Bhagavad-Gita (Besant 4th)/Discourse 4
FOURTH DISCOURSE.
श्रीभगवानुवाच ।
इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥ १ ॥
The Blessed Lord said:
This imperishable yoga I declared to Vivasvân; Vivasvân taught it to Manu; Manu to Ikshvâku told it. (1)
एवं परम्पराप्राप्तमिमं राजर्षयो विदुः ।
स कालेनेह महता योगो नष्टः परन्तप ॥ २ ॥
This, handed on down the line, the King-Sages knew. This yoga by great efflux of time decayed in the world, O Parantapa. (2)
स एवाऽयं मया तेऽद्य योगः प्रोक्तः पुरातनः ।
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥ ३ ॥
This same ancient yoga hath been to-day declared to thee by Me, for thou art My devotee and My friend; it is the supreme Secret. (3)
अर्जुन उवाच ।
अपरं भवतो जन्म परं जन्म विवस्वतः ।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥ ४ ॥
Arjuna said:
Later was Thy birth, earlier the birth of Vivasvân; how then am I to understand that Thou declaredst it in the beginning? (4)
श्रीभगवानुवाच ।
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन ।
तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥ ५ ॥
The Blessed Lord said:
Many births have been left behind by Me and by thee, O Arjuna. I know them all, but thou knowest not thine, O Parantapa. (5)
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।
प्रकृतिं स्वामधिष्टाय सम्भवाम्यात्ममायया ॥ ६ ॥
Though unborn, the imperishable Self, and also the Lord of all beings, brooding over nature which is Mine own, yet I am born through My own Power.[1] (6)
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।
अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम् ॥ ७ ॥
Whenever there is decay of righteousness,[2] O Bhârata, and there is exaltation of unrighteousness,[3] then I Myself come forth; (7)
परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥ ८ ॥
For the protection of the good, for the destruction of evil-doers, for the sake of firmly establishing righteousness,[2] I am born from age to age. (8)
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः ।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥ ९ ॥
He who thus knoweth My divine birth and action, in its essence, having abandoned the body, cometh not to birth again, but cometh unto Me, O Arjuna. (9)
वीतरागभयक्रोधा मन्मया मामुपाश्रिताः ।
बहवो ज्ञानतपसा पूता मद्भावमागताः ॥ १० ॥
Freed from passion, fear and anger, filled with Me, taking refuge in Me, purified in the fire[4] of wisdom, many have entered into My Being. (10)
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ ११ ॥
However men approach Me, even so do I welcome them, for the path men take from every side is Mine, O Pârtha. (11)
काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः ।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥ १२ ॥
They who long after success in action on earth worship the Shining Ones; for in brief space verily, in this world of men, success is born of action. (12)
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः ।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥ १३ ॥
The four castes were emanated by Me, by the different distribution of qualities[5] and actions; know Me to be the author of them, though the actionless and inexhaustible. (13)
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा ।
इति मां योऽभिजानाति कर्मभिर्न स बद्ध्यते ॥ १४ ॥
Nor do actions affect Me, nor is the fruit of action desired by Me. He who thus knoweth Me is not bound by actions. (14)
एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः ।
कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥ १५ ॥
Having thus known, our forefathers, ever seeking liberation, performed action; therefore do thou also perform action, as did our forefathers in the olden time. (15)
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः ।
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥ १६ ॥
"What is action, what inaction"? Even the wise are herein perplexed. Therefore I will declare to thee the action by knowing which thou shalt be loosed from evil. (16)
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः ।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥ १७ ॥
It is needful to discriminate action, to discriminate unlawful action, and to discriminate inaction; mysterious is the path of action. (17)
कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः ।
स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥ १८ ॥
He who seeth inaction in action, and action in inaction, he is wise among men, he is harmonious, even while performing all action. (18)
यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः ।
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ॥ १९ ॥
Whose works are all free from the moulding of desire, whose actions are burned up by the fire of wisdom, him the wise have called a Sage. (19)
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः ।
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः ॥ २० ॥
Having abandoned attachment to the fruit of action, always content, nowhere seeking refuge, he is not doing anything, although doing actions. (20)
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः ।
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ २१ ॥
Hoping for naught, his mind and self controlled, having abandoned all greed, performing action by the body alone, he doth not commit sin. (21)
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः ।
समः सिद्धावसिद्धौ च कृत्वाऽपि न निबध्यते ॥ २२ ॥
Content with whatsoever he obtaineth without effort, free from the pairs of opposites, without envy, balanced in success and failure, though acting he is not bound. (22)
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः ।
यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥ २३ ॥
Of one with attachment dead, harmonious, with his thoughts established in wisdom, his works sacrifices, all action melts away. (23)
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥ २४ ॥
The Eternal the oblation, the Eternal the clarified butter, are offered in the Eternal the fire by the Eternal; unto the Eternal verily shall he go who in his action meditateth wholly upon the Eternal.[6] (24)
दैवमेवापरे यज्ञं योगिनः पर्युपासते ।
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥ २५ ॥
Some Yogis offer up sacrifice to the Shining Ones[7]; others sacrifice only by pouring sacrifice into the fire of the Eternal; (25)
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति ।
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥ २६ ॥
Some pour as sacrifice hearing and the other senses into the fires of restraint; some pour sound and the other objects of sense into the fires of the senses as sacrifice; (26)
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे ।
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥ २७ ॥
Others again into the wisdom-kindled fire of union attained by self-control, pour as sacrifice all the functions of the senses and the functions of life; (27)
द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथाऽपरे ।
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥ २८ ॥
Yet others the sacrifice of wealth, the sacrifice of austerity, the sacrifice of yoga, the sacrifice of silent reading and wisdom, men concentrated and of effectual vows; (28)
अपाने जुह्वति प्राणं प्राणेऽपानं तथाऽपरे ।
प्राणापानगती रुध्वा प्राणायामपरायणाः ॥ २९ ॥
Yet others pour as sacrifice the outgoing breath in the incoming, and the incoming in the outgoing, restraining the flow of the outgoing and incoming breaths, solely absorbed in the control of breathing.[8] (29)
अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति ।
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ॥ ३० ॥
Others regular in food, pour as sacrifice their life-breaths in life-breaths. All these are knowers of sacrifice, and by sacrifice have destroyed their sins. (30)
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् ।
नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥ ३१ ॥
The eaters of the life-giving[9] remains of sacrifice go to the changeless Eternal. This world is not for the non-sacrificer, much less the other, O best of the Kurus. (31)
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे ।
कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ॥ ३२ ॥
Many and various sacrifices are thus spread out before the Eternal.[10] Know thou that all these are born of action, and thus knowing thou shalt be free. (32)
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप ।
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥ ३३ ॥
Better than the sacrifice of any objects is the sacrifice of wisdom, O Parantapa. All actions in their entirety, O Pârtha, culminate in wisdom. (33)
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥ ३४ ॥
Learn thou this by discipleship,[11] by investigation, and by service. The wise, the seers of the essence of things, will instruct thee in wisdom. (34)
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव ।
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ॥ ३५ ॥
And having known this, thou shalt not again fall into this confusion, O Pândava; for by this thou wilt see all beings without exception in the Self, and thus in Me. (35)
अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः ।
सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥ ३६ ॥
Even if thou art the most sinful of all sinners, yet shalt thou cross over all sin by the raft of wisdom. (36)
यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन ।
ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥ ३७ ॥
As the burning fire reduces fuel to ashes, O Arjuna, so doth the fire of wisdom reduce all actions to ashes. (37)
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते ।
तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥ ३८ ॥
Verily there is no purifier in this world like wisdom; he that is perfected in yoga finds it in the Self in due season. (38)
श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः ।
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥ ३९ ॥
The man who is full of faith[12] obtaineth wisdom, and he also who hath mastery over his senses; and, having obtained wisdom, he goeth swiftly to the supreme Peace. (39)
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति ।
नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥ ४० ॥
But the ignorant, faithless, doubting self goeth to destruction; nor this world, nor that beyond, nor happiness, is there for the doubting self. (40)
योगसंन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम् ।
आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय ॥ ४१ ॥
He who hath renounced actions by yoga, who hath cloven asunder doubt by wisdom, who is ruled by the Self,[13] actions do not bind him, O Dhananjaya. (41)
तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनाऽऽत्मनः ।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥ ४२ ॥
Therefore, with the sword of the wisdom of the Self cleaving asunder this ignorance-born doubt dwelling in thy heart, be established in yoga. Stand up, O Bhârata. (42)
इति श्रीमद्भगवद्गीतासूप॰ ज्ञानविभागयोगो नाम चतुर्थोऽध्यायः ।
Thus in the glorious Upanishads of the Bhagavad-Gita, the science of the Eternal, the scripture of Yoga the dialogue between Shri Krishna and Arjuna, the fourth discourse, entitled:
THE YOGA OF WISDOM.
- ↑ Mâyâ, the power of thought that produces form, which is transient and therefore unreal compared with the eternal Reality; hence Mâyâ comes to be taken as the power of producing illusion.
- ↑ 2.0 2.1 Dharma.
- ↑ Adharma, the opposite of dharma, all that is disorderly, against the nature of things.
- ↑ Tapas, from tap, blazing like fire.
- ↑ Gunas.
- ↑ He who sees the Eternal beneath the transitory alone goes to the Eternal; all others remain bound in the world of forms.
- ↑ Literally, divine sacrifice.
- ↑ Prânâyâma, restraint of breath, a technical name for this practice.
- ↑ Amrita: it is the elixir of immortality, and the amrita-remains, therefore, are foods that give immortality.
- ↑ "In the Vedas" is another interpretation.
- ↑ Literally, falling at the feet, i.e., the feet of the teacher.
- ↑ Who is intent upon faith.
- ↑ Madhusûdana explains âtmavantam as "always watchful."