Chapter XV
THE YOGA OF SUPREME PURUSHA
(Purushottama Yoga)
The Blessed Lord said: With roots above, branches below, the Asvattha is said to be indestructible; its leaves are the hymns; he who knows this knows the Vedas (1). Below and above spread its branches, nourished by the Gunas; sense-objects are its buds, and its roots grow downwards in the world of men ending in action (2). Its form is not perceived here, neither its end nor its origin nor its existence; having cut asunder this firm-rooted Asvattha with the strong axe of non-attachment, that goal should be sought for, going whither none returns again. I seek refuge in that Primeval Purusha whence streamed forth the ancient energy (3-4).
Free from pride and delusion, with the evil of attachment conquered, constantly abiding in the Self, their desires having completely turned away, liberated from the pairs of opposites known as pleasure and pain, the undeluded reach that goal Eternal (5).
There the sun does not shine, nor the moon, nor fire; having gone thither they return not; that is My Supreme Abode (7). An eternal portion of My own self having become a living soul in the world of life, draws to itself the five senses with mind for the sixth abiding in Prakriti (8). Abiding in the body of living beings as the fire Vaisvanara, united with Prana and Apana, I digest the four kinds of food (14).
I am seated in the hearts of all; from Me are memory, knowledge and their absence; I am verily that which has to be known by all the Vedas; I indeed am the author of the Vedanta and the knower of the Vedas am I (15).
There are two Purushas in the world -the perishable and the Imperishable; all beings are perishable and the Kutastha (immutable, unchanging) is called the Imperishable (16). But there is another, the supreme Purusha, called the Highest Self, the indestructible Lord, who pervading all, sustains the three worlds (17). As I transcend the perishable and am even higher than the Imperishable, I am known in the world and in the Veda as -Purushottama- (the Highest Purusha) (18).
He who, undeluded thus knows Me, the Highest Purusha, he knowing all worships Me with his whole being O Bharata, this most profound teaching has been taught by Me, O sinless one. On knowing thus one becomes illumined, O Bharata and all his duties are accomplished (19-20).
Chapter XVI
THE YOGA OF DIVISION BETWEEN THE DIVINE AND THE DEMONIACAL
(Daivasura-Sampad-Vibhaga Yoga)
The Blessed Lord said: Fearlessness, purity of heart, steadfastness in the Yoga of wisdom, alms-giving, control of the senses (self-restraint) sacrifice, study of one's own scriptures, austerity, straightforwardness, non-injury, absence of anger, renunciation, peacefulness, absence of crookedness, compassion to living beings, uncovetousness, gentleness, modesty, absence of fickleness, vigour, forgiveness, fortitude, purity, absence of hatred, absence of pride -these belong to one who is born with the divine properties, O Bharata (1-3).
Hypocrisy, arrogance, self-conceit, anger, harshness and ignorance, belong to one who is born, O Partha, with demoniacal properties (4).
The divine properties are deemed to make for liberation, the demoniacal for bondage. Grieve not, thou art born with divine properties, O Pandava (5).
Demoniacal men know not what to do and what to refrain from; neither purity nor good conduct, nor truth is found in them (7). They say, The universe is without truth, without a moral basis, without a God, brought about by mutual union, brought about by lust and nothing else (8). Filled with insatiable desires, full of hypocrisy, pride and arrogance, holding evil ideas through delusion, they work with impure resolves (10). Bound by a hundred ties of hope, given over to lust and anger, they strive to secure by unlawful means hoards of wealth for sensual enjoyments (12). This today has been gained by me, this desire I shall obtain; this wealth is mine already, and also this shall be mine in future (13). I have slain this enemy, and others also I shall slay. I am lord, I enjoy, I am perfect, powerful and happy (14). I am rich, well-born, who else is equal to me? I will sacrifice. I will give charity. I will rejoice (15). These malicious; and cruel-doers, worst of men in the world, I hurl them for ever into the wombs of demons only (19).
Triple is the gate of this hell, destructive of the Self, lust, anger and greed; therefore, these three one should abandon (21). A man who is released from these three gates to darkness, O son of Kunti, does good to the self and thus reaches the Supreme Goal (22).
He who setting aside the ordinances of the scriptures, acts under the impulse of desire, attains not to perfection, nor happiness, nor the Supreme Goal (23). Therefore let the scriptures be thy authority in deciding as what ought to be done and what ought not to be done. Having known what is said in the ordinances of the scriptures, thou shouldst work in this world (24).
Chapter XVII
THE YOGA OF THE THREEFOLD FAITH
(Sraddha-Traya-Vibhaga Yoga)
Arjuna said: Those who setting aside the ordinances of the scriptures, perform sacrifice with faith. what faith is theirs? Is it Sattva or Rajas or Tamas (Is it purity or passion or darkness)? (1).
The Blessed Lord said: Threefold is the faith of the embodied, which is inherent in their nature. Sattvic (pure), Rajasic (passionate) and Tamasic (darkness). Do thou hear of these (2). The faith of each is in accordance with his nature, O Bharata. The man consists of his faith, as a man's faith is, so is he (3).
Those men who perform terrible austerities not enjoined by the scriptures, given to hypocrisy and egoism, impelled by the force of their desires and passions, torture, senseless as they are, the aggregated elements forming the body, and Me also, who dwells in the body within, know thou these to be of demoniac resolves (5-6).
The foods which increase vitality, energy, strength, health, joy and cheerfulness, hich are savoury, oleaginous, substantial and agreeable, are dear to the Sattvic (8). The foods like foods that are bitter, sour, saline, excessively hot, pungent, dry and burning, and which cause pain, grief and diseases, are dear to the Rajasic (9). That which is stale, tasteless, putrid, rotten, refused and impure, is dear to the Tamasic (10).
The sacrifice that is offered by men without desire for fruit as enjoined by ordinance, with a fixed resolve in the mind that they should do the sacrifice as duty, is pure (11). That which is offered with a view to obtain fruit and for ostentation, O best of the Bharatas, know it to be a Rajasic Yajna (12). The sacrifice performed contrary to the ordinances in which no food is distributed, which is destitute of Mantras, gifts and faith, is said to be Tamasic (13).
Worship of the gods, the twice-born, the Gurus and the wise, purity, straightforwardness, continence, and non-injury are called the austerity of the body (14). Speech which causes no annoyance and is true, as also pleasant and beneficial and also study of the scriptures, are called the austerity of the speech (15). Serenity of the mind, equanimity, silence, self-control, purity of nature this is called the mental austerity (16).
This threefold austerity, practised by steadfast men with the utmost faith, without desire for fruit is said to be Sattvic (pure) (17). That austerity which is practised with the object of gaining good reception, honour and worship and with ostentation is here (in this world) said to be Rajasic, unstable and transitory (18). That austerity which is practised out of a foolish notion with self-torture, or for the purpose of ruining another is declared to be Tamasic (19).
That alms (gift) which is given knowing it to be a duty to give to one who does no service in return, in a fit place and time, to a worthy person, that alms is said to be Sattvic (20). That gift which is given with a view to receiving in return or looking for the fruit or again reluctantly that gift is held to be Rajasic (21). That gift given at a wrong place or time, to unworthy persons, without respect and with insult, that is declared to be Tamasic (22).
Chapter XVIII
THE YOGA OF LIBERATION BY RENUNCIATION
(Moksha Sannyasa Yoga)
Arjuna said: I desire to know severally, O mighty-armed, the essence of Sannyasa, O Hrishikesa, as also Tyaga, O Kesinisudana (slayer of Kesi) (1).
The Blessed Lord said: Sages understand Sannyasa to be the renouncing of works with desires; the wise declare the abandonment of the fruits of all works as Tyaga (2). Acts of sacrifice, gift and austerity should not be relinquished, but should be performed; sacrifice, gift, and also austerity are the purifiers of the wise (5).
These five causes, O mighty-armed, know thou from Me as declared in the Sankhya system for the accomplishment of all actions (13). The body, the actor, the various organs, the several functions of various sorts and the presiding deities also, the fifth (14). He who is free from the notion of egoism, whose intellect is not affected (by good or evil), though he kills these people, he kills not, nor is bound by the action (17).
An action which is ordained, done without love or hatred by one not desirous of the fruit and free from attachment, is declared to be Sattvic (21). But that action which is done by one longing for desires or again with egoism or with much effort, is declared to be Rajasic (24). The action which is undertaken from delusion, without regarding the consequence, loss of wealth, injury (to others) and one's own ability, that is declared to be Tamasic (25).
That which knows the paths of action and renunciation, what ought to be done and what ought not to be done, fear and fearlessness, bondage and liberation, that intellect, O Partha, is Sattvic (30). That by which one wrongly understands right (Dharma) and wrong (Adharma), and also what ought to be done and what ought not to be done, that intellect, O partha, is Rajasic (31). That which enveloped in darkness regards wrong (Adharma) as right (Dharma) and sees all things in a perverted light, that intellect, O Partha, is Tamasic (32).
That which is like poison at first but like nectar in the end; that happiness is said to be Sattvic, born of the blissful knowledge of the Self (37). That pleasure which arises from the contact of the senses with their objects, at first like nectar but in the end like poison, that is declared to be Rajasic (38). That pleasure which both at first and afterwards is delusion of the Self, arising from sleep; indolence and heedlessness, that is declared to be Tamasic (39).
Dwelling in solitude, eating but little, speech, body and mind controlled, ever engaged in meditation and concentration, taking refuge in dispassion (52), having abandoned egoism, violence, arrogance, desire, anger, covetousness, freed from the notion of mine and peaceful, he is fit for becoming Brahman (53). Becoming Brahman, tranquil-minded, he neither grieves nor desires the same to all beings, he attains supreme devotion to Me (54). By devotion he knows Me in reality, what and who I am; then having known Me in reality, he forthwith enters into the Supreme (55).
The Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His Maya, to revolve as if mounted on a machine (61). Take refuge in Him with all thy heart, O Bharata; by His grace thou shalt attain supreme peace and the eternal abode (62).
Fix thy mind in Me, be My devotee, sacrifice to Me, bow down to Me, thou shalt reach Myself; truly do I promise unto thee, for thou art dear to Me (65). Abandoning all duties take refuge in Me alone; I will liberate thee from all sins; grieve not (66).
Has this been heard by thee, O Partha, with an attentive mind? Has thy delusion caused by ignorance been destroyed, O Dhananjaya? (72).
Arjuna said: My delusion is destroyed, and I have gained knowledge through Thy grace, O Achyuta (O Immutable One), I am firm; my doubts have vanished. I will do according to Thy word (73).
Wherever is Krishna, the Lord of Yoga, wherever is Partha, the archer, there are prosperity, victory, happiness and sound policy, so I think (78).
Hari Om Tat Sat.
Om Santi! Santi! Santi!
