Spiga

Chapter 4: The Yoga of Knowledge

About sacrificing and the importance of knowledge

(1) The Supreme Lord said: 'This imperishable yoga I instructed to the sun-god [Vivasvan ] who told it to the father of mankind [Vaivasvata Manu] who in his turn said it to Ikshvaku [founder of the dynasty where Rama descended in].

(2) Thus one following the other, the saintly kings received this science understanding it that way but in the course of time in this world this great way of connecting oneself was scattered, o subduer of the enemies.

(3) This very same very old science of yoga today is spoken by Me to you as you are My devotee and friend as well and thus factually [you can come to understand] the mystery of this transcendence.'

(4) Arjuna said: 'Your birth came after the one before of Vivasvan. How must I understand Your instructing in the beginning thus?

(5) The Supreme Lord said: 'Many births of Mine and also of you have passed, o Arjuna, I know them all but you do not, o subduer of the enemy.

(6) Despite of being unborn by nature, the imperishable soul and the Lord of all living beings, I, although situated in transcendence, out of My own do incarnate as the [deluding] covering of My own Self.

(7) Whenever and wherever it is sure that one weakens in righteousness and a predominance of injustice does manifest, o descendant of Bharata, at that time I do manifest Myself.

(8) To liberate the seekers of truth, to take the power away from the wicked ones and to reestablish the way of the human principles, I do appear age after age.

(9) Anyone who knows as such of my divine birth(s) and activities will never, after leaving his body, take birth again, but will attain Me, O Arjuna.

(10) Freed from attachment, fear and anger in the full awareness of Me, many who were purified in the knowledge of penance, have attained My transcendental love.

(11) All who surrender themselves to Me I surely award My path [of glory] that is followed by all men, o son of Pritha, in all respects.

(12) Desiring the perfect of the profit they worship the gods here and certainly in the worldly society success will quickly ensue of that fruitive labor.

(13) Of the four vocations [of labor, trading, ruling and guiding] accomplished by Me according the qualities [of goodness, passion and slowness] and the divisions of labor [according the status of youngsters, married, withdrawn and retired people and their level of transcendence] I am the Father, although you may know Me as the nondoer and unchangeable.

(14) Doing work does not affect Me as I do not aspire the fruits thereof. Therefore one who knows Me will, of labor, never become entangled.

(15) Knowing this the ancients who attained liberation surely knew to keep to their duty and therefore you should act the way your predecessors did in the past.

(16) What is action and what is inaction? Even the intelligent are in illusion about this matter. That I will now explain to you and knowing it you will be liberated from ill fortune.

(17) Working in desiring the fruits [karma], unwanted work [vikarma] and work as a sacrifice [akarma] should each be considered intelligently as it is difficult to understand the goal of karma.

(18) One who sees labor for profit as inactivity and who sees work as a sacrifice as labor is intelligent in human affairs; he, although engaged in all sorts of action is of the transcendental.

(19) The karma of him who of determination tries with everything without desiring, is burned up by the fire of knowledge, the learned declare who know about this.

(20) He who has given up to work for the attachment to the fruits, is always satisfied and free from clinging to his home. He does, although fully active, not really do anything.

(21) Not desiring, controlled in his conscious self and giving up all claims of property he keeps himself together by doing work only, without ever running into the reactions of sin.

(22) Satisfied with gain coming on its own accord, free from the duality and envy and steady in success and failure, he, although of action, never becomes entangled.

(23) With the attachment gone, being liberated and with the mind to the transcendent in the wisdom of acting in sacrifice, the complete of karma dissolves.

(24) The sacrifice itself, that which is offered in the fire of sacrifice and he who is of sacrifice are of the same spiritual nature; he will certainly attain the spirit of the Absolute [Brahman] who is completely absorbed in working for the spiritual.

(25) Some worship the godly in this while other followers of the path of yoga perfectly offer in sacrifice to the fire of the spiritual itself.

(26) Some sacrifice by the hearing process to the senses in contemplating sound vibrations [like mantras] in the fire, while others offer their sense- gratification relating to material objects [like food] in the fire.

(27) Still others in need of selfrealization too, offer in the fire of sacrifice of all functions of the senses, their unregulated breath in the selfrestraint of yoga.

(28) Some sacrifice their possessions, in austerity and yoga thus while even others as ascetics haven taken to strict vows, sacrifice their knowledge in the also studying of the Vedas.

(29) Offering the inward breath to the one going outward and the outward breath to the one going inward also others are in effort to attain to cessation by [merely] following the inward and outward going air while still others sacrifice the inhaled air into itself in controlling their eating.

(30) Although differing, all the ones knowing of sacrifice are purified of the reactions of their darkness and having tasted the nectar as a result of those sacrifices, they reach the spirit of the eternal.

(31) When this world is not for the one without sacrifice, then what [to expect] of the next, o best of the Kurus?

(32) Thus the different types of sacrifices are defended by mouth of the Vedas. You must see them all as the result of karma and knowing thus you will find liberation.

(33) Greater than the sacrifice of material things is the sacrifice of knowledge, o chastiser of the enemy; all this karma in sum, o son of Pritha, finds its end in knowledge.

(34) Try to understand that by exercising respect, inquiring submissively and rendering service to the ones who know, as they will initiate you into the truth of the seers.

(35) Knowing it so you will never fall victim to illusion again as from this you will, o son of Pritha, go for the vision of the soul of all living beings, that is in Me.

(36) Even if you are the greatest of all sinners you will, with this boat of transcendental knowledge, cross the ocean of all this misery.

(37) Like firewood ablaze with fire turns to ashes, o Arjuna, so the fire of knowledge turns all of your karma to ashes.

(38) Surely there exists nothing of knowledge in this world that can compare to this purification and he who is mature in his own yoga will enjoy that in due course of time within himself.

(39) A man of faith can attain keeping close to the knowledge in the control of his senses as of that knowledge having achieved the transcendental he very soon attains to peace.

(40) But not knowing and also without belief a person of doubts has no taste for it; never in this world nor in the beyond will there be happiness for such a doubtful soul.

(41) One who by yoga renounced materially motivated work and by means of knowledge broke with the doubt is situated in the soul and will never be bound by his work, o conqueror of riches.

(42) Therefore must this doubt that out of ignorance was born in your heart be cut by means of the weapon of the knowledge of the soul; be situated in that yoga and rise to fight, o descendant of Bharata!

Source Texts

Text 1

The Supreme Lord said: 'This imperishable yoga I instructed to the sun-god [Vivasvan ] who told it to the father of mankind [Vaivasvata Manu] who in his turn spoke it to Iksvaku [founder of the dynasty where Rama descended in].


Sanskrit Verse 1

sri bhagavan uvaca

imam vivasvate yogam
proktavan aham avyayam
vivasvan manave praha
manur iksvakave 'bravit

Word for Word

sri-bhagavan uvaca = the Supreme Personality of Godhead said; imam = this; vivasvate = unto the sun-god; yogam = the science of one's relationship to the Supreme; proktavan = instructed; aham = I; avyayam = imperishable; vivasvan = Vivasvan (the sun-god's name); manave = unto the father of mankind (of the name Vaivasvata); praha = told; manuh = the father of mankind; iksvakave = unto King Iksvaku; abravit = said.


Translation

The Personality of Godhead, Lord S'ri Krishna, said: I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Iksvaku.

Text 2

Thus one following the other, the saintly kings received this science understanding it that way but in the course of time in this world this great way of connecting oneself was scattered, o subduer of the enemies.


Sanskrit Verse 2

evam parampara-praptam
imam rajarsayo viduh
sa kaleneha mahata
yogo nastah parantapa

Word for Word

evam = thus; parampara = by disciplic succession; praptam = received; imam = this science; raja-rsayah = the saintly kings; viduh= understood; sah = that knowledge; kalena = in the course of time; iha = in this world; mahata = great; yogah = the science of one's relationship with the Supreme; nastah = scattered; parantapa = O Arjuna, subduer of the enemies.


Translation

This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.


Text 3

This very same very old science of yoga today is spoken by Me to you as you are My devotee and friend as well and thus factually [you can come to understand] the mystery of this transcendence.


Sanskrit Verse 3

sa evayam maya te 'dya
yogah proktah puratanah
bhakto 'si me sakha ceti
rahasyam hy etad uttamam

Word for Word

sah = the same; eva = certainly; ayam = this; maya = by Me; te =unto you; adya = today; yogah = the science of yoga; proktah = spoken; puratanah = very old; bhaktah = devotee; asi = you are; me = My; sakha = friend; ca = also; iti = therefore; rahasyam =mystery; hi = certainly; etat = this; uttamam = transcendental.


Translation

That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science.


Text 4

Arjuna said: 'Your birth came after the one before of Vivasvan. How must I understand Your instructing in the beginning thus?'


Sanskrit Verse 4

arjuna uvaca

aparam bhavato janma
param janma vivasvatah
katham etad vijaniyam
tvam adau proktavan iti

Word for Word

arjunah uvaca = Arjuna said; aparam- junior; bhavatah = Your; janma = birth; param = superior; janma = birth; vivasvatah = of the sun-god; katham = how; etat = this; vijaniyam = shall I understand; tvam = You; adau = in the beginning; proktavan = instructed; iti = thus.


Translation

Arjuna said: The sun-god Vivasvan is senior by birth to You. How am I to understand that in the beginning You instructed this science to him?


Text 5

The Supreme Lord said: ' Many births of Mine and also of you have passed, o Arjuna, I know them all but you do not, o subduer of the enemy.


Sanskrit Verse 5

sri bhagavan uvaca
bahûni me vyatitani
janmani tava carjuna
tany aham veda sarvani
na tvam vettha parantapa

Word for Word

sri-bhagavan uvaca = the Personality of Godhead said; bahuni = many; me = of Mine; vyatitani = have passed; janmani = births; tava = of yours; ca = and also; arjuna = O Arjuna; tani = those; aham = I; veda = do know; sarvani = all; na = not; tvam = you; vettha = know; parantapa = O subduer of the enemy.


Translation

The Personality of Godhead said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy!


Text 6

Despite of being unborn by nature , the imperishable soul and the Lord of all living beings, I, although situated in transcendence, out of My own do incarnate as the [deluding] covering of My own Self.


Sanskrit Verse 6

ajo 'pi sann avyayatma
bhûtanam isvaro 'pi san
prakritim svam adhisthaya
sambhavamy atma-mayaya

Word for Word

ajah = unborn; api = although; san = being so; avyaya = without deterioration; atma = body; bhutanam = of all those who are born; isvarah = the Supreme Lord; api = although; san = being so; prakritim = in the transcendental form; svam = of Myself; adhisthaya = being so situated; sambhavami = I do incarnate; atma-mayaya = by My internal energy.


Translation

Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form.


Text 7

Whenever and wherever it is sure that one weakens in righteousness and a predominance of injustice does manifest, o descendant of Bharata, at that time I do manifest Myself.


Sanskrit Verse 7

yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham

Word for Word

yada yada = whenever and wherever; hi = certainly; dharmasya = of religion; glanih = discrepancies; bhavati = become manifested; bharata = O descendant of Bharata; abhyutthanam = predominance; adharmasya = of irreligion; tada = at that time; atmanam = self; srjami = manifest; aham = I.


Translation

Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion = at that time I descend Myself.


Text 8

To liberate the seekers of truth, to take the power away from the wicked ones and to reestablish the way of the human principles I do appear age after age.


Sanskrit Verse 8

paritranaya sadhûnam
vinasaya ca duskrtam
dharma-samsthapanarthaya
sambhavami yuge yuge

Word for Word

paritranaya = for the deliverance; sadhunam = of the devotees; vinasaya = for the annihilation; ca = and; duskrtam = of the miscreants; dharma = principles of religion; samsthapana-arthaya = to reestablish; sambhavami = I do appear; yuge = millennium; yuge = after millennium.


Translation

To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.


Text 9

Anyone who knows as such of my divine birth(s) and activities will never, after leaving his body, take birth again, but will attain Me, O Arjuna.


Sanskrit Verse 9

janma karma ca me divyam
evam yo vetti tattvatah
tyaktva deham punar janma
naiti mam eti so 'rjuna

Word for Word

janma = birth; karma = work; ca = also; me = of Mine; divyam = transcendental; evam = like this; yah = anyone who; vetti = knows; tattvatah = in reality; tyaktva = leaving aside; deham = this body; punah = again; janma = birth; na = never; eti = does attain; mam = unto Me; eti = does attain; sah = he; arjuna = O Arjuna.


Translation

One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.


Text 10

Freed from attachment, fear and anger in the full awareness of Me, many who were purified in the knowledge of penance, have attained My transcendental love.


Sanskrit Verse 10

vita-raga-bhaya-krodha
man-maya mam upasritah
bahavo jnana-tapasa
pûta mad-bhavam agatah

Word for Word

vita = freed from; raga = attachment; bhaya = fear; krodhah = and anger; mat-maya = fully in Me; mam = in Me; upasritah = being fully situated; bahavah = many; jñana = of knowledge; tapasa = by the penance; putah = being purified; mat-bhavam = transcendental love for Me; agatah = attained.


Translation

Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me = and thus they all attained transcendental love for Me.


Text 11

All who surrender themselves to Me I surely award My path [of glory] that is followed by all men, o son of Pritha, in all respects.


Sanskrit Verse 11

ye yatha mam prapadyante
tams tathaiva bhajamy aham
mama vartmanuvartante
manusyah partha sarvasah

Word for Word

ye = all who; yatha = as; mam = unto Me; prapadyante = surrender; tan = them; tatha = so; eva = certainly; bhajami = reward; aham = I; mama = My; vartma = path; anuvartante = follow; manusyah = all men; partha = o son of Pritha; sarvasah = in all respects.


Translation

As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pritha.


Text 12

Desiring the perfect of the profit they worship the gods here and certainly in the worldly society success will quickly ensue of that fruitive labor.


Sanskrit Verse 12

kanksantah karmanam siddhim
yajanta iha devatah
ksipram hi manuse loke
siddhir bhavati karmaja

Word for Word

kanksantah = desiring; karmanam = of fruitive activities; siddhim = perfection; yajante = they worship by sacrifices; iha = in the material world; devatah = the demigods; ksipram = very quickly; hi = certainly; manuse = in human society; loke = within this world; siddhih = success; bhavati = comes; karma-ja = from fruitive work.


Translation

Men in this world desire success in fruitive activities, and therefore they worship the demigods. Quickly, of course, men get results from fruitive work in this world.


Text 13

Of the four vocations [of labor, trading , ruling and guiding] accomplished by Me according the qualities [of goodness, passion and slowness] and the divisions of labor [according the status of youngsters, married, withdrawn and retired people and their level of transcendence] I am the Father, although you may know Me as the nondoer and unchangeable.


Sanskrit Verse 13

catur-varnyam maya srstam
guna-karma-vibhagasah
tasya kartaram api mam
viddhy akartaram avyayam

Word for Word

catuh-varnyam = the four divisions of human society; maya = by Me; srstam = created; guna = of quality; karma = and work; vibhagasah = in terms of division; tasya = of that; kartaram = the father; api = although; mam = Me; viddhi = you may know; akartaram = as the nondoer; avyayam = unchangeable.


Translation

According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable.


Text 14

Doing work does not affect Me as I do not aspire the fruits thereof. Therefore one who knows Me will, of labor, never become entangled.


Sanskrit Verse 14

na mam karmani limpanti
na me karma-phale sprha
iti mam yo 'bhijanati
karmabhir na sa badhyate

Word for Word

na = never; mam = Me; karmani = all kinds of work; limpanti = do affect; na = nor; me = My; karma-phale = in fruitive action; sprha = aspiration; iti = thus; mam = Me; yah = one who; abhijanati = does know; karmabhih = by the reaction of such work; na = never; sah = he; badhyate = becomes entangled.


Translation

There is no work that affects Me; nor do I aspire for the fruits of action. One who understands this truth about Me also does not become entangled in the fruitive reactions of work.


Text 15

Knowing this the ancients who attained liberation surely knew to keep to their duty and therefore you should act the way your predecessors did in the past.


Sanskrit Verse 15

evam jnatva krtam karma
pûrvair api mumuksubhih
kuru karmaiva tasmat tvam
pûrvaih pûrvataram krtam

Word for Word

evam = thus; jnatva = knowing well; krtam = was performed; karma =work; purvaih = by past authorities; api = indeed; mumuksubhih = who attained liberation; kuru = just perform; karma = prescribed duty; eva = certainly; tasmat = therefore; tvam = you; purvaih = by the predecessors; purva-taram = in ancient times; krtam = as performed.


Translation

All the liberated souls in ancient times acted with this understanding of My transcendental nature. Therefore you should perform your duty following in their footsteps.


Text 16

What is action and what is inaction? Even the intelligent are in illusion about this matter. That I will now explain to you and knowing it you will be liberated from ill fortune.


Sanskrit Verse 16

kim karma kim akarmeti
kavayo 'py atra mohitah
tat te karma pravaksyami
yaj jnatva moksyase 'subhat

Word for Word

kim = what is; karma = action; kim = what is; akarma = inaction; iti = thus; kavayah = the intelligent; api = also; atra = in this matter; mohitah = are bewildered; tat = that; te = unto you; karma = work; pravaksyami = I shall explain; yat = which; jnatva = knowing; moksyase = you will be liberated; asubhat = from ill fortune.


Translation

Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all misfortune.


Text 17

Working in desiring the fruits [karma], unwanted work [vikarma] and work as a sacrifice [akarma] should each be considered intelligently as it is difficult to understand the goal of karma.


Sanskrit Verse 17

karmano hy api boddhavyam
boddhavyam ca vikarmanah
akarmanas ca boddhavyam
gahana karmano gatih


Word for Word

karmanah = of work; hi = certainly; api = also; boddhavyam = should be understood; boddhavyam = should be understood; ca = also; vikarmanah = of forbidden work; akarmanah = of inaction; ca = also; boddhavyam = should be understood; gahana = very difficult; karmanah = of work; gatih = entrance.


Translation

The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is.


Text 18

One who sees labor for profit as inactivity and who sees work as a sacrifice as labor is intelligent in human affairs; he, although engaged in all sorts of action is of the transcendental.


Sanskrit Verse 18

karmany akarma yah pasyed
akarmani ca karma yah
sa buddhiman manusyesu
sa yuktah krtsna-karma-krt

Word for Word

karmani = in action; akarma = inaction; yah = one who; pasyet = observes; akarmani = in inaction; ca = also; karma = fruitive action; yah = one who; sah = he; buddhi-man = is intelligent; manusyesu = in human society; sah = he; yuktah = is in the transcendental position; krtsna-karma-krt = although engaged in all activities.


Translation

One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities.


Text 19

The karma of him who of determination tries with everything without desiring, is burned up by the fire of knowledge, the learned declare who know about this.

Sanskrit Verse 19

yasya sarve samarambhah
kama-sankalpa- varjitah
jnanagni-dagdha-karmanam
tam ahuh panditam budhah

Word for Word

yasya = one whose; sarve = all sorts of; samarambhah = attempts; kama = based on desire for sense gratification; sankalpa = determination; varjitah = are devoid of; jñana = of perfect knowledge; agni = by the fire; dagdha = burned; karmnanam = whose work; tam = him; ahuh = declare; panditam = learned; budhah = those who know.


Translation

One is understood to be in full knowledge whose every endeavor is devoid of desire for sense gratification. He is said by sages to be a worker for whom the reactions of work have been burned up by the fire of perfect knowledge.


Text 20

He who has given up to work for the attachment to the fruits, is always satisfied and free from clinging to his home. He does, although fully active, not really do anything.


Sanskrit Verse 20

tyaktva karma-phalasangam
nitya-trpto nirasrayah
karmany abhipravrtto 'pi
naiva kincit karoti sah

Word for Word

tyaktva = having given up; karma-phala-asangam = attachment for fruitive results; nitya = always; trptah = being satisfied; nirasrayah = without any shelter; karmani = in activity; abhipravrttah = being fully engaged; api = in spite of; na = does not; eva = certainly; kincit = anything; karoti = do; sah = he.


Translation

Abandoning all attachment to the results of his activities, ever satisfied and independent, he performs no fruitive action, although engaged in all kinds of undertakings.


Text 21

Not desiring, controlled in his conscious self and giving up all claims of property he keeps himself together by doing work only, without ever running into the reactions of sin.


Sanskrit Verse 21

nirasir yata-cittatma
tyakta-sarva-parigrahah
sariram kevalam karma
kurvan napnoti kilbisam

Word for Word

nirasih = without desire for the result; yata = controlled; citta-atma = mind and intelligence; tyakta = giving up; sarva = all; parigrahah = sense of proprietorship over possessions; sariram = in keeping body and soul together; kevalam = only; karma = work; kurvan = doing; na = never; apnoti = does acquire; kilbisam = sinful reactions.


Translation

Such a man of understanding acts with mind and intelligence perfectly controlled, gives up all sense of proprietorship over his possessions, and acts only for the bare necessities of life. Thus working, he is not affected by sinful reactions.


Text 22

Satisfied with gain coming on its own accord, free from the duality and envy and steady in success and failure, he, although of action, never becomes entangled.


Sanskrit Verse 22

yadrccha-labha-santusto
dvandvatito vimatsarah
samah siddhav asiddhau ca
krtvapi na nibadhyate

Word for Word

yadrccha = out of its own accord; labha = with gain; santustah = satisfied; dvandva = duality; atitah = surpassed; vimatsarah = free from envy; samah = steady; siddhau = in success; asiddhau = failure; ca = also; krtva = doing; api = although; na = never; nibadhyate = becomes affected.


Translation

He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady in both success and failure, is never entangled, although performing actions.


Text 23

With the attachment gone, being liberated and with the mind to the transcendent in the wisdom of acting in sacrifice, the complete of karma dissolves.


Sanskrit Verse 23

gata-sangasya muktasya
jnanavasthita-cetasah
yajnayacaratah karma
samagram praviliyate

Word for Word

gata-sangasya = of one unattached to the modes of material nature; muktasya = of the liberated; jñana-avasthita = situated in transcendence; cetasah = whose wisdom; yajnaya = for the sake of Yajna (Krishna); acaratah = acting; karma = work; samagram = in total; praviliyate = merges entirely.


Translation

The work of a man who is unattached to the modes of material nature and who is fully situated in transcendental knowledge merges entirely into transcendence.


Text 24

The sacrifice itself , that which is offered in the fire of sacrifice and he who is of sacrifice are of the same spiritual nature; he will certainly attain the spirit of the Absolute [Brahman] who is completely absorbed in working for the spiritual.


Sanskrit Verse 24

brahmarpanam brahma havir brahmagnau brahmana hutam brahmaiva tena gantavyam brahma-karma-samadhina

Word for Word

brahma = spiritual in nature; arpanam = contribution; brahma = the Supreme; havih = butter; brahma = spiritual; agnau = in the fire of consummation; brahmana = by the spirit soul; hutam = offered; brahma = spiritual kingdom; eva = certainly; tena = by him; gantavyam = to be reached; brahma = spiritual; karma = in activities; samadhina = by complete absorption.


Translation

A person who is fully absorbed in Krishna consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature.


Text 25

Some worship the godly in this while other followers of the path of yoga perfectly offer in sacrifice to the fire of the spiritual itself.


Sanskrit Verse 25

daivam evapare yajnam
yoginah paryupasate
brahmagnau apare yajnam
yajnenaivopajuhvati

Word for Word

daivam = in worshiping the demigods; eva = like this; apare = some others; yajnam = sacrifices; yoginah = mystics; par yupasate = worship perfectly; brahma = of the Absolute Truth; agnau = in the fire; apare = others; yajnam = sacrifice; yajnena = by sacrifice; eva = thus; upajuhvati = offer.


Translation

Some yogis perfectly worship the demigods by offering different sacrifices to them, and some of them offer sacrifices in the fire of the Supreme Brahman.


Text 26

Some sacrifice by the hearing process to the senses in contemplating sound vibrations [like mantras] in the fire, while others offer their sensegratification relating to material objects [like food] in the fire.


Sanskrit Verse 26

srotradinindriyany anye
samyamagnisu juhvati
sabdadin visayan anya
indriyagnisu juhvati

Word for Word

srotra-adini = such as the hearing process; indriyani = senses; anye = others; samyama = of restraint; agnisu = in the fires; juhvati =offer; sabda-adin = sound vibration, etc.; visayan = objects of sense gratification; anye = others; indriya = of the sense organs; agnisu = in the fires; juhvati = they sacrifice.


Translation

Some [the unadulterated brahmacaris] sacrifice the hearing process and the senses in the fire of mental control, and others [the regulated householders] sacrifice the objects of the senses in the fire of the senses.


Text 27

Still others in need of selfrealization too, offer in the fire of sacrifice of all functions of the senses, their unregulated breath in the selfrestraint of yoga.


Sanskrit Verse 27

sarvanindriya-karmani
prana-karmani capare
atma-samyama-yogagnau
juhvati jnana-dipite

Word for Word

sarvani = of all; indriya = the senses; karmani = functions; prana-karmani = functions of the life breath; ca = also; apare = others; atma-samyama = of controlling the mind; yoga = the linking process; agnau = in the fire of; juhvati = offer; jñana-dipite = because of the urge for self-realization.


Translation

Others, who are interested in achieving self-realization through control of the mind and senses, offer the functions of all the senses, and of the life breath, as oblations into the fire of the controlled mind.


Text 28

Some sacrifice their possessions, in austerity and yoga thus while even others as ascetics haven taken to strict vows, sacrifice their knowledge in the studying of the Vedas also.


Sanskrit Verse 28

dravya-yajnas tapo-yajna
yoga-yajnas tathapare
svadhyaya-jnana-yajnas ca
yatayah samsita-vratah

Word for Word

dravya-yajnah = sacrificing one's possessions; tapah-yajnah = sacrifice in austerities; yoga-yajnah = sacrifice in eightfold mysticism; tatha = thus; apare = others; svadhyaya = sacrifice in the study of the Vedas; jñana-yajnah = sacrifice in advancement of transcendental knowledge; ca = also; yatayah = enlightened persons; samsita-vratah = taken to strict vows.


Translation

Having accepted strict vows, some become enlightened by sacrificing their possessions, and others by performing severe austerities, by practicing the yoga of eightfold mysticism, or by studying the Vedas to advance in transcendental knowledge.


Text 29

Offering the inward breath to the one going outward and the outward breath to the one going inward also others are in effort to attain to cessation by [merely] following the inward and outward air while still others sacrifice the inhaled air into itself in controlling their eating .


Sanskrit Verse 29

apane juhvati pranam
prane 'panam tathapare
pranapana-gati ruddhva
pranayama-parayanah
apare niyataharah
pranan pranesu juhvati

Word for Word

apane = in the air which acts downward; juhvati = offer; pranam = the air which acts outward; prane = in the air going outward; apanam = the air going downward; tatha = as also; apare = others; prana = of the air going outward; apana = and the air going downward; gati = the movement; ruddhva = checking; prana-ayama = trance induced by stopping all breathing; parayanah = so inclined; apare = others; niyata = having controlled; aharah = eating; pranan = the outgoing air; pranesu = in the outgoing air; juhvati = sacrifice.


Translation

Still others, who are inclined to the process of breath restraint to remain in trance, practice by offering the movement of the outgoing breath into the incoming, and the incoming breath into the outgoing, and thus at last remain in trance, stopping all breathing. Others, curtailing the eating process, offer the outgoing breath into itself as a sacrifice.


Text 30

Although differing, all the ones knowing of sacrifice are purified of the reactions of their darkness and having tasted the nectar as a result of those sacrifices, they reach the spirit of the eternal.

Sanskrit Verse 30

sarve 'py ete yajna-vido

yajna-ksapita-kalmasah

yajna-sistamrta-bhujo

yanti brahma sanatanam

Word for Word

sarve = all; api = although apparently different; ete = these; yajna-vidah = conversant with the purpose of performing sacrifices; yajna-ksapita = being cleansed as the result of such performances; kalmasah = of sinful reactions; yajna-sista = of the result of such performances of yajna; amrta-bhujah = those who have tasted such nectar; yanti = do approach; brahma = the supreme; sanatanam = eternal atmosphere.

Translation

All these performers who know the meaning of sacrifice become cleansed of sinful reactions, and, having tasted the nectar of the results of sacrifices, they advance toward the supreme eternal atmosphere.

Text 31

When this world is not for the one without sacrifice, then what [to expect] of the next, o best of the Kurus?

Sanskrit Verse 31

nayam loko 'sty ayajnasya

kuto 'nyah kuru-sattama

Word for Word

na = never; ayam = this; lokah = planet; asti = there is; ayajnasya = for one who performs no sacrifice; kutah = where is; anyah = the other; kuru-sat-tama = O best amongst the Kurus.

Translation

O best of the Kuru dynasty, without sacrifice one can never live happily on this planet or in this life: what then of the next?

Text 32

Thus the different types of sacrifices are defended by mouth of the Vedas. You must see them all as the result of karma and knowing thus you will find liberation.

Sanskrit Verse 32

evam bahu-vidha yajna

vitata brahmano mukhe

karma-jan viddhi tan sarvan

evam jnatva vimoksyase

Word for Word

evam = thus; bahu-vidhah = various kinds of; yajnah = sacrifices; vitatah = are spread; brahmanah = of the Vedas; mukhe = through the mouth; karma-jan = born of work; viddhi = you should know; tan = them; sarvan = all; evam = thus; jnatva = knowing; vimoksyase = you will be liberated.

Translation

All these different types of sacrifice are approved by the Vedas, and all of them are born of different types of work. Knowing them as such, you will become liberated.

Text 33

Greater than the sacrifice of material things is the sacrifice of knowledge, o chastiser of the enemy; all this karma in sum, O son of Pritha, finds its end in knowledge.

Sanskrit Verse 33

sreyan dravyamayad yajnaj

jnana-yajnah parantapa

sarvam karmakhilam partha

jnane parisamapyate

Word for Word

sreyan = greater; dravya-mayat = of material possessions; yajnat = than the sacrifice; jñana-yajnah = sacrifice in knowledge; parantapa = O chastiser of the enemy; sarvam = all; karma = activities; akhilam = in totality; partha = o son of Pritha; jnane = in knowledge; parisamapyate = end.

Translation

O chastiser of the enemy, the sacrifice performed in knowledge is better than the mere sacrifice of material possessions. After all, O son of Pritha, all sacrifices of work culminate in transcendental knowledge.

Text 34

Try to understand that by exercising respect, inquiring submissively and rendering service to the ones who know, as they will initiate you into the truth of the seers.

Sanskrit Verse 34

tad viddhi pranipatena

pariprasnena sevaya

upadeksyanti te jnanam

jnaninas tattva-darsinah

Word for Word

tat = that knowledge of different sacrifices; viddhi = try to understand; pranipatena = by approaching a spiritual master; pariprasnena = by submissive inquiries; sevaya = by the rendering of service; upadeksyanti = they will initiate; te = you; jñanam = into knowledge; jnaninah = the self-realized; tattva = of the truth; darsinah = seers.

Translation

Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.

Text 35

Knowing it so you will never fall victim to illusion again as from this you will, O son of Pritha, go for the vision of the soul of all living beings, that is in Me.

Sanskrit Verse 35

yaj jnatva na punar moham

evam yasyasi pandava

yena bhutany asesani

draksyasy atmany atho mayi

Word for Word

yat = which; jnatva = knowing; na = never; punah = again; moham = to illusion; evam = like this; yasyasi = you shall go; pandava = O son of Pandu; yena = by which; bhutani = living entities; asesani = all; draksyasi = you will see; atmani = in the Supreme Soul; athau = or in other words; mayi = in Me.

Translation

Having obtained real knowledge from a self-realized soul, you will never fall again into such illusion, for by this knowledge you will see that all living beings are but part of the Supreme, or, in other words, that they are Mine.

Text 36

Even if you are the greatest of all sinners you will, with this boat of transcendental knowledge, cross the ocean of all this misery.

Sanskrit Verse 36

api ced asi papebhyah

sarvebhyah papa-krttamah

sarvam jnana-plavenaiva

vrjinam santarisyasi

Word for Word

api = even; cet = if; asi = you are; papebhyah = of sinners; sarvebhyah = of all; papa-krt-tamah = the greatest sinner; sarvam = all such sinful reactions; jñana-plavena = by the boat of transcendental knowledge; eva = certainly; vrjinam = the ocean of miseries; santarisyasi = you will cross completely.

Translation

Even if you are considered to be the most sinful of all sinners, when you are situated in the boat of transcendental knowledge you will be able to cross over the ocean of miseries.

Text 37

Like firewood ablaze with fire turns to ashes, O Arjuna, so the fire of knowledge turns all of your karma to ashes.

Sanskrit Verse 37

yathaidhamsi samiddho 'gnir

bhasmasat kurute 'rjuna

jnanagnih sarva-karmani

bhasmasat kurute tatha

Word for Word

yatha- just as; edhamsi = firewood; samiddhah = blazing; agnih = fire; bhasma-sat = ashes; kurute = turns; arjuna = O Arjuna; jñana-agnih = the fire of knowledge; sarva-karmani = all reactions to material activities; bhasma-sat = to ashes; kurute = it turns; tatha = similarly.

Translation

As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities.

Text 38

Surely there exists nothing of knowledge in this world that can compare to this purification and he who is mature in his own yoga will enjoy that in due course of time within himself.

Sanskrit Verse 38

na hi jnanena sadrsam

pavitram iha vidyate

tat svayam yoga-samsiddhah

kalenatmani vindati

Word for Word

na = nothing; hi = certainly; jnanena = with knowledge; sadrsam = in comparison; pavitram = sanctified; iha = in this world; vidyate = exists; tat = that; svayam = himself; yoga = in devotion; samsiddhah = he who is mature; kalena = in course of time; atmani = in himself; vindati = enjoys.

Translation

In this world, there is nothing so sublime and pure as transcendental knowledge. Such knowledge is the mature fruit of all mysticism. And one who has become accomplished in the practice of devotional service enjoys this knowledge within himself in due course of time.

Text 39

A man of faith can attain keeping close to the knowledge in the control of his senses as of that knowledge having achieved the transcendental he very soon attains to peace.

Sanskrit Verse 39

sraddhaval labhate jnanam

tat-parah samyatendriyah

jnanam labdhva param santim

acirenadhigacchati

Word for Word

sraddha-van = a faithful man; labhate = achieves; jñanam = knowledge; tat-parah = very much attached to it; samyata = controlled; indriyah = senses; jñanam = knowledge; labdhva = having achieved; param = transcendental; santim = peace; acirena = very soon; adhigacchati = attains.

Translation

A faithful man who is dedicated to transcendental knowledge and who subdues his senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual peace.

Text 40

But not knowing and also without belief a person of doubts has no taste for it; never in this world nor in the beyond will there be happiness for such a doubtful soul.

Sanskrit Verse 40

ajnas casraddadhanas ca

samsayatma vinasyati

nayam loko sti na paro

na sukham samsayatmanah

Word for Word

ajnah = a fool who has no knowledge in standard scriptures; ca = and; asraddadhanah = without faith in revealed scriptures; ca = also; samsaya = of doubts; atma = a person; vinasyati = falls back; na = never; ayam = in this; lokah = world; asti = there is; na = nor; parah = in the next life; na = not; sukham = happiness; samsaya = doubtful; atmanah = of the person.

Translation

But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness; they fall down. For the doubting soul there is happiness neither in this world nor in the next.

Text 41

One who by yoga renounced materially motivated work and by means of knowledge broke with the doubt is situated in the soul and will never be bound by his work, O conqueror of riches.

Sanskrit Verse 41

yoga-sannyasta-karmanam

jnana-sanchinna-samsayam

atma-vantam na karmani

nibadhnanti dhananjaya

Word for Word

yoga = by devotional service in karma-yoga; sannyasta = one who has renounced; karmanam = the fruits of actions; jñana = by knowledge; sanchinna = cut; samsayam = doubts; atma-vantam = situated in the self; na = never; karmani = works; nibadhnanti = do bind; dhananjaya = O conqueror of riches.

Translation

One who acts in devotional service, renouncing the fruits of his actions, and whose doubts have been destroyed by transcendental knowledge, is situated factually in the self. Thus he is not bound by the reactions of work, O conqueror of riches.

Text 42

Therefore must this doubt that out of ignorance was born in your heart be cut by means of the weapon of the knowledge of the soul; be situated in that yoga and rise to fight, o descendant of Bharata!

Sanskrit Verse 42

tasmad ajnana-sambhûtam

hrt-stham jnanasinatmanah

chittvainam samsayam yogam

atisthottistha bharata

Word for Word

tasmat = therefore; ajñana-sambhutam = born of ignorance; hrt-stham = situated in the heart; jñana = of knowledge; asina = by the weapon; atmanah = of the self; chittva = cutting off; enam = this; samsayam = doubt; yogam = in yoga; atistha = be situated; uttistha = stand up to fight; bharata = O descendant of Bharata.

Translation

Therefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bharata, stand and fight.

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