{"id":2277,"date":"2013-07-13T01:40:33","date_gmt":"2013-07-13T01:40:33","guid":{"rendered":"http:\/\/localhost\/?p=2277"},"modified":"2013-07-13T01:40:33","modified_gmt":"2013-07-13T01:40:33","slug":"09-the-bhagavad-gita-the-first-six-chapters-vol-05-translations","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/05-translations\/09-the-bhagavad-gita-the-first-six-chapters-vol-05-translations","title":{"rendered":"-09_The Bhagavad Gita- The First Six Chapters.html"},"content":{"rendered":"
\n\n\n
\n

\n
\nThe Bhagavad Gita <\/font><\/b><\/span><\/p>\n

\n
\nTHE<\/font> FIRST<\/font> SIX<\/font> CHAPTERS<\/font><\/b><\/span><\/p>\n

\n <\/p>\n

\n
\nChapter I<\/a><\/b><\/span><\/p>\n

\n <\/p>\n<\/p>\n

\nDHRITARASHTRA <\/font> <\/span> <\/p>\n

\nIn the holy Field, the Field of the Kurus, assembled for the fight, what did my children, O Sunjoy, what did Pandou’s sons?
\n<\/span> <\/p>\n

\n <\/p>\n

\nSUNJOY <\/font> <\/span> <\/p>\n<\/p>\n

\n Then the King, even Duryodhan, when he beheld the Pandav army marshalled in battle array, approached the Master and spoke this word.
\n<\/span> <\/p>\n

\n“Behold, O Master, this mighty host of the sons of Pandou marshalled by Drupad’s son, thy disciple deep of brain. There are heroes and great bowmen equal unto Bheme and Urjoona in war, Yuyudhan and Virata and Drupad,
\nthe mighty car-warrior, Dhristaketou and Chekitana and Kashi’s heroic king; and Purujit Coontybhoja and Shaivya, lion of men; and Yudhamanyu of mighty deeds, and hero Uttamoujas and Subhadra’s son and the sons of Droupady, great warriors all. And they who are our chief and first, them also mark, O best of the
\ntwice-born, \u2014 leaders of my army, for the reckoning let me speak their names, thou and Bheeshma and Curna, Cripa & Somitinjoy, Uswutthaman and Vicurna and Somadutta’s son, and many other courageous hearts that for me have cast their lives behind them, smiters with various weapons and many arms, and all are expert in war. Weak to its task is this our strength but Bheeshma guards the host; sufficient to its task is yonder strength of the foe & Bhema is their guard. Do ye then each stationed to his work stand up in all the gates of the war and Bheeshma, ever Bheeshma do ye guard, yea all guard him alone.”
\n<\/span> <\/p>\n

\nThen giving joy birth in Duryodhan’s heart the Grandsire, elder of the Kurus, thundered loud his
\nwar-cry’s lion roar and blew his conch-shell’s blare, the man of might. Then
\nconch-shell and bugle, trumpet and horn and drum, all suddenly were smitten and blown and a huge and rushing sound arose. Then in their mighty car erect, their car with
\nsnow-white steeds, Madhava
\n&<\/span><\/p>\n

\n

<\/p>\n

Page \u2013 75<\/font><\/span><\/p>\n

\n

\n the Pandove blew their divine shells, Hrishikesh on Panchajanya,   on Devadutta,
\ngod-given, Dhanunjoy blew, and on his great shell from far Bengal blew Bhema
\nWolf-belly, the man of dreadful deeds, and on Anuntavijoy, boundless Conquest, Yudhisthere, the King, even Coonty’s son, and Nacool & Sahodave on Sughosha Far-Sounding and Manipushpaca, Jewel-Flower. And Kashi’s King, that excellent bowman and Shikhandi, that great fighter and Dhristadyoumna and Virat and Satyaqy unconquered, and Drupad and the children of Droupady and Subhadra’s great-armed son, all these from all sides blew each his separate shell, O lord of earth, that the thunder of them tore the hearts of Dhritarashtra’s sons and earth & heaven
\nre-echoed with the clamour & the roar. Now as the Ape-bannered, the Pandove, saw the Dhritarashtrians at their warlike posts, so heaved he up his bow and even as the shafts began to fall spake   to Hrishikesha this word, O King.
\n<\/span> <\/p>\n

\n“Right in the midst between either host set thou my car, O unfallen. Let me scan these who stand arrayed & greedy for battle; let me know who must wage war with me in this great holiday of fight. Fain would I see who are these that are here for combat to do in battle the dear will of Dhritarashtra’s witless son.”   
\n<\/span>\n<\/p>\n

\nThus, O Bharata, to Hrishikesha Gudakesha said, who set in the midst between either army the noble car, in front of Bheeshma and Drona and all those kings of earth. “Lo, O Partha,” He said, “all these Kurus met in one field.” There Partha saw fathers and grandsires stand and teachers & uncles & brothers & sons and grandsons and dear comrades and fathers of wives and hearts’ friends, all in either battle opposed. There when the son of Coonty beheld all these dear friends & kindred facing each other in fight, his heart was besieged with utter pity and failed him and he said:
\n<\/span>\n<\/p>\n

\n“O Krishna, I behold these kinsmen and friends arrayed in hostile arms and my limbs sink beneath me and my face grows dry, and there are shudderings in my body and my hair stands on end, Gandeva falls from my hand and my very skin is on fire.  Yea I cannot stand, my brain whirls and evil omens, O Keshove,      
\n<\/span> <\/p>\n

\n <\/p>\n

\n

<\/p>\n

Page \u2013 76<\/font><\/span><\/p>\n

\n

\nmeet mine eyes. I can see no blessing for me, having slain my kin in fight. I desire not victory, O Krishna, no nor kingship nor delights. What shall we do with kingship, O Govinda, what with enjoyments, what with life? They for whose sake we desire kingship and enjoyments and delight, lo they all stand in battle against us casting behind them their riches and their lives, our teachers and our fathers and our sons, our grandsires and uncles and the fathers of our wives and our grandsons and our wives’ brothers and the kin of our beloved. These though they slay me, O Madhusudan, I would not slay, no not for the empire of heaven and space and hell, much less for this poor earth of ours. Slaying the sons of Dhritarashtra what joy would be left to us, O Janardana? Sin, sin alone would find lodging in us, if we slew these though our adversaries & foes. Therefore we do not right to slay the children of Dhritarashtra and their friends, for how can we be happy, O Madhove, if we slay our kin? Even though these see not, for their hearts are swept away by greed, error done in the ruin of one’s house and grievous sin in treachery to natural friends, how shall we not understand and turn back from this sin, we who have eyes, O Janardan, for error done in the ruin of our house? When the family dwindles, the eternal ideals of the race are lost, and when ideals are lost, unrighteousness besets the whole race; in the prevalence of unrighteousness, O Krishna, the women of the race go astray, and when women grow corrupt, bastard confusion is born again; but confusion brings the slayers of their race and the race itself to very hell; for the long line of fathers perishes and the food ceases and the water is given no more. By these their sins who bring their race to perdition, fathers they of bastard confusion, the eternal ideals of the nation and the hearth are overthrown; and for men who have lost the ancient righteousnesses of the race, in hell an eternal habitation is set apart, ’tis told. Alas a dreadful sin have we set ourselves to do, that from greed of lordship and pleasure we have made ready to slay our own kin. Yea even if the sons   of Dhritarashtra slay me with their armed hands, me unarmed and unresisting, it were better & more fortunate for me than this.”      
\n<\/span>\n<\/p>\n<\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

Page \u2013 77<\/font><\/span><\/p>\n

\n

\nThus spake Urjoona and in the very battle’s heart sat down upon his chariot seat and let fall his bow when the arrow was on the string, for his soul was perplexed with grief.<\/span><\/p>\n

\n

 <\/p>\n

\n

Page \u2013 78<\/font><\/span><\/p>\n

\n

\nChapter II<\/b>  
\n<\/a>
\n<\/span> <\/p>\n

 <\/p>\n

\nSUNJOY <\/font>
\n<\/span><\/p>\n

\n

To him thus besieged with pity and his eyes full & bewildered
\nwith crowding tears, to him weak with sorrow Madhusudan
\nspake this word.  
\n <\/span> <\/p>\n

\n

 <\/p>\n

\nKRISHNA <\/font>
\n<\/span> <\/p>\n

\n

\n

Whence hath this stain of darkness come upon thee in the very
\ncrisis & the stress, O Urjoona, this weakness unheavenly, inglorious, beloved of unAryan minds? Fall not into coward impotence,
\nO Partha; not on thee does that sit well; fling from thee the <\/p>\n

miserable weakness of thy heart; arise, O scourger of thy foes. <\/span> <\/p>\n

\n  <\/span> <\/p>\n

\nURJOONA <\/font> <\/span> <\/p>\n

\n

How shall I combat Bheeshma in the fight and Drona, O Madhusudan, how shall I smite with arrows those venerable heads? <\/p>\n

Better were it, not piercing these great and worshipped hearts
\nto eat even a beggar’s bread on this our earth; I slay our earthly <\/p>\n

wealth & bliss when I slay these; bloodstained will be the joys I
\nshall taste. Therefore we know not which of these is better, that <\/p>\n

we should be victors or that we should be vanquished; for they
\nwhom slaying we should have no heart to live, lo they face us in <\/p>\n

the foeman’s van, they are Dhritarashtrians. Pain and unwillingness have swept me from my natural self, my heart is bewildered <\/p>\n

as to right and wrong; thee then I question. Tell me what would
\nsurely be my good, for I am thy disciple; teach me, for in thee <\/p>\n

I have sought my refuge. I see not what shall banish from me
\nthe grief that parcheth up the senses, though I win on earth rich <\/p>\n

kingship without rival and empire over the very gods in heaven. <\/p>\n

<\/span> <\/p>\n

\n  <\/span> <\/p>\n

\nSUNJOY <\/font><\/span><\/p>\n

\n  
\nThus Gudakesha to Hrishikesha; the scourger of his foes said <\/p>\n

unto Govinda, “I will not fight” and ceased from words. On him
\nthus overcome with weakness in the midmost of either battle, <\/p>\n

Krishna smiled a little & said:
\n  <\/p>\n

<\/span> <\/p>\n

\n <\/p>\n

\n

<\/p>\n

Page \u2013 79<\/font> <\/span> <\/p>\n

\n

\n

\nKRISHNA <\/font>
\n<\/span> <\/p>\n

\n

Thou grievest for whom thou shouldst not grieve and yet speakest wise-seeming words, but the wise grieve not whether for
\nthe dead or for the living. It is not that I was not before, nor <\/p>\n

thou nor these lords of the folk, nor yet that we all shall not
\nbe again hereafter. Even as the embodied spirit passes in this <\/p>\n

body to boyhood and youth and age, so also it passes away
\nfrom this body to another; the strong man suffers not his soul <\/p>\n

to be clouded by this. But the things of material touch, O son of
\nCoonty, which bring cold and warmth, pleasure and pain, they <\/p>\n

come and they pass; transient are they, these seek to abandon,
\nO Bharata. The man whom these vex not, O lion of men, who <\/p>\n

is strong and receiveth sorrow & bliss as one, that man is ready
\nfor immortality. For that which is not, there is no coming into <\/p>\n

being and for that which is, there is no ceasing to be; yea of
\nboth of these the lookers into truth have seen an end. But That <\/p>\n

in which all this universe is extended, know to be imperishable;
\nnone hath force to bring to nought the One who decays not <\/p>\n

neither passes away. Finite and transient are these bodies called
\nof the eternal, imperishable and immeasurable embodied Spirit; <\/p>\n

arise therefore and fight, O seed of Bharat. Who knoweth the
\nSpirit as slayer and who deemeth Him to be slain, both of these <\/p>\n

discern not: He slayeth not neither is He slain. “He is not born
\nnor dieth ever, nor having once been shall He not be again; <\/p>\n

He is unborn for ever and perpetual, He is the Ancient One
\nwho is not slain with the slaying of the body.” He who knoweth <\/p>\n

Him to be imperishable, eternal, unborn and undecaying, whom
\ndoth that man, O Partha, slay or cause to be slain? As a man <\/p>\n

casteth from him his worn out robes and taketh to him other
\n& new raiment, so the embodied Spirit casteth away its worn <\/p>\n

out bodies and goeth to other & new casings. Him the sword
\ncleaveth not, Him the fire cannot burn, Him water wetteth not <\/p>\n

and the hot wind withereth not away; indivisible, unconsumable,
\nunmergible, unwitherable is He. He is for ever & everywhere, <\/p>\n

constant and moveth not, He is the One Sempiternal Being. If
\nthou knowest Him as such, thou hast no cause to grieve. <\/p>\n

<\/span> <\/p>\n

\n

And now if yet thou deemest of the Spirit as ever born or
\n  <\/p>\n

 
\n  <\/p>\n

<\/span> <\/p>\n

\n <\/p>\n

\n

<\/p>\n

Page \u2013 80<\/font><\/span><\/p>\n

\n

\never dying, even so thou hast no cause to grieve for him, O
\nstrong-armed. For of that which is born the death is certain, <\/p>\n

and of that which is dead, the birth is sure; therefore in a thing
\ninevitable thou oughtest not to grieve. Unmanifested in their <\/p>\n

beginning are creatures, manifested in the middle, O Bharata;
\nthey become but unmanifest again at death; what room is here <\/p>\n

for lamentation? As a Mystery one seeth Him, as a Mystery
\nanother speaketh of Him, as a Mystery a third heareth of Him, <\/p>\n

but even with revelation not one knoweth Him. The embodied
\nOne is for ever unslayable in the body of every man, O Bharata, <\/p>\n

and from Him are all creatures; therefore thou hast no cause for
\ngrief. Moreover if thou considerest the law of thine own being, <\/p>\n

thou oughtest not to tremble, for than battle in a just cause the
\nKshatriya knows no greater bliss. Happy are the Kshatriyas, O <\/p>\n

Partha, who win such a battle to their portion; ’tis as though
\none came past by chance and found the door of Paradise open. <\/p>\n

Now if thou wilt not wage this just & righteous battle, then
\nhast thou cast from thee thy glory and the law of thy being, and <\/p>\n

brought sin upon thy head; yea thy shame shall be eternal in
\nthe mouth of all creatures, and for one who has been honoured, <\/p>\n

shame is worse than death. The warriors will think that from
\nfear thou hast ceased from battle, and in their eyes who thought <\/p>\n

highly of thee, thou shalt be belittled. And thine ill-wishers will speak of
\nthee many unutterable words, disparaging thy might and thy greatness, than which
\nthere is no worse bitterness under the skies. Slain thou shalt conquer heaven, victorious thou <\/p>\n

shalt enjoy earth for thy kingdom, therefore, O son of Coonty,
\narise with a heart resolute for war. Make thou thy soul indifferent to pain and pleasure, to gain and loss, to victory &
\ndefeat, then gird thyself to the combat; sin shall not touch thee <\/p>\n

then. <\/span>\n<\/p>\n

\nThus hath been declared to thee the mind that dwells in the <\/p>\n

way of Sankhya, hearken now to that which dwells in Yoga,
\nto which being wedded thou shalt cast from thee, O Partha, <\/p>\n

action’s binding chain. In this path no step once taken is lost, in
\nthis path thou shalt meet with no stumbling-block; even a little of <\/p>\n

this Law saveth the heart from its great fear. One is the mind of
\n  <\/p>\n

 
\n  <\/span> <\/p>\n

\n <\/p>\n

\n

<\/p>\n

Page \u2013 81<\/font> <\/span> <\/p>\n

\n

\n

a man that holds fast to its aim, but infinite are their minds and
\n\tmany-branching who have no resolved goal. ‘Tis a flowery word <\/p>\n

they babble, men of little understanding who take delight in the
\ncreed of Veda, disputing, saying “There is nought else”, their <\/p>\n

souls full of desires, their hopes bent upon Heaven; but he who
\nhearkeneth to their word that giveth but the fruit of life’s actions <\/p>\n

and is crowded with multifold ritual, aiming only at splendour &
\nenjoyment & lordship, lo it hurrieth away his heart and causeth <\/p>\n

it to cling to lordship and pleasure and his mind is unfixed to
\nGod and cannot set itself on the rock of concentration. The three <\/p>\n

nature-moods are the stuff of the Vedas, but thou, O Urjoona,
\nrise above the three, high beyond the dualities, steadfast on <\/p>\n

the plane of the Light; be careless of getting and having, be a
\nman with a soul. As much use as there is in a well, when all <\/p>\n

the regions are flowing with water, so much is there in all the
\nVedas to the Brahman who hath the Knowledge. Thou hast a <\/p>\n

right to action only, to the fruit of action thou hast no manner
\nof right at all; be not motived by the fruits of action, neither <\/p>\n

to inaction sell thy soul; but put attachment far from thee, O
\nDhanunjoy, and do thy deeds with a mind in Yoga, awaiting <\/p>\n

success and failure with an equal heart; for ’tis such equipoise
\nof the soul that is Yoga indeed. For far lower is action than <\/p>\n

Yoga of the Super-Mind; in the Super-Mind desire thy refuge;
\nfor this is a mean and pitiful thing that a man should work for <\/p>\n

success and rewards. The man whose Super-Mind is in Yoga
\ncasteth from him even in this world both righteousness and sin; <\/p>\n

therefore to Yoga gird thy soul; when thou doest works, Yoga
\nis the one auspicious way. For the wise whose understandings <\/p>\n

have reached God, cast from them the fruit that is born of their
\ndeeds, they are delivered from the fetters of birth, they pass into <\/p>\n

the sphere where suffering is not, neither any disease. When thy
\nsoul shall have voyaged to the other shore over the Chaos of <\/p>\n

the Great Bewilderment, then shalt thou become careless of the
\nScripture that is and the Scripture that shalt be, and when the <\/p>\n

mind that is perplexed and beaten about by the Scripture shall
\nstand fast and motionless in Samadhi, then shalt thou attain <\/p>\n

Yoga.
\n  <\/p>\n

 
\n  <\/span> <\/p>\n

\n <\/p>\n

\n

<\/p>\n

Page \u2013 82<\/font><\/span><\/p>\n

\n

\nURJOONA <\/font> <\/span> <\/p>\n

\n

What is the speech of him in whom Wisdom hath taken its firm <\/p>\n

 
\nseat, O Keshove, of him who is in Samadhi, he whose thought <\/p>\n

standeth on the settled understanding, what speaketh he and
\nwhat are his sittings, and what his goings? <\/p>\n

<\/span> <\/p>\n

\n

 <\/p>\n

\nKRISHNA <\/font>
\n<\/span> <\/p>\n

\n

When a man casteth far away from him, O son of Pritha, all the <\/p>\n

desires that cling to the mind, when he is self-content in the Self,
\nthen is it said of him that the Reason hath taken his seat. He <\/p>\n

whose soul is not shaken in sorrows and in happiness hungereth
\nnot after their delight, he to whom fear and liking and wrath are <\/p>\n

forgotten things, he is the Sage the thought in whom is settled.
\nHe who is in all things without affections whether evil come to <\/p>\n

him or whether good, who delights not in the pleasure neither
\nhateth the pain, he is the man of an established understanding. <\/p>\n

As a tortoise gathereth in its limbs from all sides, so when this
\nunderstanding Spirit gathereth in the senses away from the things <\/p>\n

in which the senses work, then is the Reason in a man safely
\nseated. By fasting and refraining the objects of passion cease <\/p>\n

from a man but the desire and the delight in them remain, but
\nwhen the embodied Spirit hath beheld the Most High, the very <\/p>\n

desire and delight cease and are no more. For very furious and
\nturbulent are the senses, O son of Coonty, and though a man <\/p>\n

be God-seeking, though he have the soul that discerneth, they
\nseize upon even his mind and ravish it violently away. Let a man <\/p>\n

coerce all these and sit fast in Yoga utterly giving himself up
\nto Me; for only when a man has his senses in his grip, is the <\/p>\n

Reason of him firm in its seat. But when a man thinketh much
\nand often of the things of sense, fondness for them groweth <\/p>\n

upon him, and from fondness desire & passion are born; and
\npassion’s child is wrath; but out of wrath cometh delusion & <\/p>\n

disturbance of the brain and from delusion cometh confusion
\nof the recording mind and when memory falleth and faileth, the <\/p>\n

overmind is destroyed, and by the ruin of the overmind the soul
\ngoeth to its perdition. When one moveth over the fields of the <\/p>\n

passions with his senses in the grip of the Self, delivered from
\n  <\/p>\n

 
\n  <\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

Page \u2013 83<\/font> <\/span> <\/p>\n

\n

\n

likings and dislikings, and when the Spirit itself answers to the
\nhelm, a pure serenity becometh his. In that bright gladness of the <\/p>\n

soul there cometh to him a waning away of all grief; for when
\na man’s heart is like a calm and pure sky, the Thought findeth <\/p>\n

very quickly its firm foundation. Who hath not Yoga, hath not
\nunderstanding, who hath not Yoga, hath not infinite and inward <\/p>\n

contemplation, who thinketh not infinitely and inwardly, hath
\nnot peace of soul, and how shall he be happy, whose soul is not <\/p>\n

at peace? For the mind that followeth the control and working
\nof the senses when they range abroad, hurleth along with it the <\/p>\n

Thought in the Spirit as the wind hurleth along a ship upon the
\nwaters. Therefore it is, O strong-armed, that his reason is firmly <\/p>\n

based only whose senses are reined in on all sides from the things
\nof their desire. <\/p>\n

<\/span> <\/p>\n

\n

In the night which is darkness to all creatures, the governed
\nsoul is awake & liveth; that in which all creatures wake & live, <\/p>\n

is night to the eyes of the seer. The waters enter into the vast,
\nfull & unmoving ocean and the ocean stirs not nor is troubled, <\/p>\n

and he into whom all desires even in such wise enter, attaineth
\nunto peace and not the lover of passion. That man who casts <\/p>\n

away all desires and doeth works without craving, not melting
\nto aught because it is his, not seeing in aught his separate self, <\/p>\n

attaineth his soul’s peace. This is that God-state, O son of Pritha,
\nto which attaining man is not again bewildered but standing fast <\/p>\n

in it even in the hour of his ending, mounteth to Cessation in
\nthe Eternal. <\/p>\n

 
\n  
\n  <\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

Page \u2013 84<\/font><\/span><\/p>\n

\n

\n

<\/p>\n

 Chapter III <\/p>\n

<\/a> <\/p>\n

<\/b>
\n\t<\/span><\/p>\n

\n

 <\/p>\n

\nURJOONA <\/font> <\/span> <\/p>\n

\n

If indeed to thy mind, Thought is mightier than action, O Janardan, vexer of the host, wherefore then dost thou yoke me to
\na deed dire & fearful? ‘Tis as if thou wouldst bewilder me with <\/p>\n

mixed and tangled speech, therefore speak decidedly one clear
\nthing which shall guide me to my highest welfare. <\/p>\n

<\/span> <\/p>\n

\n

 <\/p>\n

\nKRISHNA <\/font>
\n<\/span> <\/p>\n

\n

Two are the ways of devotion in this world, already have I <\/p>\n

declared it to thee, O sinless hero; the devotion of the men of
\nSankhya is by singleness in knowledge, by singleness in works is <\/p>\n

the devotion of the men of Yoga. Not by refraining from works
\nshall a man taste actionlessness and not by mere renouncing <\/p>\n

of the world shall he reach perfection. For verily no man even
\nfor a moment remains without doing, since each is made to do <\/p>\n

whether he will or not by the moods of his essential nature. He
\nwho coerceth the organs of action and sitteth remembering in his <\/p>\n

heart the things in which the senses work, is a man deceived in
\nSpirit, him they call a hypocrite, but he whosoever governeth the <\/p>\n

senses with his mind, O Urjoona, and entereth on Yoga in works
\nusing the organs of action without attachment, is distinguished <\/p>\n

above all beings. Do thou the works that the law demands of
\nthee, for action is mightier than inaction; yea without works the <\/p>\n

very maintenance of thy body cannot be. ‘Tis by doing works
\nin other spirit than as a sacrifice that this world of creatures <\/p>\n

falleth into bondage to its works; but do thou practise works
\nas a Sacrifice, O son of Coonty, with a mind free from the <\/p>\n

yoke of attachment. For with Sacrifice as their companion the
\nFather, of old, created all these peoples and said unto them, <\/p>\n

“By Sacrifice shall ye beget offspring; lo the chosen joys of your
\ndesire, they shall be to you the milk of her udders. Cherish you <\/p>\n

the gods with sacrifice and the gods shall cherish you in turn;
\nthus by cherishing each other shall ye attain to your highest <\/p>\n

welfare. Cherished with sacrifice the gods shall bestow on you
\n  <\/p>\n

 
\n  <\/p>\n

<\/span> <\/p>\n

\n

<\/p>\n

Page \u2013 85<\/font> <\/span> <\/p>\n

\n

\n

the joys you most desire and he is no better than a thief who
\nenjoyeth what they give and giveth not to them again.” The <\/p>\n

good who eat the remnants of the Sacrifice are delivered from
\nall their transgressions, but those accursed eat and drink sin who <\/p>\n

cook their food but for their own selfish bellies. From food all
\ncreatures are born and from rain is the birth of food; but rain <\/p>\n

ariseth from the sacrifice and Sacrifice hath its root in works;
\nworks know to be born of the Eternal, for by the imperishable <\/p>\n

word of the Eternal they were brought into being. Therefore
\nis the Eternal everywhere and in all things; yea He hath His <\/p>\n

home for ever in the heart of the Sacrifice. This is the Wheel
\nthat God hath set going and who goeth not with it, whose days <\/p>\n

are a wickedness, whose delight & ease are in the senses, O son
\nof Pritha, liveth his life in vain. But for the man whose whole <\/p>\n

pleasure is in the Self and who satisfies his longing with the
\nSelf, yea who is content utterly with the Self, for him there is <\/p>\n

no needful action. For indeed he hath no end at all to gain by
\ndoing neither any by not doing, he hath no dependence for end <\/p>\n

or aim on any or even this whole world of creatures. Therefore
\nwithout attachment do ever the work before thee, since by doing <\/p>\n

works without attachment man reacheth the Highest. ‘Twas by
\nworks alone that the men of old reached to utter perfection <\/p>\n

even Junac and the rest. Moreover even if thou lookest to the
\nright government of the world, thou shouldest be doing. What <\/p>\n

they see their Greatest do, even that the rest of the folk will
\npractise, and the standard that the Best setteth up, the world <\/p>\n

will surely follow. Behold, O Partha, there is nought at all in
\nthe three worlds that I must do, there is nothing I have not or <\/p>\n

that I yet need to win, and still I move in the path of works.
\nFor verily were I not to move sleeplessly in the path of works, <\/p>\n

lo men follow utterly the way wherein I tread, O son of Pritha,
\nthen would all these worlds sink and perish, were I not to do <\/p>\n

works and I should become the creator of bastard confusion
\nand the slayer of all these creatures. That which the ignorant do <\/p>\n

with attachment to the work, O Bharata, the wise man should
\ndo without attachment, wishing only to keep the world in its <\/p>\n

traces. Let him not be the cause of division and confusion of
\n  <\/p>\n

 
\n  <\/p>\n

<\/span> <\/p>\n

\n

 <\/p>\n

\n

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\n

\nmind in the ignorant who are attached to their works, but let
\nhim, knowing all, set them to all the works of this world by <\/p>\n

doing works in Yoga. Lo works are done but by the modes
\nof Nature in her inevitable working, but the Spirit of man is <\/p>\n

deceived by the sense of separate existence and he sayeth in
\nhimself “I, even I am the doer.” But he who knoweth to the <\/p>\n

core how the workings of the modes are parcelled out, believeth
\nthat the modes work in and upon the modes, and suffereth not <\/p>\n

attachment to seize him. Most men are deceived by the modes of
\nNature, cling to the workings of these modes; these dull brains, <\/p>\n

these imperfect knowers, let not the perfect knower cause to
\nswerve and stumble. Repose all thy works upon Me and with <\/p>\n

thy heart spiritually inclined be desireless, be selfless; then arise,
\nfight, O Urjoona, let the fever of thy soul pass from thee. For <\/p>\n

men who with faith & without carping follow ever this my
\nWord are released, they also, from bondage to their works, but <\/p>\n

they who carp at and follow not this my word, know of them
\nthat all their knowledge is a delusion; their intellect is nought; <\/p>\n

they are lost men, Urjoona. Lo even the wise man who knoweth
\ncan but act according to his own essential nature; for to their <\/p>\n

nature all creatures come at last and what shall coercing it avail?
\nOnly in the field of each & every sense love and hate are there <\/p>\n

& ever they lie in ambush; let not the Spirit of man fall into
\ntheir clutches for they are his adversaries in his great journey. <\/p>\n

Better is it the rule of thy own life ill done than an alien rule
\nwell accomplished, yea death in the path of one’s own nature <\/p>\n

is better; it is a fearful and perilous thing to follow the law of
\nanother’s being. <\/span> <\/p>\n

 <\/p>\n

\nURJOONA <\/font> <\/span> <\/p>\n

\n

Who then is this by whom man is impelled that he worketh sin in <\/p>\n

 
\nthe world, yea though he will it not, O Varshneyan, as if forced <\/p>\n

to it by very violence? <\/span> <\/p>\n

\n <\/p>\n

\nKRISHNA <\/font>
\n<\/span> <\/p>\n

\n

\n

It is craving, it is wrath, the child of Rajoguna, Mode of Passion.
\nKnow him for the Fiend, the Enemy of man’s soul here upon <\/p>\n

 
\n  
\n  <\/p>\n

<\/span> <\/p>\n

\n

 <\/p>\n

\n

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\n

\n

earth, a great devourer, a mighty sinner. As a fire engirt with
\nsmoke, as a mirror covered with dust, as the unborn child with <\/p>\n

the caul, so is the universe by him enveloped. By him knowledge
\nis besieged and girt round, O son of Coonty, by this eternal <\/p>\n

enemy of the wise, this insatiable fire of desire and passion. The
\nsenses, the soul and the overmind, these are the places of his <\/p>\n

session, with these he cloudeth over knowledge and bewildereth
\nthe embodied spirit. Therefore in the beginning constrain the <\/p>\n

senses, O lion of the Bharats, and slay that accursed with the
\nsword of Knowledge and Discernment. High, say the wise, reign <\/p>\n

the senses, but the heart is higher than they & the overmind is
\nhigher than the heart, he who is higher than the overmind, that <\/p>\n

is He. Thus when thou hast understood Him who is higher than
\nthe overmind, slay thy enemy, O strong-armed, even that terrible <\/p>\n

and invincible one, whose shape is passion.
\n  <\/p>\n

 
\n  <\/p>\n

<\/span> <\/p>\n

\n

<\/p>\n

Page \u2013 88<\/font> <\/span> <\/p>\n

\n

\n

<\/p>\n

Chapter IV <\/a> <\/b>
\n\t<\/span><\/p>\n

\n

 <\/p>\n

\nKRISHNA <\/font>
\n<\/span> <\/p>\n

\n

This Yoga I declared to Vivasvan, the Yoga that cannot perish; <\/p>\n

Vivasvan told it to Manu, Manu to Ixvaacou repeated it. Thus
\nwas it handed down from generation to generation and known <\/p>\n

of the philosopher Kings till in a mighty lapse of time that Yoga
\nwas lost, O scourge of thy foemen. This is that ancient Yoga that <\/p>\n

I today have declared to thee because thou art my worshipper
\nand lover and friend, for ’tis the noblest mystery of all. <\/p>\n

<\/span> <\/p>\n

\n

 <\/p>\n

\nURJOONA <\/font> <\/span> <\/p>\n

\n

Of these latter times is thy birth, O Krishna, of the high ancient <\/p>\n

time was the birth of Vivasvan; how should I understand aright <\/p>\n

this thy saying that thou in the beginning declaredst it?
\n<\/span> <\/p>\n

\n

 <\/p>\n

\nKRISHNA <\/font>
\n<\/span> <\/p>\n

\n

\n

Many are my births that are past and gone and thine also, Urjoona; all of them I know but thou knowest not, O scourge of thy <\/p>\n

foemen. Yea, though I be unborn and imperishable Spirit, though
\nI be the Lord of all creatures, yet I resort to my own nature and <\/p>\n

am born by the power of my Self-Illusion. For whenever and
\nwhenever righteousness and justice decline & faint upon the <\/p>\n

earth, O Bharata, and unrighteousness and injustice arise and
\nflourish, then do I put forth myself; for the salvation of the <\/p>\n

pure and the destruction of evildoers, to raise up justice and
\nrighteousness I am born again from age to age. He who in this <\/p>\n

sort knoweth aright my divine birth and works, cometh not to
\nrebirth when he leaveth the body, to Me he cometh, Urjoona. <\/p>\n

Many have sought refuge with me and made themselves full of
\nme, who have risen beyond love and wrath and fear, and they <\/p>\n

made themselves holy by the austere energisms of knowledge,
\nand became even as Myself. In whatsoever way men come to <\/p>\n

me, in their own way I accept and love them; utterly do men, O
\nson of Pritha, follow in the path in which I tread. Desiring good <\/p>\n

success of their works men sacrifice to the gods on earth, for
\n  <\/p>\n

 
\n  <\/p>\n

<\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

Page \u2013 89<\/font> <\/span> <\/p>\n

\n

\n

very quickly in the world of men cometh the success that is born
\nof works. By me were the four orders created according unto <\/p>\n

the division of the workings of the stuff of their nature, know
\nme for their maker and yet neither for doer nor maker who am <\/p>\n

imperishable. On Me actions leave no stain for I have no craving
\nfor their fruit; he who really knows this of me, is not bound by <\/p>\n

his works. Knowing that in this wise works were done by the
\nancient seekers after salvation, do thou also do works that were <\/p>\n

done in old time by the men of old. What is action and what is
\ninaction, as to this the very sages are bewildered; therefore I will <\/p>\n

declare action unto thee by the knowledge whereof thou shalt
\nbe delivered out of evil. For of works thou must understand, of <\/p>\n

miswork thou must understand, and thou must understand also
\nof inaction; very difficult is the way of works and their mystery. <\/p>\n

He who in action can see inaction and action in inaction, he is
\nthe understanding mind among men; he doeth all works, yet is <\/p>\n

in Yoga. When the imaginations of desire are shut out from all
\nthat a man beginneth & undertaketh, and his works have been <\/p>\n

burned up in the fires of Knowledge, then it is he that the wise
\ncall the truly learned. He hath relinquished attachment to the <\/p>\n

fruit of his works, is ever satisfied of soul and dependeth not
\non any outward things; such a man though he engage himself <\/p>\n

deep in works, yet really doeth <\/i>nothing: \u2014 pure of lusts, he is
\ngoverned in heart and spirit, he has surrendered all sense of <\/p>\n

belonging, doing actions only with his body he receives no stain
\nof sin: \u2014 well-content with the gains that chance & time may <\/p>\n

bring him, lifted above the plane of the dualities, void of jealousy,
\nreceiving success & failure alike as friends, though he do works, <\/p>\n

yet is he not bound by them: \u2014 leaving all heart clingings behind
\nhim, a spirit released, a mind safe in its tower of knowledge, <\/p>\n

performing works for a sacrifice, all his works are swallowed up
\n& vanish. <\/p>\n

<\/span> <\/p>\n

\n

Brahman is his giving and Brahman is his sacrifice, Brahman casteth Brahman into the fire that is Brahman, by Samadhi of <\/p>\n

his works in Brahman unto Brahman he goeth. Of the Yogins
\nsome make to the natural Gods their session of sacrifice, others <\/p>\n

offer the sacrifice by the sacrifice into the fire that is Brahman.
\n  <\/p>\n

 
\n  <\/p>\n

<\/span> <\/p>\n

\n <\/p>\n

\n

<\/p>\n

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\n

\n

And some offer the hearing and all the senses into the fires of
\n\tself-mastery and some offer sound and the other things of sense <\/p>\n

into the fires of the senses. And others offer into the Yoga-fire of a
\ncontrolled Spirit that knowledge hath kindled with her hands all <\/p>\n

the works of the senses and all the works of vital breathing. And
\nsome make the sacrifice of their goods and some make a sacrifice <\/p>\n

of austerity. Some offer up their Yoga as a sacrifice, others the
\nknowledge of the Veda; lords of askesis are they all, keen in the <\/p>\n

vow of their undertaking. Some offer the upper breath into the
\nlower and the lower breath into the upper, stopping the passages of the inbreath and outbreath, absorbed in government of
\nBreath that is life; others eating temperately, offer up the breaths <\/p>\n

into the breaths as into a sacrificial fire. And all these, yea all
\nare wise in sacrifice & by sacrifice the obscuration of sin fades <\/p>\n

away from them, for they live on the remnants of their Sacrifice
\ndeeming it as the food of Gods and pass over into Brahman <\/p>\n

that is for ever. This world belongeth not to him who doeth not
\nsacrifice, how then shall another, O prince of the Kurus? Thus <\/p>\n

are many sorts of Sacrifice extended in the mouth of the eternal;
\nknow all these to be born of works; so knowing thou shalt find <\/p>\n

deliverance. Better than the sacrifice that is all of goods is the
\nsacrifice of knowledge, O scourge of thy foemen, for all man’s <\/p>\n

work upon earth accomplisheth itself utterly in Wisdom. This
\nWisdom thou must learn by prostration and questioning and <\/p>\n

service, then shall the Knowers, they who have seen the Truth of
\nExistence initiate thee in the Knowledge which when thou hast <\/p>\n

learnt thou shalt not again fall into delusion, O son of Pandou;
\nby the knowledge thou shalt see all creatures even to the meanest <\/p>\n

in the Self, therefore in Me. Yea wert thou the vilest and most
\nlewd in sin of all sinners, yet shouldest thou pass over to the <\/p>\n

other shore of Perversity in the ship of the Knowledge. As a fire
\nwhen it hath been kindled, O Urjoona, burneth to ashes the fuel <\/p>\n

of it, even so doth the Fire of the Knowledge burn all a man’s
\nworks to nothingness. In all the world there is nought that is so <\/p>\n

great and pure as Wisdom and one who hath been made perfect
\nby Yoga findeth Wisdom in his Self naturally and by the mere <\/p>\n

lapse of time. The man of faith, the self-devoted who has bridled
\n  <\/p>\n

 
\n  <\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

Page \u2013 91<\/font><\/span><\/p>\n

\n

\n

his senses, he wins the Knowledge, and when a man has got
\nthe Knowledge he attains very quickly to the high and perfect <\/p>\n

peace. But the ignorant, the man of little faith, the soul full of
\ndoubts, these go to perdition; this world is not for the doubting <\/p>\n

soul, nor the other world, nor any kind of happiness. But he that
\nreposeth all his works in Yoga and cleaveth Doubt asunder with <\/p>\n

the sharp edge of Knowledge, the man that possesseth his Self, O
\nDhanunjoy, his works cannot bind. Therefore take up the sword <\/p>\n

of Knowledge, O Urjoona, and cleave asunder this Doubt that
\nhath made his seat in thy heart, the child of Ignorance, lay fast <\/p>\n

hold upon Yoga, arise, O seed of Bharat.
\n  <\/p>\n

 
\n  <\/p>\n

<\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

Page \u2013 92<\/font><\/span><\/p>\n

\n

\n

<\/p>\n

Chapter V <\/a> <\/b>
\n\t<\/span><\/p>\n

\n

 <\/p>\n

\nURJOONA <\/font> <\/span> <\/p>\n

\n

Thou declarest the renunciation of works, O Krishna, and again <\/p>\n

thou declarest Yoga in works. Which one alone of these twain
\nis the better, this tell me clearly to leave no doubt behind. <\/p>\n

<\/span> <\/p>\n

\n

 <\/p>\n

\nKRISHNA <\/font>
\n<\/span> <\/p>\n

\n

Renunciation of works or Yoga in works, both of these make <\/p>\n

for the soul’s highest welfare, but of these two Yoga in works is
\ndistinguished above renunciation of works. Know him for the <\/p>\n

perpetual Sunnyasin, who neither hates nor desires aught, for
\nthe mind that rises above the dualities, O strong of arm, is easily <\/p>\n

and happily released from bondage. It is children who talk of
\nSankhya & Yoga as distinct & different, not the learned; he who <\/p>\n

cleaveth wholly to even one of these findeth the fruit of both. To
\nthe high heaven whereto the Sankhyas win, the men of Yoga go <\/p>\n

also, and he who seeth Sankhya and Yoga as one, seeth indeed.
\nBut without Yoga, O great of arm, renunciation is very difficult <\/p>\n

to arrive at and the sage that hath Yoga travelleth very swiftly
\nto God. When a man hath Yoga, the self of him is purified from <\/p>\n

obscuration, he is master [of] the Self and victor over the senses;
\nhe whose Self has become one with the self of all created things, <\/p>\n

though he do works, can receive no defilement. The Yogin sees
\nthe reality of things and thinks “Truly I do nothing at all”; yea <\/p>\n

when he sees or hears or touches, when he smells and when
\nhe tastes, in his going and in his sleeping and in his breathing, <\/p>\n

whether he talk, whether he put out or take in, whether he close
\nhis eyes or open them, still he holds to it, “Lo, ’tis but the senses <\/p>\n

that move in the fields of the senses.” When a man doeth, reposing all his works on the Eternal and abandoning attachment, sin <\/p>\n

cannot stay on his soul even as water on the leaf of a lotus. With
\ntheir body, mind and understanding self and with the pure and <\/p>\n

unaffected senses the Yogins relinquishing attachment do works
\nfor the cleansing of the Self. The soul that has Yoga abandons the <\/p>\n

fruit of its works and gains instead a confident and utter peace,
\n  <\/p>\n

 
\n  <\/p>\n

<\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

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\n

\n

but the soul that has not Yoga clings to the fruit of its works and
\nby the working of desire it falls into bondage. When a man is <\/p>\n

master of his self and has renounced all works in his heart, then
\nthe embodied spirit sitteth at ease in his nine-gated city, neither <\/p>\n

doing nor causing to be done. The Lord createth not works nor
\nthe authorship of works for His people neither yoketh He them <\/p>\n

to the fruits of their works; ’tis the nature in a man that is busy
\n& taketh its course. The Lord taketh to himself the sin of none <\/p>\n

neither accepteth He the righteousness of any; but Wisdom is
\nclouded over with Nescience and ’tis by this that these living <\/p>\n

beings fall into delusion. But on all of those who by Knowledge
\nhave destroyed the nescience of the Self, Wisdom riseth like the <\/p>\n

sun and lighteth up that Highest Self of All. Then they perceive
\nHim alone and are Self of Him and to Him consecrated in faith <\/p>\n

and all for Him, and the revolving wheel clutches them not in
\nany more, because wisdom hath washed them pure of all stain. <\/p>\n

The Brahmin endowed with learning and modest culture, the
\ncow & the elephant and the very dog and the Pariah, all these <\/p>\n

the wise regard with equal eyes. Even in this human life they
\nhave conquered this creation whose minds have taken root in <\/p>\n

that divine equality, for the Eternal also is without a defect and
\nHe looketh on all his creatures with equal eyes; therefore in the <\/p>\n

Eternal they have their root. He is not overjoyed when he getteth
\nwhat is pleasant, he groweth not troubled when he tasteth bitterness, whose reason is firm & steadfast and he subjecteth not
\nhimself to delusion but knoweth the Eternal and in him abideth. <\/p>\n

His soul clings not to the touches of outward things but what
\nhappiness he finds, he finds in the Self, therefore his Self is made <\/p>\n

one in Yoga with Eternal Brahman & the happiness he tastes,
\ndoes not cease or diminish. For the enjoyments that are born of <\/p>\n

touch and contact are very wombs of misery, they begin and they
\nend; the wise man taketh no delight in these. For he who even <\/p>\n

on this earth and before his release from this mortal body hath
\nstrength to stand up in the speed and rush of wrath and lust, he <\/p>\n

hath Yoga, he is the happy man. That man is the Yogin whose
\nbliss is within and his delight & ease are inward and an inner <\/p>\n

light illumines him & not this outer sun; he goeth to cessation
\n  <\/p>\n

 
\n  <\/span> <\/p>\n

\n <\/p>\n

\n

<\/p>\n

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\n

\n

in Eternal Brahman, for he becometh Brahman. Cessation in
\nBrahman falleth to those who are Rishis from whom all stain <\/p>\n

& darkness have faded away, who have cut doubt away from
\ntheir hearts and are masters of Self, whose whole delight & <\/p>\n

work is to do good to all created things. Round the strivers after
\nperfection, round the governed souls, who are delivered from the <\/p>\n

grip of wrath and desire, lo the Paradise of cessation in Brahman
\nliveth all about them, who have got the knowledge of the Self <\/p>\n

within. He who shuts out the touches of outward things from
\nhis soul and concentrates sight between his eyebrows, making <\/p>\n

equal the outbreath and the inbreath as they move within the
\nnostrils, master of his sense and mind and reason who utterly <\/p>\n

desireth salvation and desire and wrath and fear have departed
\nfrom him for ever, verily he is already a released and delivered <\/p>\n

soul. He knows me for the One that feasteth on man’s sacrifices
\nand austerities, a mighty God who is the friend of every created <\/p>\n

thing, and knowing he travels to the Peace.
\n  <\/p>\n

 
\n  <\/p>\n

<\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

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\n

\n
\nChapter VI <\/a> <\/b>
\n<\/span><\/p>\n

\n <\/p>\n

\nKRISHNA <\/font>
\n<\/span> <\/p>\n

\n

Who doeth the works he hath to do but dependeth [not] on <\/p>\n

the fruit of his works, he is the Sunnyasin and he is the Yogin
\nand not he who lighteth not the daily fire and doeth not the <\/p>\n

daily ritual. Know this, O Pandava, that the thing which men
\ncall renunciation is nothing but Yoga, since no man becometh a <\/p>\n

Yogin if he hath not renounced the imaginations of the will. Of
\nthe sage who has yet to ascend the hill of Yoga, works are the <\/p>\n

medium, but calm is the medium of him who sitteth already on
\nthe hilltops. For when a man has renounced all the imaginings <\/p>\n

of the will and his heart clings not to his works and clings not
\nto the objects of the senses, that is the true Sunnyasin, that is the <\/p>\n

sitter on the hilltop of Yoga. Let a man deliver his soul by its own
\nstrength & let him not afflict his spirit to weaken it; for a man’s <\/p>\n

self is its own & only friend and its own & only enemy. To that
\nman his self is a friend who has conquered self by the Self, but <\/p>\n

when he is not in touch with his self, it worketh enmity against
\nhim like an outward foe. Now when he has mastered self and <\/p>\n

is at peace, then the Self of him is utterly at its ease, unaffected
\nby heat & cold, pleasure or pain, imperturbable in honour & <\/p>\n

disgrace. The Yogi whose soul is satisfied with wisdom and
\ndiscernment, the immovable sitter on his hilltop and victor over <\/p>\n

his senses, is called the Yogin who hath the Yoga; and gold and
\ngravel, sand or stone is all to him one substance. He who hath <\/p>\n

one heart for his lover and his friend and foeman and those who
\ncare not for him, who stand midway between liking & hating, <\/p>\n

for men he should love and men he should hate, yea & even his
\nsoul maketh no difference between the saint & the sinner, he is <\/p>\n

the truly great among men. <\/p>\n

<\/span> <\/p>\n

\n

In a silent place let the Yogin gird his self to Yoga, solitary, <\/p>\n

governed in heart & spirit, devote his soul continually without
\ndesires, without the sense of belongings. In a pure & holy region <\/p>\n

let him set up his steady & unchanging seat, neither very high
\nnor very low, with grass of cusha spread and a deerskin thereon, <\/p>\n

 
\n  
\n  <\/p>\n

<\/span> <\/p>\n

\n <\/p>\n

\n

<\/p>\n

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\n

\n

and on that a robe. There with his mind directed to one point,
\nwith a rein on the workings of his heart & senses, let him sit <\/p>\n

on the seat he has made and betake himself to Yoga for the
\ncleansing of the self within. He shall sit steady holding head & <\/p>\n

neck & body in one line & motionless and he shall keep his gaze
\nfixed on the joining-place of his nostrils so that his eyes shall not <\/p>\n

wander over the regions; so steadfast in the vow of abstinence
\n& purity with a glad & calm spirit from which fear hath been <\/p>\n

driven out, with a mind under restraint, with a heart full of Me
\nlet him sit in Yoga giving himself utterly to Me. Ever if he yoke <\/p>\n

himself so to Yoga with a governed heart, the Yogin reacheth
\nthat Peace in Me which is entire quietude. Yoga is not for the <\/p>\n

overeater neither can a man get Yoga by abstaining utterly from
\nfood, nor is it for him that is overgiven to sleep nor can one <\/p>\n

get it by waking always. But when a man eateth his food &
\ngiveth his pleasures to God and all his striving in his works & <\/p>\n

his sleep is for Him & his waking is for Him, Yoga cometh to
\nthat man [and] slayeth his sorrows. When the mind is wholly <\/p>\n

under government & stands well contained in the Self, when
\nall desirable things cannot get the heart to hunger after them, <\/p>\n

then a man is said to be in Yoga. Even as the flame of a lamp
\nin a windless place moveth not at all, such is the image men <\/p>\n

have handed down of a Yogin when he practiseth Yoga with
\nhis heart under rein. That wherein the conscious heart ceaseth <\/p>\n

& is blocked in from its workings by constancy in the practice
\nof Yoga, that wherein by the strength of the self the mind of <\/p>\n

man seeth the Self and is wholly satisfied in the Self, \u2014 where
\nthis inward Spirit knoweth that extreme & exceeding happiness <\/p>\n

which is beyond the reach of the senses & which the reason
\ncannot grasp, and it cleaveth to it & moveth not from the truth <\/p>\n

of things, \u2014 that which when a man has won he cannot conceive
\nof any greater gain, to which when he holds he is not moved <\/p>\n

therefrom even by the most sore poignant grief, that know for
\na man’s divorce from his long wedlock with sorrow, which is <\/p>\n

called Yoga; resolutely should a man set himself to that Yoga
\nwith a heart that will not despond. He must abandon all the <\/p>\n

longings that are born of the imaginations of the Will nor keep
\n  <\/p>\n

 
\n  <\/p>\n

<\/span> <\/p>\n

\n <\/p>\n

\n

<\/p>\n

Page \u2013 97<\/font> <\/span> <\/p>\n

\n

\n

one back for his comfort, he must surround with his mind &
\nforce in from their delight the cohort of the senses; so with the <\/p>\n

understanding self held well within the grasp of Strong-Control
\nhe must cabin in the mind into the self and think of nothing <\/p>\n

at all. Whenever & to whatever side darts away the infirm &
\nrestless mind, thou must curb it from its journey to bring it back <\/p>\n

within the Self & in the Self tame it to obedience \u2014 for a high
\nbeatitude cometh to such a Yogi whose mind is calmed, whose <\/p>\n

active nature is tranquillised, who has no sin, who has wholly
\nbecome Brahman. Easily shall the Yogi who ever thus setteth <\/p>\n

himself to Yoga put from him the stain of obscuration, easily
\nfeel the utter bliss and the touch divine. The soul that is set in <\/p>\n

Yoga seeth himself in all creatures & all creatures in himself
\nand he hath one heart for all beings that the world containeth. <\/p>\n

When a man seeth Me everywhere and all the world in Me,
\nI am with him always and he is always with Me, and we are <\/p>\n

lost to each other never. When a Yogin becometh one with all
\nbeings & loveth Me in all creatures, though he live & move in <\/p>\n

all manner of activities, he liveth & doeth only in Me. For him
\nI deem to be the greatest Yogin, O Urjoona, who looks alike on <\/p>\n

all beings everywhere as if they were his own self whether it be
\nfor happiness or whether it be for pain.<\/span><\/p>\n

\n

 <\/p>\n

\nURJOONA <\/font> <\/span> <\/p>\n

\n

Nay, O Madhusudan, for the restlessness of man’s mind I can see <\/p>\n

no sure abiding in this Yoga of one-heartedness which thou hast
\nspoken. For very restless is the mind, O Krishna, and turbulent <\/p>\n

and strong and hard of mouth and to rein it in I hold as difficult
\nas to put a bridle upon the wind. <\/span> <\/p>\n

\n

 <\/p>\n

\nKRISHNA <\/font>
\n<\/span> <\/p>\n

\n

Surely, O strong of arm, the mind is restless & hard to
\nbridle, <\/p>\n

but by askesis, O son of Coonty, and by the turning away of
\nthe heart from its affections it can be caught & controlled. Very <\/p>\n

difficult of attainment is Yoga to the ungoverned spirit, so I hold,
\nbut when a man governeth himself & striveth by the right means <\/p>\n

Yoga is not impossible to attain.
\n  <\/p>\n

 
\n  <\/span> <\/p>\n

\n <\/p>\n

\n

<\/p>\n

Page \u2013 98<\/font><\/span><\/p>\n

\n

\nURJOONA <\/font> <\/span> <\/p>\n

\n

When a man hath faith but cannot strive aright & his mind <\/p>\n

swerveth from Yoga and he attaineth not to success in Yoga,
\nwhat is the last state of such a man, O Krishna? Doth he lose <\/p>\n

both this world & that other, doth he perish like a breaking
\ncloud, failing, O strong-armed, to get his immortal seat, losing <\/p>\n

his way on the path of the Eternal? This doubt of mine must
\nthou solve to its very heart, O Krishna, for I shall not find any <\/p>\n

other who can destroy this doubt but only thee. <\/span> <\/p>\n

\n

 <\/p>\n

\nKRISHNA <\/font>
\n<\/span> <\/p>\n

\n

\n

Partha, neither in this world nor in the other is there for that
\nman any perdition; no man who doeth good, can come to an <\/p>\n

evil end, O beloved. But to the world of the righteous he goeth
\nand there dwelleth for endless seasons and then is born again, <\/p>\n

the man fallen from Yoga, in a house of pure and fortunate men.
\nOr else he even cometh to being in the house of the wise men, in <\/p>\n

a family of Yogins, for such a birth as this in this world is one of
\nthe hardest to win. There he getteth touch again with the mind <\/p>\n

he had in his former body and with that to start him he striveth
\nyet harder after perfection, O delight of the Kurus. For he is <\/p>\n

seized and hurried forward even by that former habit & askesis
\nof his, though it be without his own will. Even if a man’s mind <\/p>\n

is curious after Yoga, he overpasseth the outer Brahman in the
\nWord. The Yogin earnestly striving is purified of sin; perfected by <\/p>\n

toil of many births he arriveth at his highest salvation. Greater
\nthan the men of askesis is the Yogin and greater I hold him even <\/p>\n

than the men of Knowledge, and than the men of works he is
\nsurely greater, a Yogin therefore shouldst thou be, O Urjoona. <\/p>\n

And of all that are Yogins I deem to have most Yoga him who
\nwith his inner Self taking refuge in Me hath faith in Me & loveth <\/p>\n

Me & worshippeth.
\n  <\/p>\n

 
\n  <\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

Page \u2013 99<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

The Bhagavad Gita THE FIRST SIX CHAPTERS   Chapter I   DHRITARASHTRA In the holy Field, the Field of the Kurus, assembled for the fight,…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[48],"tags":[],"class_list":["post-2277","post","type-post","status-publish","format-standard","hentry","category-05-translations","wpcat-48-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2277","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=2277"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2277\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2277"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2277"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2277"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}