SECTION XXVII
[(Bhagavad Gita Chapter III)]
"Arjuna said,--'If devotion, O Janardana, is regarded by you as superior
to work, why then, O Kesava, dost you engage me in such dreadful work?
By equivocal words you seemest to confound my understanding. Therefore,
tell (me) one thing definitely by which I may attain to what is good.'
"The Holy One said,--'It hath already been said by me, O sinless one,
that here are, in this world, two kinds of devotion; that of the Sankhyas
through knowledge and that of the yogins through work. A man doth not
acquire freedom from work from (only) the non-performance of work. Nor
doth he acquire final emancipation from only renunciation (of work). No
one can abide even for a moment without doing work.[151] That man of
deluded soul who, curbing the organs of sense, liveth mentally cherishing
the objects of sense, is said to be a dissembler. He however, O Arjuna,
who restraining (his) senses by his mind, engageth in devotion (in the
form) of work with the organs of work, and is free from attachment, is
distinguished (above all). (Therefore), do you always apply yourself to
work, for action is better than inaction. Even the support of your body
cannot be accomplished without work.[152] This world is fettered by all
work other than that which is (performed) for Sacrifice. (Therefore), O
son of Kunti, perform work for the sake of that, freed from
attachment.[153] In olden times, the Lord of Creation, creating men and
sacrifice together, said,--flourish by means of this (Sacrifice). Let
this (Sacrifice) be to you (all) the dispenser of all objects cherished
by you. Rear the gods with this, and let the gods (in return) rear you.
Thus fulfilling the mutual interest you will obtain that which is
beneficial (to you).[154] Propitiated with sacrifices the gods will
bestow on you the pleasures you desire. He who enjoyeth (himself) without
giving them what they have given, is assuredly a thief. The good who eat
the remnant of sacrifices are freed from all sins. Those unrighteous ones
incur sin who dress food for their own sake.--From food are all
creatures; and sacrifice is the outcome of work.[155] Know that work
proceeds from the Vedas; Vedas have proceeded from Him who hath no decay.
Therefore, the all-pervading Supreme Being is installed in
sacrifice.[156] He who conformeth not to this wheel that is thus
revolving, that man of sinful life delighting (the indulgence of) his
senses, liveth in vain, O Partha.[157] The man, however, that is attached
to self only, that is contented with self, and that is pleased in his
self,--hath no work (to do). He hath no concern whatever with action nor
with any omission here. Nor, amongst all creatures, is there any upon
whom his interest dependeth.[158] Therefore, always do work that should
be done, without attachment. The man who performeth work without
attachment, attaineth to the Supreme. By work alone, Janaka and others,
attained the accomplishment of their objects. Having regard also to the
observance by men of their duties, it behoveth you to work. Whatever a
great man doth, is also done by vulgar people. Ordinary men follow the
ideal set by them (the great).[159] There is nothing whatever for me, O
Partha, to do in the three worlds, (since I have) nothing for me which
hath not been acquired; still I engage in action.[160] Because if at any
time I do not, without sloth, engage in action, men would follow my path,
O Partha, on all sides. The worlds would perish if I did not perform
work, and I should cause intermixture of castes and ruin these people. As
the ignorant work, O Bharata, having attachment to the performer, so
should a wise man work without being attached, desiring to make men
observant of their duties. A wise man should not cause confusion of
understanding amongst ignorant persons, who have attachment to work
itself; (on the other hand) he should (himself) acting with devotion
engage them to all (kinds of) work. All works are, in every way, done by
the qualities of nature. He, whose mind is deluded by egoism, however,
regards himself as the actor.[161] But he, O mighty-armed one, who
knoweth the distinction (of self) from qualities and work, is not
attached to work, considering that it is his senses alone (and not his
self) that engage in their objects.[162] Those who are deluded by the
qualities of nature, become attached to the works done by the qualities.
A person of perfect knowledge should not bewilder those men of imperfect
knowledge.[163] Devoting all work to me, with (thy) mind directed to
self, engage in battle, without desire, without affection and with thy
(heart's) weakness dispelled.[164] Those men who always follow this
opinion of mine with faith and without cavil attain to final emancipation
even by work. But they who cavil at and do not follow this opinion of
mine, know, that, bereft of all knowledge and without discrimination,
they are ruined. Even a wise man acts according to his own nature. All
living beings follow (their own) nature. What then would restraint avail?
The senses have, as regards the objects of the senses, either affection
or aversion fixed. One should not submit to these, for they are obstacles
in one's way.[165] One's own duty, even if imperfectly performed, is
better than being done by other even if well performed. Death in
(performance of) one's own duty is preferable. (The adoption of) the duty
of another carries fear (with it).
"Arjuna said, 'Impelled by whom, O son of the Vrishni race, doth a man
commit sin, even though unwilling and as if constrained by force'?
"The Holy One said,--'It is desire, it is wrath, born of the attribute of
passion; it is all devouring, it is very sinful. Know this to be the foe
in this world.[166] As fire is enveloped by smoke, a mirror by dust, the
foetus by the womb, so is this enveloped by desire. Knowledge, O son of
Kunti, is enveloped by this constant foe of the wise in the form of
desire which is insatiable and like a fire. The senses, the mind and the
understanding are said to be its abode. With these it deludeth the
embodied self, enveloping (his) knowledge. Therefore, restraining (thy)
senses first, O bull of Bharata's race, cast off this wicked thing, for
it destroyeth knowledge derived from instruction and meditation.[167] It
hath been said that the senses are superior (to the body which is inert).
Superior to the senses is the mind. Superior to the mind is the
knowledge. But which is superior to knowledge is He.[168] Thus knowing
that which is superior to knowledge and restraining (thy) self by self,
slay, O mighty-armed one, the enemy in the shape of desire which is
difficult to conquer.'"
--------------------END OF PARVA 6 : UPA-PARVA 27 ---------------------
