sribhagavadgita - chapter 18th

Friday, December 9, 2011


























The Madbhagavadgita




Chapter : 18



XVIII. athāṣṭādaśodhyāya. (mokasanyāsayoga)

arjuna uvāca

sa
nyāsasya mahābāho tattvam icchāmi veditum
tyāgasya ca h
ṛṣīkeśa pthak keśiniūdana 18.1

śrībhagavān uvāca

kāmyānā
karmaā nyāsa sanyāsa kavayo
vidu

sarvakarmaphalatyāga
prāhus tyāga vicakaā
18.2

tyājya
doavad ity eke karma prāhur manīia
yajñadānatapa
karma na tyājyam iti cāpare 18.3

niścaya
śṛṇu me tatra tyāge bharatasattama
tyāgo hi puru
avyāghra trividha saprakīrtita 18.4

yajñadānatapa
karma na tyājya kāryam eva tat
yajño dāna
tapaś caiva pāvanāni manīiām 18.5

etāny api tu karmā
i saga tyaktvā phalāni ca
kartavyānīti me pārtha niścita
matam uttamam 18.6

niyatasya tu sa
nyāsa karmao nopapadyate
mohāt tasya parityāgas tāmasa
parikīrtita 18.7

du
kham ity eva yat karma kāyakleśabhayāt tyajet
sa k
tvā rājasa tyāga naiva tyāgaphala labhet
18.8

kāryam ity eva yat karma niyata
kriyaterjuna
sa
ga tyaktvā phala caiva sa tyāga sāttviko
mata
18.9

na dve
ṣṭy akuśala karma kuśale nānuajjate
tyāgī sattvasamāvi
ṣṭo medhāvī chinnasaśaya 18.10

na hi dehabh
tā śakya tyaktu karmāy aśeata
yas tu karmaphalatyāgī sa tyāgīty abhidhīyate 18.11

ani
ṣṭam iṣṭa miśra ca trividha karmaa phalam
bhavaty atyāginā
pretya na tu sanyāsinā kvacit
18.12

pañcaitāni mahābāho kāra
āni nibodha me
khye ktānte proktāni siddhaye sarvakarmaām
18.13

adhi
ṣṭhāna tathā kartā karaa ca pthagvidham
vividhāś ca p
thakceṣṭā daiva caivātra pañcamam
18.14

śarīravā
manobhir yat karma prārabhate nara
nyāyya
vā viparīta vā pañcaite tasya hetava
18.15

tatraiva
sati kartāram ātmāna kevala tu ya
paśyaty ak
tabuddhitvān na sa paśyati durmati 18.16

yasya nāha
kto bhāvo buddhir yasya na lipyate
hatvā.api sa imā
l lokān na hanti na nibadhyate 18.17

jñāna
jñeya parijñātā trividhā karmacodanā
kara
a karma karteti trividha karmasagraha
18.18

jñāna
karma ca kartā ca tridhaiva guabhedata
procyate gu
asakhyāne yathāvac chṛṇu tāny api
18.19

sarvabhūte
u yenaika bhāvam avyayam īkate
avibhakta
vibhakteu taj jñāna viddhi sāttvikam
18.20

p
thaktvena tu yaj jñāna nānābhāvān pthagvidhān
vetti sarve
u bhūteu taj jñāna viddhi rājasam 18.21

yat tu k
tsnavad ekasmin kārye saktam ahetukam
atattvārthavad alpa
ca tat tāmasam udāhtam 18.22

niyata
sagarahitam arāgadveata ktam
aphalaprepsunā karma yat tat sāttvikam ucyate 18.23

yat tu kāmepsunā karma sāha
kārea vā puna
kriyate bahulāyāsa
tad rājasam udāhtam 18.24

anubandha
kaya hisām anapekya ca pauruam
mohād ārabhyate karma yat tat tāmasam ucyate 18.25

muktasa
gonahavādī dhtyutsāhasamanvita
siddhyasiddhyor nirvikāra
kartā sāttvika ucyate
18.26

rāgī karmaphalaprepsur lubdho hi
sātmakośuci
har
aśokānvita kartā rājasa parikīrtita 18.27

ayukta
prākta stabdha śaho naiktikolasa
vi
ādī dīrghasūtrī ca kartā tāmasa ucyate 18.28

buddher bheda
dhteś caiva guatas trividha śṛṇu
procyamānam aśe
ea pthaktvena dhanajaya 18.29

prav
tti ca nivtti ca kāryākārye bhayābhaye
bandha
moka ca yā vetti buddhi sā pārtha
sāttvikī 18.30

yayā dharmam adharma
ca kārya cākāryam eva ca
ayathāvat prajānāti buddhi
sā pārtha rājasī 18.31

adharma
dharmam iti yā manyate tamasāv
sarvārthān viparītāñś ca buddhi
sā pārtha tāmasī
18.32

dh
tyā yayā dhārayate manaprāendriyakriyā
yogenāvyabhicāri
yā dhti sā pārtha sāttvikī 18.33

yayā tu dharmakāmārthān dh
tyā dhārayaterjuna
prasa
gena phalākākī dhti sā pārtha rājasī 18.34

yayā svapna
bhaya śoka viāda madam eva ca
na vimuñcati durmedhā dh
ti sā pārtha tāmasī 18.35

sukha
tv idānī trividha śṛṇu me bharatarabha
abhyāsād ramate yatra du
khānta ca nigacchhati
18.36

yat tadagre vi
am iva pariāmemtopamam
tat sukha
sāttvika proktam
ātmabuddhiprasādajam 18.37

vi
ayendriyasañyogād yat tad agremtopamam
pari
āme viam iva tat sukha rājasa smtam 18.38

yad agre cānubandhe ca sukha
mohanam ātmana
nidrālasyapramādottha
tat tāmasam udāhtam 18.39

na tad asti p
thivyā vā divi deveu vā puna
sattva
praktijair mukta yad ebhi syāt tribhir
gu
ai 18.40

brāhma
akatriyaviśā śūdrāā ca paratapa
karmā
i pravibhaktāni svabhāvaprabhavair guai
18.41

śamo damas tapa
śauca kāntir ārjavam eva ca
jñāna
vijñānam āstikya brahmakarma svabhāvajam
18.42

śaurya
tejo dhtir dākya yuddhe cāpy apalāyanam
dānam īśvarabhāvaś ca k
ātra karma svabhāvajam
18.43

k
ṛṣigaurakyavāijya vaiśyakarma svabhāvajam
paricaryātmaka
karma śūdrasyāpi svabhāvajam
18.44

sve sve karma
y abhirata sasiddhi labhate nara
svakarmanirata
siddhi yathā vindati tac chṛṇu
18.45

yata
pravttir bhūtānā yena sarvam ida tatam
svakarma
ā tam abhyarcya siddhi vindati mānava
18.46

śreyān svadharmo vigu
a paradharmot svanuṣṭhitāt
svabhāvaniyata
karma kurvan nāpnoti kilbiam
18.47

sahaja
karma kaunteya sadoam api na tyajet
sarvārambhā hi do
ea dhūmenāgnir ivāv 18.48

asaktabuddhi
sarvatra jitātmā vigataspha
nai
karmyasiddhi paramā sanyāsenādhigacchati
18.49

siddhi
prāpto yathā brahma tathāpnoti nibodha me
samāsenaiva kaunteya ni
ṣṭhā jñānasya yā parā 18.50

buddhyā viśuddhayā yukto dh
tyātmāna niyamya ca
śabdādīn vi
ayās tyaktvā rāgadveau vyudasya ca
18.51

viviktasevī laghvāśī yatavākkāyamānasa

dhyānayogaparo nitya
vairāgya samupāśrita
18.52

aha
kāra bala darpa kāma krodha
parigraham
vimucya nirmama
śānto brahmabhūyāya kalpate
18.53

brahmabhūta
prasannātmā na śocati na kākati
sama
sarveu bhūteu madbhakti labhate parām
18.54

bhaktyā mām abhijānāti yāvān yaś cāsmi tattvata

tato mā
tattvato jñātvā viśate tadanantaram 18.55

sarvakarmā
y api sadā kurvāo madvyapāśraya
matprasādād avāpnoti śāśvata
padam avyayam
18.56

cetasā sarvakarmā
i mayi sanyasya matpara
buddhiyogam upāśritya maccitta
satata bhava
18.57

maccitta
sarvadurgāi matprasādat tariyasi
atha cet tvam aha
kārān na śroyasi vinakyasi
18.58

yad aha
kāram āśritya na yotsya iti manyase
mithyai
a vyavasāyas te praktis tvā niyokyati
18.59

svabhāvajena kaunteya nibaddha
svena karmaā
kartu
necchasi yan mohāt kariyasy avaśopi tat
18.60

īśvara
sarvabhūtānā hddeśerjuna tiṣṭhati
bhrāmayan sarvabhūtāni yantrārū
hāni māyayā 18.61

tam eva śara
a gaccha sarvabhāvena bhārata
tatprasādāt parā
śānti sthāna prāpsyasi
śāśvatam 18.62

iti te jñānam ākhyāta
guhyād guhyatara mayā
vim
śyaitad aśeea yathecchasi tathā kuru 18.63

sarvaguhyatama
bhūya śṛṇu me parama vaca
i
ṣṭosi me dṛḍham iti tato vakyāmi te hitam 18.64

manmanā bhava madbhakto madyājī mā
namaskuru
mām evai
yasi satya te pratijāne priyosi me 18.65

sarvadharmān parityajya mām eka
śaraa vraja
aha
tvā sarvapāpebhyo mokyayiyāmi mā śuca
18.66

ida
te nātapaskāya nābhaktāya kadācana
na cāśuśrū
ave vācya na ca mā yobhyasūyati 18.67

ya ida
parama guhya madbhaktev abhidhāsyati
bhakti
mayi parā ktvā mām evaiyaty asaśaya
18.68

na ca tasmān manu
yeu kaścin me priyakttama
bhavitā na ca me tasmād anya
priyataro bhuvi 18.69

adhye
yate ca ya ima dharmya savādam āvayo
jñānayajñena tenāham i
ṣṭa syām iti me mati 18.70

śraddhāvān anasūyaś ca ś
ṛṇuyād api yo nara
sopi mukta
śubhāl lokān prāpnuyāt
pu
yakarmaām 18.71

kaccid etac chruta
pārtha tvayaikāgrea cetasā
kaccid ajñānasa
moha pranaṣṭas te dhanajaya
18.72

arjuna uvāca

na
ṣṭo moha smtir labdhā tvatprasādān mayācyuta
sthitosmi gatasa
deha kariye vacana tava 18.73

sañjaya uvāca

ity aha
vāsudevasya pārthasya ca mahātmana
sa
vādam imam aśrauam adbhuta romaharaam
18.74

vyāsaprasādāc chrutavān etad guhyam aha
param
yoga
yogeśvarāt kṛṣṇāt sākāt kathayata svayam
18.75

rājan sa
smtya sasmtya savādam imam
adbhutam
keśavārjunayo
puya hṛṣyāmi ca muhur muhu
18.76

tac ca sa
smtya sasmtya rūpam atyadbhuta
hare

vismayo me mahān rājan h
ṛṣyāmi ca puna puna
18.77

yatra yogeśvara
kṛṣṇo yatra pārtho dhanurdhara
tatra śrīr vijayo bhūtir dhruvā nītir matir mama 18.78

AUM




EIGHTEENTH CHAPTER

Arjuna said:
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:
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
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.
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.
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.
6. But even these works, O Pârtha, should be performed, leaving attachment and the fruits;—such is My best and certain conviction.
7. But the renunciation of obligatory action is not proper. Abandonment of the same from delusion is declared to be Tâmasika. 7
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
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.
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.
11. Actions cannot be entirely relinquished by an embodied being, but he who relinquishes the fruits of action is called a relinquisher.
12. The threefold fruit of action—disagreeable, agreeable and mixed,—accrues to non-relinquishers after death, but never to relinquishers.
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
14. The body, the agent, the various senses, the different functions of a manifold kind, and the presiding divinity, the fifth of these; 14
15. Whatever action a man performs by his body, speech and mind—whether right or the reverse—these five are its causes.
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.
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
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
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
20. That by which the one indestructible Substance is seen in all beings, inseparate in the separated, know that knowledge to be Sâttvika. 20
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
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
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.
24. But the action which is performed desiring desires, or with self-conceit and with much effort, is declared to be Râjasika.
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.
26. An agent who is free from attachment, non-egotistic, endued with fortitude and enthusiasm and unaffected in success or failure, is called Sâttvika.
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
28. Unsteady, vulgar, arrogant, dishonest, malicious, indolent, desponding and procrastinating, such an agent is called Tâmasika.
29. Hear thou the triple distinction of intellect and fortitude, according to the Gunas, as I declare them exhaustively and severally, O Dhananjaya. 29
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
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.
32. That which enveloped in darkness regards Adharma as Dharma and views all things in a perverted light, that intellect, O Pârtha, is Tâmasika.
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.
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.
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
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;
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.
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
39. That happiness which begins and results in self-delusion arising from sleep, indolence and miscomprehension, that is declared to be Tâmasika.
40. There is no entity on earth, or again in heaven among the Devas, that is devoid of these three Gunas, born of Prakriti.
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
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.
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.
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.
45. Devoted each to his own duty, man attains the highest perfection. How engaged in his own duty, he attains perfection, that hear. 45
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
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
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
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
50. Learn from Me in brief, O son of Kunti, how reaching such perfection, he attains to Brahman, that supreme consummation of knowledge.
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
52. Resorting to a sequestered spot, eating but little, body, speech and mind
controlled, ever engaged in meditation and concentration, possessed of dispassion; 52
53. Forsaking egoism, power, pride, lust, wrath and property, freed from the notion of "mine," and tranquil, he is fit for becoming Brahman. 53
54. Brahman-become, tranquil-minded, he neither grieves nor desires; the same to all beings, he attains to supreme devotion unto Me. 54
55. By devotion he knows Me in
reality, what and who I am; then having known Me in reality, he forthwith enters into Me.
56. Even doing all actions always, taking refuge in Me,—by My grace he attains to the eternal, immutable State.
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.
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.
59. If filled with self-conceit thou thinkest, "I will not fight," vain is this thy resolve; thy Prakriti will constrain thee. 59
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.
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
62. Take refuge in Him with all thy heart, O Bhârata; by His grace shalt thou
attain supreme peace (and) the eternal abode.
63. Thus has wisdom more profound than all profundities, been declared to. thee by Me; reflecting over it fully, act as thou likest. 63
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
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
66. Relinquishing all Dharmas take
refuge in Me alone; I will liberate thee from all sins; grieve not. 66
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
68. He who with supreme devotion to Me will teach this deeply profound philosophy to My devotees, shall doubtless come to Me alone. 68
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
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
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
72. Has this been heard by thee, Pârtha, with an attentive mind? Has the delusion of thy ignorance been destroyed, O Dhananjaya?
Arjuna said:
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:
74. Thus have I heard this wonderful dialogue between Vâsudeva and the high-souled Pârtha, causing my hair to stand on end.
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
76. O King, as I remember and remember this wonderful and holy dialogue between Keshava and Arjuna, I rejoice again and again. 76
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
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
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!



CHAPTER XVIII
Of Religion by Deliverance and Renunciation

Arjuna. Fain would I better know, Thou Glorious One!
The very truth- Heart's Lord!- of Sannyas,
Abstention; and Renunciation, Lord!
Tyaga; and what separates these twain!
Krishna. The poets rightly teach that Sannyas
Is the foregoing of all acts which spring
Out of desire; and their wisest say
Tyaga is renouncing fruit of acts.
There be among the saints some who have held
All action sinful, and to be renounced;
And some who answer, "Nay! the goodly acts-
As worship, penance, alms- must be performed!"
Hear now My sentence, Best of Bharatas!
'Tis well set forth, O Chaser of thy Foes!
Renunciation is of threefold form,
And Worship, Penance, Alms, not to be stayed;
Nay, to be gladly done; for all those three
Are purifying waters for true souls!
Yet must be practised even those high works
In yielding up attachment, and all fruit
Produced by works. This is My judgment, Prince!
This My insuperable and fixed decree!
Abstaining from a work by right prescribed
Never is meet! So to abstain doth spring
From "Darkness," and Delusion teacheth it.
Abstaining from a work grievous to flesh,
When one saith "'Tis unpleasing!" this is null!
Such an one acts from "passion;" nought of gain
Wins his Renunciation! But, Arjun!
Abstaining from attachment to the work,
Abstaining from rewardment in the work,
While yet one doeth it full faithfully,
Saying, "'Tis right to do!" that is "true" act
And abstinence! Who doeth duties so,
Unvexed if his work fail, if it succeed
Unflattered, in his own heart justified,
Quit of debates and doubts, his is "true" act:
For, being in the body, none may stand
Wholly aloof from act; yet, who abstains
From profit of his acts is abstinent.
The fruit of labours, in the fives to come,
Is threefold for all men,- Desirable,
And Undesirable, and mixed of both;
But no fruit is at all where no work was.
Hear from me, Long-armed Lord! the makings five
Which go to every act, in Sankhya taught
As necessary. First the force; and then
The agent; next, the various instruments;
Fourth, the especial effort; fifth, the God.
What work soever any mortal doth
Of body, mind, or speech, evil or good,
By these five doth he that. Which being thus,
Whoso, for lack of knowledge, seeth himself
As the sole actor, knoweth nought at all
And seeth nought. Therefore, I say, if one-
Holding aloof from self- with unstained mind
Should slay all yonder host, being bid to slay,
He doth not slay; he is not bound thereby!
Knowledge, the thing known, and the mind which knows,
These make the threefold starting-ground of act.
The act, the actor, and the instrument,
These make the threefold total of the deed.
But knowledge, agent, act, are differenced
By three dividing qualities. Hear now
Which be the qualities dividing them.
There is "true" Knowledge. Learn thou it is this:
To see one changeless Life in all the Lives,
And in the Separate, One Inseparable.
There is imperfect Knowledge: that which sees
The separate existences apart,
And, being separated, holds them real.
There is false Knowledge: that which blindly clings
To one as if 'twere all, seeking no Cause,
Deprived of light, narrow, and dull, and "dark."
There is "right" Action: that which- being enjoined-
Is wrought without attachment, passionlessly,
For duty, not for love, nor hate, nor gain.
There is "vain" Action: that which men pursue
Aching to satisfy desires, impelled
By sense of self, with all-absorbing stress:
This is of Rajas- passionate and vain.
There is "dark" Action: when one doth a thing
Heedless of issues, heedless of the hurt
Or wrong for others, heedless if he harm
His own soul- 'tis of Tamas, black and bad!
There is the "rightful" doer. He who acts
Free from self-seeking, humble, resolute,
Steadfast, in good or evil hap the same,
Content to do aright- he "truly" acts.
There is th' "impassioned" doer. He that works
From impulse, seeking profit, rude and bold
To overcome, unchastened; slave by turns
Of sorrow and of joy: of Rajas he!
And there be evil doers; loose of heart,
Low-minded, stubborn, fraudulent, remiss,
Dull, slow, despondent- children of the "dark."
Hear, too, of Intellect and Steadfastness
The threefold separation, Conqueror-Prince!
How these are set apart by Qualities.
Good is the Intellect which comprehends
The coming forth and going back of life,
What must be done, and what must not be done,
What should be feared, and what should not be feared,
What binds and what emancipates the soul:
That is of Sattwan, Prince! of "soothfastness."
Marred is the Intellect which, knowing right
And knowing wrong, and what is well to do
And what must not be done, yet understands
Nought with firm mind, nor as the calm truth is:
This is of Rajas, Prince! and "passionate!"
Evil is Intellect which, wrapped in gloom,
Looks upon wrong as right, and sees all things
Contrariwise of Truth. O Pritha's Son!
That is of Tamas, "dark" and desperate!
Good is the steadfastness whereby a man
Masters his beats of heart, his very breath
Of life, the action of his senses; fixed
In never-shaken faith and piety:
That is of Sattwan, Prince! "soothfast" and fair!
Stained is the steadfastness whereby a man
Holds to his duty, purpose, effort, end,
For life's sake, and the love of goods to gain,
Arjuna! 'tis of Raias, passion-stamped!
Sad is the steadfastness wherewith the fool
Cleaves to his sloth, his sorrow, and his fears,
His folly and despair. This- Pritha's Son!-
Is born of Tamas, "dark" and miserable!
Hear further, Chief of Bharatas! from Me
The threefold kinds of Pleasure which there be.
Good Pleasure is the pleasure that endures,
Banishing pain for aye; bitter at first
As poison to the soul, but afterward
Sweet as the taste of Amrit. Drink of that!
It springeth in the Spirit's deep content.
And painful Pleasure springeth from the bond
Between the senses and the sense-world. Sweet
As Amrit is its first taste, but its last
Bitter as poison. 'Tis of Rajas, Prince!
And foul and "dark" the Pleasure is which springs
From sloth and sin and foolishness; at first
And at the last, and all the way of life
The soul bewildering. 'Tis of Tamas, Prince!
For nothing lives on earth, nor 'midst the gods
In utmost heaven, but hath its being bound
With these three Qualities, by Nature framed.
The work of Brahmans, Kshatriyas, Vaisyas,
And Sudras, O thou Slayer of thy Foes!
Is fixed by reason of the Qualities
Planted in each:
A Brahman's virtues, Prince
Born of his nature, are serenity,
Self-mastery, religion, purity,
Patience, uprightness, learning, and to know
The truth of things which be. A Kshatriya's pride,
Born of his nature, lives in valour, fire,
Constancy, skilfulness, spirit in fight,
And open-handedness and noble mien,
As of a lord of men. A Vaisya's task,
Born with his nature, is to till the ground,
Tend cattle, venture trade. A Sudra's state,
Suiting his nature, is to minister.
Whoso performeth- diligent, content-
The work allotted him, whate'er it be,
Lays hold of perfectness! Hear how a man
Findeth perfection, being so content:
He findeth it through worship- wrought by work-
Of HIM that is the Source of all which lives,
Of HIM by Whom the universe was stretched.
Better thine own work is, though done with fault,
Than doing others' work, ev'n excellently.
He shall not fall in sin who fronts the task
Set him by Nature's hand! Let no man leave
His natural duty, Prince! though it bear blame!
For every work hath blame, as every flame
Is wrapped in smoke! Only that man attains
Perfect surcease of work whose work was wrought
With mind unfettered, soul wholly subdued,
Desires for ever dead, results renounced.
Learn from me, Son of Kunti! also this,
How one, attaining perfect peace, attains
BRAHM, the supreme, the highest height of all!
Devoted- with a heart grown pure, restrained
In lordly self-control, forgoing wiles
Of song and senses, freed from love and hate,
Dwelling 'mid solitudes, in diet spare,
With body, speech, and will tamed to obey,
Ever to holy meditation vowed,
From passions liberate, quit of the Self,
Of arrogance, impatience, anger, pride;
Freed from surroundings, quiet, lacking nought-
Such an one grows to oneness with the BRAHM;
Such an one, growing one with BRAHM, serene,
Sorrows no more, desires no more; his soul,
Equally loving all that lives, loves well
Me, Who have made them, and attains to Me.
By this same love and worship doth he know
Me as I am, how high and wonderful,
And knowing, straightway enters into Me.
And whatsoever deeds he doeth- fixed
In Me, as in his refuge- he hath won
For ever and for ever by My grace
Th' Eternal Rest! So win thou! In thy thoughts
Do all thou dost for Me! Renounce for Me!
Sacrifice heart and mind and will to Me!
Live in the faith of Me! In faith of Me
All dangers thou shalt vanquish, by My grace;
But, trusting to thyself and heeding not,
Thou can'st but perish! If this day thou say'st,
Relying on thyself, "I will not fight!"
Vain will the purpose prove! thy qualities
Would spur thee to the war. What thou dost shun,
Misled by fair illusions, thou wouldst seek
Against thy will, when the task comes to thee
Waking the promptings in thy nature set.
There lives a Master in the hearts of men
Maketh their deeds, by subtle pulling-strings,
Dance to what tune HE will. With all thy soul
Trust Him, and take Him for thy succour, Prince!
So- only so, Arjuna!- shalt thou gain-
By grace of Him- the uttermost repose,
The Eternal Place!
Thus hath been opened thee
This Truth of Truths, the Mystery more hid
Than any secret mystery. Meditate!
And- as thou wilt- then act!
Nay! but once more
Take My last word, My utmost meaning have!
Precious thou art to Me; right well-beloved!
Listen! tell thee for thy comfort this.
Give Me thy heart! adore Me! serve Me! cling
In faith and love and reverence to Me!
So shalt thou come to Me! I promise true,
For thou art sweet to Me!
And let go those-
Rites and writ duties! Fly to Me alone!
Make Me thy single refuge! will free
Thy soul from all its sins! Be of good cheer!
[Hide, the holy Krishna saith,
This from him that hath no faith,
Him that worships not, nor seeks
Wisdom's teaching when she speaks:
Hide it from all men who mock;
But, wherever, 'mid the flock
Of My lovers, one shall teach
This divinest, wisest, speech-
Teaching in the faith to bring
Truth to them, and offering
Of all honour unto Me-
Unto Brahma cometh he!
Nay, and nowhere shall ye find
Any man of all mankind
Doing dearer deed for Me;
Nor shall any dearer be
In My earth. Yea, furthermore,
Whoso reads this converse o'er,
Held by Us upon the plain,
Pondering piously and fain,
He hath paid Me sacrifice!
(Krishna speaketh in this wise!)
Yea, and whoso, full of faith,
Heareth wisely what it saith,
Heareth meekly,- when he dies,
Surely shall his spirit rise
To those regions where the Blest,
Free of flesh, in joyance rest.]
Hath this been heard by thee, O Indian Prince!
With mind intent? hath all the ignorance-
Which bred thy trouble- vanished, My Arjun?
Arjuna. Trouble and ignorance are gone! the Light
Hath come unto me, by Thy favour, Lord!
Now am I fixed! my doubt is fled away!
According to Thy word, so will I do!
Sanjaya. Thus gathered I the gracious speech of Krishna, O my
King!
Thus have I told, with heart a-thrill, this wise and wondrous thing
By great Vyasa's learning writ, how Krishna's self made known
The Yoga, being Yoga's Lord. So is the high truth shown!
And aye, when I remember, O Lord my King, again
Arjuna and the God in talk, and all this holy strain,
Great is my gladness: when I muse that splendour, passing speech,
Of Hari, visible and plain, there is no tongue to reach
My marvel and my love and bliss. O Archer-Prince! all hail!
O Krishna, Lord of Yoga! surely there shall not fail
Blessing, and victory, and power, for Thy most mighty sake,
Where this song comes of Arjun, and how with God he spake.
HERE ENDS, WITH CHAPTER XVIII,
Entitled "Mokshasanyasayog,"
Or "The Book of Religion by Deliverance and Renunciation,"
THE BHAGAVAD-GITA.
THE END


(I bow to the lotus feet of Swamy Swarupananda ji  and also  Sri Edwin Arnold for the collection )

 








(I humbly bow to the lotus feet of Sree Swamyji ,Sir Edwin Arnold, translator for the collection)




(The Blog  is reverently for all the seekers of truth, lovers of wisdom and   to share the Hindu Dharma with others on the spiritual path and also this is purely  a non-commercial blog)


 

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