SECTION XXVIII
[(Bhagavad Gita Chapter IV)]
"The Holy One said,--'This imperishable (system of) devotion I declared
to Vivaswat: Vivaswat declared it to Manu; and Manu communicated it to
Ikshaku. Descending thus from generation, the Royal sages came to know
it. But, O chastiser of foes, by (lapse of a) long time that devotion
became lost to the world. Even the same (system of) devotion hath today
been declared by me to thee, for you are my devotee and friend, (and)
this is a great mystery.'
"Arjuna said,--'Thy birth is posterior; Vivaswat's birth is prior. How
shall I understand then that you had first declared (it)?'
"The Holy One said,--'Many births of mine have passed away, O Arjuna, as
also of thine. These all I know, but you dost not, O chastiser of foes.
Though (I am) unborn and of essence that knoweth no deterioration, though
(I am) the lord of all creatures, still, relying on my own (material)
nature I take birth by my own (powers) of illusion. Whenever, O Bharata,
loss of piety and the rise of impiety occurreth, on those occasions do I
create myself. For the protection of the righteous and for the
destruction of the evil doers, for the sake of establishing Piety, I am
born age after age. He who truly knoweth my divine birth and work to be
such, casting off (his body) is not born again; (on the other hand) he
cometh to me, O Arjuna. Many who have been freed from attachment, fear,
wrath, who were full of me, and who relied on me, have, cleansed by
knowledge and asceticism, attained to my essence. In whatsoever manner
men come to me, in the selfsame manner do I accept them. It is my way, O
Partha, that men follow on all sides.[169] Those in this world who are
desirous of the success of action worship the gods, for in this world of
men success resulting from action is soon attained. The quadruple
division of castes was created by me according to the distinction of
qualities and duties. Though I am the author thereof, (yet) know me to be
not their author and undecaying.[170] Actions do not touch me. I have no
longing for the fruits of actions. He that knoweth me thus is not impeded
by actions. Knowing this, even men of old who were desirous of
emancipation performed work. Therefore, do you also perform work as was
done by ancients of the remote past. What is action and what is
inaction,--even the learned are perplexed at this. Therefore, I will tell
thee about action (so that) knowing it you mayst be freed from evil. One
should have knowledge of action, and one should have knowledge of
forbidden actions: one should also know of inaction. The course of action
is incomprehensible. He, who sees inaction in action and action in
inaction, is wise among men; he is possessed of devotion; and he is a
doer of all actions. The learned call him wise whose efforts are all free
from desire (of fruit) and (consequent) will, and whose actions have all
been consumed by the fire of knowledge.[171] Whoever, resigning all
attachment to the fruit of action, is ever contented and is dependent on
none, doth nought, indeed, although engaged in action. He who, without
desire, with mind and the senses under control, and casting off all
concerns, performeth action only for the preservation of the body,
incurreth no sin.[172] He who is contented with what is earned without
exertion, who hath risen superior to the pairs of opposites, who is
without jealousy, who is equable in success and failure, is not fettered
(by action) even though he works. All his actions perish who acts for the
sake of sacrifice,[173] who is without affections, who is free (from
attachments), and whose mind is fixed upon knowledge. Brahma is the
vessel (with which the libation is poured); Brahma is the libation (that
is offered); Brahma is the fire on which by Brahma is poured (the
libation); Brahma is the goal to which he proceedeth by fixing his mind
on Brahma itself which is the action.[174] Some devotees perform
sacrifice to the gods. Others, by means of sacrifice, offer up sacrifices
to the fire of Brahma.[175] Others offer up (as sacrificial libation) the
senses of which hearing is the first to the fire of restraint. Others
(again) offer up (as libations) the objects of sense of which sound is
the first to the fire of the senses.[176] Others (again) offer up all the
functions of the senses and the functions of the vital winds to the fire
of devotion by self-restraint kindled by knowledge.[177] Others again
perform the sacrifice of wealth, the sacrifice of ascetic austerities,
the sacrifice of meditation, the sacrifice of (Vedic) study, the
sacrifice of knowledge, and others are ascetics of rigid vows.[178] Some
offer up the upward vital wind (Prana) to the downward vital wind
(apana); and others, the downward vital wind to the upward vital wind;
some, arresting the course of (both) the upward and the downward vital
winds, are devoted to the restraint of the vital winds. Others of
restricted rations, offer the vital winds to the vital winds.[179] Even
all these who are conversant with sacrifice, whose sins have been
consumed by sacrifice, and who eat the remnants of sacrifice which are
amrita, attain to the eternal Brahma. (Even) this world is not for him
who doth not perform sacrifice. Whence then the other, O best of Kuru's
race? Thus diverse are the sacrifices occurring in the Vedas. Know that
all of them result from action, and knowing this you wilt be
emancipated. The sacrifice of knowledge, O chastiser of foes, is superior
to every sacrifice involving (the attainment of) fruits of action, for
all action, O Partha, is wholly comprehended in knowledge.[180] Learn
that (Knowledge) by prostration, enquiry, and service. They who are
possessed of knowledge and can see the truth, will teach you that
knowledge, knowing which, O son of Pandu, you wilt not again come by
such delusion, and by which you wilt see the endless creatures (of the
universe) in thyself (first) and then in me. Even if you be the greatest
sinner among all that are sinful, you shalt yet cross over all
transgressions by the raft of knowledge. As a blazing fire, O Arjuna,
reduceth fuel to ashes, so doth the fire of knowledge reduce all actions
to ashes. For there is nothing here that is so cleansing as knowledge.
One who hath attained to success by devotion finds it without effort
within his own self in time. He obtaineth knowledge, who hath faith and
is intent on it and who hath his senses under control; obtaining
knowledge one findeth the highest tranquillity in no length of time. One
who hath no knowledge and no faith, and whose minds is full of doubt, is
lost. Neither this world, nor the next, nor happiness, is for him whose
mind is full of doubt. Actions do not fetter him, O Dhananjaya, who hath
cast off action by devotion, whose doubts have been dispelled by
knowledge, and who is self-restrained. Therefore, destroying, by the
sword of knowledge, this doubt of yours that is born of ignorance and
that dwelleth in your mind, betake to devotion, (and) arise, O son of
Bharata.'
--------------------END OF PARVA 6 : UPA-PARVA 28 ---------------------
