Energy (ojas): the energy of the Isvara. It is devoid of desires and passions. It permeates the earth for supporting the world. Held by that energy, the massive earth does no fall down and is not shattered, to pieces. So it is chanted as follows:— " Whereby the vast heaven and the earth are firmly held." "He held the earth firm."— (Taittiriya-Sawhita, 4-1-8). Thus do I, penetrating the Earth, support the moving and mmioving objects. Moreover, becoming the savoury moon I nourish all the herbs germinating on the Earth, such as ric e and wheat, and make them savoury. Soma (the moon) is th e repository of all savours. It is indeed the savoury moon tha nourishes all herbs by infusing savours into them- (3) As the Digestive-Fire in all living organisms. Moreover, 408 THE BHAGAVAD-GITA. [DlS. XV.
14. Abiding in the body of living beings as Vaisvanara, associated* with Prawa and Apana, I digest the fourfold food.
Vaisvanara: the fire abiding in the stomach, as said in the sruti: " This fire is Vaisvanara, which is within man and by which this food is digested." — (Bfi. Up. 5-9-1.)
Fourfold food; the food which has to be eaten by mastication, that which has to be sucked out, the food which has to be eaten by devouring, and that which is eaten by licking.
He who regards that the eater is the Vaisvanara Fire, that the food eaten by Fire is the Soma (moon), and that thus the two together form Fire-Soma (Agni-shoman), is free from all taint of impurity in food.t (4) As the Self in the hearts of all.
Moreover, 15. And 1 am seated in tlpe hearts of all: from Me are memory, knowledge, as well as their loss; it is I who am to be known by all the Vedas, I am indeed the author of the Vedanta as well as the knower of the Vedas.
* Kindled by Pra**a. — A. f Incidentally the Lord teaches here that he who at the time of eating contemplates that the whole universe which is in the form of eater and eaten is made up of Agni and Soma is untouched by the evil arising from bad food. — A.
14—16] THE SUPREME SPIRIT. 409 I dwell in the hearts (buddhi) of all sentient beings as their Self.* Wherefore from Me f, the Self of all sentient beings, are memory, knowledge, t as well as their loss. Just as knowledge and memory occur in righteous persons as a result of their good deeds (pmayakarmam), so as a result of their sins, loss of memory and knowledge occur in the sinful, I, the Supreme Self, am to be known in all the Vedas. It is I who cause the Teaching of the Vedanta (Upanishads) to be handed down in regular succession, and it is I who know the Vedic Teaching.
The Lord beyond the perishable and the imperishable universe.
From xv. 12, eU seq>, a summary has been given of the glories of Narayana, the Blessed Lord, as manifested through superior upadhis.§ Now, in the following verses, the Lord proceeds to determine the true nature of the same (Blessed Lord), who is pure and unlimited, being quite distinct from all perishable (kshara) and imperishable (akshara) upadhis. First, then, the Lord arranges all that is taught in the prece- ding as well as in the succeeding discourses in three groups and says: 16, There are these two beings in the world * lam the witness of all that is good and evil in their hearts — A.
t Who am the wire-puller (Sutra-dhara) standing behind the machine of the universe, who presides over all actions. — At Memory of what was experienced in the past births, and knowledge of things transcending the ordinary limits of space, time, and visible nature- — A» § Such as the sun, — A.
the perishable and the imperishable: the perisha- ble comprises all creatures, the immutable is called the imperishable.
In sawsara, there are two categories, we see, arranged in two separate groups of beings, spoken of as ' purushas/* One group consists of the perishable (kshara): and the other is the imperishable (akshara)— the contrary of the first — viz.* the M£ya-Sakti, the Illusion-Power of the Lord, the germ from which the perishable being takes its birth, the seat of all the latent impressions (samskaras) of desires, actions, etc.* pertaining to the numerous mortal creatures. As to what the two beings (Purushas) comprise, the Lord Himself says:The perishable comprises the whole universe of changing forms;. the imperishable is what is known as immutable.(Wastha)- that which remains immovable like a heap. Or, ' kuta. ' means- illusion, and ' kuiastha ' means that which manifests itself in various forms of illusion and deception. As the seed of sarasara is endless t, it is said to be imperishable.
Distinct from these two, — the perishable and the imperish- able,— and untainted by the evils of the two upadhis of the perishable and the imperishable, eternal, pure, intelligent and free by nature is the Highest Spirit.
17. But distirfct is the Highest Spirit spoken of as the Supreme Self, the. indestructible Lord who penetrates and sustains the three worlds.
* They are spoken of as • purushas ' because they are the upadhis of the purusha, the one Spirit.-— A.
t In the absence of Brahma- jnana the seed does not peri&h.— (A).
But the Highest Spirit is quite distinct from the two. He is the Supreme Self. He is Supreme as compared with the other selves set up by avidya, such as the physical body j and He is the Self as constituting the unfailing Inner Consciousness of all beings. He is therefore known as the Supreme Self in the Vedantas (Upanishads). The Highest Spirit is further specified thus: He is the Eternal Omniscient Lord, Narayara, who penetrates by His Vital Energy (Bala- Sakti)* the three worlds— the Earth fBhuft), the Mid-region (Bhuvafc)and Heaven (SuvaA)— and supports them by His mere existence in them.
1 Purushottama,' the Highest Spirit, is a well-known name of the Lord described above. Now the Lord, while showing, by a declaration of the etymology of the word, that the name is significant, shows what He really is, "I am the unsurpassed Lord."
18. Because I transcend the perishable and am even higher than the imperishable, therefore am I known in the world and in the Veda as 1 Purushottama/ the Highest Spirit.
Because I transcend the perishable, the Tree of illusory samsara called Asvattha, because I am higher than even the imperishable which constitutes the seed of that Tree of the illusory samsara, because I am thus superior to the perishable and the imperishable, I am known in the world and in the Veda as the Highest Spirit: devotees know Me as such, and the poets, too, incorporate this name in their poems and other works.
* ' Bala ' means energy, the energy of Consciousness or sentienc (chaitanya), and * sakti ' means Maya which lies therein. — A.
412 THE BHAGAVAD-GITA. [DlS. XV.
The Glory of Self-knowledge.
Now the Lord speaks of the fruit accruing to him who realises the Self as described above: 19, He who, undeluded,* thus knows Me, the Highest Spirit, he, knowing all, worships Me with his whole being, O Bharata.
Me: the Lord as above specified. Snows: ' that I am He.' With his whole being: with his whole thought devoted exclusively to the Self of all.
A knowledge of the true nature of the Lord having been imparted in this discourse, — a knowledge which leads to moksha,-— it is now extolled as follows: 20. Thus, this most Secret Science has been taught by Me, O sinless one; on knowing this, (a man) becomes wise, O Bharata, and all his duties are accomplished.
Though the whole of the Gita is called Science (Sastra) yet from the context it appears that the fifteenth discourse alone is here spoken of as the Science, for the purpose of extolling it. In fact the whole teaching of the Gita-$astra has been summed up in this discourse- Not the teaching of the Gita-#astra only, but the whole teaching of the Veda is here embodied: and it has been said that ' he who knows it * Never looking upon the physical body, etc>, as himself or as belonging to himself.— A.
18—20] THE SUPREME SPIRIT. 413 (the A*vattha) knows the Veda ' (xii. 1). and that 'It is who am to be known by all the Vedas ' (xv. 15). On knowing this science as taught above — but not otherwise — a man becomes wise. He has accomplished ail duties. Whatever duty a brahma«a of superior birth has to do, all that duty has been done when the real truth about the Lord is known > that is to say, by no other means can a man's duty have been accompalished. And it has been said " All actions, wkhout exception, O son of Pritha, are comprehended in wisdom * (iv. 33). And here is the saying of Manu: **This is the fulfilment of the birth, especially for a brahmawa; for, by attaining to this does the twice*bora become the accomplisher of all duties, and not otherwise,J (xii. 93).
Since you have heard from Me this truth about the Supreme Being, you are a happy man, O Bharata.
SIXTEENTH DISCOURSE. SPIRITUALITY AND MATERIALISM Spiritual disposition.
In the ninth discourse were indicated three kinds of nature (prakriti) belonging to sentient beings, namely, the nature of the Gods, that of the Asuras, and that of the Rakshasas. The sixteenth discourse proceeds to describe them at length. Of these the nature of the Gods (Daivi Praknti) leads to liberation from samsara, and those of the Asuras and the Rakshasas lead to bondage. Accordingly the nature of the Gods will be described with a view to its acceptance, and the other two with a view to their rejection.* The Blessed Lord said: I. Fearlessness f, purity of heart, steadfast- ness in knowledge and Yoga; alms-giving, self- restraint and worship, study of one's own (scrip- tures), austerity, uprightness; Purity of heart: purity of the anta/j-karawa (sattva), i. e,, abandonment of deception, dissimulation, falsehood and the • These are respectively the Sattivic, Rajasic, and Tamasic natures, manifested in men according to the karma of their previous births. They are the tendencies (vasanas) showing themselves oat in actions and spoken of in 'XV. 2 as the secondary roots of samsara. — -A.
t Devout observance of scriptural precepts without doubting. — A.
1—2] SPIRITUALITY AND MATERIALISM. 415 like, in all transactions; that is to say, transacting business in perfect honesty. Knowledge consists in understanding the nature of things, such as the Self, as taught in the Scripture (sastra) and by the Teacher (Acharya). Toga consists in making what has been thus learnt an object of one's own direct perception, by concentration (one-pointedness^ through the subjugation of the senses. This— cms., fearlessness, purity of heart, and steadfastness in knowledge and Yoga — forme the Daivi or Sattvic nature by pre-eminence. What- ever attributes among those (mentioned in xvi. 1 — 3) can possibly pertain to the disciples treading a particular path,* they constitute the Sattvic nature of the disciples in that particular path. Alms-giving: distributing food and the like as far as lies in one's power. Self-control: the subjugation of external senses; that of the antaft-karawa (internal sense, manas) being mentioned in the next verse. Worship i including the fire worship (agnihotra) and the like enjoined in the *ruti, as also the worship of the Gods (Deva-yajna) and the like enjoined in the smnti. Study, etc: study of the Big- Veda and the like having in view some unseen results (adrish^a). Austerity: bodily mortification and other penances, which will be mentioned in the. sequel. Uprightness: this should be a constant attitude.
Moreover, 2. Harmlessness, truth, absence of anger, * Karma- Yoga or Jwana-Yoga. The first three of the attributes mentioned here can be found in Jwana-Yogins only, the rest being common to Jwsraa-Yogins and Karma- Yogtns. The latter, though wanting in the first three attributes, are neverthless classed amo»g Sattvic men- 416 THE BHAGAVAD-GITA. [DjS. XVI.
renunciation, serenity, absence of calumny, com- passion to creatures, uncovetousness, gentleness, modesty, absence of fickleness; Earmlessness: abstaining from injury to sentient beings. Truth: speaking of things as they are, without giving utter- ance to what is unpleasant or what is false, Absence of anger? suppression of anger arising when beaten or reviled. Bemmi- ation: ' tyaga ' (Ut.t giving up) is thus explained, since c alms- giving* has already beenmentioned. Serenity; tranquillity of mind (antafc-karawa). Oommssion to creatures: to those in suffering. Uncovetousness: unaffectedness of the senses when in contact with their object. Absence of fichleness: not to speak or m ove hands and legs in vain.
Moreover, 3. Energy, forgiveness; fortitude, purity, absence of hatred, absence of pride; these belong to one born for a divine lot, O Bharata.
*Tejas* means energy, not brightness of the skin. For- giveness: unaffectedness when beaten or reviled. We have explained c absence of anger ' to mean suppression of anger when it arises. Thus ' forgiveness * and ' absence of anger ' should be distinguished from each other. Fortitude: that staste of mind (anta/t-karana) which removes the exhaustion of the body and senses when they droop down, and upheld by which the body and senses no longer get dejected. Purity: of the two sorts, the external and the internal; the one being accomplished by means of earths and water, the other con- sisting in the taintlessness of mind and heart, in freedom from impurities such as desception and passion. Absence of 2—5] SPIRITUALITY AND MATERIALISM. 417 hatred: absence of a desire to injure others. Pride: consists in supposing oneself worthy of a high honor. These— from fearlessness ' to ' absence of pride '—are found in one who is born for a divine lot, *.e., who is worthy of the powers of the Devas, i.e., for whom there is happiness in store.
Materialistic disposition.
Here follows a description of the demoniac (asuric) nature.
4. Ostentation, arrogance and self-conceit anger as also insolence, and ignorance, belong to one who is born, O Partha, for a demoniac lot.
Ostentation: pretending to be righteous. Arrogance: pride of learning, wealth, high connection, etc. Insolence: in speech; e.g. to speak of the blind as having eyes, of the ugly as handsome, of a man of low birth as one of high birth, and so on. Ignorance: misconception of duties and the like.
Results of the two dispositions.
The effects of the two natures are spoken of as follows: 5. The divine nature is deemed for liberation, the demoniac for bondage. Grieve not, O Pan- dava; thou art born for a divine lot.
Liberation: from the bondage of sa*wsara. The demoniac (asuric) nature leads to an unfailing bondage and so does the fiendish (Rakshasic) nature — Now, seeing some such question as " Am I possessed of demoniac nature, or of divine 418 THE BHAGAVAD-GITA. [DlS. XVI.
nature?" occur in the mind of Arjuna on hearing what has been said, the Lord again says; grieve not; thou art born for a divine lot; i.e., thou hast happiness in prospect. The materialists.
6. There are two creations of beings in this world, the divine and the demoniac. The divine has been described at length; hear from Me, O Partha, of the demoniac.
Creation means what is created.. The men who are created with the two kinds of nature, the divine and the demoniac, are here spoken of as the ' two creations.' It is said in the sruti, ' Verily there are two classes of Prajapati's creatures, Devas and Asuras.' (Bri. Up. 1-3-1 )• Every being in this world is included in the one or the other of the two creations, the divine and the demoniac. The purpose of repeating again what has been already said is stated thus:— The divine has been declared at length, "beginning with xvi. 1, but not the demoniac; therefore, do thou hear and understand the demoniac nature to be describ- ed at length by Me in the sequel here in order that you may avoid it, The demoniac nature will be described, — to the very end of the discourse — as an attribute of some living men; for, only when it is recognised in the visible, its avoidance is possible.
.5-— 8] SPIRITUALITY AND MATERIALISM. 419 7. Neither action nor inaction do the demoniac men know; neither parity nor good conduct nor trurh is found in them* They do not know what acts they should perform to ■achieve the end of man, nor from what acts they should abstain to avert evil. Not only do they not know ' action and inaction,* there is neither purity nor good conduct nor truth in them- Indeed, the demons are persons who are wanting in purity and good conduct, who are hypocrites and liars.
The materialist's view of the world.
Moreover: 8, They say, " the universe is unreal, without a basis, without a Lord, born of mutual union, brought about by lust; what else?"
These demons of men say, *' As we are unreal, so this whole universe is unreal. Neither are dharma and a-dharma its basis. There exists no Is vara ruling the universe accord- ing to dharma and a-dharma. Universe is, therefore, they say, without a Lord. The whole universe is, moreover, caused by the mutual union of man and woman under the impulse of lust. It is brought about only by lust. What else can be the cause, of the universe? There is no other cause whatever, no invisible cause, of the universe, no such thing as karma." This is the view of the materialists (Loka- yatikas), that sexual passion is the sole cause of all living -cr-eatures.
420 THE fitUGAVAD-GITA. [DlS. XVL Men's life as guided by materialism.
9. Holding this view, these ruined souls of small intellect, of fierce deeds, rise as the enemies of the world * for its destruction.
Ruined souls: having lost all chances of going to the higher worlds. Their intellect is small, as it concerns itself only with sense-objects. Of fierce deeds: intent on injuring others.
io. Filled with insatiable desires, full of hypocrisy, pride and arrogance, holding unwhole* some views through delusion, they work with unholy resolve; ii. Beset with immense cares ending only with death, sensual enjoyment their highest aim, assured that that is all f; They give themselves up to care.J Sensual enjoyment: Enjoyment of sense-objects such as sound. They are convinc- ed that this sensual enjoyment is the highest end of man. in i 1. 1. i i..
f Sensual enjoyment is the supreme source of happiness j there is no such thing as the happiness of another world.— A« t The immeasurable care as to the means of acquiring and preserving the innumerable objects of desire.— -A.
9—14] SPIRITUALITY AND MATERIALISM. 421 12. Bound by hundreds of bands of hope, given over to lust and wrath, they strive to secure by unjust means hoards of wealth for sensual enjoy- ment.
They are attracted here and there, bound by a hundred bands of false hopes. They secure wealth for sensual enjoy- ment, not for (performing acts of) dharma. By unjust means: by robbing other men's wealth.
The materialist's aspirations.
Their aspiration is expressed as follows: 13. This to-day has been gained by me; this desire I shall attain; this is mine, and this wealth also shall be mine in future.
In future: in the coming year this wealth also shall be mine, and thereby I shall be known to be a man of wealth.
14. lt That enemy has been slain by me, and others also shall I slay. I am a lord, I enjoy, I am successful, strong and healthy."
That unconquerable enemy, say Devadatta by name, has been slain by me and others also shall 1 slay. What can these poor men do? There is none equal to me in any respect 422 THE BHAGAVAD-GITA. [DlS. XVI.
— How? — I am a lord, I enjoy, I am successful in every way* blessed with children and grandchildren; I am no ordinary man. I am alone strong and healthy.
15. "I am rich and well-born. Who else is equal to me? I will sacrifice, I will give, I will rejoice." Thus deluded by unwisdom.
16. Bewildered by many a fancy, entangled in the snare of delusion, addicted to the gratifica- tion of lust, they fall into a foul hell.
WelVbrnn: born in a family learned in the scriptures for seven generations. Even in this respect none is equal to me. I will surpass others even in respect of sacrificial rites. I will give (money) to actors and obtain a high delight Mmy a faney: such as those described above. Delusion is a snare, as it is of the nature of an enclosure or envelope. They are addicated to sensual gratification; and with sins thus accumulated they fall into a foul hell, such as Vaitarawi.
The materialist's sacrificial rites.
17. Self-honored, stubborn, filled with the pride and intoxication of wealth, they perform sacrifices in name with hypocrisy, without regafd to ordinance.
14—19] SPIRITUALITY AND MATERIALISM. 423 Self-honored: Esteeming themselves as possessed of all good qualities; they are not esteemed as such by the righteous. They perform sacrifices without regard to the several parts and obligations enjoined in the scriptural ordinances. The materialist's neglect of Divine Commandments.
18. Given over to egotism, power, haughti- ness, lust, and anger, these malicious people hate Me in their own and others' bodies.
Egotism • they esteem themselves very high for qualities which they really possess and for those which they falsely attribute to themselves. This egotism is what is called avidya; and it is the hardest thing (to overcome), the source of all perversitiss (doshas), of all evil acts. Power: accom- panied with lust and passion, and seeking to humiliate others. Haughtiness: when this arises one transgresses the path of virtue; it is a peculiar vice seated in the antafckarawa.. Jjusts sexual passion, and the like. Anger • at something unplea- sant. They are given over to these and other great vices. Moreover, they hate Me, the Isvara, abiding in their own and other bodies as the Witness of tijeir thoughts and actions. To hate Me is to transgress My commands* They are malicious, jealous of the virtue of those who tread the right path.
The materialist's fall.
*Not caring to know and follow the isvara's commands as.embodied in the Sruti and the Smriti.— A.
424 THE BHAGAVAD-GITA. [DlS. XVI.
i9. These cruel haters, worst of men, I hurl these evil-doers for ever in the worlds into the wombs of the demons only.
These: enemies of the' right path and haters of the righteous. Worst: because they are guilty of unrighteous deeds (a-dharma). Worlds: paths of samsara passing through many a hell. Wombs of the demons: wombs of the most cruel beings such as tigers, lions and the like.
20. Entering into demoniac wombs, the de- luded ones, in birth after birth, without ever reaching Me, O son of Kunti, pass into a condi- tion still lower than that.
These deluded.creatures are born, birth after birth, only in Tamasic wombs and pass into lower and lower states. Without ever reaching Me, the Isvara, they fall into a condi- tion which is still lower (than they are in at present). Without reaching Me t Certainly there is no room whatever even for the supposition. that they will ever reach Me. The meaning, there- fore, is, 'without ever attaining to the right path taught by Me.'* The three Gates of Hell to be avoided.
Here follows a surmnary of the whole demoniac (asuric) nature in which, in its three forms, the whole variety of asuric nature, though endless, is comprehended; which being avoided, the whole asuric nature becomes avoided, and which is the source of all evil.
* The meaning on the whole is this, The asuric nature, as leading to a series of evils, is inimical to all human progress. A man should, there- fore, try and shake it oft while he is yet a free agent, while he has not yet passed into a birth which would make him entirely dependent on others.*— A.
19—23] SPIRITUALITY AND MATERIALISM. 425 21. Triple is this, the gate to hell, destruc- tive of the self: lust, wrath, and greed. There- fore., these three, one should abandon.
The gate to hell •* the gate leading to hell (naraka). By merely entering at the gate, the self is ruined, *. e.t is fit for no human end whatever. Since this gate is ruinous to the self, let every one abandon these three: lust, wrath and greed- Here follows the praise of this abandonment.
22. A man who is released from these, the three gates to darkness, O son of Kunti, does good to the self, and thereby reaches the Supreme Goal.
Gates to darkness: leading to hell (naraka) which is full of pain and delusion. He who is released from lust, wrath and greed will act for the good of the self, because of the absence of that by which obstructed he has not hitherto so acted. By so doing he even attains moksha.
Let the Law guide thy Life.
The scripture (sastra) is the authority on which all this renunciation of asuric nature and the observance of what is good are based. One would engage in these only on the authority of the scriptures (sastra), not otherwise. Therefore, 426 THE BHAGAVAD-GITA. [DlS. XVI.
23. He who, neglecting the scriptural ordin- ance, acts under the impulse of desire, attains not perfection, nor happiness, nor the Supreme Goal, Scripturarl ordinance: the command of the Veda in the form of injunctions and prohibitions, giving us to know what ought to be done and what ought not to be done. Perfection: fitness for attaining the end of man. Happiness: in this world. Supreme Goal: Svarga or Moksha (as the case may be).
24. Therefore, the scripture is thy authority in deciding as to what ought to be done and what ought not to be done. Now, thou oughtest to know and perform thy duty laid down in the scrip* ture-law.
Authority: source of knowledge. Scripture-Law • The scripture itself is the Law, which says " thou shalt act so and so, thou shall not act so and so." Now: referring to the stage where the disciple is fit for Karma-Yoga.
SEVENTEENTH DISCOURSE. TEE THREEFOLD FAITH.
Tlie ignorant, but faithful.
The Lord's words (xvi. 24) having given Arjuna an occasion for a question, he said: 0.
Arjuna said: I. Whoso worship, setting aside the ordi- nance of the scripture, endued with faith, — what faith is theirs? Is it Sattva, or Rajas, or Tamas?
Whoso: not exactly specified. It must refer to those who, endued with faith, i.e-% thinking that there is some- thing beyond, — on observing the conduct of the learned, — • worship the Gods and the like, unaware of the procedure laid down in the scriptures, the sruti and the smriti. Those, on the other hand, who while knowing the injunctions of the scripture, set them aside and worship the Gods, etc., contrary to those injunctions, — they cannot indeed be meant here, be- cause of the qualification that they are * endued with faith.' We cannot suppose that those men are endued with faith who, while knowing the scriptural injunctions about the- worship of the Gods, etc, set them aside, without caring for * The Lord has described the future lots of astikas and nastikas, o believers and unbelievers, of persons who, seeing with the eye of th e scriptures, do or do not believe in their teachings- Now Arjuna proceeds to ask as to the fate of the believers who do not know the scriptures* — A.
428 THE BHAGAVAD-GITA [DlS. XVII.
them,* and engage in the worship of the Gods which is not in accordance with the injunctions. Therefore it is only the persons of the otber class described above that are here refer- red to. Arjuna's question may be thus stated: Is the wor- ship offered by them to the Gods» etc, based in Sattva, or Rajas, or Tamas?
The three kinds of Faith. Seeing that such a general question cannot be answered without reference to the several particular aspects.of it, the Blessed Lord said: The Blessed Lord said: 2. Threefold is that faith born of the indivi- dual nature of the embodied) — Sattvic, Rajasic, arid Tamasic. Do thou hear of it