Wherefore He is unborn. And because He does not die. He is eternal. [Though, by the denial of the first and the last changes, all changes have been denied, yet it is thought necessary to directly deny the intermediate changes, in the words * unchangeable,' etc-, so as to imply the absence of all such changes of condition as motion, though not specified here.] He is unchangeable: He is constant, not subject to the changes of condition known as decline (apakshaya^ Having no parts, He does not diminish in His own sub- stance- As devoid of qualities, He does not diminish by loss of a quality. He is primeval, not subject to the change known as growth fwiddhi) as opposed to decline. For, that which increases in size by the accretion of parts is said to grow and to be renewed. As devoid of parts, the Self was as fresh in the past (as He is now or will be in future; *"•«., He is ever the same,); He never grows. And He is not slain when the body is slain: He is not transformed when the body is transformed. To avoid tautology, slaying is interpreted to mean transforma- tion: the Self is not subject to transformation.
This verse teaches the absence in the Self of the six* bhava-vikaras, — of the six mharas or changes of condition to which all Ihams or beings in the world are subject. The pas- sage, on the whole, means that the Self is devoid of all sorts of change. Hence the words in the previous verse, " both these know not aright.1" The enlightened man has to renounce works Having started (in ii- 19) the proposition that the Self is neither the agent nor the object of the action of slaying, and having stated in the next verse the immutability of the Self * Such as birth, existence, growth, transformatioo, decline, asA destruction.
20—21] SANKHYA YOGA. 43 as the reason for that statement, the Lord concludes the pro- position as follows: — 21. Whoso knows Him as indestructible 5 eternal, unborn and inexhaustible, — How, O son of Pntha., and whom does such a man cause to slay, and whom does he slay?
He who knows the Self (described in the last verse) as indestructible, ».«>, devoid of the final change called death, as eternal, *'.«., devoid of change called transformation, as unborn and inexhaustible, *.e., devoid of birth and decline, — how does an enlightened man of this description do the act of slaying, or how does he cause another to slay? He slays nobody at all, nor does he at all cause another to slay. — In both the places, denial is meant, since no question can have been asked.* The reason % for the denial of slaying applying to all actions alike, what the Lord means to teach in this section appears to be the denial of all action whatsoever in the case of the enlightened; the denial? however, of the specific act of slaying being only meant as an example.
(Objection) ■ — What special reason for the absence of action in the case of an enlightened man does the Lord see when denying actions in the words "how does such a man slay?w (Answer): — The immutability of the Self has already been given as the reason for the absence of all actions.
* Because no reply follows.
X Viz., the immutability of the Self.
(Objection): — True, it has been given; but that cannot be a sufficient reason, since the enlightened man is distinct from the immutable Self- We cannot indeed say that a man who has known an immovable pillar can have no action to do.
(Answer): — This objection does not apply. For, the enlightened man is identical with the Self- Enlightenment (vidvatta) does not pertain to the aggregate of the body, etc. Therefore, as the only other alternative, the enlightened man should be identical with the Self, who is not included in the aggregate and is immutable. No action being possible in the case of an enlightened man, it is but just to deny all action in the words '* how does such a man slay?" Now, for instance, the Self, while remaining immutable, is> by reason of His not being distinguished from intellectual states (buddhi- vrittis), imaginedj through ignorance, to be the percipient of objects, such as sound, perceived by the intellect and other means. Similarly, the Self is imagined to be enlightened, merely because of avidyc? associating Him with that intellec- tual perception — which is unreal — which takes the form of discrimination between the Self and the not-Self, while in reality the Self has undergone no change whatever. From this assertion of impossibility of action in the case of an enlightened man, the conclusion of the Lord is evident, that those acts which are enjoined by the scripture are intended for the unenlightened.
Works are meant for the unenlightened.
(Objection):— Even knowledge is intended for the unen- lightened only, as it would be useless — like grinding the flour over again — to impart knowledge to those who already possess it Wherefore, it is hard to explain the distinction that works are meant for the unenlightened, and not for the enlightened.
21] SANKHYA YOGA. 45 (Answer): — This objection does not apply. For, the distinction can be explained by the existence or non-existence of. something to be performed in the two cases respectively. (To explain): There remains something for the unenlighten- ed man to do, on understanding the meaning of the injunctions regarding the Agnihotra etc. He thinks that the Agnihotra and other sacrificial rites are to be performed, and that the many necessary accessories thereto should be acquired. He thinks further, *' I am the agent, this is my duty.*' Nothing, on the contrary, remains to be performed subsequent to the realization of the truth of such teachings as are contained in ii. 20 etc., regarding the real nature of the Self. No other conviction arises except that the Self is one and non-agent. Wherefore, the distinction referred to can be accounted for.
In the case of him who thinks that the Self is the doer of actions, there will necessarily arise the idea that he has this or that thing to do. A man who possesses this sort of knowledge is qualified for actions* and on him actions are enjoined. Such a man is unenlightened, for it is said that " both these know not aright " (ii. 19). In ii. 21, the enlighten- ed man is specified, and with reference to him actions are denied in the words " how does such a man slay?" There" fore the enlightened man who has seen the immutable Self and the man who is eager for emancipation have only to renounce all works* Hence it is that Lord Narayana distinguishes the enlightened Sankhyas from the unenlight- ened followers of works, and teaches to them respectively two distinct paths (iii. 3). Accordingly Vyasa. said to his son, " Now there are two paths." (Mokshadharma, xxiv. 6). In the same connection, Vy«sa said that the path of works * The latter, ue.t he who is eager for Moksha, but who does not yet possess Self knowledge, has no doubt to perform the acts enjoined on him, these acts being not prejudicial to his devotion to knowledge.
46 THE BHAGAVAD GITA. [DlS. II.
is the first, and that renunciation comes next. Our Lord will refer to this distinction again and again in this work. (vide Hi. 27,28; v-13, etc.)
Knowledge of the Immutable Self is possible.
(Objection): — In this connection some conceited pedants say: To no man can arise the conviction * I am the immutable Self, the One, the non-agent, devoid of the six changes, such as birth, to which all things in the world are subject; ' which conviction arising, renunciation of all works is enjoined.
{Answer): — This objection does not apply here. For, in vain then would be the Scriptural teaching, such as " the Self is not born,'' etc. (ii. 20). They (the objectors) may be asked why knowledge of the immutablity, non-agency, unity, etc-, of the Self cannot be produced by the Scripture in the same way as knowledge of the existence of dharma and a^dharma and of the doer passing through other births is produced by the teaching of the Scripture?
(Opponent);— Because the Self is inaccessible to any of the senses.
(Answer):— -Not so. For, the Scripture says ** It can be seen by the mind alone." (Bri. Up. iv. 19). The mind, refined by Sama and Pcwua—.*'.e., by the subjugation of the body, the mind and the senses — and equipped with the teachings of the Scripture and the teacher, constitutes the sense by which the Self may be seen. Thus, while the Scripture and inference * (anumana) teach the immutability of the Self, it is mere temerity to hold that no such knowledge can arise.
* The inference may be thus stated: such changes as birth, death, agency and the like are not inherent in the Self, any more than infancy, youth and old age are inherent in Him.
21] SANKHYA YOGA. 47 The enlightened should resort to Jnana-Yoga.
It must be granted that the knowledge which thus arises necessarily dispels ignorance, its opposite. This ignorance has been already indicated in ii. 19. It is there taught that the notion that the Self is the agent or the object of the action of slaying is a product of ignorance. That the agency, etc., of the self is a product of ignorance holds good in the case of all actions alike, since the Self is immutable. It is only the agent, subject to variations of conditions, that causes another person, who can be acted on by him, to do an action. This agency — direct and causative with respect to all actions alike — the Lord Vasudeva denies in ii. 21 in the case of an enlightened man, with a view to show that the enlightened man has nothing to do with any action whatsoever.
(Question): — What, then, has he to do?
(Answer): — This has been already answered in iii. 3, that the Sankhyas should resort to Jraana-Yoga or devotion to knowledge. So also, the Lord will teach renunciation of all works in the words, " Renouncing all actions by thought, the self-controlled man rests happily in the nine-gated city, — in the body —neither acting nor causing to act." (v. 13).
(Objection): — Here the word c thought ' implies that there is no renunciation of the acts of speech and body.
(Answer): — No, for there is the qualification, * all actions.'
(Objection): — The renunciation of all mental acts only is meant.
(Answer): — No- Since all acts of speech and body are preceded by mental activity, they cannot exist when the mind is inactive.
48 THE BHAGAVAD GITA. [DlS. II.
(Objection): — Then, let him renounce all other acts of mind except such as are necessary for those acts of speech and body which are enjoined by the Scripture.
(Answer); — No, for, there is the qualification, " neither acting nor causing to act."
(Objection): — Then, the renunciation of all actions, here taught by the Lord, may be meant for the dying man, not for the living man.
(Answer):— No; for then, the qualification ' rests in the nine-gated city — in the body ' would have no meaning. No man who is dying can by giving up all activity be said to rest in the body.
{Objection)'. — Let us then construe the passage thus: Neither acting nor causing another to act, he, the disembodied soul of the enlightened man, deposits (sam+nyas) all activity in the body (t. e., knows that all activity belongs to the body, not to the Self) and rests happily. Let us not, on the contrary, construe, as you have done, ' he rests in the body,* etc.
(Answer): — No; Everywhere (in the sruti and- in the smnti) it is emphatically asserted that the Self is immutable* Moreover, the act of resting presupposes a place to rest in, whereas the act of renunciation does not presuppose it. And the Sanskrit verb sam+nyas * means ' to renounce,* not * to deposit* Therefore, the Gtta-Sastra teaches that he who has acquired a knowledge of the Self should resort to renuncia- tion only, not toworks. This we shall show here and there in the following sections, wherever they treat of the Self.
* Wherefore the Self cannot be the agent of an action.
How the Self is immutable.
To return to the immediate subject. It has been stated that the Self is indestructible. Like what is He indestructi- ble? Here follows the answer: mmm %Cmm snsr res ra wp^nfa sreim «wrrw^ II RR II 22. Just as a man casts off worn-out clothes and puts on others which are new, so the embodied (Self) casts off worn-out bodies and enters others which are new.
Just as, in this world, a man casts off the clothes that have been worn-out and puts on others which are new, in the same manner, like the man (of the world), the embodied Self abandons old bodies, and, without undergoing any change, enters others which are new.
Why is the Self quite changeless? The Lord says i 23. Him weapons cut not. Him fire burns not, and Him water wets not; Him wind dries not.
Him, ^.e., the embodied Self of whom we are speaking, weapons, such as swords, do not cut. As he has no parts, they can effect no division of Him into parts. So, fire does not burn Him: even fire cannot reduce Him to ashes.
50 THE BHAGAVAD GITA. [DlS' II.
Neither does water wet Him; for, the power of water lies in disjoining the parts of a thing which is made up of parts, by wetting it; and this cannot take place in the parti ess Self. So, wind destroys an object containing moisture, by drying it up; but even wind cannot dry up the Self.
Wherefore, 24. He cannot be cut, nor burnt, nor wetted, nor dried up. He is everlasting, all-pervading stable, firm, and eternal.
Because the mutually destructive objects — namely, swords and the like — cannot destroy the Self, therefore He is overlasting. Because everlasting, He is all-pervading. Because all-pervadicg, He is stable like a pillar. Because stable, the Self is firm. Wherefore He is eternal, not produced out of any cause, not new.
No charge of tautology can be brought against the verses (ii. 21-24) on the ground that in (ii. 20) the eternality and the immutability of the Self have been taught and that what has been said regarding the Self m these verses (ii. 21-24) adds nothing to what was taught in that one verse, — something being repeated verbatim, and something more being repeated in idea. Since the Self is a thing very difficult to understand, the Lord Vasudeva again and again introduces the subject and describes the same thing in other words, so that in some way or other the truth may be grasped by the intellect of the mortals (sams&rins) and thus the cessation of their sams&ra may be brought about.
No room f or^iiSC Moreover, 25. He, it is said, is unmanifest, unthinkable and unchangeable. Wherefore, knowing Him to foe such, thou hadst better grieve not.
As the Self is inaccessible to any of the senses, He is not manifest. Wherefore, He is unthinkable. For, that alone which is perceived by the senses becomes an object of thought. Verily, the Self is unthinkable, because He is inaccessible to the senses. He is unchangeable. The Self is quite unlike milk, which, mixed with butter-milk, can be made to change its form. He is changeless, also because He has no parts; for, whatever has no parts is never found to undergo change. Because the Self is changeless, He is unchangeable. Therefore, thus understanding the Self, thou hadst better not grieve, nor think that thou art their slayer and that they are slain by thee.
Granting that the Self is not everlasting, the Lord proceeds: 26. But even if thou thinkest of Him as ever being born and ever dying, even then, O mighty-armed, thou oughtst not to grieve thus.
Granting that the Self — of whom we are speaking — is, according to the popular view, again and again born whenever a body comes into existence, and again and again dead when- ever the body dies, — even if the Self were so, as you think 4 52 THE BHAGAVAD GITA. [DlS, II.
O mighty-armed, you ought not to grieve thus; for, death is inevitable to what is born; and birth is inevitable to what is dead.
Accordingly, 27. To that which is born, death is indeed certain; and to that which is dead, birth is certain. Wherefore, about the unavoidable thing, thou oughtst not to grieve.
To that which has had birth, death happens without failure, and birth is sure to happen to that which is dead. Since birth and death are unavoidable, therefore you ought not to grieve regarding such an unavoidable thing. If death is natural to that which has had birth, and if birth is natural to that which has had death, the thing is unavoidable. Regarding such an unavoidable thing you ought not to grieve.
Neither is it proper to grieve regarding beings which are mere combinations of (material) causes and effects; for, 28, Beings have their beginning unseen, their middle seen, and their end unseen again. Why any lamentation regarding them?
The origin — prior to manifestation — of beings such as sons and friends, who are mere combinations of material elements correlated as causes and effects, is non-perception (avyakta). And having come into existence, their middle 27—29] SANKHYA YOGA. 53 state— previous to death — is perceived. Again their end is non-perception: after death, they become unperceived again- •Thus it is said: He has come from non-perception (the unseen) and has gone back to non- perception (the unseen). He is not thine, nor thou his. What is this vain lamentation f or? " (Mahabh. StWparva, 2-13) About these mere illusions — first unseen, then seen, and again unseen — what occasion is there for any lamentation?
The Self just spoken of is very difficult to realise. Why am I to blame you alone while the cause, vie., illusion, is common to all? One may ask: how is it that the Self is difficult to realise? The Lord says; 29. One sees Him as a wonder; and so also another speaks of him as a wonder; and as a wonder another hears of Him; and though hearing, none understands Him at all.
One sees the Self as a wonder, as a thing unseen, as something strange, as seen all on a sudden. And so, another speaks of Him as a wonder; and another hears of Him as a wonder. Though seeing Him, hearing and speaking of Him» none realises Him at all.
Or (as otherwise interpreted): He that sees the Self is something like a wonder. He that speaks and he that hears of Him is only one among many thousands. Thus the Self is hard to understand.
THE BHAGAVAD GITA. [DlS. II Now the Lord concludes the subject of this section thus: 30. He, the embodied (Self) in every one's body, can never be killed, O descendant of Bharata. Wherefore thou oughtst not to grieve about any creature.
Though the body of any creature whatever is killed, the Self cannct be killed; wherefore, you ought not to grieve regarding any creature whatever, Bhishma or anybody else. A warrior should fight.
Here (in ii. 30) it has been shown that from the stand- point of absolute truth there is no occasion for grief and attachment. Not only from the standpoint of absolute truth, but also, 31, Having regard to thine own duty also, thou oughtst not to waver. For, to a Kshatriya, there is nothing more wholesome than a lawful battle.
Having regard also to the fact that fighting is a Kshatri- ya's duty, you ought not to swerve from that duty, which is natural to a Kshatriya,—- from that which is natural to you (i e%s becoming the caste and the order to which you belong). This fighting is a supreme duty, not opposed to Law, since it is conducive, through conquest of dominion, to the interests of Law and popular well-being; and to a Kshatriya nothing else is more wholesome than such a lawful battle.
30—33] SANKHYA YOGA. 55 And why also should the battle be fought? The Lord says: 32. Happy Kshatriya, O son of PHth&, find such a battle as this, come of itself, an open door to heaven.
Are not those Kshatriyas happy who find a battle like this presenting itself unsought, an open door to heaven? Though found to be your duty, 33. Now if thou wouldst not fight this lawful battle, then, having abandoned thine own duty and fame* thou shalt incur sin.
If, on the other hand, you will not fight this battle which is enjoined on you as a duty, and which is not opposed to Law, you will, by neglecting this battle, have abandoned your duty and lost the fame that you acquired by your encounter with such persons as Mahadeva. * Thus you will only incur sin.
Not only will you have given up your duty and fame, but also, * When Yudhishihira lost his kingdom by gambling. Arjuna went on a pilgrimage to the Himalayas to propitiate the gods and obtain from them celestial weapons- There he fought with Siva who appeared in the gnise of a mountaineer (Kirata), and having found the true character of his adversary; he worshipped Him and obtained the Fasupata-astra, a celestial missile.
56 THE BHGAVAD GITA. [DlS. II.
34. People, too, will recount thy everlasting infamy; and, to one who has been esteemed, infamy is more than death.
People, too, will recount your infamy, which will survive you long. To him who has been esteemed as a hero and as a righteous man and as one possessing other such noble qualities, death is preferable to infamy.
Moreover, S5. The great car- warriors will think thou hast withdrawn from the battle through fear; and, having been (hitherto) highly esteemed by them, thou wilt incur their contempt Duryodhana and others — warriors fighting in great cars — will think that you have withdrawn from the battle through fear of Kama and others, but not through compassion. — Who are they that will think so? — The very persons, Duryodhana and others, by whom you have been esteemed as possessed of many noble qualities. Having been thus esteemed, you will again grow very small (in their estimation).
Moreover, 86. Thy enemies, too, scorning thy power, will take many abusive words- What is more pain- ful than that?
There is no pain more unbearable than that of scorn thus incurred.
Now, when you fight with Kama and others, 37. Killed, thou wilt reach heaven; victorious, thou wilt enjoy the earth. Wherefore, O son of Kunti, arise, resolved to fight.
Victorious: that is, having defeated Karwa and other heroes. In either case you will have an advantage only. Wherefore rise, with the resolution. " I will conquer the enemy or die.'* Now listen to the advice I offer to you, while you fight the battle regarding it as a duty: 38. Then, treating alike pleasure and pain, gain and loss, success and defeat, prepare for the battle, and thus wilt thou not incur sin.
Treating alike pleasure and pain: i.e., without liking the one and disliking the other. Thus fighting, you will not incur sin. [This injunction as to fighting is only incidental.]
Yoga.
Worldly considerations have been adduced (ii. 31 — 38) to dispel grief and attachment; but they do not form the main subject of teaching. On the other hand, it is the realisation of the Supreme Reality that forms the main subject of this portion (ii. 12, &c.) of the discourse; and this, which has been treated of already (ii, 20 et seq t is concluded in (ii. 39) 58 THE BHAGAVAD GITA. [DlS. II.
with a view to exhibit the division of the whole subject of the s&stra. For, by making such a division of the whole subject of the s&stra as has been shewn here, that portion of the work which will treat of the two paths later on (iii. 3) will proceed the more smoothly; and the hearers also will understand it the more easily for this division of the whole subject. Hence says the Lord: 39. This, which has been taught to thee is wisdom concerning Sankhya. Now listen to wisdom concerning Yoga, which possessing thou shalt cast off the bond of action.
This, which has been taught to you, constitutes wisdom (buddhi) concerning Sankhya or the true nature of the Absolute Reality, — that wisdom by which may be brought about the cessation of the evil* which is the cause of sams&ra, — of grief, attachment and the like. Now, listen to the teaching (which follows presently) concerning Yoga, which is the means of attaining wisdom concerning Sankhya. This Yoga* which constitutes the worship of Isvara consists in practising samadhi or in performing works without attachment, after killing all pairs of opposites (such as heat and cold).
Now He extols the wisdom concerning Yoga, in order to create an interest in it- When possessed of wisdom concerning Yoga, O son of Pntha, you -will cast off the bond of action (karma), of dharma and a-dharma, of virtue and sin, of merit and demerit, this severance of the bond being effected only on attaining to a knowledge of the Self through Divine Grace (Isvara-prasada).
* The igr.crance of the true nature of the Self.
39~-41] SANKHYA YOGA. 59 Yoga, a safe coarse. Moreover, 40. There is no loss of effort here, there is no harm. Even a little of this devotion delivers one from great fear.
Unlike agriculture, nothing that is attempted here — in this path to m6ksha, in this devotion by works — is entirely lost- That is, there is no uncertainty regarding the result of any effort in the path of Yoga. Neither is there any chance of harm resulting from it, as it may sometimes result from medical treatment. — What is the result? — Anything done, however little it be, in this Path of Yoga, saves one from great fear, from the fear of samsara, of birth and death.
Wisdom is ones The wisdom concerning Sankhya and Yoga thus far described is of the following nature: 41. Here, O son of Kuru, there is one thought of a resolute nature. Many-branched and endless are the thoughts of the irresolute.
Here, O son of Kuru, in this path to Bliss, there is only one thought of a resolute nature, and it is subversive of all other many- branched thoughts opposed to it —.that thought having sprung from the right source of knowledge. Those other thoughts which are opposed to «it are various- By acting up to these many-branched thoughts, samsara 60 THE BHAGAVAD GITA. [DlS. II.
becomes endless and ever-spreading. But when, owing to discrimination produced by the right source of knowledge, these thoughts of endless variety cease, sa^sara also ceases. Owing to variety in each of their branches, the thoughts of the irresolute — of those who are not possess- ed of the discrimination produced by the right source of knowledge— are endless.
No Wisdom possible for the worldly-minded.
As regards those who have no conviction of a resolute nature, 42-44, No conviction of a resolute nature is formed in the mind of those who are attached to pleasures and power, and whose minds are drawn away by that flowery speech which the unwise — enamoured of Vedic utterances, declaring there is nothing else, full of desire, having svarga as their goal — utter, (a speech) which promises birth as the reward of actions and which abounds in speci- fic acts for the attainment of pleasure and power, O son of Pritha.
They are unwise; they are wanting in discrimination. They are enamoured of the Vedic passages composed of 42—45] SANKHYA YOGA. 61 many a praise (to gods) and unfolding various ends and means. They say that there is nothing else besides words •which are the means of attaining svarga, cattle, and other such objects of desire. They are full of desires and are ever in pursuit of them. Their chief and final goal is svarga- They talk words, fine like a flowery tree, very pleasant to hear. Their speech holds out birth as the reward of works and treats of specific acts wherewith to secure svarga, cattle, progeny and the like, and wherewith to attain pleasures and power. Thus talking, these foolish people wander in the samsara* They regard pleasure and power as necessary; they are in love with them and have identified themselves with them. Their intelligence and wisdom are blinded (as it were) by this speech abounding in specific acts. In their mind — samadhi, the budhi, the antah. tear ana, in which are gathered together all objects of enjoyment for the pumsha, the individual soul — no conviction of a resolute nature, no wisdom concerning Sankhya or Yoga will arise.
Advice to the Yogin.
The Lord now speaks of the result accrui to those lustful persons who are thus wanting in discrimination: 45. The Vedas treat of the triad of the gwzas. Be, O Arjuna, free from the triad of the gimas, free from pairs, free from acquisition and preservation, ever remaining in the Sattva (Good- ness), and self-possessed.
The Vedas # treat of the triad of the gwms; sa*»s&ra t * i e., the Karmakawda, the rituatstic portion of the Vedas. t Which is made up of virtuous, sinful, and mixed deeds and their results, all brought about by the interaction of the guwas.
62 THE BHAGAVAD GITA. [DlS. II.
is their subject You, on the other hand, had better be free from the triad of the gunas, *•«, be without desires. Be free from pairs (dvandvas), from all mutually opposed objects which are the causes of pleasure and pain. Take your stand ever in the Sattva t practise purity. To him who is anxious to acquire what has not been acquired and to preserve what has been already acquired, practice of virtue is impossible; wherefore be not anxious about new acqui- sitions or about the preservation of the old ones. Be also self-possessed: be guarded. * This is the advice you have to follow when engaged in the performance of duty.