice versa. The consciousness of the man of realisation is so full of God that he cannot see anything apart from Him. The ignorant man, on the other hand, lives in the world of plurality alone and God is a nonentity to him. It follows, that non-susceptibility to the influences of Nature, that is, perfect self-control (spoken of in the preceding sloka) is quite as natural a trait of the illumined soul as its opposite is of the ignorant.
• 70:70 The ocean is not at all affected by the waters flowing into it from all sides. Similarly, that man alone finds true peace in whom no reaction of desire is produced by the objects of enjoyment, which he happens to come across during his sojourn on earth.
• 71:71 The man who lives,—merely to work out his past Karma.

2.3 - Chapter 03: The Way of Action

Arjuna said:

SLOKA 1

If, O Janârdana, according to Thee, knowledge is superior to action, why then, O Keshava, dost Thou engage me in this terrible action?

SLOKA 2

With these seemingly conflicting words, Thou art, as it were, bewildering my understanding;—tell me that one thing for certain, by which I can attain to the highest.

The Blessed Lord said:

SLOKA 3

In the beginning (of creation), O sinless one, the twofold path of devotion was given by Me to this world;—the path of knowledge for the meditative, the path of work for the active. 3

SLOKA 4

By non-performance of work none reaches worklessness; by merely giving up action no one attains to perfection. 4

SLOKA 5

Verily none can ever rest for even an instant, without performing action; for all are made to act, helplessly indeed, by the Gunas, born of Prakriti. 5

SLOKA 6

He, who restraining the organs of action, sits revolving in the mind, thoughts regarding objects of senses, he, of deluded understanding, is called a hypocrite.

SLOKA 7

But, who, controlling the senses by the mind, unattached, directs his organs of action to the path of work, he, O Arjuna, excels.

SLOKA 8

Do thou perform obligatory * action; for action is superior to inaction, and even the bare maintenance of thy body would not be possible if thou art inactive.

SLOKA 9

The world is bound by actions other than those performed for the sake of Yajna; do thou therefore, O son of Kunti, perform action for Yajna alone, devoid of attachment. 9

SLOKA 10

The Prajâpati, having in the beginning created mankind together with Yajna, said,—“By this shall ye multiply: this shall be the milch cow of your desires. 10

SLOKA 11

“Cherish the Devas with this, and may those Devas cherish you: thus cherishing one another, ye shall gain the highest good. 11

SLOKA 12

“The Devas, cherished by Yajna, will give you desired-for objects.” So, he who enjoys objects given by the Devas without offering (in return) to them, is verily a thief.

SLOKA 13

The good, eating the remnants of Yajna, are freed from all sins: but who cook food (only) for themselves, those sinful ones eat sin. 13

SLOKA 14

From food come forth beings: from rain food is produced: from Yajna arises rain and Yajna is born of Karma. 14

SLOKA 15

Know Karma to have risen from the Veda, and the Veda from the Imperishable. Therefore the all-pervading Veda is ever centred in Yajna. 15

SLOKA 16

He, who here follows not the wheel thus set revolving, living in sin, and satisfied in the senses, O son of Prithâ,—he lives in vain. 16

SLOKA 17

But the man who is devoted to the Self, and is satisfied with the Self, and content in the Self alone, he has no obligatory duty.

SLOKA 18

He has no object in this world (to gain) by doing (an action), nor (does he incur any loss) by non-performance of action,—nor has he (need of) depending on any being for any object.

SLOKA 19

Therefore, do thou always perform actions which are obligatory, without attachment;—by performing action without attachment, one attains to the highest.

SLOKA 20

Verily by action alone, Janaka and others attained perfection;—also, simply with the view for the guidance of men, thou shouldst perform action. 20

SLOKA 21

Whatsoever the superior person does, that is followed by others. What he demonstrates by action, that, people follow.

SLOKA 22

I have, O son of Prithâ, no duty, nothing that I have not gained, and nothing that I have to gain, in the three worlds; yet, I continue in action.

SLOKA 23

If ever I did not continue in work, without relaxation, men, O son of Prithâ, would in every way, follow in My wake.

SLOKA 24

If I did not do work, these worlds would perish. I should be the cause of the admixture of races, and I should ruin these beings.

SLOKA 25

As do the unwise, attached to work, act, so should the wise act, O descendant of Bharata, (but) without attachment, desirous of the guidance of the world.

SLOKA 26

One should not unsettle the understanding of the ignorant, attached to action; the wise, (himself) steadily acting, should engage (the ignorant) in all work.

SLOKA 27

The Gunas of Prakriti perform all action. With the understanding deluded by egoism, man thinks, “I am the doer.”

SLOKA 28

But, one, with true insight into the domains of Guna and Karma, knowing that Gunas as senses merely rest on Gunas as objects, does not become attached. 28

SLOKA 29

Men of perfect knowledge should not unsettle (the understanding of) people of dull wit and imperfect knowledge, who deluded by the Gunas of Prakriti attach (themselves) to the functions of the Gunas. 29

SLOKA 30

Renouncing all actions to Me, with mind centred on the Self, getting rid of hope and selfishness, fight,—free from (mental) fever.

SLOKA 31

Those men who constantly practise this teaching of Mine, full of Shraddhâ and without cavilling, they too, are freed from work. 31

SLOKA 32

But those who decrying this teaching of Mine do not practise (it), deluded in all knowledge, and devoid of discrimination, know them to be ruined.

SLOKA 33

Even a wise man acts in accordance with his own nature: beings follow nature: what can restraint do? 33

SLOKA 34

Attachment and aversion of the senses for their respective objects are natural: let none come under their sway: they are his foes. 34

SLOKA 35

Better is one’s own Dharma, (though) imperfect, than the Dharma of another well-performed. Better is death in one’s own Dharma: the Dharma of another is fraught with fear. 35

Arjuna said:

SLOKA 36

But by what impelled does man commit sin, though against his wishes, O Vârshneya, constrained as it were, by force? 36

The Blessed Lord said:

SLOKA 37

It is desire—it is anger, born of the Rajo-guna: of great craving, and of great sin; know this as the foe here (in this world). 37

SLOKA 38

As fire is enveloped by smoke, as a mirror by dust, as an embryo by the secundine, so is it covered by that. 38

SLOKA 39

Knowledge is covered by this, the constant foe of the wise, O son of Kunti, the unappeasable fire of desire. 39

SLOKA 40

The senses, the mind and the intellect are said to be its abode: through these, it deludes the embodied by veiling his wisdom. 40

SLOKA 41

Therefore, O Bull of the Bharata race, controlling the senses at the outset, kill it,—the sinful, the destroyer of knowledge and realisation.

SLOKA 42

The senses are said to be superior (to the body); the mind is superior to the senses; the intellect is superior to the mind; and that which is superior to the intellect is He (the Atman).

SLOKA 43

Thus, knowing Him who is superior to the intellect, and restraining the self by the Self, destroy, O mighty-armed, that enemy, the unseizable foe, desire.

Footnotes

• 73:3 Meditative—those who prefer meditation to external action. Active—those who believe in external work with or without meditation.
• 74:4 Worklessness and perfection: These are synonymous terms, meaning, becoming one with the Infinite and free from all ideas of want. A man who has reached this state can have no necessity or desire for work as a means to an end. Perfect satisfaction in the Self is his natural condition. (Vide III. 17.)
• 74:5 All are made to act: All men living under bondage.
• 76:9 Yajna: means a religious rite, sacrifice, worship: Or an action done with a good or spiritual motive. It also means the Deity. The Taittiriya-Samhitâ (I. 7. 4.) says, “Yajna is Vishnu Himself.”
• 76: See comment on V. 13.
• 77:10 Prajâpati—the creator or Brahma.
• 77:11 Devas: (lit. the shining ones) beings much higher than man in the scale of evolution, who are in charge of cosmic functions.
• 78:13 Deva-Yajna: offering sacrifices to the gods, Brahma-Yajna: teaching and reciting the Scriptures, Pitri-Yajna: offering libations of water to one’s ancestors, Nri-Yajna: the feeding of the hungry, and Bhuta-Yajna: the feeding of the lower animals;—are the five daily duties enjoined on householders. The performance of these duties frees them from the fivefold sin, inevitable to a householder’s life, due to the killing of life, from the use of, (1) the pestle and mortar, (2) the grinding-stone, (3) the oven, (4) the water-jar, and (5) the broom.
• 79:14 Yajna: Here it denotes not the sacrificial deeds themselves but the subtle principle, into which they are converted, after they have been performed, to appear, later on, as their fruits. This is technically known as Apurva. Karma or sacrificial deeds prescribed in the Vedas.
• 80:15 All-pervading Veda: because it illumines all subjects and is the store of all knowledge, being the out-breathing of the Omniscient. It is said to be ever centred in Yajna, because it deals chiefly with Yajna, as the means of achieving the end, either of prosperity or final liberation, according as it is performed with or without desire.
• 80:16 The wheel of action started by Prajâpati on the basis of Veda and sacrifice.
• 82:20 Guidance of men: the Sanskrit word means, gathering of men,—that is, into the right path.
• 86:28 With true insight etc.: Knowing the truth that the Self is distinct from all Gunas, and actions.
• 86:29 Those of imperfect knowledge—those who can only see as far as the immediate effect of actions.
• 87:31 Shraddhâ: is a mental attitude constituted primarily of sincerity of purpose, humility, reverence and faith. You have Shraddhâ for your Guru—it is sincere reverence. You have Shraddhâ for the Gita —it is admiration for those of its teachings you understand and faith in those that you do not. You give alms to a beggar with Shraddhâ—it is a sense of humility combined with the hope that what you give will be acceptable and serviceable.
• 88:33 The reason why some people do not follow the teaching of the Lord is explained here: Their (lower) nature proves too strong for them.
• 89:34 His: of the seeker after truth. Though, as has been said in the foregoing Sloka, some are so completely under the sway of their natural propensities, that restraint is of no avail to them, yet the seeker after truth should never think of following their example, but should always exert himself to overrule all attachment and aversion of the senses for their objects.
• 90:35 The implication is that Arjuna’s thought of desisting from fight and going in for the calm and peaceful life of the Brahman is promoted by man’s natural desire to shun what is disagreeable and embrace what is agreeable to the senses. He should on no account yield to this weakness.
• 90:36 Vârshneya: a descendant of the race of Vrishni.
• 91:37 It is desire etc.: anger is only another form of desire,—desire obstructed. (See Note, II. 62-63).
• 92:38 “It” is knowledge, and “that” is desire, as explained in the following Sloka. Three stages of the overclouding of knowledge or Self by desire are described by the three illustrations here given. The first stage is Sâttvika,—fire enveloped by smoke:—the rise of a slight wind of discrimination dispels the smoke of desire in a Sâttvika heart. The second, the Râjasika,—the dust on a mirror, requires some time and preparation. While the third,—the Tâmasika, takes a much longer time, like the release of the embryo from the afterbirth.
• 92:39 Desire is undoubtedly the foe of all mankind. Why it is said to be the constant foe of the wise, is that they feel it to be so even when under its sway. Fools are awakened for a moment only, when they suffer from its painful reactions.
• 93:40 Like a wise general, Krishna points out the fortress of the enemy, by conquering which the enemy is easily defeated. Through these: by vitiating the senses, mind and the intellect.

2.4 - Chapter 04: The Way of Renunciation of Action in Knowledge

The Blessed Lord said:

SLOKA 1

I told this imperishable Yoga to Vivasvat; Vivasvat told it to Manu; (and) Manu told it to Ikshvâku: 1

SLOKA 2

Thus handed down in regular succession, the royal sages knew it. This Yoga, by long lapse of time, declined in this world, O burner of foes.

SLOKA 3

I have this day told thee that same ancient Yoga, (for) thou art My devotee, and My friend, and this secret is profound indeed. 3

Arjuna said:

SLOKA 4

Later was Thy birth, and that of Vivasvat prior; how then should I understand that Thou toldest this in the beginning?

The Blessed Lord said:

SLOKA 5

Many are the births that have been passed by Me and thee, O Arjuna. I know them all, whilst thou knowest not, O scorcher of foes.

SLOKA 6

Though I am unborn, of changeless nature and Lord of beings, yet subjugating My Prakriti, I come into being by My own Mâyâ. 6

SLOKA 7

Whenever, O descendant of Bharata, there is decline of Dharma, and rise of Adharma, then I body Myself forth. 7

SLOKA 8

For the protection of the good, for the destruction of the wicked, and for the establishment of Dharma, I come into being in every age. 8

SLOKA 9

He who thus knows, in true light, My divine birth and action, leaving the body, is not born again: he attains to Me, O Arjuna. 9

SLOKA 10

Freed from attachment, fear and anger, absorbed in Me, taking refuge in Me, purified by the fire of Knowledge, many have attained My Being. 10

SLOKA 11

In whatever way men worship Me, in the same way do I fulfil their desires: (it is) My path, O son of Prithâ, (that) men tread, in all ways. 11

SLOKA 12

Longing for success in action, in this world, (men) worship the gods. Because success, resulting from action, is, quickly attained in the human world. 12

SLOKA 13

The fourfold caste was created by Me, by the differentiation of Guna and Karma. Though I am the author thereof, know Me to be the non-doer, and changeless. 13

SLOKA 14

Actions do not taint Me, nor have I any thirst for the result of action. He who knows Me thus is not fettered by action. 14

SLOKA 15

Knowing thus, the ancient seekers after freedom also performed action. Do thou, therefore, perform action, as did the ancients in olden times. 15

SLOKA 16

Even sages are bewildered, as to what is action and what is inaction. I shall therefore tell you what action is, by knowing which you will be freed from evil. 16

SLOKA 17

For verily, (the true nature) even of action (enjoined by the Shâstras) should be known, as also, (that) of forbidden action, and of inaction: the nature of Karma is impenetrable.

SLOKA 18

He who sees inaction in action, and action in inaction, he is intelligent among men, he is a Yogi and a doer of all action. 18

SLOKA 19

Whose undertakings are all devoid of plan and desire for results, and whose actions are burnt by the fire of knowledge, him, the sages call wise. 19

SLOKA 20

Forsaking the clinging to fruits of action, ever satisfied, depending on nothing, though engaged in action, he does not do anything.

SLOKA 21

Without hope, the body and mind controlled and all possessions relinquished, he does not suffer any evil consequences, by doing mere bodily action. 21

SLOKA 22

Content with what comes to him without effort, unaffected by the pairs of opposites, free from envy, even-minded in success and failure, though acting, he is not bound.

SLOKA 23

Devoid of attachment, liberated, with mind centred in knowledge, performing work for Yajna alone, his whole Karma dissolves away.

SLOKA 24

The process is Brahman, the clarified butter is Brahman, offered by Brahman in the fire of Brahman; by seeing Brahman in action, he reaches Brahman alone. 24

SLOKA 25

Some Yogis perform sacrifices to Devas alone, while others offer the self as sacrifice by the self in the fire of Brahman alone. 25

SLOKA 26

Some again offer hearing and other senses as sacrifice in the fire of control, while others offer sound and other sense-objects as sacrifice in the fire of the senses. 26

SLOKA 27

Some again offer all the actions of the senses and the functions of the vital energy, as sacrifice in the fire of control in self, kindled by knowledge.

SLOKA 28

Others again offer wealth, austerity, and Yoga, as sacrifice, while still others, of self-restraint and rigid vows, offer study of the scriptures and knowledge, as sacrifice. 28

SLOKA 29

Yet some offer as sacrifice, the outgoing into the in-coming breath, and the in-coming into the out-going, stopping the courses of the in-coming and out-going breaths, constantly practising the regulation of the vital energy; while others yet of regulated food, offer in the Prânas the functions thereof. 29

SLOKA 30-31

All of these are knowers of Yajna, having their sins consumed by Yajna, and eating of the nectar—the remnant of Yajna, they go to the Eternal Brahman. (Even) this world is not for the non-performer of Yajna, how then another, O best of the Kurus? 30

SLOKA 32

Various Yajnas, like the above, are strewn in the store-house of the Veda. Know them all to be born of action, and thus knowing, thou shalt be free. 32

SLOKA 33

Knowledge-sacrifice, O scorcher of foes, is superior to sacrifice (performed) with (material) objects. All action in its entirety, O Pârtha, attains its consummation in knowledge.

SLOKA 34

Know that, by prostrating thyself, by questions, and by service; the wise, those who have realised the Truth, will instruct thee in that knowledge. 34

SLOKA 35

Knowing which, thou shalt not, O Pândava, again get deluded like this, and by which thou shalt see the whole of creation in (thy) Self and in Me. 35

SLOKA 36

Even if thou be the most sinful among all the sinful, yet by the raft of knowledge alone thou shalt go across all sin.

SLOKA 37

As blazing fire reduces wood into ashes, so, O Arjuna, does the fire of knowledge reduce all Karma to ashes. 37

SLOKA 38

Verily there exists nothing in this world purifying like knowledge. In good time, having reached perfection in Yoga, one realises that oneself in one’s own heart.

SLOKA 39

The man with Shraddhâ, the devoted, the master of one’s senses, attains (this) knowledge. Having attained knowledge one goes at once to the Supreme Peace.

SLOKA 40

The ignorant, the man without Shraddhâ, the doubting self, goes to destruction. The doubting self has neither this world, nor the next, nor happiness. 40

SLOKA 41

With work renounced by Yoga and doubts rent asunder by knowledge, O Dhananjaya, actions do not bind him who is poised in the Self.

SLOKA 42

Therefore, cutting with the sword of knowledge, this doubt about the Self, born of ignorance, residing in thy heart, take refuge in Yoga. Arise, O Bhârata!

Footnotes

• 96:1 Vivasvat: the Sun. Manu: the law-giver. Ikshvâku was the famous ancestor of the Solar dynasty of Kshatriyas. This Yoga is said to be imperishable, because the end attainable through it is imperishable.
• 97:3 Secret: Not as the privilege of an individual or a sect, but because of its profundity. It is a secret to the unworthy only.
• 99:6 Subjugating My Prakriti: He does not come into being as others do, bound by Karma, under the thraldom of Prakriti (Nature). He is not tied by the fetters of the Gunas—because He is the Lord of Mâyâ. By My own Mâyâ: My embodiment is only apparent grid does not touch My true nature.
• 99:7 The Dharma and its opposite Adharma imply all the duties (and their opposites) as ordained for men in different stations by the definite scheme of their life and salvation.
• 100:8 Destruction of the wicked: in order to destroy their wickedness, and give them life eternal.
• 100:9 He who knows &c.: He who knows the great truth,—that the Lord though apparently born is ever beyond birth and death, though apparently active in the cause of righteousness, is ever beyond all action,—becomes illumined with Self-knowledge. Such a man is never born again.
• 101:10 Many have attained: The import is that the path of liberation here taught by Sri Krishna is not of recent origin, nor is it dependent upon His present manifestation, but has been handed down from time immemorial.
• 102:11 In this sloka Sri Krishna anticipates the objection that God is partial to some and unkind to others, since He blesses some with Self-knowledge and leaves the rest in darkness and misery. This difference is not due to any difference in His attitude towards them, but is of their own choice. My path: In the whole region of thought and action, wherever there is fulfilment of object, no matter what, the same is due to the Lord. As the Self within, He brings to fruition all wishes, when the necessary conditions are fulfilled.
• 102:12 Because success . . . human world: Worldly success is much easier of attainment than Self-knowledge. Hence it is that the ignorant do not go in for the latter.
• 103:13 This sloka is intended to explain the diversity of human temperaments and tendencies. All men are not of the same nature, because of the preponderance of the different Gunas in them. The caste system was originally meant to make perfect the growth of humanity, by the special culture of certain features, through the process of discriminate selection. Though I am the author &c.: The Lord, though the author of the caste system, is yet not the author. The same dread of being taken as a doer or an agent crops up again and again. The paradox is explained in Chap. IX. 5-10. Mâyâ is the real author, but He is taken as such, because it is His light which gives existence, not only to all actions, but to Mâyâ herself.
• 104:14 Actions do not taint Me: Karma cannot introduce into Me anything foreign. I never depart from My true Self, which is All-fullness.
• 104:15 Knowing thus: Taking this point of view, that is, that the Self can have no desire for the fruits of action and cannot be soiled by action.
• 105:16 Evil: the evil of existence, the wheel of birth and death.
• 106:18 An action is an action so long as the idea of actor-ness of the Self holds good. Directly the idea of actor-ness disappears, no matter what or how much is done, action has lost its nature. It has become harmless: it can no longer bind. On the other hand, how much soever inactive an ignorant person may remain, so long as there is the idea of actor-ness in him, he is constantly doing action. Action equals to belief in the actor-ness of oneself and inaction its reverse. He is the doer of all action: He has achieved the end of all action, which is freedom.
• 107:19 Whose undertakings &c.: Who is devoid of egoism.
• 108:21 Evil consequences: resulting from both good and bad actions, for both lead to bondage.
• 109:24 How can the whole Karma of a person engaged in work melt away as stated here? Because after knowledge, his whole life becomes one act of Yajna, in which the process of oblation, the offering, the fire, the doer of the sacrifice, the work, and the goal, are all Brahman. Since his Karma produces no other result than the attainment of Brahman, his Karma is said to melt away.
• 110:25 Others offer &c.: The sacrifice referred to here, is, divesting the Self of Its Upâdhis (limiting adjuncts), so that It is found to be the Self.
• 110:26 Others offer sound &c.: Others direct their senses towards pure and unforbidden objects, and in so doing regard themselves as performing acts of sacrifice.
• 111:28 Offer Yoga as sacrifice: Practise the eightfold Yoga as an act of sacrifice.
• 112:29 Offer in the Prânas the functions thereof: Whatever Prâna has been controlled, into it they sacrifice all other Prânas; these latter become, as it were, merged in the former. Or, in another way: They control the different Prânas and unify them by the foregoing method; the senses are thus attenuated and are merged in the unified Prâna, as an act of sacrifice. All the various acts described in verses 25 to 29, as offerings of sacrifice, are only conceived as such, the study of the scriptures is regarded as an act of sacrifice, and so on.
• 113:30 They go to the Eternal Brahman: in course of time, after attaining knowledge through purification of heart. Even this world is not for the non-performer of Yajna: this means,—he that does not perform any of the Yajnas above mentioned, is not fit even for this wretched human world,—how then could he hope to gain a better world than this?
• 114:32 Strewn in the store-house of the Veda: inculcated by or known through the Veda.
• 115:34 Prostration before the Guru, questions and personal services to him, constitute discipleship. Those who have realised the Truth: mere theoretical knowledge, however perfect, does not qualify a person to be a Guru: the Truth, or Brahman, must be realised, before one can claim that most elevated position.
• 116:35 Which: the knowledge referred to in the preceding sloka to be learnt from the Guru.
• 116:37 Excepting of course the Prârabdha, or Karma which, causing the present body, has begun to bear fruits.
• 118:40 The ignorant: one who knows not the Self. The man without Shraddhâ: one who has no faith in the words and teachings of his Guru. The doubting self has &c.: One of a doubting disposition fails to enjoy this world, owing to his constantly rising suspicion about the people, and things around him, and is also full of doubt as regards the next world; so do the ignorant and the man without Shraddhâ.

2.5 - Chapter 05: The Way of Renunciation

Arjuna said:

SLOKA 1

Renunciation of action, O Krishna, thou commendest, and again, its performance. Which is the better one of these? Do thou tell me decisively. 1

The Blessed Lord said:

SLOKA 2

Both renunciation and performance of action lead to freedom: of these, performance of action is superior to the renunciation of action. 2

SLOKA 3

He should be known a constant Sannyâsi, who neither likes nor dislikes: for, free from the pairs of opposites, mighty-armed, he is easily set free from bondage. 3

SLOKA 4

Children, not the wise, speak of knowledge and performance of action, as distinct. He who truly lives in one, gains the fruits of both. 4

SLOKA 5

The plane which is reached by the Jnânins is also reached by the Karmayogins. Who sees knowledge and performance of action as one, he sees.

SLOKA 6

Renunciation of action, O mighty-armed, is hard to attain to without performance of action; the man of meditation, purified by devotion to action, quickly goes to Brahman. 6

SLOKA 7

With the mind purified by devotion to performance of action, and the body conquered, and senses subdued, one who realises one’s Self, as the Self in all beings, though acting, is not tainted.

SLOKA 8-9

The knower of Truth, (being) centred (in the Self) should think, “I do nothing at all”—though seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, letting go, holding, opening and closing the eyes—convinced that it is the senses that move among sense-objects.

SLOKA 10

He who does actions forsaking attachment, resigning them to Brahman, is not soiled by evil, like unto a lotus-leaf by water. 10

SLOKA 11

Devotees in the path of work perform action, only with body, mind, senses, and intellect, forsaking attachment, for the purification of the heart. 11

SLOKA 12

The well-poised, forsaking the fruit of action, attains peace, born of steadfastness; the unbalanced one, led by desire, is bound by being attached to the fruit (of action). 12

SLOKA 13

The subduer (of the senses), having renounced all actions by discrimination, rests happily in the city of the nine gates, neither acting, nor causing (others) to act. 13

SLOKA 14

Neither agency, nor actions does the Lord create for the world, nor (does He bring about) the union with the fruit of action. It is universal ignorance that does. (it all).

SLOKA 15

The Omnipresent takes note of the merit or demerit of none. Knowledge is enveloped in ignorance, hence do beings get deluded. 15

SLOKA 16

But whose ignorance is destroyed by the knowledge of Self,—that knowledge of theirs, like the sun, reveals the Supreme (Brahman).

SLOKA 17

Those who have their intellect absorbed in That, whose self is That, whose steadfastness is in That, whose consummation is That, their impurities cleansed by knowledge, they attain to Non-return (Moksha).

SLOKA 18

The knowers of the Self look with an equal eye on a Brâhmana endowed with learning and humility, a cow, an elephant, a dog, and a pariah. 18

SLOKA 19

(Relative) existence has been conquered by them, even in this world, whose mind rests in evenness, since Brahman is even and without imperfection: therefore they indeed rest in Brahman. 19

SLOKA 20

Resting in Brahman, with intellect steady, and without delusion, the knower of Brahman neither rejoiceth on receiving what is pleasant, nor grieveth on receiving what is unpleasant.

SLOKA 21

With the heart unattached to external objects, he realises the joy that is in the Self. With the heart devoted to the meditation of Brahman, he attains un-decaying happiness. 21

SLOKA 22

Since enjoyments that are contact-born are parents of misery alone, and with beginning and end, O son of Kunti, a wise man does not seek pleasure in them.

SLOKA 23

He who can withstand in this world, before the liberation from the body, the impulse arising from lust and anger, he is steadfast (in Yoga), he is a happy man.

SLOKA 24

Whose happiness is within, whose relaxation is within, whose light is within, that Yogi alone, becoming Brahman, gains absolute freedom. 24

SLOKA 25

With imperfections exhausted, doubts dispelled, senses controlled, engaged in the good of all beings, the Rishis obtain absolute freedom. 25

SLOKA 26

Released from lust and anger, the heart controlled, the Self realised, absolute freedom is for such Sannyâsis, both here and hereafter.

SLOKA 27-28

Shutting out external objects, steadying the eyes between the eyebrows, restricting the even currents of Prâna and Apâna inside the nostrils; the senses, mind, and intellect controlled, with Moksha as the supreme goal, freed from desire, fear and anger: such a man of meditation is verily free for ever. 27

SLOKA 29

Knowing Me as the dispenser of Yajnas and asceticisms, as the Great Lord of all worlds, as the friend of all beings, he attains Peace. 29

Footnotes

• 120:1 In IV. 18, 19, 21, 22, 24, 32, 33, 37 and 41, the Lord has spoken of the renunciation of all actions; and in IV. 42 He has exhorted Arjuna to engage in Yoga, in performance of action. Owing to the mutual opposition between the two, which makes it impossible for one man to resort to both of them at the same time, doubt arises in the mind of Arjuna, and hence the question as above. Its performance—“Yoga” in the test: Yoga here and in the following verses means Karma-Yoga.
• 121:2 Performance of action—is superior to mere renunciation (i.e., unaccompanied with knowledge) in the case of the novice in the path of spirituality. See the 6th sloka of this chapter.
• 122:3 Constant Sannyâsi: he need not have taken Sannyâsa formally, but if he has the above frame of mind, he is a Sannyâsi for ever and aye. Neither likes nor dislikes: Neither hates pain and the objects causing pain, nor desires pleasure and the objects causing pleasure, though engaged in action.
• 122:4 Children: the ignorant people devoid of insight into the purpose of the Shâstra.
• 123:6 It is not that renunciation of action based on knowledge is not superior to performance of action, but that the latter method is easier for a beginner, and qualifies him for the higher path, by purifying his mind. Hence it is the proper, and therefore the superior course, in his case.
• 125:10 Evil: the results, good and bad, producing bondage.
• 126:11 Only with &c.—without egotism or selfishness: it applies to body, mind, senses and intellect.
• 126:12 Born of steadfastness: Sankara explains Naisthikim as gradual perfection in the path of knowledge, having the following stages of development: (1) purity of heart, (2) gaining of knowledge, (3) renunciation of action, (4) steadiness in knowledge.
• 127:13 All actions: 1st, Nitya, or obligatory—the performance of which does not produce any merit while the non-performance produces demerit. 2nd, Naimittika, those arising on the occurrence of some special events, as the birth of a son: these also are customary. 3rd, Kâmya—those intended for securing some special ends: these are only optional. 4th, Nishiddha—or forbidden. He rests happily in the body (of nine organic openings), seeing inaction in action: just exhausting his Prârabdha—not relating or identifying himself with anything of the dual universe.
• 128:15 In unmistakable words, Krishna describes the position of Iswara, or the Lord, in relation to the Universe, in these two verses. He is all-blissful, all-perfect; even the shadow of a motive or relation in Him, would be contradictory to His nature. His mere proximity to Prakriti or Nature endues the latter with power and potency of causing all that is. Jiva is bound so long as it, relates itself to, and identifies itself with this Nature. When it ceases to do so, it attains freedom. The whole teaching of the Gita, and therefore of the whole Hindu Scripture, on this subject, is condensed in the above.
• 130:18 Because they can see nothing but the Self. It makes no difference to the sun whether it be reflected in the Ganges, in wine, in a small pool, or in any unclean liquid: the same is the case with the Self. No Upâdhi (or limiting adjunct) can attach to it.
• 131:19 Relative existence: All bondage as of birth, death etc. All possibility of bondage is destroyed when the mind attains perfect evenness, which in other words means—becoming Brahman.
• 132:21 Heart—Antah-karana.
• 133:24 Within: In the Self. Absolute Freedom: Brahma-Nirvâna. He attains Moksha while still living in the body.
• 134:25 Rishis: Men of right vision and renunciation.
• 135:27 External objects: Sound and other sense-objects. External objects are shut out from the mind by not thinking of them. When the eyes are half-closed in meditation, the eye-balls remain fixed, and their gaze converges, as it were, between the eyebrows. Prâna is the out-going breath, Apâna the in-coming; the restriction described is effected by Prânâyâma. These two verses are the aphorisms of which the following chapter is the commentary.
• 136:29 Dispenser: Both as author and goal, the Lord is the dispenser of the fruit of all actions. Friend: Doer of good without expecting any return.

2.6 - Chapter 06: The Way of Meditation

The Blessed Lord said:

SLOKA 1

He who performs his bounden duty without leaning to the fruit of action —he is a renouncer of action as well as of steadfast mind: not he who is without fire, nor he who is without action. 1

SLOKA 2

Know that to be devotion to action, which is called renunciation, O Pândava, for none becomes a devotee to action without forsaking Sankalpa. 2

SLOKA 3

For the man of meditation wishing to attain purification of heart leading to concentration, work is said to be the way: For him, when he has attained such (concentration), inaction is said to be the way. 3

SLOKA 4

Verily, when there is no attachment, either to sense-objects, or to actions, having renounced all Sankalpas, then is one said to have attained concentration. 4

SLOKA 5

A man should uplift himself by his own self, so let him not weaken this self. For this self is the friend of oneself, and this self is the enemy of oneself. 5

SLOKA 6

The self (the active part of our nature) is the friend of the self, for him who has conquered himself by this self. But to the unconquered self, this self is inimical, (and behaves) like (an external) foe. 6

SLOKA 7

To the self-controlled and serene, the Supreme Self is, the object of constant, realisation, in cold and heat, pleasure and pain, as well as in honour and dishonour. 7

SLOKA 8

Whose heart is filled with satisfaction by wisdom and realisation, and is changeless, whose senses are conquered, and to whom a lump of earth, stone, and gold are the same: that Yogi is called steadfast. 8

SLOKA 9

He attains excellence who looks with equal regard upon well-wishers, friends, foes, neutrals, arbiters, the hateful, the relatives, and upon the righteous and the unrighteous alike.

SLOKA 10

The Yogi should constantly practise concentration of the heart, retiring into solitude, alone, with the mind and body subdued, and free from hope and possession.

SLOKA 11

Having in a cleanly spot established his seat, firm, neither too high nor too low, made of a cloth, a skin, and Kusha-grass, arranged in consecution: 11

SLOKA 12

There, seated on that seat, making the mind one-pointed and subduing the action of the imaging faculty and the senses, let him practise Yoga for the purification of the heart.

SLOKA 13

Let him firmly hold his body, head and neck erect and still, (with the eye-balls fixed, as if) gazing at the tip of his nose, and not looking around. 13

SLOKA 14

With the heart serene and fearless, firm in the vow of a Brahmachâri, with the mind controlled, and ever thinking of Me, let him sit (in Yoga) having Me as his supreme goal.

SLOKA 15

Thus always keeping the mind steadfast, the Yogi of subdued mind attains the peace residing in Me,—the peace which culminates in Nirvâna (Moksha).

SLOKA 16

(Success in) Yoga is not for him who eats too much or too little—nor, O Arjuna, for him who sleeps too much or too little. 16

SLOKA 17

To him who is temperate in eating and recreation, in his effort for work, and in sleep and wakefulness, Yoga becomes the destroyer of misery.

SLOKA 18

When the completely controlled mind rests serenely in the Self alone, free from longing after all desires, then is one called steadfast, (in the Self).

SLOKA 19

“As a lamp in a spot sheltered from the wind does not flicker,"—even such has been the simile used for a Yogi of subdued mind, practising concentration in the Self.

SLOKA 20-23

When the mind, absolutely restrained by the practice of concentration, attains quietude, and when seeing the Self by the self, one is satisfied in his own Self; when he feels that infinite bliss—which is perceived by the (purified) intellect and which transcends the senses, and established wherein he never departs from his real state; and having obtained which, regards no other acquisition superior to that, and where established, he is not moved even by heavy sorrow;—let that be known as the state, called by the name of Yoga,—a state of severance from the contact of pain. This Yoga should be practised with perseverance, undisturbed by depression of heart. 20

SLOKA 24

Abandoning without reserve all desires born of Sankalpa, and completely restraining, by the mind alone, the whole group of senses from their objects in all directions;

SLOKA 25

With the intellect set in patience, with the mind fastened on the Self, let him attain quietude by degrees: let him not think of anything.

SLOKA 26

Through whatever reason the restless, unsteady mind wanders away, let him curbing it from that, bring it under the subjugation of the Self alone.

SLOKA 27

Verily, the supreme bliss comes to that Yogi, of perfectly tranquil mind, with passions quieted, Brahman-become, and freed from taint. 27

SLOKA 28

The Yogi freed from taint (of good and evil), constantly engaging the mind thus, with ease attains the infinite bliss of contact with Brahman.

SLOKA 29

With the heart concentrated by Yoga, with the eye of evenness for all things, he beholds the Self in all beings and all beings in the Self.

SLOKA 30

He who sees Me in all things, and sees all things in Me, he never becomes separated from Me, nor do I become separated from him. 30

SLOKA 31

He who being established in unity, worships Me, who am dwelling in all beings, whatever his mode of life, that Yogi abides in Me. 31

SLOKA 32

He who judges of pleasure or pain everywhere, by the same standard as he applies to himself, that Yogi, O Arjuna, is regarded as the highest. 32

Arjuna said:

SLOKA 33

This Yoga which has been taught by Thee, O slayer of Madhu, as characterised by evenness, I do not see (the possibility of) its lasting endurance, owing to restlessness (of the mind).

SLOKA 34

Verily, the mind, O Krishna, is restless, turbulent, strong, and unyielding;. I regard it quite as hard to achieve its control, as that of the wind. 34

The Blessed Lord said:

SLOKA 35

Without doubt, O mighty-armed, the mind is restless, and difficult to control; but through practice and renunciation, O son of Kunti, it may be governed. 35

SLOKA 36

Yoga is hard to be attained by one of uncontrolled self: such is My conviction; but the self-controlled, striving by right means, can obtain it.

Arjuna said:

SLOKA 37

Though possessed of Shraddhâ but unable to control himself, with the mind wandering away from Yoga, what end does one, failing to gain perfection in Yoga, meet, O Krishna?

SLOKA 38

Does he not, fallen from both, perish, without support, like a rent cloud, O mighty-armed, deluded in the path of Brahman? 38

SLOKA 39

This doubt of mine, O Krishna, Thou shouldst completely dispel; for it is not possible for any but Thee to dispel this doubt. 39

The Blessed Lord said:

SLOKA 40

Verily, O son of Prithâ, there is destruction for him, neither here nor hereafter: for, the doer of good, O my son, never comes to grief. 40

SLOKA 41

Having attained to the worlds of the righteous, and dwelling there for everlasting years, one fallen from Yoga reincarnates in the home of the pure and the prosperous. 41

SLOKA 42

Or else he is born into a family of wise Yogis only; verily, a birth such as that is very rare to obtain in this world. 42

SLOKA 43

There he is united with the intelligence acquired in his former body, and strives more than before, for perfection, O son of the Kurus. 43

SLOKA 44

By that previous practice alone, he is borne on in spite of himself. Even the enquirer after Yoga rises superior to the performer of Vedic actions. 44

SLOKA 45

The Yogi, striving assiduously, purified of taint, gradually gaining perfection through many births, then reaches the highest goal.

SLOKA 46

The Yogi is regarded as superior to those who practise asceticism, also to those who have obtained wisdom (through the Shâstras). He is also superior to the performers of action, (enjoined in the Vedas). Therefore, be thou a Yogi, O Arjuna! 46

SLOKA 47

And of all Yogis, he who with the inner self merged in Me, with Shraddhâ devotes himself to Me, is considered by Me the most steadfast. 47

Footnotes

• 137:1 Bounden duty: Nityakarma. Renouncer of action as well as of steadfast mind: Sannyâsi and Yogi. Without fire: He that has renounced actions enjoined by the Vedas, requiring fire as adjunct, e.g., Agnihotra. Without action: He who has renounced actions which do not require fire as adjunct, such as austerities and meritorious acts like digging wells etc.
• 138:2 Sankalpa—is the working of the imaging faculty, forming fancies, making plans and again brushing them aside, conceiving future results, starting afresh on a new line, leading to different issues, and so on and so forth. No one can be a Karma-Yogin or a devotee to action, who makes plans and wishes for the fruit of action.
• 139:3 Purification of the heart leading to concentration—Yoga. “For a Brâhmana there is no wealth like unto (the eye of) one-ness, (and) even-ness, trueness, refinement, steadiness, harmlessness, straightforwardness, and gradual withdrawal from all action."—Mahâbhârata, Shânti Parva. 175, 88.
• 139:4 Attained concentration: Yogârudha. Renouncer of all Sankalpas: “O desire, I know where thy root lies: thou art born of Sankalpa. I shall not think of thee, and thou shalt cease to exist, together with thy root.” Mahâbhârata. Shânti Parva. 177, 25.
• 140:5 The self-conscious nature of man is here considered in two aspects as being both the object of spiritual uplift and the subject of spiritual uplift, the ego acted upon and the ego acting upon the former. This latter active principle or ego should be kept strong in its uplifting function, for it. is apt to turn an enemy, if it is not a friend, and the next verse explains the reason.
• 141:6 The self is the friend of one, in whom the aggregate of the body and the senses has been brought under control, and an enemy when such in not the case.
• 141:7 Hence he remains unruffled in pleasant and adverse environments.
• 142:8 Wisdom—Jnâna: knowledge of Shâstras. Realisation—Vijnâna: one’s own experience of the teachings of Shâstras. Changeless—like the anvil. Things are hammered and shaped on the anvil, but the anvil remains unchanged: in the same manner he is called Kutastha—whose heart remains unchanged though objects are present.
• 144:11 Arranged in consecution: that is,—the Kusha-grass arranged on the ground; above that, a tiger or deer skin, covered by a cloth.
• 144:13 Gazing at the tip of his nose,—could not be-literally meant here, because then the mind would be fixed only there, and not on the Self: when the eyes are half-closed in meditation, and the eye-balls are still, the gaze is directed, as it were, on the tip of the nose.
• 146:16 The Yoga-shâstra prescribes: “Half (the stomach) for food and condiments, the third (quarter) for water, and the fourth should be reserved for free motion of air.”
• 149:20 Which is perceived . . . intellect: Which the purified intellect can grasp independently of the senses. When in meditation the mind is deeply concentrated, the senses do not function and are resolved into their cause,—that is, the mind; and when the latter is steady, so that there is only the intellect functioning, or in other words, cognition only exists, the indescribable Self is realised.
• 151:27 Brahman-become, i.e., one who has realised that all is Brahman. Taint—of good and evil.
• 152:30 Separated, i.e., by time, space, or anything intervening.
• 153:31 Worships Me: realises Me as the Self of all. Established in unity, i.e., having resolved all duality in the underlying unity.
• 153:32 Seeing that whatever is pleasure or pain to, himself, is alike pleasure or pain to all beings, he, the highest of Yogins, wishes good to all and evil to none,—he is always harmless and compassionate to all creatures.
• 154:34 ‘Krishna,’ is derived from ‘Krish,’ to scrape: Krishna is so called, because He scrapes or draws away all sins and other evils from His devotees.
• 155:35 Cf. Patanjali I. 12. Practice: Earnest and repeated attempt to make the mind steady in its unmodified state of Pure Intelligence, by means of constant meditation upon the chosen Ideal. Renunciation: Freedom from desire for any pleasures, seen or unseen, achieved by a constant perception of evil in them.
• 157:38 Fallen from both: That is, from both the paths of knowledge and action.
• 157:39 Since there can be no better teacher than the Omniscient Lord.
• 158:40 Tâta—son. A disciple is looked upon as a son; Arjuna is thus addressed having placed himself in the position of a disciple to Krishna.
• 158:41 Everlasting years—not absolutely, meaning a very long period.
• 159:42 Very rare: more difficult than the one mentioned in the preceding Sloka.
• 159:43 Intelligence—Samskâra: Store of experience in the shape of impressions and habits. Strives . . . perfection: Strives more strenuously to attain to higher planes of realisation than those acquired in his former birth.
• 160:44 Borne on in spite of himself: carried to the goal of the course which he marked out for himself in his last incarnation, by the force of his former Samskâras, though he might be unconscious of them—or even unwilling to pursue it, owing to the interference of some untoward Karma. Rises &c.: lit. goes beyond the Word-Brahman, i.e., the Vedas.
• 161:46 Wisdom: Knowledge from precepts, but not direct insight into the Divine Truth.
• 162:47 Of all Yogis &c.:—of all Yogis he who devotes himself to the All-pervading Infinite, is superior to those who devote themselves to the lesser ideals, or gods, such as Vasu, Rudra, Aditya, etc.

2.7 - Chapter 07: The Way of Knowledge with Realisation

The Blessed Lord said:

SLOKA 1

With the mind intent on Me, O son of Prithâ, taking refuge in Me, and practising Yoga, how thou shalt without doubt know Me fully, that do thou hear. 1

SLOKA 2

I shall tell you in full, of knowledge, speculative and practical, knowing which, nothing more here remains to be known.

SLOKA 3

One, perchance, in thousands of men, strives for perfection; and one perchance, among the blessed ones, striving thus, knows Me in reality. 3

SLOKA 4

Bhumi (earth), Ap (water), Anala (fire), Vâyu (air), Kha (ether), mind, intellect, and egoism: thus is My Prakriti divided eight-fold. 4

SLOKA 5

This is the lower (Prakriti). But different from it, know thou, O mighty-armed, My higher Prakriti—the principle of self-consciousness, by which this universe is sustained.

SLOKA 6

Know that these (two Prakritis) are the womb of all beings. I am the origin and dissolution of the whole universe. 6

SLOKA 7

Beyond Me, O Dhananjaya, there is naught. All this is strung in Me, as a row of jewels on a thread. 7

SLOKA 8

I am the sapidity in waters, O son of Kunti; I, the radiance in the moon and the sun; I am the Om in all the Vedas, sound in Akâsha, and manhood in men. 8

SLOKA 9

I am the sweet fragrance in earth, and the brilliance in fire am I; the life in all beings, and the austerity am I in ascetics.

SLOKA 10

Know Me, O son of Prithâ, as the eternal seed of all beings. I am the intellect of the intelligent, and the heroism of the heroic.

SLOKA 11

Of the strong, I am the strength devoid of desire and attachment. I am, O bull among the Bhâratas, desire in beings, unopposed to Dharma. 11

SLOKA 12

And whatever states pertaining to Sattva, and those pertaining to Rajas, and to Tamas, know them to proceed from Me alone; still I am not in them, but they are in Me. 12

SLOKA 13

Deluded by these states, the modifications of the three Gunas (of Prakriti), all this world does not know Me, beyond them, and immutable.

SLOKA 14

Verily, this divine illusion of Mine, constituted of the Gunas, is difficult to cross over; those who devote themselves to Me alone, cross over this illusion. 14

SLOKA 15

They do not devote themselves to Me,—the evil-doers, the deluded, the lowest of men, deprived of discrimination by Mâyâ, and following the way of the Asuras. 15

SLOKA 16

Four kinds of virtuous men worship Me, O Arjuna,—the distressed, the seeker of knowledge, the seeker of enjoyment, and the wise, O bull among the Bhâratas. 16

SLOKA 17

Of them, the wise man, ever-steadfast, (and fired) with devotion to the One, excels; for supremely dear am I to the wise, and he is dear to Me.

SLOKA 18

Noble indeed are they all, but the wise man I regard as My very Self; for with the mind steadfast, he is established in Me alone, as the supreme goal.

SLOKA 19

At the end of many births, the man of wisdom takes refuge in Me, realising that all this is Vâsudeva (the innermost Self). Very rare is that great soul.

SLOKA 20

Others again, deprived of discrimination by this or that desire, following this or that rite, devote themselves to other gods, led by their own natures. 20

SLOKA 21

Whatsoever form any devotee seeks to worship with Shraddhâ,—that Shraddhâ of his do I make unwavering.

SLOKA 22

Endued with that Shraddhâ, he engages in the worship of that, and from it, gains his desires,—these being verily dispensed by Me alone.

SLOKA 23

But the fruit (accruing) to these men of little understanding is limited. The worshippers of the Devas go to the Devas; My devotees too come to me. 23

SLOKA 24

The foolish regard Me, the un-manifested, as come into manifestation, not knowing My supreme state,—immutable and transcendental. 24

SLOKA 25

Veiled by the illusion born of the congress of the Gunas, I am not manifest to all. This deluded world knows Me not, the Unborn, the Immutable. 25

SLOKA 26

I know, O Arjuna, the beings of the whole past, and the present, and the future, but Me none knoweth.

SLOKA 27

By the delusion of the pairs of opposites, arising from desire and aversion, O descendant of Bharata, all beings fall into delusion at birth, O scorcher of foes. 27

SLOKA 28

Those men of virtuous deeds, whose sin has come to an end,—they, freed from the delusion of the pairs of opposites, worship Me with firm resolve.

SLOKA 29

Those who strive for freedom from old age and death, taking refuge in Me, they know. Brahman, the whole of Adhyâtma, and Karma in its entirety. 29

SLOKA 30

Those who know Me with the Adhibhuta, the Adhidaiva, and the Adhiyajna, (continue to) know Me even at the time of death, steadfast in mind. 30

Footnotes

• 163:1 Fully, i.e., possessed of infinite greatness, strength, power, grace, and other infinite attributes.
• 164:3 The Blessed: Siddhânâm—this word literally means the perfected ones—but here it means only those who having acquired good Karma in a past incarnation, strive for freedom in this life.
• 165:4 The raison d’être of this reduction of matter into five elements is quite different from that conceived by modern science. Man has five senses only, just five ways in which he can be affected by matter, therefore his perception of matter cannot be divided further. The five elements are of two kinds, subtle and gross. The gross state is said ’to be formed by taking half of a subtle element, and adding ⅛th to it, of each of the rest: e.g., gross Akâsha = ½ subtle Akâsha + ⅛th subtle Vâyu + ⅛th subtle Tejas + ⅛th subtle Ap + ⅛th subtle Bhumi: Then again, the ether, air, light, water, and earth of modern science, do not answer to the five elements of Hindu philosophy. Akâsha is just the sound-producing agency. From Akâsha rises Vâyu, having the properties of sound and touch. From Vâyu springs Tejas, possessing the property of visibility, as well as those of its predecessors. From Tejas rises Ap, combining with the above properties its distinctive feature,—flavour. Bhumi comes from Ap, bringing the additional property of smell to its inheritance.
• 166:6 I am the origin &c.: In Me the whole universe originates and dissolves, as everything springs froth My Prakriti.
• 167:7 Beyond Me—there is no other cause of the universe but Me.
• 167:8 In Me as essence, all these are woven, as being My manifestations.
• 169:11 Desire—Kâma: thirst for objects not present to the senses. Attachment—Râga: for those presented to the senses. Unopposed to Dharma: the desire which moves in harmony with the ordained duties of life.
• 169:12 All things are in Him, yet not He in them. Logically, this can' only happen in superimposition through illusion: as that of a ghost seen in the stump of a tree; the ghost is in the stump, from the point of view of the man in the dark, but the stump is never in the ghost. Similarly the universe is superimposed on the Lord, seen in His place through Mâyâ, but He is not in it. The Lord returns to the same teaching in Chap. IX. 4, 5.
• 170:14 Divine: transcending human perception. Devote . . . alone: Abandoning all formal religion (Dharma) completely take refuge in Me, their own Self, the Lord of illusion.
• 171:15 Way of the Asuras, i.e., cruelty, untruth, and the like.
• 172:16 Seeker of enjoyment: One who wishes for objects of enjoyment, both here and hereafter. The Wise: One who has forsaken all desires, knowing them to arise from Mâyâ.
• 173:20 Own natures: Samskâras acquired in previous lives.
• 175:23 These men of little understanding: Though the amount of exertion is the same (in the two kinds of worship), these people do not take refuge in Me, by doing which they may attain infinite results.
• 175:24 The ignorant take Me as an ordinary mortal, assuming embodiment from the unmanifested state, like all other men, being impelled by the force of past Karma. This is due to their ignorance of My real nature; hence they do not worship Me, the One without a second.
• 176:25 This Yoga-Mâyâ spread over the Lord, which veils the understanding of others in recognising Him, does not obscure His own knowledge, as it is His, and He is the wielder of it,—just as the glamour (Mâyâ) caused by a juggler (Mâyâvin) does not obstruct his own knowledge. This illusion which binds others, cannot dim His vision.
• 177:27 To one whose mind is subject to the dualistic delusion, caused by the passions of desire and aversion, there cannot indeed arise a knowledge of things as they are, even of the external world; far less can such an intellect grasp the transcendental knowledge of the innermost Self.
• 178:29 (They know) the whole of Adhyâtma: They realise in full the Reality underlying the innermost individual Self.
• 178:30 Their consciousness of Me continues as ever, unaffected by the change of approaching death.

2.8 - Chapter 08: The Way to the Imperishable Brahman

Arjuna said:

SLOKA 1

What is that Brahman, what is Adhyâtma, what is Karma, O best of Purushas? What is called Adhibhuta, and what Adhidaiva?

SLOKA 2

Who, and in what way, is Adhiyajna here in this body, O destroyer of Madhu? And how art Thou known at the time of death, by the self-controlled?

The Blessed Lord said:

SLOKA 3

The Imperishable is the Supreme Brahman. Its dwelling in each individual body is called Adhyâtma; the offering in sacrifice which causes the genesis and support of beings, is called Karma. 3

SLOKA 4

The perishable adjunct is the Adhibhuta, and the Indweller is the Adhidaivata; I alone am the Adhiyajna here in this body, O best of the embodied. 4

SLOKA 5

And he, who at the time of death, meditating on Me alone, goes forth, leaving the body, attains My Being: there is no doubt about this.

SLOKA 6

Remembering whatever object, at the end, he leaves the body, that alone is reached by him, O son of Kunti, (because) of his constant thought of that object. 6

SLOKA 7

Therefore, at all times, constantly remember Me, and fight. With mind and intellect absorbed, in Me, thou shalt doubtless come to Me. 7

SLOKA 8

With the mind not moving towards anything else, made steadfast by the method of habitual meditation, and dwelling on the Supreme, Resplendent Purusha, O son of Prithâ, one goes to Him. 8

SLOKA 9-10

The Omniscient, the Ancient, the Overruler, minuter than an atom, the Sustainer of all, of form inconceivable, self-luminous like the sun, and beyond the darkness of Mâyâ—he who meditates on Him thus, at the time of death, full of devotion, with the mind unmoving, and also by the power of Yoga, fixing the whole Prâna betwixt the eye-brows, he goes to that Supreme, Resplendent Purusha. 9

SLOKA 11

What the knowers of the Veda speak of as Imperishable, what the self-controlled (Sannyâsins), freed from attachment enter, and to gain which goal they live the life of a Brahmachârin, that I shall declare unto thee in brief. 11

SLOKA 12-13

Controlling all the senses, confining the mind in the heart, drawing the Prâna into the head, occupied in the practice of concentration, uttering the one-syllabled “Om”—the Brahman, and meditating on Me;—he who so departs, leaving the body, attains the Supreme Goal.

SLOKA 14

I am easily attainable by that ever-steadfast Yogin who remembers Me constantly and daily, with a single mind, O son of Prithâ.

SLOKA 15

Reaching the highest perfection, and having attained Me, the great-souled ones are no more subject to re-birth—which is the home of pain, and ephemeral. 15

SLOKA 16

All the worlds, O Arjuna, including the realm of Brahmâ, are subject to return, but after attaining Me, O son of Kunti, there is no re-birth. 16

SLOKA 17

They who know (the true measure of) day and night, know the day of Brahmâ, which ends in a thousand Yugas, and the night which (also) ends in a thousand Yugas. 17

SLOKA 18

At the approach of (Brahmâ’s) day, all manifestations proceed from the unmanifested state; at the approach of night, they merge verily into that alone, which is called the unmanifested.

SLOKA 19

The very same multitude of beings (that existed in the preceding day of Brahmâ), being born again and again, merge, in spite of themselves, O son of Prithâ, (into the unmanifested), at the approach of night, and re-manifest at the approach of day. 19

SLOKA 20

But beyond this unmanifested, there is that other Unmanifested, Eternal Existence—That which is not destroyed at the destruction of all beings. 20

SLOKA 21

What has been called Unmanifested and Imperishable, has been described as the Goal Supreme. That is My highest state, having attained which, there is no return.

SLOKA 22

And that Supreme Purusha is attainable, O son of Prithâ, by whole-souled devotion to Him alone, in Whom all beings dwell, and by Whom all this is pervaded.

SLOKA 23

Now I shall tell thee, O bull of the Bhâratas, of the time (path) travelling in which, the Yogis return, (and again of that, taking which) they do not return.

SLOKA 24

Fire, flame, day-time, the bright fortnight, the six months of the Northern passage of the sun, taking this path, the knowers of Brahman go to Brahman.

SLOKA 25

Smoke, night-time, the dark fortnight, the six months of the Southern passage of the sun—taking this path the Yogi, attaining the lunar light, returns. 25

SLOKA 26

Truly are these bright and dark paths of the world considered eternal: one leads to non-return; by the other, one returns. 26

SLOKA 27

No Yogi, O son of Prithâ, is deluded after knowing these paths. Therefore, O Arjuna, be thou steadfast in Yoga, at all times. 27

SLOKA 28

Whatever meritorious effect is declared (in the Scriptures) to accrue from (the study of) the Vedas, (the performance of) Yajnas, (the practice of) austerities and gifts,—above all this rises the Yogi, having known this, and attains to the primeval, supreme Abode. 28

Footnotes

• 180:3 Offering in sacrifice—includes here all virtuous works. Karma: Cf. III. 14, 15.
• 181:4 Adhibhuta: that perishable adjunct which is different from, and yet depends for its existence on the self-conscious principle, i.e., everything material, everything that has birth. Adhidaivata: The universal Self in Its subtle aspect: the Centre from which all living beings have their sense-power. Adhiyajna: the presiding deity of sacrifice,—Vishnu.
• 182:6 Constant thought: the idea is, that the most prominent thought of one’s life occupies the mind at the time of death. One cannot get rid of it, even as one cannot get rid of a disagreeable thought-image in a dream; so the character of the body to be next attained by one is determined accordingly, i.e., by the final thought.
• 183:7 Remember Me and fight: Do thou constantly keep thy mind fixed on Me and at the same time perform thy Swadharma, as befits a Kshatriya; and thus thou shalt attain purification of the heart.
• 183:8 Method—Yoga. Resplendent—the Being in the solar orb, same as Adhidaivata, of the fourth sloka.
• 185:9 Self-luminous. Known by no agency like the understanding, the mind or the senses, but by Self alone. Power of Yoga—which comes by the constant practice of Samâdhi. Prâna: the vital current. Fixing the whole Prâna—means, concentrating the whole will and self-consciousness.
• 186:11 Brahmachârin—a religious student who takes the vow of continence etc.; every moment of this stage is one of hard discipline and asceticism. Cf. Kathopanishad, II. 14.
• 187:15 Ephemeral: non-eternal, of an ever-changing nature.
• 188:16 Subject to return—because limited by time.
• 188:17 Day and night—mean evolution and involution of the whole universe respectively.
• 189:19 Being born . . . themselves: They repeatedly come forth and dissolve, being forced by the effects of their own Karma.
• 190:20 This unmanifested—which being the seed of the manifested, is Avidyâ itself.
• 192:25 It is difficult to decide the true significance of these two verses (24 & 25). Some are inclined to think that each of the steps means a sphere; while others, a state of consciousness. Still others think, that the series beginning with fire means developing states of illumination and renunciation, and that beginning with smoke, increasing states of ignorance and attachment. The two paths, Devayâna and Pitriyâna, by which the souls of the dead are supposed to travel to the other world according to their deserts are mentioned in the Upanishads, prominently in the Chhândogya, V. x. I, 2. Bâdarâyana discusses these passages in the Brahma Sutras, IV. ii. 18-21. But an interesting light has been thrown upon the question by the late Mr. Tilak’s theory of the Arctic home of the ancestors of the Aryan race. He has also dealt with his subject specially, in a paper of great value which appeared in Prabuddha Bharata (Vol. IX. p. 160). Considering the importance of the doctrine and the excellent way in which it has been elucidated by Mr. Tilak, we shall briefly note below the main heads of his argument. The words Pitriyâna and Devayâna are used many times in the Rigveda. But the distinction made in the Upanishads about the soul’s path, according as a man died during the dark or the bright half of the year, was unknown to the bards of the Rigveda, who held the view that the soul of a man always travelled by the Pitriyâna road, whatever the time of his death. It is therefore clear that the doctrine of the Upanishads was a later development, probably evolved after physical light and darkness had come to be connected with moral good and evil and the dual character of the world was established. Now, if along with this we consider that death during the Southern passage of the sun was regarded as inauspicious from the Arctic times, we can see how the distinction arose between the paths of a man’s soul according as he died in the dark or the bright part of the year. As to the series of steps in each path, since Agni was believed to be the only leader of the soul on its path, and both paths ended with the passages of the sun, the starting and halting points thus settled, it was not difficult to fill in the intermediate steps. The dual character of the world is manifested in Agni as flame and smoke. The flame was therefore the starting point of one path and smoke, of the other. Day and night, increasing and decreasing moon, Northern and Southern passages of the sun came next in natural order. The number of steps can easily be increased, and as a matter of fact has been increased in the Kaushitaki and some other Upanishads, on the same general principle. Another point in this connection may be noted. There is nothing in the second or Pitriyâna path to correspond with Agni, in the first. We must therefore either reduce the number of steps in the first path by taking the words “fire” and “flame” in appositional relation and translate the same as “fire, that is flame,” or increase the steps in the second by adding “fire” as one.
• 195:26 The paths are eternal, because Samsâra is eternal.
• 195:27 Knowing that one of the paths leads to Samsâra and the other to Moksha, the Yogi takes up the one leading to illumination and rejects the other
• 196:28 This—the truth imparted by the Lord in answer to the questions of Arjuna at the beginning of the present chapter.

2.9 - Chapter 09: The Way of Kingly Knowledge and the Kingly Secret

The Blessed Lord said:

SLOKA 1

To thee, who dost not carp, verily shall I now declare this, the most profound knowledge, united with realisation, having known which, thou shalt be free from evil (Samsâra).

SLOKA 2

Of sciences, the highest; of profundities, the deepest; of purifiers, the supreme, is this; realisable by direct perception, endowed with (immense) merit, very easy to perform, and of an imperishable nature.

SLOKA 3

Persons without Shraddhâ for this Dharma, return, O scorcher of foes, without attaining Me, to the path of re-birth fraught with death. 3

SLOKA 4

All this world is pervaded by me in My unmanifested form: all beings exist in Me, but I do not dwell in them. 4

SLOKA 5

Nor do beings exist in Me (in reality), behold My Divine Yoga! Bringing forth and supporting the beings, My Self does not dwell in them. 5

SLOKA 6

As the mighty wind, moving always everywhere, rests ever in the Akâsha, know thou, that even so do all beings rest in Me. 6

SLOKA 7

At the end of a Kalpa, O son of Kunti, all beings go back to My Prakriti: at the beginning of (another) Kalpa, I send them forth again. 7

SLOKA 8

Animating My Prakriti, I project again and again this whole multitude of beings, helpless under the sway of Prakriti. 8

SLOKA 9

These acts do not bind Me, sitting as one neutral, unattached to them, O Dhananjaya. 9

SLOKA 10

By reason of My proximity, Prakriti produces all this, the moving and the unmoving; the world wheels round and round, O son of Kunti, because of this. 10

SLOKA 11

Unaware of My higher state, as the great Lord of beings, fools disregard Me, dwelling in the human form. 11

SLOKA 12

Of vain hopes, of vain works, of vain knowledge, and senseless, they verily are possessed of the delusive nature of Râkshasas and Asuras. 12

SLOKA 13

But the great-souled ones, O son of Prithâ, possessed of the Divine Prakriti, knowing Me to be the origin of beings, and immutable, worship Me with a single mind. 13

SLOKA 14

Glorifying Me always and striving with firm resolve, bowing down to Me in devotion, always steadfast, they worship Me.

SLOKA 15

Others, too, sacrificing by the Yajna of knowledge (i.e., seeing the Self in all), worship Me the All-Formed, as one, as distinct, as manifold. 15

SLOKA 16

I am the Kratu, I the Yajna, I the Svadhâ, I the Aushadham, I the Mantra, I the Ajyam, I the fire, and I the oblation. 16

SLOKA 17

I am the Father of this world, the Mother, the Sustainer, the Grandfather; the Purifier, the (one) thing to be known, (the syllable) Om, and also the Rik, Sâman and Yajus. 17

SLOKA 18

The Goal, the Supporter, the Lord, the Witness, the Abode, the Refuge, the Friend, the Origin, the Dissolution, the Substratum, the Storehouse, the Seed immutable. 18

SLOKA 19

(As sun) I give heat: I withhold and send forth rain; I am immortality and also death; being and non-being am I, O Arjuna! 19

SLOKA 20

The knowers of the three Vedas, worshipping Me by Yajna, drinking the Soma, and (thus) being purified from sin, pray for passage to heaven; reaching the holy world of the Lord of the Devas, they enjoy in heaven the divine pleasures of the Devas. 20

SLOKA 21

Having enjoyed the vast Swarga-world, they enter the mortal world, on the exhaustion of their merit: Thus, abiding by the injunctions of the three (Vedas), desiring desires, they (constantly) come and go. 21

SLOKA 22

Persons who, meditating on Me as non-separate, worship Me in all beings, to them thus ever jealously engaged, I carry what they lack and preserve what they already have. 22

SLOKA 23

Even those devotees, who endued with Shraddhâ, worship other gods, they too worship Me alone, O son of Kunti, (but) by the wrong method. 23

SLOKA 24

For I alone am the Enjoyer, and Lord of all Yajnas; but because they do not know Me in reality, they return, (to the mortal world). 24

SLOKA 25

Votaries of the Devas go to the Devas; to the Pitris, go their votaries; to the Bhutas, go the Bhuta worshippers; My votaries too come unto Me. 25

SLOKA 26

Whoever with devotion offers Me a leaf, a flower, a fruit, or water, that I accept—the devout gift of the pure-minded. 26

SLOKA 27

Whatever thou doest, whatever thou eatest, whatever thou offerest in sacrifice, whatever thou givest away, whatever austerity thou practisest, O son of Kunti, do that as an offering unto Me.

SLOKA 28

Thus shalt thou be freed from the bondages of actions, bearing good and evil results: with the heart steadfast in the Yoga of renunciation, and liberated, thou shalt come unto Me. 28

SLOKA 29

I am the same to all beings: to Me there is none hateful or dear. But those who worship Me with devotion, are in Me, and I too am in them. 29

SLOKA 30

If even a very wicked person worships Me, with devotion to none else, he should be regarded as good, for he has rightly resolved. 30

SLOKA 31

Soon does he become righteous, and attain eternal Peace, O son of Kunti boldly canst thou proclaim, that My devotee is never destroyed.

SLOKA 32

For, taking refuge in Me, they also, O son of Prithâ, who might be of inferior birth,—women, Vaishyas, as well as Sudras,—even they attain to the Supreme Goal. 32

SLOKA 33

What need to mention holy Brâhmanas, and devoted Râjarshis! Having obtained this transient, joyless world, worship thou Me. 33

SLOKA 34

Fill thy mind with Me, be My devotee, sacrifice unto Me, bow down to Me; thus having made thy heart steadfast in Me, taking Me as the Supreme Goal, thou shalt come to Me.

Footnotes

• 198:3 Without . . . Dharma: Who have no faith in this knowledge of the Self, regarding the physical body itself as the Self.
• 199:4 Unmanifested: being invisible to the senses. Exist in Me—have an individual existence through Me, the Self, underlying them all. Do not dwell in them—like corporeal things—in contact with them, or contained as though in a receptacle.
• 199:5 Vide vii. 12. Nor do &c.—Because of the Self Being unattached to or unconnected with any object. “Devoid of attachment. He is never attached."—Brih. Upa. III—ix-26.
• 200:6 Rests ever in the Akâsha—without being attached to it. The idea is that beings rest in the Lord without contact with, and so without producing any effect on Him.
• 201:7 Prakriti: The inferior one composed of the three Gunas. Kalpa—a period of cosmic manifestation.
• 201:8 Animating My Prakriti—invigorating and fertilising the Prakriti dependent on Him, which had gone to sleep at the universal dissolution, at the end of the Kalpa.
• 202:9 These acts—which involve the unequal creation and dissolution of the universe. As in the case of Ishvara, so in the case of others also, the absence of the egotistic feeling of agency and attachment for results, is the cause of freedom (from Dharma and Adharma).
• 202:10 In verses VII to X the Lord defines His position, following the Arundhati Nyâya. When a bride is brought to her husband’s house for the first time, he shows her a very tiny star, called Arundhati. To do this, he has to direct her gaze the right way, which he does by asking her to look at something near and something big, in the direction of the star, e.g., a branch of a tree. Next, he draws her attention to a large bright star observed beyond this branch, and so on, till by several steps, he succeeds in leading her eyes to the right thing. This method of leading to a subtle object through easy steps, is called Arundhati Nyâya. The Lord begins by stating that He projects all beings at the beginning of evolution: Prakriti is only an instrument in His hands. Next, He says, He is not affected by that act, since He sits by, as one neutral, perfectly unattached. Lastly, He leads up to the final truth that really He does nothing, that it is Prakriti, who animated by His proximity produces all that is. It is His Light that lights up Prakriti, and makes her live and act. That is all the relation between Him and her.
• 203:11 Great Lord—Supreme Self.
• 204:12 Vain—because they neglect their own Self. They see no Self beyond the body. Râkshasas have Râjasika nature, Asuras, Tâmasika.
• 205:13 Divine: Sâttvika.
• 205:15 All-Formed: He who has assumed all the manifold forms in the universe. As one—identifying himself with the All-Formed;—the Advaita view. As distinct—making a distinction in essence between the Lord and himself:—the Dualistic view. As manifold—as the various divinities, Brahma, Rudra &c.
• 206:16 Kratu is a particular Vedic rite. Yajna: The worship enjoined in the Smriti. Svadhâ: food offered to the manes (Pitris). Aushadham: all vegetable food and medicinal herbs. Mantra: the chant with which oblation is offered. Ajyam: articles of oblation. The fire—into which the offering is poured.
• 207:17 Sustainer—by dispensing fruit of action.
• 207:18 Seed: cause of the origin of all things. Immutable—because it endures so long as the Samsâra endures.
• 208:19 Being: The manifested world of effects. Non-being—means, the cause which is unmanifested only, and not non-existence; otherwise we have to conceive existence coming out of non-existence, which is absurd. The Sruti says, “How can existence come out of non-existence?"—Chhand. Upa. 6.
• 209:20 Lord of the Devas—Indra, who is called Satakratu, because he had performed a hundred sacrifices.
• 210:21 Injunctions—Ritualistic, the Karma-Kânda.
• 210:22 Ananyâh—as non-separate, i.e., looking upon the Supreme Being as not separate from their own self. Or Ananyâh may mean, without any other (thought). Then the translation of the Sloka should be—persons who worship Me in all beings, never harbouring any other thought, to them &c. I carry &c.—Because while other devotees work for their own gain and safety, those who do not see anything as separate from themselves, do not do so; they even do not cherish a desire for life; so the Lord secures to them gain and safety.
• 211:23 Wrong method—ignorantly, not in the way by which they can get Moksha.
• 211:24 They return—by worshipping other gods they attain no doubt to the spheres of their sacrifice, but after the exhaustion of this merit, they fall from those spheres and return to the mortal world.
• 212:25 Bhutas—beings lower than the Devas, but higher than human beings. Me—The Imperishable.
• 213:26 Not only does the single-minded devotion to the Supreme lead to imperishable result, but it is also so easy and simple to perform,—says Krishna in this Sloka.
• 214:28 The Yoga of renunciation—This way of purification of the heart by offering everything to the Lord. Liberated &c.—thou shalt be liberated while in the body, and at its death, become Me.
• 214:29 I am like fire. As fire gives heat to those who draw near to it, and not to those who move away from it, even so do I. My grace falls upon My devotees, but not owing to any attachment on My part. As the sun’s light, though pervading everywhere, is reflected in a clean mirror, so also I, the Supreme Lord, present as a matter of course everywhere, manifest Myself in those persons only, from whose minds all the dirt of ignorance has been removed by devotion.
• 215:30 He has rightly resolved—He is one who has formed a holy resolution, to abandon the evil ways of his life.
• 216:32 Of inferior birth . . . Sudras—Because by birth, the Vaishyas are engaged only in agriculture &c., and the women and Sudras are debarred from the study of the Vedas.
• 217:33 Râjarshis—kings who have attained to sainthood (Rishihood). What need &c.: How much more easily then do the holy Brâhmanas and the devoted royal saints attain that Goal! Having . . . world—Being born in this human body which is hard to get, one should exert oneself immediately for perfection, without depending on the future, as everything in this world is transient, and without seeking for happiness, as this world is joyless.

2.10 - Chapter 10: Glimpses of the Divine Glory

The Blessed Lord said:

SLOKA 1

Again, O mighty-armed, do thou listen to My supreme word, which I, wishing thy welfare, will tell thee who art delighted (to hear Me). 1

SLOKA 2

Neither the hosts of Devas, nor the great Rishis, know My origin, for in every way I am the source of all the Devas and the great Rishis. 2

SLOKA 3

He who knows Me, birthless and beginningless, the great Lord of worlds—he, among mortals, is undeluded, he is freed from all sins. 3

SLOKA 4-5

Intellect, knowledge, non-delusion, forbearance, truth, restraint of the external senses, calmness of heart, happiness, misery, birth, death, fear, as well as fearlessness, non-injury, evenness, contentment, austerity, benevolence, good name, (as well as) ill-fame;—(these) different kinds of qualities of beings arise from Me alone. 4

SLOKA 6

The seven great Rishis as well as the four ancient Manus, possessed of powers like Me (due to their thoughts being fixed on Me), were born of (My) mind; from them are these creatures in the world. 6

SLOKA 7

He who in reality knows these manifold manifestations of My being and (this) Yoga power of Mine, becomes established in the unshakable Yoga; there is no doubt about it. 7

SLOKA 8

l am the origin of all, from Me everything evolves;—thus thinking the wise worship Me with loving consciousness. 8

SLOKA 9

With their minds wholly in Me, with their senses absorbed in Me, enlightening one another, and always speaking of Me, they are satisfied and delighted. 9

SLOKA 10

To them, ever steadfast and serving Me with affection, I give that Buddhi Yoga by which they come unto Me. 10

SLOKA 11

Out of mere compassion for them, I, abiding in their hearts, destroy the darkness (in them) born of ignorance, by the luminous lamp of knowledge. 11

Arjuna said:

SLOKA 12-13

The Supreme Brahman, the Supreme Abode, the Supreme Purifier, art Thou. All the Rishis, the Deva-Rishi Nârada as well as Asita, Devala and Vyâsa have declared Thee as the Eternal, the Self-luminous Purusha, the first Deva, Birth-less and All-pervading. So also Thou Thyself sayest to me.

SLOKA 14

I regard all this that Thou sayest to me as true, O Keshava. Verily, O Bhagavân, neither the Devas nor the Dânavas know Thy manifestation. 14

SLOKA 15

Verily, Thou Thyself knowest Thyself by Thyself, O Purusha Supreme, O Source of beings, O Lord of beings, O Deva of Devas, O Ruler of the world.

SLOKA 16

Thou shouldst indeed speak, without reserve, of Thy divine attributes by which, filling all these worlds, Thou existest. 16

SLOKA 17

How shall I, O Yogin, meditate ever to know Thee? In what things, Bhagavân, art Thou to be thought of by me? 17

SLOKA 18

Speak to me again in detail, Jnanârdana, of Thy Yoga-powers and attributes; for I am never satiated in hearing the ambrosia (of Thy speech). 18

The Blessed Lord said:

SLOKA 19

I shall speak to thee now, O best of the Kurus, of My divine attributes, according to their prominence; there is no end to the particulars of My manifestation. 19

SLOKA 20

I am the Self, O Gudâkesha, existent in the heart of all beings; I am the beginning, the middle, and also the end of all beings. 20

SLOKA 21

Of the Adityas, I am Vishnu; of luminaries, the radiant Sun; of the winds, I am Marichi; of the asterisms, the Moon.

SLOKA 22

I am the Sâma-Veda of the Vedas, and Vâsava (Indra) of the gods; of the senses I am Manas, and intelligence in living beings am I.

SLOKA 23

And of the Rudras I am Sankara, of the Yakshas and Râkshasas the Lord of wealth (Kuvera), of the Vasus I am Pâvaka, and of mountains, Meru am I.

SLOKA 24

And of priests, O son of Prithâ, know Me the chief, Brihaspati; of generals, I am Skanda; of bodies of water, I am the ocean.

SLOKA 25

Of the great Rishis I am Bhrigu; of words I am the one syllable “Om”; of Yajnas I am the Yajna of Japa (silent repetition); of immovable things the Himâlaya. 25

SLOKA 26

Of all trees (I am) the Ashvattha, and Nârada of Deva-Rishis; Chitraratha of Gandharvas am I, and the Muni Kapila of the perfected ones.

SLOKA 27

Know Me among horses as Uchchaisshravas, Amrita-born; of lordly elephants Airâvata, and of men the king. 27

SLOKA 28

Of weapons I am the thunderbolt, of cows I am Kâmadhuk; I am the Kandarpa, the cause of offspring; of serpents I am Vâsuki.

SLOKA 29

And Ananta of snakes I am, I am Varuna of water-beings; and Aryaman of Pitris I am, I am Yama of controllers.

SLOKA 30

And Prahlâda am I of Diti’s progeny, of measurers I am Time; and of beasts I am the lord of beasts, and Garuda of birds.

SLOKA 31

Of purifiers I am the wind, Râma of warriors am I; of fishes I am the shark, of streams I am Jâhnavi (the Ganges).

SLOKA 32

Of manifestations I, am the beginning, the middle and also the end; of all knowledges I am the knowledge of the Self, and Vâda of disputants. 32

SLOKA 33

Of letters the letter A am I, and Dvandva of all compounds; I alone am the inexhaustible Time, I the Sustainer (by dispensing fruits of actions) All-formed. 33

SLOKA 34

And I am the all-seizing Death, and the prosperity of those who are to be prosperous; of the feminine qualities (I am) Fame, Prosperity (or beauty), Inspiration, Memory, Intelligence, Constancy and Forbearance.

SLOKA 35

Of Sâmas also I am the Brihat-Sâma, of metres Gâyatri am I; of months I am Mârgashirsha, of seasons the flowery season. 35

SLOKA 36

I am the gambling of the fraudulent, I am the power of the powerful; I am victory, I am effort, I am Sattva of the Sâttvika. 36

SLOKA 37

Of the Vrishnis I am Vâsudeva; of the Pândavas, Dhananjaya; and also of the Munis I am Vyâsa; of the sages, Ushanas the sage.

SLOKA 38

Of punishers I am the sceptre; of those who seek to conquer, I am statesmanship; and also of things secret I am silence, and the knowledge of knowers am I.

SLOKA 39

And whatsoever is the seed of all beings, that also am I, O Arjuna. There is no being, whether moving or unmoving, that can exist without Me.

SLOKA 40

There is no end of My divine attributes, O scorcher of foes; but this is a brief statement by Me of the particulars of My divine attributes.

SLOKA 41

Whatever being there is great, prosperous or powerful, that know thou to be a product of a part of My splendour.

SLOKA 42

Or what avails thee to know all this diversity, O Arjuna? (Know thou this,. that) I exist, supporting this whole world by a portion of Myself.

Footnotes

• 219:1 Supreme—as revealing the unsurpassed truth.
• 220:2 Prabhavam—higher origin (birth);—though birthless, yet taking various manifestations of power. Or it may mean, great Lordly power. In every way: not only as their producer, but also as their efficient cause, and the guide of their intellect, &c.
• 220:3 All sins—consciously or unconsciously incurred.
• 221:4 Arise &c.—according to their respective Karma.
• 222:6 The four ancient Manus: The four Manus of the past ages known as Savarnas.
• 222:7 This Yoga power—i.e., the fact that the great Rishis and the Manus possessed their power and wisdom, as partaking of a very small portion of the Lord’s infinite power and wisdom. Unshakable Yoga: Samâdhi, the state of steadiness in right realisation.
• 223:8 Loving consciousness—of the One Self in all.
• 223:9 Satisfied: when there is cessation of all thirst. Says the Purâna: All the pleasures of the senses in the world, and also all the great happiness in the divine spheres, are not worth a sixteenth part of that which comes from the cessation of all desires.
• 224:10 Buddhi Yoga—Devotion of right knowledge, through Dhyâna, of My essential nature as devoid of all limitations. See II. 39.
• 225:11 Luminous lamp of knowledge—characterised by discrimination; fed by the oil of contentment due to Bhakti; fanned by the wind of absorbing meditation on Me; furnished with the wick of pure consciousness evolved by the constant cultivation of Brahmacharyam and other pious virtues; held in the reservoir of the heart devoid of worldliness; placed in the wind-sheltered recess of the mind, withdrawn from the sense-objects, and untainted by attachment and aversion; shining with the light of right knowledge, engendered by incessant practice of concentration.—Sankara.
• 226:14 Bhagavân—is he in whom ever exist in their fulness, all powers, all Dharma, all glory, all success, all renunciation and all freedom. Also he that knows the origin and dissolution and the future of all beings, as well as knowledge and ignorance, is called Bhagavân.
• 227:16 Since none else can do so.
• 228:17 In what things &c.: In order that the mind even thinking of external objects, may be enabled to contemplate Thee in Thy particular manifestations in them.
• 228:18 Janârdana—to whom all pray for prosperity and salvation.
• 229:19 According to their prominence, i.e., only where they are severally the most prominent.
• 230:20 Gudâkesha—conqueror of sleep. Beginning etc.—That is, the birth, the life, and the death of all beings.
• 232:25 Yajna of Japa—because there is no injury or loss of life involved in it, it is the best of all Yajnas.
• 233:27 Amrita-born: Brought forth from the ocean when it was churned for the nectar.
• 235:32 Vâda. Discussion is classified under three heads: 1. Vâda; 2. Vitandâ; 3. Jalpa. In the first, the object is to arrive at truth; in the second, idle carping at the arguments of another, without trying to establish the opposite side of the question; and in the third, the assertion of one’s own opinion, and the attempt to refute that of the adversary by overbearing reply or wrangling rejoinder.
• 236:33 Inexhaustible Time, i.e., Eternity. Kâla spoken of before is finite time.
• 237:35 Mârgashirsha—month including parts of November and December. Flowery season—Spring.
• 237:36 I am victory, I am effort: I am victory of the victorious, I am the effort of those who make an effort.

2.11 - Chapter 11: The Vision of the Universal Form

Arjuna said:

SLOKA 1

By the supremely profound words, on the discrimination of Self, that have been spoken by Thee out of compassion towards me, this my delusion is gone.

SLOKA 2

Of Thee, O lotus-eyed, I have heard at length, of the origin and dissolution of beings, as also Thy inexhaustible greatness.

SLOKA 3

So it is, O Lord Supreme! as Thou hast declared Thyself. (Still) I desire to see Thy Ishvara-Form, O Purusha Supreme. 3

SLOKA 4

If, O Lord, Thou thinkest me capable of seeing it, then, O Lord of Yogis, show me Thy immutable Self.

The Blessed Lord said:

SLOKA 5

Behold, O son of Prithâ, by hundreds and thousands, My different forms celestial, of various colours and shapes.

SLOKA 6

Behold the Adityas, the Vasus, the Rudras, the twin Ashvins, and the Maruts; behold, O descendant of Bharata, many wonders never seen before.

SLOKA 7

See now, O Gudâkesha, in this My body, the whole universe centred in one,—including the moving and the unmoving,—and all else that thou desirest to see. 7

SLOKA 8

But thou canst not see Me with these eyes of thine; I give thee supersensuous sight; behold My Yoga Power Supreme. 8

Sanjaya said:

SLOKA 9

Having thus spoken, O King, Hari, the Great Lord of Yoga, showed unto the son of Prithâ, His Supreme Ishvara-Form—

SLOKA 10

With numerous mouths and eyes, with numerous wondrous sights, with numerous celestial ornaments, with numerous celestial weapons uplifted;

SLOKA 11

Wearing celestial garlands and apparel, anointed with celestial-scented unguents, the All-wonderful, Resplendent, Boundless and All-formed.

SLOKA 12

If the splendour of a thousand suns were to rise up at once in the sky, that would be like the splendour of that Mighty Being. 12

SLOKA 13

There in the body of the God of gods, the son of Pându then saw the whole universe resting in one, with its manifold divisions.

SLOKA 14

Then Dhananjaya, filled with wonder, with his hair standing on end, bending down his head to the Deva in adoration, spoke with joined palms. 14

Arjuna said:

SLOKA 15

I see all the Devas, O Deva, in Thy body, and hosts of all grades of beings; Brahma, the Lord, seated on the lotus, and all the Rishis and celestial serpents.

SLOKA 16

I see Thee of boundless form on every side with manifold arms, stomachs, mouths and eyes; neither the end nor the middle, nor also the beginning of Thee do I see, O Lord of the universe, O Universal Form.

SLOKA 17

I see Thee with diadem, club, and discus; a mass of radiance shining everywhere, very hard to look at, all around blazing like burning fire and sun, and immeasurable.

SLOKA 18

Thou art the Imperishable, the Supreme Being, the one thing to be known. Thou art the great Refuge of this universe;. Thou art the undying Guardian of the Eternal Dharma, Thou art the Ancient. Purusha, I ween.

SLOKA 19

I see Thee without beginning, middle or end, infinite in power, of manifold arms; the sun and the moon Thine eyes, the burning fire Thy mouth; heating the whole universe with Thy radiance.

SLOKA 20

The space betwixt heaven and earth and all the quarters are filled by Thee alone; having seen this, Thy marvellous and awful Form, the three worlds are trembling with fear, O Great-souled One.

SLOKA 21

Verily, into Thee enter these hosts of Devas; some extol Thee in fear with joined palms; “May it be well!” thus saying, bands of great Rishis and Siddhas praise Thee with splendid hymns.

SLOKA 22

The Rudras, Adityas, Vasus, Sâdhyas, Vishva-Devas, the two Ashvins, Maruts, Ushmapâs, and hosts of Gandharvas, Yakshas, Asuras, and Siddhas,—all these are looking at Thee, all quite astounded. 22

SLOKA 23

Having seen Thy immeasurable Form—with many mouths and eyes, O mighty-armed, with many arms, thighs and feet, with many stomachs, and fearful with many tusks,—the worlds are terrified, and so am I.

SLOKA 24

On seeing Thee touching the sky, shining in many a colour, with mouths wide open, with large fiery eyes, I am terrified at heart, and find no courage nor peace, O Vishnu.

SLOKA 25

Having seen Thy mouths, fearful with tusks, (blazing) like Pralaya-fires, I know not the four quarters, nor do I find peace; have mercy, O Lord of the Devas, O Abode of the universe. 25

SLOKA 26-27

All these sons of Dhritarâshtra, with hosts of monarchs, Bhishma, Drona, and Sutaputra, with the warrior chiefs of ours, enter precipitately into Thy mouth, terrible with tusks and fearful to behold. Some are found sticking in the interstices of Thy teeth, with their heads crushed to powder. 26

SLOKA 28

Verily, as the many torrents of rivers flow towards the ocean, so do these heroes in the world of men enter Thy fiercely flaming mouths. 28

SLOKA 29

As moths precipitately rush into a blazing fire only to perish, even so do these creatures also precipitately rush into Thy mouths only to perish. 28

SLOKA 30

Swallowing all the worlds on every side with Thy flaming mouths, Thou are licking Thy lips. Thy fierce rays, filling the whole world with radiance, are burning, O Vishnu! 30

SLOKA 31

Tell me who Thou art, fierce in form. Salutation to Thee, O Deva Supreme; have mercy. I desire to know Thee, O Primeval One. I know not indeed Thy purpose.

The Blessed Lord said:

SLOKA 32

I am the mighty world-destroying Time, here made manifest for the purpose of infolding the world. Even without thee, none of the warriors arrayed in the hostile armies shall live. 32

SLOKA 33

Therefore do thou arise and acquire fame. Conquer the enemies, and enjoy the unrivalled dominion. Verily by Myself have they been already slain; be thou merely an apparent cause, O Savyasâchin (Arjuna). 33

SLOKA 34

Drona, Bhishma, Jayadratha, Karna, as well as other brave warriors,— these already killed by Me, do thou kill. Be not distressed with fear; fight, and thou shalt conquer thy enemies in battle. 34

Sanjaya said:

SLOKA 35

Having, heard that speech of Keshava, the diademed one (Arjuna), with joined palms, trembling, prostrated himself, and again addressed Krishna in a choked voice, bowing down, overwhelmed with fear.

Arjuna said:

SLOKA 36

It is meet, O Hrishikesha, that the world is delighted and rejoices in Thy praise, that Râkshasas fly in fear to all quarters and all the hosts of Siddhas bow down to Thee in adoration.

SLOKA 37

And why should they not, O Great-souled One, bow to Thee, greater than, and the Primal Cause of even Brahmâ, O Infinite Being, O Lord of the Devas, O Abode of the universe? Thou art the Imperishable, the Being and the non-Being, (as well as) That which is Beyond (them). 37

SLOKA 38

Thou art the Primal Deva, the Ancient Purusha; Thou art the Supreme Refuge of this universe, Thou art the Knower, and the One Thing to be known; Thou art the Supreme Goal. By Thee is the universe pervaded, O Boundless Form.

SLOKA 39

Thou art Vâyu, Yama, Agni, Varuna, the Moon, Prajâpati, and the Great-Grandfather. Salutation, salutation to Thee, a thousand times, and again and again salutation, salutation to Thee! 39

SLOKA 40

Salutation to Thee before and behind, salutation to Thee on every side, O All! Thou, infinite in power and infinite in prowess, pervadest all; wherefore Thou art All. 40

SLOKA 41-42

Whatever I have presumptuously said from carelessness or love, addressing Thee as, “O Krishna, O Yâdava, O friend,” regarding Thee merely as a friend, unconscious of this Thy greatness—in whatever way I may have been disrespectful to Thee in fun, while walking, reposing, sitting, or at meals, when alone (with Thee), O Achyuta, or in company— I implore Thee, Immeasurable One, to forgive all this. 41

SLOKA 43

Thou art the Father of the world, moving and unmoving; the object of its worship; greater than the great. None there exists who is equal to Thee in the three worlds; who then can excel Thee, O. Thou of power incomparable? 43

SLOKA 44

So prostrating my body in adoration, I crave Thy forgiveness, Lord adorable! As a father forgiveth his son, friend a dear friend, a beloved one his love, even so shouldst Thou forgive me, O Deva.

SLOKA 45

Overjoyed am I to have seen what I saw never before; yet my mind is distracted with terror. Show me, O Deva, only that Form of Thine. Have mercy, O Lord of Devas, O Abode of the universe.

SLOKA 46

Diademed, bearing a mace and a discus, Thee I desire to see as before. Assume that same four-armed Form, O Thou of thousand arms, of universal Form.

The Blessed Lord said:

SLOKA 47

Graciously have I shown to thee, O Arjuna, this Form supreme, by My own Yoga power, this resplendent, primeval, infinite, universal Form of Mine, which hath not been seen before by anyone else.

SLOKA 48

Neither by the study of the Veda and Yajna, nor by gifts, nor by rituals, nor by severe austerities, am I in such Form seen, in the world of men, by any other than thee, O great hero of the Kurus.

SLOKA 49

Be not afraid nor bewildered, having beheld this Form of Mine, so terrific. With thy fears dispelled and with gladdened heart, now see again this (former) form of Mine.

Sanjaya said:

SLOKA 50

So Vâsudeva, having thus spoken to Arjuna, showed again His own Form and the Great-souled One, assuming His gentle Form, pacified him who was terrified.

Arjuna said:

SLOKA 51

Having seen this Thy gentle human Form, O Janârdana, my thoughts are now composed and I am restored to my nature.

The Blessed Lord said:

SLOKA 52

Very hard indeed it is to see this Form of Mine which thou hast seen. Even the Devas ever long to behold this Form.

SLOKA 53

Neither by the Vedas, nor by austerity, nor by gifts, nor by sacrifice can I be seen as thou hast seen Me.

SLOKA 54

But by the single-minded devotion I may in this Form, be known, O Arjuna, and seen in reality, and also entered into, O scorcher of foes. 54

SLOKA 55

He who does work for Me alone and has Me for his goal, is devoted to Me, is freed from attachment, and bears enmity towards no creature—he entereth into Me, O Pândava. 55

Footnotes

• 242:3 Thy Ishvara-Form—as possessed of omnipotence, omnipresence, infinite wisdom, strength, virtue and splendour.
• 244:7 Centred in one—as part of My body. All else—e.g., your success or defeat in the war, about which you entertain a doubt (II. 6).
• 245:8 Me—in My Universal Form.
• 246:12 Mighty Being: The Universal Form. The splendour of the Universal Form excels all others; it is indeed beyond compare.
• 247:14 Deva: God, in His Universal Form.
• 253:22 Ushmapâs—The Pitris.
• 254:25 Pralaya-fires: The fires which consume the worlds at the time of the final dissolution (Pralaya) of the universe. I know . . . quarters: I cannot distinguish the East from the West, nor the North from the South.
• 256:26 Sutaputra: The son of a charioteer, Kama.
• 257:28 28 & 29.—The two similes vividly illustrate how the assembled warriors rush to destruction, out of their uncontrollable nature, with or without discrimination.
• 258:30 Licking Thy lips: consuming entirely, enjoying it, as it were.
• 259:32 Even without thee &c.—Even without thy instrumentality, i.e., even if thou, O Arjuna, wouldst not fight, the end of all these warriors is inevitable, because I as the all-destroying Time have already killed them; so thy instrumentality in that work is insignificant.
• 260:33 Be thou . . . cause.—People will think thee as the vanquisher of thy enemies, whom even the Devas cannot kill, and thus thou wilt gain glory; but thou art only an instrument in My hand. Savyasâchin—one who could shoot arrows even with his left hand.
• 261:34 Already killed by me:—so do not be afraid of incurring sin by killing Drona, Bhishma and others though they are venerable to you as; your Guru, grandsire, etc. Distressed with fear—as regards success because these great warriors are regarded as invincible.
• 263:37 Brahmâ: the Hiranyagarbha. The Being and the non-Being, &c.—The Sat (manifested) and the Asat (unmanifested), which form the Upâdhis (adjuncts) of the Akshara (Imperishable); as such He is spoken of as the Sat and the Asat. In reality, the Imperishable transcends the Sat and the Asat.
• 265:39 Vâyu . . . Moon: The God of wind, death, fire, waters, and the moon. The Great-Grandfather—The Creator even of Brahmâ who is known as the Grandfather.
• 265:40 On every side: As Thou art present everywhere. Pervadest: by Thy One Self.
• 267:41 Love: Confidence born of affection. In company: in the presence of others.
• 267:43 None . . . to Thee—There cannot be two or more Ishvaras; if there were, the world could not get on as it does. When one Ishvara desires to create, another may desire to destroy. Who knows that all the different Ishvaras would be of one mind, as they would all be independent of each other?
• 274:54 Single-minded devotion: That devotion which never seeks any other object but the Lord alone, and consequently cognises no other object but the Lord.
• 274:55 Does work for Me alone: Serves Me alone in all forms and manner of ways, with his whole heart and soul, and thus does not become attached to them. He alone, whose devotion takes the forms as described in this sloka, can know and realise Him as He is in reality, and subsequently become one with Him.

2.12 - Chapter 12: The Way of Devotion

Arjuna said:

SLOKA 1

Those devotees who, ever-steadfast, thus worship Thee, and those also who worship the Imperishable, the Unmanifested,—which of them are better versed in Yoga? 1

The Blessed Lord said:

SLOKA 2

Those who, fixing their mind on Me, worship Me, ever-steadfast, and endowed with supreme Shraddhâ, they in My opinion are the best versed in Yoga.

SLOKA 3-4

But those also, who worship the Imperishable, the Indefinable, the Unmanifested, the Omnipresent, the Unthinkable, the Unchangeable, the Immovable, the Eternal,—having subdued all the senses, even-minded everywhere, engaged in the welfare of all beings, verily, they reach only Myself. 3

SLOKA 5

Greater is their trouble whose minds are set on the Unmanifested; for the goal of the Unmanifested is very hard for the embodied to reach. 5

SLOKA 6-7

But those who worship Me, resigning all actions in Me, regarding Me as the Supreme Goal, meditating on Me with single-minded Yoga,—to these whose mind is set on Me, verily, I become ere long, O son of Prithâ, the Saviour out of the ocean of the mortal Samsâra. 6

SLOKA 8

Fix thy mind on Me only, place thy intellect in Me: (then) thou shalt no doubt live in Me hereafter. 8

SLOKA 9

If thou art unable to fix thy mind steadily on Me, then by Abhyâsa-Yoga do thou seek to reach Me, O Dhananjaya. 9

SLOKA 10

If also thou art unable to practise Abhyâsa, be thou intent on doing actions -for My sake. Even by doing actions for My sake, thou shalt attain perfection.

SLOKA 11

If thou art unable to do even this, then taking refuge in Me, abandon the fruit of all action, self-controlled. 11

SLOKA 12

Better indeed is knowledge than (blind) Abhyâsa; meditation (with knowledge) is more esteemed than (mere) knowledge; than meditation the renunciation of the fruit of action; peace immediately follows renunciation. 12

SLOKA 13-14

He who hates no creature, and is friendly and compassionate towards all, who is free from the feelings of ‘I and mine,’ even-minded in pain and pleasure, forbearing, ever content, steady in meditation, self-controlled, and possessed of firm conviction, with mind and intellect fixed on Me,—he who is thus devoted to Me, is dear to Me.

SLOKA 15

He by whom the world is not agitated and who cannot be agitated by the world, who is freed from joy, envy, fear and anxiety,—he is dear to Me.

SLOKA 16

He who is free from dependence, who is pure, prompt, unconcerned, untroubled, renouncing every undertaking,—he who is thus devoted to Me, is dear to Me. 16

SLOKA 17

He who neither rejoices, nor hates, nor grieves, nor desires, renouncing good and evil, full of devotion, he is dear to Me. 17

SLOKA 18-19

He who is the same to friend and foe, and also in honour and dishonour; who is the same in heat and cold, and in pleasure and pain; who is free from attachment; to whom censure and praise are equal; who is silent, content with anything, homeless, steady-minded, full of devotion,—that man is dear to Me. 18

SLOKA 20

And they who follow this Immortal Dharma, as described above, endued with Shraddhâ, regarding Me as the Supreme Goal, and devoted,—they are exceedingly dear to Me.

Footnotes

• 276:1 Thus: as declared in the last preceding verse (xi. 55). The Unmanifested—Avyaktam—i.e., That which is incomprehensible to the senses, as devoid of all Upâdhis.
• 278:3 Worship—Upâsanâ—is approaching the object of worship by way of meditating on it, in accordance with the teachings of the Shâstras and the Guru, and dwelling steadily in the current of that one thought, even as a thread of oil poured from one vessel to another. Unchangeable—Kutastha: lit., remaining like a mass. He who is seated in Mâyâ as its Witness.
• 278:5 The embodied—Those who are attached to, or have identified themselves with, their bodies. No comparison between the worshippers of the qualified and unqualified Brahman is meant here—since by the context, both reach the same goal. The path of the qualified Brahman is described as superior only because it is easier. The path of the unqualified Brahman is harder, because of the necessity of having to abandon all attachment to the body, from the very beginning of the practice.
• 280:6 Mortal Samsâra: The round of birth and death.
• 280:8 Mind—Manas: purpose and thought. Intellect—the faculty which resolves and determines. Live in Me—as My Self.
• 281:9 Abhyâsa-Yoga: the practice of repeatedly withdrawing the mind from the objects to which it wanders, and trying to fix it on one thing.
• 282:11 In the preceding Slokas,—first, the concentration of the mind on the Lord is enjoined; in case of inability to do that, Abhyâsa-Yoga is advised; if one finds that to be too hard, the performance of actions for the sake of the Lord alone, has been taught. Those who cannot do this even, who want to do things impelled by personal or other desires, are directed to give up the fruits of those actions to the Lord—i.e., not to anticipate, dwell or build on, or care for, the results, knowing them to be dependent upon the Lord. Those who cannot control their desire for work are taught to practise: indifference to the effects thereof.
• 283:12 Renunciation of the fruit of all action, as a means to the attainment of Bliss, is merely extolled here by the declaration of the superiority of one over another. Wherefore? Because it constitutes a common factor which immediately precedes Peace, both in the case of the man of wisdom who is steadily engaged in devout contemplation, and also of the ignorant one who, unable to tread the paths taught before, takes it up as the easiest means to Bliss.
• 285:16 Free from dependence—on the body, the senses, the sense-objects, and their mutual connections. Prompt: able to decide rightly and immediately in matters demanding prompt action. Every undertaking—calculated to secure objects of desire, whether of this world or of the next.
• 285:17 Hates: Frets at receiving anything undesirable. Grieves—at parting with a beloved object. Desires—the unattained.
• 286:18 Content with anything, homeless: content with the bare means of bodily sustenance. Says the Mahabharata,— “Who is clad with anything, who is fed on any food, who lies down anywhere, him the gods call a Brâhman."—Shanti Parva.

2.13 - Chapter 13: The Discrimination of the Kshetra and the Kshetrajna

Arjuna said:

Prakriti and Purusha, also the Kshetra and the knower of the Kshetra, knowledge, and that which ought to be known—these, O Keshava, I desire to learn. 1

The Blessed Lord said:

SLOKA 1

This body, O son of Kunti, is called Kshetra, and he who knows it is called Kshetrajna by those who know of them (Kshetra and Kshetrajna). 1

SLOKA 2

Me do thou also know, O descendant of Bharata, to be Kshetrajna in all Kshetras. The knowledge of Kshetra and Kshetrajna is considered by Me to be the knowledge.

SLOKA 3

What the Kshetra is, what its properties are, what are its modifications, what effects arise from what causes, and also who He is and what His powers are, that hear from Me in brief. 3

SLOKA 4

(This truth) has been sung by Rishis in many ways, in various distinctive chants, in passages indicative of Brahman, full of reasoning, and convincing.

SLOKA 5-6

The great Elements, Egoism, Intellect, as also the Unmanifested (Mulâ Prakriti), the ten senses and the one (mind), and the five objects of the senses; desire, hatred, pleasure, pain, the, aggregate, intelligence, fortitude,—the Kshetra has been thus briefly described with its modifications. 5

SLOKA 7

Humility, unpretentiousness, non-injury, forbearance, uprightness, service to the teacher, purity, steadiness, self-control; 7

SLOKA 8

The renunciation of sense-objects, and also absence of egoism; reflection on the evils of birth, death, old age, sickness and pain; 8

SLOKA 9

Non-attachment, non-identification of self with son, wife, home, and the rest, and constant even-mindedness in the occurrence of the desirable and the un-undesirable; 9

SLOKA 10

Unswerving devotion to Me by the Yoga of non-separation, resort to sequestered places, distaste for the society of men; 10

SLOKA 11

Constant application to spiritual knowledge, understanding of the end of true knowledge: this is declared to be knowledge, and what is opposed to it is ignorance. 11

SLOKA 12

I shall describe that which has to be known, knowing which one attains to immortality, the beginningless Supreme Brahman. It is called neither being nor non-being.

SLOKA 13

With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere in the universe,—That exists pervading all.

SLOKA 14

Shining by the functions of all the senses, yet without the senses; Absolute, yet sustaining all; devoid of Gunas, yet their experiencer.

SLOKA 15

Without and within (all) beings; the unmoving and also the moving; because of Its subtlety incomprehensible; It is far and near. 15

SLOKA 16

Impartible, yet It exists as if divided in beings: It is to be known as sustaining beings; and devouring, as well as generating (them). 16

SLOKA 17

The Light even of lights, It is said to be beyond darkness; Knowledge, and the One Thing to be known, the Goal of’ knowledge, dwelling in the hearts of all. 17

SLOKA 18

Thus Kshetra, knowledge, and that which has to be known, have been briefly stated. Knowing this, My devotee is fitted for My state.

SLOKA 19

Know thou that Prakriti and Purusha are both beginningless; and know thou also that all modifications and Gunas are born of Prakriti. 19

SLOKA 20

In the production of the body and the senses, Prakriti is said to be the cause; in the experience of pleasure and pain, Purusha is said to be the cause. 20

SLOKA 21

Purusha seated in Prakriti, experiences the Gunas born of Prakriti; the reason of his birth in good and evil wombs is his attachment to the Gunas. 21

SLOKA 22

And the Supreme Purusha in this body is also called the Looker-on, the Permitter, the Supporter, the Experiencer, the Great Lord, and the Highest Self. 22

SLOKA 23

He who thus knows the Purusha and Prakriti together with the Gunas, whatever his life, is not born again. 23

SLOKA 24

Some by meditation behold the Self in their own intelligence by the purified heart, others by the path of knowledge, others again by Karma Yoga.

SLOKA 25

Others again not knowing thus, worship as they have heard from others. Even these go beyond death, regarding what they have heard as the Supreme Refuge. 25

SLOKA 26

Whatever being is born, the moving or the unmoving, O bull of the Bhâratas, know it to be from the union of Kshetra and Kshetrajna. 26

SLOKA 27

He sees, who sees the Lord Supreme, existing equally in all beings, deathless in the dying.

SLOKA 28

Since seeing the Lord equally existent everywhere, he injures not Self by self, and so goes to the highest Goal. 28

SLOKA 29

He sees, who sees that all actions are done by Prakriti alone and that the Self is actionless.

SLOKA 30

When he sees the separate existence of all beings inherent in the One, and their expansion from That (One) alone, he then becomes Brahman.

SLOKA 31

Being without beginning and devoid of Gunas, this Supreme Self, immutable, O son of Kunti, though existing in the body neither acts nor is affected. 31

SLOKA 32

As the all-pervading Akâsha, because of its subtlety, is not tainted, so the Self existent in the body everywhere is not tainted.

SLOKA 33

As the one sun illumines all this world, so does He who abides in the Kshetra, O descendant of Bharata, illumine the whole Kshetra.

SLOKA 34

They who thus with the eye of knowledge perceive the distinction between the Kshetra and the Kshetrajna, and also the emancipation from the Prakriti of beings, they go to the Supreme. 34

Footnotes

• 288:1 This verse is omitted in many editions.
• 289:1 Kshetra: Literally, field; the body is so called because the fruits of action are reaped in it as in a field.
• 290:3 That: the true nature of Kshetra and Kshetrajna in all these specific aspects.
• 291:5 The Sânkhyas speak of those mentioned in the fifth Sloka as the twenty-four Tattvas or Principles. The great Elements—Mahâbhutas—pervade all Vikâras, or modifications of matter. Aggregate—Samghâta: combination of the body and the senses. Desire and other qualities which the Vaiseshikas speak of as inherent attributes of the Atman, are spoken of in the sixth Sloka as merely the attributes of Kshetra, and not the attributes of Kshetrajna. Desire and other qualities mentioned here, stand for all the qualities of the Antah-Karana or inner sense,—as mere mental states. Each of them, being knowable, is Kshetra. The Kshetra, of which the various modifications in their totality are spoken of as “this body” in the first Sloka, has been here dwelt upon in all its different forms, from ‘The great Elements’ to ‘fortitude.’
• 292:7 Achârya—one who teaches the means of attaining Moksha. Purity—external and internal. The former consists in washing away the dirt from the body by means of water &c., and the latter—the purity of mind—consists in the removal from it the dirt of attachment and other passions, by the recognition of evil in all objects of the senses.
• 293:8 Sense-objects: such as sound, touch &c., of pleasures seen or unseen. Pain—whether Adhyâtmic, i.e., arising in one’s own person, or Adhibhautic, i.e., produced by external agents, or Adhidaivic, i.e., produced by supernatural beings. Reflection . . . pain—or the passage may be interpreted as—reflection on the evils and miseries of birth, death, old age and sickness. Birth &c., are all miseries, not that they are miseries in themselves, but because they produce misery. From such reflection arises indifference to sense-pleasures, and the senses turn towards the Innermost Self for knowledge.
• 294:9 Identification of self—as in the case of a person who feels happy or miserable when another to whom he is attached, is happy or miserable, and who feels himself alive or dead when his beloved one is alive or dead.
• 294:10 Resort . . . places—favourable to equanimity of mind, so that uninterrupted meditation on the Self, . and the like, may be possible. Society of men: of the unenlightened and undisciplined people, not of the pure and holy, because association with the latter leads to Jnâna.
• 295:11 These attributes—from ‘Humility’ to ‘Understanding of the end of true knowledge’—are declared to be knowledge, because they are the means conducive to knowledge.
• 297:15 Incomprehensible—to the unillumined, though knowable in Itself. Far—when unknown. Near—to the illumined, because It is their own Self.
• 298:16 Devouring—at the time of Pralaya. Generating—at the time of utpatti or origin of the universe.
• 298:17 The Light even of lights:—The illuminator of all illuminating things, such as the sun &c., and Buddhi &c. Indeed, these latter shine only when illuminated by the Light of the consciousness of the Self.
• 299:19 Modifications—Vikâras: From Buddhi down to the physical body.
• 299:20 Senses—five organs of perception, five of action, mind, intellect and egoism. Purusha: the Jiva is meant here. Kârya: The effect, the physical body. Karana: Senses. Some read Kârana, and explain ‘Kârya and Kârana’ as ’effect and cause.’
• 300:21 Seated in: identifying himself with. Gunas—manifesting themselves as pleasure, pain and delusion.
• 301:22 Looker-on, the Permitter—He himself does not participate in the activities of the bodily organs, the mind and the Buddhi, being quite apart from them, yet appears to be so engaged. And being a looker-on, He never stands in the way of the activities of Prakriti as manifested in the body. Indeed, all the consciousness or intelligence that manifests itself in the activities of life is but the reflection of the All-pervading, Absolute and Perfect Intelligence—the Supreme Spirit.
• 301:23 Whatever his life &c.: Whether he be engaged in prescribed or forbidden acts, he is not born again. For, the acts, the seeds of rebirth, of a knower of Truth are burnt by the fire of knowledge, and thus cannot be effective causes to bring about births. In his case they are mere semblances of Karma; a burnt cloth, for instance, cannot serve the purposes of a cloth.
• 303:25 Not knowing thus: not able to know the Self described above, by one of the several methods as pointed out. From others: Achâryas or spiritual teachers. Regarding—following with Shraddhâ. What they have heard, i.e., they solely depend upon the authority of others’ instructions.
• 303:26 Union . . . Kshetrajna: The union of Kshetra and Kshetrajna, of the object and the subject, is of the nature of mutual Adhyâsa which consists in confounding them as well as their attributes with each other, owing to the absence of discrimination of their real nature. This false knowledge vanishes when one is able to separate Kshetra from Kshetrajna.
• 304:28 He injures . . . by self—like the ignorant man either by ignoring the Self in others (Avidyâ or nescience), or regarding the non-Self (physical body, &c.) as the Self (Mithyâ-jnâna or false knowledge)—the two veils that hide the true nature of the Self.
• 306:31 Being without beginning—having no cause. Neither . . . affected—Because the Self is not the doer, therefore He is not touched by the fruit of action.
• 307:34 Prakriti of beings: the material nature or delusion of beings due to Avidyâ.

2.14 - Chapter 14: The Discrimination of the Three Gunas

The Blessed Lord said:

SLOKA 1

Again shall I tell thee that supreme knowledge which is above all knowledge, having known which all the Munis have attained to high perfection after this life. 1

SLOKA 2

They who having devoted themselves to this knowledge, have attained to My Being, are neither born at the time of creation, nor are they troubled at the time of dissolution.

SLOKA 3

My womb is the great Prakriti; in that I place the germ; from thence, O descendant of Bharata, is the birth of all beings. 3

SLOKA 4

Whatever forms are produced, O son of Kunti, in all the wombs, the great Prakriti is their womb, and I the seed-giving Father.

SLOKA 5

Sattva, Rajas, and Tamas,—these Gunas, O mighty-armed, born of Prakriti, bind fast in the body the indestructible embodied one. 5

SLOKA 6

Of these Sattva, from its stainlessness luminous and free from evil, binds, O sinless one, by attachment to happiness, and by attachment to knowledge. 6

SLOKA 7

Know Rajas to be of the nature of passion, giving rise to thirst and attachment; it binds fast, O son of Kunti, the embodied one, by attachment to action. 7

SLOKA 8

And know Tamas to be born of ignorance, stupefying all embodied beings; it binds fast, O descendant of Bharata, by miscomprehension, indolence, and sleep. 8

SLOKA 9

Sattva attaches to happiness, and Rajas to action, O descendant of Bharata; while Tamas, verily, shrouding discrimination, attaches to miscomprehension.

SLOKA 10

Sattva arises, O descendant of Bharata, predominating over Rajas and Tamas; and Rajas over Sattva and Tamas; so, Tamas over Sattva and Rajas. 10

SLOKA 11

When through every sense in this body, the light of intelligence shines, then it should be known that Sattva is predominant. 11

SLOKA 12

Greed, activity, the undertaking of actions, unrest, longing—these arise when Rajas is predominant, O bull of the: Bhâratas. 12

SLOKA 13

Darkness, inertness, miscomprehension, and delusion,—these arise when Tamas is predominant, O descendant of Kuru. 13

SLOKA 14

If the embodied one meets death when Sattva is predominant, then he attains to the spotless regions of the worshippers of the Highest. 14

SLOKA 15

Meeting death in Rajas he is born among those attached to action; so dying in Tamas, he is born in the wombs of the irrational. 15

SLOKA 16

The fruit of good action, they say, is Sâttvika and pure; verily, the fruit of Rajas is pain, and ignorance is the fruit of Tamas. 16

SLOKA 17

From Sattva arises wisdom, and greed from Rajas; miscomprehension, delusion and ignorance arise from Tamas.

SLOKA 18

The Sattva-abiding go upwards; the Râjasika dwell in the middle; and the Tâmasika, abiding in the function. of the lowest Guna, go downwards.

SLOKA 19

When the seer beholds no agent other than the Gunas and knows That which is higher than the Gunas, he attains to My being. 19

SLOKA 20

The embodied one having gone beyond these three Gunas out of which the body is evolved, is freed from birth, death, decay and pain, and attains to immortality.

Arjuna said:

SLOKA 21

By what marks, O Lord, is he (known) who has gone beyond these three Gunas? What is his conduct, and how does he pass beyond these three Gunas?

The Blessed Lord said:

SLOKA 22

He who hates not the appearance of light, (the effect of Sattva), activity (the effect of Rajas), and delusion (the effect of Tamas), (in his own mind), O Pândava, nor longs for them when absent; 22

SLOKA 23

He who, sitting like one unconcerned, is moved not by the Gunas, who, knowing that the Gunas operate, is Self-centred and swerves not;

SLOKA 24

Alike in pleasure and pain, Self-abiding, regarding a clod of earth, a stone and gold alike; the same to agreeable and disagreeable, firm, the same in censure and, praise; 24

SLOKA 25

The same in honour and disgrace, the same to friend and foe, relinquishing all undertakings—he is said to have gone beyond the Gunas. 25

SLOKA 26

And he who serves Me with an unswerving devotion, he, going beyond the Gunas, is fitted for becoming Brahman. 26

SLOKA 27

For I am the abode of Brahman, the Immortal and Immutable, of everlasting Dharma and of Absolute Bliss. 27

Footnotes

• 308:1 After this life—after being freed from this bondage of the body.
• 309:3 Brahma: This word is derived from Brimh, ’to expand,’ and means here the vast seed or womb (the Prakriti) out of which the cosmos is evolved or expanded. I place the germ: I infuse the reflection of My Intelligence, and this act of impregnation is the cause of the evolution of the cosmos.
• 310:5 These Gunas—are the primary constituents of the Prakriti and are the bases of all substances; they cannot therefore be said to be attributes or qualities inhering in the substances as opposed to the substances. Embodied one: he who abides in the body as if identified therewith.
• 311:6 Binds by attachment to happiness &c.: Binds the Self by the consciousness of happiness and knowledge in the shape of ‘I am happy,’ ‘I am wise,’ which belongs properly to the Kshetra, but which is associated with the Self, the Absolute Intelligence and Bliss, through Avidyâ.
• 312:7 It binds &c.—Though the Self is not the agent, Rajas makes Him act with the idea ‘I am the doer.’
• 312:8 Stupefying: causing delusion or non-discrimination.
• 313:10 When one or the other of the Gunas asserts itself predominating over the other two, it produces its own effect. Sattva produces knowledge and happiness; Rajas, action; Tamas, veiling of discrimination &c.
• 314:11 Every sense—lit., all the gates. All the senses are for the Self the gateways of perception.
• 314:12 Unrest—being agitated with joy, attachment &c.
• 315:13 Darkness, inertness: Absence of discrimination, and its results, inertness &c.
• 315:14 Spotless regions: The Brahma-loka and the like. The Highest—Deities such as Hiranyagarbha.
• 316:15 Meeting . . . Rajas: If he dies when Rajas is predominant in him.
• 316:16 Rajas—means Râjasika action, and Tamas,—Tâmasika action, as this section treats of actions.
• 317:19 The Gunas—which transform themselves into the bodies, senses and sense-objects, and which in all their modifications constitute the agent in all actions. Knows . . . the Gunas: Sees Him who is distinct from the Gunas, who is the Witness of the Gunas and of their functions.
• 319:22 This answers Arjuna’s first question. The man of right knowledge does not hate the effects of the three Gunas when they clearly present themselves as objects of consciousness; nor does he long after things which have disappeared.
• 320:24 Self-abiding: He remains in his own true-nature.
• 321:25 Inclining to neither of the dual throng, he firmly treads the path of Self-knowledge, and rises above the Gunas. These three Slokas are in answer to Arjuna’s second question.
• 321:26 This answers Arjuna’s third question.
• 322:27 I—the Pratyagâtman, the true Inner-Self.

2.15 - Chapter 15: The Way to the Supreme Spirit

The Blessed Lord said:

SLOKA 1

They speak of an eternal Ashvattha rooted above and branching below, whose leaves are the Vedas; he who knows it, is a Veda-knower. 1

SLOKA 2

Below and above spread its branches, nourished by the Gunas; sense-objects are its buds; and below in the world of man stretch forth the roots, originating action. 2

SLOKA 3-4

Its form is not here perceived as such, neither its end, nor its origin, nor its existence. Having cut asunder this firm-rooted Ashvattha with the strong axe of non-attachment,—then that Goal is to be sought for, going whither they (the wise) do not return again. I seek refuge in that Primeval Purusha whence streamed forth the Eternal Activity. 3

SLOKA 5

Free from pride and delusion, with the evil of attachment conquered, ever dwelling in the Self, with desires completely receded, liberated from the pairs of opposites known as pleasure and pain, the undeluded reach that Goal Eternal.

SLOKA 6

That the sun illumines not, nor the moon, nor fire; that is My Supreme Abode, going whither they return not.

SLOKA 7

An eternal portion of Myself having become a living soul in the world of life, draws (to itself) the (five) senses with mind for the sixth, abiding in Prakriti. 7

SLOKA 8

When the Lord obtains a body and when He leaves it, He takes these and goes, as the wind takes the scents from their seats (the flowers). 8

SLOKA 9

Presiding over the ear, the eye, the touch, the taste and the smell, as also the mind, He experiences objects.

SLOKA 10

Him while transmigrating from one body to another, or residing (in the same) or experiencing, or when united with the Gunas,—the deluded do not see; but those who have the eye of wisdom behold Him. 10

SLOKA 11

The Yogis striving (for perfection) behold Him dwelling in themselves; but the unrefined and unintelligent, even though striving, see Him not. 11

SLOKA 12

The light which, residing in the sun illumines the whole world, that which is in the moon and in the fire—know that light to be Mine. 12

SLOKA 13

Entering the earth with My energy, I support all beings, and I nourish all the herbs, becoming the watery moon. 13

SLOKA 14

Abiding in the body of living beings as (the fire) Vaishvânara, I, associated with Prâna and Apâna, digest the fourfold food. 14

SLOKA 15

I am centred in the hearts of all; memory and perception as well as their loss come from Me. I am verily that which has to be known by all the Vedas, I indeed am the Author of the Vedânta, and the Knower of the Veda am I. 15

SLOKA 16

There are two Purushas in the world,—the Perishable and the Imperishable. All beings are the Perishable; and the Kutastha is called Imperishable. 16

SLOKA 17

But (there is) another, the Supreme Purusha, called the Highest Self, the immutable Lord, who pervading the three worlds, sustains them. 17

SLOKA 18

As I transcend the Perishable and am above even the Imperishable, therefore am I in the world and in the Veda celebrated as the Purushottama, (the Highest Purusha). 18

SLOKA 19

He who free from delusion thus knows Me, the Highest Spirit, he knowing all, worships Me with all his heart, O descendant of Bharata.

SLOKA 20

Thus, O sinless one, has this most profound teaching been imparted by Me. Knowing this one attains the highest intelligence and will have accomplished all one’s duties, O descendant of Bharata. 20

Footnotes

• 323:1 Ashvattha: literally, that which does not endure till to-morrow: the Samsâra, the ever-changing, phenomenal world. Brahman with Its unmanifested energy Mâyâ, is spoken of as the One “above,” for It is supreme over all things; the One above is the root of this Tree of Samsâra, as such it is said to have its root above. Mahat, Ahamkâra Tanmâtrâs, etc., are its branches evolving to grosser and grosser states—hence it is said to be branching “below.” As leaves protect a tree, so do the Vedas protect the Tree of Samsâra, as treating of Dharma and Adharma, with their causes and fruits. Eternal—because this Tree of Samsâra rests on a continuous series of births without beginning and end, and it cannot be cut down except by the knowledge, “I am Brahman.”
• 324:2 Below: from man downwards. Above: up to Brahmâ. Roots: The tap-root is the Lord “above”; the secondary roots are the Samskâras, attachment and aversion etc. It is these that, being in perpetual succession the cause and consequence of good and evil deeds, bind one fast to actions—Dharma and Adharma.
• 326:3 As such: it cannot be said to exist, because it appears and vanishes every other moment. See commentary on II. 16. Tat—That—Sankara and Anandagiri read ‘Tatah,’ and explain it as beyond or above the Ashvattha, the Tree of Samsâra. The Eternal Activity: this ever-passing work of projection, this ever-flowing current of evolution, the world of phenomena.
• 328:7 The Jiva or the individual soul is that aspect of the Supreme Self which manifests itself in every one as the doer and enjoyer, being limited by the Upâdhis set up by Avidyâ; but in reality, both are the same. It is like the Akâsha (space) in the jar, which is a portion of the infinite Akâsha, and becomes one with the latter on the destruction of the jar, the cause of limitation.
• 328:8 Lord: Jiva spoken of in the preceding Sloka. When the Jiva leaves the body, then he draws round himself the senses and the Manas. When he enters another he takes these again with him, i.e., he is born with these again.
• 329:10 Though Atman is nearest and comes most easily within the range of their consciousness in a variety of functions, still all do not see Him, because of their complete subservience to sense-objects.
• 330:11 The unrefined: Whose mind has not been regenerated by Tapas and subjugation of the senses, whose mind is not purified.
• 330:12 Light—may also be understood to mean the light of consciousness.
• 331:13 Energy—Ojas: The energy of the Ishvara, whereby the vast heaven and the earth are firmly held. Nourish—by infusing sap into them. The watery moon: The Soma, moon, is considered as the repository or the embodiment of all fluids (Rasas.)
• 331:14 See IV. 29. Vaishvânara: The fire abiding in the stomach. Fourfold food: Food which has to be eaten by (1) mastication, (2) sucking, (3) licking, and (4):swallowing.
• 332:15 Memory—of what is experienced in the past births; and knowledge—of things transcending the ordinary limits of space, time and visible nature.—Anandagiri. Come from Me—as the result of their good or evil deeds. I indeed . . . Vedânta: It is I who am the Teacher of the wisdom of the Vedanta, and cause it to be handed down in regular succession.
• 333:16 Two Purushas: Two categories—arranged in, two separate groups of beings,—spoken of as: ‘Purushas,’ as they are the Upâdhis of the Purusha. Imperishable—Mâyâ-Sakti of the Lord, the germ from which the perishable being takes its birth. Kutastha: That which manifests Itself in various forms of illusion and deception. It is said to be imperishable, as the seed of Samsâra is endless,—in the sense that it does not perish in the absence of Brahma-Jnâna.
• 334:17 Another: quite distinct from the two. The three Worlds: Bhuh (the Earth), Bhuvah (the Mid-Region) and Svah (the Heaven).
• 334:18 The Perishable—The Tree of Samsâra called Ashvattha. The Imperishable—Which constitutes the seed of the Tree of Samsâra.
• 336:20 Highest intelligence—which realises the Brahman. Will have accomplished . . . duties: Whatever duty one has to do in life, all that duty has been done, when the Brahman is realised.

2.16 - Chapter 16: The Classification of the Divine and the Non Divine Attributes

The Blessed Lord said:

SLOKA 1

Fearlessness, purity of heart, steadfastness in knowledge and Yoga; almsgiving, control of the senses, Yajna, reading of the Shâstras, austerity, uprightness; 1

SLOKA 2

Non-injury, truth, absence of anger, renunciation, tranquillity, absence of calumny, compassion to beings, un-covetousness, gentleness, modesty, absence of fickleness; 2

SLOKA 3

Boldness, forgiveness, fortitude, purity, absence of hatred, absence of pride; these belong to one born for a divine state, O descendant of Bharata.

SLOKA 4

Ostentation, arrogance and self-conceit, anger as also harshness and ignorance, belong to one who is born, O Pârtha, for an Asurika state. 4

SLOKA 5

The divine state is deemed to make for liberation, the Asurika for bondage; grieve not, O Pândava, thou art born for a divine state.

SLOKA 6

There are two types of beings in this world, the divine and the Asurika. The divine have been described at length; hear from Me, O Pârtha, of the Asurika.

SLOKA 7

The persons of Asurika nature know not what to do and what to refrain from; neither is purity found in them nor good conduct, nor truth. 7

SLOKA 8

They say, “The universe is without truth, without a (moral) basis, without a God, brought about by mutual union, with lust for its cause; what else?” 8

SLOKA 9

Holding this view, these ruined souls of small intellect and fierce deeds, rise as the enemies of the world for its destruction. 9

SLOKA 10

Filled with insatiable desires, full of hypocrisy, pride and arrogance, holding evil ideas through delusion, they work with impure resolve.

SLOKA 11

Beset with immense cares ending only with death, regarding gratification of lust as the highest, and feeling sure that that is all; 11

SLOKA 12

Bound by a hundred ties of hope, given over to lust and wrath, they strive to secure by unjust means hoards of wealth for sensual enjoyment.

SLOKA 13

“This to-day has been gained by me; this desire I shall obtain; this is mine, and this wealth also shall be mine in future.

SLOKA 14

“That enemy has been slain by me, and others also shall I slay. I am the lord, I enjoy, I am successful, powerful and happy.

SLOKA 15

“I am rich and well-born. Who else is equal to me? I will sacrifice, I will give, I will rejoice.” Thus deluded by ignorance,

SLOKA 16

Bewildered by many a fancy, covered by the meshes of delusion, addicted to the gratification of lust, they fall down into a foul hell.

SLOKA 17

Self-conceited, haughty, filled with the pride and intoxication of wealth, they perform sacrifices in name, out of ostentation, disregarding ordinance;

SLOKA 18

Possessed of egoism, power, insolence, lust and wrath, these malignant people hate Me (the Self within) in their own bodies and those of others.

SLOKA 19

These malicious and cruel evildoers, most degraded of men, I hurl perpetually into the wombs of Asuras only, in these worlds. 19

SLOKA 20

Obtaining the Asurika wombs, and deluded birth after birth, not attaining to Me, they thus fall, O son of Kunti, into a still lower condition.

SLOKA 21

Triple is this gate of hell, destructive of the self,—lust, anger and greed; therefore one should forsake these three. 21

SLOKA 22

The man who has got beyond these three gates of darkness, O son of Kunti, practises what is good for himself, and thus goes to the Goal Supreme.

SLOKA 23

He who, setting aside the ordinance of the Shâstra, acts under the impulse of desire, attains not to perfection, nor happiness, nor the Goal Supreme. 23

SLOKA 24

So let the Shâstra be thy authority in ascertaining what ought to be done and what ought not to be done. Having known what is said in the ordinance of the Shâstra, thou shouldst act here. 24

Footnotes

• 337:1 Yoga—consists in making what has been learnt from the Shâstras and the Achârya an object of one’s own direct perception, by concentration and self-control.
• 338:2 Uncovetousness: Unaffectedness of the senses when in contact with their objects. Absence of fickleness: Avoidance of useless actions.—Sridhara.
• 339:4 Asurika: demoniac.
• 340:7 What to do . . . from: What acts they should perform to achieve the end of man, nor what acts they should abstain from to avert evil.
• 341:8 Without truth: As we are unreal so this universe is unreal, and the sacred Scriptures that declare the truth are unreal. What else—but lust can be the cause of the universe?—This is the view of the Lokâyatikas, the materialists.
• 341:9 Small intellect—as it concerns itself only with sense-objects and cannot soar higher.
• 342:11 Cares—as to the means of acquiring and preserving the innumerable objects of desire.
• 346:19 Wombs of Asuras: Wombs of the most cruel beings, as tigers, snakes, etc. Worlds: Paths of Samsâra passing through many a hell.
• 347:21 Destructive of the self: making the self fit for no human end whatever.
• 348:23 Perfection: fitness for attaining the end of man.
• 348:24 Here: in this world.

2.17 - Chapter 17: The Enquiry into the Threefold Shraddha

Arjuna said:

SLOKA 1

Those who setting aside the ordinance of the Shâstra, perform sacrifice with Shraddhâ, what is their condition, O Krishna? (Is it) Sattva, Rajas or Tamas? 1

The Blessed Lord said:

SLOKA 2

Threefold is the Shraddhâ of the embodied, which is inherent in their nature,—the Sâttvika, the Râjasika and the Tâmasika. Do thou hear of it. 2

SLOKA 3

The Shraddhâ of each is according to his natural disposition, O descendant of Bharata. The man consists of his Shraddhâ; he verily is what his Shraddhâ is. 3

SLOKA 4

Sâttvika men worship the Devas; Râjasika, the Yakshas and the Râkshasas; the others—the Tâmasika men—the Pretas and the hosts of Bhutas.

SLOKA 5-6

Those men who practise severe austerities not enjoined by the Shâstras, given to ostentation and egoism, possessed with the power of lust and attachment, torture, senseless as they are, all the organs in the body, and Me dwelling in the body within; know them to be of Asurika resolve. 5

SLOKA 7

The food also which is liked by each of them is threefold, as also Yajna, austerity and almsgiving. Do thou hear this, their distinction.

SLOKA 8

The foods which augment vitality, energy, strength, health, cheerfulness and appetite, which are savoury and oleaginous, substantial and agreeable, are liked by the Sâttvika.

SLOKA 9

The foods that are bitter, sour, saline, excessively hot, pungent, dry and burning, are liked by the Râjasika, and are productive of pain, grief and disease. 9

SLOKA 10

That which is stale, tasteless, stinking, cooked overnight, refuse and impure, is the food liked by the Tâmasika. 10

SLOKA 11

That Yajna is Sâttvika which is performed by men desiring no fruit, as enjoined by ordinance, with their mind fixed on the Yajna only, for its own sake.

SLOKA 12

That which is performed, O best of the Bhâratas, seeking for fruit and for ostentation, know it to be a Râjasika Yajna.

SLOKA 13

The Yajna performed without heed to ordinance, in which no food is distributed, which is devoid of Mantras, gifts, and Shraddhâ, is said to be Tâmasika.

SLOKA 14

Worship of the Devas, the twice-born, the Gurus and the wise, purity, straightforwardness, continence, and non-injury are called the austerity of the body.

SLOKA 15

Speech which causes no vexation, and is true, as also agreeable and beneficial, and regular study of the Vedas,— these are said to form the austerity of speech. 15

SLOKA 16

Serenity of mind, kindliness, silence, self-control, honesty of motive,—this is called the mental austerity. 16

SLOKA 17

This threefold austerity practised by steadfast men, with great Shraddhâ, desiring no fruit, is said to be Sâttvika. 17

SLOKA 18

That austerity which is practised with the object of gaining welcome, honour and worship, and with ostentation, is here said to be Râjasika, unstable and transitory. 18

SLOKA 19

That austerity which is practised out of a foolish notion, with self-torture or for the purpose of wining another, is declared to be Tâmasika.

SLOKA 20

To give is right, gift given with this idea, to one who does no service in return, in a fit place and to a worthy person, that gift is held to be Sâttvika. 20

SLOKA 21

And what is given with a view to receiving in return, or looking for the fruit, or again reluctantly, that gift is held to be Râjasika.

SLOKA 22

The gift that is given at the wrong place or time, to unworthy persons, without regard or with disdain, that is declared to be Tâmasika.

SLOKA 23

“Om, Tat, Sat”: this has been declared to be the triple designation of Brahman. By that were made of old the Brâhmanas, the Vedas and the Yajnas. 23

SLOKA 24

Therefore, uttering ‘Om,’ are the acts of sacrifice, gift and austerity as enjoined in the ordinances, always begun by the followers of the Vedas.

SLOKA 25

Uttering Tat, without aiming at fruits, are the various acts of Yajna, austerity and gift performed by the seekers of Moksha.

SLOKA 26

The word Sat is used in the sense of reality and of goodness; and so also, Pârtha, the word Sat is used in the sense of an auspicious act.

SLOKA 27

Steadiness in Yajna, austerity and gift is also called ‘Sat’: as also action in connection with these (or, action for the sake of the Lord) is called Sat.

SLOKA 28

Whatever is sacrificed, given or performed, and whatever austerity is practised without Shraddhâ, it is called Asat, O Pârtha; it is naught here or hereafter. 28

Footnotes

• 349:1 Setting . . . Shraddhâ: not that they believe the ordinance of the Shâstra to be false, but out of laziness or because of the difficulty in adhering to them strictly, they let them alone and worship the gods, endued with Shraddhâ.
• 350:2 Inherent . . . nature: born of their past Samskâras. It—the threefold Shraddhâ.
• 351:3 Natural disposition—the specific tendencies or Samskâras.
• 352:5 Austerities—which cause pain to himself and to other living beings. Possessed attachment—may also be interpreted as, ‘possessed of lust, attachment and power.’ All the organs of the body: the aggregate of all the elements composing the body.
• 354:9 Excessively—this word should be construed with each of the seven; thus, excessively bitter, excessively sour, and so on.
• 354:10 Stale—Yâtayâmam—lit. cooked three hours ago. Refuse: left on the plate after a meal.
• 357:15 Speech, to be an austerity, must form an invariable combination of all the four attributes mentioned in the Sloka; if it lacks in one or other of them, it will no longer be an austerity of speech.
• 357:16 Silence—Maunam—is the result of the control of thought so far as it concerns speech. Or it may mean, the condition of the Muni, i.e., practice of meditation.
• 358:17 Steadfast—unaffected in success and failure.
• 358:18 With ostentation: for mere show, hypocritically, with no sincere belief. Here—is explained also in the sense of ‘of this world,’ i.e., yielding fruit only in this world.
• 359:20 Who . . . return: one who cannot, or who though able is not expected to return the good.
• 360:23 Om, Tat, Sat: Om is the principal name of the Lord, because it means all that is manifest and the beyond. It also means “Yes.” Tat means “That”; the Indefinable, that which can only be described indirectly as “That which.” Sat means Reality; which is ever permanent in one mode of being.
• 363:28 It is naught here or hereafter: Though costing much trouble it is of no use here as it is not acceptable to the wise ones, nor can it produce any effect conducive to good hereafter.

2.18 - Chapter 18: The Way of Liberation in Renunciation

Arjuna said:

SLOKA 1

I desire to know severally, O mighty-armed, the truth of Sannyâsa, O Hrishikesha, as also of Tyâga, O slayer of Keshi. 1

The Blessed Lord said:

SLOKA 2

The renunciation of Kâmya actions, the sages understand as. Sannyâsa: the wise declare the abandonment of the fruits of all works as Tyâga. 2

SLOKA 3

Some philosophers declare that all action should be relinquished as an evil, whilst others (say) that the work of Yajna, gift and austerity should not be relinquished.

SLOKA 4

Hear from Me the final truth about relinquishment, O best of the Bhâratas. For relinquishment has been declared to be of three kinds, O tiger among men.

SLOKA 5

The work of Yajna, gift and austerity should not be relinquished, but it should indeed be performed; (for) Yajna, gift and austerity are purifying to the wise.

SLOKA 6

But even these works, O Pârtha, should be performed, leaving attachment and the fruits;—such is My best and certain conviction.

SLOKA 7

But the renunciation of obligatory action is not proper. Abandonment of the same from delusion is declared to be Tâmasika. 7

SLOKA 8

He who from fear of bodily trouble relinquishes action, because it is painful, thus performing a Râjasika relinquishment, he obtains not the fruit thereof. 8

SLOKA 9

When obligatory work is performed, O Arjuna, only because it ought to be done, leaving attachment and fruit, such relinquishment is regarded as Sâttvika.

SLOKA 10

The relinquisher endued with Sattva and a steady understanding and with his doubts dispelled, hates not a disagreeable work nor is attached to an agreeable one.

SLOKA 11

Actions cannot be entirely relinquished by an embodied being, but he who relinquishes the fruits of action is called a relinquisher.

SLOKA 12

The threefold fruit of action—disagreeable, agreeable and mixed,—accrues to non-relinquishers after death, but never to relinquishers.

SLOKA 13

Learn from Me, O mighty-armed, these five causes for the accomplishment of all works as declared in the wisdom which is the end of all action: 13

SLOKA 14

The body, the agent, the various senses, the different functions of a manifold kind, and the presiding divinity, the fifth of these; 14

SLOKA 15

Whatever action a man performs by his body, speech and mind—whether right or the reverse—these five are its causes.

SLOKA 16

Such being the case, he who through a non-purified understanding looks upon his Self, the Absolute, as the agent, he of perverted mind sees not.

SLOKA 17

He who is free from the notion of egoism, whose intelligence is not affected (by good or evil), though he kills these people, he kills not, nor is bound (by the action); 17

SLOKA 18

Knowledge, the known and the knower form the threefold cause of action. The instrument, the object and the agent are the threefold basis of action. 18

SLOKA 19

Knowledge, action and agent are declared in the Sânkhya philosophy to be of three kinds only, from the distinction of Gunas: hear them also duly. 19

SLOKA 20

That by which the one indestructible Substance is seen in all beings, inseparate in the separated, know that knowledge to be Sâttvika. 20

SLOKA 21

But that knowledge which sees in all beings various entities of distinct kinds as different from one another, know thou that knowledge as Râjasika. 21

SLOKA 22

Whilst that which is confined to one single effect as if it were the whole, without reason, without foundation in truth, and trivial,—that is declared to be Tâmasika. 22

SLOKA 23

An ordained action done without love or hatred by one not desirous of the fruit and free from attachment, is declared to be Sâttvika.

SLOKA 24

But the action which is performed desiring desires, or with self-conceit and with much effort, is declared to be Râjasika.

SLOKA 25

That action is declared to be Tâmasika which is undertaken through delusion, without heed to the consequence, loss (of power and wealth), injury (to others) and (one’s own) ability.

SLOKA 26

An agent who is free from attachment, non-egotistic, endued with fortitude and enthusiasm and unaffected in success or failure, is called Sâttvika.

SLOKA 27

He who is passionate, desirous of the fruits of action, greedy, malignant, impure, easily elated or dejected, such an agent is called Râjasika. 27

SLOKA 28

Unsteady, vulgar, arrogant, dishonest, malicious, indolent, desponding and procrastinating, such an agent is called Tâmasika.

SLOKA 29

Hear thou the triple distinction of intellect and fortitude, according to the Gunas, as I declare them exhaustively and severally, O Dhananjaya. 29

SLOKA 30

That which knows the paths of work and renunciation, right and wrong action, fear and fearlessness, bondage and liberation, that intellect, O Pârtha, is Sâttvika. 30

SLOKA 31

That which has a distorted apprehension of Dharma and its opposite and also of right action and its opposite, that intellect, O Pârtha, is Râjasika.

SLOKA 32

That which enveloped in darkness regards Adharma as Dharma and views all things in a perverted light, that intellect, O Pârtha, is Tâmasika.

SLOKA 33

The fortitude by which the functions of the mind, the Prâna and the senses, O Pârtha, are regulated, that fortitude, unswerving through Yoga, is Sâttvika.

SLOKA 34

But the fortitude by which one regulates (one’s mind) to Dharma, desire and wealth, desirous of the fruit of each from attachment, that fortitude, O Pârtha, is Râjasika.

SLOKA 35

That by which a stupid man does not give up sleep, fear, grief, despondency and also overweening conceit, that fortitude, O Pârtha, is Tâmasika. 35

SLOKA 36

And now hear from Me, O bull of the Bhâratas, of the threefold happiness. That happiness which one learns to enjoy by habit, and by which one comes to the end of pain;

SLOKA 37

That which is like poison at first, but like nectar at the end; that happiness is declared to be Sâttvika, born of the translucence of intellect due to Self-realisation.

SLOKA 38

That which arises from the contact of object with sense, at first like nectar, but at the end like poison, that happiness is declared to be Râjasika. 38

SLOKA 39

That happiness which begins and results in self-delusion arising from sleep, indolence and miscomprehension, that is declared to be Tâmasika.

SLOKA 40

There is no entity on earth, or again in heaven among the Devas, that is devoid of these three Gunas, born of Prakriti.

SLOKA 41

Of Brâhmanas and Kshatriyas and Vaishyas, as also of Sudras, O scorcher of foes, the duties are distributed according to the Gunas born of their own nature. 41

SLOKA 42

The control of the mind and the senses, austerity, purity, forbearance, and also uprightness, knowledge, realisation, belief in a hereafter,—these are the duties of the Brâhmanas, born of (their own) nature.

SLOKA 43

Prowess, boldness, fortitude, dexterity, and also not flying from battle, generosity and sovereignty are the duties of the Kshatriyas, born of (their own) nature.

SLOKA 44

Agriculture, cattle-rearing and trade are the duties of the Vaishyas, born of (their own) nature; and action consisting of service is the duty of the Sudras, born of (their own) nature.

SLOKA 45

Devoted each to his own duty, man attains the highest perfection. How engaged in his own duty, he attains perfection, that hear. 45

SLOKA 46

From whom is the evolution of all beings, by whom all this is pervaded, worshipping Him with his own duty, a man attains perfection. 46

SLOKA 47

Better is one’s own Dharma, (though) imperfect, than the Dharma of another well-performed. He who does the duty ordained by his own nature incurs no evil. 47

SLOKA 48

One should not relinquish, O son of Kunti, the duty to which one is born, though it is attended with evil; for, all undertakings are enveloped by evil, as fire by smoke. 48

SLOKA 49

He whose intellect is unattached everywhere, who has subdued his heart, whose desires have fled, he attains by renunciation to the supreme perfection, consisting of freedom from action. 49

SLOKA 50

Learn from Me in brief, O son of Kunti, how reaching such perfection, he attains to Brahman, that supreme consummation of knowledge.

SLOKA 51

Endued with a pure intellect, subduing the body and the senses with fortitude, relinquishing sound and such other sense-objects, abandoning attraction and hatred; 51

SLOKA 52

Resorting to a sequestered spot, eating but little, body, speech and mind controlled, ever engaged in meditation and concentration, possessed of dispassion; 52

SLOKA 53

Forsaking egoism, power, pride, lust, wrath and property, freed from the notion of “mine,” and tranquil, he is fit for becoming Brahman. 53

SLOKA 54

Brahman-become, tranquil-minded, he neither grieves nor desires; the same to all beings, he attains to supreme devotion unto Me. 54

SLOKA 55

By devotion he knows Me in reality, what and who I am; then having known Me in reality, he forthwith enters into Me.

SLOKA 56

Even doing all actions always, taking refuge in Me,—by My grace he attains to the eternal, immutable State.

SLOKA 57

Resigning mentally all deeds to Me, having Me as the highest goal, resorting to Buddhi-Yoga do thou ever fix thy mind on Me.

SLOKA 58

Fixing thy mind on Me, thou shalt, by My grace, overcome all obstacles; but if from self-conceit thou wilt not hear Me, thou shalt perish.

SLOKA 59

If filled with self-conceit thou thinkest, “I will not fight,” vain is this thy resolve; thy Prakriti will constrain thee. 59

SLOKA 60

Fettered, O son of Kunti, by thy own Karma, born of thy own nature, what thou, from delusion, desirest not to do, thou shalt have to do in spite of thyself.

SLOKA 61

The Lord, O Arjuna, dwells in the hearts of all beings, causing all beings, by His Mâyâ, to revolve, (as if) mounted on a machine. 61

SLOKA 62

Take refuge in Him with all thy heart, O Bhârata; by His grace shalt thou attain supreme peace (and) the eternal abode.

SLOKA 63

Thus has wisdom more profound than all profundities, been declared to. thee by Me; reflecting over it fully, act as thou likest. 63

SLOKA 64

Hear thou again My supreme word, the profoundest of all; because thou art dearly beloved of Me, therefore will I speak what is good to thee. 64

SLOKA 65

Occupy thy mind with Me, be devoted to Me, sacrifice to Me, bow down to Me. Thou shalt reach Myself; truly do I promise unto thee, (for) thou art dear to Me. 65

SLOKA 66

Relinquishing all Dharmas take refuge in Me alone; I will liberate thee from all sins; grieve not. 66

SLOKA 67

This is never to be spoken by thee to one who is devoid of austerities or devotion, nor to one who does not render service, nor to one who cavils at Me. 67

SLOKA 68

He who with supreme devotion to Me will teach this deeply profound philosophy to My devotees, shall doubtless come to Me alone. 68

SLOKA 69

Nor among men is there any who does dearer service to Me, nor shall there be another on earth dearer to Me, than he. 69

SLOKA 70

And he who will study this sacred dialogue of ours, by him shall I have been worshipped by the Yajna of knowledge; such is My conviction. 70

SLOKA 71

And even that man who hears this, full of Shraddhâ and free from malice, he too, liberated, shall attain to the happy worlds of those of righteous deeds. 71

SLOKA 72

Has this been heard by thee, Pârtha, with an attentive mind? Has the delusion of thy ignorance been destroyed, O Dhananjaya?

Arjuna said:

SLOKA 73

Destroyed is my delusion, and I have gained my memory through Thy grace, O Achyuta. I am firm; my doubts are gone. I will do Thy word. 73

Sanjaya said:

SLOKA 74

Thus have I heard this wonderful dialogue between Vâsudeva and the high-souled Pârtha, causing my hair to stand on end.

SLOKA 75

Through the grace of Vyâsa have I heard this supreme and most profound Yoga, direct from Krishna, the Lord of Yoga, Himself declaring it. 75

SLOKA 76

O King, as I remember and remember this wonderful and holy dialogue between Keshava and Arjuna, I rejoice again and again. 76

SLOKA 77

And as I remember and remember that most wonderful Form of Hari, great is my wonder, O King; and I rejoice again and again. 77

SLOKA 78

Wherever is Krishna, the Lord of Yoga, wherever is Pârtha, the wielder of the bow, there are prosperity, victory, expansion, and sound policy: such is my conviction. 78

Conclusion

Thus in the Srimad-Bhagavad-Gita, the Essence of the Upanishads, the Science of the Brahman, the Scripture of Yoga, the Dialogue between Sri Krishna and Arjuna, ends the Eighteenth Chapter designated:

The Way of Liberation in Renunciation.

Here the Bhagavad-Gita ends.

Om! Peace! Peace! Peace be to all!

Footnotes

• 364:1 Sannyâsa and Tyâga both mean renunciation. Keshi—was an Asura.
• 365:2 Kâmya—which are accompanied with a desire for fruits.
• 367:7 Since it is purifying in the case of the ignorant.
• 368:8 Fruit, i.e., Moksha, which comes out of the renunciation of all actions accompanied with wisdom.
• 370:13 Wisdom: Sânkhya,—literally, in which all the things that are to be known are expounded, therefore, the highest wisdom.
• 371:14 Presiding divinity: Each of the senses has its god who presides over it, and by whose aid it discharges its own functions; e.g., the Aditya (Sun) is the presiding divinity of the eye, by whose aid it sees and acts; and so on with the other senses.
• 372:17 He whose self-consciousness, by the force of long, strenuous, and properly-trained self-concentration, is ever identified with Brahman, and not with the five causes of action as mentioned in Sloka 14,—he whose self-consciousness never mistakes itself for the body, mind and the like, even when performing physical acts,—he is ever free from the taint of action.
• 373:18 Basis—because the threefold action inheres in these three.
• 374:19 Sânkhya: the Science of the Gunas by Kapila. Though there is a conflict in the matter of supreme Truth—the oneness or non-duality of Brahman—between the Vedânta and the Sânkhya, yet the Sânkhya view is given here, because it is an authority on the science of Gunas. Duly—described according to the Science, according to reason.
• 374:20 Inseparate: undifferentiated; permeating all.
• 375:21 Entities: Souls. Different from one another: Different in different bodies.
• 375:22 One single effect: such as the body,—thinking it to be the Self.
• 377:27 Elated or dejected—at the success or failure of the action in which he is engaged.
• 378:29 Dhananjaya: the conqueror of wealth—human and divine, earthly and celestial; an epithet of Arjuna.
• 379:30 Fear . . . liberation—the cause of fear and the cause of fearlessness; similarly, the cause of bondage and the cause of liberation.
• 381:35 Does not give up sleep &c.,—is inordinately addicted to sleep &c., regarding these to be only proper.
• 383:38 At the end like poison—because it leads to deterioration in strength, vigour, complexion, wisdom, intellect, wealth and energy.
• 384:41 According to the Karma or habits and tendencies formed by desire, action and association in the past life manifesting themselves in the present as effects. Or, nature (Svabhâva) may here mean the Mâyâ made up of the three Gunas, the Prakriti of the Lord.
• 386:45 Own—according to his nature. The Apastamba Dharma-Shâstra says: “Men of several castes and orders, each devoted to his respective duties, reap the fruits of their actions after death, and then by the residual Karma attain to births in superior countries, castes and families, possessed of comparatively superior Dharma, span of life, learning, conduct, wealth, happiness and intelligence.”
• 387:46 The highest worship to the Lord consists in the closest approach to Him. The veil of Mâyâ comprising Karma or habits, tendencies and actions prevents a man from nearing the Lord, i.e., realising his own Self. By working out one’s Karma alone, according to the law of one’s being, can this veil be rent and the end accomplished.
• 387:47 As a poisonous substance does not injure the worm born in that substance, so he who does his Svadharma incurs no evil.
• 388:48 Duty etc.—this need not mean caste duty. All undertakings: one’s own as well as others’ duties. The greatest evil is bondage and this endures so long as one lives in the realm of the Gunas, except in the case of a freed soul. All action is comprised in one or the other of the Gunas. All action therefore involves the evil of bondage.
• 389:49 He attains . . . renunciation—This may also be interpreted to mean: he attains the supreme state in which he remains as the actionless Self, by his renunciation of all actions, for which he is prepared by his right knowledge.
• 390:51 Pure: free from doubt and misconception, being merged in Brahman through the elimination of all alien attributes ascribed to It. Relinquishing sound &c.—abandoning all superfluous luxuries, all objects except those only which are necessary for the bare maintenance of the body, and laying aside attraction and hatred even for those objects.
• 391:52 Eating but little—as conducive to the serenity of thought by keeping off languor, sleepiness and the like. Meditation—upon the nature of the Self. Concentration—one-pointedness of thought, on one feature of the Self. Dispassion—for the seen and the unseen.
• 391:53 Power—that power which is combined with passion and desire. Property: Though a man who is free from all passions of the mind and the senses, may own so much of external belongings as is necessary for bodily sustenance and for the observance of his religious duties (Dharma), yet this the aspirant abandons, even if this comes of itself, because he does not regard the bodily life as his; thus he becomes a Paramahamsa Parivrâjaka, a Sannyâsin of the highest order.
• 392:54 Brahman-become: not that he is yet freed and become the Absolute, but is firmly grounded in the knowledge that he is Brahman. His attainment of freedom is described in the next verse. Supreme devotion: the devotion stated in VII. 17.
• 394:59 Thy Prakriti: Thy nature as a Kshatriya.
• 395:61 See commentary to IX. 10. Arjuna means ‘white,’ and here it signifies—‘O pure-hearted one.’
• 396:63 It: the Shâstra, the teaching as declared above.
• 396:64 Again: though more than once declared.
• 397:65 Thou shalt reach Myself: Thus acting,—i.e., looking upon the Lord alone as thy aim, means and end—thou shalt attain the Highest. Truly do I promise unto thee.—Have implicit faith in the declarations of Me, the Lord, as I pledge thee My troth.
• 398:66 All Dharmas—including Adharma also: all actions, righteous or unrighteous, since absolute freedom from the bondage of all action is intended to be taught here. Take refuge in Me alone—knowing that there is naught else except Me, the Self of all, dwelling the same in all. Liberate thee—by manifesting Myself as thy own Self. All sins: all bonds of Dharma and Adharma. Sankara in his commentary here very strongly combats the opinion of those who hold that highest spiritual realisation (Jnâna) and ritualistic work (Karma) may go together in the same person. For Karma is possible only in the relative world (Samsâra), which is the outcome of ignorance; and knowledge dispels this ignorance. So neither the conjunction of Jnâna with Karma, nor Karma alone conduces to the absolute cessation of Samsâra, but it is only the Right Knowledge of the Self which does so.
• 399:67 This—Shâstra which has been taught to you. Service—to the Guru; also means,—to one who does not wish to hear.
• 399:68 Teach—in the faith that he is thus doing service to the Lord, the Supreme Teacher. Doubtless: or, freed from doubts.
• 400:69 He: who hands down the Shâstra to a fit person.
• 400:70 Yajna of knowledge: A Yajna can be performed in four ways, such as (1) Vidhi or ritual, (2). Japa, (3) Upâmsu, or a prayer uttered, in a low voice, or (4) Mânasa or prayer offered with the mind. Jnâna-yajna or the Yajna of knowledge comes under the head of Mânasa, and is therefore the highest. The study of the Gitâ will produce an effect equal to that of the Yajna of knowledge.
• 401:71 Even that man: much more so he who understands the doctrine.
• 402:73 Memory—of the true nature of the Self. Firm—in Thy command. The purpose of the knowledge of the Shâstras is the destruction of doubts and delusions, and the recognition of the true nature of the Self. Here, the answer of Arjuna conclusively shows, that that purpose has been fulfilled in him. The teaching of the Shâstra is over here. The rest is only to connect it with the main narrative.
• 403:75 Through . . . Vyâsa: by obtaining from him the Divya-chakshu or divine vision.
• 404:76 King: Dhritarâshtra.
• 404:77 Form: Vishvarupa, the Universal Form.
• 405:78 The bow—called the Gândiva.

2.19 - The Greatness of the Gita

Salutations

Salutation to Sri Ganesha!
Salutation to Sri Râdhâramana! *

Dharâ (the Earth) said:

SLOKA 1

O Blessed Lord, O Supreme Ruler, how may one, who is held back by his Prârabdha Karma, obtain unswerving devotion? 1

The Lord Vishnu said:

SLOKA 2

If one be devoted to the constant practice of the Gita, even though he be restrained by Prârabdha Karma, yet is he Mukta, happy, in this very world. lie is not tainted by (new) Karma.

SLOKA 3

No evil, however great, can affect him who meditates on the Gita. He is like the lotus leaf untouched by the water.

SLOKA 4-5

Where there is the book of the Gita, where its study is proceeded with, there are present all the holy places, there verily, are Prayâga and the rest. There also are all the Devas, Rishis, Yogins, and Pannagas, so also the Gopâlas and Gopikâs, with Nârada, Uddhava and their whole train of comrades.

SLOKA 6

Where the Gita is read, forthwith comes help. Where the Gita is discussed, recited, taught, or heard, there, O Earth, beyond a doubt, do I Myself unfailingly reside.

SLOKA 7

In the refuge of the Gita I abide; the Gita is My chief abode. Standing on the wisdom of the Gita, I maintain the three worlds.

SLOKA 8-9

The Gita is My Supreme Knowledge; it is undoubtedly inseparable from Brahman, this Knowledge is absolute, imperishable, eternal, of the essence of My inexpressible State, the Knowledge comprising the whole of the three Vedas, supremely blissful and consisting of the realisation of the true nature of the Self,—declared by the All-knowing and Blessed Krishna, through his own lips, to Arjuna. 8

SLOKA 10

That man who with steady mind recites the eighteen chapters daily, attains the perfection of knowledge and thus reaches the highest plane.

SLOKA 11

If the whole cannot be recited, then half of it may be read; and he who does this acquires merit, equal to that of the gift of a cow. There is no doubt about. this.

SLOKA 12

By the recitation of a third part,. he gains the same merit as by bathing in the Ganges. By the repetition of a. sixth part, he obtains the fruit of the Soma-sacrifice.

SLOKA 13

He who reads, full of devotion, even one chapter daily, attains to the Rudraloka, and lives there for a long time, having become one of those who wait on Shiva. 13

SLOKA 14

The man who daily reads a quarter of a chapter, or of a Sloka, O Earth, attains to human birth throughout the duration of a Manu. 11

SLOKA 15-16

The man who recites ten, seven, five, four, three or two Slokas, or even one or half a Sloka of the Gita, certainly lives in Chandraloka for ten thousand years. He who leaves the body while reading the Gita, obtains the world of Man.

SLOKA 17

Again practising the Gita, he attains Supreme Mukti. The dying man uttering the word “Gita” will attain the goal.

SLOKA 18

One who loves to hear the meaning of the Gita, even though he has committed heinous sins, attains to heaven, and lives in beatitude with Vishnu.

SLOKA 19

He who constantly meditates on the meaning of the Gita, even though he performs Karma incessantly, he is to be regarded as a Jivanmukta, and after the destruction of his body he attains to the highest plane of knowledge.

SLOKA 20

By the help of this Gita, many kings like Janaka became free from their impurities and attained to the highest goal. It is so sung.

SLOKA 21

He who having finished the reading of the Gita, does not read its Mâhâtmyam as declared here, his reading is in vain, it is all labour wasted.

SLOKA 22

He who studies the Gita, accompanied with this discourse on its Mâhâtmyam, obtains the fruit stated herein, and reaches that goal which is difficult to attain.

Suta said:

SLOKA 23

He who will read this eternal greatness of the Gita, declared by me, after having finished the reading of the Gita itself, will obtain the fruit described herein. 23

Conclusion

Thus ends in the Vârâha Purâna the discourse designated: The Greatness of the Gita.

Footnotes

• 406:1 Ganesha is the god of wisdom and remover of obstacles; hence he is invoked and worshipped at the commencement of every important undertaking. Râdhâramana—the Lover of Râdhâ,—Sri Krishna.
• 406:1 Prârabdha Karma—There are three kinds of Karma: (1) Sanchita or accumulated and stored up in past lives; (2) Agâmi or that which is yet to be done; (3) Prârabdha or that which is already bearing fruit. This last is that part of the accumulated actions (Sanchita) which has brought about the present life and will influence it until its close. The knowledge of Brahman destroys all accumulated Karma and makes the current work abortive. But the Prârabdha Karma must run out its course, though the balanced mind of a liberated man is not affected by it.
• 409:8 Ardhamâtrâ—lit. the half-syllable, and refers to the dot on the ; symbolically, it stands for the Turiya state, hence the Absolute.
• 410:13 Become &c.—lit., attained to Ganahood.
• 410:11 Attains to Manhood: is born every time in a man-body.
• 413:23 These declarations will, no doubt, seem to be mere flights of extravagant fancy, if they are taken in their literal sense. They may be explained either (1) as mere Arthavâda or a statement of glorification meant to stimulate a strong desire for the study of the Gita, which being performed from day to day, may, by the force of the truth and grandeur of one or other of its teachings, strike an inner chord of the heart some time, so much so as to change the whole nature of the man for good; (2) or, the “reading” and “reciting” and so forth, of the whole or a part, may not perhaps be taken in their ordinary sense, as meaning lip-utterance and the like, but in view of the great results indicated, they may be reasonably construed to mean the assimilation of the essence of the Gita teachings into the practical daily life of the individual. What wonder, then, that such a one who is the embodiment of the Gita would be a true Jnânin, or a Jivanmukta, or that he would, in proportion to his success of being so, attain the intermediate spheres of evolution and finally obtain Mukti?

3 - Karma Yoga by Swami Vivekananda

3.1 - Chapter 01: Karma In Its Effect On Character

The word Karma is derived from the Sanskrit Kri, to do; all action is Karma. Technically, this word also means the effects of actions. In connection with metaphysics, it sometimes means the effects, of which our past actions were the causes. But in Karma-Yoga we have simply to do with the word Karma as meaning work. The goal of mankind is knowledge; that is the one ideal placed before us by Eastern philosophy. Pleasure is not the goal of man, but knowledge. Pleasure and happiness come to an end. It is a mistake to suppose that pleasure is the goal; the cause of all the miseries we have in the world is that men foolishly think pleasure to be the ideal to strive for. After a time man finds that it is not happiness, but knowledge, towards which he is going, and that both pleasure and pain are great teachers, and that he learns as much from evil as from good. As pleasure and pain pass before his soul they leave upon it different pictures, and the result of these combined impressions is what is called man’s “character.” If you take the character of any man it really is but the aggregate of tendencies, the sum-total of the bent of his mind; you will find that misery and happiness are equal factors in the formation of that character. Good and evil have an equal share in moulding character, and in some instances misery is a greater teacher than happiness. In studying the great characters the world has produced, I dare say, in the vast majority of cases, it would be found that it was misery that taught more than happiness, it was poverty that taught more than wealth, it was blows that. brought out their inner fire more than praise.

Now this knowledge, again, is inherent in man; no knowledge comes from outside; it is all inside. ‘What we say a man “knows,” should, in strict psychological language, be what he “discovers” or “unveils”; what a man “learns” is really what he “discovers,” by taking the cover off his own soul, which is a mine of infinite knowledge. We say Newton discovered gravitation. Was it sitting anywhere in a corner waiting for him? It was in his own mind; the time came and he found it out. All knowledge that the world has ever received comes from the mind; the infinite library of the universe is in your own mind. The external world is simply the suggestion, the occasion, which sets you to study your own mind, but the object of your study is always your own mind. The falling of an apple gave the suggestion to Newton, and he studied his own mind; he rearranged all the previous links of thought in his mind and discovered a new link among them, which we call the law of gravitation. It was not in the apple nor in anything in the centre of the earth. All knowledge therefore, secular or spiritual, is in the human mind. In many cases it is not discovered, but remains covered, and when the covering is being slowly taken off we say “we are learning,” and the advance of knowledge is made by the advance of this process of uncovering. The man from whom this veil is being lifted is the more knowing man; the man upon whom it lies thick is ignorant, and the man from whom it has entirely gone is all-knowing, omniscient. There have been omniscient men, and, I believe, there will be yet; and that there will be myriads of them in the cycles to come. Like fire in a piece of flint, knowledge exists in the mind; suggestion is the friction which brings it out. So with all our feelings and actions—our tears and our smiles, our joys and our griefs, our weeping and our laughter, our curses and our blessings, our praises and our blames—every one of these we may find, if we calmly study our own selves, to have been brought out from within ourselves by so many blows. The result is what we are; all these blows taken together are called Karma,—work, action. Every mental and physical blow that is given to the soul, by which, as it were, fire is struck from it, and by which its own power and knowledge are discovered, is Karma, this word being used in its widest sense; thus we are all doing Karma all the time. I am talking to you: that is Karma. You are listening: that is Karma. We breathe: that is Karma. We walk: Karma. Everything we do, physical or mental, is Karma, and it leaves its marks on us.

There are certain works which are, as it were, the aggregate, the sum-total, of a large number of smaller works. If we stand near the seashore and hear the waves dashing against the shingle we think it is such a great noise; and yet we know that one wave is really composed of millions and millions of minute waves: each one of these is making a noise, and yet we do not catch it; it is only when they become the big aggregate that we hear. Similarly every pulsation of the heart is work; certain kinds of work we feel and they become tangible to us; they are, at the same time, the aggregate of a number of small works. If you really want to judge of the character of a man look not at his great performances. Every fool may become a hero at one time or another. Watch a man do his most common actions; those are indeed the things which will tell you the real character of a great man. Great occasions rouse even the lowest of human beings to some kind of greatness, but he alone is the really great man whose character is great always, the same wherever he be.

Karma in its effect on character is the most tremendous power that man has to deal with. Man is, as it were, a centre, and is attracting all the powers of the universe towards himself, and in this centre is fusing them all and again sending them off in a big current. Such a centre is the real man, the almighty, the omniscient, and he draws the whole universe towards him; good and bad, misery and happiness, all are running towards him and clinging round him; and out of them he fashions the mighty stream of tendency called character and throws it outwards. As he has the power of drawing in anything, so has he the power of throwing it out.

All the actions that we see in the world, all the movements in human society, all the works that we have around us, are simply the display of thought, the manifestation of the will of man. Machines or instruments, cities, ships, or men-of-war, all these are simply the manifestation of the will of man; and this will is caused by character and character is manufactured by Karma. As is Karma, so is the manifestation of the will. The men of mighty will the world has produced have all been tremendous workers—gigantic souls, with wills powerful enough to overturn worlds, wills they got by persistent work, through ages and ages. Such a gigantic will as that of a Buddha or a Jesus could not be obtained in one life, for we know who their fathers were. It is not known that their fathers ever spoke a word for the good of mankind. Millions and millions of carpenters like Joseph had gone; millions are still living. Millions and millions of petty kings like Buddha’s father had been in the world. If it was only a case of hereditary transmission, how do you account for this petty prince, who was not, perhaps, obeyed by his own servants, producing this son, whom half a world worships? How do you explain the gulf between the carpenter and his son, whom millions of human beings worship as God? It cannot be solved by the theory of heredity. The gigantic will which Buddha and Jesus threw over the world, whence did it come? Whence came this accumulation of power? It must have been there through ages and ages, continually growing bigger and bigger, until it burst on society in a Buddha or a Jesus, even rolling down to the present day.

All this is determined by Karma, work. No one can get anything unless he earns it; this is an eternal law; we may sometimes think it is not so, but in the long run we become convinced of it. A man may struggle all his life for riches; he may cheat thousands, but he finds at last that he did not deserve to become rich and his life becomes a trouble and a nuisance to him. We may go on accumulating things for our physical enjoyment, but only what we earn is really ours. A fool may buy all the books in the world, and they will be in his library; but he will be able to read only those that he deserves to; and this deserving is produced by Karma. Our Karma determines what we deserve and what we can assimilate. We are responsible for what we are; and whatever we wish ourselves to be, we have the power to make ourselves. If what we are now has been the result of our own past actions, it certainly follows that whatever we wish to be in future can be produced by our present actions; so we have to know how to act. You will say, “What is the use of learning how to work? Every one works in some way or other in this world.” But there is such a thing as frittering away our energies. With regard to Karma-Yoga, the Gita says that it is doing work with cleverness and as a science: by knowing how to work,. one can obtain the greatest results. You must remember that all work is simply to bring out the power of the mind which is already there, to wake up the soul. The power is inside every man, so is knowledge; the different works are like blows to bring them out, to cause these giants to wake up.

Man works with various motives; there cannot be work without motive. Some people want to get fame, and they work for fame. Others want money, and they work for money. Others want to have power, and they work for power. Others want to get to heaven, and they work for the same. Others want to leave a name when they die, as they do in China, where no man gets a title until he is dead; and that is a better way, after all, than with us. When a man does something very good there, they give a title of nobility to his father, who is dead, or to his grandfather. Some people work for that. Some of the followers of certain Mahomedan sects work all their lives to have a big tomb built for them when they die. I know sects among whom as soon as a child is born a tomb is prepared for it; that is among them the most important work a man has to do, and the bigger and the finer the tomb the better off the man is supposed to be. Others work as a penance: do all sorts of wicked things, then erect a temple, or give something to the priests to buy them off and obtain from them a passport to heaven. They think that this kind of beneficence will clear them and they will go scot-free in spite of their sinfulness. Such are some of the various motives for work.

Work for work’s sake. There are some who are really the salt of the earth in every country and who work for work’s sake, who do not care for name, or fame, or even to go to heaven. They work just because good will come of it. There are others who do good to the poor and help mankind from still higher motives, because they believe in doing good and love good. The motive for name and fame seldom brings immediate results, as a rule; they come to us when we are old and have almost done with life. If a man works without any selfish motive in view, does he not gain anything? Yes, he gains the highest. Unselfishness is more paying, only people have not the patience to practise it. It is more paying from the point of view of health also. Love, truth and unselfishness are not merely moral figures of speech, but they form our highest ideal, because in them lies such a manifestation of power. In the first place, a man who can work for five days, or even for five minutes, without any selfish motive whatever, without thinking of future, of heaven, of punishment, or anything of the kind, has in him the capacity to become a powerful moral giant. It is hard to do it, but in the heart of our hearts we know its value, and the good it brings. It is the greatest manifestation of power—this tremendous restraint; self-restraint is a manifestation of greater power than all outgoing action. A carriage with four horses may rush down a hill unrestrained, or the coachman may curb the horses. Which is the greater manifestation of power, to let them go or to hold them? A cannon-ball flying through the air goes a long distance and falls. Another is cut short in its flight by striking against a wall, and the impact generates intense heat. All outgoing energy following a selfish motive is frittered away; it will not cause power to return to you, but if restrained it will result in development of power. This self-control will tend to produce a mighty will, a character which makes a Christ or a Buddha. Foolish men do not know this secret; they nevertheless want to rule mankind. Even a fool may rule the whole world if he works and waits. Let him wait a few years, restrain that foolish idea of governing; and when that idea is wholly gone, he will be a power in the world. The majority of us cannot see beyond a few years, just as some animals cannot see beyond a few steps. Just a little narrow circle; that is our world. We have not the patience to look beyond, and thus become immoral and wicked. This is our weakness, our powerlessness.

Even the lowest forms of work are not to be despised. Let the man who knows no better, work for selfish ends, for name and fame; but everyone should always try to get towards higher and higher motives and to understand them. “To work we have the right, but not to the fruits thereof.” Leave the fruits alone. Why care for results? If you wish to help a man, never think what that man’s attitude should be towards you. If you want to do a great or a good work, do not trouble to think what the result will be.

There arises a difficult question in this ideal of work. Intense activity is necessary; we must always work. We cannot live a minute without work. What then becomes. of rest? Here is one side of the life-struggle,—work, in which we are whirled rapidly round. And here is the other, that of calm, retiring renunciation: everything is peaceful around, there is very little of noise and show, only nature with her animals and flowers and mountains. Neither of them is a perfect picture. A man used to solitude, if brought in contact with the surging whirlpool of the world, will be crushed by it; just as the fish that lives in the deep sea water, as soon as it is brought to the surface, breaks into pieces, deprived of the weight of water on it that had kept it together. Can a man who, has been used to the turmoil and the rush of life live at ease if he comes to a quiet place? He suffers and perchance may lose his mind. The ideal man is he who, in the midst of the greatest silence and solitude, finds the intensest activity, and in the midst of the intensest activity finds the silence and solitude of the desert. He has learned the secret of restraint; he has controlled himself. He goes through the streets of a big city with all its traffic, and his mind is as calm as if he were in a cave, where not a sound could reach him; and he is intensely working all the time. That is the ideal of Karma-Yoga, and if you have attained to that you have really learned the secret of work.

But we have to begin from the beginning, to take up the works as they come to us and slowly make ourselves, more unselfish every day. We must do the work and find out the motive power that prompts us; and, almost without exception, in the first years, we shall find that our motives are always selfish; but gradually this selfishness will melt by persistence, till at last will come the time when we shall be able to do really unselfish work. We may all hope that some day or other, as we struggle through the paths of life, there will come a time when we shall become perfectly unselfish; and the moment we attain to that, all our powers will be concentrated, and the knowledge which is ours will be manifest.

3.2 - Chapter 02: Each Is Great In His Own Place

According to the Sankhya philosophy, nature is composed of three forces called, in Sanskrit, Sattva, Rajas and Tamas. These as manifested in the physical world are what we may call equilibrium, activity and inertness. Tamas is typified as darkness or inactivity; Rajas is activity, expressed as attraction or repulsion; and Sattva is the equilibrium of the two.

In every man there are these three forces. Sometimes Tamas prevails; we become lazy; we cannot move; we are inactive, bound down by certain ideas or by mere dullness. At other times activity prevails and at still other times that calm balancing of both. Again, in different men, one of these forces is generally predominant. The characteristic of one man is inactivity, dullness and laziness; that of another, activity, power, manifestation of energy; and in still another we find the sweetness, calmness and gentleness, which are due to the balancing of both action and inaction. So in all creation—in animals, plants and men—we find the more or less typical manifestation of all these different forces.

Karma-Yoga has specially to deal with these three factors. By teaching what they are and how to employ them it helps us to do our work better. Human society is a graded organisation. We all know about morality, and we all know about duty, but at the same time we find that in different countries the significance of morality varies greatly. What is regarded as moral in one country, may in another be considered perfectly immoral. For instance, in one country cousins may marry; in another, it is thought to be very immoral; in one, men may marry their sisters-in-law; in another, it is regarded as immoral; in one country people may marry only once; in another, many times; and so forth. Similarly in all other departments of morality we find the standard varies greatly; yet we have the idea that there must be a universal standard of morality.

So it is with duty. The idea of duty varies much among different nations: in one country, if a man does not do certain things, people will say he has acted wrongly; while if he does those very things in another country, people will say that he did not act rightly; and yet we know that there must be some universal idea of duty. In the same way, one class of society thinks that certain things are among its duty, while another class thinks quite the opposite and would be horrified if it had to do those things. Two ways are left open to us,—the way of the ignorant, who think that there is only one way to truth and that all the rest are wrong,—and the way of the wise, who admit that, according to our mental constitution or the different planes of existence in which we are, duty and morality may vary. The important thing is to know that there are gradations of duty and of morality—that the duty of one state of life, in one set of circumstances will not and cannot be that of another.

To illustrate:—All great teachers have taught, “Resist not evil,” that non-resistance is the highest moral ideal. We all know that, if a certain number of us attempted to put that maxim fully into practice, the whole social fabric would fall to pieces, the wicked would take possession of our properties and our lives, and would do whatever they liked with us. Even if only one day of such non-resistance were practised it would lead to disaster. Yet, intuitively, in our heart of hearts we feel the truth of the teaching, “Resist not evil.” This seems to us to be the highest ideal; yet to teach this doctrine only would be equivalent to condemning a vast portion of mankind. Not only so, it would be making men feel that they were always doing wrong, cause in them scruples of conscience in all their actions; it would weaken them, and that constant self-disapproval would breed more vice than any other weakness would. To the man who has begun to hate himself the gate to degeneration has already opened; and the same is true of a nation.

Our first duty is not to hate ourselves; because to advance we must have faith in ourselves first and then in God. He who has no faith in himself can never have faith in God. Therefore, the only alternative remaining to us is to recognise that duty and morality vary under different circumstances; not that the man who resists evil is doing what is always and in itself wrong, but that in the different circumstances in which he is placed it may become even his duty to resist evil.

In reading the Bhagavad-Gita, many of you in Western countries may have felt astonished at the second chapter, wherein Sri Krishna calls Arjuna a hypocrite and a coward because of his refusal to fight, or offer resistance, on account of his adversaries being his friends and relatives, making the plea that non-resistance was the highest ideal of love. This is a great lesson for us all to learn, that in all matters the two extremes are alike; the extreme positive and the extreme negative are always similar; when the vibrations of light are too slow we do not see them, nor do we see them when they are too rapid. So with sound; when very low in pitch we do not hear it, when very high we do not hear it either. Of like nature is the difference between resistance and non-resistance. One man does not resist because he is weak, lazy, and cannot because he will not; the other man knows that he can strike an irresistible blow if he likes; yet he not only does not strike, but blesses his enemies. The one who from weakness resists not commits a sin, and as such cannot receive any benefit from the non-resistance; while the other would commit a sin by offering resistance. Buddha gave up his throne and renounced his position, that was true renunciation; but there cannot be any question of renunciation in the case of a beggar who has nothing to renounce. So we must always be careful about what we really mean when we speak of this non-resistance and ideal love. We must first take care to understand whether we have the power of resistance or not. Then, having the power, if we renounce it and do not resist, we are doing a grand act of love; but if we cannot resist, and yet, at the same time, try to deceive ourselves into the belief that we are actuated by motives of the highest love, we are doing the exact opposite. Arjuna became a coward at the sight of the mighty array against him; his “love” made him forget his duty towards his country and king. That is why Sri Krishna told him that he was a hypocrite:—Thou talkest like a wise man, but thy actions betray thee to be a coward; therefore stand up and fight!

Such is the central idea of Karma-Yoga. The Karma-Yogin is the man who understands that the highest ideal is non-resistance, and who also knows that this nonresistance is the highest manifestation of power in actual possession, also what is called the resisting of evil is but a step on the way towards the manifestation of this highest power, namely, non-resistance. Before reaching this highest ideal, man’s duty is to resist evil; let him work, let him fight, let him strike straight from the shoulder. Then only, when he has gained the power to resist, will non-resistance be a virtue.

I once met a man in my country whom I had known before as a very stupid, dull person, who knew nothing and had not the desire to know anything, and was living the life of a brute. He asked me what he should do to know God, how he was to get free. “Can you tell a lie?” I asked him. “No,” he replied. “Then you must learn to do so. It is better to tell a lie than to be a brute, or a log of wood; you are inactive; you have not certainly reached the highest state, which is beyond all actions, calm and serene; you are too dull even to do something wicked.” That was an extreme case, of course, and I was joking with him; but what I meant was, that a man must be active, in order to pass through activity to perfect calmness.

Inactivity should be avoided by all means. Activity always means resistance. Resist all evils, mental and physical; and when you have succeeded in resisting, then will calmness come. It is very easy to say, “Hate nobody, resist not evil,” but We know what that kind generally means in practice. When the eyes of society are turned towards us we may make a show of non-resistance, but in our hearts it is canker all the time. We feel the utter want of the calm of non-resistance; we feel that it would be better for us to resist. If you desire wealth, and know at the same time that the whole world regards him who aims at wealth as a very wicked man, you, perhaps, will not dare to plunge into the struggle for wealth, yet your mind will be running day and night after money. This is hypocrisy and will serve no purpose. Plunge into the world, and then, after a time, when you have suffered and enjoyed all that is in it, will renunciation come; then will calmness come. So fulfil your desire for power and everything else, and after you have fulfilled the desire, will come the time when you will know that they are all very little things; but until you have fulfilled this desire, until you have passed through that activity, it is impossible for you to come to the state of calmness, serenity and self-surrender. These ideas of serenity and renunciation have been preached for thousands of years; everybody has heard of them from childhood, and yet we see very few in the world who have really reached that stage. I do not know if I have seen twenty persons in my life who are really calm and non-resisting, and I have travelled over half the world.

Every man should take up his own ideal and endeavour to accomplish it; that is a surer way of progress than taking up other men’s ideals, which he can never hope to accomplish. For instance, we take a child and at once give him the task of walking twenty miles; either the little one dies, or one in a thousand crawls the twenty miles, to reach the end exhausted and half-dead. That is like what we generally try to do with the world. All the men and women, in any society, are not of the same mind, capacity, or of the same power to do things; they must have different ideals, and we have no right to sneer at any ideal. Let every one do the best he can for realising his own ideal Nor is it right that I should be judged by your standard or you by mine. The apple tree should not be judged by the standard of the oak, nor the oak by that of the apple. To judge the apple tree you must take the apple standard; and for the oak its own standard.

Unity in variety is the plan of creation. However men and women may vary individually, there is unity in the background. The different individual characters and classes of men and women are natural variations in creation. Hence, we ought not to judge them by the same standard or put the same ideal before them. Such a course creates an unnatural struggle only and the result is that man begins to hate himself and is hindered from becoming religious and good. Our duty is to encourage every one in his struggle to live up to his own highest ideal, and strive at the same time to make the ideal as near as possible to the truth.

In the Hindu system of morality we find that this fact has been recognised from very ancient times; and in their scriptures and books on ethics different rules are laid down for the different classes of men,—the householder, the Sannyâsin (the man who has renounced the world), and the student.

The life of every individual, according to the Hindu scriptures, has its peculiar duties apart from what belongs in common to universal humanity. The Hindu begins life as a student; then he marries and becomes a householder; in old age he retires, and lastly he gives up the world and becomes a Sannyâsin. To each of these stages of life certain duties are attached. No one of these stages is intrinsically superior to another; the life of the married man is quite as great as that of the celibate who has devoted himself to religious work. The scavenger in the street is quite as great and glorious as the king on his throne. Take him off his throne, make him do the work of the scavenger, and see how he fares. Take up the scavenger and see how he will rule. It is useless to say that the man who lives out of the world is a greater man than he who lives in the world; it is much more difficult to live in the world and worship God than to give it up and live a free and easy life. The four stages of life in India have in later times been reduced to two,—that of the householder and of the monk. The householder marries and carries on his duties as a citizen, and the duty of the other is to devote his energies wholly to religion, to preach and to worship God. I shall read to you a few passages from the Mahâ-Nirvâna-Tantra, which treats of this subject and you will see that it is a very difficult task for a man to be a householder, and perform all his duties perfectly:—

The householder should be devoted to God; the knowledge of God should be his goal of life. Yet he must work constantly, perform all his duties; he must give up the fruits of his actions to God.

It is the most difficult thing in this world, to work and not care for the result, to help a man and never think that he ought to be grateful, to do some good work and at the same time never look to see whether it brings you name or fame, or nothing at all. Even the most arrant coward becomes brave when the world praises him. A fool can do heroic deeds when the approbation of society is upon him, but for a man to constantly do good without caring for the approbation of his fellow-men is indeed the highest sacrifice man can perform. The great duty of the householder is to earn a living, but he must take care that he does not do it by telling lies, or by cheating, or by robbing others; and he must remember that his life is for the service of God, and the poor.

Knowing that mother and father are the visible representatives of God, the householder, always and by all means, must please them. If the mother is pleased, and the father, God is pleased with that man. That child is really a good child who never speaks harsh words to his parents.

Before parents one must not utter jokes, must not show restlessness, must not show anger or temper. Before mother or father, a child must bow down low, and stand up in their presence, and must not take a seat until they order him to sit.

If the householder has food and drink and clothes without first seeing that his mother and his father, his children, his wife, and the poor, are supplied, he is committing a sin. The mother and the father are the causes of this body, so a man must undergo a thousand troubles in order to do good to them.

Even so is his duty to his wife; no man should scold his wife, and he must always maintain her as if she were his own mother. And even when he is in the greatest difficulties and troubles, he must not show anger to his wife.

He who thinks of another woman besides his wife, if he touches her even with his mind—that man goes to dark hell.

Before women he must not talk improper language, and never brag of his powers. He must not say, ‘I have-done this, and I have done that.’

The householder must always please his wife with money, clothes, love, faith, and words like nectar, and never do anything to disturb her. That man who has. succeeded in getting the love of a chaste wife has succeded in his religion and has all the virtues.

The following are duties towards children:—

A son should be lovingly reared up to his fourth year he should be educated till he is sixteen. When he is twenty years of age he should be employed in some work; he should then be treated affectionately by his father as his equal. Exactly in the same manner the daughter should be brought up, and should be educated with the greatest care. And when she marries, the father ought to give her jewels and wealth.

Then the duty of the man is towards his brothers and sisters, and towards the children of his brothers and sisters, if they are poor, and towards his other relatives, his friends and his servants. Then his duties are towards the people of the same village, and the poor, and any one that comes to him for help. Having sufficient means, if the householder does not take care to give to his relatives and to the poor, know him to be only a brute; he is not a human being.

Excessive attachment to food, clothes, and the tending of the body, and dressing of the hair should be avoided. The householder must be pure in heart and clean in body,. always active and always ready for work.

To his enemies the householder must be a hero. Then he must resist. That is the duty of the householder. He must not sit down in a corner and weep, and talk non- sense about non-resistance. If he does not show himself a hero to his enemies he has not done his duty. And to his friends and relatives he must be as gentle as a lamb.

It is the duty of the householder not to pay reverence to the wicked; because, if he reverences the wicked people of the world, he patronises wickedness; and it will be a great mistake if he disregards those who are worthy of respect, the good people. He must not be gushing in his friendship; he must not go out of the way making friends everywhere; he must watch the actions of the men he wants to make friends with, and their dealings with other men, reason upon them, and then make friends.

These three things he must not talk of. He must not talk in public of his own fame; he must not preach his own name or his own powers; he must not talk of his wealth, or of anything that has been told to him privately.

A man must not say he is poor, or that he is wealthy—he must not brag of his wealth. Let him keep his own counsel; this is his religious duty. This is not mere worldly wisdom; if a man does not do so, he may be held to be immoral.

The householder is the basis, the prop, of the whole society; he is the principal earner. The poor, the weak, the children and the women who do not work—all live upon the householder; so there must be certain duties that he has to perform, and these duties must make him feel strong to perform them, and not make him think that he is doing things beneath his ideal. Therefore, if he has done something weak, or has made some mistake, he must not say so in public; and if he is engaged in some enterprise and knows he is sure to fail in it he must not speak of it. Such self-exposure is not only uncalled-for, but also unnerves the man and makes him unfit for the performance of his legitimate duties in life. At the same time, he must struggle hard to acquire these things—firstly, knowledge, and secondly, wealth. It is his duty, and if he does not do his duty he is nobody. A householder who does not struggle to get wealth is immoral. If he is lazy, and content to lead an idle life, he is immoral, because upon him depend hundreds. If he gets riches hundreds of others will be thereby supported.

If there were not in this city hundreds who had striven to become rich, and who had acquired wealth, where would all this civilisation, and these almshouses and great houses be?

Going after wealth in such a case is not bad, because that wealth is for distribution. The householder is the centre of life and society. It is a worship for him to acquire and spend wealth nobly, for the householder who struggles to become rich by good means and for good purposes is doing practically the same thing for the attainment of salvation as the anchorite does in his cell when he is praying, for in them we see only the different aspects of the same virtue of self-surrender and self-sacrifice prompted by the feeling of devotion to God and to all that is His.

He must struggle to acquire a good name by all means; he must not gamble; he must not move in the company of the wicked; he must not tell lies, and must not be the cause of trouble to others.

Often people enter into things they have not the means to accomplish, with the result that they cheat others to attain their own ends. Then there is in all things the time factor to be taken into consideration; what at one time might be a failure, would perhaps at another time be a very great success.

The householder must speak the truth, and speak gently, using words which people like, which will do good to others; nor should he talk of the business of other men.

The householder by digging tanks, by planting trees on the roadsides, by establishing rest-houses for men and animals, by making roads and building bridges, goes towards the same goal as the greatest Yogin.

This is one part of the doctrine of Karma-Yoga—activity, the duty of the householder. There is a passage later on, where it says that “if the householder dies in battle, fighting for his country or his religion, he comes to the same goal as the Yogin by meditation,” showing thereby that what is duty for one is not duty for another; at the same time, it does not say that this duty is lowering and the other elevating; each duty has its own place, and according to the circumstances in which we are placed, must we perform our duties.

One idea comes out of all this, the condemnation of all weakness. This is a particular idea in all our teachings which I like, either in philosophy, or in religion, or in work. If you read the Vedas you will find this word always repeated—“fearlessness”—fear nothing. Fear is a sign of weakness. A man must go about his duties without taking notice of the sneers and the ridicule of the world.

If a man retires from the world to worship God, he must not think that those who live in the world and work for the good of the world are not worshipping God; neither must those who live in the world, for wife and children, think that those who give up the world are low vagabonds. Each is great in his own place. This thought I will illustrate by a story.

A certain king used to inquire of all the Sannyasins that came to his country, “Which is the greater man—he who gives up the world and becomes a Sannyasin, or he who lives in the world and performs his duties as a householder?” Many wise men sought to solve the problem. Some asserted that the Sannyasin was the greater, upon which the king demanded that they should prove their assertion. When they could not, he ordered them to marry and become householders. Then others came and said, “The householder who performs his duties is the greater man.” Of them, too, the king demanded proofs. When they could not give them, he made them also settle down as householders.

At last there came a young Sannyasin, and the king similarly inquired of him also. He answered, “Each, O king, is equally great in his place.” “Prove this to me,” asked the king. “I will prove it to you,” said the Sannyasin, “but you must first come and live as I do for a few days, that I may be able to prove to you what I say.” The king consented and followed the Sannyasin out of his own territory and passed through many other countries until they came to a great kingdom. In the capital of that kingdom a great ceremony was going on. The king and the Sannyasin heard the noise of drums and music, and heard also the criers; the people were assembled in the streets in gala dress, and a great proclamation was being made. The king and the Sannyasin stood there to see what was going on. The crier was proclaiming loudly that the princess, daughter of the king of that country, was about to choose a husband from among those assembled before her.

It was an old custom in India for princesses to choose husbands in this way, each princess had certain ideas of the sort of man she wanted for a husband; some would have the handsomest man; others would have only the most learned; others again the richest, and so on. All the princes of the neighbourhood put on their bravest attire and presented themselves before her. Sometimes they too had their own criers to enumerate their advantages and the reasons why they hoped the princess would choose them. The princess was taken round on a throne, in the most splendid array and looked at and heard about them. If she was not pleased with what she saw and heard, she said to her bearers, “Move on,” and no more notice was taken of the rejected suitors. If, however, the princess was pleased with any one of them she threw a garland of flowers over him and he became her husband.

The princess of the country to which our king and the Sannyasin had come was having one of these interesting ceremonies. She was the most beautiful princess in the world, and the husband of the princess would be ruler of the kingdom after her father’s death. The idea of this princess was to marry the handsomest man, but she could not find the right one to please her. Several times these meetings had taken place, but the princess could not select a husband. This meeting was the most splendid of all; more people than ever had come to it. The princess came in on a throne, and the bearers carried her from place to place. She did not seem to care for any one, and every one became disappointed that this meeting also was going to be a failure. Just then came a young man, a Sannyasin, handsome as if the sun had come down to the earth, and stood in one corner of the assembly, watching what was going on. The throne with the princess came near him, and as soon as she saw the beautiful Sannyasin, she stopped and threw the garland over him. The young Sannyasin seized the garland and threw it off, exclaiming, “What nonsense is this? I am a Sannyasin. What is marriage to me?” The king of that country thought that perhaps this man was poor and so dared not marry the princess, and said to him, “With my daughter goes half my kingdom now, and the whole kingdom after my death!” and put the garland again on the Sannyasin. The young man threw it off once more, saying, “Nonsense. I do not want to marry,” and walked quickly away from the assembly.

Now the princess had fallen so much in love with this young man that she said, “I must marry this man or I shall die;” and she went after him to bring him back. Then our other Sannyasin, who had brought the king there, said to him, “King, let us follow this pair; " so they walked after them, but at a good distance behind. The young Sannyasin who had refused to marry the princess walked out into the country for several miles; when he came to a forest and entered into it, the princess followed him, and the other two followed them. Now this young Sannyasin was well acquainted with that forest and knew all the intricate paths in it, he suddenly passed into one of these and disappeared, and the princess could not discover him. After trying for a long time to find’ him she sat down under a tree and began to weep, for she did not know the way out. Then our king and the other Sannyasin came up to her and said, “Do not weep; we will show you the way out of this forest, but it is too dark for us to find it now. Here is a big tree; let us rest under it, and in the morning we will go early and show you the road.”

Now a little bird and his wife and their three little ones lived on that tree, in a nest. This little bird looked down and saw the three people under the tree and said to his wife, “My dear, what shall we do; here are some guests in the house, and it is winter, and we have no fire?” So he flew away and got a bit of burning firewood in his beak and dropped it before the guests, to which they added fuel and made a blazing fire. But the little bird was not satisfied. He said again to his wife, “My dear, what shall we do? There is nothing to give these people to eat, and they are hungry. We are householders; it is our duty to feed any one who comes to the house. I must do what I can, I will give them my body.” So he plunged into the midst of the fire and perished. The guests saw him falling and tried to save him, but he was too quick for them.

The little bird’s wife saw what her husband did, and she said, “Here are three persons and only one little bird for them to eat. It is not enough; it is my duty as a wife not to let my husband’s effort go in vain; let them have my body also;” then she fell into the fire and was burned to death.

Then the three baby-birds, when they saw what was done and that there was still not enough food for the three guests, said, “Our parents have done what they could and still it is not enough. It is our duty to carry on the work of our parents; let our bodies go too.” And they all dashed down into the fire also.

Amazed at what they saw, the three people could not of course eat these birds. They passed the night without food and in the morning the king and the Sannyasin showed the princess the way, and she went back to her father.

Then the Sannyasin said to the king, “King, you have seen that each is great in his own place. If you want to live in the world live like those birds, ready at any moment to sacrifice yourself for others. If you want to renounce the world be like that young man to whom the most beautiful woman and a kingdom were as nothing. If you want to be a householder hold your life a sacrifice for the welfare of others; and if you choose the life of renunciation do not even look at beauty, and money and power. Each is great in his own place, but the duty of the one is not the duty of the other.”

3.3 - Chapter 03: The Secret of Work

Helping others physically, by removing their physical needs, is indeed great; but the help is greater, according as the need is greater and according as the help is far-reaching. If a man’s wants can be removed for an hour, it is helping him indeed; if his wants can be removed for a year it will be more help to him; but if his wants can be removed for ever, it is surely the greatest help that can be given him. Spiritual knowledge is the only thing that can destroy our miseries for ever; any other knowledge satisfies wants only for a time. It is only With the knowledge of the spirit that the faculty of want is annihilated for ever; so helping man spiritually is the highest help that can be given to him; he who gives man spiritual knowledge is the greatest benefactor of mankind, and as such we always find that those were the most powerful of men who helped man in his spiritual needs; because spirituality is the true basis of all our activities in life. A spiritually strong and sound man will be strong in every other respect, if he so wishes; until there is spiritual strength in man even physical needs cannot be well satisfied. Next to spiritual comes intellectual help; the gift of knowledge is a far higher gift than that of food and clothes; it is even higher than giving life to a man, because the real life of man consists of knowledge; ignorance is death, knowledge is life. Life is of very little value, if it is a life in the dark, groping through ignorance and misery. Next in order comes, of course, helping a man physically. Therefore, in considering the question of helping others. We must always strive not to commit the mistake of thinking that physical help is the only help that can be given, it is not only the last but the least, because it cannot bring about permanent satisfaction. The misery that I feel when I am hungry is satisfied by eating, but hunger returns; my misery can cease only when I am satisfied beyond all want. Then hunger will not make me miserable; no distress, no sorrow will be able to move me. So that help which tends to make us strong spiritually is the highest, next to it comes intellectual help, and after that physical help.

The miseries of the world cannot be cured by physical help only; until man’s nature changes, these physical needs will always arise, and miseries will always be felt, and no amount of physical help will cure them completely. The only solution of this problem is to make mankind pure. Ignorance is the mother of all the evil and all the misery we see. Let men have light, let them be pure and spiritually strong and educated, then alone will misery cease in the world, not before. We may convert every house in the country into a charity asylum; we may fill the land with hospitals, but the misery of man will still continue to exist until man’s character changes.

We read in the Bhagavad-Gita again and again that we must all work incessantly. All work is by nature composed of good and evil. We cannot do any work which will not do some good somewhere; there cannot be any work which will not cause some harm somewhere. Every work must necessarily be a mixture of good and evil; yet we are commanded to work incessantly. Good and evil will both have their results, will produce their Karma. Good action will entail upon us good effect; bad action, bad. But good and bad are both bondages of the soul. The solution reached in the Gita in regard to this bondage-producing nature of work is, that if we do not attach ourselves to the work we do, it will not have any binding effect on our soul. We shall try to understand what is meant by this “non-attachment” to work.

This is the one central idea in the Gita; work incessantly, but be not attached to it. “Samskara” can be translated very nearly by inherent tendency. Using the simile of a lake for the mind, every ripple, every wave that rises in the mind, when it subsides, does not die out entirely, but leaves a mark and a future possibility of that wave coming out again. This mark, with the possibility of the wave reappearing, is what is called Samskara. Every work that we do, every movement of the body, every thought that we think, leaves such an impression on the mind-stuff, and even when such impressions are not obvious on the surface they are sufficiently strong to work beneath the surface, subconsciously. What we are every moment is determined by the sum-total of these impressions on the mind. What I am just at this moment is the effect of the sum-total of all the impressions of my past life. This is really what is meant by character; each man’s character is determined by the sum-total of these impressions. If good impressions prevail, the character becomes good; if bad, it becomes bad. If a man continuously hears bad words, thinks bad thoughts, does bad actions, his mind will be full of bad impressions; and they will influence his thought and work without his being conscious of the fact. In fact, these bad impressions are always working, and their resultant must be evil; and that man will be a bad man; he cannot help it; the sum-total of these impressions in him will create the strong motive power for doing bad actions; he will be like a machine in the hands of his impressions, and they will force him to do evil. Similarly, if a man thinks good thoughts and does good works, the sum-total of these impressions will be good; and they, in a similar manner, will force him to do good even in spite of himself. When a man has done so much good work and thought so many good thoughts that there is an irresistible tendency in him to do good, in spite of himself and even if he wishes to do evil, his mind, as the sum-total of his tendencies, will not allow him to do so; the tendencies will turn him back; he is completely under the influence of the good tendencies. When such is the case, a man’s good character is said to be established.

As the tortoise tucks its feet and head inside the shell, and you may kill it and break it in pieces, and yet it will not come out, even so the character of that man who has control over his motives and organs is unchangeably established. He controls his own inner forces, and nothing can draw them out against his will. By this continuous reflex of good thoughts, good impressions moving over the surface of the mind, the tendency for doing good becomes strong, and as the result we feel able to control the indriyas (the sense-organs, the nerve centres). Thus alone will character be established; then alone a man gets to truth; such a man is safe for ever; he cannot do any evil; you may place him in any company; there will be no danger for him. There is a still higher state than having this good tendency, and that is the desire for liberation. You must remember that freedom of the soul is the goal of all Yogas, and each one equally leads to the same result. By work alone men may get to where Buddha got largely by meditation or Christ by prayer. Buddha was a working Jnani; Christ was a Bhakta, but the same goal was reached by both of them. The difficulty is here. Liberation means entire freedom—freedom from the bondage of good, as well as from the bondage of evil. A golden chain is as much a chain as an iron one. There is a thorn in my finger, and I use another to take the first one out, and when I have taken it out I throw both of them aside; I have no necessity for keeping the second thorn, because both are thorns after all. So the bad tendencies are to be counteracted by the good ones, and the bad impressions on the mind should be removed by the fresh waves of good ones, until all that is evil almost disappears, or is subdued and held in control in a corner of the mind; but after that, the good tendencies have also to be conquered. Thus the “attached” becomes the “unattached.” Work, but let not the action or the thought produce a deep impression on the mind; let the ripples come and go; let huge actions proceed from the muscles and the brain, but let them not make any deep impression on the soul.

How can this be done? We see that the impression of any action to which we attach ourselves, remains. I may meet hundreds of persons during the day, and among them meet also one whom I love; and when I retire at night I may try to think of all the faces I saw, but only that face comes before the mind—the face which I met perhaps only for one minute, and which I loved; all the others have vanished. My attachment to this particular person caused a deeper impression on my mind than all the other faces. Physiologically, the impressions have all been the same; every one of the faces that I saw pictured itself on the retina, and the brain took the pictures in, and yet there was no similarity of effect upon the mind. Most of the faces, perhaps, were entirely new faces, about which I had never thought before, but that one face of which I got only a glimpse, found associations inside. Perhaps I had pictured him in my mind for years, knew hundreds of things about him, and this one new vision of him awakened hundreds of sleeping memories in my mind; and this one impression having been repeated perhaps a hundred times more than those of the different faces together, will produce a great effect on the mind.

Therefore, be “unattached;” let things work; let brain centres work; work incessantly, but let not a ripple conquer the mind. Work as if you were a stranger in this land, a sojourner; work incessantly, but do not bind yourselves; bondage is terrible. This world is not our habitation, it is only one of the many stages through which we are passing. Remember that great saying of the Sankhya, “The whole of nature is for the soul, not the soul for nature.” The very reason of nature’s existence is for the education of the soul; it has no other meaning; it is there because the soul must have knowledge, and through knowledge free itself. If we remember this always, we shall never be attached to nature; we shall know that nature is a book in which we are to read, and that when we have gained the required knowledge the book is of no more value to us. Instead of that, however, we are identifying ourselves with nature; we are thinking that the soul is for nature, that the spirit is for the flesh. and, as the common saying has it, we think that man “lives to eat” and not “eats to live,” we are continually making this mistake; we are regarding nature as ourselves and are becoming attached to it; and as soon as this attachment comes, there is the deep impression on the soul, which binds us down and makes us work not from freedom but like slaves.

The whole gist of this teaching is that you should work like a master and not as a slave; work incessantly, but do not do slave’s work. Do you not see how everybody works? Nobody can be altogether at rest; ninety-nine per cent. of mankind work like slaves, and the result is misery; it is all selfish work. Work through freedom! Work through love! The word ’love’ is very difficult to understand; love never comes until there is freedom. There is no true love possible in the slave. If you buy a slave and tie him down in chains and make him work for you, he will work like a drudge, but there will be no love in him. So when we ourselves work for the things of the world as slaves, there can be no love in us, and our work is not true work. This is true of work done for relatives and friends, and is true of work done for our own selves. Selfish work is slave’s work; and here is a test. Every act of love brings happiness; there is no act of love which does not bring peace and blessedness as its reaction. Real existence, real knowledge, and real love are eternally connected with one another, the three in one: where one of them is, the others also must be; they are the three aspects of the One without a second—the Existence-Knowledge-Bliss. When that existence becomes relative, we see it as the world; that knowledge becomes in its turn modified into the knowledge of the things of the world; and that bliss forms the foundation of all true love known to the heart of man. Therefore true love can never react so as to cause pain either to the lover or to the beloved. Suppose a man loves a woman; he wishes to have her all to himself and feels extremely jealous about her every movement; he wants her to sit near him, to stand near him, and to eat and move at his bidding. He is a slave to her and wishes to have her as his slave. That is not love; it is a kind of morbid affection of the slave, insinuating itself as love. It cannot be love, because it is painful; if she does not do what he wants, it brings him pain. With love there is no painful reaction; love only brings a reaction of bliss; if it does not, it is not love; it is a mistaking something else for love. When you have succeeded in loving your husband, your wife, your children, the whole world, the universe, in such a manner that there is no reaction of pain or jealousy, no selfish feeling, then you are in a fit state to be unattached.

Krishna says: Look at Me, Arjuna! If I stop from work for one moment the whole universe will die. I have nothing to gain from work; I am the one Lord, but why do I work? Because I love the world. God is unattached because He loves; that real love makes us unattached. Wherever there is attachment, the clinging to the things of the world, you must know that it is all physical, attraction between sets of particles of matter; something that attracts two bodies nearer and nearer all the time, and if they cannot get near enough produces pain; but where there is real love it does not rest on physical attachment at all. Such lovers may be a thousand miles away from one another, but their love will be all the same; it does not die; and will never produce any painful reaction.

To attain this unattachment is almost a life-work, but as soon as we have reached this point we have attained the goal of love and become free; the bondage of nature falls from us, and we see nature as she is; she forges no more chains for us; we stand entirely free and take not the results of work into consideration; who then cares for what the results may be?

Do you ask anything from your children in return for what you have given them? It is your duty to work for them, and there the matter ends. In whatever you do for a particular person, a city, or a state, assume the same attitude towards it as you have towards your children—expect nothing in return. If you can invariably take the position of a giver, in which everything given by you is a free offering to the world, without any thought of return, then will your work bring you no attachment. Attachment comes only where we expect a return.

If working like slaves result in selfishness and attachment, working as masters of our own mind gives rise to the bliss of non-attachment. We often talk of right and justice, but we find that in the world right and justice are mere baby’s talk. There are two things which guide the conduct of men: might and mercy. The exercise of might is invariably the exercise of selfishness. All men and women try to make the most of whatever power or advantage they have. Mercy is heaven itself; to be good we have all to be merciful. Even justice and right should stand on mercy. All thought of obtaining return for the work we do hinders our spiritual progress; nay, in the end it brings misery. There is another way in which this idea of mercy and selfless charity can be put into practice; that is, by looking upon works as “worship” in case we believe in a personal God. Here we give up all the fruits of our work unto the Lord; and, worshipping Him thus, we have no right to expect anything from mankind for the work we do. The Lord Himself works incessantly and is ever without attachment. Just as water cannot wet the lotus leaf, so work cannot bind the unselfish man by giving rise to attachment to results. The selfless and unattached man may live in the very heart of a crowded and sinful city; he will riot be touched by sin.

This idea of complete self-sacrifice is illustrated in the following story:—After the battle of Kurukshetra the five Pandava brothers performed a great sacrifice and made very large gifts to the poor. All people expressed amazement at the greatness and richness of the sacrifice, and said that such a sacrifice the world had never seen before. But, after the ceremony, there came a little mongoose; half his body was golden, and the other half was brown; and he began to roll on the floor of the sacrificial hall. He said to those around, “You are all liars; this is no sacrifice.” “What!” they exclaimed, “you say this is no sacrifice; do you not know how money and jewels were poured out to the poor and every one became rich and happy? This was the most wonderful sacrifice any man ever performed.” But the mongoose said, “There was once a little village, and in it there dwelt a poor Brâhman, with his wife, his son and his son’s wife. They were very poor and lived on small gifts made to them for preaching and teaching. There came in that land a three years’ famine, and the poor Brâhman suffered more than ever. At last when the family had starved for days, the father brought home one morning a little barley flour,. which he had been fortunate enough to obtain, and he divided it into four parts, one for each member of the family. They prepared it for their meal, and just as they were about to eat there was a knock at the door. The father opened it, and there stood a guest. Now in India a guest is a sacred person; he is as a god for the time being, and must be treated as such. So the poor Brâhman said, ‘Come in, sir; you are welcome.’ He set before the guest his own portion of the food, which the guest quickly ate and said, ‘Oh, sir, you have killed me; I have been starving for ten days, and this little bit has but increased my hunger.’ Then the wife said to her husband, ‘Give him my share,’ but the husband said, ‘Not so.’ The wife however insisted, saying, ‘Here is a poor man, and it is our duty as householders to see that he is fed, and it is my duty as a wife to give him my portion, seeing that you have no more to offer him.’ Then she gave her share to the guest, which he ate, and said he was still burning with hunger. So the son said, ‘Take my portion also; it is the duty of a son to help his father to fulfil his obligations.’ The guest ate that, but remained still unsatisfied; so the son’s wife gave him her portion also. That was sufficient, and the guest departed, blessing them. That night those four people died of starvation. A few granules of that flour had fallen on the floor, and when I rolled my body on them half of it became golden, as you see. Since then I have been travelling all over the world, hoping to find another sacrifice like that, but nowhere have I found one; nowhere else has the other half of my body been turned into gold. That is why I say this is no sacrifice.

This idea of charity is going out of India; great men are becoming fewer and fewer. When I was first learning English I read an English story book, in which there was a story about a dutiful boy who had gone out to work and had given some of his money to his old mother, and this was praised in three or four pages. What was that? No Hindu boy can ever understand the moral of that story. Now I understand it when I hear the Western idea—every man for himself. And some men take everything for themselves, and fathers and mothers and wives and children go to the wall. That should never and nowhere be the ideal of the householder.

Now you see what Karma-Yoga means; even at the point of death to help any one, without asking questions. Be cheated millions of times and never ask a question, and never think of what you are doing. Never vaunt of your gifts to the poor or expect their gratitude, but rather be grateful to them for giving you the occasion of practising charity to them. Thus it is plain that to be an ideal householder is a much more difficult task than to be an ideal Sannyasin; the true life of work is indeed as hard as, if not harder than, the equally true life of renunciation.

3.4 - Chapter 04: What is Duty?

It is necessary in the study of Karma-Yoga to know what duty is. If I have to do something I must first know that it is my duty, and then I can do it. The idea of duty again is different in different nations. The Mahommedan says what is written in his book, the Koran, is his duty; the Hindu says what is in the Vedas is his duty; and the Christian says what is in the Bible is his duty. We find that there are varied ideas of duty, differing according to different states in life, different historical periods and different nations. The term ‘duty,’ like every other universal abstract term, is impossible clearly to define; we can only get an idea of it by knowing its practical operations and results. When certain things occur before us we have all a natural or trained impulse to act in a certain manner towards them; when this impulse comes, the mind begins to think about the situation; sometimes it thinks that it is good to act in a particular manner under the given conditions, at other times it thinks that it is wrong to act in the same manner even in the very same circumstances. The ordinary idea of duty everywhere is that every good man follows the dictates of his conscience. But what is it that makes an act a duty? If a Christian finds a piece of beef before him and does not eat it to save his own life, or will not give it to save the life of another man, he is sure to feel that he has not done his duty. But if a Hindu dares to eat that piece of beef or to give it to another Hindu, he is equally sure to feel that he too has not done his duty; the Hindu’s training and education make him feel that Way. In the last century there were notorious bands of robbers in India called Thugs; they thought it their duty to kill any man they could and take away his money the larger the number of men they killed, the better they thought they were. Ordinarily if a man goes out into the street and shoots down another man, he is apt to feel sorry for it, thinking that he has done wrong. But if the very same man, as a soldier in his regiment, kills not one but twenty, he is certain to feel glad and think that he has done his duty remarkably well. Therefore we see that it is not the thing done that defines a duty. To give an objective definition of duty is thus entirely impossible. Yet there is duty from the subjective side. Any action that makes us go Godward is a good action, and is our duty; any action that makes us go downward is evil, and is not our duty. From the subjective standpoint we may see that certain acts have a tendency to exalt and ennoble us, while certain other acts have a tendency to degrade and to brutalise us. But it is not possible to make out with certainty which acts have which kind of tendency in relation to all persons, of all sorts and conditions. There is, however, only one idea of duty which has been universally accepted by all mankind, of all ages and sects and countries, and that has been summed up in a Sanskrit aphorism thus:—“Do not injure any being; not injuring any being is virtue; injuring any being is sin.”

The Bhagavad-Gita frequently alludes to duties dependent upon birth and position in life. Birth and position in life and in society largely determine the mental and moral attitude of individuals towards the various activities of life. It is therefore our duty to do that work which will exalt and ennoble us in accordance with the ideals and activities of the society in which we are born. But it must be particularly remembered that the same ideals and activities do not prevail in all societies and countries; our ignorance of this is the main cause of much of the hatred of one nation towards another. An American thinks that whatever an American does in accordance with the custom of his country is the best thing to do, and that whoever does not follow his custom must be a very wicked man. A Hindu thinks that his customs are the only right ones and are the best in the world, and that whosoever does not obey them must be the most wicked man living. This is quite a natural mistake which all of us are apt to make. But it is very harmful; it is the cause of half the uncharitableness found in the world. When I came to this country and was going through the Chicago Fair, a man from behind pulled at my turban. I looked back and saw that he was a very gentlemanly-looking man, neatly dressed. I spoke to him and when he found that I knew English he became very much abashed. On another occasion in the same Fair another man gave me a push. When I asked him the reason, he also was ashamed and stammered out an apology saying, “Why do you dress that way!” The sympathies of these men were limited within the range of their own language and their own fashion of dress. Much of the oppression of powerful nations on weaker ones are caused by this prejudice. It dries up their fellow—feeling for fellow-men. That very man who asked me why I did not dress as he did and wanted to ill-treat me because of my dress, may have been a very good man, a good father and a good citizen; but the kindliness of his nature died out as soon as he saw a man in a different dress. Strangers are exploited in all countries, because they do not know how to defend themselves; thus they carry home false impressions of the peoples they have seen. Sailors, soldiers and traders behave in foreign lands in very queer ways, although they would not dream of doing so in their own country; perhaps this is why the Chinese call Europeans and Americans “foreign devils.” They could not have done this if they had met the good, the kindly sides of Western life.

Therefore the one point we ought to remember is that we should always try to see the duty of others through their own eyes, and never judge the customs of other peoples by our own standard. I am not the standard of the universe. I have to accommodate myself to the world, and not the world to me. So we see that environments change the nature of our duties, and doing the duty which is ours at any particular time is the best thing we can do in this world. Let us do that duty which is ours by birth; and when we have done that, let us do the duty which is ours by our position in life and in society. There is, however, one great danger in human nature, viz., that man never examines himself. He thinks he is quite as fit to be on the throne as the king. Even if he is, he must first show that he has done the duty of his own position; and then higher duties will come to him. When we begin to work earnestly in the world, nature gives us blows right and left and soon enables us to find out our position. No man can long occupy satisfactorily a position for which he is not fit. There is no use in grumbling against nature’s adjustment. He who does the lower work is not therefore a lower man. No man is to be judged by the mere nature of his duties, but all should be judged by the manner and the spirit in which they perform them.

Later on we shall find that even this idea of duty undergoes change, and that the greatest work is done only when there is no selfish motive to prompt it. Yet it is work through the sense of duty that leads us to work without any idea of duty; when work will become worship—nay, something higher, then will work be done for its own sake. We shall find that the philosophy of duty, whether it be in the form of ethics or of love, is the same as in every other Yoga—the object being the attenuating of the lower self, so that the real higher Self may shine forth; to lessen the frittering away of energies on the lower plane of existence, so that the soul may manifest itself on the higher ones. This is accomplished by the continuous denial of low desires, which duty rigorously requires. The whole organisation of society has thus been developed consciously or unconsciously in the realms of action and experience, where, by limiting selfishness, we open the way to an unlimited expansion of the real nature of man.

Duty is seldom sweet. It is only when love greases its wheels that it runs smoothly; it is a continuous friction otherwise. How else could parents do their duties to their children, husbands to their wives and vice versa? Do we not meet with cases of friction every day in our lives? Duty is sweet only through love, and love shines alone in freedom. Yet is it freedom to be a slave to the senses, to anger, to jealousies and a hundred other petty things that must occur every day in human life? In all these little roughnesses that we meet with in life, the highest expression of freedom is to forbear. Women, slaves to their own irritable, jealous tempers, are apt to blame their husbands, and assert their own ‘freedom’, as they think, not knowing that thereby they only prove that they are slaves. So it is with husbands who eternally find fault with their wives.

Chastity is the first virtue in man or woman, and the man who, however he may have strayed away, cannot be brought to the right path by a gentle and loving and chaste wife, is indeed very rare. The world is not yet as bad as that. We hear much about brutal husbands all over the “world and about the impurity of men, but is it not true that there are quite as many brutal and impure women as men? If all women were as good and pure as their own constant assertions would lead one to believe, I am perfectly satisfied that there would not be one impure man in the world. What brutality is there which purity and chastity cannot conquer? A good, chaste wife, who thinks of every other man except her own husband as her child and has the attitude of a mother towards all men, will grow so great in the power of her purity that there cannot be a single man, however brutal, who will not breathe an atmosphere of holiness in her presence. Similarly every husband must look upon all women, except his own wife, in the light of his own mother or daughter or sister. That man, again, who wants to be a teacher of religion must look upon every woman as his mother, and always behave towards her as such.

The position of the mother is the highest in the world, as it is the one place in which to learn and exercise the greatest unselfishness. The love of God is the only love that is higher than a mother’s love; all others are lower. It is the duty of the mother to think of her children first and then of herself. But, instead of that, if the parents are always thinking of themselves first, the result is that the relation between parents and children becomes the same as that between birds and their offspring which, as soon as they are fledged, do not recognise any parents. Blessed, indeed, is the man who is able to look upon woman as the representative of the motherhood of God. Blessed, indeed, is the woman to whom man represents the fatherhood of God. Blessed are the children who look upon their parents as Divinity manifested on earth.

The only way to rise is by doing the duty next to us, and thus gathering strength go on until we reach the highest state. A young Sannyasin went to a forest; there he meditated, worshipped and practised Yoga for a long time. After years of hard work and practice, he was one day sitting under a tree, when some dry leaves fell upon his head. He looked up and saw a crow and a crane fighting on the top of the tree, which made him very angry. He said, “What! Dare you throw these dry leaves upon my head!” As with these words he angrily glanced at them a flash of fire went out of his head—such was the Yogin’s power—and burnt the birds to ashes. He was very glad, almost overjoyed at this development of power,—he could burn the crow and the crane by a look. After a time he had to go to the town to beg his bread. He went, stood at a door and said:—“Mother, give me food.” A voice came from inside the house:’ ‘Wait a little, my son.” The young man thought:—“You wretched woman, how dare you make me wait! You do not know my power yet.” While he was thinking thus the voice came again:—“Boy, don’t be thinking too much of yourself. Here is neither crow nor crane.” He was astonished; still he had to wait. At last the woman came, and he fell at her feet and said:—“Mother, how did you know that?” She said:—“My boy, I do not know your Yoga or your practices. I am a common everyday woman. I made you wait because my husband is ill, and I was nursing him. All my life I have struggled to do my duty. When I was unmarried, I did my duty to my parents; now that I am married, I do my duty to my husband; that is all the Yoga I practise. But by doing my duty I have become illumined; thus I could read your thoughts and know what you had done in the forest. If you want to know something higher than this, go to the market of such and such a town where you will find a Vyadha * who will tell you something that you will be very glad to learn.” The Sannyasin thought:—“Why should I go to that town and to a Vyadha!” But after what he had seen, his mind opened a little, so he went. When he came near the town he found the market, and there saw, at a distance, a big fat Vyadha cutting meat with big knives, talking and bargaining with different people. The young man said, “Lord help me! Is this the man from whom I am going to learn? He is the incarnation of a demon, if he is anything.” In the meantime this man looked up and said, “O Swamin, did that lady send you here? Take a seat until I have done my business.” The Sannyasin thought, “What comes to me here?” He took his seat; the man went on with his work and after he had finished he took his money and said to the Sannyasin, “Come, sir, come to my home.” On reaching home the Vyadha gave him a seat, saying, “Wait here,” and went into the house. He then washed his old father and mother, fed them and did all he could to please them, after which he came to the Sannyasin and said, “Now, sir, you have come here to see me; what can I do for you?” The Sannyasin asked him a few questions about soul and about God, and the Vyadha gave him a lecture which forms a part of the Mahabharata, called the Vyadha-Gita. It contains one of the highest flights of the Vedanta. When the Vyadha finished his teaching the Sannyasin felt astonished. He said, “Why are you in that body? With such knowledge as yours why are you in a Vyadha’s body, and doing such filthy, ugly work?” “My son,” replied the Vyadha, “no duty is ugly, no duty is impure. My birth placed me in these circumstances and environments. In my boyhood I learnt the trade; I am unattached, and I try to do my duty well. I try to do my duty as a householder, and I try to do all I can to make my father and mother happy. I neither know your Yoga, nor have I become a Sannyasin, nor did I go out of the world into a forest; nevertheless, all that you have heard and seen has come to me through the unattached doing of the duty which belongs to my position.”

There is a sage in India, a great Yogin, one of the most wonderful men I have ever seen in my life. He is a peculiar man, he will not teach any one; if you ask him a question he will not answer. It is too much for him to take up the position of a teacher, he will not do it. If you ask a question, and wait for some days, in the course of conversation he will bring up the subject, and wonderful light will he throw on it. He told me once the secret of work, “Let the end and the means be joined into one.” When you are doing any work, do not think of anything beyond. Do it as worship, as the highest worship, and devote your whole life to it for the time being. Thus, in the story, the Vyadha and the woman did their duty with cheerfulness and whole-heartedness; and the result was that they became illuminated; clearly showing that the right performance of the duties of any station in life, without attachment to results, leads us to the highest realisation of the perfection of the soul.

It is the worker who is attached to results that grumbles about the nature of the duty which has fallen to his lot; to the unattached worker all duties are equally good, and form efficient instruments with which selfishness and sensuality may be killed, and the freedom of the soul secured. We are all apt to think too highly of ourselves. Our duties are determined by our deserts to a much larger extent than we are willing to grant. Competition rouses envy, and it kills the kindliness of the heart. To the grumbler all duties are distasteful; nothing will ever satisfy him, and his whole life is doomed to prove a failure. Let us work on, doing as we go whatever happens to be our duty, and being ever ready to put our shoulders to the wheel. Then surely shall we see the Light!

Footnotes

67:* The lowest class of people in India who used to live as hunters and butchers.

3.5 - Chapter 05: We Help Ourselves, Not the World

Before considering further how devotion to duty helps us in our spiritual progress, let me place before you in a brief compass another aspect of what we in India mean by Karma. In every religion there are three parts; philosophy, mythology and ritual. Philosophy of course is the essence of every religion; mythology explains and illustrates it by means of the more or less legendary lives of great men, stories and fables of wonderful things and so on; ritual gives to that philosophy a still more concrete form, so that every one may grasp it—ritual is in fact concretised philosophy. This ritual is Karma; it is necessary in every religion, because most of us cannot understand abstract spiritual things until we grow much spiritually. It is easy for men to think that they can understand anything, but when it comes to practical experience they find that abstract ideas are often very hard to comprehend. Therefore symbols are of great help and we cannot dispense with the symbolical method of putting things before us. From time immemorial symbols have been used by all kinds of religions. In one sense we cannot think but in symbols; words themselves are symbols of thought. In another sense everything in the universe may be looked upon as a symbol. The whole universe is a symbol and God is the essence behind. This kind of symbology is not simply the creation of man; it is not that certain people belonging to a religion sit down together and think out certain symbols, and bring them into existence out of their own minds. The symbols of religion have a natural growth. Otherwise, why is it that certain symbols are associated with certain ideas in the mind of almost every one? Certain symbols are universally prevalent. Many of you may think that the cross first came into existence as a symbol in connection with the Christian religion; but as a matter of fact it existed before Christianity was, before Moses was born, before the Vedas were given out, before there was any human record of human things. The cross may be found to have been in existence among the Aztecs and the Phoenicians: every race seems to have had the cross. Again the symbol of the crucified Saviour, of a man crucified upon a cross, appears to have been known to almost every nation. The circle has been a great symbol throughout the world. Then there is the most universal of all symbols, the Swastika. At one time it was thought that the Buddhists carried it all over the world with them, but it has been found out that ages before Buddhism it was used among nations. In old Babylon and in Egypt it was to be found. What does this show? All these symbols could not have been purely conventional. There must be some reason for them, some natural association between them and the human mind. Language is not the result of convention; it is not that people ever agreed to represent certain ideas by certain words; there never was an idea without a corresponding word or a word without a corresponding idea; ideas and words are in their nature inseparable. The symbols to represent ideas may be sound symbols or colour symbols. Deaf and dumb people have to think with other than sound symbols. Every thought in the mind has a form as its counterpart; this is called in Sanskrit philosophy nâma-rupa—name and form. It is as impossible to create by convention a system of symbols as it is to create a language. In the world’s ritualistic symbols we have an expression of the religious thought of humanity. It is easy to say that there is no use of rituals and temples and all such paraphernalia; every baby says that in modern times. But it must be easy for all to see that those who worship inside a temple are in many respects different from those who will not worship there. Therefore the association of particular temples, rituals and other concrete forms with particular religions has a tendency to bring into the mind of the followers of those religions the thoughts for which those concrete things stand as symbols; and it is not wise to ignore rituals and symbology altogether. The study and practice of these things form naturally a part of Karma-Yoga.

There are many other aspects of this science of work. One among them is to know the relation between thought and word and what can be achieved by the power of the word. In every religion the power of the word is recognised, so much so that in some of them creation itself is said to have come out of the word. The external aspect of the thought of God is the Word, and, as God thought and willed before He created, creation came out of the Word. In this stress and hurry of our materialistic life our nerves lose sensibility and become hardened. The older we grow, the longer we are knocked about in the world, the more callous we become; and we are apt to neglect things that even happen persistently and prominently around us. Human nature, however, asserts itself sometimes and we are led to inquire into and wonder at some of these common occurrences; wondering thus is the first step in the acquisition of light. Apart from the higher philosophic and religious value of the Word we may see that sound symbols play a prominent part in the drama of human life. I am talking to you. I am not touching you; the pulsations of the air caused by my speaking go into your ear, they touch your nerves and produce effects in your minds. You cannot resist this. What can be more wonderful than this? One man calls another a fool, and this other stands up and clenches his fist and lands a blow on his nose. Look at the power of the word! There is a woman weeping and miserable; another woman comes along and speaks to her a few gentle words; the doubled up frame of the weeping woman becomes straightened at once, her sorrow is gone and she already begins to smile. Think of the power of words! They are a great force in higher philosophy as well as in common life. Day and night we manipulate this force without thought and without enquiry. To know the nature of this force and to use it well is also a part of Karma-Yoga.

Our duty to others means helping others; doing good to the world. Why should we do good to the world? Apparently to help the world, but really to help ourselves. We should always try to help the world, that should be the highest motive in us; but if we consider well, we find that the world does not require our help at all. This world was not made that you or I should come and help it. I once read a sermon in which was said:—“All this beautiful world is very good, because it gives us time and opportunity to help others.” Apparently, this is a very beautiful sentiment, but is it not a blasphemy to say that the world needs our help? We cannot deny that there is much misery in it; to go out and help others is, therefore, the best thing we can do, although, in the long run, we shall find that helping others is only helping ourselves. As a boy I had some white mice. They were kept in a little box which had little wheels made for them, and when the mice tried to cross the wheels, the wheels turned and turned, and the mice never got anywhere. So it is with the world and our helping it. The only help is that we get moral exercise. This world is neither good nor evil; each man manufactures a world for himself. If a blind man begins to think of the world, it is either as soft or hard, or as cold or hot. We are a mass of happiness or misery; we have seen that hundreds of times in our lives. As a rule, the young are optimistic and the old. pessimistic. The young have life before them; the old complain their day is gone; hundreds of desires, which they cannot fulfil, struggle in their hearts. Both are foolish nevertheless. Life is good or evil according to the state of mind in which we look at it, it is neither by itself. Fire, by itself, is neither good nor evil. ‘When it keeps us warm we say:—“How beautiful is fire!” When it burns our fingers we blame it. Still, in itself it is neither good nor bad. According as we use it, it produces in us the feeling of good or bad; so also is this world. It is perfect. By perfection is meant that it is perfectly fitted to meet its ends. We may all be perfectly sure that it will go on beautifully well without us, and we need not bother our heads wishing to help it.

Yet we must do good; the desire to do good is the highest motive power we have, if we know all the time that it is a privilege to help others. Do not stand on a high pedestal and take five cents in your hand and say, “Here, my poor man,” but be grateful that the poor man is there, so that by making a gift to him you are able to help yourself. It is not the receiver that is blessed, but it is the giver. Be thankful that you are allowed to exercise your power of benevolence and mercy in the world, and thus become pure and perfect. All good acts tend to make us pure and perfect. What can we do at best? Build a hospital, make roads, or erect charity asylums! We may organise a charity and collect two or three millions of dollars, build a hospital with one million, with the second give balls and drink champagne, and of the third let the officers steal half, and leave the rest finally to reach the poor; but what are all these? One mighty wind in five minutes can break all your buildings up. What shall we do then? One volcanic eruption may sweep away all our roads and hospitals and cities and buildings. Let us give up all this foolish talk of doing good to the world. It is not waiting for your or my help; yet we must work and constantly do good, because it is a blessing to ourselves. That is the only way we can become perfect. No beggar whom we have helped has ever owed a single cent to us; we owe everything to him, because he has allowed us to exercise our charity on him. It is entirely wrong to think that we have done, or can do, good to the world, or to think that we have helped such and such people. It is a foolish thought, and all foolish thoughts bring misery. We think that we have helped some man and expect him to thank us; and because he does not, unhappiness comes to us. Why should we expect anything in return for what we do? Be grateful to the man you help, think of him as God. Is it not a great privilege to be allowed to worship God by helping our fellow-man? If we were really unattached, we should escape all this pain of vain expectation, and could cheerfully do good work in the world. Never will unhappiness or misery come through work done without attachment. The world will go on with its happiness and misery through eternity.

There was a poor man who wanted some money; and, somehow, he had heard that if he could get hold of a ghost, he might command him to bring money or anything else he liked; so he was very anxious to get hold of a ghost. He went about searching for a man who would give him a ghost; and at last he found a sage, with great powers, and besought his help. The sage asked him what he would do with a ghost. “I want a ghost to work for me; teach me how to get hold of one, sir; I desire it very much,” replied the man. But the sage said, “Don’t disturb yourself, go home.” The next day the man went again to the sage and began to weep and pray, “Give me a ghost; I must have a ghost, sir, to help me.” At last the sage was disgusted, and said, “Take this charm, repeat this magic word, and a ghost will come, and whatever you say to him he will do. But beware; they are terrible beings, and must be kept continually busy. If you fail to give him work he will take your life.” The man replied, “That is easy; I can give him work for all his life.” Then he went to a forest, and after long repetition of the magic word, a huge ghost appeared before him, and said, “I am a ghost; I have been conquered by your magic; but you must keep me constantly employed; the moment you fail to give me work I will kill you.” The man said, “Build me a palace,” and the ghost said, “It is done; the palace is built.” “Bring me money,” said the man. “Here is your money,” said the ghost. “Cut this forest down, and build a city in its place.” “That is done,” said the ghost; “anything more?” Now the man began to be frightened and thought he could give him nothing more to do; he does everything in a trice. The ghost said, “Give me something to do or I will eat you up.” The poor man could find no further occupation for him, and was frightened. So he ran and ran and at last reached the sage, and said, “Oh sir, protect my life!” The sage asked him what the matter was, and the man replied, “I have nothing to give the ghost to do. Everything I tell him to do he does in a moment, and he threatens to eat me up if I do not give him work.” Just then the ghost arrived, saying, “I’ll eat you up,” and he would have swallowed the man. The man began to shake, and begged the sage to save his life. The sage said, “I will find you a way out. Look at that dog with a curly tail. Draw your sword quickly and cut the tail off and give it to the ghost to straighten out.” The man cut off the dog’s tail and gave it to the ghost, saying, “Straighten that out for me.” The ghost took it and slowly and carefully straightened it out, but as soon as he let it go, it instantly curled up again. Once more he laboriously straightened it out, only to find it again curled up as soon as he attempted to let go of it. Again he patiently straightened it out but as soon as he let it go, it curled up again. So he went on for days and days, until he was exhausted and said, “I was never in such trouble before in my life. I am an old veteran ghost, but never before was I in such trouble. I will make a compromise with you,” he said to the man. “You let me off and I will let you keep all I have given you and will promise not to harm you. The man was much pleased, and accepted the offer gladly.

This world is like a dog’s curly tail, and people have been striving to straighten it out, for hundreds of years; but when they let it go, it has curled up again. How could it be otherwise? One must first know how to work without attachment, then he will not be a fanatic. When we know that this world is like a dog’s curly tail and will never get straightened, we shall not become fanatics. If there were no fanaticism in the world it would make much more progress than it does now. It is a mistake to think that fanaticism can make for the progress of mankind. On the contrary it is a retarding element creating hatred and anger, and causing people to fight each other, and making them unsympathetic. We think that whatever we do or possess is the best in the world, and what we do not do or possess is of no value. So, always remember the instance of the curly tail of the dog whenever you have a tendency to become a fanatic. You need not worry or make yourself sleepless about the world; it will go on without you. When you have avoided fanaticism then alone will you work well. It is the level-headed man, the calm man, of good judgment and cool nerves, of great sympathy and love, who does good work and so does good to himself. The fanatic is foolish and has no sympathy; he can never straighten the world, nor himself become pure and perfect.

To recapitulate the chief points in to-day’s lecture. Firstly, we have to bear in mind that we are all debtors to the world and the world does not owe us anything. It is a great privilege for all of us to be allowed to do anything for the world. In helping the world we really help ourselves. The second point is that there is a God in this universe. It is not true that this universe is drifting and stands in need of help from you and me. God is ever present therein, He is undying and eternally active and infinitely watchful. When the whole universe sleeps He sleeps not; He is working incessantly; all the changes and manifestations of the world are His. Thirdly, we ought not to hate any one. This world will always continue to be a mixture of good and evil. Our duty is to sympathise with the weak and to love even the wrongdoer. The world is a grand moral gymnasium wherein we have all to take exercise so as to become stronger and stronger spiritually. Fourthly, we ought not to be fanatics of any kind because fanaticism is opposed to love. You hear fanatics glibly saying, “I do not hate the sinner, I hate the sin;” but I am prepared to go any distance to see the face of that man who can really make a distinction between the sin and the sinner. It is easy to say so. If we can distinguish well between quality and substance we may become perfect men. It is not easy to do this. And further, the calmer we are and the less disturbed our nerves, the more shall we love and the better will our work be.

3.6 - Chapter 06: Non Attachment Is Complete Self Abnegation

Just as every action that emanates from us comes back to us as reaction, even so our actions may act on other people and theirs on us. Perhaps all of you have observed it as a fact that when persons do evil actions they become more and more evil, and when they begin to do good they become stronger and stronger and learn to do good at all times. This intensification of the influence of action cannot be explained on any other ground, than that we can act and react upon each other. To take an illustration from physical science, when I am doing a certain action, my mind may be said to be in a certain state of vibration; all minds which are in similar circumstances will have the tendency to be affected by my mind. If there are different musical instruments tuned alike in one room, all of you may have noticed that when one is struck the others have the tendency to vibrate so as to give the same note. So all minds that have the same tension, so to say, will be equally affected by the same thought. Of course, this influence of thought on mind will vary, according to distance and other causes, but the mind is always open to affection. Suppose I am doing an evil act, my mind is in a certain state of vibration, and all minds in the universe, which are in a similar state, have the possibility of being affected by the vibration of my mind. So, when I am doing a good action, my mind is in another state of vibration; and all minds similarly strung have the possibility of being affected by my mind; and this power of mind upon mind is more or less according as the force of the tension is greater or less.

Following this simile further, it is quite possible that, just as light waves may travel for millions of years before they reach any object, so thought waves may also travel hundreds of years before they meet an object with which they vibrate in unison. It is quite possible, therefore, that this atmosphere of ours is full of such thought pulsations, both good and evil. Every thought projected from every brain goes on pulsating, as it were, until it meets a fit object that will receive it. Any mind which is open to receive some of these impulses will take them immediately. So, when a man is doing evil actions, he has brought his mind to a certain state of tension and all the waves which correspond to that state of tension, and which may be said to be already in the atmosphere, will struggle to enter into his mind. That is why an evil-doer generally goes on doing more and more evil. His actions become intensified. Such, also, will be the case with the doer of good; he will open himself to all the good waves that are in the atmosphere, and his good actions also will become intensified. We run, therefore, a twofold danger in doing evil: first, we open ourselves to all the evil influences surrounding us; secondly, we create evil which affects others, may be, hundreds of years hence. In doing evil we injure ourselves and others also. In doing good we do good to ourselves and to others as well; and, like all other forces in man, these forces of good and evil also gather strength from outside.

According to Karma-Yoga, the action one has done cannot be destroyed, until it has borne its fruit; no power in nature can stop it from yielding its results. If I do an evil action, I must suffer for it; there is no power in this universe to stop or stay it. Similarly if I do a good action, there is no power in the universe which can stop its bearing good results. The cause must have its effect; nothing can prevent or restrain this. Now comes a very fine and serious question about Karma-Yoga—namely, that these actions of ours, both good and evil, are intimately connected with each other. We cannot put a line of demarcation and say, this action is entirely good and this entirely evil. There is no action which does not bear good and evil fruits at the same time. To take the nearest example: I am talking to you, and some of you, perhaps, think I am doing good; and at the same time I am, perhaps, killing thousands of microbes in the atmosphere; I am thus doing evil to something else. When it is very near to us and affects those we know, we say that it is very good action, if it affects them in a good manner. For instance, you may call my speaking to you very good, but the microbes will not; the microbes you do not see, but yourselves you do see. The way in which my talk affects you is obvious to you, but how it affects the microbes is not so obvious. And so, if we analyse our evil actions also we may find that some good possibly results from them somewhere. He who in good action sees that there is something evil in it, and in the midst of evil sees that there is something good in it somewhere,—has known the secret of work.

But what follows from it? That, howsoever we may try, there cannot be any action which is perfectly pure, or any which is perfectly impure, taking purity and impurity in the sense of injury and non-injury. We cannot breathe or live without injuring others, and every bit of the food we eat is taken away from another’s mouth: our very lives are crowding out other lives. It may be men, or animals, or small microbes, but some one or other of these we have to crowd out. That being the case, it naturally follows that perfection can never be attained by work. We may work through all eternity, but there will be no way out of this intricate maze; you may work on, and on, and on; there will be no end to this inevitable association of good and evil in the results of work.

The second point to consider is, what is the end of work? We find the vast majority of people in every country believing that there will be a time when this world will become perfect, when there will be no disease, or death, or unhappiness, or wickedness. That is a very good idea, a very good motive power to inspire and uplift the ignorant; but if we think for a moment we shall find on the very face of it that it cannot be so. How can it be, seeing that good and evil are the obverse and reverse of the same coin? How can you have good without evil at the same time? What is meant by perfection? A perfect life is a contradiction in terms. Life itself is a state of continuous struggle between ourselves and everything outside. Every moment we are fighting actually with external nature, and if we are defeated our life has to go. It is, for instance, a continuous struggle for food and air. If food or air fails we die. Life is not a simple and smoothly flowing thing, but it is a compound effect. This complex struggle between something inside and the external world is what we call life. So it is clear that when this struggle ceases, there will be an end of life.

What is meant by ideal happiness is that,—when there is the cessation of this struggle. But then life will cease, for the struggle can only cease when life itself has ceased. We have seen already that in helping the world we help ourselves. The main effect of work done for others is to purify ourselves. By means of the constant effort to do good to others we are trying to forget ourselves; this forgetfulness of self is the one great lesson we have to learn in life. Man thinks foolishly that he can make himself happy, and after years of struggle finds out at last that true happiness consists in killing selfishness and that no one can make him happy except himself. Every act of charity, every thought of sympathy, every action of help, every good deed, is taking so much of self-importance away from our little selves and making us think of ourselves as the lowest and the least; and, therefore, it is all good. Here we find that Jnana, Bhakti, and Karma, all come to one point. The highest ideal is eternal and entire self-abnegation, where there is no “I,” but all is “thou”; and whether he is conscious, or unconscious of it Karma-Yoga leads man to that end. A religious preacher may become horrified at the idea of an impersonal God; he may insist on a personal God and wish to keep up his own identity and individuality, whatever he may mean by that. But his ideas of ethics, if they are really good, cannot but be based on the highest self-abnegation. It is the basis of all morality; you may extend it to men, or animals, or angels, it is the one basic idea, the one fundamental principle running through all ethical systems.

You will find various classes of men in this world. First, there are the God-men, whose self-abnegation is complete, and who do only good to others even at the sacrifice of their own lives. These are the highest of men. If there are a hundred of such in any country, that country need never despair. But they are unfortunately too few. Then there are the good men who do good to others so long as it does not injure themselves; and there is a third class, who, to do good to themselves, injure others. It is said by a Sanskrit poet that there is a fourth unnameable class of people who injure others merely for injury’s sake. Just as there are at one pole of existence the highest good men, who do good for the sake of doing good, so, at the other pole, there are others who injure others just for the sake of the injury. They do not gain anything thereby, but it is their nature to do evil.

Here are two Sanskrit words. The one is “Pravritti,” which means revolving towards, and the other is “Nivritti,” which means revolving away. The “revolving towards” is what we call the world, the “I and mine”; it includes all those things which are always enriching that “me” by wealth and money and power, and name and fame, and which are of a grasping nature, always tending to accumulate everything in one centre, that centre being “myself.” That is the “Pravatti,” the natural tendency of every human being; taking everything from everywhere and heaping it around one centre, that centre being man’s own sweet self. When this tendency begins to break, when it is “Nivritti” or “going away from,” then begin morality and religion. Both “Pravritti” and “Nivritti” are of the nature of work: the former is evil work, and the latter is good work. This “Nivritti” is the fundamental basis of all morality and all religion, and the very perfection of it is entire self-abnegation, readiness to sacrifice mind and body and everything for another being. When a man has reached that state he has attained to the perfection of Karma-Yoga. This is the highest result of good works. Although a man has not studied a single system of philosophy, although he does not believe in any God, and never has believed, although he has not prayed even once in his whole life, if the simple power of good actions has brought him to that state where he is ready to give up his life and all else for others, he has arrived at the same point to which the religious man will come through his prayers and the philosopher through his knowledge; and so you may find that the philosopher, the worker, and the devotee, all meet at one point, that one point being self-abnegation. However much their systems of philosophy and religion may differ, all mankind stand in reverence and awe before the man who is ready to sacrifice himself for others. Here, it is not at all any question of creed, or doctrine—even men who are very much opposed to all religious ideas, when they see one of these acts of complete self-sacrifice, feel that they must revere it. Have you not seen even a most bigoted Christian, when he reads Edwin Arnold’s “Light of Asia,” stand in reverence of Buddha, who preached no God, preached nothing but self-sacrifice? The only thing is that the bigot does not know that his own end and aim in life is exactly the same as that of those from whom he differs. The worshipper, by keeping constantly before him the idea of God and a surrounding of good, comes to the same point at last and says, “Thy will be done,” and keeps nothing to himself. That is self-abnegation. The philosopher, with his knowledge, sees that the seeming self is a delusion and easily gives it up; it is self-abnegation. So Karma, Bhakti and Jnana all meet here; and this is what was meant by all the great preachers of ancient times, when they taught that God is not the world. There is one thing which is the world and another which is God; and this distinction is very true; what they mean by world is selfishness. Unselfishness is God. One may live on a throne, in a golden palace, and be perfectly unselfish; and then he is in God. Another may live in a hut and wear rags, and have nothing in the world; yet, if he is selfish, he is intensely merged in the world.

To come back to one of our main points, we say that we cannot do good without at the same time doing some evil, or do evil without doing some good. Knowing this, how can we work? There have therefore been sects in this world who have in an astoundingly preposterous way preached slow suicide as the only means to get out of the world; because, if a man lives he has to kill poor little animals and plants or do injury to something or some one. So, according to them the only way out of the world is to die. The Jainas have preached this doctrine as their highest ideal. This teaching seems to be very logical. But the true solution is found in the Gita. It is the theory of non-attachment, to be attached to nothing while doing our work of life. Know that you are separated entirely from the world; that you are in the world, and that whatever you may be doing in it, you are not doing that for your own sake. Any action that you do for yourself will bring its effect to bear upon you. If it is a good action you will have to take the good effect, and, if bad, you will have to take the bad effect; but any action that is not done for your own sake, whatever it be, will have no effect on you. There is to be found a very expressive sentence in our scriptures embodying this idea:—“Even if he kill the whole universe (or be himself killed) he is neither the killer nor the killed, when he knows that he is not acting for himself at all.” Therefore Karma-Yoga teaches, “Do not give up the world; live in the world, imbibe its influences as much as you can; but if it be for your own enjoyment’s sake—work not at all. Enjoyment should not be the goal. First kill your self and then take the whole world as yourself; as the old Christians used to say, “the old man must die.” This old man is the selfish idea that the whole world is made for our enjoyment. Foolish parents teach their children to pray, “O Lord, Thou hast created this sun for me and this moon for me,” as if the Lord has had nothing else to do than to create everything for these babies. Do not teach your children such nonsense. Then again, there are people who are foolish in another way; they teach us that all these animals were created for us to kill and eat, and that this universe is for the enjoyment of men. That is all foolishness. A tiger may say, “Man was created for me,” and pray, “O Lord, how wicked are these men, who do not come and place themselves before me to be eaten; they are breaking Your law.” If the world is created for us we are also created for the world. That this world is created for our enjoyment is the most wicked idea that holds us down. This world is not for our sake; millions pass out of it every year; the world does not feel it; millions of others are supplied in their place. Just as much as the world is for us, so we are also for the world.

To work properly, therefore, you have first to give up the idea of attachment. Secondly, do not mix in the fray, hold yourself as a witness and go on working. My master used to say, “Look upon your children as a nurse does.” The nurse will take your baby and fondle it and play with it and behave towards it as gently as if it were her own child; but as soon as you give her notice to quit, she is ready to start off with bag and baggage from the house. Everything in the shape of attachment is forgotten; it will not give the ordinary nurse the least pang to leave your children and take up other children. Even so are you to be with all that you consider your own. You are the nurse, and if you believe in God, believe that all these things which you consider yours are really His. The greatest weakness often insinuates itself as the greatest good and strength. It is a weakness to think that any one is dependent on me, and that I can do good to another. This belief is the mother of all our attachment, and through this attachment comes all our pain. We must inform our minds that no one in this universe depends upon us; not one beggar depends on our charity; not one soul on our kindness; not one living thing on our help. All are helped on by nature, and will be so helped even though millions of us were not here. The course of nature will not stop for such as you and me; it is, as already pointed out, only a blessed privilege to you and to me that we are allowed, in the way of helping others, to educate ourselves. This is a great lesson to learn in life, and when we have learned it fully we shall never be unhappy; we can go and mix without harm in society anywhere and everywhere. You may have wives and husbands, and regiments of servants, and kingdoms to govern; if only you act on the principle that the world is not for you and does not inevitably need you, they can do you no harm. This very year some of your friends may have died. Is the world waiting without going on, for them to come again. Is its current stopped? No, it goes on. So drive out of your mind the idea that you have to do something for the world; the world does not require any help from you. It is sheer nonsense on the part of any man to think that he is born to help the world; it is simply pride, it is selfishness insinuating itself in the form of virtue. When you have trained your mind and your nerves to realise this idea of the world’s non-dependence on you or on anybody, there will then be no reaction in the form of pain resulting from work. When you give something to a man and expect nothing—do not even expect the man to be grateful—his ingratitude will not tell upon you, because you never expected anything, never thought you had any right to anything in the way of a return; you gave him what he deserved; his own Karma got it for him; your Karma made you the carrier thereof. Why should you be proud of having given away something? You are the porter that carried the money or other kind of gift, and the world deserved it by its own Karma. Where is then the reason for pride in you? There is nothing very great in what you give to the world. When you have acquired the feeling of non-attachment, there will then be neither good nor evil for you. It is only selfishness that causes the difference between good and evil. It is a very hard thing to understand, but you will come to learn in time that nothing in the universe has power over you until you allow it to exercise such a power. Nothing has power over the Self of man, until the Self becomes a fool and loses independence. So, by non-attachment, you overcome and deny the power of anything to act upon you. It is very easy to say that nothing has the right to act upon you until you allow it to do so; but what is the true sign of the man who really does not allow anything to work upon him, who is neither happy nor unhappy when acted upon by the external world? The sign is that good or ill fortune causes no change in his mind; in all conditions he continues to remain the same.

There was a great sage in India called Vyasa. This Vyasa is known as the author of the Vedanta aphorisms, and was a holy man. His father had tried to become a very perfect man and had failed. His grandfather had also tried and failed. His great-grandfather had similarly tried and failed. He himself did not succeed perfectly, but his son, Shuka, was born perfect. Vyasa taught his son wisdom; and after teaching him the knowledge of truth himself, he sent him to the court of King Janaka. He was a great king and was called Janaka Videha. Videha means “without a body.” Although a king, he had entirely forgotten that he was a body; he felt that he was a spirit all the time. This boy Shuka was sent to be taught by him. The king knew that Vyasa’s son was coming to him to learn wisdom; so he made certain arrangements beforehand; and when the boy presented himself at the gates of the palace, the guards took no notice of him whatsoever. They only gave him a seat, and he sat there for three days and nights, nobody speaking to him, nobody asking him who he was or whence he was. He was the son of a very great sage; his father was honoured by the whole country, and he himself was a most respectable person; yet the low, vulgar guards of the palace would take no notice of him. After that, suddenly, the ministers of the king and all the big officials came there and received him with the greatest honours. They conducted him in and showed him into splendid rooms, gave him the most fragrant baths and wonderful dresses, and for eight days they kept him there in all kinds of luxury. That solemnly serene face of Shuka did not change even to the smallest extent by the change in the treatment accorded to him; he was the same in the midst of this luxury as when waiting at the door. Then he was brought before the king. The king was on his throne, music was playing, and dancing and other amusements were going on. The king then gave him a cup of milk, full to the brim, and asked him to go seven times round the hall without spilling even a drop. The boy took the scup and proceeded in the midst of the music and the attraction of the beautiful faces. As desired by the king, seven times did he go round, and not a drop of the milk was spilt. The boy’s mind could not be attracted by anything in the world, unless he allowed it to affect him. And when he brought the cup to the king, the king said to him. “What your father has taught you, and what you have learned yourself, I can only repeat; you have known the truth; go home.”

Thus the man that has practised control over himself cannot be acted upon by anything outside; there is no more slavery for him. His mind has become free; such a man alone is fit to live well in the world. We generally find men holding two opinions regarding the world. Some are pessimists and say, “How horrible this world is, how wicked!” Some others are optimists and say, “How beautiful this world is, how wonderful!” To those who have not controlled their own minds, the world is either full of evil or at best a mixture of good and evil. This very world will become to us an optimistic world when we become masters of our own minds. Nothing will then work upon us as good or evil; we shall find everything to be in its proper place, to be harmonious. Some men, who begin by saying that the world is a hell, often end by saying that it is a heaven when they succeed in the practice of self-control. If we are genuine Karma-Yogis and wish to train ourselves to the attainment of this state, wherever we may begin we are sure to end in perfect self-abnegation; and as soon as this seeming self has gone, the whole world, which at first appears to us to be filled with evil, will appear to be heaven itself and full of blessedness. Its very atmosphere will be blessed; every human face there will be good. Such is the end and aim of Karma-Yoga, and such is its perfection in practical life.

Our various Yogas do not conflict with each other; each of them leads us to the same goal and makes us perfect; only each has to be strenuously practised. The whole secret is in practising. First you have to hear, then think, and then practise. This is true of every Yoga. You have first to hear about it and understand what it is; and many things which you do not understand will be made clear to you by constant hearing and thinking. It is hard to understand everything at once. The explanation of everything is after all in yourself. No one was ever really taught by another; each of us has to teach himself. The external teacher offers only the suggestion which rouses the internal teacher to work to understand things. Then things will be made clearer to us by our own power of perception and thought, and we shall realise them in our own souls; and that realisation will grow into the intense power of will. First it is feeling, then it becomes willing, and out of that willing comes the tremendous force for work that will go through every vein and nerve and muscle, until the whole mass of your body is changed into an instrument of the unselfish Yoga of work, and the desired result of perfect self-abnegation and utter unselfishness is duly attained. This attainment does not depend on any dogma, or doctrine, or belief. Whether one is Christian, or Jew, or Gentile, it does not matter. Are you unselfish? That is the question. If you are, you will be perfect without reading a single religious book, without going into a single church or temple. Each one of our Yogas is fitted to make man perfect even without the help of the others, because they have all the same goal in view. The Yogas of work, of wisdom, and of devotion are all capable of serving as direct and independent means for the attainment of Moksha. “Fools alone say that work and philosophy are different, not the learned.” The learned know that, though apparently different from each other, they at last lead to the same goal of human.. perfection.

3.7 - Chapter 07: Freedom

In addition to meaning work, we have stated that psychologically the word Karma also implies causation. Any work, any action, any thought that produces an effect is called a Karma. Thus the law of Karma means the law of causation, of inevitable cause and sequence. Wheresoever there is a cause, there an effect must be produced; this necessity cannot be resisted, and this law of Karma, according to our philosophy, is true throughout the whole universe. Whatever we see, or feel, or do, whatever action there is anywhere in the universe, while being the effect of past work on the one hand, becomes, on the other, a cause in its turn, and produces its own effect. It is necessary, together with this, to consider what is meant by the word ’law.’ By law is meant the tendency of a series to repeat itself. When we see one event followed by another, or sometimes happening simultaneously with another, we expect this sequence or co-existence to recur. Our old logicians and philosophers of the Nyâya school call this law by the name of Vyâpti. According to them all our ideas of law are due to association. A series of phenomena becomes associated with things in our mind in a sort of invariable order, so that whatever we perceive at any time is immediately referred to other facts in the mind. Any one idea or, according to our psychology, any one wave that is produced in the mind-stuff, chitta, must always give rise to many similar waves. This is the psychological idea of association, and causation is only an aspect of this grand pervasive principle of association. This pervasiveness of association is what is, in Sanskrit, called Vyâpti. In the external world the idea of law is the same as in the internal,—the expectation that a particular phenomenon will be followed by another, and that the series will repeat itself. Really speaking, therefore, law does not exist in nature. Practically it is an error to say that gravitation exists in the earth, or that there is any law existing objectively anywhere in nature. Law is the method, the manner in which our mind grasps a series of phenomena; it is all in the mind. Certain phenomena, happening one after another or together, and followed by the conviction of the regularity of their recurrence, thus enabling our minds to grasp the method of the whole series, constitute what we call law.

The next question for consideration is what we mean by law being universal. Our universe is that portion of existence which is characterised by what the Sanskrit psychologists call desa-kâla-nimitta, or what is known to European psychology as space, time and causation. This universe is only a part of infinite existence, thrown into a peculiar mould, composed of space, time and causation. It necessarily follows that law is possible only within this conditioned universe; beyond it there cannot be any law. When we speak of the universe we only mean that portion of existence which is limited by our mind; the universe of the senses, which we can see, feel, touch, hear, think of, imagine; this alone is under law; but beyond it existence cannot be subject to law, because causation does not extend beyond the world of our minds. Anything beyond the range of our mind and our senses is not bound by the law of causation, as there is no mental association of things in the region beyond the senses, and no causation without association of ideas. It is only when ‘being’ or existence gets moulded into name and form that it obeys the law of causation, and is said to be under law; because all law has its essence in causation. Therefore, we see at once that there cannot be any such thing as free will; the very words are a contradiction, because will is what we know, and everything that we know is within our universe, and everything within our universe is moulded by the conditions of space, time and causation. Everything that we know, or can possibly know, must be subject to causation, and that which obeys the law of causation cannot be free. It is acted upon by other agents, and becomes a cause in its turn. But that which has become converted into the will, which was not the will before, but which, when it fell into this mould of space, time and causation, became converted into the human will, is free; and when this will gets out of this mould of space, time and causation, it will be free again. From freedom it comes, and becomes moulded into this bondage, and it gets out and goes back to freedom again.

The question has been raised as to from whom this universe comes, in whom it rests, and to whom it goes; and the answer has been given that from freedom it comes, in bondage it rests, and goes back into that freedom again. So, when we speak of man as no other than that infinite being which is manifesting itself, we mean that only one very small part thereof is man; this body and this mind which we see are only one part of the whole, only one spot of the infinite being. This whole universe is only one speck of the infinite being; and all our laws, our bondages, our joys and our sorrows, our happinesses and our expectations, are only within this small universe; all our progression and digression are within its small compass. So you see how childish it is to expect a continuation of this universe—the creation of our minds—and to expect to go to heaven, which after all must mean only a repetition of this world that we know. You see at once that it is an impossible and childish desire to make the whole of infinite existence conform to the limited and conditioned existence which we know. When a man says that he will have again and again this same thing which he is having now, or, as I sometimes put it, when he asks for a comfortable religion, you may know that he has become so degenerate that he cannot think of anything higher than what he is now; he is just his little present surroundings and nothing more. He has forgotten his infinite nature, and his whole idea is confined to these little joys, and sorrows, and heart-jealousies of the moment. He thinks that this finite thing is the infinite; and not only so, he will not let this foolishness go. He clings on desperately unto Trishnâ, the thirst after life, what the Buddhists call Tanha and Trissâ. There may be millions of kinds of happiness, and beings, and laws, and progress, and causation, all acting outside the little universe that we know, and after all the whole of this comprises but one section of our infinite nature.

To acquire freedom we have to get beyond the limitations of this universe; it cannot be found here. Perfect equilibrium, or what the Christians call the peace that passeth all understanding, cannot be had in this universe, nor in heaven, nor in any place where our mind and thoughts can go, where the senses can feel, or which the imagination can conceive. No such place can give us that freedom, because all such places would be within our universe, and it is limited by space, time and causation. There may be places that are more etherial than this earth of ours, where enjoyments may be keener, but even those places must be in the universe, and therefore in bondage to law; so we have to go beyond, and real religion begins where this little universe ends. These little joys, and sorrows, and knowledge of things end there, and the reality begins. Until we give up the thirst after life, the strong attachment to this our transient conditioned existence, we have no hope of catching even a glimpse of that infinite freedom beyond. It stands to reason then that there is only one way to attain to that freedom which is the goal of all the noblest aspirations of mankind, and that is by giving up this little life, giving up this little universe, giving up this earth, giving up heaven, giving up the body, giving up the mind, giving up everything that is limited and conditioned. If we give up our attachment to this little universe of the senses, or of the mind, we shall be free immediately. The only way to come out of bondage is to go beyond the limitations of law, to go beyond causation.

But it is a most difficult thing to give up the clinging to this universe; few ever attain to that. There are two ways to do that, mentioned in our books. One is called the ’neti, neti’ (not this, not this), the other is called the ‘iti’ (this); the former is the negative, and the latter is the positive way. The negative way is the most difficult. It is only possible to the men of the very highest, exceptional minds and gigantic wills who simply stand up and say, “No, I will not have this,” and the mind and body obey their will, and they come out successful. But such people are very rare. The vast majority of mankind choose the positive way, the way through the world, making use of all the bondages themselves to break those very bondages. This is also a kind of giving up; only it is done slowly and gradually, by knowing things, enjoying things and thus obtaining experience, and knowing the nature of things until the mind lets them all go at last and becomes unattached. The former way of obtaining non-attachment is by reasoning, and the latter way is through work and experience. The first is the path of Jnana-Yoga, and is characterised by the refusal to do any work; the second is that of Karma-Yoga, in which there is no cessation from work. Every one must work in the universe. Only those who are perfectly satisfied with the Self, whose desires do not go beyond the Self, whose mind never strays out of the Self, to whom the Self is all in all, only those do not work. The rest must work. A current rushing down of its own nature falls into a hollow and makes a whirlpool, and, after running a little in that whirlpool, it emerges again in the form of the free current to go on unchecked. Each human life is like that current. It gets into the whirl, gets involved in this world of space, time and causation, whirls round a little, crying out ‘my father, my brother, my name, my fame,’ and so on, and at last emerges out of it and regains its original freedom. The whole universe is doing that. Whether we know it or not, whether we are conscious or unconscious of it, we are all working to get out of the dream of the world. Man’s experience in the world is to enable him to get out of its whirlpool.

What is Karma-Yoga? The knowledge of the secret of work. We see that the whole universe is working. For what? For salvation, for liberty; from the atom to the highest being working for the one end, liberty for the mind, for the body, for the spirit. All things are always trying to get freedom, flying away from bondage. The sun, the moon, the earth, the planets, all are trying to fly away from bondage. The centrifugal and the centripetal forces of nature are indeed typical of our universe. Instead of being knocked about in this universe, and after long delay and thrashing, getting to know things as they are, we learn from Karma-Yoga the secret of work, the method of work, the organising power of work. A vast mass of energy may be spent in vain, if we do not know how to utilise it. Karma-Yoga makes a science of work, you learn by it how best to utilise all the working of this world. Work is inevitable, it must be so; but we should work to the highest purpose. Karma-Yoga makes us admit that this world is a world of five minutes; that it is a something we have to pass through; and that freedom is not here, but is only to be found beyond. To find the way out of the bondages of the world we have to go through it slowly and surely. There may be those exceptional persons about whom I just spoke, those who can stand aside and give up the world, as a snake casts off its skin and stands aside and looks at it. There are no doubt these exceptional beings; but the rest of mankind have to go slowly through the world of work; Karma-Yoga shows the process, the secret and the method of doing it to the best advantage.

What does it say? “Work incessantly, but give up all attachment to work.” Do not identify yourself with anything. Hold your mind free. All this that you see, the pains and the miseries are but the necessary conditions of this world; poverty and wealth and happiness are but momentary; they do not belong to our real nature at all. Our nature is far beyond misery and happiness, beyond every object of the senses, beyond the imagination; and yet we must go on working all the time. “Misery comes through attachment, not through work.” As soon as we identify ourselves with the work we do, we feel miserable; but if we do not identify ourselves with it we do not feel that misery. If a beautiful picture belonging to another is burnt, a man does not generally become miserable; but when his own picture is burnt how miserable he feels Why? Both were beautiful pictures, perhaps copies of the same original; but in one case very much more misery is felt than in the other. It is because in one case he identifies himself with the picture, and not in the other. This ‘I and mine’ causes the whole misery. With the sense of possession comes selfishness, and selfishness brings on misery. Every act of selfishness or thought of selfishness makes us attached to something, and immediately we are made slaves. Each wave in the chitta that says ‘I and mine,’ immediately puts a chain round us and makes us slaves; and the more we say ‘I and mine’ the more slavery grows, the more misery increases. Therefore, Karma-Yoga tells us to enjoy the beauty of all the pictures in the world, but not to identify ourselves with any of them. Never say ‘mine.’ Whenever we say a thing is mine, misery will immediately come. Do not even say ‘my child’ in your mind. Possess the child, but do not say ‘mine.’ If you do, then will come the misery. Do not say ‘my house,’ do not say ‘my body.’ The whole difficulty is there. The body is neither yours, nor mine, nor anybody’s. These bodies are coming and going by the laws of nature but we are free, standing as witness. This body is no more free than a picture, or a wall. Why should we be attached so much to a body? If somebody paints a picture, he does it and passes on. Do not project that tentacle of selfishness, “I must possess it.” As soon as that is projected, misery will begin.

So Karma-Yoga says, first destroy the tendency to project this tentacle of selfishness, and when you have the power of checking it, hold it in and do not allow the mind to get into the wave of selfishness. Then you may go out into the world and work as much as you can. Mix everywhere; go where you please; you will never be contaminated with evil. There is the lotus leaf in the water; the water cannot touch and adhere to it; so will you be in the world. This is called ‘Vairâgya,’ dispassion or non-attachment. I believe I have told you that without non-attachment there cannot be any kind of Yoga. Non-attachment is the basis of all the Yogas. The man who gives up living in houses, wearing fine clothes, and eating good food, and goes into the desert, may be a most attached person. His only possession, his own body, may become everything to him; and as he lives he will be simply struggling for the sake of his body. Non-attachment does not mean anything that we may do in relation to our external body, it is all in the mind. The binding link of ‘I and mine’ is in the mind. If we have not this link with the body and with the things of the senses, we are nonattached, wherever and whatever we may be. A man may be on a throne and perfectly non-attached; another man may be in rags and still very much attached. First, we have to attain this state of non-attachment, and then to work incessantly. Karma-Yoga gives us the method that will help us in giving up all attachment, though it is indeed very hard.

Here are the two ways of giving up all attachment. The one is for those who do not believe in God, or in any outside help. They are left to their own devices; they have simply to work with their own will, with the powers of their mind and discrimination, saying, “I must be nonattached.” For those who believe in God there is another way, which is much less difficult. They give up the fruits of work unto the Lord, they work and are never attached to the results. Whatever they see, feel, hear, or do, is for Him. For whatever good work we may do, let us not claim any praise or benefit. It is the Lord’s; give up the fruits unto Him. Let us stand aside and think that we are only servants obeying the Lord, our Master, and that every impulse for action comes from Him every moment. Whatever thou worshippest, whatever thou perceivest, whatever thou doest, give up all unto Him and be at rest. Let us be at peace, perfect peace, with ourselves, and give up our whole body and mind and everything as an eternal sacrifice unto the Lord. Instead of the sacrifice of pouring oblations into the fire, perform this one great sacrifice day and night—the sacrifice of your little self. “In search of wealth in this world, Thou art the only wealth I have found; I sacrifice myself unto Thee. In search of some one to be loved, Thou art the only one beloved I have found; I sacrifice myself unto Thee.” Let us repeat this day and night, and say, “Nothing for me; no matter whether the thing is good, bad, or indifferent; I do not care for it; I sacrifice all unto Thee.” Day and night let us renounce our seeming self until it becomes a habit with us to do so, until it gets into the blood, the nerves and the brain, and the whole body is every moment obedient to this idea of self-renunciation. Go then into the midst of the battlefield, with the roaring cannon and the din of war, and you will find yourself to be free and at peace.

Karma-Yoga teaches us that the ordinary idea of duty is on the lower plane; nevertheless, all of us have to do our duty. Yet we may see that this peculiar sense of duty is very often a great cause of misery. Duty becomes a disease with us; it drags us ever forward. It catches hold of us and makes our whole life miserable. It is the bane of human life. This duty, this idea of duty is the midday summer sun which scorches the innermost soul of mankind. Look at those poor slaves to duty! Duty leaves them no time to say prayers, no time to bathe. Duty is ever on them. They go out and work. Duty is on them! They come home and think of the work for the next day. Duty is on them! It is living a slave’s life, at last dropping down in the street and dying in harness, like a horse. This is duty as it is understood. The only true duty is to be unattached and to work as free beings, to give up all work unto God. All our duties are His. Blessed are we that we are ordered out here. We serve our time; whether we do it ill or well, who knows? If we do it well, we do not get the fruits. If we do it ill, neither do we get the care. Be at rest, be free, and work. This kind of freedom is a very hard thing to attain. How easy it is to interpret slavery as duty—the morbid attachment of flesh for flesh as duty! Men go out into the world and struggle and fight for money or for any other thing to which they get attached. Ask them why they do it. They say, “It is a duty.” It is the absurd greed for gold and gain, and they try to cover it with a few flowers.

What is duty after all? It is really the impulsion of the flesh, of our attachment; and when an attachment has become established, we call it duty. For instance, in countries where there is no marriage, there is no duty between husband and wife; when marriage comes, husband and wife live together on account of attachment; and that kind of living together becomes settled after generations; and when it becomes so settled, it becomes a duty. It is, so to say, a sort of chronic disease. ‘When it is acute we call it disease, when it is chronic we call it nature. It is a disease. So when attachment becomes chronic, we baptise it with the high-sounding name of duty. We strew flowers upon it, trumpets sound for it, sacred texts are said over it, and then the whole world fights, and men earnestly rob each other for this duty’s sake. Duty is good to the extent that it checks brutality. To the lowest kinds of men, who cannot have any other ideal, it is of some good; but those who want to be Karma-Yogis must throw this idea of duty overboard. There is no duty for you and me. Whatever you have to give to the world, do give by all means, but not as a duty. Do not take any thought of that. Be not compelled. Why should you be compelled? Everything that you do under compulsion goes to build up attachment. Why should you have any duty? Resign everything unto God. In this tremendous fiery furnace where the fire of duty scorches everybody, drink this cup of nectar and be happy. We are all simply working out His will, and have nothing to do with rewards and punishments. If you want the reward you must also have the punishment; the only way to get out of the punishment is to give up the reward. The only way of getting out of misery is by giving up the idea of happiness, because these two are linked to each other. On one side there is happiness, on the other there is misery. On one side there is life, on the other there is death. The only way to get beyond death is to give up the love of life. Life and death are the same thing, looked at from different points. So the idea of happiness without misery, or of life without death, is very good for school-boys and children; but the thinker sees that it is all a contradiction in terms and gives up both. Seek no praise, no reward, for anything you do. No sooner do we perform a good action than we begin to desire credit for it. No sooner do we give money to some charity than we want to see our names blazoned in the papers. Misery must come as the result of such desires. The greatest men in the world have passed away unknown. The Buddhas and the Christs that we know are but second rate heroes in comparison with the greatest men of whom the world knows nothing. Hundreds of these unknown heroes have lived in every country working silently. Silently they live and silently they pass away; and in time their thoughts find expression in Buddhas or Christs, and it is these latter that become known to us. The highest men do not seek to get any name or fame from their knowledge. They leave their ideas to the world; they put forth no claims for themselves and establish no schools or systems in their name. Their whole nature shrinks from such a thing. They are the pure Sâttvikas, who can never make any stir, but only melt down in love. I have seen one such Yogi who lives in a cave in India. He is one of the most wonderful men I have ever seen. He has so completely lost the sense of his own individuality that we may say that the man in him is completely gone, leaving behind only the all-comprehending sense of the divine. If an animal bites one of his arms, he is ready to give it his other arm also, and say that it is the Lord’s will. Everything that comes to him is from the Lord. He does not show himself to men, and yet he is a magazine of love and of true and sweet ideas.

Next in order come the men with more Rajas, or activity, combative natures, who take up the ideas of the perfect ones and preach them to the world. The highest kind of men silently collect true and noble ideas, and others—the Buddhas and Christs—go from place to place preaching them and working for them. In the life of Gautama Buddha we notice him constantly saying that he is the twenty-fifth Buddha. The twenty-four before him are unknown to history, although the Buddha known to history must have built upon foundations laid by them. The highest men are calm, silent and unknown. They are the men who really know the power of thought; they are sure that, even if they go into a cave and close the door and simply think five true thoughts and then pass away, these five thoughts of their will live through eternity. Indeed such thoughts will penetrate through the mountains, cross the oceans, and travel through the world. They will enter deep into human hearts and brains and raise up men and women who will give them practical expression in the workings of human life. These Sâttvika men are too near the Lord to be active and to fight, to be working, struggling, preaching and doing good, as they say, here on earth to humanity. The active workers, however good, have still a little remnant of ignorance left in them. When our nature has yet some impurities left in it, then alone can we work. It is in the nature of work to be impelled ordinarily by motive and by attachment. In the presence of an ever active Providence who notes even the sparrows fall, how can man attach any importance to his own work? Will it not be a blasphemy to do so when we know that He is taking care of the minutest things in the world? We have only to stand in awe and reverence before Him saying, “Thy will be done.” The highest men cannot work, for in them there is no attachment. Those whose whole soul is gone into the Self, those whose desires are confined in the Self, who have become ever associated with the Self, for them there is no work. Such are indeed the highest of mankind; but apart from them every one else has to work. In so working we should never think that we can help on even the least thing in this universe. We cannot. We only help ourselves in this gymnasium of the world. This is the proper attitude of work. If we work in this way, if we always remember that our present opportunity to work thus is a privilege which has been given to us, we shall never be attached to anything. Millions like you and me think that we are great people in the world; but we all die, and in five minutes the world will have forgotten us. But the life of God is infinite. “Who can live a moment, breathe a moment, if this all-powerful One does not will it?” He is the ever active Providence. All power is His and within His command. Through His command the winds blow, the sun shines, the earth lives, and death stalks upon the earth. He is the all in all; He is all and in all. We can only worship Him. Give up all fruits of work; do good for its own sake; then alone will come perfect non-attachment. The bonds of the heart will thus break, and we shall reap perfect freedom. This freedom is indeed the goal of Karma-Yoga.

3.8 - Chapter 08: The Ideal of Karma Yoga

The grandest idea in the religion of the Vedanta is that: we may reach the same goal by different paths; and these paths I have generalised into four—viz., those of work, love, psychology and knowledge. But you must, at the same time, remember that these divisions are not very marked and quite exclusive of each other. Each blends into the other. But according to the type which prevails we name the divisions. It is not that you cannot find a man who has no other faculty than that of work, nor that you cannot find men who are more than devoted worshippers only, nor that there are not men who have more than mere knowledge. These divisions are made in accordance with the type or the tendency that may be seen to prevail in a man. We have found that, in the end, all these four paths converge and become one. All religions and all methods of work and worship lead us to one and the same goal.

I have already tried to point out that goal. It is freedom as I understand it. Everything that we perceive around us is struggling towards freedom, from the atom to the man, from the insentient, lifeless particle of matter to the highest existence on earth, the human soul. The whole universe is in fact the result of this struggle for freedom. In all combinations every particle is trying to go on its own way, to fly from the other particles; but the others are holding it in check. Our earth is trying to fly away from the sun, and the moon from the earth. Everything has a tendency to infinite dispersion. All that we see in the universe has for its basis this one struggle towards freedom; it is under the impulse of this tendency that the saint prays and the robber robs. When the line of action taken is not a proper one we call it evil, and when the manifestation of it is proper and high we call it good. But the impulse is the same, the struggle towards freedom. The saint is oppressed with the knowledge of his condition of bondage, and he wants to get rid of it; so he worships God. The thief is oppressed with the idea that he does not possess certain things, and he tries to get rid of that want, to obtain freedom from it; so he steals. Freedom is the one goal of all nature, sentient or insentient; and, consciously or unconsciously, everything is struggling towards that goal. The freedom which the saint seeks is very different from that which the robber seeks; the freedom loved by the saint leads him to the enjoyment of infinite, unspeakable bliss, while that on which the robber has set his heart only forges other bonds for his soul.

There is to be found in every religion the manifestation of this struggle towards freedom. It is the groundwork of all morality, of unselfishness, which means getting rid of the idea that men are the same as their little body. When we see a man doing good work, helping others, it means that he cannot be confined within the limited circle of ‘me and mine’. There is no limit to this getting out of selfishness. All the great systems of ethics preach absolute unselfishness as the goal. Supposing this absolute unselfishness can be reached by a man, what becomes of him? He is no more the little Mr. So-and-so; he has acquired infinite expansion. That little personality which he had before is now lost to him for ever; he has become infinite, and the attainment of this infinite expansion is indeed the goal of all religions and of all moral and philosophical teachings. The personalist, when he hears this idea philosophically put, gets frightened. At the same time, if he preaches morality, he after all teaches the very same idea himself. He puts no limit to the unselfishness of man. Suppose a man becomes perfectly unselfish under the personalistic system, how are we to distinguish him from the perfected ones in other systems? He has become one with the universe and to become that is the goal of all; only the poor personalist has not the courage to follow out his own reasoning to its right conclusion. Karma-Yoga is the attaining through unselfish work of that freedom which is the goal of all human nature. Every selfish action, therefore, retards our reaching the goal, and every unselfish action takes us towards the goal; that is why the only definition that can be given of morality is this:—That which is selfish is immoral, and that which is unselfish is moral.

But, if you come to details, the matter will not be seen to be quite so simple. For instance, environment often makes the details different as I have already mentioned. The same action under one set of circumstances may be unselfish, and under another set quite selfish. So we can give only a general definition, and leave the details to be worked out by taking into consideration the differences in time, place and circumstances. In one country one kind of conduct is considered moral, and in another the very same is immoral, because the circumstances differ. The goal of all nature is freedom, and freedom is to be attained only by perfect unselfishness; every thought, word or deed that is unselfish takes us towards the goal, and, as such, is called moral. That definition, you will find, holds good in every religion and every system of ethics. In some systems of thought morality is derived from a Superior Being—God. If you ask why a man ought to do this and not that, their answer is: “Because such is the command of God.” But whatever be the source from which it is derived, their code of ethics also has the same central idea—not to think of self but to give up self. And yet some persons, in spite of this high ethical idea, are frightened at the thought of having to give up their little personalities. We may ask the man who clings to the idea of little personalities to consider the case of a person who has become perfectly unselfish, who has no thought for himself, who does no deed for himself, who speaks no word for himself, Band then say where his ‘himself’ is. That ‘himself’ is known to him only so long as he thinks, acts or speaks for himself. If he is only conscious of others, of the universe, and of the all, where is his ‘himself’? It is gone for ever.

Karma-Yoga, therefore, is a system of ethics and religion intended to attain freedom through unselfishness, and by good works. The Karma-Yogi need not believe in any doctrine whatever. He may not believe even in God, may not ask what his soul is, nor think of any metaphysical speculation. He has got his own special aim of realising selflessness; and he has to work it out himself. Every moment of his life must be realisation because he has to solve by mere work, without the help of doctrine or theory, the very same problem to which the Jnani applies his reason and inspiration and the Bhakta his love.

Now comes the next question: What is this work? What is this doing good to the world? Can we do good to the world? In an absolute sense, no in a relative sense, yes. No permanent or everlasting good can be done to the world; if it could be done, the world would not be this world. We may satisfy the hunger of a man for five minutes, but he will be hungry again. Every pleasure with which we supply a man may be seen to be momentary. No one can permanently cure this ever-recurring fever of pleasure and pain. Can any permanent happiness be given to the world? In the ocean we cannot raise a wave without causing a hollow somewhere else. The sum-total of the good things in the world has been the same throughout in its relation to man’s need and greed. It cannot be increased or decreased. Take the history of the human race as we know to-day. Do we not find the same miseries and the same happiness, the same pleasures and pains, the same differences in position? Are not some rich, some poor, some high, some low, some healthy, some unhealthy? All this was just the same with the Egyptians, the Greeks, and the Romans in ancient times as it is with the Americans to-day. So far as history is known, it has always been the same; yet at the same time we find, that running along with all these incurable differences of pleasure and pain, there has ever been the struggle to alleviate them. Every period of history has given birth to thousands of men and women who have worked hard to smooth the passage of life for others. And how far have they succeeded? We can only play at driving the ball from one place to another. We take away pain from the physical plane, and it goes to the mental one. It is like that picture in Dante’s hell where the misers were given a mass of gold to roll up a hill. Every time they rolled it up a little, it again rolled down. All our talks about the millennium are very nice as school-boys’ stories, but they are no better than that. All nations that dream of the millennium also think, that of all peoples in the world, they will have the best of it then for themselves. This is the wonderfully unselfish idea of the millennium!

We cannot add happiness to this world; similarly, we cannot add pain to it either. The sum-total of the energies of pleasure and pain displayed here on earth will be the same throughout. We just push it from this side to the other side, and from that side to this, but it will remain the same, because to remain so is its very nature. This ebb and flow, this rising and falling, is in the world’s very nature; it would be as logical to hold otherwise as to say that we may have life without death. This is complete nonsense, because the very idea of life implies death and the very idea of pleasure implies pain. The lamp is constantly burning out, and that is its life. If you want to have life you have to die every moment for it. Life and death are only different expressions of the same thing, looked at from different standpoints; they are the falling and the rising of the same wave, and the two form one whole. One looks at the ‘fall’ side and becomes a pessimist, another looks at the ‘rise’ side and becomes an optimist. When a boy is going to school and his father and mother are taking care of him, everything seems blessed to him; his wants are simple, he is a great optimist. But the old man, with his varied experience, becomes calmer, and is sure to have his warmth considerably cooled down. So, old nations, with signs of decay all around them, are apt to be less hopeful than new nations. There is a proverb in India. “A thousand years a city, and a thousand years forest.” This change of city into forest and vice versa is going on everywhere, and it makes people optimists or pessimists according to the side they see of it.

The next idea we take up is the idea of equality. These millennium ideas have been great motive powers to work. Many religions preach this as an element in them,—that God is coming to rule the universe, and that then there will be no difference at all in conditions. The people who preach this doctrine are mere fanatics, and fanatics are indeed the sincerest of mankind. Christianity was preached just on the basis of the fascination of this fanaticism, and that is what made it so attractive to the Greek and the Roman slaves. They believed that under the millennial religion there would be no more slavery, that there would be plenty to eat and drink; and therefore .they flocked round the Christian standard. Those who preached the idea first were of course ignorant fanatics, but very sincere. In modern times this millennial aspiration takes the form of equality—of liberty, equality and fraternity. This is also fanaticism. True equality has never been and never can be on earth. How can we all be equal here? This impossible kind of equality implies total death. What makes this world what it is? Lost balance. In the primal state, which is called chaos, there is perfect balance. How do all the formative forces of the universe come then? By struggling, competition, conflict. Suppose that all the particles of matter were held in equilibrium, would there be then any process of creation? We know from science that it is impossible. Disturb a sheet of water, and there you find every particle of the water trying to become calm again, one rushing against the other; and in the same way all the phenomena which we call the universe—all things therein—are struggling to get back to the state of perfect balance. Again a disturbance comes, and again we have combination and creation. Inequality is the very basis of creation. At the same time the forces struggling to obtain equality are as much a necessity of creation as those which destroy it.

Absolute equality, that which means a perfect balance of all the struggling forces in all the planes, can never be in this world. Before you attain that state, the world will have become quite unfit for any kind of life, and no one will be there. We find, therefore, that all these ideas of the millennium and of absolute equality are not only impossible but also that, if we try to carry them out, they will lead us surely enough to the day of destruction. What makes the difference between man and man? It is largely the difference in the brain. Nowadays no one but a lunatic will say that we are all born with the same brain power. We come into the world with unequal endowments; we come as greater men or as lesser men, and there is no getting away from that pre-natally determined condition. The American Indians were in this country for thousands of years, and a few handfuls of your ancestors came to their land. What difference have they caused in the appearance of the country! Why did not the Indians make improvements and build cities, if all were equal? With your ancestors a different sort of brain power came into the land, different bundles of past impressions came, and they worked out and manifested themselves. Absolute non-differentiation is death. So long as this world lasts, differentiation there will and must be, and the millennium of perfect equality will come only when a cycle of creation comes to its end. Before that equality cannot be. Yet this idea of realising the millennium is a great motive power. Just as inequality is necessary for creation itself, so the struggle to limit it is also necessary. If there were no struggle to become free and get back to God, there would be no creation either. It is the difference between these two forces that determines the nature of the motives of men. There will always be these motives to work, some tending towards bondage and others towards freedom.

This world’s wheel within wheel is terrible mechanism; if we put our hands in it, as soon as we are caught we are gone. We all think that when we have done a certain duty, we shall be at rest; but before we have done a part of that duty another is already in waiting. We are all being dragged along by this mighty, complex world-machine. There are only two ways out of it; one is to give up all concern with the machine, to let it go and stand aside, to give up our desires. That is very easy to say, but is almost impossible to do. I do not know whether in twenty millions of men one can do that. The other way is to plunge into the world and learn the secret of work, and that is the way of Karma-Yoga. Do not fly away from the wheels of the world-machine, but stand inside it and learn the secret of work. Through proper work done inside, it is also possible to come out. Through this machinery itself is the way out.

We have now seen what work is. It is a part of nature’s foundation, and goes on always. Those that believe in God understand this better, because they know that God is not such an incapable being as will need our help. Although this universe will go on always, our goal is freedom; our goal is unselfishness; and according to Karma-Yoga that goal is to be reached through work. All ideas of making the world perfectly happy may be good as motive powers for fanatics; but we must know that fanaticism brings forth as much evil as good. The Karma-Yogi asks why you require any motive to work other than the inborn love of freedom. Be beyond the common worthy motives; “To work you have the right, but not to the fruits thereof.” Man can train himself to know and to practise that, says the Karma-Yogi. When the idea of doing good becomes a part of his very being, then he will not seek for any motive outside. Let us do good because it is good to do good; he who does good work even in order to get to heaven binds himself down, says the Karma-Yogi. Any work that is done with any the least selfish motive. instead of making us free, forges one more chain for our feet.

So the only way is to give up all the fruits of work, to be unattached to them. Know that this world is not we, nor are we this world; that we are really not the body; that we really do not work. We are the Self, eternally at rest and at peace. Why should we be bound by anything? It is very good to say that we should be perfectly nonattached, but what is the way to do it? Every good work we do without any ulterior motive, instead of forging a new chain, will break one of the links in the existing chains. Every good thought that we send to the world without thinking of any return, will be stored up there and break one link in the chain, and make us purer and purer, until we become the purest of mortals. Yet all this may seem to be rather quixotic and too philosophical, more theoretical than practical. I have read many arguments against the Bhagavad-Gita, and many have said that without motives you cannot work. They have never seen unselfish work except under the influence of fanaticism, and therefore they speak in that way.

Let me tell you in conclusion a few words about one man who actually carried this teaching of Karma-Yoga into practice. That man is Buddha. He is the one man who ever carried this into perfect practice. All the prophets of the world, except Buddha, had external motives to move them to unselfish action. The prophets of the world, with this single exception, may be divided into two sets, one set holding that they are incarnations of God come down on earth, and the other holding that they are only messengers from God; and both draw their impetus for work from outside, expect reward from outside, however highly spiritual may be the language they use. But Buddha is the only prophet who said, “I do not care to know your various theories about God. What is the use of discussing all the subtle doctrines about the soul? Do good and be good. And this will take you to freedom and to whatever truth there is.” He was, in the conduct of his life, absolutely without personal motives; and what man worked more than he? Show me in history one character who has soared so high above all. The whole human race has produced but one such character, such high philosophy, such wide sympathy. This great philosopher, preaching the highest philosophy, yet had the deepest sympathy for the lowest of animals, and never put forth any claims for himself. He is the ideal Karma-Yogi, acting entirely without motive, and the history of humanity shows him to have been the greatest man ever born; beyond compare the greatest combination of heart and brain that ever existed, the greatest soul-power that has ever been manifested. He is the first great reformer the world has seen. He was the first who dared to say, “Believe not because some old manuscripts are produced, believe not because it is your national belief, because you have been made to believe it from your childhood; but reason it all out, and after you have analysed it, then, if you find that it will do good to one and all believe it, live up to it, and help others to live up to it.” He works best who works without any motive, neither for money, nor for fame, nor for anything else; and when a man can do that, he will be a Buddha, and out of him will come the power to work in such a manner as will transform the world. This man represents the very highest ideal of Karma-Yoga.