The Bhagavad Gita

by George Thompson

  13. Just as the embodied one1 experiences childhood, and youth, and old age, in this body, in the same way he enters other bodies. A wise man is not disturbed by this.

  14. O Arjuna, encounters with the material world induce sensations of cold and heat and pleasure and pain. They come and they go. They are impermanent. You are a Bhārata! Endure them!

  15. Arjuna, these sensations do not make a wise man waver, for whom pain and pleasure are the same. Such a man is fit for immortality!

  16. What does not exist cannot come into existence, and what does exist cannot cease to exist, but that place where existence and nonexistence meet can be seen by those who see things as they are.

  17. But know that this is imperishable, this which pervades the whole world. No one can destroy what is imperishable!

  18. It is said that our bodies come to an end. But they belong to an embodied one2 who is unending, who does not perish, and who is beyond all measure. For this reason, Arjuna, you should fight!

  19. Whoever thinks that this one here is a killer, or who thinks that he has been killed, in both cases he is wrong. For indeed he does not kill, nor is he himself ever killed.3

  20. He is not born, nor does he die—in any way! Once one exists, one can never not exist! Unborn, eternal, permanent, primordial—one is not killed when the body is killed!

  21. One who knows that this is imperishable and eternal, unborn and unchanging, Arjuna, how can such a person kill, or cause anyone else to kill?

  22. Just as a man discards worn-out clothes and gets others that are new, so the embodied one4 discards worn-out bodies and enters others that are new.

  23. Weapons do not cut him, fire does not burn him, the waters do not wet him, the wind does not dry him out.

  24. He cannot be cut or burned, he cannot be made wet or dried out: he is unchanging, all-pervading, immovable, and eternal.

  25. He is called the unmanifest, the inconceivable, the immutable. Therefore, once you have understood that this is so, you should not mourn for him.

  26. But even if you think that he is constantly born and constantly dies, even then, Arjuna, you should not mourn for him.

  27. For death is certain for anyone who has been born, just as birth is certain for anyone who has died. Since this condition cannot be avoided, you should not mourn.

  28. The origins of all things are inaccessible to us. Here in the midst of life, Arjuna, things are accessible. But the ends of all things are also inaccessible to us. So what is there to lament?

  29. It is a rare and wonderful thing when someone sees him,5 rare and wonderful when one speaks of him, rare and wonderful also when one hears of him. But in fact to have heard is not the same as to have known him.

  30. The embodied one,6 who dwells in the body of each of us, is completely beyond harm. Therefore, Arjuna, you should not mourn for any being whatsoever.

  31. Also, you should reflect upon your own caste duties.7 You should not get agitated. In fact, for a warrior there is nothing more noble than a just war.

  32. The opportunity arises by pure chance, and the doors of heaven open. O Arjuna, those warriors are happy who get the opportunity to fight such a war!

  33. But if you will not participate in this just war, a war of duty,8 you will have abandoned your caste duty and your honor as well, and you will have won only evil for yourself.

  34. The whole world will talk of your permanent dishonor, and for someone of your stature dishonor is worse than death.

  35. These great chariot warriors will think that you have fled from the battle out of fear, and you will become a small, despised man among men who once thought highly of you!

  36. Your enemies will say many scandalous things and they will ridicule your competence in war. What could be more disgraceful?

  37. If you are killed, you will win heaven. If you are victorious, you will have the world to enjoy. Therefore, stand up, Arjuna! Don’t hesitate! Fight!

  38. Joy and suffering, success and failure, victory and defeat: treat them all alike. Brace yourself for battle. In this way you will avoid dishonor!

  39. This insight9 has been presented to you in the form of Sākhya philosophy. Now hear it in the form of yoga tradition. Disciplined by this insight, Arjuna, you will escape from the bonds of action.

  40. Progress in yoga is never wasted, and it is never unproductive. Even a little effort in the practice of yoga10 saves you from the great terror of life.

  41. This insight11 based on firm resolve is unique and whole. Arjuna, men who have no resolve have poor insight. They veer endlessly in all directions.

  42. Some people please themselves by debating the Vedas. They recite the florid Vedic chants, but they have no insight, while ever saying that only the Vedas matter!

  43. In their hearts they are driven by desire and are eager for heaven. Their words promise rebirth as the fruit of their actions. Their talk is all about their elaborate rituals whose purpose is to gain pleasure and power.

  44. They are obsessed with pleasure and power! The words of the Vedas deprive them of good sense. They lack the insight that is based on firm resolve, and they do not gain insight even when engaged in intense concentration.12

  45. The world of the Vedas is the natural world with its three conditions. Arjuna, live in the world that is beyond this one, free of its conditions and dualities. Remain always within this true world, free from both the exertion for wealth and the enjoyment of it. Remain within the self.13

  46. As useful as a water tank is when there is flooding in all directions, that is how useful all of the Vedas14 are for a Brahmin15 who has true insight.

  47. Focus your mind on action alone, but never on the fruits of your actions. Your goal should never be the fruits of your actions, nor should you be attached to nonaction.

  48. Practice yoga and perform the actions that you are obliged to do, but, Arjuna, don’t be attached to them. Treat success and failure alike. This kind of even-mindedness is called yoga.

  49. Arjuna, action is far inferior to the yoga of insight. Seek refuge in insight. Those whose goal is the fruits of their actions wind up miserable.

  50. A man who is committed to insight leaves behind both good actions and bad. Therefore, commit yourself to yoga, for yoga is skillfulness in all action.

  51. Those who are committed to insight, who are wise, renounce the fruit that is born of action. Freed from the bonds of rebirth, they go to a place where there is no misery.

  52. When your insight transcends this jungle of delusion, then you will become indifferent to what you have been taught by Vedic tradition and whatever you will be taught.

  53. When your insight, which has been distracted by the traditional teachings, finally stands unwavering, motionless in concentration, then you will reach yoga.

  Arjuna spoke:

  54. Ka, how do you describe someone who is stable in this wisdom, who can stay fixed in concentration? How would such a person speak, how would he sit, how would he go about in this world?

  The Blessed One spoke:

  55. Arjuna, when one gives up all the desires that fill the mind, when one is content with oneself in one’s ātman, then one is said to be stable in this wisdom.

  56. When bad fortune no longer disturbs his mind, and when good fortune no longer excites him, then you could call this person a sage, stable in this wisdom, in whom longing and fear and anger have vanished.

  57. When he feels no desire whatsoever, and no matter what good or bad happens to him, he does not delight in or hate it, such a person has wisdom that is stable.

  58. When he withdraws his senses from all sensuous things, like a tortoise that draws it legs into its shell, then his wisdom is stable.

  59. The fascination of sense objects withdraws from the embodied one who gives up food. For him, only the flavor, the trace of the flavor, lingers. And once he has seen the highest, that leaves him too.

  60. Arjuna, even an intelligent man who strives to control his senses can be tormented by the
m. They can attack him and violently seize his mind.

  61. He should restrain all of his senses and, committed to yoga, he should sit, intent on me. If his senses are under control, then his wisdom will be stable.

  62. When a man meditates on sensual objects, attachment to them develops in him, and this attachment produces desire, and this desire produces anger.

  63. From this anger comes delusion, and from this delusion comes the distortion of memory, and this distortion of memory leads to the loss of insight. From this, one dies.

  64. But when a man approaches sensual objects with his own senses detached from desire and anger, that is, when his senses are controlled by his ātman, then he is in control of himself16 and he finds peace.

  65. In that peace, all of his sorrows vanish, for as soon as his thoughts become tranquil, his insight becomes steady.

  66. An undisciplined man has no insight. An undisciplined man has no effective power, and without this power he has no peace. And without peace how can he be happy?

  67. For the senses wander, and when one lets the mind follow them, it carries wisdom away like a windblown ship on the waters.

  68. Therefore, great warrior, the one who has withdrawn his senses entirely from the things of the senses has steadfast wisdom.

  69. When it is nighttime for all creatures, the one who is self-restrained is awake. And when all others are awake, it is nighttime for that sage who sees truly.17

  70. Just as the waters that enter the ocean do not fill it nor do they disturb its depths, so too is the peace of the one into whom all these desires pour. The man who is driven by desire does not know such peace.

  71. The man who abandons all desires, who goes about free from cravings, for whom there is no talk of “mine!” or “me!”—he finds peace.

  72. This, Arjuna, is the divine state of Brahman. Having attained this, one is no longer confused. When one abides in this state, even at the moment of death, one attains the sublime peace of Brahman.18

  THREE

  Arjuna spoke:

  1. Ka, if you think that insight is more powerful than action, then why do you urge me to engage in such a terrible action as this?

  2. With words that seem convoluted you have confused my mind! Please tell me the one thing I need to know to attain the highest good.

  The Blessed One spoke:

  3. O blameless one, long ago I taught that there are two paths to the highest good. For the followers of Sākhya, it is attained by means of the yoga of knowledge. For yogins it is attained by means of the yoga of action.1

  4. A man does not go beyond action by merely avoiding action, nor does he achieve spiritual success by renunciation alone.

  5. For no one exists even for a moment without performing actions. Even if unwillingly, every one of us must act, due to the forces of nature.

  6. A man can control the senses by which he acts, but if he sits while still recalling in his mind all of the attractions of the senses, then he fools himself. He is known as a hypocrite.

  7. But whoever controls his senses with his mind, and with all of his ability engages in the yoga of action, such a person is unattached, Arjuna. He is distinguished among men.

  8. You should perform the actions that you are obliged to perform, because action is better than inaction. Without action, you would not be able to maintain your body’s health. It would surely fail.

  9. This world is in bondage to action except when it is performed as a sacrifice. You should remain unattached, Arjuna, and continue to perform action that is intended as sacrifice.

  10. Long ago Prajāpati, the Lord of Creation,2 brought forth all creatures along with sacrifice, and he said, “By means of sacrifice you will grow and multiply. Let sacrifice be your wish-fulfilling cow!

  11. Make the gods flourish by means of it, and let the gods make you flourish as well! Make yourselves flourish for each other’s sake. You will reach the highest good.

  12. For the gods will give you the things that you desire, because your sacrifices have made them flourish. Whoever enjoys their gifts without giving in return is little more than a thief.”

  13. Good men who eat the remnants of such sacrifice are released from all guilt. But those who cook only for themselves without offering sacrifice are evil men who eat what is evil.

  14. All creatures grow because of food. Food grows because of Parjanya.3 Parjanya grows because of sacrifice. And sacrifice grows because of action.

  15. Know that action arises from Brahman and that Brahman arises from the imperishable syllable OM. Therefore, the Brahman that pervades the universe is established permanently in sacrifice.4

  16. So the wheel is set in motion, and whoever does not keep it turning, Arjuna, is sinful and addicted to sensual pleasures. He lives a meaningless life.

  17. But the man who takes pleasure only in the self,5 and is satisfied only with the self, and finds his contentment in the self alone—for him there is nothing at all to do!

  18. For him there is no purpose whatsoever in what he has done or in what he hasn’t done. Nor does he depend on other creatures at all to give purpose to his life.

  19. Therefore, continue to do any action that you are obliged to do, but always without attachment. By continuing to act without attachment, a man attains the highest good.

  20. Janaka and the other ancient kings attained complete success by means of action alone. You too should act, Arjuna, while pursuing only the protection of the world.

  21. Whatever the best among us does, the rest will also do. The world always follows the standard that the best among us sets.

  22. Arjuna, there is nothing whatsoever that I need to do in any of the three worlds, heaven, air, and earth. There is nothing to gain that I have not already gained, and yet I am still engaged in action.

  23. If I myself did not engage in action relentlessly at every moment, Arjuna, all mankind would surely follow in my path.

  24. All these worlds would collapse if I myself did not perform my work.6 I would thus become an agent of caste confusion, and I would wind up destroying all of these creatures.

  25. Just as the ignorant who are attached to their actions continue to act, so the man of knowledge also acts, though without attachment, since he pursues the protection of the world.

  26. The man of knowledge should not confuse the understanding of the ignorant who are attached to action. Like one disciplined in yoga, he should let them take pleasure in their actions.

  27. Actions are performed at all times as a result of the three conditions of nature.7 The man whose self is deluded because of his egotism thinks, “I am the actor.”

  28. But when he truly understands the difference between action and the conditions of nature, then, Arjuna, he thinks, “These conditions arise from other conditions.” He is not attached to them.

  29. People who are confused about the conditions of nature are attached to them and to the actions that follow from them. One who knows the whole truth should not upset the slow-witted8 ones who know only a part.

  30. Surrender all your actions to me, and fix your mind on your inmost self. Become free from desire and possessiveness. Cast off this fever and fight!

  31. Men who always follow this teaching of mine, confident in it and not disputing it, are freed from their actions.

  32. But know that those who dispute my teaching and do not follow it—they misunderstand all knowledge, they are senseless, they are lost!

  33. One behaves according to one’s own nature—even the one who knows his nature! All creatures follow their own nature. No one can stop that!

  34. Attraction and aversion await every single object of the senses. One should not come under their control, for they are bandits lying in waiting.

  35. One’s own duty9 done poorly is better than another’s duty done well. It is better to die engaged in one’s own duty. Taking on another’s duty is dangerous.

  Arjuna spoke:

  36. Then what makes a man commit evil against his own will
, Ka, as if driven to it by force?

  The Blessed One spoke:

  37. It is desire, it is anger, and it arises from the condition of passion.10 It is an all-consuming mouth and a great evil. Know that this is the enemy!

  38. As the fire is obscured by smoke and the mirror by stains, as the embryo is enveloped by the membrane, so this world is obscured by that desire.

  39. And knowledge is obscured by it as well, Arjuna! That perpetual enemy of the wise man takes the form of desire and is an insatiable fire.

  40. The senses, the mind, insight—these are its foundation. By means of them desire confuses the embodied self and obscures knowledge.

  41. Therefore, Arjuna, you must control the senses first, and then strike down that evil that destroys knowledge and discrimination.

  42. They say that the senses are superior to sense objects, but truly the mind is superior to the senses. And indeed insight is superior to the mind. But there is the one who is superior even to insight.

  43. Gain insight into this one who is beyond insight, and find the stability of the self by means of the self. O Arjuna, strike the enemy who takes the form of desire and is formidable.

  FOUR

  The Blessed One spoke:

  1. I taught this eternal yoga tradition to Vivasvat, the god of the sun. Vivasvat taught it to Manu, the Father of mankind. Manu himself taught it to Ikvāku, the first king.

  2. The royal seers knew this tradition, which was handed down from one to the other, but after a long passage of time, Arjuna, it became lost.

  3. This ancient yoga tradition is what I teach to you today, for you are my devotee and my friend, and this is the deepest of mysteries.

  Arjuna spoke:

  4. Vivasvat’s birth occurred a long time ago. You were born much later. How should I understand what you mean when you say that you taught this teaching in the beginning?

  The Blessed One spoke:

  5. I have passed through many births, and so have you, Arjuna. But I can recall them all, whereas you, Arjuna, cannot.