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Sacred Books of the East Vol. 8_ The Bhagavad-Gîtâ_ Bhagavadgîtâ_ Chapter III.mhtml
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<h1 align=3D"CENTER">CHAPTER III.</h1>
<p align=3D"CENTER">Ar<i>g</i>una said:</p>
<p>If, O Gan=E2rdana! devotion is deemed by you to be superior to action, t=
hen why, O Kesava! do you prompt me to (this) fearful action? You seem, ind=
eed, to confuse my mind by equivocal words. Therefore, declare one thing de=
terminately, by which I may attain the highest good.</p>
<p align=3D"CENTER">The Deity said:</p>
<p>O sinless one! I have already declared, that in this world there is a tw=
ofold path <a name=3D"fr_156"></a><a href=3D"http://www.sacred-texts.c=
om/hin/sbe08/sbe0805.htm#fn_155"><font size=3D"1">5</font></a>--that of the=
S=E2<u>n</u>khyas by devotion in the shape of (true) knowledge; and that o=
f the Yogins by devotion in the shape of action. A man does not attain free=
dom from action <a name=3D"fr_157"></a><a href=3D"http://www.sacred-te=
xts.com/hin/sbe08/sbe0805.htm#fn_156"><font size=3D"1">6</font></a> merely =
by not engaging in action; nor does he attain perfection <a name=3D"fr=
_158"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/sbe0805.htm#fn_1=
57"><font size=3D"1">7</font></a> by mere <a name=3D"fr_159"></a><a hr=
ef=3D"http://www.sacred-texts.com/hin/sbe08/sbe0805.htm#fn_158"><font size=
=3D"1">8</font></a> renunciation. For nobody ever remains even for an insta=
nt without</p>
<p>
</p>
<p>
</p>
<p>
</p>
<p>
</p>
<p>
</p>
<p>
</p>
<p>
</p>
<p>
</p>
<p><a name=3D"page_53"><font size=3D"1" color=3D"GREEN">p. 53</font></a></p=
>
<p>performing some action; since the qualities of nature constrain everybod=
y, not having free-will (in the matter), to some action <a name=3D"fr_=
160"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/sbe0805.htm#fn_15=
9"><font size=3D"1">1</font></a>. The deluded man who, restraining the orga=
ns of action <a name=3D"fr_161"></a><a href=3D"http://www.sacred-texts=
.com/hin/sbe08/sbe0805.htm#fn_160"><font size=3D"1">2</font></a>, continues=
to think in his mind about objects of sense, is called a hypocrite. But he=
, O Ar<i>g</i>una! who restraining his senses by his mind <a name=3D"f=
r_162"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/sbe0805.htm#fn_=
161"><font size=3D"1">3</font></a>. and being free from attachments, engage=
s in devotion (in the shape) of action, with the organs of action, is far s=
uperior. Do you perform prescribed action, for action is better than inacti=
on, and the support of your body, too, cannot be accomplished with inaction=
. This world is fettered by all action other than action for the purpose of=
the sacrifice <a name=3D"fr_163"></a><a href=3D"http://www.sacred-tex=
ts.com/hin/sbe08/sbe0805.htm#fn_162"><font size=3D"1">4</font></a>. Therefo=
re, O son of Kunt=EE! do you, casting off attachment, perform action for th=
at purpose. The Creator, having in olden times created men together with th=
e sacrifice, said: 'Propagate with this. May it be the giver to you of the =
things you desire. Please the gods with this, and may those gods please you=
. Pleasing each other, you will attain the highest good. For pleased with t=
he sacrifices, the gods will give you the enjoyments you desire. And he who=
enjoys himself without giving them what they have given, is, indeed, a thi=
ef.' The good, who eat the leavings of a sacrifice, are released from all s=
ins. But the unrighteous ones, who prepare food for themselves only, incur =
sin <a name=3D"fr_164"></a><a href=3D"http://www.sacred-texts.com/hin/=
sbe08/sbe0805.htm#fn_163"><font size=3D"1">5</font></a>.</p>
<p>
</p>
<p>
</p>
<p>
</p>
<p>
</p>
<p>
</p>
<p><a name=3D"page_54"><font size=3D"1" color=3D"GREEN">p. 54</font></a></p=
>
<p><font size=3D"-2" color=3D"GREEN">[paragraph continues]</font> From food=
are born (all) creatures; from rain is the production of food; rain is pro=
duced by sacrifices; sacrifices are the result of action; know that action =
has its source in the Vedas; the Vedas come from the Indestructible. Theref=
ore the all-comprehending Vedas are always concerned with sacrifices <=
a name=3D"fr_165"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/sbe0=
805.htm#fn_164"><font size=3D"1">1</font></a>. He who in this world does no=
t turn round the wheel revolving thus, is of sinful life, indulging his sen=
ses, and, O son of P<i>ri</i>th=E2! he lives in vain. But the man who is at=
tached to his self only, who is contented in his self, and is pleased with =
his self <a name=3D"fr_166"></a><a href=3D"http://www.sacred-texts.com=
/hin/sbe08/sbe0805.htm#fn_165"><font size=3D"1">2</font></a>, has nothing t=
o do. He has no interest at all in what is done, and none whatever in what =
is not done, in this world <a name=3D"fr_167"></a><a href=3D"http://ww=
w.sacred-texts.com/hin/sbe08/sbe0805.htm#fn_166"><font size=3D"1">3</font><=
/a>; nor is any interest of his dependent on any being. Therefore <a n=
ame=3D"fr_168"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/sbe0805=
.htm#fn_167"><font size=3D"1">4</font></a> always perform action, which mus=
t be performed, without attachment. For a man, performing action without at=
tachment, attains the Supreme. By action alone, did <i>G</i>anaka and the r=
est work for perfection <a name=3D"fr_169"></a><a href=3D"http://www.s=
acred-texts.com/hin/sbe08/sbe0805.htm#fn_168"><font size=3D"1">5</font></a>=
. And having regard also to the keeping of people (to their duties) you sho=
uld perform action. Whatever a great man does, that other men also do. And =
people follow whatever he receives as authority. There is nothing, O son of=
P<i>ri</i>th=E2! for me to do in (all) the three worlds,</p>
<p>
</p>
<p>
</p>
<p>
</p>
<p>
</p>
<p>
</p>
<p><a name=3D"page_55"><font size=3D"1" color=3D"GREEN">p. 55</font></a></p=
>
<p>nothing to acquire which has not been acquired. Still I do engage in act=
ion. For should I at any time not engage without sloth in action, men would=
follow in my path from all sides, O son of P<i>ri</i>th=E2! If I did not p=
erform actions, these worlds would be destroyed, I should be the cause of c=
aste interminglings; and I should be ruining these people. As the ignorant =
act, O descendant of Bharata! with attachment to action, so should a wise m=
an act without attachment, wishing to keep the people (to their duties). A =
wise man should not shake the convictions of the ignorant who are attached =
to action, but acting with devotion (himself ) should make them apply thems=
elves to all action. He whose mind is deluded by egoism thinks himself the =
doer of the actions, which, in every way, are done by the qualities of natu=
re <a name=3D"fr_170"></a><a href=3D"http://www.sacred-texts.com/hin/s=
be08/sbe0805.htm#fn_169"><font size=3D"1">1</font></a>. But he, O you of mi=
ghty arms! who knows the truth about the difference from qualities and the =
difference from actions <a name=3D"fr_171"></a><a href=3D"http://www.s=
acred-texts.com/hin/sbe08/sbe0805.htm#fn_170"><font size=3D"1">2</font></a>=
, forms no attachments, believing that qualities deal with qualities <=
a name=3D"fr_172"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/sbe0=
805.htm#fn_171"><font size=3D"1">3</font></a>. But those who are deluded by=
the qualities of nature form attachments to the actions of the qualities&n=
bsp;<a name=3D"fr_173"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08=
/sbe0805.htm#fn_172"><font size=3D"1">4</font></a>. A man of perfect knowle=
dge should not shake these men of imperfect knowledge (in their convictions=
). Dedicating all actions to me with a mind knowing the relation of the sup=
reme and individual self, engage in battle without</p>
<p>
</p>
<p>
</p>
<p>
</p>
<p>
</p>
<p><a name=3D"page_56"><font size=3D"1" color=3D"GREEN">p. 56</font></a></p=
>
<p>desire, without (any feeling that this or that is) mine, and without any=
mental trouble <a name=3D"fr_174"></a><a href=3D"http://www.sacred-te=
xts.com/hin/sbe08/sbe0805.htm#fn_173"><font size=3D"1">1</font></a>. Even t=
hose men who always act on this opinion of mine, full of faith, and without=
carping, are released from all actions. But those who carp at my opinion a=
nd do not act upon it, know them to be devoid of discrimination, deluded as=
regards all knowledge <a name=3D"fr_175"></a><a href=3D"http://www.sa=
cred-texts.com/hin/sbe08/sbe0805.htm#fn_174"><font size=3D"1">2</font></a>,=
and ruined. Even a man of knowledge acts consonantly to his own nature&nbs=
p;<a name=3D"fr_176"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/s=
be0805.htm#fn_175"><font size=3D"1">3</font></a>. All beings follow nature.=
What will restraint effect? Every sense has its affections and aversions t=
owards its objects fixed. One should not become subject to them, for they a=
re one's opponents <a name=3D"fr_177"></a><a href=3D"http://www.sacred=
-texts.com/hin/sbe08/sbe0805.htm#fn_176"><font size=3D"1">4</font></a>. One=
's own duty, though defective, is better than another's duty well performed=
. Death in (performing) one's own duty is preferable; the (performance of t=
he) duty of others is dangerous.</p>
<p align=3D"CENTER">Ar<i>g</i>una said:</p>
<p>But by whom, O descendant of V<i>ri</i>sh<i>n</i>i! is man impelled, eve=
n though unwilling, and, as it were, constrained by force, to commit sin?</=
p>
<p>
</p>
<p>
</p>
<p>
</p>
<p>
</p>
<p><a name=3D"page_57"><font size=3D"1" color=3D"GREEN">p. 57</font></a></p=
>
<p>The Deity said:</p>
<p>It is desire, it is wrath <a name=3D"fr_178"></a><a href=3D"http://=
www.sacred-texts.com/hin/sbe08/sbe0805.htm#fn_177"><font size=3D"1">1</font=
></a>, born from the quality of passion; it is very ravenous, very sinful. =
Know that that is the foe in this world. As fire is enveloped by smoke, a m=
irror by dust, the f=9Ctus by the womb, so is this <a name=3D"fr_179">=
</a><a href=3D"http://www.sacred-texts.com/hin/sbe08/sbe0805.htm#fn_178"><f=
ont size=3D"1">2</font></a> enveloped by desire. Knowledge, O son of Kunt=
=EE! is enveloped by this constant foe of the man of knowledge, in the shap=
e of desire, which is like a fire <a name=3D"fr_180"></a><a href=3D"ht=
tp://www.sacred-texts.com/hin/sbe08/sbe0805.htm#fn_179"><font size=3D"1">3<=
/font></a> and insatiable. The senses, the mind, and the understanding are =
said to be its seat <a name=3D"fr_181"></a><a href=3D"http://www.sacre=
d-texts.com/hin/sbe08/sbe0805.htm#fn_180"><font size=3D"1">4</font></a>; wi=
th these it deludes the embodied (self) after enveloping knowledge. Therefo=
re, O chief of the descendants of Bharata! first restrain your senses, then=
cast off this sinful thing which destroys knowledge and experience <a=
name=3D"fr_182"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/sbe08=
05.htm#fn_181"><font size=3D"1">5</font></a>. It has been said <a name=
=3D"fr_183"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/sbe0805.ht=
m#fn_182"><font size=3D"1">6</font></a>, Great are the senses, greater than=
the senses is the mind, greater than the mind is the understanding. What i=
s greater than the understanding is that <a name=3D"fr_184"></a><a hre=
f=3D"http://www.sacred-texts.com/hin/sbe08/sbe0805.htm#fn_183"><font size=
=3D"1">7</font></a>. Thus knowing that which is higher than the understandi=
ng, and restraining (your)self by (your)self, O you of mighty</p>
<p>
</p>
<p>
</p>
<p>
</p>
<p>
</p>
<p>
</p>
<p>
</p>
<p>
</p>
<p><a name=3D"page_58"><font size=3D"1" color=3D"GREEN">p. 58</font></a></p=
>
<p>arms! destroy this unmanageable enemy in the shape of desire.</p>
<hr>
<h3 align=3D"CENTER">Footnotes</h3>
<p><a name=3D"fn_151"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0804.htm#fr_152">52:1</a> Either pride or, better, the false notion ment=
ioned infra, <a href=3D"http://www.sacred-texts.com/hin/sbe08/sbe0805.htm#p=
age_55">p. 55</a>.</p>
<p><a name=3D"fn_152"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0804.htm#fr_153">52:2</a> An almost identical expression occurs in the D=
hammapada, stanza 367, and Maitr=EE-upanishad, p. 37.</p>
<p><a name=3D"fn_153"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0804.htm#fr_154">52:3</a> The state of identification of oneself with th=
e Brahman, which results from a correct knowledge of the Brahman.</p>
<p><a name=3D"fn_154"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0804.htm#fr_155">52:4</a> Infra, <a href=3D"http://www.sacred-texts.com/=
hin/sbe08/sbe0807.htm#page_66">p. 66</a>.</p>
<p><a name=3D"fn_155"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_156">52:5</a> Supra, <a href=3D"http://www.sacred-texts.com/=
hin/sbe08/sbe0804.htm#page_47">p. 47</a>.</p>
<p><a name=3D"fn_156"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_157">52:6</a> I. e., according to <i>S</i>a<u>n</u>kara, ide=
ntification of oneself with Brahman.</p>
<p><a name=3D"fn_157"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_158">52:7</a> Final emancipation.</p>
<p><a name=3D"fn_158"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_159">52:8</a> I. e. not coupled with knowledge and purity of=
heart.</p>
<p><a name=3D"fn_159"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_160">53:1</a> Cf. infra, pp. <a href=3D"http://www.sacred-te=
xts.com/hin/sbe08/sbe0820.htm#page_122">122</a>-<a href=3D"http://www.sacre=
d-texts.com/hin/sbe08/sbe0820.htm#page_128">128</a>.</p>
<p><a name=3D"fn_160"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_161">53:2</a> Hands, feet, &c.</p>
<p><a name=3D"fn_161"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_162">53:3</a> By means of true discrimination keeping the se=
nses from attachments to worldly objects, which lead to sin and evil.</p>
<p><a name=3D"fn_162"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_163">53:4</a> Cf. infra, pp. <a href=3D"http://www.sacred-te=
xts.com/hin/sbe08/sbe0806.htm#page_60">60</a>, <a href=3D"http://www.sacred=
-texts.com/hin/sbe08/sbe0806.htm#page_61">61</a>. Probably the 'sacrifices'=
spoken of in that passage must be taken to be the same as those referred t=
o in the Creator's injunction mentioned in this passage.</p>
<p><a name=3D"fn_163"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_164">53:5</a> Cf. Maitr=EE-upanishad, p. 143</p>
<p><a name=3D"fn_164"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_165">54:1</a> The commentators explain this to mean that tho=
ugh the Vedas elucidate all matters, their principal subject is the sacrifi=
ce.</p>
<p><a name=3D"fn_165"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_166">54:2</a> The distinctions here are rather nice,--an ord=
inary man is 'attached' to worldly objects, is 'contented' with goods &=
c., and is pleased' with special gains.</p>
<p><a name=3D"fn_166"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_167">54:3</a> No good or evil accrues to him from anything h=
e does or omits to do.</p>
<p><a name=3D"fn_167"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_168">54:4</a> <i>S</i>r=EEdhara says that Ar<i>g</i>una is h=
ere told to perform action, as freedom from it is only for the man of true =
knowledge, which Ar<i>g</i>una is not as yet.</p>
<p><a name=3D"fn_168"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_169">54:5</a> I. e. final emancipation; cf. <a href=3D"http:=
//www.sacred-texts.com/hin/sbe08/sbe0806.htm#page_59">p. 59</a> infra, and =
=CE<i>s</i>opanishad, p. 6.</p>
<p><a name=3D"fn_169"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_170">55:1</a> The active principle is nature, the aggregate =
of the three qualities; the soul is only the looker-on;, cf. inter alia, <a=
href=3D"http://www.sacred-texts.com/hin/sbe08/sbe0815.htm#page_104">p. 104=
</a> infra.</p>
<p><a name=3D"fn_170"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_171">55:2</a> Scil. the difference of the soul from the coll=
ection of qualities, viz. the body, senses. &c., and from the actions o=
f which they are the authors.</p>
<p><a name=3D"fn_171"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_172">55:3</a> Qualities (i. e. senses) deal with qualities, =
i. e. objects of sense.</p>
<p><a name=3D"fn_172"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_173">55:4</a> I. e. all mundane affairs.</p>
<p><a name=3D"fn_173"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_174">56:1</a> About the consequences of your actions.</p>
<p><a name=3D"fn_174"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_175">56:2</a> Of actions, or of the Brahman in its various f=
orms.</p>
<p><a name=3D"fn_175"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_176">56:3</a> Which is the result of the virtues and vices o=
f a preceding life. The sequence of ideas here is as follows:--The true vie=
w stated here about the 'difference from qualities and actions' is disregar=
ded by some, owing to their nature' as now explained. Then the question is,=
if nature is so potent, what is the good of the <i>S</i>=E2stras? The answ=
er is, Nature only acts through our likes and dislikes. Withstand them and =
then you can follow the <i>S</i>=E2stras. It is under the influence of thes=
e likes and dislikes, that some may say, we shall practise duties prescribe=
d for others (our own being bad ones) as they are equally prescribed by the=
<i>S</i>=E2stras. That, as stated in the last sentence here, is wrong.</p>
<p><a name=3D"fn_176"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_177">56:4</a> Cf. Sutta Nip=E2ta, p. 101, as to 'likings and=
dislikings.'</p>
<p><a name=3D"fn_177"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_178">57:1</a> Vide <a href=3D"http://www.sacred-texts.com/hi=
n/sbe08/sbe0804.htm#page_50">p. 50</a> supra.</p>
<p><a name=3D"fn_178"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_179">57:2</a> I. e. knowledge, mentioned in the next sentenc=
e, for which construction <a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0808.htm#page_71">p. 71</a> and <a href=3D"http://www.sacred-texts.com/h=
in/sbe08/sbe0813.htm#page_98">p. 98</a> may be compared.</p>
<p><a name=3D"fn_179"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_180">57:3</a> Which becomes more powerful the more it is fed=
.</p>
<p><a name=3D"fn_180"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_181">57:4</a> The mind is that which ponders over things as =
such or such the understanding is that which finally determines (cf. Lewes'=
History of Philosophy, II, 463-465). These and the senses are the 'seat' o=
f desire, because the perception of an object by the sense, the pondering o=
ver it by the mind, and the determination about it by the understanding are=
the preliminaries to the awakening of the desire; supra, <a href=3D"http:/=
/www.sacred-texts.com/hin/sbe08/sbe0804.htm#page_50">p. 50</a>.</p>
<p><a name=3D"fn_181"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_182">57:5</a> Knowledge is from books or teachers, experienc=
e is the result of personal perception.</p>
<p><a name=3D"fn_182"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_183">57:6</a> Ka<i>th</i>opanishad, p. 114; and see also pp.=
<a href=3D"http://www.sacred-texts.com/hin/sbe08/sbe0821.htm#page_148">148=
</a>, <a href=3D"http://www.sacred-texts.com/hin/sbe08/sbe0822.htm#page_149=
">149</a>.</p>
<p><a name=3D"fn_183"></a><a href=3D"http://www.sacred-texts.com/hin/sbe08/=
sbe0805.htm#fr_184">57:7</a> I. e. the supreme Being, as in the Ka<i>th</i>=
opanishad.</p>
<p></p><hr>
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