Shri Bhagavad-Gita 10 страница

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because thou bearest Me friendship,and hast,in all loving

devotion, sought Me as thy sole Asylum. No one, save

Mj'self,is able to understand or to preach (to others) this

Yoga inasmuch as it is the Sublime Wisdom, the Mystery

of the Vedantas*.

In the course of this dialogue, Arjuna, with the object

ofaccurately knowing the nature of Divine Incarnations,

asks:—

W &c.

4. '

Thy birth is recent; but the birth'of Vivasvan is

prior;(then) how Thou wert the Teacher in the

beginning,is what I desire to know.'

(Arjuna):—Judged by the march of time. Thy birth

is recent. Thou art verily our contemporary,on this earth.

According to time-calculation, Vivasvan is old by twenty-

eight cycles offour Yugas each.® The explanation ofthis

anomalous anachronism that Thou wert the First Speaker,

is what I wish to know.

I, See note 3, p. 87.

2. A Mahi-kalpa is the life-period

of Brahma, which is one hundred

(Brahma) years. Each day of the

year is called a Kalpa. A Kalpa

consists of fourteen Manvantaras.

Each Manvantara is equal to 713

Mahayugas, a Mahadyuga being a

group composed of the four Yugas,

umounting to 4,320,000 human years.

Fifty years of Brahma have now pass-

ed away. We are in his fifty-first

year, seventh Manvantara (presided

by Vaivasvata-Manu = Manu the Son

of Vivasvat). Of the 713 Mahayugas,

the present Mahdyuga is the twenty-

eighth, of which the present Vuga is

Kali, the first quarter of which is now

closing (§000 years). The discourse

between Krishna and Arjuna, was in

Dvapara, the preceding Yuga to Kali,

or more than 5000 years ago,

A question here arises, as to why a doubt of this kind

should be expressed by Arjuna, inasmuch as it must

have been easy for him to have known the possibility for

Krishna to have been the First Speaker (or Teacher), by

the fact of previous Incarnations; because it is said that

noble souls remember the events of past incarnations'.

That,besides, Arjuna knew perfectly well that the Son of

Vasudeva(Kfishna) was no other than the universal Lord

Himself,goes without saying, as there is such evidence

of that knowledge,as:—

"Thou art the Supreme Brahm, the Sublime Glory,

theSuperblyHoly,TheSpirit{purusha)Eternal and Divine,

the First Lord,the Birthless,the Omnipresent. So decla

red Thee,all the Rishis,Devarshi* Narada, Asita, Devala,

Vyasa. And Thou Thyself hast declared to me (so)."

(Bh:GT. x-12,13).

Notunfrequently,were Bhishma and others also heard

to say, during the Rajasuya^ and other Yagas performed

by Yudhisthira,* thus:—

Krishna alone is the Origin and the End ofthe Uni

verse. All this Universe composed of the movable and

of the immovable(things), is verily for Krishna'.s sake.'®

In this verse, the expression 'for Krishna's sake'

{Krishnasya hi krite) is to connote that all the Universe is

subordinate(or disposable property=wj//a)to Him.

What then is to be understood by Arjuna's question?

I. Cp.

vrittantah jatim smarati paurvikt.’

2. For notes on Devarshi Narada

&c, see Gita. X-12-13.

3. <A great sacrificial ceremony

Manu :—‘ Jati-smarana-

performed at the time of the corona-

tion of emperors. This is described

in the Sabhd-parva, Mahd-bhaiata,

4. The eldest brother of the five

Pandus, Arjuna being the 3rd youn-

ger. See alsonote 1, p. 14.

5. ‘Krishna eva hi lokanam ut-

pattir api ch-avyayah, Krishnasya

hi krite bhiitam idam visvam chari-

charam’. Maehdbhe@rata, Sabhiparea,

38-23.

Arjuna certainly knew that the son of Vasudeva

(Kfishna)was no other than the Blesssed Lord(God) Him-

self. And his question was put purposely in order to have

an exposition (from Krishna,for the information of all,)of

the meaning of Avataras, viz.

(1). Whether the Avataras of Him,Who is,

(«). The Antidote to all evil,{Heya-pratyanika),^

{V). The Abode ofall perfections {Kalydnaikatand)^

(f). The Lord ofall,(Sarvesvara)^

{d). The Omniscient,(Sarvajda),^

(e). The Infallible-willed,{Satya-sahkalpd)^ and

(/). The Fulfilled of all desires {Avdpta-samasta-

kdmd)^ are like the ^«r;«rt-determined births ofdevas, men

etc.,*?

(2). Whether, the Avataras are real, or illusory like

magic(indrafala)?

(3). Under what circumstances do the Avataras take

place?

(4). What is the nature ofthe body that is assumed?

and,

1. There is sense in the sequence

of the attributes of God, as used here.

Vedantacharya glosses thus in his

Tatparya-chandrika :—

(2). * God must be free from evil,’

otherwise He cannot remove others’

evil. (6). ‘God must be the Abode of

all perfections’ for, unless He is so, He

cannot make others perfect. Being

perfect, his Incarnations are for others.

(?). ‘God must be the Lord of all’,

for if He were not, some other Lord

over Him must have forced Him to

take birth. (#). ‘God must be

Ommiscient ’, for if He were parvisci-

ent or nescient, we must suppose Him

not to know what is good and what

is bad, and He may out of ignorance

fall into the fire, like a child, and

burn Himself! (e.) ‘God must be

True-willed,’ for otherwise, He must

will one thing but do another, and He

could not thus be trusted. (/.) ‘God

must be all-satisfied,’ for if He were

in want, His Incarnation may have to

be attributed to some want having to

be satisfied. .Hence the Incarnation

of One Who has these enumerated

attributes, it is established, must be

for the deliverance of creatures. If

it be asked why He may not simply

will away salvation, instead of ‘des-

cending’ into matter, the reply is,

whatever He does, He does as His

pleasure, for. (g.) He is Independent.’

2. Cp. ‘Devatve deva-deheyam

manushyatve cha mdanushti.’”

Vishnu-Purana, (-9-145.

(5), At what times do they take place?

.^ri Bhagavan[Lord Krishna) replied:—

^ &c.

5. '

Many births have past for Me ; for thee also,

Arjuna.! I remember them all, but not thou

Parantapa!'

This statement:

Many births have past for Me'is an

affirmation of the reality of Incarnations, (and therefore it

is no illusion or magic). The example (or analogy) of

Arjuna intended by the phrase,

tavachd (for thee also),is

as a proofofthat reality. (That is to say. My Incarnation

now is as real as your present birth is real,' and so the past

Incarnations of both of us are real).

The manner the Avataras^take place, the essential

nature ofthe bodies assumed,add"the purpose fulfilled by

the Avataras are now explained:—

&c.

6. 'Birthless,and of nature Imperishable,and Lord

ofall beings, yet do I establish Myself in my

own Prakriti(matter),and will (maya) Myself

to be born.'

N'ever divesting Myself of My essential attributes of

Suzerainty, that of being Birthless, of being Exhaustless

[avyaya\ofbeing the Lord ofall,et ccetera, I gointo birth,of

My own free choice, by planting Myself in My own native

(material) nature.

Prakriti—s\xhsia.nce. literally, or the material part of

My nature,or nature itself.

'I enter into My own nature,take on My own form,

and with My own free-choice, I take on births.' This is the

purport.

The forms or shapes in which I make Myself visible

are such as are described in such ^ruti passages as:—

'Him,Who is ofSun-color,Who is beyond ta'tms(dark

ness).'^

'Him, Who dwells beyond rajas(matter)'*

'He,the Spiritin theinteriorofthesun,of golden hue.'*

'ThatSpiritin it(the heart). Whois mind-pervaded(i>..

Whom a cleansed mind perceives), the Immortal, the

Golden.'*

'All the unwinking {devas),(or the winking=man etc.,)

sprang from the lightning-like Spirit.'®

'Heofresplendent Form,the Firm-resolved,and Sub-

tile-souled like space (dkdsa)'^

He is All-act, All-desire, All-odour, All-taste.'^

'Whose raiment is gold-colored.'® etc., etc.

Atma-mdyd—Atmiyayd mdyayd='Qy My own native

Mdyd or will(or will-power).'

Mdyd meaning will, knowledge, consciousness, in

telligence or understanding is from the authority:—'Maya

vayunam jflanam'[nighant).

Famous authors have used mdyd in the above sense,as

for example:—

'By His intelligence (or omniscience He

knows the'

goods'and'

bads'of His creatures.'®

t. ‘Aditya varnam tamasah paras-

tat. Svet-Up°. [TI-8.

2, ‘Kshayantam asya rajasah-pa-

rake. Jatt. Samh, II-2-12.

3. ‘Ya esho 2 ntar-dditye hiran-

mayah Purushah.’ Chk: Up*. I-66.

4. ‘Tasminn-ayam Purusho mano-

mayah, amrito hiranmayah.’ 7vai?:

Up’. 1-6-1,

s§. ‘Sarvenimesha jajiiire vidyutah

purushad-adhi.? 7aet: Nard. 1-1-8.

6. ‘Bhariipas sattya-safikalpa dkas-

Atma.’ Cah: Up’. Ifl-14-2.

7. ‘Sarva-karma Sarva-kamas Sar

va-gandhas Sarva-rasah.’ Chk : Up°.

ll-14-2.

8. ‘Maharajanam vdsah.’

Up. LV-3-6.

9. ‘Meayaya satatam vetti pran.

indjicha subhazsubham.’ Also consult

Bhagava:i-vishaya Vol. UI, pe 1264.

Also See Vedanta-Tatva-Sdra (Bena-

res Edition) on A/idy2, and San-

dilya Satras.

By My intelligence' or'

by My knowledge', means;

'by My will resolve).

By My (free)-wlll, thus, I am born, but notlaying

aside My essential(godly)attributesof, viz; the being evil-

Opposed,the being the Abode of Glorious Perfections,the

being the Lord of all, etc.

I take on forms as pertain to the devas(celestial beings),

man (terrestrial creatures),and so on: and manifest Myself

as if I were oftheir nature, by My own free choice. It is

this that is voiced in the :—

'Being Unborn, He is (yet) born Multiform.,'^ etc.,

meaning that Isvara incarnates in manifold ways as like

the devas, like man etc.,—only so far is He in common

with Hiscreatures. Asfor taking birth it is, in His case, by

free-will, whereas in the case ofthe creatures, it is impell

ed by karma.

In declaring this sense,the previous verse,viz;

Many

birthshave past for Me;for theealso,Arjuna!. I remember

them all etc.'(iv-s), and the following verses viz:

Then do I create Myself.'(iv-7);

Whoso understandeth rightly, thus. My births and

Works etc.'(iv-9),—are one in agreement.

The times of the Avataras are now indicated:—

"TcO"^If^^#1 &c.

7. 'Whensoever and wheresoever, Bharata!,® virtue

wanes and vice waxes, then (and there) do I

create Myself.'

No fixed periods are appointed for My Avataras.

Whensoever dharma (righteousness etc.,) as is ordained to

be practised by the four varnas^ and the four dsramds^

decline,and wheresoever its opposite adharma increases,

then do I manifest Myselfin Incarnations,of My own free

will,in the manner explained already(verse 7,ante).

The purpose of the Avataras is now stated:—

TiwwT &c.

8, 'For protecting the virtuous and destroying

(punishing)the wicked,and for firmly re-instal-

ling dharma,ami born fromyugatoyuga'(age

to age).'

Sddhus;are the good and virtuous, the godly, the

eminent Vaishnavas (or worshippers ofthe All-Pervading

Spirit=Vishnu*), who are seeking Me out as their Shelter.

They are those who feel that without seeing Me—Whose

names and wonderful works transcend the powersofspeech

and mind—they cannotlive and move,cannotsupport their

very being. They are those to whom a single moment of

My absence from their memory,is as it were a kalpa.

For the protection ofthese holy men,—lestthey,in their

agonyat notseeing Me,pineaway—,I grantthem the privi

lege (or right) to be able to see Me and My doings,and

hold converse with Me,and so on.

For this purpose, viz.,(i)protecting the good,(2)des

troying the wicked(the doers of heinous things,—sinners),

who stand in contrast to the good,and (3)for re-instating

the Vaidlk or Veda-forms ofdharma, which had suffered

decay,I take Incarnations.Dharma is,in fact Modes of My

1. Knta-Yuga with Sandhis=4800x 360=1,728,000 mortal years.

Treta-Vuga do. do. =3600x360=1,296,000 do. do.

Dvapara-Yuga do. do. =2400x360= 864,000 do. do.

Kali-Yuga do. do. =1200x360= 432,000 do. do.

Alsoz/iafe note 29 p;135. Total. 4,320,ooo=a Maha-Yuga.

(Read Vishnu-purUna,I-j).

2. The 2§9th,663rd name of God,

derived from the root: ‘Veshi, eyvap-

tau.?—‘Yasmad vishtam tdam sarvam

tasya saktyad mahdtmanah, tasmit

sa prochyate Vishnuh viser-dhatoh

pravesanat’. (Adilya-purdnza) Also

‘Vishnur vikramanad-devah’ (MaAe-

bhe ; Ud; Par. 69-13.

Worship,(in order to attain salvation,or other minorobjects

which men may aspire for through Me),and My manifesta

tions as Avataras ^erve as Objects of that worship, .^nd

(hence), I become like the devas,like men etc.,from age to

age;

Agetoage(yuga to yuga)''; is to imply that I should

incarnate whenever I chose, not that My Incarnations

should be confined to any particular yuga such as the krita,

tretd etc.^

^^^1" &c.

9. 'Whoso understandeth in their true nature, My

Divine Incarnations and Doings, he, Arjuna!

doth not come to re-birth after quitting the

body,but goeth to Me.'

Whoso,in verity,comprehends the divine, immaterial

and unique nature of My Incarnations, and My Acts(con

nected therewith) which are solely designed for the benefit

ofthose who seek Me as their Rest; and which are intended

for the protection ofthe good(scidhu);—whoso understands

the real nature of Incarnate-manifestations {vis; Vibhava^

manifestation'. No 3 from Para)—and \^'^orks thereof,—as

different from the compulsory births which come to beings

as a consequence of their past deeds {karma), arising

from the union between pure dtmd (spirit)and the triple-

natured xmpuvcprakriii(matter):—whoso knows the Incar

nations to be of Him, Who is possessed of such Glorious

Attributes,such as Lordship over all. Omniscience, Firm-

will etc.,—such a man does not return to re-birth after depar

ting from his present body. He reaches Me alone.

That is, by accurate discriminative knowledge which

he may possess regarding My divine Avataras and Divine

Acts, one becomes rid of all sin which may stand as a

barrier against his coming to Me.

In his present birth alone,he will gain Me,by placing

implicit reliance on Me(in the aforesaid manner),by mak

ing himself exclusively dear to Me, by making Me the

absorbing Occupation for all his thoughts.

The same (the superb godly character ofthesesddhus

etc.,)is described:—

&c.

ID. '

Weaned are they from desire, dread and pas

sion ;full of Me, are they; entirely reliant on

Me,are they; many^ are they, who,purified by

wisdom-meditation {jfldna-tapas\ have come to

My state {mad-bhdva)'

Legion are the souls, who have become purified

by contemplation on the wisdom (or knowledge)of My

Avataras and Acts. Sruti declares likewise:—

The wise [dhlrdh) know the rationaleorsecret(yonim)

ofHim'*. Onlythedht'ras or the mosteminentamongst the

spiritually enlightened (the wise), understand the nature,

mode etc., of His Incarnations:

1. A distnict declaration of the

plurality of souls.

2, ‘Tasya dhirah parijananti yo-

nim’? (Zalt Up? : Purusha-stikta-29.

The rationale or secret of Him is in

allusion to the Avatars. Also Tait:

Aran. III-13. The wise are Narada

etc., (vide commentary on Purusha

-stikta).

3. This word has a special sense

indicating the method of ‘ Frapatt;’

4. Arjuna (note I, p. 15).

II. 'In the way they resort to Me {prapadyante)^ in

that way do I serve to them. All men (of My

ways)Partha*!go after Me in every way.'

Not only, by the method ofIncarnations,in the forms

ofdevas^ men etc., I am saviour to those who seek Me as

their Refuge,but other method orform^ which it may

be their pleasing option to select.® Whatever that is,to that

I adapt Myself. By whatever conception}- they choose to

seek Me,I manifest Myselfto them in that mode}-

BhajdmiisWi&xzWy'

Iserve (in love).' Here it means,

'I appear to them'[darsayami).

In short,albeit My nature is such as even Yogis(ex

clusively God-devoted men) find it to be transcending

thought and speech, yet to all who are of My ways, I suit

My.selfin a manner that I am, to them, not only a Visible

Demonstration,but they may enjoy Me by every one of

their sense-faculties,and in all diverse ways.

Bringing now to a close, the digressive topic (of

Avataras), the subject ofkarma-yoga is resumed. Before

presenting they;^rt/r«-aspect ofkarma-yoga, it is first shown

how rare are the persons who practise that kind ofkarma-

yoga.

mmi &c.

12. '

Those who wish for the fulfilment ofworks,wor

ship the devatas(lower gods)here. In mortal

realms, work-born fruit is speedily realized.'

Generally all men, who long for the fruit of their

works,worshipIndra®,and otherdevatas[mdX&TizX celestials).

It is seldom that one takes to My worship—Me,Who am

the Soul of Indra and other gods,—and Who am the actual

Recipient of all Sacrifices (Yajfias).

1. This verse isa wondertul proot

of the catholicity of the religion of

Gita. It affords freedom of worship

to allin any manner. As such, the

verse is an authority for image-wor-

ship (Read, Bh: Gf: VII-21, IX-23

and 25., also Bhadgavata, XI-3-52.

2. Vide: Sri Bh@zavata, III-24-30:

Tany eva te 2, bhiriipani etc.

3+ The Ruler of svarga,—the

paradise or material heaven. He is

also a Vedic Deity. He is the Origi-

nal of Jupiter Tonans of the West and

the Thor of the North. Derived from

the root z#d, to govern. Consult

Vishnu Purana and other works for

various accounts of Indra,

Why is this the case? Because the workers readily

find the fulfilment of their works in the mortal regions

alone, such as obtaining progeny, cattle, food etc.,(all,—

material prosperity).

Manushya-loka^xxioti^S. world: implies all material

spheres, svarga etc., (included in the material globe,the

brahmdnda,the mundane egg).

People ofthe world, witless by reason ofthe vast past

accumulation ofsins not having exhausted itself, desire for

immediate fruit, to secure which, therefore, they readily

resort to the worship of Indra and other minor deities.

The fruit iseither prosperity in this world,such as offspring,

food, cattle etc., or prosperity in higher spheres, such as

obtaining svarga.

He is rare, who dreading samsdra^ in his heart, eispires

for moksha; who would therefore engage in kartna-yoga,

as a duty,—as worship rendered to Me.

(The next verse) points out the way how to get rid of

sins which obstruct the undertaking ofthe kind ofkarma'

yoga described above.

1. See note 1, p. 61 (transmigra-

tory existence).

2. See notes, 1 & 2 p. 65.

3e ‘Zamas stidre, rajah kshatre,

brahmane salvan-uttamam. % ?.,

tamas-quality in the S#dra-class,

rajas-quality in the &sfatriya-class,

and satfva-quality in the drdhmana-

class. (7daifarya-chandrika).

13. 'The fourfold varaa"(class or caste) was created

by Me according to dispositions (gu^a), and

occupations {karma). Though I am its Creator,

know Me to be the Imperishable Non-creator.'

The whole Universe, from the (four-faced) Brahma

down to the blade ofgrass,is divided by Me into the four

fold classification, in conformity with the dispositions, or

qualities, viz, satvd? etc.,and in conformity with the oc-

cupations^ (or communal division oflabour),suited to the

qualities that the several classes possess; for example:

the practice ofthe sama quality,(or restraint ofthe desires

etc., by the brdhmana). 'Creation' (srisAit) implies the

other conditions of the Universe, vt:; that of susten-

tation (for a period)and disappearance,—all which, I do.

Though Iam the Author oftheseseveral acts,creation

etc., know Me yet to be No-author.

How (Author and yet No-author)? It is explained:—

^ JIT &c.

I2j4. 'Works soil Me not. No interest have I in

works'fruit.'

Because,the wonderful works ofcreation etc., do not

soil Me, /. e., do not bind Me. The wonderful variety,

such as deva, man etc., are beings created by their own

deedsof merit and demerit. Hence,inasmuch as one's own

deed,or no-deed results in his becomingconditioned or not

conditioned in materialexistence{prdptdprapta-viveka),the

man himself is his author; and /, am free, i. e., I am No-

author (in thesense that I am not answerable for the con

ditions which creatures bring upon themselvesby their own

deeds or works).

I am No-author, again, for another reason: that the

born (or created in the world)embodied souls[kshetrajHas),

—who by the conditions of creation, get endowed

with limbs and bodies—take to enjoying the things ofthe

world, as a consequence of their (selfish) attachment

to fruit.® Hence it is these that have interest in the

fruits ofkosmic creations,not thatI have any interest.

1. Asdescribed in Gi XXIII-q1.

‘ Brahmana kshatriya visim ’ etc.

2. Cp. Sveti: Up®. 1-8. § Anisas-

chatma badhyate bhoktri-bhavat’ etc.,

and many other-:passages.

The Sutra-kara (or Vyasa, the framer of what are

known as Brahma- siitras, Veddnta-sutrasor Vydsa-siitras,

or aphorisms exegetic ofthe Upanishads),says:—

(The Lord)cannot bereproached with'

inequalityand

cruelty,'for merit and demerit) are regarded(by

Him)".

Bhagavan Parasara as well,declares:—

* In the act constituting the creation of beings,

(Hethe

Lord)is but the directing(or instrumental)Cause, because

the creating forces verily have their roots in nature

{pradhatia)*^

Save that ideal (or instrumental) Cause, no other is

desired, and, O chief of ascetics I, the beings{deva)etc.,

come into their(conditioned)existencesin accordance with

(their)own (^rt/';««)-potencies.'®

,I, Paramount Spirit(Paramapurusha),indeed,am the

fashioning ideal Cause ofthe created beings,the devasand

such like;but the chief factors determining the diversities

ofthe kosmos, such as the devas, man etc., are the antece

dent karma-^otencics.

Save the instrumentality (or ideality),save the sche

matic power vested in Me,the Supreme Spirit, no other is

needed to fashion out the marvellous representation of

creatures,as devasetc., in their embodied condition,except

the inherent primal -feama-potencies, by which creatures

become enfigured.

1. (Brahma-sutra lI1-1-34) = ‘Vai-

shamya-nairghrinye na, sapekshatvat

etc.”

2. ‘Pradhana’ means the tenden-

cies in the matter-stuff of creation,

impressed thereon by the spiritual en-

tities who are encased therein; by their

Karma. Hence ‘pradhina’ means 4ar-

mie forces, or samskards or skandhas

(as the Buddhists call). This is equiva-

lent to the Greek notion of ‘ plastic

nature.’

243. Vishunu Pur: 1-4-51, 522—

‘Nimitta-m&tram-evilyam etc.

14. 'Whoso, full well, knoweth Me thus, will not

be bound by works{karmas)'

Thus,i. e.,(i)Me,zsAuthor,and yet No-author in the

way explained above;and (2) Me,the Non-concerned in the

fruits ofkarma (works)(iv-13^).

Whoso unde^tands Me,thus, will not entangle him

selfin the past karmas, which forge connections with fruits

thereof. (/. e. By knowledge, one renders the karma-

power nugatory in producing effects). The past karmas

are tho.se thatform the bar to the entrance ofthe postulant

into (the portal of the kind of) Karma-Yoga (described

here).

He willnotbe bound, means:he will be delivered from

them (the bo nds ofkarma).

^&c.

15. 'So understanding,did the moksha-seeking anci

ents do work. Do thou also work, like the

ancients,in the ancient way.'

Understanding Me in the way propounded above, did

the ancients work(work asifit were all My Worship);—the

moksha-aspiring and sinless ancients.

Do thou also—released from all evil by thy knowledge

of Me in the way inculcated—work, or observe Karma-

Yoga in the old style,as adopted by the ancients,Vivasvan,

Manu etc.,(read iv-i),—Karma-Yoga,as taught by Me at

that time,and such as is going to be expounded further

on.

The difficulty of understanding the kind of Karma-

(yoga)—which is going to be described—is stated:—

^ &c.

16. 'What is action? what is inaction ? In this

(matter),even the wise get confounded. That

action will I explain to thee, knowing which

thou mayst,from evil, be freed.'^

What is the nature of action {karma), which ought to

be practised by the moksha-ambitious,and what is inaction

{a-karma)?'

By the term '

inaction'(a-karma), is meant the true

knowledge(or wisdom)concerning the doer, atma.

'What is action which is to be observed ?' And

'what is the wisdom [inaction=a-karma) involved in

the action ?'. Even enlightened men are in this matter

confused, /. e., they do not understand the distinction well.

I am going to expound to thee this wisdom-involving

(or wisdom-underlying)action. By making thyselfconver

sant with it, thou shall be assoiled of all defilement, t. e.,

samsara*—bondage.

Where is the utilityof performing a work,as bounden

duty {kartavya-karina)? The utility or satisfaction in the

consistswisdomdiscerningwhy the duty isto bedischarged.®

This is the wisdom-based duty. The knower is he who

works for moksha ; the ignorant is he who works with sel

fish motives. The former kind of work is, by its nature,

exempt from personality,the latter tends to more and more

indurate personality[egoism].

Why is it so difficult to understand ? It is explained.

1. Vide Bhdgavatd X1-3-47.

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