SECTION XXVI
[(Bhagavad Gita Chapter II)]
Sanjaya said,--"Unto him thus possessed with pity, his eyes filled and
oppressed with tears, and desponding, the slayer of Madhu said these
words."
The Holy One said,--"Whence, O Arjuna, hath come upon thee, at such a
crisis, this despondency that is unbecoming a person of noble birth, that
shuts one out from heaven, and that is productive of infamy? Let no
effeminacy be thine, O son of Kunti. This suits you not. Shaking off
this vile weakness of hearts, arise, O chastiser of foes.--"
Arjuna said,--"How, O slayer of Madhu, can I with arrows contend in
battle against Bhishma and Drona, deserving as they are. O slayer of
foes, of worship?[133] Without slaying (one's) preceptors of great glory,
it is well (for one), to live on even alms in this world. By slaying
preceptors, even if they are avaricious of wealth, I should only enjoy
pleasures that are bloodstained![134] We know not which of the two is of
greater moment to us, viz., whether we should conquer them or they should
conquer us. By slaying whom we would not like to live,--even they, the
sons of Dhritarashtra, stand before (us). My nature affected by the taint
of compassion, my mind unsettled about (my) duty, I ask thee. Tell me
what is assuredly good (for me). I am your disciple. O, instruct me, I
seek your aid.[135] I do not see (that) which would dispel that grief of
mine blasting my very senses, even if I obtain a prosperous kingdom on
earth without a foe or the very sovereignty of the gods.[136]'"
Sanjaya said,--Having said this unto Hrishikesa, that chastiser of
foes-Gudakesa--(once more) addressed Govinda, saying,--'I will not
fight,'--and then remained silent.[137] Unto him overcome by despondency,
Hrishikesa, in the midst of the two armies, said.
"The Holy One said,--'Thou mournest those that deserve not to be mourned.
Thou speakest also the words of the (so-called) wise. Those, however,
that are (really) wise, grieve neither for the dead nor for the living.
It is not that, I or you or those rulers of men never were, or that all
of us shall not hereafter be. Of an Embodied being, as childhood, youth,
and, decrepitude are in this body, so (also) is the acquisition of
another body. The man, who is wise, is never deluded in this.[138] The
contacts of the senses with their (respective) objects producing
(sensations of) heat and cold, pleasure and pain, are not permanent,
having (as they do) a beginning and an end. Do thou. O Bharata, endure
them. For the man whom these afflict not, O bull among men, who is the
same in pain and pleasure and who is firm in mind, is fit for
emancipation.[139] There is no (objective) existence of anything that is
distinct from the soul; nor non-existence of anything possessing the
virtues of the soul. This conclusion in respect of both these hath been
arrived at by those that know the truths (of things).[140] Know that [the
soul] to be immortal by which all this [universe] is pervaded. No one can
compass the destruction of that which is imperishable. It hath been said
that those bodies of the Embodied (soul) which is eternal, indestructible
and infinite, have an end. Do thou, therefore, fight, O Bharata. He who
thinks it (the soul) to be the slayer and he who thinks it to be the
slain, both of them know nothing; for it neither slays nor is slain. It
is never born, nor doth it ever die; nor, having existed, will it exist
no more. Unborn, unchangeable, eternal, and ancient, it is not slain upon
the body being perished. That man who knoweth it to be indestructible,
unchangeable, without decay, how and whom can he slay or cause to be
slain? As a man, casting off robes that are worn out, putteth on others
that are new, so the Embodied (soul), casting off bodies that are worn
out, entereth other bodies that are new. Weapons cleave it not, fire
consumeth it not; the waters do not drench it, nor doth the wind waste
it. It is incapable of being cut, burnt, drenched, or dried up. It is
unchangeable, all-pervading, stable, firm, and eternal. It is said to be
imperceivable, inconceivable and unchangeable. Therefore, knowing it to
be such, it behoveth you not to mourn (for it). Then again even if thou
regardest it as constantly born and constantly dead, it behoveth you not
yet, O mighty-armed one, to mourn (for it) thus. For, of one that is
born, death is certain; and of one that is dead, birth is certain.
Therefore. it behoveth you not to mourn in a matter that is unavoidable.
All beings (before birth) were unmanifest. Only during an interval
(between birth and death), O Bharata, are they manifest; and then again,
when death comes, they become (once more) unmanifest. What grief then is
there in this? One looks upon it as a marvel; another speaks of it as a
marvel. Yet even after having heard of it, no one apprehends it truly.
The Embodied (soul), O Bharata, is ever indestructible in everyone's
body. Therefore, it behoveth you not to grieve for all (those)
creatures. Casting your eyes on the (prescribed) duties of your order, it
behoveth you not to waver, for there is nothing else that is better for
a Kshatriya than a battle fought fairly. Arrived of itself and (like
unto) an open gate of heaven, happy are those Kshatriyas, O Partha, that
obtain such a fight. But if you dost not fight such a just battle, thou
shalt then incur sin by abandoning the duties of your order and your fame.
People will then proclaim your eternal infamy, and to one that is held in
respect, infamy is greater (as an evil) than death itself. All great
car-warriors will regard you as abstaining from battle from fear, and
thou wilt be thought lightly by those that had (hitherto) esteemed thee
highly. Thy enemies, decrying your prowess, will say many words which
should not be said. What can be more painful than that? Slain, you wilt
attain to heaven; or victorious, you wilt enjoy the Earth. Therefore,
arise, O son of Kunti, resolved for battle. Regarding pleasure and pain,
gain and loss, victory and defeat, as equal, do battle for battle's sake
and sin will not be thine.[141] This knowledge, that hath been
communicated to you is (taught) in the Sankhya (system). Listen now to
that (inculcated) in Yoga (system). Possessed of that knowledge, thou, O
Partha, wilt cast off the bonds of action. In this (the Yoga system)
there is no waste of even the first attempt. There are no impediments.
Even a little of this (form of) piety delivers from great fear.[142] Here
in this path, O son of Kuru, there is only one state of mind, consisting
in firm devotion (to one object, viz., securing emancipation). The minds
of those, however, that are not firmly devoted (to this), are
many-branched (un-settled) and attached to endless pursuits. That flowery
talk which, they that are ignorant, they that delight in the words of the
Vedas, they, O Partha, that say that there is nothing else, they whose
minds are attached to worldly pleasures, they that regard (a) heaven (of
pleasures and enjoyments) as the highest object of acquisition,--utter
and promises birth as the fruit of action and concerns itself with
multifarious rites of specific characters for the attainment of pleasures
and power,--delude their hearts and the minds of these men who are
attached to pleasures and power cannot be directed to contemplation (of
the divine being) regarding it as the sole means of emancipation.[143]
The Vedas are concerned with three qualities, (viz., religion, profit,
and pleasure). Be thou, O Arjuna, free from them, unaffected by pairs of
contraries (such as pleasure and pain, heat and cold, etc.), ever
adhering to patience without anxiety for new acquisitions or protection
of those already acquired, and self-possessed, whatever objects are
served by a tank or well, may all be served by a vast sheet of water
extending all around; so whatever objects may be served by all the Vedas,
may all be had by a Brahmana having knowledge (of self or Brahma).[144]
Thy concern is with work only, but not with the fruit (of work). Let not
the fruit be your motive for work; nor let your inclination be for
inaction. Staying in devotion, apply thyself to work, casting off
attachment (to it), O Dhananjaya, and being the same in success or
unsuccess. This equanimity is called Yoga (devotion). Work (with desire
of fruit) is far inferior to devotion, O Dhananjaya. Seek you the
protection of devotion. They that work for the sake of fruit are
miserable. He also that hath devotion throws off, even in this world,
both good actions and bad actions. Therefore, apply thyself to devotion.
Devotion is only cleverness in action. The wise, possessed of devotion,
cast off the fruit born of action, and freed from the obligation of
(repeated) birth, attain to that region where there is no unhappiness.
When your mind shall have crossed the maze of delusion, then shalt thou
attain to an indifference as regards the hearable and the heard.[145]
When your mind, distracted (now) by what you hast heard (about the means
of acquiring the diverse objects of life), will be firmly and immovably
fixed on contemplation, then wilt you attain to devotion.'
"Arjuna said,--What, O Kesava, are the indications of one whose mind is
fixed on contemplation? How should one of steady mind speak, how sit, how
move?"
"The Holy One said,--'When one casts off all the desires of his heart and
is pleased within (his) self with self, then is one said to be of steady
mind. He whose mind is not agitated amid calamities, whose craving for
pleasure is gone, who is freed from attachment (to worldly objects), fear
and wrath, is said to be a Muni of steady mind. His is steadiness of mind
who is without affection everywhere, and who feeleth no exultation and no
aversion on obtaining diverse objects that are agreeable and
disagreeable. When one withdraws his senses from the objects of (those)
senses as the tortoise its limbs from all sides, even his is steadiness
of mind. Objects of senses fall back from an abstinent person, but not so
the passion (for those objects). Even the passion recedes from one who
has beheld the Supreme (being).[146] The agitating senses, O son of
Kunti, forcibly draw away the mind of even a wise man striving hard to
keep himself aloof from them. Restraining them all, one should stay in
contemplation, making me his sole refuge. For his is steadiness of mind
whose senses are under control. Thinking of the objects of sense, a
person's attachment is begotten towards them. From attachment springeth
wrath; from wrath ariseth want of discrimination; from want of
discrimination, loss of memory; from loss of memory, loss of
understanding; and from loss of understanding (he) is utterly ruined. But
the self-restrained man, enjoying objects (of sense) with senses freed
from attachment and aversion under his own control, attaineth to peace
(of mind). On peace (of mind) being attained, the annihilation of all his
miseries taketh place, since the mind of him whose heart is peaceful soon
becometh steady.[147] He who is not self-restrained hath no contemplation
(of self). He who hath no contemplation hath no peace (of mind).[148]
Whence can there be happiness for him who hath no peace (of mind)? For
the heart that follows in the wake of the sense moving (among their
objects) destroys his understanding like the wind destroying a boat in
the waters.[149] Therefore, O you of mighty arms, his is steadiness of
mind whose senses are restrained on all sides from the objects of sense.
The restrained man is awake when it is night for all creatures; and when
other creatures are awake that is night to a discerning Muni.[150] He
into whom all objects of desire enter, even as the waters enter the ocean
which (though) constantly replenished still maintains its water-mark
unchanged--(he) obtains peace (of mind) and not one that longeth for
objects of desire. That man who moveth about, giving up all objects of
desire, who is free from craving (for enjoyments) and who hath no
affection and no pride, attaineth to peace (of mind). This, O Partha, is
the divine state. Attaining to it, one is never deluded. Abiding in it
one obtains, on death, absorption into the Supreme Self.'
--------------------END OF PARVA 6 : UPA-PARVA 26 ---------------------
