Chapter XVIII
- Arjuna. Fain would I better know, Thou Glorious One!
- The very truth- Heart's Lord!- of Sannyas,
- Abstention; and Renunciation, Lord!
- Tyaga; and what separates these twain!
- Krishna. The poets rightly teach that Sannyas
- Is the foregoing of all acts which spring
- Out of desire; and their wisest say
- Tyaga is renouncing fruit of acts.
- There be among the saints some who have held
- All action sinful, and to be renounced;
- And some who answer, "Nay! the goodly acts-
- As worship, penance, alms- must be performed!"
- Hear now My sentence, Best of Bharatas!
- 'Tis well set forth, O Chaser of thy Foes!
- Renunciation is of threefold form,
- And Worship, Penance, Alms, not to be stayed;
- Nay, to be gladly done; for all those three
- Are purifying waters for true souls!
- Yet must be practised even those high works
- In yielding up attachment, and all fruit
- Produced by works. This is My judgment, Prince!
- This My insuperable and fixed decree!
- Abstaining from a work by right prescribed
- Never is meet! So to abstain doth spring
- From "Darkness," and Delusion teacheth it.
- Abstaining from a work grievous to flesh,
- When one saith "'Tis unpleasing!" this is null!
- Such an one acts from "passion;" nought of gain
- Wins his Renunciation! But, Arjun!
- Abstaining from attachment to the work,
- Abstaining from rewardment in the work,
- While yet one doeth it full faithfully,
- Saying, "'Tis right to do!" that is "true" act
- And abstinence! Who doeth duties so,
- Unvexed if his work fail, if it succeed
- Unflattered, in his own heart justified,
- Quit of debates and doubts, his is "true" act:
- For, being in the body, none may stand
- Wholly aloof from act; yet, who abstains
- From profit of his acts is abstinent.
- The fruit of labours, in the fives to come,
- Is threefold for all men,- Desirable,
- And Undesirable, and mixed of both;
- But no fruit is at all where no work was.
- Hear from me, Long-armed Lord! the makings five
- Which go to every act, in Sankhya taught
- As necessary. First the force; and then
- The agent; next, the various instruments;
- Fourth, the especial effort; fifth, the God.
- What work soever any mortal doth
- Of body, mind, or speech, evil or good,
- By these five doth he that. Which being thus,
- Whoso, for lack of knowledge, seeth himself
- As the sole actor, knoweth nought at all
- And seeth nought. Therefore, I say, if one-
- Holding aloof from self- with unstained mind
- Should slay all yonder host, being bid to slay,
- He doth not slay; he is not bound thereby!
- Knowledge, the thing known, and the mind which knows,
- These make the threefold starting-ground of act.
- The act, the actor, and the instrument,
- These make the threefold total of the deed.
- But knowledge, agent, act, are differenced
- By three dividing qualities. Hear now
- Which be the qualities dividing them.
- There is "true" Knowledge. Learn thou it is this:
- To see one changeless Life in all the Lives,
- And in the Separate, One Inseparable.
- There is imperfect Knowledge: that which sees
- The separate existences apart,
- And, being separated, holds them real.
- There is false Knowledge: that which blindly clings
- To one as if 'twere all, seeking no Cause,
- Deprived of light, narrow, and dull, and "dark."
- There is "right" Action: that which- being enjoined-
- Is wrought without attachment, passionlessly,
- For duty, not for love, nor hate, nor gain.
- There is "vain" Action: that which men pursue
- Aching to satisfy desires, impelled
- By sense of self, with all-absorbing stress:
- This is of Rajas- passionate and vain.
- There is "dark" Action: when one doth a thing
- Heedless of issues, heedless of the hurt
- Or wrong for others, heedless if he harm
- His own soul- 'tis of Tamas, black and bad!
- There is the "rightful" doer. He who acts
- Free from self-seeking, humble, resolute,
- Steadfast, in good or evil hap the same,
- Content to do aright- he "truly" acts.
- There is th' "impassioned" doer. He that works
- From impulse, seeking profit, rude and bold
- To overcome, unchastened; slave by turns
- Of sorrow and of joy: of Rajas he!
- And there be evil doers; loose of heart,
- Low-minded, stubborn, fraudulent, remiss,
- Dull, slow, despondent- children of the "dark."
- Hear, too, of Intellect and Steadfastness
- The threefold separation, Conqueror-Prince!
- How these are set apart by Qualities.
- Good is the Intellect which comprehends
- The coming forth and going back of life,
- What must be done, and what must not be done,
- What should be feared, and what should not be feared,
- What binds and what emancipates the soul:
- That is of Sattwan, Prince! of "soothfastness."
- Marred is the Intellect which, knowing right
- And knowing wrong, and what is well to do
- And what must not be done, yet understands
- Nought with firm mind, nor as the calm truth is:
- This is of Rajas, Prince! and "passionate!"
- Evil is Intellect which, wrapped in gloom,
- Looks upon wrong as right, and sees all things
- Contrariwise of Truth. O Pritha's Son!
- That is of Tamas, "dark" and desperate!
- Good is the steadfastness whereby a man
- Masters his beats of heart, his very breath
- Of life, the action of his senses; fixed
- In never-shaken faith and piety:
- That is of Sattwan, Prince! "soothfast" and fair!
- Stained is the steadfastness whereby a man
- Holds to his duty, purpose, effort, end,
- For life's sake, and the love of goods to gain,
- Arjuna! 'tis of Raias, passion-stamped!
- Sad is the steadfastness wherewith the fool
- Cleaves to his sloth, his sorrow, and his fears,
- His folly and despair. This- Pritha's Son!-
- Is born of Tamas, "dark" and miserable!
- Hear further, Chief of Bharatas! from Me
- The threefold kinds of Pleasure which there be.
- Good Pleasure is the pleasure that endures,
- Banishing pain for aye; bitter at first
- As poison to the soul, but afterward
- Sweet as the taste of Amrit. Drink of that!
- It springeth in the Spirit's deep content.
- And painful Pleasure springeth from the bond
- Between the senses and the sense-world. Sweet
- As Amrit is its first taste, but its last
- Bitter as poison. 'Tis of Rajas, Prince!
- And foul and "dark" the Pleasure is which springs
- From sloth and sin and foolishness; at first
- And at the last, and all the way of life
- The soul bewildering. 'Tis of Tamas, Prince!
- For nothing lives on earth, nor 'midst the gods
- In utmost heaven, but hath its being bound
- With these three Qualities, by Nature framed.
- The work of Brahmans, Kshatriyas, Vaisyas,
- And Sudras, O thou Slayer of thy Foes!
- Is fixed by reason of the Qualities
- Planted in each:
- A Brahman's virtues, Prince
- Born of his nature, are serenity,
- Self-mastery, religion, purity,
- Patience, uprightness, learning, and to know
- The truth of things which be. A Kshatriya's pride,
- Born of his nature, lives in valour, fire,
- Constancy, skilfulness, spirit in fight,
- And open-handedness and noble mien,
- As of a lord of men. A Vaisya's task,
- Born with his nature, is to till the ground,
- Tend cattle, venture trade. A Sudra's state,
- Suiting his nature, is to minister.
- Whoso performeth- diligent, content-
- The work allotted him, whate'er it be,
- Lays hold of perfectness! Hear how a man
- Findeth perfection, being so content:
- He findeth it through worship- wrought by work-
- Of HIM that is the Source of all which lives,
- Of HIM by Whom the universe was stretched.
- Better thine own work is, though done with fault,
- Than doing others' work, ev'n excellently.
- He shall not fall in sin who fronts the task
- Set him by Nature's hand! Let no man leave
- His natural duty, Prince! though it bear blame!
- For every work hath blame, as every flame
- Is wrapped in smoke! Only that man attains
- Perfect surcease of work whose work was wrought
- With mind unfettered, soul wholly subdued,
- Desires for ever dead, results renounced.
- Learn from me, Son of Kunti! also this,
- How one, attaining perfect peace, attains
- BRAHM, the supreme, the highest height of all!
- Devoted- with a heart grown pure, restrained
- In lordly self-control, forgoing wiles
- Of song and senses, freed from love and hate,
- Dwelling 'mid solitudes, in diet spare,
- With body, speech, and will tamed to obey,
- Ever to holy meditation vowed,
- From passions liberate, quit of the Self,
- Of arrogance, impatience, anger, pride;
- Freed from surroundings, quiet, lacking nought-
- Such an one grows to oneness with the BRAHM;
- Such an one, growing one with BRAHM, serene,
- Sorrows no more, desires no more; his soul,
- Equally loving all that lives, loves well
- Me, Who have made them, and attains to Me.
- By this same love and worship doth he know
- Me as I am, how high and wonderful,
- And knowing, straightway enters into Me.
- And whatsoever deeds he doeth- fixed
- In Me, as in his refuge- he hath won
- For ever and for ever by My grace
- Th' Eternal Rest! So win thou! In thy thoughts
- Do all thou dost for Me! Renounce for Me!
- Sacrifice heart and mind and will to Me!
- Live in the faith of Me! In faith of Me
- All dangers thou shalt vanquish, by My grace;
- But, trusting to thyself and heeding not,
- Thou can'st but perish! If this day thou say'st,
- Relying on thyself, "I will not fight!"
- Vain will the purpose prove! thy qualities
- Would spur thee to the war. What thou dost shun,
- Misled by fair illusions, thou wouldst seek
- Against thy will, when the task comes to thee
- Waking the promptings in thy nature set.
- There lives a Master in the hearts of men
- Maketh their deeds, by subtle pulling-strings,
- Dance to what tune HE will. With all thy soul
- Trust Him, and take Him for thy succour, Prince!
- So- only so, Arjuna!- shalt thou gain-
- By grace of Him- the uttermost repose,
- The Eternal Place!
- Thus hath been opened thee
- This Truth of Truths, the Mystery more hid
- Than any secret mystery. Meditate!
- And- as thou wilt- then act!
- Nay! but once more
- Take My last word, My utmost meaning have!
- Precious thou art to Me; right well-beloved!
- Listen! tell thee for thy comfort this.
- Give Me thy heart! adore Me! serve Me! cling
- In faith and love and reverence to Me!
- So shalt thou come to Me! I promise true,
- For thou art sweet to Me!
- And let go those-
- Rites and writ duties! Fly to Me alone!
- Make Me thy single refuge! will free
- Thy soul from all its sins! Be of good cheer!
- [Hide, the holy Krishna saith,
- This from him that hath no faith,
- Him that worships not, nor seeks
- Wisdom's teaching when she speaks:
- Hide it from all men who mock;
- But, wherever, 'mid the flock
- Of My lovers, one shall teach
- This divinest, wisest, speech-
- Teaching in the faith to bring
- Truth to them, and offering
- Of all honour unto Me-
- Unto Brahma cometh he!
- Nay, and nowhere shall ye find
- Any man of all mankind
- Doing dearer deed for Me;
- Nor shall any dearer be
- In My earth. Yea, furthermore,
- Whoso reads this converse o'er,
- Held by Us upon the plain,
- Pondering piously and fain,
- He hath paid Me sacrifice!
- (Krishna speaketh in this wise!)
- Yea, and whoso, full of faith,
- Heareth wisely what it saith,
- Heareth meekly,- when he dies,
- Surely shall his spirit rise
- To those regions where the Blest,
- Free of flesh, in joyance rest.]
- Hath this been heard by thee, O Indian Prince!
- With mind intent? hath all the ignorance-
- Which bred thy trouble- vanished, My Arjun?
- Arjuna. Trouble and ignorance are gone! the Light
- Hath come unto me, by Thy favour, Lord!
- Now am I fixed! my doubt is fled away!
- According to Thy word, so will I do!
- Sanjaya. Thus gathered I the gracious speech of Krishna, O my King!
- Thus have I told, with heart a-thrill, this wise and wondrous thing
- By great Vyasa's learning writ, how Krishna's self made known
- The Yoga, being Yoga's Lord. So is the high truth shown!
- And aye, when I remember, O Lord my King, again
- Arjuna and the God in talk, and all this holy strain,
- Great is my gladness: when I muse that splendour, passing speech,
- Of Hari, visible and plain, there is no tongue to reach
- My marvel and my love and bliss. O Archer-Prince! all hail!
- O Krishna, Lord of Yoga! surely there shall not fail
- Blessing, and victory, and power, for Thy most mighty sake,
- Where this song comes of Arjun, and how with God he spake.
HERE ENDS, THE BHAGAVAD-GITA. |