sribhagavadgita - chapter 18th

Friday, December 9, 2011


























The Madbhagavadgita




Chapter : 18



XVIII. athāṣṭādaśodhyāyaḥ. (mokṣasaṃnyāsayogaḥ)

arjuna uvāca

saṃnyāsasya mahābāho tattvam icchāmi veditum
tyāgasya ca hṛṣīkeśa pṛthak keśiniṣūdana 18.1

śrībhagavān uvāca

kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo
viduḥ
sarvakarmaphalatyāgaṃ prāhus tyāgaṃ vicakṣaṇāḥ
18.2

tyājyaṃ doṣavad ity eke karma prāhur manīṣiṇaḥ
yajñadānatapaḥkarma na tyājyam iti cāpare 18.3

niścayaṃ śṛṇu me tatra tyāge bharatasattama
tyāgo hi puruṣavyāghra trividhaḥ saṃprakīrtitaḥ 18.4

yajñadānatapaḥkarma na tyājyaṃ kāryam eva tat
yajño dānaṃ tapaś caiva pāvanāni manīṣiṇām 18.5

etāny api tu karmāṇi saṅgaṃ tyaktvā phalāni ca
kartavyānīti me pārtha niścitaṃ matam uttamam 18.6

niyatasya tu saṃnyāsaḥ karmaṇo nopapadyate
mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ 18.7

duḥkham ity eva yat karma kāyakleśabhayāt tyajet
sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet
18.8

kāryam ity eva yat karma niyataṃ kriyaterjuna
saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko
mataḥ 18.9

na dveṣṭy akuśalaṃ karma kuśale nānuṣajjate
tyāgī sattvasamāviṣṭo medhāvī chinnasaṃśayaḥ 18.10

na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇy aśeṣataḥ
yas tu karmaphalatyāgī sa tyāgīty abhidhīyate 18.11

aniṣṭam iṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam
bhavaty atyāgināṃ pretya na tu saṃnyāsināṃ kvacit
18.12

pañcaitāni mahābāho kāraṇāni nibodha me
sāṃkhye kṛtānte proktāni siddhaye sarvakarmaṇām
18.13

adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham
vividhāś ca pṛthakceṣṭā daivaṃ caivātra pañcamam
18.14

śarīravāṅmanobhir yat karma prārabhate naraḥ
nyāyyaṃ vā viparītaṃ vā pañcaite tasya hetavaḥ
18.15

tatraivaṃ sati kartāram ātmānaṃ kevalaṃ tu yaḥ
paśyaty akṛtabuddhitvān na sa paśyati durmatiḥ 18.16

yasya nāhaṃkṛto bhāvo buddhir yasya na lipyate
hatvā.api sa imāṃl lokān na hanti na nibadhyate 18.17

jñānaṃ jñeyaṃ parijñātā trividhā karmacodanā
karaṇaṃ karma karteti trividhaḥ karmasaṃgrahaḥ
18.18

jñānaṃ karma ca kartā ca tridhaiva guṇabhedataḥ
procyate guṇasaṃkhyāne yathāvac chṛṇu tāny api
18.19

sarvabhūteṣu yenaikaṃ bhāvam avyayam īkṣate
avibhaktaṃ vibhakteṣu taj jñānaṃ viddhi sāttvikam
18.20

pṛthaktvena tu yaj jñānaṃ nānābhāvān pṛthagvidhān
vetti sarveṣu bhūteṣu taj jñānaṃ viddhi rājasam 18.21

yat tu kṛtsnavad ekasmin kārye saktam ahetukam
atattvārthavad alpaṃ ca tat tāmasam udāhṛtam 18.22

niyataṃ saṅgarahitam arāgadveṣataḥ kṛtam
aphalaprepsunā karma yat tat sāttvikam ucyate 18.23

yat tu kāmepsunā karma sāhaṃkāreṇa vā punaḥ
kriyate bahulāyāsaṃ tad rājasam udāhṛtam 18.24

anubandhaṃ kṣayaṃ hiṃsām anapekṣya ca pauruṣam
mohād ārabhyate karma yat tat tāmasam ucyate 18.25

muktasaṅgonahaṃvādī dhṛtyutsāhasamanvitaḥ
siddhyasiddhyor nirvikāraḥ kartā sāttvika ucyate
18.26

rāgī karmaphalaprepsur lubdho hiṃsātmakośuciḥ
harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ 18.27

ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtikolasaḥ
viṣādī dīrghasūtrī ca kartā tāmasa ucyate 18.28

buddher bhedaṃ dhṛteś caiva guṇatas trividhaṃ śṛṇu
procyamānam aśeṣeṇa pṛthaktvena dhanaṃjaya 18.29

pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye
bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha
sāttvikī 18.30

yayā dharmam adharmaṃ ca kāryaṃ cākāryam eva ca
ayathāvat prajānāti buddhiḥ sā pārtha rājasī 18.31

adharmaṃ dharmam iti yā manyate tamasāvṛtā
sarvārthān viparītāñś ca buddhiḥ sā pārtha tāmasī
18.32

dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ
yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī 18.33

yayā tu dharmakāmārthān dhṛtyā dhārayaterjuna
prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī 18.34

yayā svapnaṃ bhayaṃ śokaṃ viṣādaṃ madam eva ca
na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī 18.35

sukhaṃ tv idānīṃ trividhaṃ śṛṇu me bharatarṣabha
abhyāsād ramate yatra duḥkhāntaṃ ca nigacchhati
18.36

yat tadagre viṣam iva pariṇāmemṛtopamam
tat sukhaṃ sāttvikaṃ proktam
ātmabuddhiprasādajam 18.37

viṣayendriyasañyogād yat tad agremṛtopamam
pariṇāme viṣam iva tat sukhaṃ rājasaṃ smṛtam 18.38

yad agre cānubandhe ca sukhaṃ mohanam ātmanaḥ
nidrālasyapramādotthaṃ tat tāmasam udāhṛtam 18.39

na tad asti pṛthivyāṃ vā divi deveṣu vā punaḥ
sattvaṃ prakṛtijair muktaṃ yad ebhiḥ syāt tribhir
guṇaiḥ 18.40

brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca paraṃtapa
karmāṇi pravibhaktāni svabhāvaprabhavair guṇaiḥ
18.41

śamo damas tapaḥ śaucaṃ kṣāntir ārjavam eva ca
jñānaṃ vijñānam āstikyaṃ brahmakarma svabhāvajam
18.42

śauryaṃ tejo dhṛtir dākṣyaṃ yuddhe cāpy apalāyanam
dānam īśvarabhāvaś ca kṣātraṃ karma svabhāvajam
18.43

kṛṣigaurakṣyavāṇijyaṃ vaiśyakarma svabhāvajam
paricaryātmakaṃ karma śūdrasyāpi svabhāvajam
18.44

sve sve karmaṇy abhirataḥ saṃsiddhiṃ labhate naraḥ
svakarmanirataḥ siddhiṃ yathā vindati tac chṛṇu
18.45

yataḥ pravṛttir bhūtānāṃ yena sarvam idaṃ tatam
svakarmaṇā tam abhyarcya siddhiṃ vindati mānavaḥ
18.46

śreyān svadharmo viguṇaḥ paradharmot svanuṣṭhitāt
svabhāvaniyataṃ karma kurvan nāpnoti kilbiṣam
18.47

sahajaṃ karma kaunteya sadoṣam api na tyajet
sarvārambhā hi doṣeṇa dhūmenāgnir ivāvṛtāḥ 18.48

asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ
naiṣkarmyasiddhiṃ paramāṃ saṃnyāsenādhigacchati
18.49

siddhiṃ prāpto yathā brahma tathāpnoti nibodha me
samāsenaiva kaunteya niṣṭhā jñānasya yā parā 18.50

buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca
śabdādīn viṣayāṃs tyaktvā rāgadveṣau vyudasya ca
18.51

viviktasevī laghvāśī yatavākkāyamānasaḥ
dhyānayogaparo nityaṃ vairāgyaṃ samupāśritaḥ
18.52

ahaṃkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ
parigraham
vimucya nirmamaḥ śānto brahmabhūyāya kalpate
18.53

brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām
18.54

bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ
tato māṃ tattvato jñātvā viśate tadanantaram 18.55

sarvakarmāṇy api sadā kurvāṇo madvyapāśrayaḥ
matprasādād avāpnoti śāśvataṃ padam avyayam
18.56

cetasā sarvakarmāṇi mayi saṃnyasya matparaḥ
buddhiyogam upāśritya maccittaḥ satataṃ bhava
18.57

maccittaḥ sarvadurgāṇi matprasādat tariṣyasi
atha cet tvam ahaṃkārān na śroṣyasi vinaṅkṣyasi
18.58

yad ahaṃkāram āśritya na yotsya iti manyase
mithyaiṣa vyavasāyas te prakṛtis tvāṃ niyokṣyati
18.59

svabhāvajena kaunteya nibaddhaḥ svena karmaṇā
kartuṃ necchasi yan mohāt kariṣyasy avaśopi tat
18.60

īśvaraḥ sarvabhūtānāṃ hṛddeśerjuna tiṣṭhati
bhrāmayan sarvabhūtāni yantrārūḍhāni māyayā 18.61

tam eva śaraṇaṃ gaccha sarvabhāvena bhārata
tatprasādāt parāṃ śāntiṃ sthānaṃ prāpsyasi
śāśvatam 18.62

iti te jñānam ākhyātaṃ guhyād guhyataraṃ mayā
vimṛśyaitad aśeṣeṇa yathecchasi tathā kuru 18.63

sarvaguhyatamaṃ bhūyaḥ śṛṇu me paramaṃ vacaḥ
iṣṭosi me dṛḍham iti tato vakṣyāmi te hitam 18.64

manmanā bhava madbhakto madyājī māṃ namaskuru
mām evaiṣyasi satyaṃ te pratijāne priyosi me 18.65

sarvadharmān parityajya mām ekaṃ śaraṇaṃ vraja
ahaṃ tvā sarvapāpebhyo mokṣyayiṣyāmi mā śucaḥ
18.66

idaṃ te nātapaskāya nābhaktāya kadācana
na cāśuśrūṣave vācyaṃ na ca māṃ yobhyasūyati 18.67

ya idaṃ paramaṃ guhyaṃ madbhakteṣv abhidhāsyati
bhaktiṃ mayi parāṃ kṛtvā mām evaiṣyaty asaṃśayaḥ
18.68

na ca tasmān manuṣyeṣu kaścin me priyakṛttamaḥ
bhavitā na ca me tasmād anyaḥ priyataro bhuvi 18.69

adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādam āvayoḥ
jñānayajñena tenāham iṣṭaḥ syām iti me matiḥ 18.70

śraddhāvān anasūyaś ca śṛṇuyād api yo naraḥ
sopi muktaḥ śubhāṃl lokān prāpnuyāt
puṇyakarmaṇām 18.71

kaccid etac chrutaṃ pārtha tvayaikāgreṇa cetasā
kaccid ajñānasaṃmohaḥ pranaṣṭas te dhanaṃjaya
18.72

arjuna uvāca

naṣṭo mohaḥ smṛtir labdhā tvatprasādān mayācyuta
sthitosmi gatasaṃdehaḥ kariṣye vacanaṃ tava 18.73

sañjaya uvāca

ity ahaṃ vāsudevasya pārthasya ca mahātmanaḥ
saṃvādam imam aśrauṣam adbhutaṃ romaharṣaṇam
18.74

vyāsaprasādāc chrutavān etad guhyam ahaṃ param
yogaṃ yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam
18.75

rājan saṃsmṛtya saṃsmṛtya saṃvādam imam
adbhutam
keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhur muhuḥ
18.76

tac ca saṃsmṛtya saṃsmṛtya rūpam atyadbhutaṃ
hareḥ
vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ
18.77

yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ
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)


 

Posted by gopalakrishna at 3:59 AM 0 comments