Shri Bhagavad-Gita 5 страница

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being of a nature to interpenetrate all substances, it is

subtler than any substance,and nosubstancecan penetrate

it. The effects, cleaving, burning, soaking, drj'ing etc.,

take place by the agents (weapons etc.,) penetrating the

things which become subject to their operation. Hence

atma is essentially fixed{sthdnu)i.e., of permanent nature;

it is motionless {achald),t. e.,imperturbable [a-prakampyd).

It \%sandtana=.purdtana-=ax\z\e.vX, primitive.

&c.

25. 'This is described as indiscrete, inconceivable,

and incorruptible. Knowing this to be so,

thou hast no cause for regret.'

indiscrete or indiscernible, because dtmd

is such an entity as cannot be palpably demonstrated like

the proof that can be given of physical things subjected

to the operations of division (by weapons) etc.; dtmd is

dissimilar to such perceptible things. (So dtmd is not a

percept).

/4i:A/«/>'fl!=inconceivable, because it is impossible to

think of it as ofthis or that quality, which is familiar to us

as belonging to this or that substance. It differs from all

existences and is a uniquecategory byitself.(Sodtmdisnot

0^ concept). And therefore it is incorruptible,/. e.,

intransmutable or unmodifiable. Knowing dtmd to be

such,thou (Arjuna)hast no cause for grief!

^ &c.

26. '

Ifthou wouldst think this {dtmd) as repeatedly

taking births and repeatedly dying, even then

hastthou,O mighty-armed 1 no reason togrieve.'

Ifthou wouldst still consider this dtmd to be the body

itselfsubject to constant births and deaths,in other words

that it is not a distinct principle—according to the given

definition—from body, even then it cannot form a ground

for thy grief,for then you must know thatfor bodies under

goingconstantchanges,'birthsand deaths'is alawofnature

which cannot be averted.

1. Cf. ‘ Jayate mritaye loko, mri-

yate jananaya cha,’ Afahopantshat, 3.

‘The destruction of one form is only

the building of another’ p. 23. Buzld-

tng of the Cosmos by Annie Besant.

2. This is the dactrine that a

thing can come into existence from

non-existence. This assertion is a mere

metaphysical quibble, for the contro-

versialist says that the zante cloth did

not exist when there was only yarn;

and therefore something new came

into existence. Rimeanuja’s conten-

tion is that names denote but different

states, but the substance which passes

through the states is ever-existent,

27. 'To what is born death is certain ; and birth is

• as certain to whatdies. Hence,a matter which

cannot be averted,thou shouldst not deplore.'

It is evident that death is inevitable to whatever is

born; that is, that it is one that cannot be escaped from.

Similarly re-birth is unavoidable to that which has met

with death.^ How can a thing which is lost become again?

for it is conceivable that that thing which Aas been can be

come and it is inconceivable that that which has not been can

become. (Wesay)therefore thatnothing can become which

has not been. What are called births and deaths are but

different conditions of an ever-existent thing. ('Lost'or

'dead'doesnot mean annihilation,itis butachangeofstate).

Yarn and o*^her materials exist, but when woven into a

texture which is a particular arrangement ofthe yarn itself,

itreceives the nameofcloth,in thechanged state. Even the

asat-karya-vadi^ ought to admit the ever-existent'thing,*

for in what we know as cloth(which to him is a new exis

tence) we see the same yarn, which had been before,

disposed in a certain arrangement called cloth, but we do

not find any new substance {dravyiC) come into being-

There is no necessity for supposing a new substance, for

what makes a cloth differ from the yarn is not substance

but one self-same substance having undergone a manu

facturing process,receivinga new nameand becoming fit for

several uses.

Hence coming into being and vanishing out of being

are but states into which an ever-existent substrate alone

passes. There is the thing in a condition which is called

birth,and what is called destruction is but the anti-polar

condition to birth, which the same thing passes into.

To a substance intrinsically metamorphic,a series or

a concatenation ofchanges is indispensable,as in the case

ofa clod ofearth transformed into a pot, transformed into

potsherds, transformed to dust &c. The acquirement ofa

postcedent state by a substance is but the annulment of

the antecedent state in which it was, and the subsequent

state becoming in its turn antecedent to another state and

so on. Reasoning thus, and becoming convinced that a

succession ofchanges,each conjugate pair of which stands

in the relation of production and destruction, is natural

to an inherently changeful substance, and which cannot

therefore be prevented,there is no reason to deplore on

this account.

Even that slight grief which may be excited by the

new state into which,from a prior state,a thing may pass,

need not arise in the case of beings such as man,for:—

&c.

28. (All)creatures, O Bharata! have an unmanifest

origin, a manifest middle, and again an un

manifest end. Such being the case, where is

cause for sorrow ?'

Beings like mankind &c.,though ever-existent entities,

have a non-manifest (or latent) ante-natal condition, a

I, Arjuna(see note 2 p.43.

manifest middle condition, and proceed again into an un-

manifest post-natalcondition. Such vicissitudes constitute a

natural law. This therefore need cause no grief^

Having thus shown that even ifit were true that body

itselfwasatind,even then there was no reason to grieve for,

the nextverse declares that seldom is a person found who

would see, hear,converse,or who would be convinced from

hearing (from others who know), about the wonderful

nature ofdtmd^ which is distinct from body:—

&c.

29. '

One looketh on this {dtmd) as wonderful;

similarlysome one elsespeaketh ofit in wonder

ment; another heareth about it as wonderful

but no one knoweth at all what it is.''

Amongstinnumerable beings,rarely is there one whose

sins have become expunged by rigorous austerities, and

who has so accumulated merit as to realize dtmd in its

singularly distinct nature (as such) from all the rest of

things,according to the description given above. Such a

person talks aboutit to another. Another person similarly

circumstanced gives it hearing and so on. But no one

definitely understands the true nature of diind. The con

junctive particle cha used at the end ofthe verse is to

cannote that even among the seers, talkers and hearers of

dtmd, the definite seeing, the definite talking and the

definite hearing,of what dtmd precisely is, is rare.

M &c.

30. '

The embodied {dtmd), Bharata!—in whichever

body dwelling,—is invulnerable. Therefore

hast thou no cause to grieve for any crea

ture.

The embodied(or the dweller in the body—attna)—

whichever be the bodies tenanted, those of devas (gods)

or others—remainseternal and invulnerableeven though the

bodies be slaughtered. Hence whatever diversity may be

presented in the forms of bodies assumed by devas and

down to the immovable (minerals &c.) creation, equality

prevails as regards the essential <z/;»ii-nature abiding there

in, and such dtmds are all eternal, whereas the bodily

variety is transient.* Whilethou hast thus no ground to be

regretful as regards devas and all beings, that it is so as

regards Bhishma &c,goes without saying.

&c.

31. 'Also,the considerations of what is one's own

duty do not warrant thy grief, for nothing is

more meritoriousfor a Kshatriya than a vir

tuous war.'

This impending war, moreover, involving as it does

much sacrifice of life, falls, like the Agnlshomlyam^ within

the sphere ofone's own legitimate duties. On merely such

considerations even, thou canst have no cause for regret.

Quite lawfully and righteously, has the war ensued,than

which therefore no work more meritorious for a Kshatriya

exists. This is what will be found stated further on viz;—

The Kshatriyds duty consistsin intrepidity,invincibi

lity,perseverance,capability,non-retreat in ccmtest, libera

lity and lordliness.' (Bh:Gl. xviii-43.)

1. Cf. with Sri Bhagavata, (Sruti-

Gita, X, 87, 38), ‘na yadidam agra

esa, na bhavishyadato, nidhandd-

anumitamantar tvayia vibhfiti Kc.’

2, Cf. [Sravanayapi bahubhir-yo-

na labiyah, srinvantopi bahavo yam

na vidyuh, agcharyo vakte kusalosya

labdha (Kat: Up. II-7). This Sruti-

is with reference to Paramana,

1. §Man’s nature—by which is

meant the soul—is thus divine not

corrupt, according to the Christian

conception’ (Annie Besant’s Theoso-

phy and Christianity).

In the Vedic sacrifices such as Agnishomlyam^^ really

no cruelty is inflicted on the animal that is enjoined to be

sacrificed therein. For the immolation of the goat is,on

the one hand, attended by the loss ofits present inferior

body,and on the other,the gain ofan excellent body v/ith

Svarga in addition. So says the 5>ruti:—

Therefore dost thou(addressing the goat)never die,

nor art thou destroyed. By an excellent road shalt thou

reach the Devas. Let the shining (or vivifying) Deva

grant thee That^ where neither the virtuous nor the wicked

SO*

That the killed in war obtain illustrious bodies and

win other rewards, has in this work itself been declared:—

As casting off"worn out garments, man puts on other

new ones'&c'(Bh ; Gi:ii-22).

The animal sacrifice is thus a beneficent measure,

similar to that of a physician applying his healing art to

his patient.

&c.

32. '

Fortunate Kshatriyas, Partha I meet with such

an unsolicited war, leading unhindered to the

door ofSvarga.'

1. A Vedic Sacrifice performed 1n

the name of Agni and Soma. The

fruit to accrue tn the performer is

Svarga. Agnishomtya is the same as

Jyotishthoma, and is described in the

4th to 8th Adhydyds, Sukla Yajurveda

and the seventh Ashtaka of Xrtshua

Yajurveda, and the Ziendya-brah-

nana of the Sdma-veda.

2. The mantra runs thus ;—‘ Na

va u vetan mriyase narishyasi Devan

id-eshi pathibhis-sugebhih, yatra yanti

sukruto napi dushkritas tatra tva

Devas-Savita dadhatu(Areshua-yajus:

3-7-7-14.) The sacrifice is a religious

Sacrament, not a cruel act of killing

an animal for the sake of eating its

flesh. Vide Bhdyazata, X1-§: ‘Tatha

pasor-dlabhanam na himsa4.’ (13);

‘past druhyanti visrabdhah’ (14).

Sridhara quotes in his commentary: —

‘Ya veda-vihith himsd na sa hims—

eti kirtyate.”

As happening without effort, and as when it happens,

constituting the means for attaining to much happiness,

without obstacles in the way, such a war can only fall to

the lot offortunate Kshatriyas.

&c.

33. 'If thou wouldst not engage in this righteous

war,thou shouldst then be .sacrificing thy duty

and fame,incurring also sin.'

If through blind sentiment or ignorance,thou shouldst

fail to perform duties incumbent on a Kshatraya,viz., the

prosecution of this impending contest, thou shouldst then

have not only to forego the most excellent reward that

would accrue to thee on the due performance ofone's own

bounden duty,but shouldst also have to stake the reputa

tion depending on victory ; and instead, thou shouldst

have to contract great sin.

&c.

34. 'Besides, people(the world)will be narrating of

thy eternal disgrace; but disgrace to a man of

honor is worse than death.'

Not only are lo.ss of happiness and fame entailed,but

the world at large—both!men competent to judge, and

those incompetent—will speak of thy disgrace, eternally;

that is, at all times and in all places, will they talk thus:—

'Partha beat a retreat when war commenced.' If thou

sayst,

'what matters that'?, then, understand,that to one

like thy noble self, inbued with such virtues as heroism,

puissance,redoubtable courage,&c.,the contrary behaviour

(of beating retreat), bringing thee bad reputation,is worse

than death. Than acquiring ill-fame of this kind, death

for thee is much better!

If thou .shouldst question how ignominy could attach

itselftoone who is a hero(like thee),and whose retirement

from conflict is only prompted by motives offriendship

and compassion for relatives,then know that :—

&c.

35. 'The Great-carred' will think thee retired from

the battle-field from fear. Having been before

honored by them,thou shalt then be slighted."

Whereas,hitherto,thou wert held in high esteem as a

hero and fit opponent by such valiant men as Karna,

Duryodhana &c.,thou wouldst in their eyes appear light,

by thy ceasing to act, just on the eve of battle. Those

great-carred heroes would surely impute thy abstention

from fight to feelings ofdread. Vindication of retirement

by motives offriendship for relatives &c.,is not considered

a propriety for heroes and belligerents.

&c.

36. '

They will also be using language (to thee)

unutterable and derogatory, and speak ofthy

ability with contumely. Is there anything

more painful than this?"

Thy antagonists,the hosts of Dhritarashtra &c., will

be deriding thee thus:—'How for a single moment could

Partha stand before heroes like ourselves ? His boasts are

elsewhere than in our presence." Thus would they befreely

di.scussing in astyle,inexpressible and unworthy for heroes.

What pain to thee could be greater than this? Thou wilt

surely know that death is much betterthan having to listen

to such calumny!

Hence the next verse declares that for a hero,either

course is beneficient: to himself kill others, or himself be

killed by others:—

j, The Gteat-carred,thy eq«als.

37. 'Killed,thou wilt attain Svarga;conquering,thou

v/ilt enjoy earth. Hence, arise, Kaunteya I

resolving to fight.''

Ifin a just warfare,thou art killed by others, thou

wiltobtain superior bliss(Svarga), but ifthou killest others,

thou wilt find thyselfin tHe unrivalled enjoymentofearthly

royalty.

A duty, like the war, discharged as duty, with no

anticipation of fruit, will be the means by which thou wilt

attain to supremest bliss. Making thyself sure therefore

that embarking on warfare is the means for winning

inoksha(final liberation)—which is the goal neplusultra of

man's aspiration—prepare thyself for it(war).

Kaunteya: Such conduct,indeed, behoves \.he son of

Kunti.

How the moksha(salvation)-aspirer should go to war

is explained:—

38. 'Making joy and griefequal,(so)gain and loss,

victory and defeat,then engage in war. Thus

shalt thou incur no sin.'

Thus then, knowing dtmd to be that which is distinct

from body, uncontaminated with qualities pertaining to

bodies, and to be that which is eternal; keeping the mind

imperturbable under the varying conditions'ofpleasure and

pain, gain and loss, victory and defeat (&c.,) caused by

arrows pelting &c; and destitute of any wish for reward,

such as gaining Svarga etc,fight as if it were a duty to be

discharged.

In this-wise wilt thou escape sin. Sin is what gives

(or is seen as) sufifering, consequent on matter-tied exis

tence(samsdra^). In other words, thou wilt be liberated

from the bondage of conditioned existence.

After thus imparting(to Arjuna) a knowledge ofthe

real nature of dtmd,Sri Krishna now begins to expound

Karma-yoga (the path or mode of works leading to

moksha:—

&c.

39. 'This knowledge in sdhkh^a^ has been told thee;

as for that yoga"^, hear it, united with which

thou shalt cast off^Gtmrt-bondage.'

1. Sdhkhya is the understanding; and sdhkhyam is

the dttna-caXegoty which is apprehensible by the under

standing or one's rational faculty. The rt/;«fl-principle hav

ing to be understood, that understanding hath been given

thee by which to know it, vis., beginining from:

'Never at all was that I &c'(Bh: Gi, II-12) and

ending with:

Therefore hast thou no cause to grieve for any crea

ture(Bh:Gi,II-30).

I, Lit: that which ‘runs or

courses’ ; means the circuit or circle

of worldly existence, mundane life,

material existence, matter-tied or

matter-consorting existence, condi-

tioned secular career, or matter-soul

existence, coursing though a transmi-

gratory revolution of births and deaths

alternating. In Indian terms, Purusha

consorting with Prakriti (or spirit-

matter combination).

2. Sdukhya is literally a numeral,

and therefore counting. The Sa-

Khya system counts the 24 matertal

categories, and declares d/md the 25th

spiritual category. The term there-

fore means ‘ the counting forth of spirit

as distinct from matter,’ as explained

by Vijiiana Bhikshu in his commen-

taries on Saykhya Siitras. The same

interpretation is given by Sankara in

his commentaries on Bhagavad-gita

and on Vishnu-Sahasranama-bhashya.

3- Wisdom or Knowledge-Yoga is

the method of works without seeking

reward briefly named Yoga.

2. By the term yoga is meant that understanding or

wisdom one has to acquire with regard to practising of

works {karm-anushthana), which, founded on fl//«if-know-

ledge {sdhkhyam),is the path to emancipation. This under

standing is whatis declared in:-'(Fruit-seeking)karmaisfar

inferior to wisdom-yoga*.'(Bh:Gi,ii-49). Listen then to the

wisdom that is contained in this yoga, which will be ex

plained to thee. United tothat wisdom,thou wiltcutasunder

all karma-bonds(or knots ofaction).

The virtue of work done with this wisdom is now

shown:—

&c.

40. 'In this* there is no loss of effort, nor can any

harm accrue. Even an iota of this Dharma'

saves from great fear.'

Any little effort that may have been made in this,> vis,

karma-yoga,is not in vain. Abhikrama means drambha=

beginning (/. e, effort). destruction, i. e., the des

truction or loss,that the effort is means to a certain fruit.

No failure of fruit attends even when a duty begun is

not completed on account of interruptions intervening.

And no harm whatever will accrue ifit be interrupted at

the commencement itself.

Even an iota of this dharma saves from greatfeari

viz., the fear ofsasmsdra(mundane career).

This same truth is further elaborated in verse:—

'Neither here,nor hereafter, is there loss to him,

Partha 1'

(Bh:Gi. vi-40).

Thereareotherways(orefforts)both secular{laukik)?iaA

Scriptural (Vaidik), which when interrupted become

abortive,and are moreover attended with e\dl consequences.

1. That is Karma-Yoga or doing

works as duty with no interest in

fruit. This is the philosophy of action.

2. Dharma here means the right

performance of work,

The difference between the wisdom of performing

fructiferous action {kdmya)^ and the wisdom of performing

action with finaldeliverance(inoksha)asaim,is now pointed

out;—

41. 'O Kuru-nandana!,^ there is but one certain con

viction of mind in this(to the cultured). But to

the unsettled (or uncultured) the minds are

many-branched and endless.'

In this^, i. e., the various methods of work prescribed

in Sdstras, there is but one path of certainty.

Vyavasd}'a=nischaya=c(irt.9.\vity or decision. The

conviction or mind of such decisive nature is that which

the inoksha-a.spxv'iT has, in the works he performs. This

decision indeed followsfrom a certain conviction as regards

nature of dtmd.

'Unsettled or uncultured' is that mind which enter

tains ideas of fruit-breeding action. People of thislatter

kind need only have a simple general beliefthat dtmd,a

something distinct from body,exists;and no more precise

knowledge concerning dtmd is required in their case.

Withoutsuch accurate knowledge of dtmd, they can wish

for,try for, and obtain Svarga and similar fruit, so that

such acquisitions do notconflict with the necessity for a

definitely true knowledgeofdtmd.

On the other hand,the understanding of certainty is

unique from its singleness of purpose,or singleness ofaim.

All worksenjoined for such a person hasfor its sole object,

moksha(freedom). This is the gist of all Sastra-teaching,.

pointing in that definite direction. And such being the

caise, there can arise but one settled kind of conviction.

t. Arjuna, a Scion of theKuru dynasty.

For the fulfilment of the one .single aim, moksha, are all

works enjoined for the inoksha-As^irtr. Hence as the main

object of ^astras is one, the certain understanding as

regards the object of all works[karmas)can be but one, as

in the case for example of all the six different rites

{karmas) viz., Agneya etc.,' with all their modus operandi

though different, which may yet constitute into a conjoint

means;for when^ll ofthem are directed towards the secu

ring ofone single fruit, the understanding thereof as re

gards these several acts is but one.

Whereas in thecase ofthose ofunsettled minds,whoen

gage in various acts{karmas)each intended to secure some

one or the other fruit such as Svarga,sons, cattle,food etc.,

the understandings are endless inasmuch as the fruits are

endless. Even there it is many-branched, for though such

acts (or rites)as for example,Darsa-pilrnamasa'^ etc., are

directed to be performed for the attainment ofa definite

end,yet they confer intermediate minor benefits such as a

lengthened lea.se oflife as said in:—

'Ayur-asaste,*

"Blesses with long life" etc.

Hence it i.« stated that the understanding of the

uncultured people is'

endless and ramifying.'

The purport ofthe whole is this: that all daily {nitya)

and incidental(naimittika) rites prescribed in ^astras shall

be performed with thesole aim,moksha,being kept in view,

though each rite, ifso desired,isper se capable ofgiving its

own specific, terminable and intermedial reward ; but all

such reward,the moksha-as^ixer shall reject.

1. Thesix Yagas or religious Sacri-

fices, known as dgneya, agnishomiya,

upamsuydjam, dgneyam, aindram-

dadht, aindram-payah, constituting

what is known as Darsa-ptirnamdsa.

See note 2. below.

2. See Yajus Samhita. 1-22, and

other places. Darsa is the new moon

day, and P#rxamdsa is the full moon

day. The 6 Yagas, Agneya &c. (vid e

note [. supra) are three of them to be

performed in Darga, and the othe

in Perreamndsa.

3. Vede Krishna Yajus, Brahman a ,

3, 5, 10, 23.

As for fructiferous rites(kdmya,) even those shall be

performed,in the manner prescibed for the several castes

(vdrnay and orders oilife(dsrama),* and according to one's

own ability but resigning their specific fruits in favour of

moksha.

Theengagersin fruit-breeding rites {j,e.^ hungering for

fruits thereof)are now condemned:—

42. 'The unwise, Partha!* who talk such flowery

language are those who are addicted to Veda-

praised rewards,and who argue:"Nothing else

exists."

&c.

43. (Who),hearts full of lusts, Svarga-minded,talk

of the laborious varieties of rites which would

bring pelfand power,and produce such effects

as would end in re-births.'

1. The four varnas are Brahmana,

Kshatriya, Vaisya and Sitdra.

2. The four dsramas are Brahma-

charya (bachelor and student), Gar-

hastya (married life), Vanaprastha

(retired forest life) and Sanyadsa

(monachic or ascetic life).

3. Cp. Isa. Up®. 2:—* Kurvann-

eve-ha karmani &c.*

4. Arjuna’s name.

44. 'Tothose,covetousofpelfand power,with hearts

enslaved by them, no settled conviction can

arise in their minds.'

Flowery,or that, whose fruit is no more

than the flower itself. And therefore theflowery langauge

is that which is pleasant to hear,(like,it is pleasant to look

on a flower),—a mere superficial pleasure(an empty talk).

This,the unwise or those oflittle understanding prate;—.

this, which has concern with the acquirement of pelf and

power.

yei^a-vdi/a-fa^d/t:those whoare addicted to those parts

ofthe Vedas which treat of rewards like svarga &c.(sensu

ous enjoyments).

N-dnyadastltivddinah;are those who contend that no

higher goal exists surpassing svargd and similar states.

Kdmdtmdnah:are those whose minds are engrossed in

appetites(material).

Svarga-pardh:are those whose attention is entirely

given to svarga, or who ever ruminate on thoughts of

Svarga,

Janma-karma-pkala-praddm:that whi<|h relates to acts

which would bring about the fruit that would result again

in re-birth. Kriyd-visesha-bahuldm-.—(passages) full of

discussing the manifold rites or sacrificial acts(required to

complete a Sacrifice), in the absence, because, of tatva—

knowledge of(spiritual) Principles.

All this talk is with reference to the goal, viz, of ac

quiring opulence and power.

To those then, whose hearts are captivated by pelfand

power,and whoselightofunderstandingisdimmed and daz

ed by the discourseson subjects relating to these aims,no

certain resolve,as that which was mentioned(verse41,ante),

can enter their minds(sainddht).

Samddhi means mind,for the mind is that in which

dtma-jndna or knowledge ofdtmd is collected, rested or

gathered together (samddkiyate). The sense is that at

no time, to such people, comes that understanding or

wisdom or conviction, which looks on work as the means

to moksha (freedom from material connections),—work

which may be performed,founded or based upon real defi

nite convictions regarding dtmd.

Hence the wo/fj^rt-aspirant ought not to connect

himself with kamya-karmcis (acts or rites which bring

carnal desires.)

Why do the Vedas,then, which,more than a thousand

mothers and fathers, are supposed to have much tender re

gard and concern in the matter of souls'Salvation, busy

themselves in lengthily expounding such rites (works) as

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