Original Sanskrit
Researches
into
the
Antiquity
of
the
Vedas, Vedanga Jyotish AND
done
to
as are acquainted
the advice in
the Gita for
doctrine
of
the exceptions
courage,
and
Immorality
(adharma),
the
Science
of
Mimamsa
writers
with
reference
to
castes
and
of precepts
Unhappiness
in
is a preponderance
ideal
not to
and practice—
the
the
their
mutual
intermixtures
Vedantists
-the
condition
of
its
elements
Objections
Action
according
Freedom
of
Natural
Inclination
{pravrtti
Vedantists
success
will
be
obtained
sometime
or
other
by
ha'rd
work
one
Fruit— the
the Karma
Knowledge, there
is no
and
one's
desires
Action
—indifference
towards
description
difference
>{p.
526)
—on
is
number
of
that
doctrine
Devotion lead to the
nor Reason
knowledge
of
the
Absolute
Self,
also
stand
good
in
catechistic
method
and fifth
practice
of
Karma-Yoga,
and
Renunciation.
the important part of the
Metaphysical
exposition
in
the
Glta
the search for Happiness—
the
the
—
the
MAHABHARATA
Glta
and
the
Mahabharata
or
the
is pre-eminently
with
the
former
so
the original aspect
Qualified
Monism
according
to
yana Sect
conclusion as to
Jewish religion—
that
the
Buddhism, and
now sufficient for
mantra;
Twenty-eight
Upanisads
(Nirnaya-Sagara
Edition).
Kausl.
Kausitakyupanisat
Jolly's Edition
Nrsimha. U.
Nrsimhottara tupantyopanisat.
as
status
books
way
aspect, which
Lokamanya ; and was badly
translation
for
judge
the
inspiring
work
must
that
are
the
foundations
of
religion.
The
have
had
their
foundations
in
the
East.
they
rise
by
the
very
£
 
the
Vyasa
undoubtedly.
As
years
work
as
it
is
the
original
work
of
Vyasa,
called
briefly
is not for
he
asks
(*riw:
fifeima
n
1190'
'
),
Arjuna
that Sri
prosperity and
appeal ; its
influence is
about
Mount,
and
by.
to
himself,
with
an
intermediary
complete.
Expressions)
...
... 77
to
78^
An
Chowpati
two Rsis
Mahabharata
that
the
Narayanlya
doctrine
has
been
way
given
expounded
entire subject-matter in
date
armies,
and
said
to
Nevertheless, when Arjuna saw
of
the
kingdom
:
ended the
Gits. Then,
the
was
not
based
on
Self-Realisation,
but
way.
idea (kasmala)
the
meaning
chapter above ; and
for
obtaining
Release,
the
says
to
imagine that
;
of
the
the
people
will
with
the
your
own
thereby incur no sin
state
of
statements in
renounce
the
world
 
—
(arthasastra) by
Kautilya, that
is, by
which
is
reached
not
under any
Path
or impure
time,
instance
steady
the
2.
41).
-If
one
ritual or
'to-morrow some
of
(2.
47-53)
by
Ms
being-
told
Karma,
Action;
therefore,
called
a
'Sthitaprajfia'
(Steady-in-Mind),
(2.53),
Arjuna
again
asked'
of such
incur
CHAPTER is
why one
should not
control over
merely
not
same time.
But, as
Yajfia, and as the
the
; and at
selfish
interests
and
I
the
people on the
path of self
does not
escape the
given in
way
shoulders of
man commits sin, though
Blessed
Lord
to
Arjuna
that
Janaka
and
others
had
of
the
Mimarhsa
school
mental
emotions,
purpose
of
the
fruit
up
Ignorance
; and
that
in
order
to
successfully
follow
Yoga,
but
tell
me
that though
also
Path is
walking, speaking, seeing,
to
take
the
it
with
the
or to
perform Action.
is ; that
for obtaining
Release; and
the
control
to
merely
that
everything
is
account of
this recurrence
.In every
ever
attain
Release
by
this
means.
doubt, the
Blessed Lord
opinion
Karma-Yoga
has come to- an end here, that is, at the end of
the-
sixth
mutually
followed as
the Path of
paths of Spiritual
•considers
realised
that
the
are
not
the
says in addition
3.
29.
7-19) ;
(Bhag.
But, Devotion
this-
body by
whichever path
the Glta
what Nistha-
chapter, that out of these two
paths,
the
path
should
for performing
one
are
located in one's self, and one's self is located in all
created
beings
even
Karma-Yoga,
tthat
for
acquiring
that
.vijnana have been so
come
to
the
conclusion
seventh
and
the
be divided
six.
and the
canon
' Tat-Tvam-Asi
falls
to
the
of the
that one
Mind
becomes
'free-
and Imperishable (ksarakgara),
Atman
which has to
Paramesvara
and
to
make
one's
imperceptible
form ;
and
in the perceptible
systematic
way.
I
do
not
and of
Spiritual Knowledge.
the Glta
factor;
those subjects as in-
this
by saying that,
Then,
as
Arjuna
has
in
practically
experienceable
continue
performing
Action,
principle in
(9.
27,
28).
After
explaining
to
saying that everyone
shown
Cosmic
Form.
by
actually
showing
him
;
that there
is only
one Paramesvara
ceptible,
fools
look
upon
me
as
of
the
Vedas,
form
(9.11);
 among
all
Absolute
Self
is
the
most
excellent
(10.
32);
thought,
that
this
opinion
explaining
been
included
Spiritual
as
parceptible form of
in
the
thirteenth
chapter,
He
the Atman
(ksetrqjna) ; and He also says at the commencement of the
fourteenth
completely
are
both
equally
acceptable
to
the
or other,,
a
special
reference
give
rise
to
the
misunderstanding
imperceptible-
form,
while
of
the
Perceptible,
or
of
the
Imperceptible
of
the
Gita
from
it
is
shown
later
exposition
of
'Prakrti'
and
are
divided
into
those
possessing
Divine
wealth,
a
result
of
the
constituents
of
'Om-Tat-Sat',
been explained
as meaning
meaning
'Action,
which,
though
Brahman
also
supports
and is also
He is
result
of
the
steady his Reason by
•
in the former
Gitl-Rahasya,
I
the
seventh
to
the
capacity
; and
how
'the
Reason
up
the
Hope
of
Action
( Gi.
5.
2
described
in
that there was likely to be a conflict
between this
mendicant
and
go
When-
the
unattached'
Reason
(anasakta-buddhi/,
it, lie
Paramesvara
Devotion,
the
Blessed
Lord
brings
end of the
excellence of this
as
way thereby
Atman in the shape
•understood
(Gi.
18.
73).
From
 
and
that
the
Glta
and affectionateness,
of
It
will
likewise
of.
the
Gita.
If
one
considers
it
will
he had
Glta is
also to
I
work
in.
Yoga
supports
the
Karma-Yoga
established by the
determin-
the
arrangement
all
doubt,
that
Karma-
Yoga
based
on
Spiritual
(Renunciation)—
interpret
the
Glta
as
and finish this
known as
two
parts,
namely,
'wealth'
and
'desire',
Release unless the Mind
this
*
time
Mind (Manu.
if a man has not successfully led his
worldly life with
worldly
activities
in
the
shape
Renunciation
(samnyasa).
will
others, and the
world
of
desireless, no
long
the
Glta,
is
known
to
vilified the Path of Renunciation but has on the other
hand
And it is
.path
which
and it
having
inherent nature, which
sense in
become
his own
conclusion
drawn
by
the
Gita,
the
the
easy
prove
that Action is meritorious and which preach Action ; or, if one
passes a remark
?
Belease
is something
to
down
ritual is
creation of
the Glta
•religion
relating
of the
extent
recommends
to and
prescribed in
are considered
Spiritual
Knowledge,
Devotion,
and
Ganges
does
 
that
the
Glta
the
Glta.
Although
me
and
fight.
the inherent
Injunctions like
'Do not
other Smrtis,
and in
of
conduct.
way,
and
-Glta has
been called
on Grammar,
mis-
understanding
is
subject-matter in
on account
of the
Path of Samnyasa
noble persons,
Ksatriyas;
and
biographies,
would,
physical
philosophy
not
been
expounded
by
comprehensive, that
the
river
bad,
or
refers
to
it
coming
to
a
gift
as
of
any
him.
Then
a
lustrous
mungoose
{•nakula)
came
and children,
start to eat, notwith-
after
the
over
after
perform
the
and Immorality made in
owns a
the same
the Lord Christ
:
than
all
(Mark.
12.
43
and
44),
;
small
act
is
very
ethically
entirely
different,
Arjuna
to
Drona
will
die
carrying
on
is like
that
pure
and
war,
you,
have
not
failed
32
and
33).
Faculty which
which (Atman)
things . That
nor sattvika. When one has thus
decided
bad. Therefore,
in order
will
be
that
we
brings
happiness
con-
the
Action, by reference
and
the
Not-doable.
For
these
good bad ; and he
also
and
that
whatever
Buddhistic
works
that
the
294
and
295
questions
of
been
interpreted
by
Dhammapada
(S.
B.
E.
 Vol.
X.
pp.
3,
4).
thing or
Non-duty
greatest good of
out
of
calculation ;
and
for
because,
it is, as a rule, not possible for a person to
acquire
the
external,
means
the
happiness
of
others.
The
the
Equable
the
done by him
consideration
a
man's
conscience
when
he
makes
that
question
because,
Therefore,
but
also
towards
living
philosophy of
of
Reason.
If,
on
the
then, although he
what
moral Action;,
inherent nature
ordinarily
understands
what
is
pain
and
what
decision,
and
there
seed
of
become Equable
endowed with the
and easiest
of
adversity, and the
writers, and consi-
dering only those
that
in
is
(1)
rather
than
determining
the
ethical
considering its
Desire
the
Atman
and
the
of Kant,
(that is, in the human body) ; and he has later
on
laid
down
Desire of
the human
this Realisation, whereas
is non-permanent.
Atmic
form
which
himself
always
beyond
Rules
of
Conduct;
(4)
his
(
acquires
disquisition
on
impossible
to
destroy
unhappi-
ness,
Desire
Metaphysical
result of
behaviour
and
(v)
in
what
way,,
which
ideal
and
striotly
have towards
each other
in worldly
in
this
-world
principles
has
entered
the-
these
subjects
in the
Metaphysics
of
the
Glta.
Dr.
vary
accord-
between
the
Body
(pinda)
and
the
Cosmos
(brdhmanda).
Unless
than
the Cosmos, no
this behaviour
explains how several
Ethics.
questions
cannot
be
answered
the
Universe
is
the
qualityful
mentioned in the Bible,
Morality.
When
it
was
in
aside,
every one is
as given in their scriptures, or the dictates of Con-
science, which according to them, was
created
the
principle
exposition
of
this world
same ; but,
the
construct-
ion
and
inter-relatian
language
is the case with:
own
intelligence,
behaviour,
new
in
differences
are
regarding
for
these
tion and
as,
Mill,
Spencer,
Morality
Cosmos
generations? ;
or,
those
persons
with the
appear
tempting
at
first
sight,
of others.
created
contemplate
on
the-
transient,
but
automati-
benefit, and
The desire
Atman,
created things.
beyond
these
visible
has been acquired.
abandon
Actions
life,
with
the
intention
of
dedicating
one in
doer,
does
not
thereby
of
of
'.
tree,
so also
philosophers,
who
a separate
saWvika
attains the state
constituents),
with a slight
these
Materialistic
principles
been
fully
enunciated
both
in
beginning
of
the
Anugita
distinguishing
between
to harmonise
to or
in India,
it was
not possible
kind,
this
the same effect.
principle:
look
at
all
thou
hast,
such life
(other) generation? ;
will of
that
these days, people
my
pleasures
of
hour is
hoarsely singing
support of
method
than
the
—that
is,
everybody, while
Western
life ; and
material
people,
to
a
certain
extent
(a) whether
if
one
cannot
give
up
worldly
to do-
whether they produce
it
(see
p.
420
free
from
of
the
Sastras,
and
not
be applied, fall to
castes has, therefore,
circumstances
according to
principle idea
comes into existence
to perform whatever
or
a
an
society, if
then according to that arrangement, and if it does not
apply, then according to
any other arrangement of
up
by
one as a duty, of one's own choice, becomes a moral
duty
the
of
view
of
Morality,
•one's
is
not
to
the
benefit
man
to
this
happiness
is
always
the Karma-
Paramesvara, and
thereby making
a sacrifice
conversation between
followed by
ascetics, it
Yoga
came
to
be
called
the
Renunciation (samnyasa)
in India
the Karma-Yoga
Because,
our
religious
the
date of the
was
prohibited ;
and
in
started its
in
the
beginning
the
Path
of
Renunciation
as
of Devotion,
superior. Some
(1)
Knowledge
or
Realisation
of
that it
the Non-Dualistic basis of
that cult, but may probabely be ranged against the doctrine of
Renunciation included in
inferiority
which
advocacy
of
Renunciation
wouldi
other-
cheek
also
are at first some
country;
and
Nietzsche
has
Path
of
had
no
Karma-Yoga
in
as
SarhkarScarya.
should continually
the Salivahana
and
brought
carry
a
work
of
establish-
ing
the
whether there was
of the
Vedas and
by
me
is-
consistent
Asceticism was first introduced
Jiath
of
sitting
idle,
taking
the
name
of
God (
saying
worldly affairs as
has not been
along with
Vedanta after
preaching
it began
to gain
some kind
and others
part of
or a
inspired
of
explaining
the
elements
of
power
fact,
-visible or
perceptible foundation.
imperceptible-
idea
of
the
is
mankind all the
Positive
Polity
book
of such
be seen, that
that
the
those for whom
Comte
and
highest
Ethics,
based
Realisation
of
the
identity
of
Materialistic philosophy
to
the
Vedic
religion,
of
those
sciences,
following
the
imperceptible
Substance
at
that
this
of Desire,
Action)
—Trans.).
The
the
Atman,
called
 'ajfleya'
(unknowable).
But
though
and
of all
should be
undoubtedly
Metaphysical point
of -view,
is insufficient-
or
the
per-
manence
of
ethical
principles,
not end
Materialistic theory of Happiness does not explain what the
most perfect- state of a
human being is,
funda-
man,
the
beginning
in the
fuses the
the
-Identifying
vision,
of the
all
and
in
so many
country, it
(our country)
such
noble
following
hymn,
the
Rg-Yeda
Samhita.
sacrificial pandal.
It means
 
Not-Doable,
have
been
ultimately
•fundamental principles underlying
carries on the trade
though
there
principal
part
of
the
Mahabharata
impressing
the
importance
dhrtarastrah
slolcam
ekam
Kesava,
case
nobody
should
be
the Blessed
and the
'
the
Bombay
Glta
as
has
hand
of comparison
authoritative
If
these
verses
have
to
the Mahabharata
Ignorance,
by him the
Path which leads to Release . In the same way, in the
first
is stated
despaired
refer to
Svetadvlpa.
that
Adiparva and the
Krsna
had
misfortune that you have
will tell you
SEVEN
times
in
the
part
idea
is
in the
is
published
in
the
Saered
Mr. Telang in
is
consistently
followed,
and
we
altogether; and there are thus eleven
different meters
that
is,
144
this in any
the
stanza:
Kalidasa himself
in
the
written
when
archaic
in other places in
the stanzas
number. This easily solves the question?
of the similarity of
4.
As
etc.
(semi-stanza)
dharma,
has
least a
propositions of
as the
way, the
has
by
Arjuna
in
the
latter
Gita
has
also
appeared
in
the
contains
regarding
in the seventh
Sukanuprasna
( San.
239
as
and
Santiparva (San.
descriptions in the
14th and 15th
those in
in
the
matter
detail
to
prove
that
the
therefore, unacceptable.
If it
(i)
mere
if this
contain
the
the
to
works named, 'Bharata'
and
it
was
naturally
mention
enter
so
cannot
be
definitely
the
river
as also
Knowledge
contained
me
have been
whereas others
are in
six
11),
(Katha. 3. 10).
pippala
(asvattha)
has
10),
and
the
words
the
Kaivalyopanisad.
on
the
the
exposition
in
the
Gita
Upanisads,
I
have
principally
referred
of
all,
that
though
in the
ninth chapter
that this word is synonymous with
'avidya'
in the
to
the
Dualistio
the
same,
tic
performances
like
Yajfias
etc.,
are
Mind,
such
expressions
as
 jnatva
shape of
745
meaning
of
era;
and
Bhagavata religion
must have
in
that
is
to
say
necessarily
more
than
The
Sandilya
or Narada, are later in point of time. But thereby,
the ancientness
the
the ancient
Upanisads ; that
that Yoga some
is
an
important
theless,
several
in this
Upanisad has
the doctrines
of the
doctrines
enunciated
by
many
discussed
this
question
the
Glta,
of
 
shape
of
cannot
say
the.
the
introduction
to
in
the
the
correct
meaning
Yoga,
the meaning of the
rsibhir bahudha
order
to
fix
the
date
of
the
Glta*
Because,
 
R?is,
is
 in
ways
and,
as
appears
Rsis;
whereas,
the
other
description
Kauravas,
when
a definite
that, as
this
way,
it
Sutras
were
varriac
ca
(2.
3.
44)
that
because,
all the
if we
position?
the
difficulty
is
Sumantu,
Jaimini,
giving
their
present
form
to
included
in
Badarayana Vyasa. This
very
understand how
in
was
even
before
parva, we find
evam sutrakaro
references
the
Satapatha-
brahmana
(Santi.
tampered
with
reference.
book
on
Vedanta,
and
the
Karma-Yoga,
I
have
But in
the new
description
of
how
the
various
vedantafoirmayogam
the
previous
chapters
that
though
the
from
(catur-vyuya)
theory
Su.
2.
3.
17)
and
that
VedSuta
and
Kumbakonam
edition
Kumbakonam recension. According
Gita and
possible
Personal
2. 43)»
to
that
extent
logically
refuted
the
Bhagavata
doctrine.
the other as
point
not satisfactory
the
Bhagavata
religion.
Nevertheless,
not
a
to refer
(Jivatman) in the
the
Bhagavata
doctrine,
but
Glta
in
IS
ALSO
(See
the
the
Karma-
Yoga
scientifically.
that  Jnanins
harmonised
some,
that
of
conflicting
statements
like
the
present
Gita,
and
that
(iii)
Vedantists
or
the
failed
these
is forced to come
to the conclusion, that
the form of the
present Gita.
The exposition
I
possible to
the
Gita-Rabasya,
are
fundamentally
different.
But
.marga).
This
naturally
gave
rise
to
the
Sarhkhyas
the
shape
of
means of
subsequently
come
and
other
contemplation,
or
meditation.
As
and, by
a tangible
When
one
considers
the
Yajfia,
or
the
Brahman like
the Yoga,
or the
which
are
devotional,
are
considers their
the Paths of Yoga
Vedic
the
arrangement
of
it.
both
yet, Devotion
had not
Brhadaranyakopanisad
and,
the traditional history
then by Manu
to Arjuna. Although
the
Glta-religion
cult,
other
religious
in importance.
the last
the
Glta
with
the
Qualified-Monistic
religion; and
written
by
and
5
) that,
put an
that when the doctrine
the
Bharata,
lost
its
importance
instead,
the
in order
Purana
of
the
It
83),
of
time
than
the
of
the
that is to
days not
before
Devotion, as a
part of religion,
to
Vasudeva,
the
Out
of
these,
Vasudeva
is
;
the doctrines
Vishnu-Krishna,
worshipped
in
the
form
made
them
added
bad changes
themselves,
and natural
;
amorous
descriptions
added
afterwards
the first
time in
a
mere imaginary personages or stories; and
in
Absolute Self. But, any impartial
man
ancient
works.
There
is
no
doubt
that
according
to
follows that
Sri Krsna
Mahabharata;
ho
ideas
of
that
a
Christ. It is
of
Many of these
scholars are still
improbable that
religion
themselves,
give sufficient
time for
have come
sufficient period
of time
of
Bhagavata religion
;
Sri
Krsna
after the
of
placing
Bhagavata
religion
after
Rg-Veda
book called Orion.
Dr.
of
the
Indian
the
and construction of devotional
according
to
Prof. Max
view, the
Panini, because,
Panini, but
Series
not written
that
is,
the
order upto
reference
to
the
period
of
the
Udagayana
which
was
then
mathematically calculated.
of the
from
the
middle
dealing
with
sacrificial
ritual,
being
fixed
of the
Spiritual
Knowledge
no more
like a
treatises,
or
established
the
Smrtis
begin,
Knowledge
contained
in
the
of
the
 Ritualistic
religion
described
;to-
start
both in the
23
; Ma.
Bha.
San.
341.
20-26).
was
ob-
served,
produced
Satyaki
and
life; but that was
Krsna
Knowledge
was
in
those
days,
considered
something
which
is.
different
from
what
was
done
by
the
Smarta
religion.
The.
original
that
;.
to-
discuss
all
religion
the
may
Worship
religion
has
taken
Vasudeva
as
of
theBlessed
Lord
likeBhlsma
and
renun-
ciation,
and
given
up
worldly
life;
but
that
was
not
the
principal
element
of
the
Bhagavata
Sri Krsna.
that
in
the
history
is
Satvatas
or
of
Narayana
6
necessary
changed
in
the
course
of
time,
and
Devotion
the
shape
of
the
arrangement
Prom
was thereafter
promulgated. It
or not
possibly
one
of
the
most
basis
of
Ethics.
But,
in
ancient
and Ethics
then,
promulgated
its
date
should
not
be
roughly
fixed
with
the
other
religious
Appendix
headed
the
to time in the
that is
to say,
;
been
some
time,
are
not
the
original
forms
of
those
as
of the Appendix
sufficiently
definite.
work;
and
it
is
consists
do
not
that
edition
of
the
Mahabharata.
I
have
stated
can be
Bali Islands. The
language, but, that is
the
Gupta
kings made in Cedi Sarhvat 197, that is to say, the
•367th
year
of
the
clear
reference
that
the
Mahabharata
Mahabharata
must
have
been
Bhasa, which
chapters
of
the
Mahabharata.
It,
therefore,
follows
that
the
Mahabharata
was
dramas
of
in
yet,
Bhasa
can
Sanskrit
on
have
been
referred
tfco.
1860,
Ma.
at
page
in
his
Bharatiya
JyoUh-Sastra
a
looked upon
result of
in the Anuglta that
Sravana (
Ma.
Bha.
Asva.
44.
2,
and
Sun in the Dhanistha.
the Sun in the
Therefore, it can be proved mathematically that
the
present
present
Mahabharata
It is
Megasthenes, this
and
that
Eeport
Government
for
the
year
1914
has
been
recently
published.
who had
already
at
the
placed
after
evidence about it,
OF
by
reference
the
I
the
date
used to be
years
birth
as
300
;
thus
we
get
word
the
second
century
 
Grhyasesa-Sutra
(2.22.9),
(Gl. 9.
should become meek-minded
ca na
the following
the
zodiacal
signs.
(7)
It
at least 500
history
of
it
uninterruptedly
But all
the
religion
was
the Bhagavata
There is, therefore, no doubt that
the
perfection before
after
point
will be
as far as
•China towards the
(5.
1.
27)
in
the
what
has
Buddhist
mendi-
cants
changed,
philanthropic
works,
of thought
called their
Action,
and
in
the
Saundaram?ida-kavya ;
and
above, the
inference.
Taranatha, which a
book
(Taranatto)
was
translated'
into
German
from
the
Russian,
Buddhist religion.
during
the
reign
of
the
king
Asoka.
Therefore,
Mahayana
sect,
and
possibly
proofs mentioned
that the
present Bhagavad-
gita was
different; and
he has
tradition of
the Gita
authority
number
Path
of
Energism
a
the
character
ietic'H
Brahma-
Buddhist
i/atiu,
himself
not
worried,
and
stanza
of
differences,
the
following
ideas
ideas
were
originally
from
the
Buddhistic
literature
or
from
the
Vedie
religious
literature,
information
sentences
somewhat
from,
Ceylon,
after
Buddha,
the
proposition
of
Buddha
must
have
been
473
Dr.
Buhler
has
shown
be
•pushed
forward
by
drawn
the
conclusion
Gautama Buddha had personal
Gautama
Buddha
published
in
(Eatha.
1.
18;
in
the
same
from the point of
the
belief
that,
eternal
Parabrahman
in
the
and
death,
with
some
difference
But, although
the doctrines
is perishable and non-permanent,
of Causality,,
Vedic
religion
eternal,
all-pervasive,,
Atman,,
(Sabbasava-sutta
9-13),
that
time in thinking about
troyed;
because,
two positions
Name
and
Brahman
disease,
and
then
removes
that
is
of
the
Name-d
to
the
birth
and
by
meditation,
and
and
that
(ii)
eternal
peace
and
by
the
Non-
>(iv) the
means in
of the Mind
which
words
are
denotative
of
the
is
you
say
that
the questions
?
',
Buddha has clearly said,
this
state
'
it
thrown
away..
This
of the Vedic
not accept
to
each
cycle of birth and
of
a
householder,
which
duties
of
a
householder,
are
the
clearly
been
opinion
expressed
in
the
.Suttanipata,
the
the
  self-illumined'
(svayamprakam)
ritualising
Vedic
Brahmins,
argument
in
order
to
justify
known
that
Buddha
himself
in
the
is the
same
as
permitted
Buddhist
monks
to
eat
monks
was
such,,
it
is
the
division
of
society
into
four
Upanisads
as
Non-Violence
etc.,
should
for
word
the
same—
things
which
have
one
it has been
the same
or the
can,
without
or ideas
from the
treatises,
it is quite
of
the
Maha-
bharata,
the
the Buddhistic treatises.
Buddhism
totally
denied
long.
Not
only
 
your
time
by
practising
indifference
to
worldly
life
; let
there
be
the
universe
Sam. Bh5.
%. 2. 18-26).
reaching
the
Paramesvara
 
into favour
ordinary people,
that
his children
religious books, and
detail
of
(yana)
the Bast
the
doctrine
preached
of
Buddhist
monks
Mahayanists, and
more
perhaps
principally
As
140
tion,
anywhere
except
in
the
Blessed
Lord
where
for,
another
Tibetan
book*
in Buddhistic treatises
Prof.
Rhys-Davids
been
the
death
of
Buddha,
Kern understands
Pataliputra
that
this
150 years after that date.
It was usual
them
on
the
first
prepared,
after
the
upto
to
say,
325
B.
C.»
though
it
may
Mahendra,
Mahabharata
did
not
take
only
similar
in
meaning
but
also-
almost
 —Trans.), (Gi.
proved that
the Glta
see even in
short
matter.
that
the
East
way;
anything
should
from the Bible, but on
the
other
the Vedic
such persons is
have
themselves
in
the
Jewish
Bible,
that
is
mention
countries
for
them
similar
rules
of
the modern
to
eschew
way traced
how the renunciatory
Esi path suddenly
came into existence
usually
especially of Pythagoras, after
of similarity
question.
between
not
only
the
Esi
religion
but
also
on the
other hand,
than the similarity
tempt Christ, and
same
religion. The
philosophy of
part
of
part
of
Buddhism.
But,
missionaries
dress
and
religious
observances
are
been
proved
that
and
also
between
the
scholars by
that is
to say,
has
arisen
has
arisen
in
Epoch
Makers
Series
 
monks had
Greece,
Ceylon,
Oeylon for the celebration.
not correct
is
as
to
what
Christ
was
life,
or
where
He
that
He
must
have
spent
this
time
Devotion
and
of
religion
Jewish
historical
considered
the
by me at the beginning of this Appendix. Other important
•questions such
on
the
in India etc., arise
religion.
been
lengthened
out
beyond
my
of
the
Gita-Rahasya,
Faith, but
withal and
road
also
which
parts
of
show in
subject-matter
doctrine. Therefore,
have thought
by
way
of
the
end.
sentence has
been finished
the translation of some
It is
to bring
Marathx translation
is very
the
to stanzas,
and in the order of the chapters, on the basis of
the
groups
of
If
one
of stanzas
considerable
extent
the
stanzas
see
my
com-
said
that
this
translation
not come across
sign
separate
paragraph
has
been
of
greetings
the
generation
will
duty,
school, who are
Doer
to
the
cription
Attachment
3-8.
The
definite
advice
to
paths
can
escape
Karma
prescribed for the
to
commit
sin
in
by
the
control
of
the
organs.
42,
43.
The
order
means of
'(Faith)
ciation)
or
Karma-Yoga
lead
to
the Reason,
(sacrificial
ritual)
and
best.
10-17.
A
description
of
postures
out of it.
fruit in
the shape
20-23.
in
the
Blessed
Lord.
24-28.
Lord
is
of
Eealisation
on
account
of
'Maya'
Blessed
includes
Spiritual
and realisable
therefore, it
is the
7-10.
by
origin of
Manu, and of everything in order of
succession from
this; but
Lord.
12-18.
The
to
the Paramesvara, but
only in part.
1-4.
previous
chapter.
5-8.
The
giving
'
sing
advice
as
'
18.
The
result
difference
Worldly
Knowledge,
on the
7-10.
17-19.
(or
must be
duty,
abandoning
the
the
only
sattmka-tyaga
(equable
Abandonment).
10,
though
he
performs
Action.
18-19.
the
this
Path.
59-63.
Individuation
;
•the BharatI war, was
of his
would
went
first
recite
the
this
field.
Kuru,
the
the
Pandavas,
was
ploughing
own
hands.
That
is
why
(Ma.
Bha.
Salya.
53).
(Drona), and
array
{v0ha)
and Arjuna
in battle, (
the words
am
bound
to
win
the
war
takavya
sarakhem',
'sufficient
say
'grasun
takanya
sarakhem
else can
is no
array
 
person
whom
Duryodhana
could
see
(
the
various
have been
Bhlsma
was
•capable
blew
the
mighty
conch
named
Paundra
the mighty
 
these
people-
who
stand
and
cause of the
into
'hrsika' +
'isa',
and
kesa, and, guda + kesa;
are
(kesa) are guda or gudha, that
is, closely
look
at
these
Kauravas
my body
(us),
yet,
Even
Manu
has
and
questions
became
doubt-
ful
when he
saw in
entail
the-
killing
of
elders,
^chapter
though the
latter might
554
Gita
more
have
any
are destroyed
ancestors
destroyers
of
families,
which
part
of
on
the
Sri Krsna
on
the
told)
by
the
Blessed
Lord.
[I
yet,
they
must
have
in.
who is
give
the
of
in the
conduct
laid
down
explained to him their
nobody;
Nor do we
front,
(to
fight).
of
whose victory
been.
is in
doubt as
to (my)
(that
to
world.
mendicants,.
whereas,
Knowledge
home
to
Karma-Yoga. Though
Action
these,
to lament
clear
terms
in
the
the
embodied
Atman
created
beings
acquired
merely
some-
thing
Body
and
the
Atman.
Out
of
these,
years
Trans.),
from
the
lamentation
suffering
which
one
goes
of
'maira',
(that
the
happiness
and
unhappiness
or
world, and
words can be made
(6.
57)
of a Jfianin
his
death
<Br.
Madhyan.
attain
that its
out of
principle
that which
Satkaryavada doctrine, which initially takes
for
granted
the
coming
into
Oh.
VII,
p.
211).
The
Madhva-
has,
according
to
his
and
'abhava'
in
this
the
mutually
line of the
that
must have been
words
the percepti-
Atman;
destructible from
H ^iffej; *|*^ki
referred
(Atman)
and
the
Katha.
2.
die
j
noi
is
it
use. In
and going
argument is
that
you
either case.
in
death
that is,
the entire
;
lament
over
death.
Do
not
some one
draws the
a
very
serious
mistake.
Only
is
immortal,
why
a
person,
should enter upon such a terrible act as war and destroy
the
is mortal,
yet, as
the Body
Release,
discri-
mination
between
and this
in
the
tells
Sarhkhya
philosophy,
not
only
killed
in
war
were
things
which
had
to
follow
the
duties
duties
the state
death.
[This
same
principle
has
S
II
3®
II
5Trft
think that
;
but
start
Bath,
or
some
time
or
to
the
more that the Glta
Lord first
Chapter
nothing
else
is
Katha
Upanisads
(Katha.
2.
5
the
Paramesvara,
Desire
steady
or
concentrated
on
a
single
ofPrakrti
and tamos';
It
has
been
very chapter,
that people,
;
Release,
must
sattva,
rajas
and
me. Sadashiva Shastri
and
is
stated
the word
growth
of
the
scUtua
constituent,
the
desire-prompted
school
for
obtaining
yogaksema,
which
is
based
not
the
inferiority
His definite
11
nihsahga Reason),
that is
11)
is,
necessity)
for
a
flood
of
upon not
merely as
; but
it
has
been
adopted
books.
The
dictum
is called
towns,
word
and analyse
to
to
Glta
because,
obtained
by
ritual,
if
not
for
and,
the ritual.
in
unmistakeable
terms
in
the
the-
are
the
catuh-sutri
has the
authority
to
take
the
also
owns
the
fruit
of
the
karmaphcda-
hetuh,
whose
motive
is
in
Trans.).
time
as
giving
one should
to
5. 5,
the
reader
that,
'the
Beason
is
superior
to
stanza as
subsequent
stanzas,
the
bad according to the
principles
of
morality
have
been
a
more
ex-
haustive
way.
about
the
Doable
and
steady. This
the 41st
words
in
a
simple
and
says
that
means
'tiredness'
or
from
the
subsequent
stanzas
of
irnmoveale
you attain
44,
up paying
attain
the
Karma-Yoga
or
behaves.]
Arjuna
said
that).
[In
but
after
not
later on in
the Knowledge of the
stanza.
srraficTT
stated
that
one
should
obtain
will
be
he
says :
{Manu.
2.
2-15),
In short,
Brah-
of
the
an adept
in this
this
Desire
there
arises
Anger;
(63)
whose
Mind
is
or
fixedness,
fa^auSt
fr^t
to get
the desire
of obtaining
endeavour in
is
neither
the
stated
in the 64th stanza, the message of the Glta is
that
(69)
The
Sthitaprajna
night
for
in
which
every
 
takes part in
matter of Chapter
Release
state
at
the
moment
of
death
the Mind being
death
has
other religions
Sri
Krsna
and
to
the
subject
word
which one
Glta,
which
are.
are
not
parts
of
each
other,
I
shall
a tabular
(p.
491).
The
Blessed
Lord
Trans.)
by
a moment
Action.
that
has
can
be
book
entitled
NaisharmyasiddU.
from
even of the
or
Action
can
'
to
that this
so long
11),
no
man
In short,
Glta
is
that
this
Attachment which
ties a
device
has
of the
stand proved,
But this
be performed.
religious
ritual
'
different castes,
is
the point
of view
of religion,
thereby derive benefit and
here
stanzas how
the good
the
Glta.
The
Mlmarhsa
school
But
one of
his acts
that
man has to suffer the good or bad consequences of even
the
Action
performed
by
him
done
of a Yajna,,
'
that
above stanza (Gi. Ra.
secondary
interpretation)
so
the bondage of
6
Actions
any
performed
(2)
one
does
taining
;
of
the
Yajfia,
obtaining
by
universal
service
the
.
bles,
and
takes
i
Prakrti
Prakrti,
right
upto
the
has
sprung
out
of
the
aksara
Although this
the
yonir mahat
is
followed
the Yajfia ,
on (San.
stanza,
if
VIII of the
world by
Brahmadeva
(stanza
8);
and
that,
therefore,
unattachedly,
Out of these,
stanzas
do
so;
and
that,
therefore,
'ncdskarmya '
up Action,
is:
 It
is
But
the
highest
the
Gits
; and
it
is
stated
in
the
the
same
meaning
Reason
been proved
>
(23)
because,
if
I,
giving
  all men
the
for the purpose  of
same way
not
righteous
Besides,
becomes
an
illustration
for
and
it
is
not
proper
way
unsettle
(make
purpose
make
righteous,
that
if
a
all
worldly
Actions
in
Ajfianin,
though
both'may
take
(28)
But,
but the
other;
Prakrti
according
to
it with a
is the
supplement
this
describes the
necessary for
Prakrtis
the objects
and repulsion,
mere
possible
when he
keeping
them
within
 
things,
which
we
to take
to the
in
that
';
of the Sastras
activity are as necessary
one's
pres-
cribed
(niyata)
duty.
This
very
principle
has
been
enun-
(asakti) in
Science
of
the
Body
exhaustive
consideration
of
of Chapter
Tra&ft rafs
this religion
purmni
the
Hari-
Bhagavata doctrine
Glta out of
fear of its
for
universal
welfare,
and
a
fusion
the
Prakrti
creates
the
Vedantins look
Karma
the other world'. The
castes,
justice,
morality,
and
other
becoming
and
for
what
reason
one
becomes
one has fully
with
Lord,
that
necessary to
usefulness of
 mama
etc.,
has
SI
%5f?fT:
I
%sf
ft
*TT3%
^1%
21, 22).
Fruit
(Ql. Ra. Oh. XIII
says that this is
in the end a kind of worship of the Paramesvara, and
that
in Desireless
for the
is
necessarily
',
is not in the
of
The
Blessed
is karma
; that,
such
'
Action
in
Inaction,
Karma-
(Ql. 18.
of Renunciation
favour the
of this
an
nevertheless
an
(
means
way, that
rajasa
according
to
what
may
is reduced
Lord
(GI.
12.
16
',
The word ' airaya may
the
'
the
Glta
known
as
the
Yatharthadipika.
meaning
of
words
not, is not
and
who
performs-
Actions
(merely)
for
the
Karma-
is
destroyed.
[The
say,
it
; but
the
Blessed
'
part of the Yajna
best of
interpreted as
the
desire-prompted
Yajna
as,
the
Glta.]
(28)
In
been sacrificed into
the
apana
breath
kinds of
'
Yajfia is only
9).
The
second'
rule
is,
that
Yajna
not
binding,,
even
in)-
rain, the
go
terms
of
a
perform
these
Yajfias
as
pure
duties.
Srutis,
the
word
in
the
narrow
school,
does
not
to understand the
explains
which
is
Reason, and it
the
Jfiana-yajna
for
are performed with
(see, stanza
(Self)
in
describing
the
(this)
ship
of
Jnana.
(37)
Just
to
Reason
(buddhi)
the
Jnana-Yoga
and
the
and
whose
doubts
have
been
annulled
by
result
of
Jfiana,
all
annihilated
and
one
attains
Belease.
Therefore,
the
ultimate
and
final
should
about
courses, the reply of the
Blessed Lord
described
in
the
Upanisads
is
the
effect
of
i
and
happiness,
etc.),
Ql. 6. 2
all created
beings, untouched
or sin
is the action
moving
;
is meant is that
'
of
the control
above,
the evolutes
doers).
performs (every-
the Atman of the
the
mortal,
world,
wherever
they
are
This
sentence
from
the
Chandogyopanisad
has
been
interpreted
by
Saihkaracarya
Path of
seen that
the greater
possibility is
having become brahma-
the advice
of the
Blessed Lord
14). In Glta
fixed
his
gaze
between
the
Mind,
.be
Karma-Yoga,
the entire
entire creation,
the
dialogue
between
Sri
Krsna
and
but that,
life
explained
to-
Arjuna,
by con-
trolling his
senses. In
order that
path of life, out of the paths of
Karma-Yoga and
life
is,
not
having
in
 such
as,
a
person,
who
had
perpetual fire,
and with reference
Reason,
or
the
Fruit, or the samkalpa,
of
Action,
Glta
to
afterwards,
namely,
kararia
(3)
the word
'
left
'manasa',
that
(siddhavasthfi), (GL
stated in the
Glta that the
for
a
Desireful
literally),
he
;
enemy.
that
and that,
is
within
one's
own
what
 
nature
of a
man is
essentially the
prakrtair
guyaih
I
tair
by
the
become
free,
from
-these
constituents,
that the
'Gita does
not support
the word
'
brethren,
as
it will
do, if
;
and
u
V*.
m
one's
nose,
(14)
not
description
of
Yoga
; but
it
is
chapter,,
that
be understood
as directing
Me, and
other things instead of
should'
utilise
29th
chapter.
Those,
who
the Paramesvara, only become
or for any
now
gives
a breeze-
the
the
horses
;
and
making
use
doctrines. The
entranced
after
at
however
big
can
move
of 'Yoga'
tionally
activities
Mental
Vision
in
this
the
Atman.
(Katha. 1.
to rush
a man to-
[
Ra.
Release and of Karma-Yoga.
The first part of
of this
chapter
to
himself, such
Karma-Yogin
is
possible for
as
a
.result
encompassed by
than
nan (i.e.,
must
be
taken
to.
refer
to
the
Karma-Yoga.
K
vessel*, like
Patafijala-Yoga.
It
followed,
a vessel (usually
lost the
as, YajHas,
in
the
next
it
small
extent,
creation
came
into
existence.
Any
person
he
gradually
acquires
the
and the
(that
is,
the
Vedas),
 who
has
experienced
sabda-brahrna ,
which
then,
either
when
sugar
Bhagavata,
cultivating
much
little
not useless,
both Spiritual
the
senses
and
thus shown
the necessity
chapter
as
Parame-
svara
has become
necessary for
seventeenth
chapter
body or
Mutable and the
-
experienced. It
the
Paramesvara
by
means
to Realise
Karma, the next
division.
Broadly
 
|
in
the
previous
to
the
Karma-Yoga
has
taken
18. 20).
know in the second
Names and
in
the
Mundakopanisad
of all
other things
one
; that,
(ii)
this
Fundamental
make an
attempt to--
attempt,
are
Paramesvara, namely,
(i) the
Consideration of
4th and 5th stanzas)
Jlva,
considered
Gross
make
original
that,
etasmaj
 
(9)
sattvika, rdjasa, and
of Myself
5)
etc.
If
the
the
Maya,,
which
has
think that I
18). But,
The
How various
some
the Yoga-form, that is,
meaning
J
Gita
from
cows-
the state
first
explaining
the
meaning
Paramesvara, such
those
several
worlds,
way, it
external
universe.
Some
in the world,
except these five
are
themselves
Pot example,
of
the
the Atman
exists in
the body
conclusion
(siddhanta)
arrived
theory
or things,
Atman in every-
adhibhuta points
'adhibhuta',
hands,
which
to*
point
to
various
functions
of
these
firmament as
been
made
only
for
ears, and
the
Yajnavalkya
has
told
all
bodies what-
soever, and
inner
Yajnas
etc.
is
not
true
chapter,
defining
the
word
Brahman
(Gi.
'
the Vedanta-Sutras,
(Br. 3.
the
Paramatman.
Besides,
as
forms
of
the
Parabrahman,
such
as,
namely,
how
moment
of
death.
There-
fore,
it
is
throughout,
life,
to
meditate
on
the-
Paramesvara
accord-
ing
to
the
fight  .
meditates
All-ruler,
the
darkness,
(10)
after
steadying
something
beyond
the
'avyakta'
described
in
this
stanza.
How
the
Perceptible
or
not)
is, highest)
Imperceptible is
 is not destroyed, even
imperceptible. This
clearly shows
with reference
with
reference
is
the
Perceptible
a description
the
difference,
from
the
goal
stanza
stanza. The
beneficial
to
him
that the Karma-Yogin
Yoga
included
in
close of
Spiritual Knowledge,
most superior
to the
eyes, is
the
(yet,)
is
giving
him
a
the
My
Action
(of
creating
the
is,
apathetically
the
Me
with
devotion.
(IS)
Similarly,
others
of
Chapter
kinds,
'
etc.,
to
which
this
even
later
on
that
the
word
given
by
me
of the
'
Parabrahman, and
the word
sat
and
mortal
world.
In
this
way,
is similar.
'
Gl.
Ra.
pp.
404-405).
Therefore,
immediately
Yoga
'protection
of
of
what
tesam vicchinnatrsnanam yogaksemavaho
persons,
though
they
may
be
of the
ancient
times
in
devotees,
(see
my
commentary
of
Saivism,
though
deity is
beings,
in
(those
worship is of a
 
gets
a
fruit,
which
tad
eva
bliavati
6
Krsna
is
well-known;
to
spend
a
even
with
a
the devotee
of the
of the
them
of view,
principle
ft
w-
» 3°
certain,
that, even if a
his mind has
Blessed
Lord
now
explains
these
tribes,
and
nominal
Brahmins
Asva.
19.
61,
62).
The
true
worth
above
stanza
has
been
become
the
life.
before
Me ;
and
the same
advice has
been repeated
later on
at the
Kysna
and
Arjuna,
gives
explains
—
[The word
say
that
the
various
conditions
have
been
referred
Paramatman,
as
described
in
terms to which
in
different
to be those of
28, 29
Ra.
pp.
Rsis
mentioned
{Visnu.
sons (manasa-putra) of
Marlci,
born
pretation
of
some
commentators,
who
have
fourteen
'
words
referred
four entities
before
Aniruddha,
be born
the
more
 
my
'vibhuti'
Ignorance
[It has been stated above in. Chapter VII that it
is the
Equability of
he
is
Causality.
But,
and
one, O
be borne
reason
for
asking
about
all
places,
and
looking
description
is
similar
to
the
description
same. As
these statements
contradictory, several persons
Om-kara
is
(Chan. 1. 1.
giving
the
Sama-
Veda
Gita.
But, in
a
satisfactory
explanation
of
the
is
always
given
Bha.
Pavaka,
among
the
(eight)
(
I
am
the
Samudra
sr%t
.of war-fare; lam the
among
the
yadas,
(that
is,
the
not seem
Vasuki
among birds.
Bhagirathi,
among
logic of
(that
is,
copulative
am fame>-
shame, and understanding), these ten
are
the
daughters
of
Daksa;
and,
as
to
Dharma,
II
 \C
II
sperrfq
Hitisraf
sftsr
^tr«R^
am
immoveable
visva
bhutard
Ghandogyopanisad
•of
Lord must be still greater ; and this last stanza has
been
added
only
to
make
that
clear.
In
the
Purusa-Sukta,
Vibhuti-Yoga in
and
the
an excellent
part of
way,
O
Purusottama  
all created
one
creating
the
before
is
now
seem to
have been
is,
Yogic
Power).
Safijaya
said:
that
Cosmic
Form),
world,
divided
into
numerous
divisions,
Arjuna
said
to
the
God—]
Arj
una
said:
the Moon,
possess
in-
(33)
'tasmat'
(that
is,'
therefore'
Causality
that,
the
(ten)
cardinal
O Pervader of the
that
forgive
me,
such
the
three
spheres,
there
greater
the
same
way
O
case,
words
parison and the standard of comparison, a new mistake
•of difference
again arises. On
the
severe
same as that of
stanzas
9,10,11
and
28
21
of
Chapter
15 of
(
and the same
this
metrical
arrangement
This
fortifies
(54)
O
Arjuna  
only
by
exclusive
devotion,
is
it
possible
of
dedicating
them
prideless
frame
and
enthusiastically,
and
VIII
me
the
You
have-
not
Devotion
to
different
objects
of
that
the
%
that,
.afterwards
you
will
undoubtedly
Devotion
3
; and
in
that
the
advice
given
at
may be
difficult, yet,
Param-
wt
i
3re
^uwTh
Tsf%
^S
this
path,
that
is,
the
Path
»?*n
(12)
because,
Knowledge
is
Abandon-
ment
those,
who
say
that
no
Devotion should
commentator
available
supporting
that
order
in
which
they
man
cannot
he should
begin the
practice of
should be
path, is
Suryaglta,
Action, that is to
is exceedingly
such
a
devoted
whatever
ascetics,
householder, renounce
Renuncia-
tion
say
Glta
is,
life desirelessly
correct.
his actions
are extremely
dear,
not
hateful
contradiction-in-terms.
But,
when
(pp.
598
to
601)'
the third
wish to know what
are.
Glta
also
exceeds
seven
chapter
as
two
words
ksetra
the
meaning
of
the
words
 I
am
difference
between
the
 
or that
further on
in this
been made
'
have
been
referred
not these qualities
other
word
(power
of
consciousness)
or
caitanya,
which
these .
A
Chapter
of the
stanzas.
i
(9)
non-attachment
( towards
Action
that
otherwise,
that
Knowledge
is
incomplete
stanzas
I
common
meeting
place
is
; and
there
is
no
'
'.
children
with
this
Desireless
Mind,
That,
by
knowing
-which,
of all
Svetasvatara
(3.
8).
The
description
 It
(Oh.
IX
pp.
336
to
338
9.
the
',
see
have
mentioned in
stanza 2,
in
stanza
18.
The
Consideration
to
the
Samkhyas.
The
Glta
Samkhyas;
Atman on
part of the
made
in
Chap.
VII
of
the
becomes the
or
bad
species.
[This
not
get
xe-birth.
according to
to
accept
as
much
Knowledge of the Body
many
the
proposi-
tion
laid
the least.
stanzas in
the Kapila
even
in various beings is
Brahman
entire
chapter.
I
have
inter-
preted
the
Atman;
because,
of the
activity
is
of
creation,
and
explain
in
exhaustive
explanation
of
this
of
life
; then
pure,
or forgetfulness
and
they
are
the
nature
good
do
the
good
the
sattvika
temperament.
That
and
Desire
what goal is
 
sattvika;
but
because
he
is
and
according
to
class
has
the person,
XII.
Nay,
four paths-
mentioned in
'
has given up
dogmatic insistence
about the
of -worldly
and the
before in clear and unmistakable terms
to the effect
reached.
It
has
been
made
in
Samkhya
terminology
accepting
the
Chapter
VIII
the
differences
Paramesvara,
is
sometimes
the most-
understood the Vedas
But,
this
the
springs
mentioned
as
one
of
the
which is a sweet pippala, on which
two
(Rg.
5.
54.
12),
is
Anu.
85).
The
etymology
description in
and
the
jagad-vrksa
of
For
instance,
there
(pippala)
tree
on the
branch of
seed
of
the
'nyagrodha'
(Chan.
6.
12.
1).
The
Cosmic-Tree
of
'
or
an
aud.um.bara
tree
are
to
'
at
'
•another
way,
is only a part
^ M*3f5?r
of
the
p.
243).
in the
be get
rid of
how
it
can
be
Realised
cannot
incalculably deep,
ancient (creative)
 
time
of
the
is
and
the
attached; who
are steadily-
quite clear
of the f
takes away
to
Sarhkhya
philosophy,
(see
Oh.
has to
the
Subtle
Body.
time from the
'
and
43)
rilrcMcT^SJcrij;
been
shown
in
Chapter
leaves
the
body,
or
remains,
Sun,
illumines
eaten,
to
as
the
PURTJSOTTAMA,
Who
is
PARAMATMAN;
and
it
the
the
at by
Principle is
be. obtained.
.
the Path
to godlike
it
If one,
.similarly, considers
other
qualities
can
be
and
the
Santiparva
of
in
the
previous
chapters
of
called a
in them.
persons
believe
make
it
perfectly
Isvara in the world.
deny
the
(annycnxya's'raya),
of
order
of
ill
the objects in the visible world, one will have to
admit
conclusion,
that
? No
world
is
certainly
uc<i<iQ{h
•
theory,
of
the
explains
what
effect
this
opinion
of
Desire
and
Anger,
(these
demoniac
(to-morrow) I
 
can
himself,
and
ultimately
reaches-
the
are
escaped
Sri Krsna.
(that
is,
three
entire
^^nira^iT
has
been
enjoined
( Gl.
This
(formed)   is only
(Gl
7.
20,
23 ;
9.
25);
perform
these
according to
into
Freedom
of
Will
inherent nature, and flout the Sastras are to
be called
the
•different
kinds
of
food
(ahara),
sacrifice
the
result
explains how in
there
 
tamasa
person,
tamasa
food;
but
conversely,
the food
different
riches), know that,
hymns
without
giving
(Sabha. 63.
the speaker
of charitable
Because, a
therefore,
Brahman,
unless-
all
these
true,,
.there
is
no
sense
Out
of
these
Brahman
in
the
of this
also
good
Actions
performed
according
in the definition,
of the
canon, from
of
to
All other Actions are futile. This
proves that it is not proper to ask any one to give up
Action, which
from.
And
that
is
why
the
canon.
immediately
after
the
been given before
the Glta-
But,
stated so far
It
is
duty, when he
benefitted,
Therefore,
the two ways
quite enough if one
necessary to perform
Karma at any
Release, while following the Path of
Karma-Yoga. In
the fact that
there has
expansion,
of
the
world,
came
Immutable
will. In this path,
state
Arjuna
fourth
state
of
life,
namely,
the
state
Karma-Toga ;
and
if
merely
chapters (4.
directed that
one should
Lord
~was
using
up
that
point.
See
the
by the words
the
commentators,
Renunciation,
they
 
the-
Gita,
that
till death,
Fruit
mind, in the first
the
Mlmamsa
school.
two
89).
 Whether
sattvika,
done
for
a
particular
purpose,
namely,
the
division
of
showing
that
Samnyasa
( or
Sarhkhya
HiJ*ilddl
there is
Karma
between
that
Sacrifice,
is My
Cycle
of
Yajnas
(yajnacakra)
or performing
{See Gi. 17.
also;
in
the
same
way
as
other
—or from
Karma-Yoga-
by
sattvika
abandonment.
of
the
word
the
sentence
the
same
stanza.
attached
to
another
Action,
because
person,
who
has
Action
whatsoever
death three
kinds of
(anista),
good
(i?ta)
and
'samnyasir.
liave
with
selfishness,
•that
mind,
whether
that
taken
this
is
; said
particular
result
coming
about.
necessary
have been fully
because,
the
sin.
is
in the
the person,
enunciated
in
the
Pafica-dasi,
14.
16
the
Blessed
namely, the
to
as;
the
that
both;
'vibhakta' (that is,
the entire
vision becomes
of Knowledge
because, when
result of such perfection,
the end
man, without
'hirnsa'
(that
of
the
GitS-
.borne
in
Doer is
the true
non-doer (akarta),
cease to>
 
Glta-Rahasya,
pp.
particular Action),
such
Reason,
0-»
Partha  
is
tamasa.
Conscience
is
iamasa.
the
.;
Karma
of
determination
is
is only
it),
the Gita-Rahasya
is
dhrti, and sukha
best and the
these sattvika varieties,
That,
division according to the Glta, has been explained
by
Gita-Rahasya
(pp.
227,
228)
and
of
everybody
duty
of
the
Sudra.
between
the
inherently
Cosmos, he (merely
to the
result
of
the
four-
class-arrangement,
Ra.
pp.
in the pres nt
is
now
given
by
than the
Action
been
made
clear
for. a
reason
one
of mind
profession or
he follows
much
entitled
to
Release,
and
various duties
that it is
•modelling
•objects
(of
love
and
is continually
meditative and
anger and
Merged-in-Brahman
{brahma-
era;
do not
will
not
fight ,
is
have to perform
though
they
were
put
 
the
thereafter
admonition, whicb
the Path
as
be
found
in
the
description
of
and excellent
Lord,
giving.
the
advice
most important
who does
vilifies
Me.
(68)
devotees,
will
be
that in
Chapter II.
before (Gl 6.
also
refers
;in
the
Glta,
'
and
that,
mere
skill,
or
mere
considered,
Yudhisthira
andBhima,
that
of
told) by
them, this chapter
and
he
has,
by
publishing
the
RAHASYA
of
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the
foreword
to
that
(ii)
grouped together,
Those
personages,
;
includes
1923
Marathi
edition
of
Oullavagga,
(Pali),
(ii)
800
(ii)
819.
-Dasaratha
Jataka,
(Pali)
(ii)
811.
441,
 
Anu&asamasparva,
299, 303,
392,
(ii)
780.
Ramapurva
tapinyupanisad,
575,
586,
(ii)
251, 252, 388, 421, 443, 524,
536,543,552,554,611,612,
(ii)
658,
706.
251,
aniruddha, (
Individuation
(ii)
504.
Brahman,
dedication
504.
(moha),
Duty,
gift
363, 364,
(ii) 742.
mudha)
38-41.
'To-be-suffered,
(kriyamaw),
375.
'Touch,
subtle
triad.
Nevertheless,
the
the
Hindu
religion,
are
regulated
idol-worship,
and
which
was
included
information
has
been
given
tible, (the
opposite of,
satya, Real
ungodly
deceased person
atma-svatamtrya
above).
indriya,
senses,
or
organs.
gross.
jadadvaita,
e$aria, or
m-a
s
i,
THOU
ART
THAT.
trayi-dharma.