{"id":3195,"date":"2013-07-13T01:46:35","date_gmt":"2013-07-13T01:46:35","guid":{"rendered":"http:\/\/localhost\/?p=3195"},"modified":"2013-07-13T01:46:35","modified_gmt":"2013-07-13T01:46:35","slug":"19-the-gita-text-translation-vol-writings-in-bengali-translation","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/02-other-editions\/writings-in-bengali-translation\/19-the-gita-text-translation-vol-writings-in-bengali-translation","title":{"rendered":"-19_The Gita Text Translation.htm"},"content":{"rendered":"
\n\n\n
\n

\nThe Gita: Text\u2014Translation (2)<\/font>
\n<\/font><\/p>\n

\n
\nCHAPTER Two<\/font><\/p>\n

<\/b><\/p>\n

\nSanjaya uvāca<\/i> <\/font><\/p>\n

\n <\/p>\n

\ntam tathā krpaydvistamasrupurnākuleksanam<\/i><\/font><\/p>\n

\n visīdantamidam vākyamuvāca madhūsudanah<\/i>
\n(1)<\/font><\/p>\n

\nSanjaya said:<\/font><\/p>\n

\nTo him thus besieged with pity and his eyes full
\nbewildered with crowding tears, to him weak with sorrow, Madhusudana spake this
\nword.<\/font><\/p>\n

\n <\/p>\n

\nś<\/font><\/i>ribhagavān
\nuvāca<\/i>
\n<\/font><\/p>\n

\n <\/p>\n

\nkutastvā kaśmalamidam visame
\nsamupasthitam<\/i><\/font><\/p>\n

\n anāryayuffamasvargyamakīrtikaramarjuna<\/font><\/i>
\n(2)<\/font><\/font>
\n<\/font><\/p>\n

\n <\/p>\n

\nThe Lord said:<\/font><\/p>\n

\nWhence has this stain of darkness come upon thee in
\nthe very crisis and the stress, 0 Arjuna, this weakness unheavenly, inglorious,
\nquality of un-Aryan minds?<\/font><\/p>\n

\n <\/p>\n

\nklaivyam māsma gamah pdrtha naitat
\ntvayupapadyate<\/i><\/font><\/p>\n

\nksudram hrdayadaurvalyam tyaktvottistha
\nparan-tapa <\/i> (3)<\/font><\/p>\n

\n <\/p>\n

\nFall not into coward impotence, O  Partha; not
\non thee does that sit well; fling from thee the miserable weakness of thy heart,
\nO scourge of thy foes.<\/font><\/p>\n

\nPage-151<\/font><\/p>\n

\n

\n <\/i>SRI KRISHNA’S ANSWER<\/font><\/p>\n

\n <\/p>\n

\nSri Krishna saw that Arjuna had been seized with
\npity, dejection had overcome him. To chase away this tamasic state. He who was
\naware of the innermost feelings gave His dear friend a rebuke befitting a
\nKshatriya, that it might awaken the rajasic sentiments and drive away Tamas. He
\nsaid in effect, "Look, this is a time of crisis for those who are on your side.
\nIf you give up your arms now, there is every possibility of danger and
\ndestruction for them. The idea of renouncing your cause in the field of battle
\nshould not occur to one like you who is best among Kshatriyas. Whence this
\nsudden perversion of mind? Your attitude is full of weak- ness, it is sinful.
\nUn-Aryan men can laud such an attitude, may subject themselves to it. But it is
\nunworthy of an Aryan. It means an end to fame and glory in this world, it stands
\nin the way of heaven in the next." Thereafter, he administered a still more
\nsevere rebuke: "This is an attitude fit for a coward. You are the foremost among
\ncourageous men, you are a conqueror, you are the son of Kunti. Such words can
\ncome from your mouth ? Give up this weakness of the vital being, get up. Give
\nyourself to the work to be done."<\/font><\/p>\n

\nPITY AND COMPASSION<\/font><\/p>\n

\n <\/p>\n

\nPity and compassion are different kinds of feeling,
\npity can be a feeling even contrary to compassion. Moved by compassion we do
\ngood to the world, remove the sufferings of men, of the nation, of others. If I
\nshrink from doing that good from inability to bear my own sufferings or those of
\nany particular individuals, then I have Ho compassion, I have only been seized
\nby pity. I take upon myself the task of removing the sufferings of my country or
\nof the entire human race: that is the attitude of compassion. From fear of<\/font><\/p>\n

\nPage-152<\/font><\/p>\n

\n

\nbloodshed, from fear of doing violence to living
\nbeings, I desist from that sacred task, acquiesce in the permanence of the
\nnation’s sorrows: this is the attitude of pity. The strong impulse to remove the
\nsufferings of men out of sorrow for their sufferings is called compassion. To
\nfeel a sense of helpless weakness at the sight or thought of others’ sufferings
\nis known as pity. Weak helplessness is not compassion, it is pity. Compassion is
\nthe way of the strong, pity the manner of the weak. Moved by compassion the Lord
\nBuddha left his wife and child, parents and friends and relatives to pine for
\nhim in sorrow with everything taken away, and set out to remove the sufferings
\nof the world. Maddened by intense compassion, Kali went about the worlds killing
\nthe titans and flooded the earth with their blood in order to free all from
\nsorrow. Arjuna had renounced arms under the influence of pity.<\/font><\/p>\n

\nThis is an attitude lauded by the un-Aryan, the
\nun-Aryan acts accordingly. The Aryan teaching has nobility, it is fit for
\nheroes, it is a divine teaching. The un-Aryan falls into a delusion, he
\ndescribes ignoble sentiments as the right law and forsakes the noble path. The
\nun-Aryan moved by rajasic feelings considers the good of himself, his dear ones,
\nhis family or clan, does not see the larger good. He turns his face away from
\nthe right law out of pity, boasts of himself as a man of piety, calls the Aryan
\nof austere vows a cruel and impious man. Losing his senses under a tamasic
\ndelusion, the un-Aryan describes inaction as disinterestedness in works, assigns
\nto the interested pursuit of virtue the highest position among the rules of
\nright living. Compassion is an Aryan attitude, pity an un-Aryan sentiment.<\/font><\/p>\n

\nMoved by compassion, man engages heroically in
\nbattle with evil in order to destroy the evils and sufferings of others. Moved
\nby compassion, woman pours all her heart and energies into the service of loving
\ncare and in the attempt to<\/font><\/p>\n

\nPage-153<\/font><\/p>\n

\n

\ndo<\/i> good to others and lighten their sorrows.
\nOne, who under the influence of pity gives up his arms, turns away from the
\nright path, starts weeping and thinks he is doing his duty and is virtuous, such
\na one is an impotent coward. This is a mean sentiment, it is an attitude of
\nweakness. Despondency can never be the right law. He who gives umbrage to
\ndespair gives umbrage to sin. To reject this clouding of the mind, this impure
\nand weak attitude, to join in the fray and carry out one’s duty, to save thereby
\nthe world, to protect the Law, to lighten the burden of earth, this is the
\nbetter way. This is the purport of these words of Sri Krishna.<\/font><\/p>\n

\n <\/p>\n

\nArjuna uvāca<\/i><\/font><\/p>\n

\n <\/p>\n

\n                                                                         
\nkatham bhīsmamaharh sankhye dronanca madhusudana<\/i><\/font><\/p>\n

\n                                                                         
\nisubhih yratiyotsydmi pujdrhavarisudana<\/i> (4) <\/font><\/p>\n

\n <\/p>\n

\nArjuna said:<\/font><\/p>\n

\nHow shall I combat Bhisma in the fight and Drona, O
\nMadhusudana, how shall I smite with arrows those venerable heads?<\/font><\/p>\n

\n                                                                      <\/i><\/font><\/p>\n

\ngurūnahatvā hi mahdnubhāvān<\/i><\/font><\/p>\n

\n                                                                         
\nsreyo bhoktum bhaiksyamapiha lake<\/i><\/font><\/p>\n

\n                                                                  
\nhatvārthakdmdmstu gurunihaiva<\/i><\/font><\/p>\n

\n                                                                         
\nbhunjiya bhogdn rudhirapradigdhdn<\/i><\/font><\/p>\n

(5)<\/font><\/p>\n

\n <\/p>\n

\nBetter were it, not piercing these great and
\nworshipped hearts, to eat even a beggar’s bread on this our earth. I slay our
\nearthly wealth and bliss when I slay these; blood";<\/font><\/p>\n

stained will be the joys I shall taste.<\/font><\/p>\n

\n                    
\nna caitadvidmah kataranno gariyah <\/i><\/font><\/p>\n

\n                                                                      
\nyadvā jayena yadi vā no jayeyuh<\/i><\/font><\/p>\n

\nPage-154<\/font><\/p>\n

\n

\nyāneva hatvā na jijīvisāma-<\/font><\/p>\n

\n                                                                                                              
\nste’vasthitāh pramukhe dhārtarāstrāh (6)<\/font><\/p>\n

\n <\/p>\n

\nTherefore we know not which of these is better,
\nthat we should be victors or that we should be vanquished: for they whom slaying
\nwe should have no heart to live, lo, they Dhritarashtrians face us in the
\nfoeman’s van. <\/font><\/p>\n

\n <\/p>\n

\nkārpanyadosopahatasvabhāvah<\/i> <\/font><\/p>\n

\n                      
\nprcchāmi tvām dharmasammūdhacetah <\/i><\/font><\/p>\n

\nyacchreyah sydnniscitam. bruhi tanme<\/i> <\/font><\/p>\n

\n                         
\nsisyaste’ham sddhi mdm tvdm prapannam<\/i> (7) <\/font><\/p>\n

\n <\/p>\n

\nPain and unwillingness have swept me from natural
\nself, my heart is bewildered as to right and wrong; thee then I question. Tell
\nme what would surely be my good, for I am thy disciple; teach me, for in thee I
\nhave sought my refuge. <\/font><\/p>\n

\n <\/p>\n

\nna hi prapaśydmi mamāpanudyāt<\/i> <\/font><\/p>\n

\n             
\nyacchokamucchosanamindriyānām<\/i><\/font><\/p>\n

\navāpya bhūmāvasapatnam rddham<\/i> <\/font><\/p>\n

\n                
\nrājyarh surdndmapi cddhipatyam<\/i> (8) <\/font><\/p>\n

\n <\/p>\n

\nI see not what shall banish from me the grief that
\nparcheth up the senses, though I win on earth rich kingship without rival and
\nempire over the very gods in heaven. <\/font><\/p>\n

\n <\/p>\n

\nARJUNA’S PRAYER TO BE TAUGHT <\/font><\/p>\n

\n <\/p>\n

\nArjuna understood the purpose behind Sri Krishna’s
\nwords. He refrained from raising the objection on political grounds, but on
\nreceiving no answer to his other objections, he took refuge with Sri Krishna for
\nbeing instructed. He said, <\/font><\/p>\n

\nPge-155<\/font><\/p>\n

\n

\n"I admit I am a Kshatriya, to desist from this
\ngreat work under the influence of pity is for me an act of cowardice, an infamy,
\nagainst the Law. But neither the mind nor my heart would admit it. The mind
\nsays, ‘The killing of elders is a heinous sin, to kill them for the sake of
\none’s own happiness would be to fall into impiety, it would be to lose
\neverything, virtue and release from bondage and the other worlds. The desires
\nwould be satisfied, the hankering after wealth would, be met, but for how long?
\nEnjoyments obtained through unrighteous means can last only until death, after
\nthat there is indescribable suffering. And when in the course of enjoyments you
\ntaste the blood of your elders in them, what is the peace or happiness you will
\nget?’ The heart says, These are my dear ones. If they are killed, I shall not be
\nable to enjoy happiness in this life, nor would I want to live. If you .give me
\nthe enjoyment of empire over the whole earth or give me the pleasure of Indra’s
\nriches by the conquest of heaven, even then I will not listen. The grief that
\nwill be overtaking me will overcome and weaken all the organs of action and
\nknowl- edge and make them slack and incapable in their respective Work. What
\nwill then be your enjoyment?’ I am faced with a great unwillingness of mind, the
\nnobility of my Kshatriya nature has been drowned in that unwillingness. I take
\nrefuge with thee. Give me knowledge, strength and faith, show me the path to the
\ngood, save me."<\/font><\/p>\n

\nTo see in God one’s entire refuge is the way of the
\nGita’s yoga. This is called the surrender or offering of one’s self. One who
\naccepts God as the teacher, lord, friend and guide and is prepared to throw away
\nall other rules of living, one who hands over to Sri Krishna all responsibility
\nfor one’s knowledge, work and the spiritual endeavour without caring for sin and
\nvirtue, what is to be done or not to be done, all right and wrong, truth and
\nfalsehood, good or evil, he alone is fit for the Gita’s yoga. Arjuna said to Sri
\nKrishna, "If you<\/font><\/p>\n

\nPage-156<\/font>
\n<\/font><\/p>\n

\n

\n

 <\/p>\n

ask me to kill even my preceptors, if you make me
\nunder- stand that this is the right and the thing to be done, I shall act
\naccordingly." On the strength of this intense faith, Arjuna was accepted as the
\nbest recipient of the Gita’s teaching, having overpassed all the great men who
\nwere his contemporaries.<\/font><\/p>\n

\nIn his reply, Sri Krishna first disposed of two of
\nArjuna’s objections, then he took charge as teacher and began to impart the real
\nknowledge. The disposal of the arguments takes us to verse 38, after that begins
\nthe teaching of the Gita. But we find in the answer to the objections some
\ninvaluable teachings; unless these are grasped the Gita’s teaching cannot be
\nunderstood. It is therefore necessary to consider these few words in detail.<\/font><\/p>\n

\n <\/p>\n

\nSanjaya uvāca <\/font><\/p>\n

\n <\/p>\n

\nevamuktvā hrsīkeśam gudakeśah parantapah<\/font><\/p>\n

\n na yotsya iti govindamuktvā tūsnīm babhūva ha <\/font><\/p>\n

\n                                                                        
\n(9)
\n<\/font><\/p>\n

\nSanjaya said: <\/font><\/p>\n

\n    Thus Gudakesha to Hrishikesha,
\nthe scourger of his foes said unto Govinda, "I will not fight", and ceased from
\nwords. <\/font><\/p>\n

\n <\/p>\n

\ntamuvāca krsīkeśah prahasanniva bhārata <\/font><\/p>\n

\n      
\nsenayorubhayormadhye visīdantamidam vacah<\/font><\/p>\n

\n                                                                         
\n(10)
\n<\/font><\/p>\n

\n <\/p>\n

\nOn him thus overcome with weakness in the midmost
\nof either battle, Krishna smiled a little and said: <\/font><\/p>\n

\n <\/p>\n

\nśrībhagavān uvāca <\/font><\/p>\n

\n <\/p>\n

\naśocyānanvaśocastvam prajnāvādamścd bhāsase <\/font><\/p>\n

\ngatāsūnagatāsūmśca nānuśocanti panditāh (11) <\/font><\/p>\n

\n <\/p>\n

\nPage157<\/font><\/p>\n

\n

\nThe Lord said:<\/font><\/p>\n

\nThou grievest for whom thou shouldst not grieve and
\nyet speakest wise-seeming words, but the wise grieve not, whether for the dead
\nor for the living.<\/font><\/p>\n

\n <\/p>\n

\nna tvevāham jātu nāsam na tvam neme janādhipdh<\/i><\/font><\/p>\n

\n na caiva na bhavisyāmah sarve vayamatahparam<\/i><\/font><\/p>\n

\n                                                                                   
\n(12)<\/font><\/p>\n

\n <\/p>\n

\nIt is not that I was not before, nor thou nor these
\nlords of the folk, nor yet that we shall not be again hereafter.<\/font><\/p>\n

\n <\/p>\n

\ndehinosmin yathā dehe kaumāram yauvanam jarā<\/i><\/font><\/p>\n

\n tathādehdntaraprāptirdhīrastatra na muhyati<\/i>
\n(13)<\/font><\/p>\n

\n <\/p>\n

\nEven as the embodied spirit passes in this body to
\nboyhood and youth and age, so also it passes away from this body to another; the
\nstrong man suffers not his soul to be clouded by this.<\/font><\/p>\n

\n <\/p>\n

\nmātrdsparśāstu kaunteya
\nśītosnasukhaduhkhadāh<\/i><\/font><\/p>\n

\n āgamāpāyino’nityāstāmstitiksasva bhārata<\/i>
\n(14)<\/font><\/p>\n

\n <\/p>\n

\nBut the things of material touch, O son of Kunti,
\nwhich bring cold and warmth, pleasure and pain, they come and they pass;
\ntransient are they, these seek to abandon, O Bharata.<\/font><\/p>\n

\n <\/p>\n

\nyam hi na vyathayantyete purusam purusarsabha<\/i><\/font><\/p>\n

\n      
\nsamaduhkhasukham dhīram so’mrtatvāya kalpate
\n<\/i>(15)<\/font><\/p>\n

\n <\/p>\n

\nThe man whom these vex not, O lion of men, who is
\nstrong and receiveth sorrow and bliss as one, that man is ready for immortality.<\/font><\/p>\n

\nPage-158<\/font><\/p>\n

\n

\nnāsato vidyate bhāvo nābhāvo vidyate satah<\/i><\/font><\/p>\n

\n       
\nubhayorapi drsto’ntastvanayostatvadarsibhih<\/i> (16)<\/font><\/p>\n

\n <\/p>\n

\nFor that which is not there is no coming into
\nbeing, and for that which is there is no ceasing to be; yea, of both of these
\nthe lookers into truth have seen an end.<\/font><\/p>\n

\n <\/p>\n

\navināsi tu tad-viddhi yena sarvamidam tatam<\/i><\/font><\/p>\n

\n       
\nvināśamavyayasyāsya na kaścit kartumarhati<\/i> (17)<\/font><\/p>\n

\n <\/p>\n

\nBut That in which all this universe is extended,
\nknow to be imperishable; none hath force to bring to nought the One who decays
\nnot neither passes away.<\/font><\/p>\n

\n <\/p>\n

\nantavanta ime dehā nityasyoktāh śaririnah <\/i><\/font><\/p>\n

\n       
\nanāsino prameyasya tasmād yudhyasva bhārata<\/i> <\/font><\/p>\n

\n                                                                                         
\n(18) <\/font><\/p>\n

\n <\/p>\n

\nTransient are these bodies of the embodied Spirit;
\nthe Spirit is infinite and imperishable; arise therefore, and fight, 0 son of
\nBharata.<\/font><\/p>\n

\n <\/p>\n

\n       ya enarh
\nvetti hantāram yaścainam many ate hatam <\/i><\/font><\/p>\n

\nubhau tau na vijdnita nāyarh hanti na hanyate<\/i><\/font><\/p>\n

\n                                                                                             
\n(19)<\/font><\/p>\n

\n <\/p>\n

\nWho knoweth the Spirit as slayer and who decreeth
\nHim to be stain, both of these discern not. He slayeth not, neither is He slain.<\/font><\/p>\n

\n <\/p>\n

\nna jāyate mriyate vā kadācit<\/i><\/font><\/p>\n

\n        nāyam
\nbhūtvā bhavitd vā na bhūyah<\/i><\/font><\/p>\n

\najo nityah sdsvato’yam purdno<\/i><\/font><\/p>\n

\nna hanyate hanyamdne’sarire<\/i>
\n(20)<\/font><\/p>\n

\n <\/p>\n

\nHe is not born nor dieth ever, nor having once been
\nshall<\/font><\/p>\n

\nPage-159<\/font><\/p>\n

\n

\nnot be again. He is unborn, for ever and perpetual.
\nHe is the Ancient One who is not slain with the slaying of the body.<\/font><\/p>\n

\n <\/p>\n

\nvedāvināśinam nityam ya enamajamavyayam<\/i><\/font><\/p>\n

\n  katham sa purusah partha kam ghdtayati
\nhanti <\/i><\/font><\/p>\n

\n      kam                                                                  <\/i>
\n (21)<\/font><\/p>\n

\n <\/p>\n

\nHe who Knoweth Him to be imperishable, eternal,
\nunborn and undecaying, whom doth that man, O Partha, slay or cause to be slain ?<\/font><\/p>\n

\n <\/p>\n

\n    vāsāmsi jīrndni yathā vihāya <\/i><\/font><\/p>\n

\nnavānigrhndti naro’parāni <\/i><\/font><\/p>\n

\n    tathā śarirāni vihāya
\njīrndny-<\/i><\/font><\/p>\n

\n anyāni samyāti navāni dehī<\/i><\/font><\/p>\n

\n                                                                                  
\n,(22)<\/font><\/p>\n

\n <\/p>\n

\nAs a man casteth away from him his worn-out robes
\nand taketh to him other and new raiment, so the embodied Spirit casteth away its
\nworn-out bodies and goeth to other and new casings.<\/font><\/p>\n

\n <\/p>\n

\nnainam chindanti śastrāni nainam dahati
\npāvakah<\/i><\/font><\/p>\n

\n na cainam kledayantyāpo na śosyati mārutah      <\/i>
\n (23)<\/font><\/p>\n

\n <\/p>\n

\nHim the sword cleaveth not, Him the fire cannot
\nburn, Him the water wetteth not, and the hot wind withereth not away.<\/font><\/p>\n

\n <\/p>\n

\nacchedyo’yamaddhyo’yam’kledyo’sosya eva ca<\/i><\/font><\/p>\n

\n   nityah sarvagatah
\nsthānuracalo’yam sandtanah<\/i><\/font><\/p>\n

\n                                                                                             
\n(24)<\/font><\/p>\n

\nIndivisible, unconsumable, unmergible, unwitherable
\nis He. He is for ever and everywhere, constant and moveth not. He is the One
\nSempiternal Being.<\/font><\/p>\n

\nPage-160<\/font><\/p>\n

\n

\navayakto’yamacintyo’yamavikāryo’yamucyate<\/font><\/p>\n

\n       
\ntasmādevam viditvainam nānuśocitumarhasi      
\n(25) <\/font><\/p>\n

\n <\/p>\n

\nHe is unmanifest, unthinkable, unchangeable. If
\nthou knowest Him as such, thou hast no cause to grieve. <\/font><\/p>\n

\n <\/p>\n

\n      atha cainam nityajā
\ntam nityam vā manyase mrtam<\/font><\/p>\n

\n tathāpi tvarh mahābāho nainam śocitumarhasi <\/font><\/p>\n

\n                                                                               
\n(26) <\/font><\/p>\n

\n <\/p>\n

\nAnd now if yet thou deemest of the Spirit as ever
\nborn or ever dying, even so thou hast no cause to grieve for him, O
\nStrong-armed. <\/font><\/p>\n

\n <\/p>\n

\njātasya hi dhruvo mrtyurdhruvam janma mrtusya <\/font><\/p>\n

\n                                                                                     
\nca <\/font><\/p>\n

\ntasmādaparihārye’rthe na tvam śocitumarhasi (27) <\/font><\/p>\n

\n <\/p>\n

\nFor of that which is born the death is certain, and
\nof that which is dead, the birth is sure; therefore in a thing inevitable thou
\noughtest not to grieve. <\/font><\/p>\n

\n <\/p>\n

\navyaktādini bhūtāni vyaktamadhyāni bhārata<\/font><\/p>\n

\n      avyaktanidhanānyeva
\ntatra kā parivedanā    (28) <\/font><\/p>\n

\n <\/p>\n

\nUnmanifested in their beginning are creatures,
\nmanifested in the middle, O Bharata; they become but unmanifest again at death;
\nwhat room is there for lamentation? <\/font><\/p>\n

\n <\/p>\n

\nāścaryavat paśyati kascidenam-<\/font><\/p>\n

\nāscaryavad vadati tathaiva cānyah<\/font><\/p>\n

\nāscaryavaccainamanyah śrnoti<\/font><\/p>\n

\n           
\nśrutvāpyenam veda ne caiva kaścit      (29) <\/font><\/p>\n

\n <\/p>\n

\nAs a Mystery one seeth Him, as a Mystery another <\/font><\/p>\n

\nPage-161<\/font><\/p>\n

\n

\nspeaketh of Him, as a Mystery a third heareth of
\nHim, but even with revelation not one knoweth Him. <\/font><\/p>\n

\n <\/p>\n

\n     dehī nityamavadhyo’yam
\ndehe sarvasya bhārata<\/font><\/p>\n

\n tasmāt sarvāni bhūtani na tvam śocitiimarhasi <\/font><\/p>\n

\n                                                                           
\n(30) <\/font><\/p>\n

\n <\/p>\n

\nThe embodied One is for ever unslayable in the body
\nof every man, 0 Bharata; and from Him are all creatures; therefore thou hast no
\ncause for grief. <\/font><\/p>\n

\n <\/p>\n

\nTHE UNREALITY OF DEATH <\/font><\/p>\n

\n <\/p>\n

\nOn hearing Arjuna’s words, Sri Krishna’s face
\nbetrayed signs of a smile, a smile that was amused yet happy. The Knower of the
\nhearts of men recognised in Arjuna’s delusion the old delusion of mankind, so He
\nsmiled. That delusion is born of Sri Krishna’s own Maya; He has made man subject
\nto this Maya in order to end the evils, the sorrows and weaknesses in the world
\nthrough their experience and control. The attachments of the heart, the fear of
\ndeath, the subjection to happiness and sorrow, the feeling of likes and
\ndislikes,\u2014ignorant movements such as these have found expression in Arjuna’s
\nwords. It is precisely these move- ments that have to be removed from the minds
\nof men and the world made free of evil. To create favourable conditions for that
\nauspicious work has Sri Krishna come and is going to reveal the Gita. But first
\nthe delusion that has been born in Arjuna’s mind has to be destroyed through an
\nexperience of it. Arjuna is Sri Krishna’s friend, the representative of
\nhumanity; to him will the Gita be revealed, he is the best recipient. But
\nhumanity has not yet become fit to grasp the meaning of the Gita, even Arjuna
\ncould not grasp the full meaning. The grief, sorrow and weakness that came to
\nhis mind have been experienced in full by men in the Kali age. <\/font><\/p>\n

\nPage-162<\/font><\/p>\n

\n

\nChristianity has brought love. Buddhism has brought
\ncom- passion, Islam has brought power; they have come in order to mitigate that
\nexperience of suffering. Now will begin the first phase of the Satya sub-period
\nof Kali. The Lord is once again imparting the Gita to India, to the descendants
\nof the Kuru race. If we prove ourselves capable of receiving it and holding to
\nit, then the good of India, the good of the world will be its inevitable fruit.<\/font><\/p>\n

\nSri Krishna said, "Arjuna, you are counting virtue
\nand sin like a pedant, you are talking about principles of life and death,
\ntrying to expound what will cause the nation good or harm; but your words do not
\nbear evidence of any real knowledge, on the contrary, every word of yours is
\nfull of the deepest ignorance. Why not say frankly your heart is weak and
\novercome by grief, your mind turns away from what is to be done ? There is no
\nreason why you should argue like an ignoramus in the language of a man of
\nknowledge in order to justify your weakness. Grief comes to the heart of every
\nman, everyone regards death and separation as extremely frightful, life as of
\ngreat value, grief as unbearable, duty as hard, achievement of self-interest as
\nsweet; these make everyone feel happy or lament, laugh or weep, but no one can
\ncall these movements as sprung from knowledge. You are grieving for those for
\nwhom it is wrong to grieve. The wise man does not grieve for anyone, not for the
\ndead nor for the living. He is aware of these facts: there is no death, no
\nseparation, no sorrow, we are immortal, eternally the same, we are the children
\nof delight, children of immortality; we have come to this earth to play at hide
\nand seek with life and death, with joy and sorrow, we are enacting a drama of
\nlaughter and weeping in the huge play-house of Nature, are tasting the delight
\nof war and peace, love and dispute in our guise of friend and foe. This short
\nperiod for which we live, not knowing where we shall go tomorrow or the day
\nafter on<\/font><\/p>\n

\nPage-163<\/font><\/p>\n

\n

\nleaving the body, is but a moment in our eternal
\nplay, a short game, the sentiment of a few moments. We have been, we are, we
\nshall be, eternally, for ever indestructible. We are the lords of Nature,
\nmasters of life and death, portions of God, inheritors of the past, present and
\nfuture. Just as the body has its childhood, youth and old age, so is the getting
\nof a new body. Death is only a name, we get afraid on hearing the name, feel
\nsorrow; did we know the thing in itself, we would neither be afraid nor feel
\nsorrow. If we wept over a boy on his becoming a youth as if he were dead, and
\ncried. "Alas, where has he gone, that dear boy of ours, this young man is not
\nthat boy, where is my darling gone", our behaviours would be described by
\neverybody as ludicrous and caused by rank ignorance, because this change of
\ncondition is a law of Nature, one and the same conscious being remains unmoved
\nwithin the body of the boy and the youth beyond all outer change. The man of
\nknowledge on seeing the common man’s fear of death and sorrow at death considers
\nhis behaviour as equally ludicrous and caused by dark ignorance, because the
\nchange to another body is a law of Nature, in the gross and the subtle body one
\nand the same conscious being remains unmoved beyond all external change.
\nChildren of immortality are we; who is to die, who can kill? Death cannot touch
\nus, death is an empty report, death is a delusion, death is not."<\/font><\/p>\n

\n <\/p>\n

\nTHE OBJECTS OF SENSE PERCEPTION<\/font><\/p>\n

\n <\/p>\n

\nThe conscious being is immobile. Nature is in
\nmovement. The immovable conscious being is seated within the move- ments of
\nNature. What the conscious being seated within Nature sees, hears, smells,
\ntastes, touches with the five organs of sense,\u2014he depends on Nature to take the
\ndelight of all that. We see forms, hear sounds, smell odours, taste the<\/font><\/p>\n

\nPage-164<\/font><\/p>\n

\n

\nflavour, feel the touch. Sound, touch, form,
\nflavour, smell, these are the five objects of sense enjoyment. The particular
\nfield of the sixth sense, the mind, is the impression of things. The field of
\nthe intelligence is thought. The mutual delight and eternal play of conscious
\nbeing and nature are for having the experience and enjoyment of the five objects
\nof sense, the impressions of mind and the thoughts. This enjoyment is of two
\nkinds, pure and impure. In pure enjoyment there is no pleasure or pain, there is
\nsimply the delight that is the eternal principle of conscious being, is natural
\nto it. In impure enjoyment pain and pleasure are there, dualities like heat and
\ncold, hunger and thirst, grief and joy move and harass the impure enjoyer.
\nDesire is the cause of impurity. Whoever has desire is impure, he is pure who
\nhas no desires. Desire creates likes and dislikes, under the influence of likes
\nand dislikes, conscious being gets attached to objects of sense, the fruit of
\nattachment is to become bound. Due to the bad habit of attachment the conscious
\nbeing, when moved and harassed, even when grieved or suffering pain, is unable
\nto renounce the cause of his pain, grief or harass- ment.<\/font><\/p>\n

\n <\/p>\n

\nTHE STATE OF EQUALITY<\/font><\/p>\n

\n <\/p>\n

\nSri Krishna first made reference to the eternity of
\nthe Spirit, then he showed the way to loosen the bonds of ignorance. The various
\ntouches of the objects of sense are the cause of dualities like pain and
\npleasure. These touches are impermanent, they have both a beginning and an end,
\ntheir attachment has to be renounced because of the impermanence. If we become
\nattached to impermanent things, we feel pleased at their coming, their absence
\nor loss gives us pain and sorrow. This is called the state of ignorance. There
\nis a clouding of the eternal poise and ever-present delight of<\/font><\/p>\n

\nPage-165<\/font><\/p>\n

\n

\nthe undying Spirit, we remain engrossed in
\ntransient states and objects, drown ourselves in a sea of grief while pining at
\ntheir loss. He who instead of being thus overcome can bear the touches of the
\nobjects of sense, that is, he who, while experiencing the dualities does not
\nfeel joy or sorrow, that man is freed from like and dislikes, by breaking the
\nbonds of ignorance becomes capable of realising the eternal state and its
\ndelight, amrtatvaya kalpate.<\/i> <\/font><\/p>\n

\n <\/p>\n

\nTHE VALUE OF EQUALITY <\/font><\/p>\n

\n <\/p>\n

\nThis equality is the first teaching of the Gita.
\nEquality is H the very basis of the spiritual discipline of the Gita. The school
\nof the Stoics in Greece received this teaching’ from f India and propagated the
\ndoctrine of equality in Europe. The Greek philosopher Epicurus caught another
\nside of Sri  Krishna’s teaching, propounded the doctrine of Epicureanism
\nwhich teaches calm enjoyment. These two doctrines, "B of equality and enjoyment,
\nwere known as the highest moral doctrines of ancient Europe, and have given rise
\nto the endless quarrel between Puritanism and Paganism in modern Europe. But in
\nthe Gita’s discipline, the doctrines of equality and calm or pure enjoyment come
\nto the same thing. Equality is the cause, pure enjoyment is the result. Equality
\ndestroys attachment, calms down likes and dislikes; with the destruction of
\nattachment and the calming down of likes and dislikes, purity is born. The
\nenjoyment of the pure conscious being is free of desires and attachment, is
\ntherefore pure. Herein lies the virtue of equality that attachments and likes
\nand dislikes cannot remain in the same person along with equality. Equality is
\nthe seed of purity. <\/font><\/p>\n

\n <\/p>\n

\nTHE CONQUEST OF SORROW <\/font><\/p>\n

\n <\/p>\n

\nThe Stoic school of Greece made this mistake that
\nthey  were unable to grasp the true means of conquering sorrow. <\/font><\/p>\n

\nPage-166<\/font><\/p>\n

\n

\nThey tried to conquer sorrow by suppressing it,
\npressing it down, treading it under the feet. But in the Gita it has been said
\nelsewhere, prakrtim yānti bhūtāni nigraha\u00e9h kim kari    
\nsyati,<\/i> all beings follow their natures, what will suppression do? By the
\nsuppression of sorrow, human heart becomes dry, hard and loveless. "I shall not
\nshed tears in sorrow, not acknowledge the feeling of pain, say, ‘this is
\nnothing’ and bear it in silence, will look on the sorrows of wife, children,
\nfriends, the sorrows of the nation with an unmoved heart", \u2014this is an attitude
\nof asuric austereness proud of its strength. It has a greatness, also an utility
\nin helping towards man’s progress, but this is not the right means to conquer
\nsorrow, not the last or supreme teaching. The true way to conquer sorrow is
\nknowledge, peace, equality. To receive both joy and sorrow calmly is the right
\npath, not to stop the coming of joy and sorrow into the heart but to keep
\nunmoved the understanding. When there is equality in the understanding the mind
\nand heart automatically have equality, at the same time natural movements like
\nlove do not get dried up, man does not become like a stone, dull and
\ninsensitive. Prakrtim yānti bhūtāni \u2014<\/i>movements like love are the eternal
\nmovements of Nature, the only way to escape from them is to get merged in the
\nSupreme Reality. To get rid of Nature while living within Nature is an
\nimpossibility. If we reject softness of heart, hardness will overcome it, if we
\nforbid the vibrations of sorrow outside, sorrow will remain stored up within and
\nwill imperceptibly dry up the heart. There is no possibility of progress in an
\nausterity of this kind. Austerity will no doubt bring power, but what is held
\ndown in this life will break all barriers and gush forth with redoubled force in
\nthe next.<\/font><\/p>\n

\nPage-167<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

The Gita: Text\u2014Translation (2) CHAPTER Two Sanjaya uvāca   tam tathā krpaydvistamasrupurnākuleksanam  visīdantamidam vākyamuvāca madhūsudanah (1) Sanjaya said: To him thus besieged with pity and…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[64],"tags":[],"class_list":["post-3195","post","type-post","status-publish","format-standard","hentry","category-writings-in-bengali-translation","wpcat-64-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3195","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=3195"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3195\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3195"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3195"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3195"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}