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would produce but poor harvest(compared with moksha)

and re-births following in their train? And how can such

Veda-ordained rites be considered as fit to be rejected ?

The reply is:—

45. The Vedas relate to(all)the three qualities» ;be

free, Arjuna!ofthethree qualities;befree from

the'pairs,'; be ever wedded to'satva^; be

unconcerned about acquisitions and their care;

be(ever)rt/i«rt-concerned.

1. See Lect : XIV for an exhaustive

treatment of the gunzs. These are

the three main characteristicsof matter

which keep the world moving. Satzva

is the tendency to produce goodness,

purity, &c., Hajas is the tendency

to act in the the world with passions ;

and Tamas is the tendency to sloth,

evil &c.

2. See Commentary for an ex-

planatien of this term, and note I,

p- 69 post.

46. As, from a reservoir overflowing with water,

a little only(ofwater) is one's requirement,so

much only (is the requirement) of the wise

Brahmana® from out ofthe numerous Vedas.

Traigunyam:isthe groupofthe three gunas'or qualities,

viz.,satva, rajas and tamas.^ Theterm iraigunya indicates

the persons whoareseverallycharacterized with,or prompt

ed by,these qualities.

Ifthe Vedas did not minister to each ofthese classes

indicating the means for securing Svarga etc., then those,

underthe influence of rajas and tajnas, would not only—(by

their nature)—be opposed to the satva—fruit of moksha,

but would be in ignorance of how to gain their own ends

(of Svarga etc.,for which only their present dispositionsfit

them). And then,full of desires,but not knowingthe way,

they would fall into tracks,fancying them to be the ways

leading to their goal,and thusgo to ruin.

Hence the Vedas contain all that the three-qualitied

persons want. But'be thou free of them. That is, thou

art now having saiva prevailing in thee. Encourage and

let it grow ; but allow not the intermixture of all the

triple qualities to prevail in thee, /. e.,do not encourage

the growth ofthe mixture.'

Nir-dvandvah: or one who is free from the'

pairs,'

means,to be destitute of all that smacks ofsamsara.

Nitya-satva-sthah:orone ever wedded to satva, means,

tobeseparated from the twogunas{yajas and tamas ofthe

mixture)and abiding in the ever growing satva.

How isthis to be done? By being,nir-yoga-kshemah,or

one whodoesnot concern himselfaboutacquiring anyother

advantage external to that ofrealizing «/i«a-nature and the

means to effect that end. Acquiring or gathering to one

selfexternal things(which did not belong to him before)

isyoga. And caring for (or protecting) what has been

acquired is kshema. Relinquishing both,

'become atmavdnj

i. e., one who, ever, is in pursuit of finding out the true

nature of dtmd.

Ifthou dost conduct thyself thus, the predominance

ofrajasand tamas will cease;and satva willget uppermost.

Not,also,that all that is treated of in the Vedas,is

necessary for all. For when there is a reservoir construct

ed to answer many purposes, and when water is flowing

to the brim on every side,there is only thatlittle isrequired

by the thirsty individual as is enough to allay his thirst,so,

only that much need be taken from the Vedas as one may

require.

Thus in all the Vedas,only that is to be. chosen by

the knowing brdkmanu^—i. e., by the Veda-believing

moksha-aspirant—which paves the way to moksha.

What is wanted then for the jo/wa-abiding moksha-

aspirant is this:—

&c.

47. 'But to work,hast thou the right, not to the

fruits thereof. Become not the cause of works*

fruit, nor have interest in desisting from work.'

To thee who is fixt in satva,to thee whose sole end

is moksha, belongs but the mechanical part in the perform

ance of niiya (daily), naimittika(casual),and kdmya (fruit-

bearing) duties, to each of which is assigned some certain

kind ofrecompense ; but thou shalt not think of reaping

any fruit therefor.

Desire for fruit, and enjoying fruit (fruition in one

word),has a binding effect; without that idea, however,

works performed as Worship paid to Me,become means to

secure moksha. Hence have no motive for action,nor wish

to reap its fruit.

Though thou art the actor, but because thou art rested

in satva, and aspirest for moksha, thou mayst consider

thyself as no actor or agent in the act.

The appeasing ofhunger &c,are also desires satisfiedj

but thou mays't fancy thyself as not the cause of the

appeasal &c.

I. Knowers thus mean all those

who believe in the Vedas, brahmanas,

Kshatriyas &c, BSrdkmanas are all

those who desire moksha.

2. Read verses 27 to 30, Lecture

III, ,

Further on® it will be pointed out that both(the cause

of gratification and agent of gratification) are due either to

the qualities,or to be ascribed to Me,the Lord of all.

Reflecting thus,do work.

Inaction (a-karma)implied in thy saying 'I am not

going to fight'(Bh: Gl. ii—9);—have no interest in that

even. This is to say:

engage, thou oughtest to, in war

and other acts.'^

The same is further elucidated:—

&c.

48. '

Equanimous,{yogastha\Dhanafljaya I® and with

out attachment,do works. The equal niinded-

ness as regards fulfilment or failure, is called

yoga:

Poised in (steady-minded),andrenouncingattach

mentfor realm,relations &c,engagein acts such as war etc.

Engage in itequally unconcerned whether success orfailure

may attend. This balanced attitudeofthe mind as regards

successes or failures is called 'yoga.' It is calmness in the

mind giving it steadiness,so as not to get disturbed what

ever may happen,be it fulfilment or disappointment.

1. ‘ Consider thyself as the mere

instrument or channel or agent of

some other responsible source and act

un-concerned about result.

2. Anepithet of Arjuna, lit: ‘the

despiser of wealth.’

3. Cf Br: Up®:V-8-10, ‘aviditvaa.

smal-lokat praiti sa kripano’ &c.

49. '(Fruit-breeding) works,Dhanafljaya!" are verily

far inferior to wisdom-yoga. Seek refuge in

wisdom. Poor are the fruit-seeking.''

Verily far inferior is work (done with self-interest),

than work which is performed without regard to fruit,

and which does not' destroy the balance of mind under

gain or no gain (of fruit). (Thisis wisdom-yoga, or work

done without expectations and keeping the mindsteady

under all circumstances). The one kind of work which fs

done with the wise understanding mentioned, viz.^ buddhi-

yoga or wisdom-yoga (or philosophy of work),removes all

samsara'-suffering,and conducts(the worker)to moksha,—

the highest spiritual acme of man's ambition. The other

kind of work(done with longingfor fruit) breeds samsara^

the nature of which is extreme affliction.

Hence,duringactual performance ofwork,seek shelter

under wisdom, with mind in equipoise(undereverycircum

stance).

Phala-hetavah are those whose motive to actis reward.

But such men are kripandh: poor or pitiable, inasmuch

as they go into samsara^ (What makes them poor is the

non-gain of moksha,which is eternal wealth).

&c.

50. 'Even here, the wisdom-united (man) casts off

both good as well as bad deeds. Hence strive

for that mode (yoga). (Wisdom)-mode in

works is cleverness.

Whoso acts under the protection afforded by wisdom-

yoga(or wise or right performance of work as explained),

is divorced from his myriad,age-cumulated,good and evil

deeds,—the cause of bondage. Hence,wed thyselfto that

firm wisdom. When acts are being performed,the perfor

mance under this understanding, with mind preserved in

calmness,is indeed greatcleverness. Thecultivation ofthis

understanding requires enormous effort,,indeed.

&c.

51. 'The wisdom-united forsake work-born fruit;

and released from bondage of birth, repair

indeed to that state which is free ofill.

1. Vide note 1, p.61.

Those who are so wise do work, unmindful of the fruit

it produces. These,delivered from bondsofbirths,journey

to that state which is void of ills;(disease,death,affliction,

misery etc). Indeed this is the well-known doctrine (or

teaching)of all the Upanishads.^

^ &c.

52. 'When thy understanding well soareth beyond

the maze of(world-) bewilderment, then from

what has been heard,and what shall be heard

(from Me),thou shalt get to indifference (or

disgust for samsara).'

Doing work in the manner aforesaid, and therefore

purged ofall taint, one's understanding shall get across all

muddle of(worldly) fancies arising from the connecting

the work with its fruit. Then,from what thou hast hitherto

heard from us as to the wisdom offorsaking fruit, and from

what thou wilt further hear from us, thou wilt, ofthy own

free-will,attain to a state of indifference,(or disregard for

world etc).

What has so far,—commencing from : '

As for that

oiyoga,hearit'etc.(Bh.Gi.ii-39,ante),—beentaught,isthat

mode of performing work as enlightened by wisdom,and

based on a real knowledge of dtmd. The fruition of this,

called'

yoga,'is now stated:—

^ &c.

53. 'When thy reason (or will),enlightened by thy

hearing (us), can unshakably be rested in thy

mind,then shalt thou attain to

yoga.'"

1. Or the Vedantas, the spiritual

doctrines of the Vedas. Lit: the word

means ‘sitting near.? “And so Upa-

nishad is confidential kuowledge im-

patted toa postulant disciple sitesny

near.

2. This verse is aphoristic of all

the Yoga philosophy. See Introduc-

tion.

Sruti=Sravanam~hea.ring. From thy hearing(or in

struction)from us,thyreasonisgreatlycultured,i.e.,it begins

toreflecton thepeerless,eternal and exceedingly subtle cate

gory(thedtmd). When this reason,intelligence(or wisdoni),

which by nature is steadfast and uniform, can firmly be

planted in the mind,—made pure by the practiceofunselfish

work,—then shaltthou achieve'yoga'or «/wrt-illumination.

The purport,so far, is this:—That practice of works

Karma-yoga),^ preceded by a knowledge of dtmd as

gathered from Sdstra,'' developes a certain illumination or

consciousness called ^sthita-prajflatd'*. And X\\\s'sthita-

prajdatd or the sustained effort ofconsciousness will result

in 'yoga' i.e., ^7;«rt-illumination(or consciousness).

So lectured,Partha' asks to be enlightened as to the

nature of this'

sthita-piajdatd'—culture of concentrated

will(or will-power)—conducive to 'yoga'or rt/;«ff-cogni-

tion ;

sthita-prajilatd,' achievable by Karma-Yoga^ ofthe

form ofnon-attachment(described in verses,ante). Arjuna

questinos:—

54. 'What is the nature, Kesava!*, of the inind-fixt

man's concentrated consciousness? What doth

the will-concentrated talk? How doth he sit?

How doth he move?.'®

Whatisthe nameof,or whatdefines,the sthita-prajdali

(or Adept in Spiritual Science)®? This means:what are the

characteristics of him,who has gathered himself up in his

mind? What does he speak,and what does he do?

1. Vide note § p. 31.

2. This term is explained in the

following verses. Vide: my ‘Jnspira-

thon’ Part IJ: (Ritambhari prajfia).

3. Anameof Arjuna;see note I p.15.

4. See note I, p. 18.

s. Lalk is ‘word’, sit is (to sit for)

‘thought’, move is ‘deed.’

6. Will-concentration is ripened

wisdom; this is a spiritual illumination

of the mind which sets in before &tma

is realised. It may be called intuition.

7- For meaning of Sdstra, see

note 2, p. 37.

5rT Bhagavan(Lord Krishna)answers:—

^ &c.

55. 'Then is he called 'sthita-prajfiah,' Partha! when

he shall have fully discarded all desires rooted

in the heart, and when his mind shall have

become solely .4/;««-satisfied.'

Whereas,when the peculiaroccupation(ofthe Adept)is

described, his character becomes known,therefore that oc

cupation is described. By his mind {dtmand),being made to

fully occupy itself with(thoughts of) dtmd(soul)alone, he

is said to be *rt//«rt-satisfied.' When with mind so occupied

(or absorbed),other desires abiding therein are thoroughly

banished,then is he called'

sthita-prajilah'(will-concentra

ted or wisdom-ripe).

This is the ultimate stage (or climax) of wisdom-

culture. (vide: Foot-notes i, 2,3,and 4, pp:74 and 75).

After this, the nextlower stage—or intermediate stage

—ofthe wisdom-culturer(or will-practicer) is defined ;—

&c.

56. 'That'

muni' is called steady-willed, whose

mind is unagitated by affliction, and undated

by happiness; who is free from love, fear and

anger.'®

To be unagitated in ;«rW:isnot to become grieved

when causesapproach to announce the impending affliction

consequent on bereavement ofsomething loved etc.

To be unelated in happiness, is to remain in an un-'

attached or passive state when things, loved, may happen.

Love is longing for things not obtained. One must be

free from this.

. Thisstage is called Vasikira-Hawjns.

2. Thisstage iscalled Samjnd,

Fear is fear for prospective sorrow which may be

caused by bereavements ofloved things,and occurences of

unwished-for things. One mustbe free from this.

Atiger (or hate) is that disturbed state of mind or

irritated feelings, which is pain produced by other people

being the cause of separation of loved things, or ofthe

happening of unloved things. One must be free from this.

Such man is the * muni'or the man of profound

reflection (or contemplation) on dtma. And he is called

the steady-willed {sthita-dhih or sthita-prajdafi).

The next lower stage is now described:—

&c,

57. '

His will(orconsciousness)is(said tobe)establish

ed who, nowhere, forms attachments ; who

neither exults when an auspicious event may

befal,norabhorsan inauspiciousevent befalling.'*

Nowhere forming attachments', means, to be in an

indifferent,(passive or unconcerned) attitude. Auspicious

is the event when something liked happens;inauspicious is

that, when a thing detested'happens. So be not over-joyed

at the one,and be not hateful towards the other.

This man also is the will-cultured {sthita-prajftaJf).

The next lower stage still, is:—

^ &c.

58. 'His will is installated, who like the tortoise

indrawing its limbs,abstracts the senses from

their pursuit after objects ofsense.'*

When one, in the manner ofthe tortoise contracting

its members,indraws his sen.ses running out to contacttheir

sensual objects of pleasure,and who pins his mind to(think

on)dtma,he also is a'

sthita-prajdah!

3. Thisstage is called Vyatireka-Sa'njfld,

4. This stage is called YatamSna SattJlUl,

These are the fourstagesofwisdom-culture(or will-cul-

ture), each of which developes,in order,back from its pre

cedent stage.

Thedifficulty offollowing this wisdom-course and how

to attain the same is now stated:—

&c.

59. 'From the embodied,who starves(the senses),the

sense-pleasures depart,save the craving. Even

the craving departs when the Transcendent is

seen.'

(External) object^ (of enjoyment) are pabulum for

the senses. These depart from him who famishes his

senses by restraining(or rescuing)them from these objects.

But the essence is left behind. Essence {rasa)is craving

{rdga). The cravingfor pleasures does notleave still. But

when the essence(or nature)ofdtmd is seen to be transcen-

dant, i. e., very much more beatific than even the sense-

objects,the residue of craving also vanishes.

&c.

60. '

Forsooth,KaunteyaI'the turbulent sensesforcib

ly seduce away the mind ofeven the sedulous

sage.®

Withoutrt/;»a-cognition, the cravings for sensuous ex

periences neverentirely surcease. The exertions ofeven the

perseveringsage nevertheless,the restless or powerfulsenses

forcibly decoy the mind away. Thus the conquest ofthe

senses is dependent on rt//«rt-perception; and rt/;««-percep-

tion is dependent on sense-conquest. Hence the difficulty

of pursuing the Wisdom-Course(orJildna-nishtha).

I. A matronymic of Arjuna. (=son ofKunti)

2. Cfi' The roving eye misleads

the careless heart.' Cowfer,

61. 'Restraining them all, and (mind)-collected, let

him remain absorbed in Me. His wisdom (or

will)is confirmed indeed whose senses are under

control.'

Whoso wishes to succeed in overcoming(the difficulty

presented by the mutual dependence of sense-conquest

and almH-cognition, explained in the previous verse), he

ought to rein in the senses,—which on account of their

cravings for pleasures, it is .so difficult to govern—and

make Me the Holy Subject for his mind's occupation ;and

thus, established in undisturbed serenity(yufitah), let him

be.

When the mind is so drilled as to have Me for it to

muse over,all impurities are burnt up;the mind is purified

and clear,and freed from all longings. Then the mind has

control over the senses. The mind,with senses(thus)under

control,is then capable of achieving rt/;«<f-perception. It is

declared (in Vishnu Purana):—

"In the same manner that blazing fire,fanned by the

(blowing) wind,burns up dry wood, so does Vishnu,en

throned in the hearts ofYogis,(burn up)all sin"'.

And then it is that:'His wisdom(or will)is confirmed'

indeed, whose senses are under control'(Bh: Gita: ii-6i).

But with his mind not entered into Me, whoso at

tempts to win the senses over, by might of self-effort, is

destined to fail,for;—

62. To the person who dotes on sense-objects, union

therewith is generated. From union springs

lust, and from lust springs hate(or wrath.)'

1. Vishnu Purana vi-7-74, ‘Yatha

egniruddhata-sikhah &c.’

2. This means that 4tma4-con-

ciousness becomes an actual fact to

the neophyte &c, or in other words,

atma is demonstrated to him, and is

no more a hypothetica} basis for

belief.

63. From wrath comes folly; from folly,dementation.

From dementation, wreck of the will; from

wreck ofwill,(he) perishes.'

To him whose cravings for sense-objects linger, the

effort to conquer the.senses, without entering his mind into

Me, is frustrated, inasmuch as (without My help),the

reminiscences of past sins keep his mind preying on sense-

objects.

This rumination effects a junction (with the object),

which becomes more and more firm.

From this union springs lust{kama). Lust is the com

pletion-stage of the union [sanga), or kdma, lust or

appetite,is that which a man feels when he cannot stand

without its being gratified.

From kdma springs krodha=h3Xe, malice or anger.

This is that irritated feeling excited agamst other persons,

who,the man oflust thinks, stand in his way of obtaining

gratification from pleasures, not yet near at hand.

?rom ktodha comes sam-moha=io\\y or infatuation,

which is the state in which the discrimination between

what is right to do,or wrong to do,is lost. And the fool

therefore does anything.

Thence follows dementation, or loss of tfie links of

memory in the effort which he has begun to make in order

to conquer senses etc.

From dementation followsthe wreck ofthe will(or will

power). The v/illhereisthe cultivation or labourheexpends

(on the mental plane)towards obtaining «/wrt-knowledge.

From loss of will,he perishes; i,e., he is drowned again

in samsdra}(the material life of misery).

I. Vide note i, p,61,

64. 'With senses bereft of longings and loathings,

and kept under control, the man who despises

delights, and whose mind is in his bidding,

obtains pellucidness^ of mind.'

Whoso, as above declared (verse 6i,ante)^ places his

mind in Me,the Lord ofall,—because I am the Holy Sub

ject for thought—,all his taints are thoroughly expunged.

The sensesbecome destitute of cravings and loathings,and

are mastered. He thus rejects from him all sense-delights;

and has his mind under control. He gains pellucidness

of mind [prasdda\'^ i.e., purity (plus cheerfulness)of the

internal organ {antah-karand).

&c.

65. Peace^(or purity)of mind attained,all afflictions

to him are at an end. To the pure-minded,

soon indeed comes wisdom®'

When the mind is placidly pure,the cessation of all

miseries arising from conjunction with matter{prakriti)

accrues to the person.

Prasanna-chetah: is he who has his mind expunged

of all blemish which blinds it against seeing dtma. And

then comes to him the distinct illumination {buddhi or

wisdom)to light up dtma.

Hence, when the mind is blessedly pure, all sorrows

are certainly at an end.

&c.

66. Tothe unconcentrated {a-yukta),there is noillumi

nation, and to the un-illuminated, there can be

no contemplation. To the uncontemplating,

1. Prasdda is ‘the serene and

blessed mood’ of the poet. Serene

contentment or benignant tranquillity:

2. ‘ Wisdom?’ is the transcendent

consciousness with reference to atma

(dtma-darsana ).

there is no tranquillity, and to the untranquil,

where is bliss ?'.

To him who does not concentrate his mind in Me

a-yukta) and who essays to control the senses by his own

effort, no clear illumination (or distinct consciousness) can

develope; ergo, he can have no contemplation {bhavana).

Then, to him who cannot contemplate on the distinct

(nature of) dtmd,there can be no tranquillity, or the sup

planting(or suppression) of the inclinations after sense-

objects.

To him,then, who is untranquil,and who is immersed

in sense-appetites, how can eternal and transcendental

blessedness come?

Again,as stated aforesaid,the disastrous consequences

that would flow from not governing thesenses,are pointed

out:—

&c.

67. 'Whose mind is permitted to rove after the ram

bling senses, that mind verily steals him of his

intelligence(or wisdom),like the wind,the ship

in the waters.'

When the senses are wandering away amongst their

delights,and when the person permits his mind to ramble

after them,that mind will deprive him of (or draw away

from him)thatintellgence or wisdom which concerned itself

with (thoughts of) dtmd. That is to say that, that mind

will,instead,induce a will full ofsensuous thoughts.

The analogy to this state of things is that ofa ship

over the ocean violently tossed hither and thither by

virulent winds.

(Conclusion from this is):—

68. 'Therefore,O mighty-armed I whose senseshave

ineveryway been withdrawn from their objects,

his wisdom (or will)is established.'

Therefore in the manner expounded by Me thus,

whoso,with his mind entered into Me—a Holy Subject for

contemplation—has his senses in every way completely

abstracted from their objects,to him belongs the establish-.

ment(or installation)of his wisdom(or will)in atmd.

Theattainments ofthe man whohassubjugated senses,

and whose mind is in pure serenity,is now mentioned:—

m f^RTT^ &c.

69. 'What is night to all creatures,then awake is the

samyami (sense-victor); when all creatures are

awake,that is night to the seeing muniy'

What understanding concerning dhnd is darkness to

all creatures—i.e., that understanding or wisdom about

dtmd which like night does not shine to them—in that

understanding or wisdom concerning dtmd, the samyami

or the conquerer ofthe senses, has his mind lucidly awake

or serenely alive. This means that he remains seeing dtmd.

What understanding—which occupies itself with sen

suous delights, sound etc.,—all other creatures are awake

in or alive to,—that sensuous understanding does notshine,

like night,to the dtmd-seevttg muni^,

&c.

yor '

Like unto the waters entering a full and com

motion-less ocean, when all desires enter (the

like-minded)man, that man attains peace; not

the lust-craving man {kdtna-kdmi).'

1. ‘ The silent and steady medita-

tor,’ read verse 56 and Commentary

thereon (ane). A holy retired man.

An Ascetic.

The sea is full in itself,and always preserves oneform.

The waters ofrivers enter it. Whether they enter or not

enter,the sea undergoes no difference whatever. Even so,

when all sense-objects like sound &c.. enter into the sam-

yami (sen.se-victor),—meaning that when they(sound etc.,)

-become apprehended by his senses, (he preserves calm

ness),—he attains peace: He attains peace, that is to say,

^ whose satisfaction from rt/;«rt-cognition prevents his becom

ing disturbed(or corrupted)whether sounds etc.,(/.^.,sense-

delights)contact his senses or not contact them.Butnot the

kamakdmi(the hungerer after desires), or he who permits

himself to be sold by his lusts. Never can such a person

achieve peace.

71. 'Whichsoever person, abandoning all desires,is

free from longing; who is void of'my-ness'and

'I-ness', well attains to peace.'

Arrt/«rtr=desires,or those things that are wished to be

enjoyed,sound etc. Whichsoever person resigns these,and

is free of craving therefor, and is free of'my-ness'(«//-

matnah) therein, and free of'I-ness' (tiir-akankdrah),t.e.,

free of mistaking the un-atmic body for dtmd,he sees dtmd,

and attains peace.

72. This is the Brahnil-state, Partha!' 'attaining

which one will not be deluded. Remaining in

it (state), even in old age, he will attain to

Brahm-bliss.'

This is the state, or condition of work-performance

in an unselfish or disinterested manner, based on the

knowledge(or belief)ofthe eternal(nature of) dtmd.This

method has for its aim the achievement of true wisdom

[sthita-dht).\^ It is Brdhmi or that which leads to Brahm.

Knowing the philosophy of work to be like this, he will no

more be under infatuation,meaning that he will not again

enter samsara' (the mirage ofconditioned existence). If

one adopts this method,even in his declining years,he will

attain Brahma-nirvdua,or Brahm-bliss(finalliberation),t.e,,

he will attain to dtmd,the seat ofexclusive beatitude.

Thus,in the Second Lecture,—to him who was igno

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