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03 - Virtue in Work - Bhagavad Gita · Philosophy and Faith

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  Speaker 1: Chapter three, virtue in work, Arjuna, though whom all models
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  Speaker 1: praise Janardana. If meditation be a nobler thing than action,
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  Speaker 1: wherefore then great Kishawva, dost thou impel me to this
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  Speaker 1: dreadful fight. Now am I, by the doubtful speech disturbed?
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  Speaker 1: Tell me one thing, And tell me certainly by what
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  Speaker 1: road shall I find the better end? Christna, I told
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  Speaker 1: thee blameless Lord. There be too path shown to this world.
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  Speaker 1: Two schools of wisdom. First the shonkies, which doth save
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  Speaker 1: in way of works, prescribe by reason. Next the yoke,
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  Speaker 1: which bits attained by meditation spiritually. Yet these are one.
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  Speaker 1: No man shall escape from act by shunning action, nay,
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  Speaker 1: and none shall come by mere renouncements unto perfectness nay.
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  Speaker 1: And no jot of time at any time rests any
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  Speaker 1: actionless his nature's law compels him, even unwilling, into act.
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  Speaker 1: For thought is act and fancy. He who sits suppressing
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  Speaker 1: all the instruments of flesh, yet in his idle heart
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  Speaker 1: thinking on them, plays the inept and guilty hypocrite. But
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  Speaker 1: he who, with strong body serving mind, gives up its
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  Speaker 1: mortal powers to worthy work, not seeking gain, Arjuna, such
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  Speaker 1: an one is honorable. Do thine allotted task. Work is
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  Speaker 1: more excellent than idleness. The body's life proceeds not lacking work.
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  Speaker 1: There is a task of holiness to do, unlike world
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  Speaker 1: binding toil, which bindeth not the faithful soul, such earthly duty.
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  Speaker 1: Do free from desire, and thou shall welp perform thy
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  Speaker 1: heavenly purpose. Spake Prajapati. In the beginning, when all men
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  Speaker 1: were made, and with mankind the sacrifice, do this work, sacrifice,
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  Speaker 1: increase and multiply with sacrifice. This shall be kamaduk, your
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  Speaker 1: cow of plenty, giving back her milk of all abundance.
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  Speaker 1: Worship the gods. Thereby the gods shall yield their grace
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  Speaker 1: those meats they crave. The gods will grant to labor
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  Speaker 1: when it pays tides in the altar flame. But if
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  Speaker 1: one eat fruits of the earth, rendering to kindly heaven,
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  Speaker 1: no gift of toil that thief steals from his world.
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  Speaker 1: Who eat of food after their sacrifice are quit of fault.
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  Speaker 1: But they that spread a feast all for themselves, eat
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  Speaker 1: sink and drink of sin. Buy food. The living. Live
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  Speaker 1: food comes of rain, and rain comes by the pious sacrifice,
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  Speaker 1: and sacrifice is paid with tithes of toil. Thus action
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  Speaker 1: is of Brahma, who is one, the only all pervading,
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  Speaker 1: at all times present in sacrifice. He that abstains to
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  Speaker 1: help the rolling wheels of this great world, glutting his
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  Speaker 1: idle sense, lives a lost life, shameful and vain, existing
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  Speaker 1: for himself, self concentrated, serving self alone. No part hath
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  Speaker 1: he in aught, nothing achieved, no wrote or unroad toucheth him.
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  Speaker 1: No hope of help for all the living things of
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  Speaker 1: earth depends from him. Therefore thy tasks prescribed which spirit,
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  Speaker 1: unattached gladly perform. Since in performance of plain duty, man
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  Speaker 1: mounts to his highest bliss by works alone, Janak and
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  Speaker 1: ancient saints reached blestness. Moreover, for the upholding of thy
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  Speaker 1: kind action, thou shouldst embrace what the wise choose, the
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  Speaker 1: unwise people take what best men do. The multitude will follow.
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  Speaker 1: Look on me, though, son of Pritha, in the three
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  Speaker 1: White worlds, I am not bound to any toil. No
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  Speaker 1: height awaits to scale, no gift remains to gain. Yet
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  Speaker 1: I act here, And if I acted not, earnest and
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  Speaker 1: watchful those that look to me for guidance, sinking back
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  Speaker 1: to sloth again, because I slumbered would decline from good,
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  Speaker 1: and I should break Earth's order and commit her off
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  Speaker 1: spring sand to ruin Parada. Even as the unknowing toil
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  Speaker 1: weddeth to sends. So let the enlightened toil sense freed,
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  Speaker 1: but said to bring the world deliverance and its bliss,
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  Speaker 1: not sowing in those simple, busy hearts seeds of despair. YEA,
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  Speaker 1: let each play his part in all he finds to
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  Speaker 1: do with unyoked soul. All things are everywhere by nature
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  Speaker 1: wrote in interaction of the qualities, the fool cheated by
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  Speaker 1: self things this I did, and that I wrote. But ah,
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  Speaker 1: those strong armed prints better less in mind, knowing the
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  Speaker 1: play of visible things within the world of sense, and
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  Speaker 1: how the qualities must qualify, standeth a loof even from
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  Speaker 1: his acts. The untaught live mixed with them, knowing not
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  Speaker 1: Nature's way of highest aims. Unwitting, slow and dull, those
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  Speaker 1: make though not to stumble, having the light. But all
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  Speaker 1: thy due is discharging for my sake, with meditation centered
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  Speaker 1: inwardly seeking no profit, satisfied, serene, heedless of issue, fight
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  Speaker 1: they who shall keep my ordinance. Thus the wise and
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  Speaker 1: willing hearts have quittance from all issue of their acts.
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  Speaker 1: But those who disregard my ordinance, thinking they know, know not,
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  Speaker 1: and faull to loss, confused and foolish. Sooth the instructed
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  Speaker 1: wonder of his kind, following what fits him most, and
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  Speaker 1: lower creatures of their kind in vain contending against the
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  Speaker 1: law needs must it be. The objects of the sense
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  Speaker 1: will stir the sense to like and dislike. Yet the
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  Speaker 1: enlightened man yields not to these, knowing them enemies. Finally,
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  Speaker 1: this is better that one do his own task as
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  Speaker 1: he may, even though he fail, than take tasks not
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  Speaker 1: his own, though they seem good. To die performing duty
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  Speaker 1: is no ill. But who seeks other roads shall wander
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  Speaker 1: still Arjuna. Yet, tell me, teacher, by what force doth
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  Speaker 1: man go to his ill unwilling as if one pushed him?
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  Speaker 1: That evil part Krishna calmitis passion. It is born of
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  Speaker 1: the darknesses which pusheth him mighty of appetite, sinful and strong.
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  Speaker 1: This is man's enemy. As smoke bloats the white fire,
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  Speaker 1: as clinging rust masks the bright mirror, as the womb
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  Speaker 1: surrounds the babe unborn. So is the world of things foiled, soiled,
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  Speaker 1: enclosed in the desire of flesh, the wise fall caught
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  Speaker 1: in it, the unresting foe. It is of wisdom, wearing
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  Speaker 1: countless forms, fair but deceitful, subtle as a flame sense, mind,
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  Speaker 1: and reason. These O Kunti's Sun are booty for it.
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  Speaker 1: In its play with these, it maddens man, beguiling, blinding him. Therefore,
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  Speaker 1: though noblest child of Parata govern thy heart constrained, the
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  Speaker 1: entangled sense rests the false soft sinfulness, which SAPs knowledge
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  Speaker 1: and judgment. Here the world is strong, but what disserts
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  Speaker 1: its stronger, and the mind'strong, longest and high over all
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  Speaker 1: the ruling soul. Wherefore, perceiving him who reigns supreme, put
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  Speaker 1: forth full force of soul in thy own soul, fight
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  Speaker 1: vanquish fores and doubts. Dear hero slaver thornts thee in
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  Speaker 1: fawned shapes, and would betray. Here ended Chapter three of
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  Speaker 1: the Pakawakida