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18 - Of Religion by Deliverance and Renunciation - Bhagavad Gita · Philosophy and Faith

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  Speaker 1: Chapter eighteen, Arjuna, fain would I better know thou, glorious one,
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  Speaker 1: the very truth Heart's Lord of Sonyas, abstention and renunciation,
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  Speaker 1: Lord Tia, And what separates these twain Krishna. The poets
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  Speaker 1: rightly teach that Sunyas is the foregoing of all acts
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  Speaker 1: which spring out of desire and their wisest say Tiaga
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  Speaker 1: is renouncing fruit of acts. There be among the saints
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  Speaker 1: some who have held all action sinful and to be renounced,
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  Speaker 1: and some who answer nay, the goodly acts as worship
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  Speaker 1: penance alms must be performed. Hear now my sentence, best
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  Speaker 1: of Barreta's tis well set forth, o chaser of thy foes.
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  Speaker 1: Renunciation is of threefold form, and worship penance alms not
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  Speaker 1: to be stayed, nay to be gladly done. For all
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  Speaker 1: those three are purifying waters for true souls. Yet must
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  Speaker 1: be practiced, even those high works, in yielding up attachment
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  Speaker 1: and all fruit produced by works. This is my judgment, Prince,
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  Speaker 1: This my insuperable and fixed decree. Abstaining from a work
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  Speaker 1: by right prescribed never is meet. So to abstain doth
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  Speaker 1: spring from darkness and delusion. Teacheth it, abstaining from a
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  Speaker 1: work grievous to flesh. When one saith tis unpleasing, this
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  Speaker 1: is null. Such an one acts from passion, not of gain,
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  Speaker 1: wins his renunciation, but arjune, abstaining from attachment to the work,
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  Speaker 1: abstaining from rewardment and the work. While yet one doeth
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  Speaker 1: it full faithfully, saying tis right to do That is
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  Speaker 1: true act and abstinence. Who doeth duty so unvexed, if
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  Speaker 1: his work fail, if it succeed, unflattered in his own heart, justified,
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  Speaker 1: quit of debates and doubts, his is true act. For
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  Speaker 1: being in the body, none may stand wholly aloof from act.
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  Speaker 1: Yet who abstains from profit of his acts is abstinent.
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  Speaker 1: The fruit of labors and the lives to come is
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  Speaker 1: threefold for all men, desirable and undesirable, and mixed of both.
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  Speaker 1: But no fruit is at all where no work was
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  Speaker 1: here from me, long armed Lord. The makings five which
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  Speaker 1: go to every act insankia taught as necessary. First the force,
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  Speaker 1: and then the agent, next the various instruments, forth the
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  Speaker 1: especial effort. Fifth, the God. What worksoever any mortal doth
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  Speaker 1: of body, mind or speech, evil or good by these
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  Speaker 1: five doth he that which being thus, whoso, for lack
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  Speaker 1: of knowledge, seeth himself as the sole actor, knoweth not
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  Speaker 1: at all and seeth not. Therefore, I say, if one
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  Speaker 1: holding aloof fro him self with unstained mind should slay
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  Speaker 1: all yonder host, being bid to slay, he doth not slay.
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  Speaker 1: He is not bound thereby knowledge the thing known in
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  Speaker 1: the mind which knows. These make the threefold starting ground
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  Speaker 1: of act, the act, the actor, and the instrument. These
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  Speaker 1: make the threefold total of the deed. But knowledge, agent,
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  Speaker 1: act are differenced by three dividing qualities. Here now, which
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  Speaker 1: be the qualities dividing them. There is true knowledge, Learn thou.
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  Speaker 1: It is this to see one changeless life in all
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  Speaker 1: the lives, and in the separate one inseparable. There is
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  Speaker 1: imperfect knowledge, that which sees the separate existences apart, and
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  Speaker 1: being separated, holds them real. There is false knowledge that
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  Speaker 1: which blindly clings to one, as if twere all seeking
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  Speaker 1: no cause, deprived of light, narrow and dull and dark.
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  Speaker 1: There is right action, that which, being enjoined, is wrought
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  Speaker 1: without attachment, passionlessly for duty, not for love, nor hate
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  Speaker 1: nor gain. There is vain action that which men pursue,
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  Speaker 1: aching to satisfied desires, impelled by sense of self, with
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  Speaker 1: all absorbing stress. This is of Rajahs passionate and vain.
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  Speaker 1: There is dark action when one doth a thing heedless
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  Speaker 1: of issues, heedless of the hurt or wrong for others,
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  Speaker 1: heedless if he harm his own soul, tis of Tamas
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  Speaker 1: black and bad. There is the rightful doer, he who
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  Speaker 1: acts free from self seeking, humble, resolute, steadfast in good
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  Speaker 1: or evil, hap the same content to do aright he
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  Speaker 1: truly acts. There is the impassioned doer, he that works
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  Speaker 1: from impulse seeking prophet, rude and bold to overcome unchastened
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  Speaker 1: slave by turns of sorrow and of joy of Rajah's He.
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  Speaker 1: And there be evildoers louse of heart, low minded, stubborn, fraudulent, remiss, dull, slow,
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  Speaker 1: despondent children of the dark. Here too, of intellect and steadfastness,
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  Speaker 1: the threefold separation conqueror prince. How these are set apart
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  Speaker 1: by qualities. Good is the intellect which comprehends the coming
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  Speaker 1: forth and going back of life. What must be done
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  Speaker 1: and what must not be done, What should be feared,
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  Speaker 1: and what should not be feared, what binds and what
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  Speaker 1: emancipates the soul. That is of sut One, Prince of sooth.
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  Speaker 1: Fastness marred is the intellect which, knowing right and knowing wrong,
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  Speaker 1: and what is well to do and what must not
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  Speaker 1: be done, yet understands not with firm mind, nor as
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  Speaker 1: the calm truth is. This is of Rajah's Prince and passionate.
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  Speaker 1: Evil is intellect which, wrapped in gloom, looks upon wrong
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  Speaker 1: as right, and sees all things contrariwise of truth. O
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  Speaker 1: Prita's son, that is of Tamas, dark and desperate. Good
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  Speaker 1: is the steadfastness whereby a man masters his beats of heart,
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  Speaker 1: his very breath of life, the action of his senses,
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  Speaker 1: fixed in never shaken faith and piety. That is of
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  Speaker 1: sut One, Prince, soothe, fast and fair stained is the
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  Speaker 1: steadfastness whereby a man holds to his duty, purpose, effort,
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  Speaker 1: end for life's sake, and the love of goods to gain.
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  Speaker 1: Arjuna tis of Rasha's passion. Stamped sad is the steadfastness
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  Speaker 1: wherewith the fool cleaves to his sloth, his sorrow, and
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  Speaker 1: his fears, his folly in despair. This Prita's son is
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  Speaker 1: born of Tama's dark and miserable. Here further chief of
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  Speaker 1: Barta's from me the threefold kinds of pleasure which there be.
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  Speaker 1: Good pleasure is the pleasure that endures banishing pain for eye,
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  Speaker 1: bitter at first as poison to the soul, but afterward
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  Speaker 1: sweet as the taste of omrit. Drink of that it
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  Speaker 1: springeth in the spirit's deep content, and painful pleasure springeth
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  Speaker 1: from the bond between the senses and the sense world.
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  Speaker 1: Sweet as amrit is its first taste, but its last
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  Speaker 1: bitter as poison tis of Rajah's Prince. And foul and dark.
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  Speaker 1: The pleasure is which springs from sloth and sin and
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  Speaker 1: foolishness at first and at the last, and all the
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  Speaker 1: way of life. The soul bewildering tis of Tama's prince.
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  Speaker 1: For nothing lives on earth, nor midst the gods in
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  Speaker 1: utmost heaven, but hath its being bound with these three
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  Speaker 1: qualities by nature framed. The work of Brahmins kashatrias Vicias
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  Speaker 1: and Sudras. O Thou slayer of thy foes, is fixed
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  Speaker 1: by reason of the qualities planted in each a Brahmin's virtues.
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  Speaker 1: Prince born of his nature are serenity, self, mastery, religion, purity, patience, uprightness, learning,
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  Speaker 1: and to know the truth of things which be A
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  Speaker 1: Kashatria's pride, born of his nature, lives in valor, fire, constancy, skillfulness,
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  Speaker 1: spirit and fight, and open handedness and noble mien as
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  Speaker 1: of a lord of men. A Vitia's task born with
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  Speaker 1: his nature, is to till the ground, tend cattle, venture trade.
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  Speaker 1: A sudras state suiting his nature is to minister whoso
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  Speaker 1: performeth diligent content the work allotted him, whate'er it be,
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  Speaker 1: lays hold of perfectness. Here how a man findeth perfection
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  Speaker 1: being so content, He findeth it through worship wrought by
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  Speaker 1: work of him, that is the source of all which
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  Speaker 1: lives of him, by whom the universe was stretched better.
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  Speaker 1: Thine own work is, though done with fault, than doing
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  Speaker 1: others work even excellently, He shall not fall in sin.
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  Speaker 1: Who fronts the task set him by nature's hand. Let
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  Speaker 1: no man leave his natural duty. Prince, though it bear
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  Speaker 1: blame for every work, hath blame as every flame is
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  Speaker 1: wrapped in smoke. Only that man attains perfect sources of work,
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  Speaker 1: whose work was wrought with mind unfettered soul, wholly subdued,
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  Speaker 1: desires forever dead, results renounced. Learn from me, son of Kunti,
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  Speaker 1: Also this how one attaining perfect peace attains Brahm the Supreme,
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  Speaker 1: the highest height of all, devoted with a heart grown pure,
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  Speaker 1: restrained in lordly self control, foregoing wiles of song and senses,
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  Speaker 1: freed from love and hate, dwelling mid solitudes in diet,
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  Speaker 1: spare with body speech, and will tame to obey ever
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  Speaker 1: to holy meditation, Vowed from passions, liberate, quit of the self,
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  Speaker 1: of arrogance, impatience, anger, pride, Freed from surroundings, quiet, lacking nought,
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  Speaker 1: such an one grows to oneness with the brom Such
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  Speaker 1: an one, growing one with Brahm, serene, sorrows, no more, desires,
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  Speaker 1: no more his soul equally loving all that lives, loves
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  Speaker 1: well me who have made them, and attains to me
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  Speaker 1: by this same love and worship. Doth he know me
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  Speaker 1: as I am, how high and wonderful and knowing straightway
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  Speaker 1: enters into me, and whatsoever deeds he doeth fixed in me,
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  Speaker 1: as in his refuge he hath won for ever and
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  Speaker 1: for ever by My grace, the eternal rest So when thou,
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  Speaker 1: in thy thoughts, do all thou dost for me, renounce
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  Speaker 1: for me, sacrifice heart and mind, and will to me.
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  Speaker 1: Live in the faith of me. In faith of me,
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  Speaker 1: all dangers thou shalt vanquish by my grace. But trusting
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  Speaker 1: to thyself and heeding not, thou canst but perish. If
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  Speaker 1: this day, thou sayest, relying on thyself, I will not
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  Speaker 1: fight vain will the purpose prove thy qualities would spur
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  Speaker 1: THEE to the war. What thou dost shun. Misled by
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  Speaker 1: fair illusions, thou wouldst seek against thy will. When the
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  Speaker 1: task comest to THEE, waking the promptings in thy nature
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  Speaker 1: set There lives a master in the hearts of men,
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  Speaker 1: maketh their deeds by subtle pulling streams, dance to what
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  Speaker 1: tune he will. With all thy soul, trust him and
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  Speaker 1: take him for thy succor prince. So only so Arjuna
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  Speaker 1: shall thou gain by grace of him, the uttermost repose
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  Speaker 1: the eternal place. Thus hath been open THEE, this truth
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  Speaker 1: of truths, this truth of truths, the mystery more hid
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  Speaker 1: than any secret mystery. Meditate, and as thou wilt then act,
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  Speaker 1: nay But once more, take my last word, my utmost meaning.
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  Speaker 1: Have precious Thou art to me right well, beloved, listen,
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  Speaker 1: I tell thee for thy comfort this, give me thy heart,
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  Speaker 1: adore me, serve me cling and faith and love and
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  Speaker 1: reverence to me. So shalt thou come to me. I
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  Speaker 1: promise true, for thou art sweet to me, And let
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  Speaker 1: go those rights and writ duties fly to me alone.
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  Speaker 1: Make me thy single refuge. I will free thy soul
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  Speaker 1: from all its sins, be of good cheer. Hide the
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  Speaker 1: Holy Creshna saith this from him that hath no faith,
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  Speaker 1: him that worships not nor seeks Wisdom's teaching when she speaks.
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  Speaker 1: Hide it from all men who mock. But wherever mid
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  Speaker 1: the flock of my lovers one shall teach this divinest,
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  Speaker 1: wisest speech, teaching in the faith, to bring truth to them,
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  Speaker 1: and offering of all honor unto me, unto Brahma cometh
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  Speaker 1: he nay, And nowhere shall ye find any man of
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  Speaker 1: all mankind doing dearer deed for me, Nor shall any
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  Speaker 1: dearer be in my earth. YEA furthermore, whoso reads this
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  Speaker 1: converse o'er held by us upon the plain pondering piously
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  Speaker 1: and fain he hath paid me sacrifice. Krishna speaketh in
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  Speaker 1: this wise yea, And whoso full of faith heareth wisely
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  Speaker 1: what it saith, heareth meekly. When he dies, surely shall
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  Speaker 1: his spirit rise to those regions where the blest, free
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  Speaker 1: of flesh in joyance rest. Hath this been heard by
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  Speaker 1: thee O Indian prince with mind intent? Hath all the
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  Speaker 1: ignorance which bred thy trouble vanished? My Arjun, Arjuna, trouble
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  Speaker 1: and ignorance are gone. The light hath come unto me
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  Speaker 1: by Thy favor. Lord. Now am I fixed? My doubt
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  Speaker 1: is fled away according to Thy word? So will I do?
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  Speaker 1: Sunjaya thus gathered I the gracious speech of Krishna, O,
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  Speaker 1: my King. Thus have I told with heart a thrill
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  Speaker 1: this wise and wondrous thing. By great Vyasa's learning wit
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  Speaker 1: how Krishna's self made known the Yoga being Yoga's lord.
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  Speaker 1: So is the high truth shown. And I when I remember, O, Lord,
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  Speaker 1: my King again Arjuna and the God in talk and
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  Speaker 1: all this holy strain, great is my gladness when I
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  Speaker 1: muse that splendor passing speech of Harry visible and plain.
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  Speaker 1: There is no tongue to reach my marvel and my
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  Speaker 1: love and bliss, O Archer Prince, All hail O Krishna,
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  Speaker 1: Lord of Yoga. Surely there shall not fail blessing and
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  Speaker 1: victory and power for thy most mighty sake. Where this
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  Speaker 1: song comes of Arjun, and how with God he spake
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  Speaker 1: here ends Chapter eighteen entitled Mokshassan Yasiyog or the Book
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  Speaker 1: of Religion by Deliverance and Renunciation. End of Chapter eighteen