SRI AUROBINDO
Translations
from Sanskrit and Other Languages
MAHABHARATA
Bhagavad Gita
Chapter One
Chapter Two
Chapter Three
Chapter Four
Chapter Five
Chapter Six
Chapter One
Dhritarashtra
In the holy field, the field of the Kurus, assembled for the fight, what did my children, O Sunjoy, what did Pandou’s sons?
Sunjoy
Then the king, even Duryodhan, when he beheld the Pandav army marshalled in battle array, approached the master and spoke this word.
“Behold, O Master, this mighty host of the sons of Pandou by Drupad’s son, thy wise disciple, marshalled in battle array.
There are their heroes and great bowmen, like unto Bhema and Urjoona in war, Yuyudhana and Virata and Drupad, the mighty warrior, Dhristaketou and Chekitana and Kashi’s heroic king; and Pourujit, Coontybhoj and Shaivya, lion of men, and Yudhamanyu of mighty deeds and hero Uttamaujas and Subhadra’s son and the sons of Draupady, great warriors all.
And they who are our chief and first, them also mark, O best of the twice-born,– leaders of my army, for the reckoning let me speak their names, thou and Bhishma and Curna, Cripa victorious in battle, Aswatthama 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 Bhishma guards the host; sufficient to its task is yonder strength of the foe and Bhema is their guard.
Do ye then, each stationed to his work, stand up in all the gates of the war and Bhishma, ever Bhishma do ye guard, yea all guard him alone.”
Then giving joy birth in Duryodhan’s heart the Grandsire, elder of the Kurus, thundered loud his war-cry’s lion roar, and blew his conchshell’s blare, the man of might.
Then conchshell and bugle, trumpet and horn and drum, all suddenly were smitten and blown, and a huge rushing sound arose.
Then in their mighty car erect, their car with snow-white steeds, Madhava and Pandava blew their divine shells, Hrishikesh on Panchajanya, on Devadatta, god-given, Dhanunjoy blew, and on his great shell from far Bengal blew Bhema, wolf-belly, the man of dreadful deeds, and on Anantavijay, boundless conquest, Yudhisthira the king, even Coonty’s son, and Nacool and Sahadev on Sughosha, far-sounding and Manipushpaca, jewel- 
flower.
And Kashi’s king, that excellent bowman, and Shikandi, that great fighter, and Dhristadyoumna and Virat and Satyaqy unconquered, and Drupad and the children of Draupady, 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 and heaven re-echoed with the clamour and the roar.
Now as the ape-bannered, the Pandava, saw the Dhritarashtrians at their war-like posts, so heaved he up his bow and even as the shafts began to fall spake to Hrishikesha this word, O King.
“Right in the midst between either host set thou my car, O unfallen.
Let me scan these who stand arrayed and 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 will of Dhritarashtra’s witless son.”
Thus, O Bharata, to Hrishikesha Gudakesha said, who set in the midst between either army the noble car, in front of Bhishma 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 and uncles and brothers and sons and grandsons and dear comrades, and fathers of wives and heart’s friends, all in either battle opposed.
And when the son of Coonty beheld all these dear friends and kindred facing each other in war, his heart was besieged with utter pity and failed him, and he said,
“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 and my brain whirls, and evil omens, O Keshava, meet 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 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 Madhushudan, 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 and foes.
Therefore we do not right to slay the children of Dhritarashtra and their friends, for how can we be happy, O Madhava, if we slay our kin?
Even though these see not, for their hearts are swept away by greed, error done in the ruin of our 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 Janardana, for error done in the ruin of our house?
When the family dwindle, 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 the race and the race itself to very hell; for the long line of fathers perish and the food ceaseth and the water is given no more.
By these 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 righteousness of the race, in hell an eternal habitation is set apart, it is told.
Alas, a dreadful sin have we set ourselves to do, that we have made ready, from greed of lordship and pleasure, 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 and more fortunate for me than this.”
Thus 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.
Chapter Two
To him thus besieged with pity and his eyes full bewildered with crowding tears, to him weak with sorrow, Madhusudan spake this word.
Krishna
“Whence hath this stain of darkness come upon thee in the very crisis and the stress, O Urjoona, this weakness unheavenly, inglorious, beloved of un-Aryan minds?
Fall not into coward impotence, O Partha; not on thee does that sit well; fling from thee the miserable weakness of thy heart, O scourge of thy foes.”
Urjoona
“How shall I combat Bhishma in the fight and Drona, O Madhusudan, how shall I smite with arrows those venerable heads?
Better were it, not piercing these great and worshipped hearts to eat even a beggar’s bread on this our earth.
I slay our earthly wealth and bliss when I slay these; bloodstained will be the joys I shall taste.
Therefore we know not which of these is better, that we should be victors or that we should be vanquished: for they whom slaying we should have no heart to live, lo, they Dhritarashtrians face us in the foeman’s van.
Pain and unwillingness have swept me from my natural self, my heart is bewildered as to right and wrong: thee then I question.
Tell me what would surely be my good, for I am thy disciple; teach me, for in thee I have sought my refuge.
I see not what shall banish from me the grief that parcheth up the senses, though I win on earth rich kingship without rival and empire over the very gods in heaven.”
Thus Gudakesha to Hrishikesha; the scourger of his foe said unto Govinda, “I will not fight”, and ceased from words.
On him thus overcome with weakness in the midmost of either battle,
Krishna smiled a little and said:
“Thou grievest for whom thou shouldst not grieve and yet speakest wise-seeming words, but the wise grieve not, whether for the dead or for the living.
It is not that I was not before, nor thou nor these lords of the folk, nor yet that we shall not be again hereafter.
Even as the embodied spirit passes in this body to boyhood and youth and age, so also it passes away from this body to another; the strong man suffers not his soul to be clouded by this.
But the things of material touch, O son of Coonty, which bring cold and warmth, pleasure and pain, they come and they pass; transient 
are they, these seek to abandon, O Bharata.
The man whom these vex not, O lion of men, who is strong and receiveth sorrow and bliss as one, that man is ready for immortality.
For that which is not, there is no coming into being, and for that which is, there is no ceasing to be; yea, of both of these the lookers into truth have seen an end.
But That in which all this universe is extended, know to be imperishable; none hath force to bring to nought the One who decays not neither passes away.
Finite and transient are these bodies called, of the eternal, imperishable and immeasurable embodied Spirit; arise, therefore, and fight, O son of Bharata.
Who knoweth the Spirit as slayer and who deemeth Him to be slain, both of these discern not.
He slayeth not, neither is he slain.
He is not born nor dieth ever, nor having once been shall not be again.
He is unborn, for ever and perpetual.
He is the Ancient One who is not slain with the slaying of the body.
He who knoweth Him to be imperishable, eternal, unborn and undecaying, whom doth that man, O Partha, slay or cause to be slain?
As a man casteth from him his worn-out robes and taketh to him other and new raiment, so the embodied Spirit casteth away its worn-out bodies and goeth to other and new casings.
Him the sword cleaveth not, Him the fire cannot burn, Him the water wetteth not and the hot wind withereth not away; indivisible, unconsumable, unmergible, unwitherable is He.
He is for ever and everywhere, constant and moveth not, He is the One Sempiternal Being.
If thou knowest him as such, thou hast no cause to grieve.
And now if yet thou deemest of the Spirit as everborn or everdying, even so thou hast no cause to grieve for him, O strong-armed.
For of that which is born the death is certain, and of that which is dead, the birth is sure; therefore in a thing inevitable thou oughtest not to grieve.
Unmanifested in their beginning are creatures, manifested in the middle, O Bharata; they become but unmanifest again at death; what room is here for lamentation?
As a Mystery one seeth Him, as a Mystery another speaketh of Him, as a Mystery a third heareth of Him, but even with revelation not one knoweth Him.
The embodied One is for ever unslayable in the body of every man, O Bharata; and from Him are all creatures; therefore thou hast no cause for grief.
Moreover if thou considerest the law of thy own being, thou oughtest not to tremble, for than battling in a just cause the Kshatriya knoweth no greater bliss.
Happy are the Kshatriyas, O Partha, who win such a battle to their portion; it is as though one came past by chance and found the door of Paradise open.
Now if thou wilt not wage this just and righteous battle, then hast thou cast from thee 
thy glory and the law of thy being, and brought sin upon thy head; yea, thy shame shall be eternal in the mouth of all creatures; and for one who hath been honoured, shame is worse than death.
The warriors will think that from fear thou hast ceased from battle, and in their eyes who thought highly of thee, thou shalt be belittled.
And thine ill-wishers will speak of thee many unutterable words, disparaging thy might and thy greatness, than which there is no worse bitterness under heaven.
Slain thou shalt conquer heaven, victorious thou shalt enjoy earth for thy kingdom; therefore arise, O son of Coonty, arise with a heart resolute for war.
Make thou thy soul indifferent to pain and pleasure, to gain and loss, to defeat and victory, then gird thyself to the combat; sin shall not touch thee then.
Thus hath been declared to thee the mind that dwelleth in the way of Sankhya; hearken now to that which dwelleth in Yoga, to which being wedded, thou shalt cast from thee, O Partha, action’s binding chain.
On this path no step once taken is lost, in this path thou shalt meet with no stumbling-block; even a little of this Law saveth the heart from its great fear.
One is the mind of a man that holds fast to its aim, but infinite are their minds, and many-branching, who have no resolved goal.
’Tis a flowery word they babble, men of little understanding who take delight in the creed of Veda, disputing, saying “There is nought else”, their souls full of desires, their hopes bent upon Heaven; but he who hearkeneth to their words that give but the fruit of life’s actions, and is crowded with multifold rituals aiming only at splendour and enjoyment and lordship,– lo, it hurrieth away his heart and causeth it to cling to lordship and pleasures, and his mind is unfixed to God and cannot set itself on the rock of concentration.
Of the three nature-moods are the stuff of the Vedas, but thou, O Urjoona, rise above the three, high beyond the dualities, steadfast on the plane of the Light, be careless of getting and having, be a man with a soul.
As much use as there is in a well, when all the regions are flowing with water, so much is there in all the Vedas to the Brahman who hath the Knowledge.
Thou hast right to action only, to the fruit of action thou hast no manner of right at all; be not motived by the fruits of action, neither to inaction sell thy soul; but put attachment far from thee, O Dhanunjoy, and do thy deeds with a mind awaiting success and failure with an equal heart, for ’tis such equipoise of the soul they call Yoga indeed.
For far lower is action than Yoga of the Supermind; in the Supermind seek thy refuge, for this is a mean and pitiful thing that a man should work for success and rewards.
The man whose Supermind is in Yoga casteth from 
him even in this world both righteousness and sin; therefore to Yoga gird thy soul; when thou dost works Yoga is the one auspicious way.
For the wise whose understandings have reached God, cast from them the fruit that is born of their deeds, they are delivered from the fetters of birth, they pass into that sphere where suffering is not, neither any disease.
When thy soul shall have voyaged to the other shore over the Chorus of the Great Bewilderment, then shalt thou become careless of the Scripture that is and the Scripture that shalt be, and when the mind that is perplexed and beaten about by the Scripture shall stand fast and motionless in Samadhi, then shalt thou attain Yoga.”
Urjoona
“What is the speech of him in whom Wisdom hath taken its firm seat, O Keshava, of him who is in Samadhi, whose thought standeth on settled understanding?
What speaketh he, what are his sittings and what his goings?”
Krishna
“When a man casteth far away from him, O son of Pritha, all the desires that cling to the mind, when he is self-content in the Self, then it is said of him that his Reason is fixed in its seat.
He whose soul is not shaken in sorrows and in happinesses, hungers not after their delight, he to whom fear and liking and wrath are forgotten things, he is the sage thought in whom is settled.
He who is in all things without affections, whether evil come to him or whether good, who delights not in the pleasure neither hateth the pain, he is the man of an established understanding.
As the tortoise gathereth in its limbs from all sides, so when this understanding spirit gathereth in the senses away from the things in which the senses work, then is the Reason in a man safely seated.
By fasting and refraining the objects of passion cease from a man, but the desire and the delight in them remain; but when the embodied spirit hath beheld the most High, the very desire and delight cease and are no more.
For very furious and turbulent are the senses, O son of Coonty, and though a man be God-seeking, though he have the soul that discerneth, they seize upon even his mind and ravish it violently away.
Let a man devoted to Me coerce all these and sit fast in Yoga utterly giving himself up to Me, for only when a man has his senses in his grip is the Reason of him firm in its seat.
But when a man thinketh much and often of the things of sense, fondness for them groweth upon 
him, and from fondness desire and passion are born; and passion’s child is wrath; out of wrath cometh delusion and disturbance of the brain; and from delusion cometh confusion of the recording mind; and when memory faileth the overmind is destroyed, and by the ruin of the overmind the soul goeth to its perdition.
When one moveth over the fields of the passions with his senses in the grip of the Self, delivered from likings and dislikings, and when the Spirit itself answers to the helm, a pure serenity becometh his.
In that bright gladness of the soul there cometh to him a waning away of all grief; for when a man’s heart is like a calm and pure sky the Thought in him findeth very quickly its firm foundation.
Who hath not Yoga hath not understanding, who hath not Yoga hath not infinite and inward contemplation, who thinketh not infinitely and inwardly hath not peace of soul, and how shall he be happy whose soul is not at peace?
For the mind that followeth the control and working of the senses when they range abroad hurleth alone with it the Thought in the Spirit as the wind hurleth along a ship upon the waters.
Therefore it is, O strong-armed, that his Reason is firmly based whose senses are reined in on all sides from the things of their desire.
In the night which is darkness to all creatures, the governed soul is awake and liveth; that in which all creatures wake and live, is night to the eyes of the seer.
The waters enter into the vast, full and unmoving ocean, and the ocean stirs not nor is troubled, and he into whom all desires even in such wise enter attaineth unto peace, and not the lover of passion.
That man who casteth away all desires and doeth works without craving, not melting to aught because it is his, not seeing in aught his separate self, attaineth his soul’s peace.
This is that God-state, O son of Pritha, to which attaining man is not again bewildered, but standing fast in it even in the hour of his ending mounteth to Cessation in the Eternal.”
Chapter Three
Urjoona
“If indeed to Thy mind Thought is mightier than action, O Janardan, vexer of the host, wherefore then dost thou yoke me to a dark and fearful deed?
’Tis as if thou wouldst bewilder me with mixed and tangled speech, therefore speak decidedly one clear thing which shall guide me to my highest welfare.”
Krishna
“Two are the ways of devotion in this world; already have I declared it to thee, O sinless one: the devotion of the men of the Sankhyas is by singleness in knowledge, by singleness in works is the devotion of the men of Yoga.
Not by refraining from works shall a man taste actionlessness, and not by renouncing of the world shall he reach perfection.
For verily no man even for a moment remains without doing, since each is made to do whether he will or not by the moods of his essential nature.
He who coerceth the organs of action, and sitteth remembering in his heart the things in which the senses work, is a man deceived in spirit, him they call hypocrite, but whosoever governeth the senses with his mind, O Urjoona, and entereth on Yoga in works using the organs of action without attachment, is distinguished above all beings.
Do thou works that the law demands of thee, for action is mightier than inaction; yea, without works the very maintenance of thy body cannot be.
’Tis by doing works in other spirit than as a sacrifice, that this world of creatures falleth into bondage to its works; but do thou practise works as a sacrifice, O son of County, with a mind free from the yoke of attachment.
For with Sacrifice the Father, of old, created all people and said unto them, “By Sacrifice shall ye beget offspring; lo, the chosen joys of your desire, they shall be to you the milk of her udders.
Cherish you the gods with Sacrifice, and the gods shall cherish in turn; thus by cherishing each other shall ye attain to your highest welfare.
Cherished with sacrifice the gods shall bestow on you the joys you most desire”; and he is no better than a thief who enjoyeth what they give, and giveth not to them again.
The good who eat the remnants of the Sacrifice are delivered from all their transgressions, but the accursed eat and drink sin who cook their food but for their own selfish bellies.
From food all creatures are born, and from rain is the birth of food, but rain ariseth from the Sacrifice and Sacrifice hath its root in works; works know to be 
born of the Eternal, for by the imperishable word of the Eternal they were brought into being.
Therefore is the Eternal everywhere and in all things; yea, He hath His home for ever in the heart of the Sacrifice.
This is the wheel that God hath set going, and who goeth not with it, whose days are a wickedness, whose delight and ease are in the senses, liveth his life in vain, O son of Pritha.
But for the man whose whole pleasure is in the spirit and who satisfies his longing with the Spirit, yea, who is utterly content with the Spirit, for him there is no needful action.
For, indeed, he hath no end at all to gain by doing neither any by not doing, he hath no dependence for end or aim on any in even this whole world of creatures.
Therefore, without attachment do ever the work before thee, since by doing works without attachment man reacheth the Highest.
’Twas by works alone that the men of old reached to utter perfection, even Junak and the rest.
Moreover, even if thou lookest to the right government of the world, thou shouldest be doing.
What they see their Greatest do, even that the rest of the folk will practise, and the standard that the Best setteth up, the world will surely follow.
Behold, O Partha, there is nought at all in the three worlds that I must do.
There is nothing I have not, or that I yet need to win, and still I move in the path of works.
For verily were I not to move sleeplessly in the path of works,– lo, men follow utterly the way wherein I tread, O son of Pritha,– then would all these worlds sink and perish were I not to do works, and I should become the creator of bastard confusion and the slayer of all these creatures.
That which the ignorant do with attachment to the work, O Bharata, the wise man should do without attachment, wishing only to keep the world in its traces.
Let him not be the cause of division and confusion of mind in the ignorant who are attached to their works, but let him, knowing all, set them to all the works of this world by doing works in Yoga.
Lo, works are done but by the modes of Nature in their inevitable working, but the spirit of man is deceived by the sense of separate existence and he sayth in himself, “I, even I, am the doer”.
But he who knoweth to the core how the workings of the modes are parcelled out, believeth that the modes work in and upon the modes, and suffereth not attachment to seize him.
But most men who are deceived by the modes of Nature cling to her mode-workings; these men of dull brains, these imperfect knowers, let not the perfect knower cause to swerve and stumble.
Reposing all thy works upon Me and with thy heart spiritually inclined, be desireless, be selfless; then arise, fight, O Urjoona, let the fever of thy soul pass from thee.
For men who with faith and without carping follow this my Word are released, they also, from bondage to their works; but they who carp at and follow not this my word, know of them that all their knowledge is a delusion; their intellect is nought, they are lost men, Urjoona.
Lo, even the wise man who knoweth can but act according to his own essential nature; for to their nature all creatures come at last, and what shall coercing it avail?
Only in the field of each and every sense love and hate are there, and ever they lie in ambush; let not the Spirit of man fall into their clutches, for they are his adversaries in his great journey.
Better is it, the rule of thine own life ill done, than to follow an alien rule well-accomplished.
Yea, death in the path of one’s own nature is better: it is a fearful and perilous thing to follow the law of another’s being.”
Urjoona
“Who then is this by whom man is impelled that he worketh sin in the world, yea, though he will it not, O Varshneya, if forced to it by very violence?”
Krishna
“It is craving, it is wrath, the child of Rajoguna, mode of Passion.
Know him for Fiend, the Enemy of Man’s soul here on earth, a great devourer, a mighty sinner.
As a fire engirt with smoke, as a mirror covered with dust, as the unborn child with the caul, so is the universe by him enveloped.
By him knowledge is besieged and girt round, O son of Coonty, by this eternal enemy of the wise, this insatiable fire of desire and passion.
The senses, the soul and the overmind, these three are the places of his session, with these he cloudeth over knowledge and bewildereth the embodied spirit.
Therefore in the beginning constrain the senses, O Lion of the Bharatas, and slay that accursed with the sword of Knowledge and Discernment.
High, say the wise, reign the senses, but the heart is higher than they; and the overmind is higher than the heart; he who is higher than the overmind, that is He.
Thus when thou hast understood him who is higher than the overmind, slay thy enemy, O strong-armed, even that terrible and invincible one whose shape is passion.”
Chapter Four
Krishna
“This is the Yoga, I declared to Vivasvan, that cannot perish; Vivasvan told it to Manu, Manu to Ixvacou repeated it.
Thus was it handed down from generation to generation, and known of the philosopher kings, till in a mighty lapse of time that Yoga was lost, O scourge of thy foemen.
This is that same ancient Yoga that I today have declared to thee because thou art my worshipper and lover and friend, for it is the noblest mystery of all.”
Urjoona
“Of these latter times is thy birth, O Krishna, of the high ancient times was the birth of Vivasvan, how should I understand aright this thy saying that thou in the beginning declaredst it?”
Krishna
“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 foemen.
Yea, though I be unborn, and imperishable Spirit, though I be the Lord of all creatures, yet, I resort to my own nature and am born by the power of my Self-Illusion.
For whenever and whenever righteousness and justice decline and faint upon the earth, O Bharata, and unrighteousness and injustice arise and flourish, then do I put forth myself; for the salvation of the pure and the destruction of evildoers, to raise up justice and righteousness, I am born again and again from age to age.
He who in this sort knoweth aright my divine birth and works, cometh not to birth when he leaveth the body, to Me he cometh, Urjoona.
Many have sought refuge with me and made themselves full of me, who have risen beyond love and wrath and fear and made themselves holy by the austere energisms of Knowledge, and become even as Myself.
In whatsoever way men come to me, in their own way I accept and love them; utterly, do men, O son of Pritha, follow in the path which I tread.
Desiring good success of their works men sacrifice to the gods on earth, for very quickly in the world of men cometh the success that is born of works.
By me were the four orders created according unto the division of the workings of the stuff of their nature; know Me for their maker and yet neither for doer nor maker who am imperishable.
On Me actions leave no stain for I have no craving for their fruits; he who really knoweth this of Me is not bound by his works.
Knowing that in this wise works were done by the ancient seekers after salvation, do thou also do works as they were done by the men of old.
What is action and what is inaction, as to this the very sages are bewildered; therefore I will declare action unto thee by the knowledge whereof thou shalt be delivered out of evil.
For of works thou must understand, of mis-work thou must understand, and thou must understand also of inaction; very difficult is the way of works and their mystery.
He who in action can see inaction and action in inaction, he is the understanding mind among men; he doeth all works, yet is in Yoga.
When the imaginations of desire are shut out from all that a man beginneth and undertaketh, and his works have been burned up in the fires of knowledge, then it is he that the wise call the truly learned.
When he hath relinquished attachment to the fruit of his work, is ever satisfied of soul and dependeth not on any outward things, such a man though he engage himself deep in works yet really doeth nothing: pure of lusts, he is governed in heart and spirit, he hath surrendered all sense of belonging, doing actions only with his body he receiveth no stain of sin; well-content with the gains that chance and time may bring him, lifted above the plane of the dualities, void of jealousy, receiving success and failure as friends, though he do works yet is he not bound by them; leaving all heart-clingings behind him, a Spirit released, a mind safe in its tower of knowledge, performing works for a sacrifice, all his works are swallowed up and vanish.
Brahman is his giving and Brahman is his sacrifice, Brahman casteth and Brahman is cast into the fire that is Brahman; by Samadhi of his works in Brahman he goeth unto Brahman.
Of the Yogins some make to the natural Gods their session of sacrifice, others offer the sacrifice by the sacrifice into the fire that is Brahman.
Some offer the hearing and all the senses into the fires of self-mastery and some offer sound and the other things of sense into the fires of the senses.
All the works of the senses and all the works of the vital breath others offer into the Yoga-fire of a controlled Spirit that knowledge hath kindled with her hands.
And some make the sacrifice of their goods, and some make a sacrifice of their austerity and others the knowledge of the Vedas.
Lords of askesis are they all, keen in the vow of their undertaking.
Some offer the upper breath into the lower and the lower breath into the upper, stopping the passages of the inbreath and outbreath, absorbed in government of the breath that is life; others, eating temperately, offer up the breaths into the breaths as into a sacrificial fire.
And all these, yea all, are wise in sacrifice, and by sacrifice the obscuration of sin fades away from them, for they live on the remnants of their sacrifice, deeming it as the food of Gods, and rise to pass over into the Brahman that is for ever.
This world belongeth not to him who doeth not sacrifice, how then shall another, O prince of the Kurus?
Thus there are many sorts of sacrifice extended in the mouth of the eternal; know all these to be born of works, so knowing thou shalt find deliverance.
Better than the sacrifice that is all of goods is the sacrifice of knowledge, O Scourge of thy foemen, for all man’s work upon earth accomplisheth itself utterly in Wisdom.
This wisdom thou must learn by prostration and questioning and service; then shall the knowers, they who have seen the truth of existence initiate thee in the knowledge which, when thou hast learnt, thou shalt not again fall into delusion, O son of Pandou; by the knowledge thou shalt see all creatures, even to the meanest, in the Self and therefore in Me.
Yea, wert thou the vilest and most lewd in sin, yet shouldest thou pass over to the other shore of Perversity in the ship of the Knowledge.
Even as a fire when it hath been kindled, O Urjoona, burneth to ashes the fuel of it, even so doth the fire of the Knowledge burn all a man’s works to nothingness.
In all the world there is nought that is so great and pure as Wisdom, and one who hath been made perfect by Yoga findeth Wisdom in his self naturally and by the mere lapse of time.
The man of faith, the self-devoted, who has bridled his senses, he winneth the Knowledge; and when a man has got the Knowledge, he attains very quickly to the high and perfect peace.
But the ignorant, the man of little faith, the soul full of doubts, these go to perdition; this world is not for the doubting soul, nor the other world, nor any kind of happiness.
But he who reposeth all his works in Yoga and cleaveth Doubt asunder with the sharp edge of Knowledge, the man that possesseth his Self, O Dhanunjoy, his works cannot bind.
Therefore take up the sword of Knowledge, O Urjoona, and cleave asunder this Doubt that hath made his seat in thy heart, this child of the Ignorance; lay fast hold upon Yoga, arise, O seed of Bharata.”
Chapter Five
Urjoona
“Thou declarest the renunciation of works, O Krishna, and again thou declarest Yoga in works.
Which one alone of these twain is the better, this tell me clearly, leaving no doubt behind.”
Krishna
“Renunciation of works, or Yoga in works, both of them make for the soul’s highest welfare, but of these two Yoga in works is distinguished above renunciation of works.
Know him for the perpetual Sannyasin, who neither hates nor desires aught, for the mind that rises above the dualities, O strong-armed, is easily and happily released from its bondage.
It is children who talk of Sankhya and Yoga as distinct and different, and not the learned; he who cleaveth wholly to even one of these findeth the fruit of both.
To the high heaven whereto the Sankhyas win, the men of Yoga go also, and he who seeth Sankhya and Yoga as one seeth indeed.
But renunciation, without Yoga, O great of arm, is very difficult to arrive at; and the sage that hath Yoga travelleth quickly to God.
When a man hath Yoga, the Self of him is purified from obscuration, he is master of the Self and victor over the senses; he whose Self has become one with the self of all created things, though he do works, can receive no defilement.
The Yogin sees the reality of things and thinks, “Truly I do nothing at all”; yea, when he sees or hears or touches, when he smells and when he tastes, in his going and in his sleeping and in his breathing, whether he talk, whether he put out or take in, whether he close his eyes or open them, still he holds, “Lo, ’tis but the senses that move in the fields of the senses.”
When a man doeth, reposing all his works on the Eternal and abandoning attachment, sin cannot stay in his soul even as water on the leaf of a lotus.
With their body, mind and understanding self and with pure and unaffected senses the Yogins, relinquishing attachment, do works for the cleansing of the Self.
The soul that has Yoga abandons the fruit of its works, and gains instead a confident and utter peace; but the soul that has not Yoga clings to the fruit of its works, and by the working of desire it falleth into bondage.
When a man is master of his self, and has renounced all works in his heart, then the embodied spirit sitteth at ease in his nine-gated city, neither doing nor causing to be done.
The Lord createth not works nor the authorship of works for His people, neither yoketh He them to the fruits of their works; ’tis the nature in a man that is busy and taketh its own course.
The Lord taketh to himself the sin of none, neither accepteth He the righteousness of any; but the wisdom of living beings is clouded over with Nescience and ’tis by this that these are bewildered.
Of those who by Knowledge have destroyed the nescience of the Self, Wisdom riseth like the sun and lighteth up that Self of all.
Then they perceive Him alone and are Self of Him, and to Him consecrated in faith and all for Him; the revolving wheel clutches them not any more because Wisdom has washed them pure of all stain.
The Brahmin endowed with learning and modest culture, the cow, the elephant and the very dog and the Pariah none touches, all these the wise regard with equal eyes.
Even in their human life they have conquered this creation whose minds have taken root in that divine Equality, for the Eternal also is without a defect and looketh on all his creatures with equal eyes; therefore in the Eternal they have their root.
He is not overjoyed when he getteth what is of pleasant growth, nor is he troubled when he tasteth of bitterness; his reason is steadfast and he subjects not himself to delusion but knoweth the Eternal and in him abideth.
His soul clings not to the touches of outward things but what happiness he finds in the Self; therefore his soul is made one in Yoga with Eternal Brahman, the happiness he tastes does not cease or perish.
For the enjoyments that are born of touch and contact are very wombs of misery, they begin and they end; the wise man taketh no delight in these.
For he who even on this earth and before his release from this mortal body hath strength to stand up in the speed and rush of wrath and lust, he is the happy man.
That man is the Yogin whose bliss is within and his delight and ease are inward; him an inner light illumines, and he goeth to cessation in the Brahman for be becometh Brahman.
Rishis from whom all stain and darkness have faded away, who have cut Doubt away from their hearts and are masters of Self, whose whole delight and work is to do good to all created things – these win to cessation in the Eternal.
The strivers after perfection, the governed souls who are delivered from the grip of wrath and desire, lo, the Paradise of cessation in Brahman liveth all about them, for they have knowledge of the Self within.
Keeping the touches of outward things from his soul and concentrating sight between his eyebrows, making equal the outbreath and the inbreath as they move within the nostrils, master of his senses and mind and reason, who utterly desireth salvation, desire and wrath and fear have departed from him for ever; verily, he is already a released and delivered soul.
He knows me for the One that feasteth on man’s sacrifice and his austerities, the mighty Lord of all the worlds and the heart’s friend of all creatures, and knowing, he travelleth to the Peace.”
Chapter Six
Krishna
“Who doeth the works he hath to do but dependeth not on the fruit of his works, he is the Sannyasin, and he is the Yogin, and not he who lighteth not the daily fire and doeth not the daily ritual.
Know, O son of Pandou, that what they have called renunciation is even Yoga, since no man becometh a Yogin if he hath not renounced the imaginations of the Will.
Of the sage who has yet to ascend the hill of Yoga, works are the medium, but calm is the medium of him who sitteth already on the hill-tops.
For when a man has renounced all the imaginings of the Will and his heart clings not to his works and clings not to the objects of the senses, that is the true Sannyasin, that is the sitter on the hill-top of Yoga.
Let a man deliver his soul by its own strength and let him not afflict his spirit to weaken it; for a man’s Self is its own and only friend and its own and only enemy.
To that man his Self is a friend who has conquered the Self by the Self, but when he is not in possession of his Self it worketh enmity against him like an outward foe.
Now when he has mastered Self and is at peace, then the Self of him is utterly at its ease, unaffected by heat and cold, pleasure and pain, imperturbable in honour and disgrace.
The Yogin whose soul is satisfied with Wisdom and discernment, the immovable sitter on his hill-top and victor over his senses, he alone is called the Yogin who hath the Yoga; and gold and gravel or stone, to him all are one substance.
He who hath one heart for lover, and friend, and foeman and those who care not for him, who maketh no difference between the saint and the sinner, he is the truly great among men.
Let the Yogin gird his Self continually to Yoga, solitary, governed in heart and spirit, without desires and without the sense of belongings.
In a pure and holy region let him set up his steady seat, neither very high nor very low, with grass of Cusha and a deerskin thereon, and on that a robe.
Then with his mind directed to one point, with a rein on the workings of his heart and senses, let him sit on the seat he has made and betake himself to Yoga for the cleansing of the Self within.
He shall sit steady, holding head and neck and body in one line and motionless, and he shall keep his gaze fixed on the joining point of his nostrils, so that his eyes shall not wander over the regions; so steadfast in the vow of abstinence and purity, with a glad and calm spirit from which fear hath been driven out, with a mind under restraint, with a heart full of Me, let him sit in Yoga, giving himself utterly to Me.
Even if he yoke himself so to Yoga with a governed heart, the Yogin reacheth to that Peace in Me of which cessation in the Eternal is the summit.
Yoga is not for the overeater, neither can a man get Yoga by abstaining utterly from food, nor for him that is overgiven to sleep nor yet for him that waketh always.
Whoso eateth and playeth with his mind in God, whose striving in his works, and his sleep and his waking is for Him, Yoga cometh to that man and slayeth his sorrows.
When the mind is wholly under government, and stands well-tamed in the Self, when all desirable things cannot get the heart to hunger after them, then a man is said to be in Yoga.
Even as the flame of a lamp in a windless place moveth not at all, such is the image men have handed down of a Yogin when he practiseth Yoga with his heart under rein.
Where the heart is sucked in from its workings by the practice of Yoga, where by the strength of the Self the mind of man seeth the Self and is wholly satisfied in the Self, where his inward spirit knoweth that extreme and exceeding happiness which is beyond the reach of the senses and which the reason cannot grasp, and it cleaveth to it and moveth not from the truth of things – which when a man has won he cannot conceive of any greater gain, to which when he holds he cannot be moved therefrom even by the most sore poignant grief – know that for a man’s divorce from his long wedlock with sorrow, which is called Yoga; resolutely should a man set himself to that Yoga with a heart that will not despair.
Let him relinquish all the desires that are born of the Will’s imaginings, not keeping one back for his comfort.
He must surround with his mind and force in from their delight the cohort of the senses; so with the understanding self held well within the grasp of a strong control he must cabin in the mind to the Self and think of nothing at all.
Whenever and to whatever side darts away the infirm and restless mind thou must curb it from its journey to bring it back within the Self and tame it to obedience – for a high beatitude cometh to such a Yogi, whose mind is calmed, whose active nature is tranquillised, who has no sin, who has wholly become Brahman.
Easily shall the Yogi whoever thus setteth himself to Yoga put from him the stain of obscuration, easily feel the utter bliss and the touch divine.
The soul that is set in Yoga seeth himself in all creatures and all creatures in himself, and he hath one heart for all beings that the world containeth.
When a man seeth Me everywhere and all the world in Me, I am with him always and he is always with Me, and we are lost to each other never.
When the Yogin becometh one with all beings and loveth Me in all creatures, though he live and move in all manner of activities, he liveth and doeth only in Me.
For him I deem to be the greatest Yogin, O Urjoona, who looks alike on all beings everywhere as if they his own self, whether it be for happiness or whether it be for pain.”
Urjoona
“Nay, Madhusudan, for the restlessness of man’s mind I can see no sure abiding in this Yoga of one-heartedness of which thou hast spoken.
For very restless is the mind, O Krishna, and turbulent and strong and hard of mouth, and to rein it in I hold as difficult as to put a bridle upon the wind.”
Krishna
“Surely, O strong of arm, the mind is restless and hard to bridle, but by askesis, O son of Coonty, and by turning away the heart from its affections, it can be caught and controlled.
Very difficult of attainment is Yoga to the ungoverned spirit, so I hold; but when a man governeth himself and striveth by the right means, Yoga is not impossible to attain.”
Urjoona
“When a man hath faith but cannot strive aright and his mind swerveth from Yoga, and he attaineth not to success in Yoga, what is the last state of such a man, O Krishna?
Does he lose this world and that other, does he perish like a breaking cloud, failing, O strong-armed, to get his immortal seat, losing his way on the path of the Eternal?
This doubt of mine must thou solve to its very heart, O Krishna, for I shall not find any other who can destroy this doubt, but only Thee.”
Krishna
Neither in this world nor in the other, Partha, is there for that man any perdition.
None who doeth good can come to an evil end, O beloved.
But to the world of the righteous he goeth and there dwelleth for endless seasons and then is born again, the man fallen from Yoga, in a house of pure and fortunate men.
Or else he even cometh to being in the house of the wise, in a land of Yogins, for such a birth as this in this world is one of the hardest to win.
There he getteth touch again with the mind he had in his former body, and with that to start him he striveth yet harder after perfection, O delight of the Kurus.
For he is seized and hurried forward even by that former habit and askesis of his, though it be without his own will.
Even if a man’s mind is curious after Yoga, he overpasseth the outer Brahman in the Word.
The Yogin earnestly striving is purified of sin; perfected by toil of many births he arriveth at his highest salvation.
Greater than the man of askesis is the Yogin, and greater I hold him even than the men of Knowledge, and than the men of works he is surely greater: a Yogin, therefore, shouldst thou be, O Urjoona.
And of all that are Yogins I deem him to have most yoga who, with his inner Self taking refuge in Me, hath faith in Me, and loveth Me and worshippeth Me.